Aphrodisiacs and Anti-aphrodisiacs: Three Essays on the Powers of Reproduction Part 5

Liebentantz,[90] in 1660; the younger Rudbeck,[91] in 1733, and Celsius,[92] in 1745, have displayed much erudition and research in their inquiries; but the first of these writers arrived at the conclusion that nothing certain could be come to on the subject; while the second proposed raspberries as the Dudam; and the third maintained that they were the fruit of the Zizyphus, the Spina Christi of the disciples of Linnaeus.

Maundrell, who travelled in the East in the 17th century, informs us that, having asked the chief priest of Aleppo what sort of a plant or fruit the Dudam, or (as we translate it) the _mandrakes_, were which Leah gave to Rachel for the purchase of her husband's embraces, the holy man replied "that they were plants of a large leaf bearing a certain sort of fruit, in shape resembling an apple, growing ripe in harvest, but of an ill savour, and not wholesome. But the virtue of them was to _help conception_, being laid under the genial bed. That the women were wont to apply it at this day, out of an opinion of its prolific virtue."[93]

Some writers have supposed the Dudam to be neither more nor less than the truffle. Virey a.s.serts it to be a species of Orchis; and, indeed, considering the remarkable conformation of the root of this plant,[94]

the slightly spermatic odour of its farinaceous substance, as well as that of the flowers of another one belonging to the same family, an odour so similar to the emanations of an animal proverbial for its salaciousness, and to which its bearded spikes or ears give additional resemblance, the almost unbounded confidence which the ancients reposed in its aphrodisiacal virtues cannot appear surprising.

One of the most extraordinary aphrodisiacs upon record is that reported to have been employed by the Amazons. The "Amazons," says Eustathius,[95] "broke either a leg or an arm of the captives they took in battle, and this they did, not only to prevent their attempts at escape, or their plotting, but also, and this more especially, to render them more vigorous in the venereal conflict; for, as they themselves burnt away the right breast of their female children in order that the right arm might become stronger from receiving additional nutriment, so they imagined that, similarly, the genital member would be strengthened by the deprivation of one of the extremities, whether a leg or an arm."

Hence, when reproached by the Scythians with the limping gait of her slaves, Queen Antianara replied, "[Greek: arista cholos oiphei]," "the lame best perform the act of love."

Among the ancient Romans, it was impossible that philters, or love-potions, should not be introduced amid the general depravity so common in every cla.s.s; and hence we meet with frequent allusions to them in their writers. Thus, the emperor Julian, surnamed the Apostate, writing to his friend Callixines, observes "At enim inquies, Penelopes etiam amor et fides erga virum tempore cognita est. Et quis, tandem, inquam, in muliere amorem conjugis sui religioni ac pietati anteponet _quam continu mandragorae bibesse judicitur_?"[96]

"But you, Callixines, observe that Penelope's love to her husband was always thus manifested. To this I answer, who but he _that has habitually drunk Mandragora_ can prefer in a woman conjugal affection to piety?"

The over excitement caused in the nervous system by such potions frequently proved fatal. Such, according to Eusebius, was the fate of the poet Lucretius, who, having been driven to madness by an amatory potion, and having, during the intervals of his insanity, composed several books, which were afterwards corrected by Cicero, died by his own hand, in the 44th year of his age.[97] It should, however, be remembered that this account has been questioned by the poet's translator and annotator, the late Mr. Mason Good, in these words:

"By whom the potion was administered is conjectured only from a pa.s.sage in St. Jerome,[98] who says that a certain Lucilia killed her husband or her lover by giving him a philtre, which was intended to secure his love, but the effect of which was to make him insane. This Lucilia is supposed to have been the wife or the mistress of Lucretius, but by whom the supposition was first made, I am not able to discover."[99] Suetonius relates the same thing of Caius Caligula, who although, when he arrived at manhood, endured fatigue tolerably well, was still occasionally liable to faintness, owing to which he remained incapable of any effort. He was not insensible to this disorder of his mind, and sometimes had thoughts of retiring.[100] "Creditum," he continues, "potionatus a Caesonia uxore, amatorio quodam medicamento, sed quod furorem verterit."[101]

"It is thought that his wife Caesonia administered to him a love-potion, which threw him into a phrensy." It is in allusion to this that Juvenal writes

"Tamen hoc tolerabile, si non Et furere incipias, ut avunculus ille Neronis Cui totam tremuli frontem Caesonia pulli Infudit."[102]

"Some nimbler juice would make him foam and rave, Like that Caesonia to her Caius gave, Who, plucking from the forehead of the foal The mother's love, infused it in the bowl: The boiling blood ran hissing through his veins, Till the mad vapour mounted to his brains."

