Epistulae de Priapismo: EPISTOLAE DE PRIAPISMO CLEOPATRAE EIVSQVE REMEDIIS.

Hae epistolae editae sunt ex Codice membranaceo satis uetusto, in Bibliotheca Melchioris Haiminsfeldii Goldasti seruato. Verum eas non esse genuinas, genus dicendi non satis latinum, quod sapit aetatem recentiorem, suspicari nos iubet; idem colligit Goldastus ex Epistolae VI. Sorani ad Cleopatram, eo loco, in quo commentarii Theodotae, i. e. ut ipse opinatur, Theodori Prisciani gynaecea ad Saluinam, et aliorum, de uitiis et curatione mulierum libri commemorantur. Non autem mirum est, aliquem eiusmodi literas finxisse, cum satis nota fuerit Cleopatrae libido insatiabilis.

These letters were published from a rather old parchment codex, preserved in the library of Melchior Haiminsfeld Goldast. But we are forced to suspect that they are not genuine, the mode of expression not sufficiently Latin, which savors of a more recent age; Goldast draws the same conclusion from Epistle 6 of Soranus to Cleopatra, in that passage where the commentaries of Theodota, i.e. as he himself conjectures, the Gynaecia of Theodorus Priscianus addressed to Saluina, and other books concerning the vices and treatment of women are mentioned. It is not, however, surprising that someone should have forged letters of this kind, since Cleopatra’s insatiable lust is well known.

Franciscus Philelphus, 1.6. Epist. ad Philippum Medium, Codicis cuiusdam meminit, qui easdem epistolas continuisse uidetur; dicit enim: se apud hunc uirum doctum uidisse codicem, qui Medicorum plurium scripta complecteretur, ut Corn. Celsi, utriusque Sorani, Apuleii et Democriti, quarundam etiam mulierum.

Franciscus Philelphus, 1.6. Epistle to Philippus
mentions a certain membranous codex, which seems to have contained those same epistles; for he says that he had seen with this learned man a codex which embraced the writings of many physicians, such as Cornelius Celsus, both works of Soranus, Apuleius and Democritus, and even some women.

EPISTOLA I. HERACLII IMPERATORIS AD SOPHOCLEM PHILOSOPHVM.

EPISTLE 1. OF EMPEROR HERACLIUS TO SOPHOCLES THE PHILOSOPHER.

Pro expositione libri, inuenti ad caput Cleopatrae Reginae in suo sepulcro.

For the exposition of the book, found at the head of Queen Cleopatra in her sepulcher.

Heraclius Imperator, Parthicus, Persicus, et Babylonicus, Triumphator Semper Augustus, Sophocli, uiro sapienti et amico suo. Remeanti mihi a Persico bello, quod et magna uirtute susceptum, et insigni uictoria per Christi gratiam sumtum est, uisum est, ut Alexandriam contenderem, quaedam ibi, quae agenda erant, de utilitate Reipublicae disponere. Ubi, dum per aliquot dies permanerem, placuit, ut quaedam sepulchra ueterum Regum aperirentur, in quibus, ut fama erat, multae gazae inclusae latuerant, ut male ibi ingesta pecunia, si fortassis inueniretur, multorum utilitatibus deseruiret.

Heraclius Emperor, Parthicus, Persicus, and Babylonicus, Triumphator, Ever Augustus, to Sophocles, a man wise and his friend. On my return from the Persian war, which was undertaken with great virtue and by Christ’s grace achieved with notable victory, it seemed good, as I was hastening to Alexandria, to set in order there certain matters that needed doing for the good of the Republic. Where, while I remained for several days, it pleased me that certain tombs of the ancient kings be opened, in which, as rumor had it, much hidden treasure lay, so that ill-acquired money there, if perchance it should be found, might serve the benefits of many.

Itemque apertum est Cleopatrae sepulchrum, illius famosissimae Reginae, quae cum Antonio imperium totius paene Orientis tenuerat: ubi et corpus eius, iuxta Antonium collocatum, aromatibus conditum, illaesum usque ad nostra tempora, per centum uiginti quinque Olympiades, permanserat. Ad cuius Reginae caput inuentus liber est, per ignotos characteres, in aeneis tabulis inscriptus, nobisque delatus: de quo dubium non erat, quin in eo aliquid magnae utilitatis contineretur, quod tanta diligentia ad caput tantae Reginae reconditus iaceret, coepimus quaerere anxie diligenter, si forte esset aliquis, qui eius libri nobis scientiam aperiret et scriptum. Quod cum iam ignorantia multorum, qui sapientes esse uidebantur, desperatione capti, impossibile putaremus, tandem ad te recurrere decreuimus.

And Cleopatra’s sepulchre was likewise opened, of that most famous Queen, who with Antonius had held the imperium of almost the whole Orient: where also her body, placed beside Antonius, embalmed with aromatics, had remained uninjured down to our times, through 125 Olympiades. At whose Queen’s head a book was found, inscribed in unknown characteres on bronze tablets, and brought to us: of which there was no doubt that it contained something of great utility, since it lay hidden with such diligence at the head of so great a Queen. We began to inquire anxiously and diligently, whether perchance there might be someone who would open to us the scientia and the script of that book. But when, by now, the ignorance of many who seemed to be sapientes, seized with desperation, made us deem it impossible, we finally resolved to have recourse to you.

quem in omni genere disciplinae sapientem fore, non dubitamus. Quamobrem eundem librum tibi dirigimus, ut nobis scripturam et intelligentiam eius exponas. Vale.

Whom to be wise in every kind of discipline we do not doubt. Wherefore we send that same book to you, that you may expound for us its scriptura and its intelligence. Farewell.

EPISTOLA II. SOPHOCLIS SOPHISTAE AD HERACLIVM IMPERATOREM.

EPISTLE 2. SOPHOCLES THE SOPHIST TO HERACLIUS THE EMPEROR.

De expositione et intelligentia praefati libri, fcripti in tabulis aeneis.

On the exposition and intelligence of the aforesaid book, written on bronze tablets.

Heraclio Imperatori Diuo, Magnifico Viro ac Triumphatori Semper Augusto, Sophocles Sophista.

To Heraclius the Divine Emperor, to the Magnificent Man and Triumphator, Ever Augustus, Sophocles the Sophist.

Literas excellentiae tuae, continentes petitonem tuam, legi, atque in perquirendo scripturas et intelligentiam libri, quem misisti, plures dies consumsi. Tandem ut per quaedam secreta artis nostrae, reuelata mihi eiusdem libri characterum ignotorum prosunditas et intelligentiae ueritas, in primis quidem felicissimum te hominem esse censeo; cuius temporibus reuelatum est arcanum, multis ante seculis absconsum, omnique tuo auro pretiosius. Cum enim omnia, quae ab usu humano sunt, propter hominem tantummodo sint pretiosa, quanto plus pretiosius illud est, per quod humana natura constringitur, et quod in ea deprauatum est, ad statum proprium reformatur?

I have read the letters of your excellence, containing your petition, and I spent several days in perusing the scriptures and the intelligence of the book which you sent. At last, when by certain secrets of our art the richness of that same book’s unknown characters and the verity of its intelligence were revealed to me, I first of all judge you to be a most felicitous man; in whose days a secret, long hidden for many ages, has been disclosed, and is more precious than all your gold. For since all things that are for human use are valuable only on account of man, how much more precious is that by which human nature is bound together, and by which what is corrupted in it is restored to its proper state?

Quantos equidem fuisse existimas Reges, seculique potentes, quibus Fortuna dederat hereditatem, sed uacua natura negauerat heredem, qui inaestimabili pretio illud comparassent, si se adipisci posse, quod te adeptum esse, constat, ullo modo credidissent? Habes ergo thesaurum, casu quidem tibi oblatum, sed nostra diligentia repertum: quem summopere tibi custodiendum esse, ipsa sui magnitudo commendat. Expositionem sane scripturae in eiusdem libri intelligentiae quoque subtilitatem, nostris characteribus consignatam, magnificentiae tuae transmisi.

How many, indeed, do you suppose there were of Kings, and potentates of the age, to whom Fortune had given an inheritance, but vacant Nature had denied an heir, who would have purchased that with inestimable price, had they believed in any way that they could obtain what it is certain you have obtained? You therefore possess a treasure, by chance indeed offered to you, but discovered by our diligence: whose very magnitude commends that it must above all be kept by you. The exposition, likewise, of the scripture and the subtility of the book’s intelligence, committed to our characters, I have transmitted to your magnificence.

Quod, moneo, diligenter recondi facias, nec umquam procedat in publicum: cuius tamen summae utilitatis tu ipse poteris habere usum. Vale.

Which, I advise, you should have diligently reposed and never let proceed into the public; yet of whose highest utility you yourself will be able to have use. Farewell.

EPISTOLA III. C. ANTONII COS. AD Q. SORANVM.

EPISTLE 3. C. ANTONIUS, CONSUL, TO Q. SORANUS.

De incontinentia libidinis Cleopatrae Reginae.

On the incontinence of the lust of Queen Cleopatra.