These concoctions were publicly sold at Rome, their ingredients consisting of herbs of various kinds, in the culling and testing of which the shepherds were often employed. The remora, or sucking-fish, certain bones of the frog, the astroit, or star-fish, and the hippomanes were also used. Horace informs us that dried human marrow and liver were also had recourse to:

"Exsucta uti medulla et aridum jecur Amoris esset poculum."[103]

That his parch'd marrow might compose, Together with his liver dried, an amorous dose.

Del Rio[104] and Wallick[105] a.s.sert that to the above were likewise added nail-parings, sundry metals, reptiles, and the intestines of particular birds and fishes, and even _s.e.m.e.n virile_ and _sanguis menstruus_.[106] During the concoction of these filthy, disgusting, and abominable compounds, the Infernal Deities were earnestly invoked.

Of all the above ingredients the most famous was the hippomanes, which, according to Wier, was a piece of flesh upon the forehead of a young colt, of a black or brown colour, in size and shape like a fig, which the mare is said to bite off as soon as she has foaled, the mare forsaking her offspring when prevented from so doing; hence the hippomanes, which was in reality nothing more than a caul or part of the omentum attached to the head of the foal, as it is also sometimes to that of infants, was thought to be particularly effective in conciliating love, especially when calcined or reduced to powder, and swallowed in some of the blood of the person beloved. This superst.i.tion is, however, in some degree excusable, if it be considered that, even in the present day, many persons in our own country firmly believe the human caul to have the power of saving its possessor from drowning; and that in the good old times, it was regarded as a visible indication that Providence had designed the infant so furnished for the service of religion, such children, whether male or female, being destined, in consequence, for the cloister.

Virgil thus mentions it as one of the ingredients of the philter that Dido caused to be made for her previously to her committing suicide:

"Falcibus et messae ad Lunam quaeruntur alienis p.u.b.entes herbae, nigri c.u.m lacte veneni.

Quaeritur _et nascentis equi in fronte revulsus_ Et matri praeruptus amor."[107]

"Herbs are brought, by moonlight mow'd With brazen scythes, big, swol'n with milky juice Of curious poison, _and the fleshy knot Torn from the forehead of a new foal'd colt_ To rob the mother's love."

The following curious account of the wonderful effects of the hippomanes, and which fully justifies the etymology of that word, is given by Pausanias:

"Among these (offerings) you may behold those of Phormis Menalius.... His gifts in Olympia are two horses and two charioteers, one of which horses the aelians a.s.sert to have been made by a magician, of bra.s.s, into which metal he had previously infused the _hippomanes_, and which, in consequence, possessed the power of exciting in horses a mad desire for coition. The horse so made by the magician was, both in size and shape inferior to many horses which are dedicated within Altis, and was rendered still more deformed by having no tail. Horses desire connection with this image not only in spring, but every day throughout the year, for, breaking their bridles or running away from their drivers, they rush into Altis and attack the horse in a manner much more furious than if it was the most beautiful mare, and one they were acquainted with. Their hoofs, indeed, slip from the side of the image, but nevertheless they never cease neighing vehemently and leaping furiously on the figure till they are driven off by the whip or by some other violent means, for till such methods are applied, it is impossible to disengage them from the bra.s.s."[108]

Many formula for love-potions may be found in the work of Albertus Magnus, who, among other things, particularly recommends "the brains of a partridge calcined into powder and swallowed in red wine," a remedy which is also much insisted upon by Platina, who, in praising the flesh of the partridge, says, "Perdicis caro bene ac facile concoquitur, multum in se nutrimenti habet, cerebri vim auget, _genituram facilitat ac demortuam Venerem excitat_."[109]

"The flesh of the partridge, which is of good and easy digestion, is highly nutritious; it strengthens the brain, facilitates conception, and arouses the half-extinct desire for venereal pleasures." Mery[110] confidently prescribes, for the same purpose, the _partes genitales_ of a c.o.c.k prepared and administered in like manner.

The following compositions enjoyed a vast reputation during the 17th century:

FORTUNA VENERIS.--"Take of pismires or ants (the biggest, having a sourish smell, are the best) two handfuls, spirits of wine one gallon; digeste them in a gla.s.se vessel, close shut, for the s.p.a.ce of a month, in which time they will be dissolved into a liquor; then distil them in balneo till all be dry. Then put the same quant.i.ty of ants as before; do this three times, then aromatize the spirit with cinnamon.