Antonius ter consul salutem dicit Q. Sorano. Veteris amicitiae memor, simul et sapientiae tuae uirtute fideique constantia delectatus, quoddam meum priuatum infortunium iam tibi declarare satago, spem mihi de tua egregia fide promittens, et quod commissum celatum habebis, et ad subleuandum adiutor, et ad disponendum, si poteris, deuotus existes. Amore Cleopatrae comprehensus, atque formae ipsius supra

Antonius, thrice consul, sends greetings to Q. Soranus. Mindful of our long friendship, and at the same time delighted by the virtue of your wisdom and the constancy of your fidelity, I endeavor to declare to you now a certain private misfortune of mine, promising myself hope from your excellent fidelity, and that you will both keep what is entrusted secret, and will be devoted as a helper to relieve and, if you can, to arrange. Seized by love for Cleopatra, and by her very form above

modum pulchritudine delectatus, ultra quam oporteret uirilem animum, eius blanditiis delinitus, tamen ei de maritali freno relaxaui, quod, me contemto legumque timore, adulterio se commaculauerit, nec hoc mediocriter, sed animo postposita muliebri uerecundia, ad tantam impatientiam flagitii prorupit, quod sub una nocte, sumto cucullo, in lupanari prostibulo centum et sex uirorum concubitus pertulit. In tantum enim, ut prosessa est, in tentigine rigidae uuluae erat accensa, quod a lupanari quidem, sed non satiata recessit; et licet occultissime adtum esset, me tamen non latuit, tandemque huius nefariae offensae ab ea sub interminatione uitae sciscitatus, impatientiam gemini caloris et feruorem inueni. Quod per quosdam Philosophicae artis peritos uerum esse, deprehendens, qui dicunt, quarumdam mulierum tam feruentem esse naturam, ut, si sine ueretro pene assiduo et continuo uirili amplexu infra tertium decimum expertes fuerint, nec uiuere quidem possint: et attendens etiam, ne, si palam fieret eius delictum, ad perpetuae mihi infamiae iniuriam redundaret: fateor quidem, dissimulaui rem, simul etiam miseratus formae eius uenustatem, floremque iuuentutis, et naturae conditionem, ingeniique eius modestiam, quo multis mulieribus superior esset, nisi hoc solo uitio laboraret, interminatus quidem mortem, nisi de cetero careret.

delighted by the measure of her beauty beyond what a manly mind ought, ensnared by her blandishments, yet I relaxed the marital rein for her, because, despising me and fearing the law, she soiled herself with adultery—and not mildly, but with her feminine modesty set aside she burst forth into so great an impatience of shame that in one night, having taken a cowl, she endured the concubinage of one hundred and six men in a brothel. Indeed, so excessive was she, inflamed in the tension of a rigid vulva, that she left the brothel not sated; and although she had gone there most secretly, it did not escape me, and at length, having been questioned by her about this nefarious offence under the threat of my life, I found an impatience and heat of double ardor. Perceiving that this was true by certain experts in the philosophical art, who say that some women have a nature so fervent that, if bereft of the continual and constant intercourse of the male penis before the thirteenth [year], they cannot even live; and considering also that, if her fault were made public, it would redound to the injury of perpetual infamy for me—I confess I concealed the matter, while at the same time I pitied the charm of her form, the bloom of youth, the condition of her nature, and the modesty of her disposition, by which she excelled many women, were it not that she labored under this one vice, indeed I delayed death for her, unless thereafter she lacked it.

Hoc quidem timore territa, continere se coepit. Vnde in grauem infirmitatem decidit, atque aduocatis et desperantibus Medicis uitam eius, nisi repentino concubitu satisfaceret naturae, tandem cessit, atque mortis metum uoti festinatione soluit. Moxque reserentibus nobis non uerita est uitium naturae suae profiteri, sibi restitisse pene usque ad mortem, sub attestatione Medicorum fidelium protegebatur.

Terrified by this fear, she began to restrain herself. Whence she fell into a serious infirmity, and with physicians summoned and despairing, her life, unless by a sudden copulation she satisfied nature, at last yielded, and she relieved the fear of death by a hasty fulfilment of the vow. And soon, when we had questioned her, she did not fear to confess the vice of her nature — that it had brought her almost to death — and this was vouched for under the attestation of faithful physicians.

Hac igitur miseranda sorte commoti, in magnum mortis dolorem incidimus, quid facto opus esset, omnibus modis ambigentes. Demum nobis nihil melius existimauimus, quam in hac re spem confilii in te ponere, quem ingenio praestare, omnique sapientia, multis documentis probatum est. Nam et talem eam habere, ut nunc est, quasi mortuam, nihil eft: item ea carere difficillimum, ex toto tenore uoluntatis meae manifeste facillimum est mihi talem pati, quam talem perdere; tamen ne talem habeam, tuo opere, tuo auxilio promereri incessanter expostulo.

Moved by this miserable lot, we fell into great grief at the death, debating in every way what ought to be done. At last we judged nothing better than to place the hope of reconciliation in you in this matter, you who have been shown by your outstanding genius and by all wisdom in many examples. For both to have her as she now is, as though dead, is nothing: likewise to be without her is most difficult; by the whole tenor of my will it is plainly far easier for me to endure her as she is than to lose her; nevertheless, that I may not have her in that state, I unceasingly beseech you to accomplish it by your effort, by your aid.

Age igitur, totum, ad quae uolueris, habiturus: et si quis medendi illius infirmitatis locus in tua scientia eft, omni uirtute exerce. Redde eam mihi, et ex hoc me totum adquire tibi. Vale.

So then, you shall have the whole, for whatever you will; and if any means of healing that infirmity lies in your science, employ it with all vigor. Restore her to me, and by this acquire me wholly for yourself. Farewell.

EPISTOLA IV. SORANI AD ANTONIVM COS.

EPISTLE 4. OF SORANUS TO ANTONIUS, CONSUL.

De modo medendi ardorem libidinis Cleopatrae Reginae.

On the method of curing the ardor of Queen Cleopatra's libidinous desire.

Antonio Consuli Q. Soranus. Prudenter semper et fideliter amicis seruatum est, ut amicorum caussam suam deputent, et eorum infortuniis aeque, ac si ipsi patiantur, condoleant, et ubi adiuuandi eos remedia desunt, beneuolentiae munere consolationis fomenta adhibeant. Excellentia magnitudinis tuae satis compertum habet, humanam felicitatem multis animi incommodis laborare, et hoc uel esse fallacis Fortunae proprium, ut, quibus aliquando blanditur laeta fronte, hos aliquando rugosa fronte deterreat.

To Antonius the Consul. Q. Soranus. It has always been observed prudently and faithfully among friends that they entrust to their friends the defence of their cause, and sympathize with their friends’ misfortunes as if they themselves suffered them; and when remedies for aiding them are lacking, they apply the balm of consolation as an act of benevolence. Your eminence of greatness knows well enough that human felicity suffers from many afflictions of the mind, and that this is either a property of deceitful Fortune, who to some at one time flatters with a smiling brow, and at another frightens with a wrinkled brow.

Inde est, quod te dominum gentium et Romanae Reipublicae, quae omnium diuitiarum copia abundare facit, uitio saltem domestico et priuato incommodo perstringi faciat, ut, quam uertibilis sit, euidenter ostendat. Sed quoniam aduersa fortuna superior est amicitiae beneuolentia, quae et secundas res splendidiores, et aduersas patiens leuiores facit, moestitiae tuae, ut uere amicus, admodum compassus, diu quaesiui, quo modo hanc, quam pateris, anxietatem uel minuendo leuigarem, uel omnino auferrem. Perlectis igitur pluribus libris, ac perscrutatis naturae secretis, tam ingenere animalium, quam lapidum, arborum et herbarum, quamquam multa remedia ad refrigerandum libidinis ardorem inuenerim, summam tamen euincendae libidinis non attinui, donec per quendam aedituum in templo Veneris edoctus, in Chio insula inueni librum, continentem modum et uim huius ueri unguenti, quod tibi mitto, aliarumque rerum, quae ad usum foemineum deputantur, quod ita ualidissimum est, sicut et nostra narratione, et tua probitate cognoscere poteris.

Hence it is that, though thou art lord of the nations and of the Roman Republic, which causes thee to abound in the plenty of all riches, thou art yet touched by at least a domestic vice and a private injury, so as plainly to show how changeable it is. But since adverse Fortune is stronger than the benevolence of friendship, which makes prosperous things more splendid and, when endured, makes adverse things lighter, I, as a true friend, much moved by thy sorrow, long sought by what means I might either lighten this anxiety which thou sufferest by diminishing it, or remove it altogether. Therefore, after perusing many books and probing the secrets of nature, both of creatures by birth and of stones, trees, and herbs, although I found many remedies for cooling the ardor of lust, I nevertheless did not attain the supreme means for conquering lust, until, instructed by a certain temple-priest, I found on the island of Chios a book containing the method and force of this very unguent, which I send thee, and of other things assigned to feminine use, which is so very powerful, as thou shalt know by our account and by thy probity.

Vis sane huius unguenti talis est, per quod unaquaeque mulier ad amorem illius uiri, qui cum ea concubuerit, ita attrahitur, ut omnium amoris obliuiscatur; quo in primis ita uti debebis. Obseruate per nouem dies a Venerio opere, ita ut nullus fluxus seminis de te exeat: et utere cibis calidis, ouis quoque et caseo, et uino forti, et pipere.. Quod fi tu uel senex, uel frigidae naturae esses, medicinalia tibi possem adhibere fomenta, quibus quia opus non habes, communes cibos sumere ualebis. Deinde hoc tibi maxime est obscruandum, ut, cum post nouem dies ad fruendum concubitum accedes, uirile membrum non minus in extensione sua, quam decem uncias, habeas.