Note, that upon the spirit will float an oil which must be separated. This spirit (continues the inventor) is of excellent use to stir up the animal spirits insomuch that John Casimire, Palsgrave of the Rhine, and Seyfrie of Collen, general against the Turks, did always drink thereof when they went to fight, to increase magnanimity and courage, which it did even to admiration."

"This spirit doth also _wonderfully irritate them that are slothful to venery_."[111]

AQUA MAGNANIMITATIS.--Take of ants or pismires a handful of their eggs two hundred, of millepedes (wood-lice) two hundred, of bees two hundred and fifty; digeste them together, the s.p.a.ce of a month, then pour off the clear spirit, and keep it safe. This water or spirit is of the same value as the former.[112]

But, quitting these "fond conceits," as honest old Burton[113] calls them, and investigating the subject upon acknowledged and recognised principles, it will be found that, as the ancient philosophers and naturalists regarded the s.e.m.e.n as the purest and most perfect part of our blood, the flower of our blood and a portion of the brain, so the sole object of all aphrodisiacal preparations should be to promote its copious secretion.

Before, however, proceeding to indicate the means most conducive thereto, it may prove interesting to the reader to be informed what were the opinions of some of the most celebrated philosophers of antiquity, upon the s.e.m.e.n. "Let us first," says Montaigne,[114] "know whether, at least, all they (physicians) agree about the matter whereof men produce one another.... Archesilaus, the physician, whose favourite and disciple Socrates was, said that men and beasts were formed of a lacteous slime, expressed by the heat of the earth. Pythagoras says that our seed is the foam or cream of our better blood. Plato, that it is the distillation of the marrow of the back-bones; and raises his argument from this: that that part is first sensible of being weary of the work. Alcmeon, that it is a part of the substance of the brain, and that it is so, says he, is proved by its causing weakness of the eyes in those who are over-immoderately addicted to that exercise. Democritus, that it is a substance extracted from soul and body. Aristotle, an excrement drawn from the aliment of the last blood which is diffused over all our members; others, that it is a blood concocted and digested by the heat of the genitals."

But, to return from this digression. Under whatever point of view the _s.e.m.e.n verile_ be considered, whether as containing, according to some physicians, all the parts of the ftus, under the name of organic molecules, or as being, in the opinion of others, merely destined to fecundate the female egg, it will be equally true that the s.e.m.e.n is a fluid impregnated with a vivifying principle regarded as the most important (_validissimum_) of our humours, by Hippocrates, who, in support of this his opinion, adduces the fact of our becoming debilitated, however small the quant.i.ty we may lose of it in the venereal act.[115]

Zeno, the father of the Stoic philosophy, called the loss of s.e.m.e.n the loss of part of the animating principle; and that sage's practice was conformable with his principles, for he is recorded to have embraced his wife but once in his life, and that out of mere courtesy.

Epicuras and Democritus were nearly of the same opinion as Zeno; and the Athletae, that their strength might be unimpaired, never married. The Rabbis, in their anxiety to preserve their nation, are said to have ordered, with a view of preventing a loss of vigour, that a peasant should indulge but once a week, and a merchant but once a month, a sailor but twice a year, and a studious man but once in two years; and for the same reason, Moses forbade indulgence before battle.

"Les etres," says a writer in the Dictionnaire des Sciences Medicales,[116] "qui font le plus abus de leurs facultes intellectuelles et sensitives exterieures, sont les moins capables d'un cot frequent, tandis que les idiots, les cretins, l'exercent bien davantage. De meme, l'ane, le cochon se livrent plus stupidement a l'acte de propagation et repandent beaucoup plus de sperme que des especes intelligentes; enfin les animaux a pet.i.t cerveau, tels que les poissons, montrent une extreme fecondite."

If now, it be asked what will best promote the secretion of the seminal fluid, or, in other words, which is the best aphrodisiac, it may be confidently answered, the use of a substantial nourishment, such as medical men designate as an a.n.a.leptic diet. Food of this description, without fatiguing the gastric organs, furnishes an abundant chyle, from which is elaborated a rich blood, and in which the secretory organs find materials of an excellent quality, and in an almost constant proportion with the regular consumption of their products. All food of easy and quick digestion is an a.n.a.leptic, whence it follows that the same substance which is an a.n.a.leptic to one person, may prove indigestible and innutritious for another. The numerous treatises upon digestion render it unnecessary to specify here the different aliments most proper for convalescents, suffice it to say, generally, that those meats in which azezome is found are the most nutritious. This animal principle is that extractive matter of animal fibre which produces the red appearance of uncooked meat; it is also that which forms what is called the _brown_ of roasted meats, gives the flavour to broths and soups, the peculiar smell to boiled meat, and const.i.tutes the much admired _gout_ of game and venison. It is not found in the flesh of young animals, which is said, with reason, to be, on that very account, less nutritious. It is only when they have attained the adult age that it appears in them; it is abundant in beef, mutton, kid, hare, pigeon, partridge, pheasant, woodc.o.c.k, quail, duck, goose, and generally, in all animals having dark coloured flesh. Mushrooms and oysters also contain some, but in a very small proportion.