The virtue certainly of this unguent is such that every woman is so drawn to the love of the man with whom she has lain that she forgets all other loves; you must use it above all. Observe for 9 days from the Venerian operation, so that no flux of seed issues from you; and partake of warm foods, also of sheep and cheese, and of strong wine, and of pepper. If you were old or of a cold nature, I could apply medicinal fomentations to you, which, because you do not need them, you will be able to take common foods. Then this must be most observed by you: that, when after 9 days you go to the enjoyment of intercourse, the virile member be no less in its extension than 10 uncias.

Quod si non habes per naturam, debes habere per medicinas.

But if
you do not have it by nature, you must have it by medicines.

Tolle siquidem lac caprifici, et radicem herbae, quae dicitur tellina, et tere diligenter, et illines ueretrum, et confricabis manibus, et sic ad praedictam magnitudinem consurget. Posthaec statim, ut concubitum perficere uolueris, totum ueretrum praefato unguento inunges, et sic mitte infra uuluam mulieris, quando expeditius poteris. Mox enim iacto semine, et liquefacto unguento, tanto amore, tantaque dulcedine attrahit infra se matrix, quod illico concipit mulier.

Take then goat’s milk and the root of the herb called tellina, and grind them carefully, and the testes of a he-goat, and rub them with your hands, and thus it will swell to the aforesaid magnitude. After this, immediately, when you wish to complete the sexual act, anoint the whole penis with the aforesaid unguent, and thus insert it beneath the woman’s vulva whenever you are able most conveniently. For soon, by the seed having been cast and the unguent having melted, the womb draws beneath it with so great a love and so great sweetness that the woman at once conceives.

Nam in tanto amore ex eo mulier adducitur, quod neque cum deuirginatur, ille amor huic potest aequari. Non tibi uerendum erit, eam alii uiro uelle commisceri, nisi qui similiter ei possit facere.

For from this arises so great a love in the woman that even when she is deflowered that love cannot be equalled to her. You need not fear that she will wish to be united to another man, unless he can do to her likewise.

Temperatio uero huius unguenti tribus modis sit, et hoc tanto frequentius, quanto maiori libidine concitatur. Nam saepe in ipso opere Venereo, dum ueretrum infra cunnum agitatur, feruente ipso motu libidinis, ante iactum seminis uirilis, frequenter semina mittunt. Altero, concepto semine, prae nimio amore extra semetipsam fere per tres continuas horas ita in amore liquefacta, ficut in ipso puncto, cum curculio in uuluam semen infundit.

The tempering of this ointment should be in three ways, and this all the more often the greater the libido is stirred. For often in the very venereal act, while the virile member is moved within the vulva, with that very motion of desire boiling, before the ejaculation of the male seed they frequently emit seeds. In the second way, with seed conceived, through excessive love outside herself for almost three continuous hours, so liquefied in love, as at the very instant when the curculio pours seed into the vulva.

Tertio, cum illo ultra decimum concubitum delectatur. Hoc medicamine naturali ad concubitum dilectae Cleopatrae utere, quam deinceps ita securus possidebis, ut nullius alterius concubitu fruatur. Vale.

Third, with that he delights beyond the tenth intercourse.
Use this natural medicament for the intercourse of your beloved Cleopatra, whom thereafter you will possess so securely that she will enjoy no other man’s intercourse. Farewell.

EPISTOLA V. CLEOPATRAE REGINAE AD Q. SORANVM.

LETTER 5. OF CLEOPATRA, QUEEN, TO Q. SORANUS.

Cleopatra Regina Q. Sorano. Quantas gratiarum actiones magnitudini bonitatis debitrix sim, testis est conscientia mea, quae manifeste sentit, a quanto periculo, quantaque infamia tua sapientia liberata sim. Testis etenim est Antonius, quem, te nunc operante, unicum diligo.

CLEOPATRA, QUEEN, TO Q. SORANUS. How many acts of thanks I owe to the magnitude of your goodness—my conscience bears witness, which plainly perceives from what great danger and by what great infamy I have been freed by your wisdom. For Antony is witness, whom, with you now working, I cherish as my one and only.

Sublata namque foeminea uerecundia, aperiam tibi fragilitatem meam, et quasi nudam me tibi totam exponam; cum sciam, me etiam tacente, foemineam fragilitatem te ex toto agnoscere, et feruidae naturae meae caussam tuo salubri remedio temperare. Ab annis namque pubertatis, ex quo in uiriles amplexus deueni, et quaererem Veneris gaudia, persensi geminum calorem. Postea mulier ita alienata sum, ut omnium laborum atque rerum obliuiscerer.

Now that feminine modesty has been removed, I will lay open to you my frailty, and as it were expose myself naked to you entirely; for I know that, even with me silent, you will wholly recognize my feminine frailty, and temper the cause of my fiery nature by your salutary remedy. For from the years of puberty, from which I came into masculine embraces and sought the joys of Venus, I have felt a double heat. Afterwards I, as a woman, was so estranged that I forgot all labors and affairs.

* * * Val.

* * * Farewell.

EPISTOLA VI. Q. SORANI AD CLEOPATRAM REGINAM.

EPISTLE 6. Q. SORANUS TO CLEOPATRA, QUEEN.

De medendo ardore libidinis.

On curing the ardor of lust.

Grandis quidem, o Regina, res est in multis temporibus absconsa, quam tibi demonstrari postulas. Sed quia Excellentiae tuae nihil denegare fas est, quem summo honore consulendum esse decreuisti, aperiam tibi consequenter omnia, quae praeposuisti, et de unguento quidem, et de quibusdam aliis, a te non propositis, quae ad usus foemineos priuatos congruunt per seriem temporum, et a quibus auctoribus inuentum, et a quibus etiam Reginis, quomodo, et quo ordine probata sint, sub hac conditione exponam ut nunquam in publicum prodeant praecaueas, hocque tam tibi, quam posteritati tuae. De natura autem mulierum, et uitiis, et curationibus earum, pauca tibi breuiter perstringam.

Indeed a great matter, O Queen, is hidden in many times, which you demand to be shown to you. But since it is not lawful to deny anything to Your Excellency, whom you have decreed should be consulted with the highest honour, I will accordingly lay open to you all the things which you have set before me, and concerning the unguent indeed, and concerning certain others not proposed by you, which accord with private feminine uses through a series of times, and by which authors they were discovered, and by which Queens likewise, how, and in what order they were proved, I will expound on the condition that you take precautions that they never come forth into the public, and this both for you and for your posterity. Concerning the nature of women, and their vices, and their cures, I will briefly touch a few things for you.

Nam dabo tibi commentarios Theodoti et aliorum, et de uitiis, et de curatione mulierum, in quibus poteris addiscere et diuersa uitia, et curationes earum. Perlecta sane epistola, quam mihi pro te direxit Antonius, ex eo diligenter coepi quaerere, si quid possem pro eo aestu libidinis, quo tu laborabas, probatum inuenire remedium. Cumque, perlectis pluribus, libris et rimatis, naturae secretis, tam in genere animalium, quam lapidum, arborum, et herbarum, nec mihi ex toto accurreret, ut uolebam, tandem per quendam aedituum Veneris edoctus sum, in templo eius, quod in Chio insula situm est, multos antiquissimos libros Apollinis contineri, in quibus mox suspicatus sum, fortassis me aliquid posse inuenire, quod ad id, quod quaerebam, proficuum esset.

For I will give you the commentaries of Theodotus and others, both concerning the vices and the cures of women, in which you will be able to learn both the various vices and their remedies. Having read, to be sure, the letter which Antonius sent to me on your behalf, I diligently began from that to inquire whether I could find any tried remedy for the heat of lust from which you suffered. And when, after reading many books and leafing through the secrets of nature, both of animals in general and of stones, trees, and herbs, nothing came to me wholly as I wished, at last, instructed by a certain temple-servant of Venus, I learned that in her temple, which is situated on the island of Chios, many very ancient books of Apollo were contained; in which I soon suspected perhaps I might find something that would be of use for that which I was seeking.

Animabat enim me ad id quaerendum, quod et ipse medicae artis esset repertor, et sollertissimus naturae scrutator. Moxque iter arripiens, ad Chion insulam deueni, et introgressus adytum templi, omnes libros Apollinis, et Aesculapii filii eius, et aliorum, quorum multa copia erat, perlegi, atque, quod quaerebam, inueni, tibique ex memoria, quod in ipsis continebatur, edicam. Et primum quidem, quod propter hominem medicina inuenta est, et tractatur ibi de formatione uiri, et mulieris.

For it urged me to seek that which he himself was a discoverer of the medical art, and the most keen scrutator of nature. And soon taking up a journey, I came to the island of Chios, and having entered the adytum of the temple, I read through all the books of Apollo, and of his son Aesculapius, and of others, of which there was a great store, and I found what I was seeking, and I will recite to you from memory what was contained in them. And first indeed, that medicine was invented on account of man, and there is treated there the formation of the man and of the woman.

Deinde de omnibus uitiis, quibus humana natura corrumpitur, eorumque remediis. Et quoniam eam partem tibi declarare suscepimus, secundum id, quod supra proposuimus, quae proprie pertinet ad naturam mulieris, omissis ceteris, hoc tibi patefacere, operam damus, quod proprie pertinet ad naturam mulierum. Inter uiri namque et mulieris naturam sexus, et quae ad sexum pertinent, diuersitatem faciunt, ac per hoc et diuersa uitia fiunt, et diuersae curationes.