Food in which this principle exists appears to impress upon the membrane of the stomach an increase of activity; the digestion is easy, and from a small ma.s.s of alimentary substance an abundant chyle is obtained. The chyliferous vessels derive a very great proportion of reparative materials; there is found but little excrement.i.tious residue, the blood is enriched and its course accelerated, while the impulsive force of the heart and arteries is strong and more lively. Under the influence of this regimen a greater quant.i.ty of heat is developed and, in a given time, there is a greater absorption of oxygen than during a vegetable one; the respiration is performed more freely, the organs increase in size, but it is then a genuine embonpoint; nutrition is, in reality, more active, it is not a deceptive turgidity; the energy of the secretions and exhalations is redoubled, cutaneous perspiration becomes more abundant, and the glandular apparatus fulfil their functions with greater facility. A man who adopts this food becomes consequently very well fitted to make the sacrifices exacted by the calls of love, to which he is then more frequently solicited.

The mollusca in general, and testaceous animals in particular, have been considered as endowed with aphrodisiac properties. Juvenal attributes this quality to oysters which, together with mussles, have in this respect become vulgarly proverbial.

"Quis enim Venus ebria curat?

Inguinis et capitis quae sint discrimina nescit Grandia quae mediis jam noctibus ostrea mordet."[117]

"For what cares the drunken dame?

(Take head or tail), to her 'tis much the same Who at deep midnight on fat oysters sups."

Wallich informs us that the ladies of his time had recourse, on such occasions, to the brains of the mustela piscis. The Sepia octopus was also in great repute, and Plautus, in his play of Cisina, introduces an old man who has just been purchasing some at the market.

Appuleius, the celebrated author of the _Metamorphoseon de Asino aureo_ (Metamorphoses of the Golden a.s.s), and who lived in the 2nd century, under the Antonines, having married a rich widow, was accused by her father aemilian, before Claudius Maximus, pro-Consul of Asia, of having employed sorcery and charms in order to gain her affections (a parallel case with that of Shakspear's Oth.e.l.lo). The love-potions alleged to have been administered were a.s.serted to be chiefly composed of sh.e.l.l-fish, lobsters, sea hedge-hogs, spiced oysters, and cuttle-fish, the last of which was particularly famed for its stimulating qualities. Appuleius fulley exonerated himself in his admirable _Apologia ceu oratio de Magica_, so esteemed for the purity of its style as to have been p.r.o.nounced by Saint Augustine (De Civitate Dei, lib. xviii. c. 20) as _copiosissima et disertissima oratio_. The reason adduced by aemilian for believing that Appuleius had chiefly used fish for the purpose was, that they must necessarily have great efficacy in exciting women to venery, inasmuch as Venus herself was born of the sea.

Venette[118] supports this view when he says:

"Nous avons l'experience en France que ceux qui ne vivent presque que de coquillages et de poissons qui ne sont que de l'eau ra.s.semblee, sont plus ardents a l'amour que les autres, en effet, nous nous y sentons bien plus y portes _en Caresme qu'en tout autre saison parce-qu'en ce temps la nous ne nous nourrissons que de poissons et d'herbes qui sont des aliments composes de beaucoup d'eau._"

Should this be true, the Infallible (?) Church must have committed an astounding blunder in thinking to mortify, for six weeks, the sinful l.u.s.ts and affections of its dupes, by confining them, for the above period, to the exclusive use of such articles of food.

There are also some aliments which, although not included in the cla.s.s of a.n.a.leptics, are, nevertheless, reported to possess specific aphrodisiacal qualities; such are fish, truffles, and chocolate.

The following anecdote relative to this property in fish is related by Hecquet:[119]

"Sultan Saladin, wis.h.i.+ng to ascertain the extent of the continence of the dervishes, took two of them into his palace, and, during a certain s.p.a.ce of time, had them fed upon the most succulent food. In a short time all traces of their self-inflicted severities were effaced, and their _embonpoint_ began to re-appear.

"In this state he gave them two Odalisques[120] of surpa.s.sing beauty, but all whose blandishments and allurements proved ineffectual, for the two holy men came forth from the ordeal as pure as the diamond of Bej.a.pore.[121]