Then concerning all the vices by which human nature is corrupted, and their remedies. And since we undertook to set forth that part to you, according to what we proposed above, which properly pertains to the nature of the woman, omitting the rest, we apply ourselves to make this clear to you, what properly pertains to the nature of women. For between the nature of man and the nature of woman, sex, and those things pertaining to sex, make a diversity, and through this also diverse vices arise, and diverse cures.

Inde ab ea parte, unde discrepat, exordiendum est. Et in primis quidem est matrix, quae et semen recipit, et conceptum fouet, de quo diuersae et ualidae infirmitates in corpore mulieris oriuntur. Quae quidem principaliter tribus modis uocatur: primum sane matrix, ab eo, quod mulieres partu suo matres efficiuntur.

Hence one must begin from that part from which it differs. And first indeed is the matrix, which both receives the seed and nourishes the conception, from which diverse and strong infirmities arise in the body of the woman. This indeed is called principally in three ways: first certainly the matrix, from that which makes women mothers by their childbirth.

Tunc autem stare tunc appellatur, hoc est, nouissima in intestinis iaceat, aut quod usque ad annos XIV unciae sint apud uirgines. Post mutationem uero aetatis effectus suos per partum mulieribus repraesentat. Dicit Aristoteles, quod fratres efficiat, qui ex una nascatur.

Then "to stand" is called then, that is, that the last parts lie in the intestines, or that the unciae remain with virgins until the age of 14. After the change of age, however, it manifests its effects to women through childbirth. Aristotle says that it makes brothers who are born from one (uterus).

Constat ex duabus tunicis. Vna exterior, quae leuior est alba: altera est durior, et neruosa, et pulposa. Quibus rebus in se continet omnia, cui etiam inhaerent tunicae tenues, ut ex membranis et neruis.

It consists
of two tunics. One outer, which is lighter and white: the other is harder, and nervous (sinewy), and pulpy. By these structures it contains everything within itself, to which also thin tunics adhere, as from membranes and nerves.

Formata enim est, sicut cucurbita medicinalis. Positio uero est eius, quae ab inseriori parte uuluae inter duas protendens usque ad manum, habens super se uesicam. Cuius partes duae sunt: una orificium dicitur, quod est ante partum pulposum et molle, post uero callosum et spanosum: Secunda uero est collum: Tertia uero est ceruix horum, ubi concursus caussa dicitur.

For it is formed like a medicinal gourd. Its position, however, is that which, projecting from the inner part of the vulva between the two, extends as far as the hand, having above it the bladder. Of which there are two parts: one is called the orifice, which before birth is pulpy and soft, but afterwards callous and spongy: the second, however, is the neck: the third, however, is the cervix of these, where it is said to be the cause of concourse.

Vbi uero post angustias dilatari incipit, humerichir, post hos littera; ubi uero rotunditas concluditur, fundus uocatur: inferius uero basis dicitur. Omnis namque unitas illa, quae in medio uentris est, sinus appellatur. Medius autem sinus mulieris ex membranis neruosis constat, et maioris intestini simul.

Where, however, after the narrowings it begins to dilate, it is called humerichir, after these the littera; where, however, the roundness is enclosed, it is called the fundus: below, however, it is called the basis. For all that unity which is in the middle of the belly is called the sinus. The middle sinus of the woman consists of nervous membranes, and also of the large intestine.

Intus autem spatiosissimus, fons uero angustus, in quo coitus uirorum et usus Veneris efficitur, quem uulgus Cunnum uocat. Cuius fons uel labra Graece eptyrogomata, uel pimiacula dicuntur. Intus uero, quod a superiore parte descendit in medio, dicta est Landica, motum saepe titillationis habens ex libidine.

Inside, however, the most spacious, the fons (a narrow channel) in which the coitus of men and the use of Venus is effected, which the common people call the Cunnum. The fons or its labia in Greek are called eptyrogomata, or pimiacula. Inside, however, that which descends from the upper part in the middle is called the Landica, often having a motion of titillation from lust.

Ipsa uero a diminiculis retro est, et in omnibus quidem mulieribus aequaliter, sed per differentiam aetatis, uel naturae. Verumtamen quinque uel sex digiti forma eius est, quando conclusum est, et necdum apertum in corruptione ueretri, ficut afforis est nouissima pars auriculae. Prope ceruicem uero matricis in utramque partem sunt telliculi positi, et sunt rotundi, et aliquantulum latiores et graciliores, quam hominum, et spuunt semen per meatus, per quos mulieres semen excludunt: sicque distenti iuxta matricis latera ad uesicae collum iunguntur.

The organ itself lies posterior to the small parts, and in all women equally, yet with variation by age or by nature. Nevertheless its form is of five or six digits when it is closed, and not yet opened in the virgin state, just as the outermost part of the auricle is. Near the cervix of the uterus on each side small tubuli are situated, and they are rounded, somewhat broader and more slender than those of men, and they emit semen through meatuses, through which women expel semen: and thus, when distended, they adjoin beside the sides of the uterus to the neck of the bladder.

In longitudine uero habet matrix i. B. uncias, angulos tres, foramina quinque: et horum alia sunt, per quae intrat semen ad concipiendum, alia, unde purgatio fit menstrui, et alia, per quae, ad iactum seminis uiri, testiculi mulieris semen suum contra emittunt. Quoniam, sicut ex ipsa immissione comprehensum est, nouem uncias superat amor mulieris amorem uiri, ideo omnes mulieres impatientes essent libidinis, nisi quaedam ualitudines essent, quas loco suo dicemus interuenire. Quae quidem in quibusdam mulieribusplus, in quibusdam minus abundant, secundum seruorem corporis, uel temperantiam.

In length, however, the womb has 1 B. inches, three angles, five foramina: and of these some are those through which semen enters for conceiving, others from which the purgation of the menses takes place, and others through which, at the ejection of the man's semen, the woman's testicles emit their own seed against it. Since, as is understood from the very insertion, the woman's love exceeds the man's love by nine inches, therefore all women would be impatient of lust, were it not that certain maladies intervene, which we will describe in their place. These things indeed in some women abound more, in others less, according to the servitude of the body or temperance.

Ad libidinem commouent et prosunt etiam extrinsecus medicinalia remedia, quibus, ut ipsa es experta, natura euincatur, et quidem illo unguento, per quod natura tua temperata est: et hoc tanto frequentius, quanto maiori libidine concitantur, uel in ipso tempore Venerio, dum ueretrum infra cunnum agitatur, feruente ipso motu libidinis, ante iactum uirilis seminis, frequenter semina emittunt.

They are moved to libidinem and are also aided by extrinsic medicinal remedies, by which, as you yourself have experienced, nature is overcome, and indeed by that ointment through which your natura is tempered: and this the more frequently, the greater the libido by which they are aroused, or at the very time of Venus, while the vulva is stirred beneath the pubis, with that very burning motion of desire, before the casting forth of the man’s semen, they frequently emit seeds.

Puluis, quo masculus utarur, Ermodactyli. 3 I. Satyrion et Satureia ana 3 et semis, pauacae radix, piperis ana 3 I. cum uino fac trochiscos 3 I. Da cum uino puro pro electuario.

Powder for which a male is to be used, Ermodactylus. 3½. Satyrion and Satureia, of each 3½, pauacae root, pepper of each 3½; with wine make into trochisks 3½. Give with pure wine as an electuary.

Ad idem, pene scilicet III. lib. ana 3 I. piperis ix. pulegii, nepetae, satureiae ana 3 III.

To the same, nearly, namely 3 lb.: of each (ana) 3 1.; pepper 9; pennyroyal, nepeta, and savory, of each (ana) 3 3.

pyrethri 3 I. piri, uel quod sufficit.

pyrethrum 3 1., piri, or whatever suffices.

Vnguentum ad idem. Camomillae lib. V. rutae lib.

Ointment for the same. Chamomile, lib. 5. rue, lib.

et semis, artemisiae 3 III. abrotoni 3 III. raphani 3 et semis.

and a half, artemisia 3 3. abrotonum 3 3. radish 3 and a half.

Bulliat in oleo, postquam ibi putrefactae sunt per tres dies, et saciat cum cera unguentum, et ungat masculum a genu usque ad umbilicum, quando debet concumbere.

Let it boil in oil, after they there have putrefied for three days, and let it be mixed with wax to make an ointment, and let him anoint the man from the knee up to the navel, when he is about to lie (with her).

Diaeta, qua utatur femina. Pane leui facto de spelta, et portulacis, lactucis et quinquefoliis, cum aceto et pauco sale et uino brusco, et omnibus carnibus et frigidis rebus. Masculus uero calidis omnibus, sed non calidissimis.

Diet, which the woman should follow. With light bread made of spelt, and with portulaca, lettuces, and cinquefoils, with vinegar and a little salt and sour wine, and with all meats and cold things. The male, however, [should take] all warm things, but not the very hottest.

Item femina utatur cucurbita, melonibus: uir porris, cepis, raphanis, macedonis, et aliis calidis herbis, et sero non saturetur, sed sobrius sit. Haec uero medicamenta, uiris et mulieribus congruentia, in Hippocratis et Aesculapii codicibus inueni in templo Apollinis, Reginis et Regibus ab eis suadentibus composita, quorum nomina, ut promisimus, alias latius in loco suo dicemus.

Also let the woman use gourd and melons: the man, leeks, onions, radishes, macedoines, and other warming herbs, and let him not be sated late, but remain temperate. These remedies, fitting both men and women, I found in the codices of Hippocrates and Aesculapius in the temple of Apollo, composed at the urging of the Queens and Kings; the names of whom, as we promised, we will elsewhere relate more fully in their proper place.