In the preceding section mention was made, amongst other pleasant objects, of this comeliness and beauty which proceeds from women, that causeth heroical, or love-melancholy, is more eminent above the rest, and properly called love.  The part affected in men is the liver, and therefore called heroical, because commonly gallants.  Noblemen, and the most generous spirits are possessed with it.  His power and extent is very large, [4630] and in that twofold division of love, [Greek:  philein] and [Greek:  eran] [4631]those two veneries which Plato and some other make mention of it is most eminent, and [Greek:  kat’ exochaen] called Venus, as I have said, or love itself.  Which although it be denominated from men, and most evident in them, yet it extends and shows itself in vegetal and sensible creatures, those incorporeal substances (as shall be specified), and hath a large dominion of sovereignty over them.  His pedigree is very ancient, derived from the beginning of the world, as [4632]Phaedrus contends, and his [4633] parentage of such antiquity, that no poet could ever find it out.  Hesiod makes [4634]Terra and Chaos to be Love’s 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 rhetorician, magniloquus Agatho, that chanter Agatho, had newly given occasion) in a poetical strain, telleth this tale:  when Venus was born, all the gods were invited to a banquet, and amongst the rest, [4635]Porus the god of bounty and wealth; Penia or Poverty came a begging to the door; Porus well whittled with nectar (for there was no wine in those days) walking in Jupiter’s garden, in a bower met with Penia, and in his drink got her with child, of whom was born Love; and because he was begotten on Venus’s birthday, Venus still attends upon him.  The moral of this is in [4636]Ficinus.  Another tale is there borrowed out of Aristophanes:  [4637]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 halves, and now peradventure by love they hope to be united again and made one.  Otherwise thus, [4638]Vulcan met two lovers, and bid them ask 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 furnace, 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 find in Leon Hebreus, dial. 3. and their moral to them.  The reason why Love was still painted young, (as Phornutus [4639]and others will) [4640]"is because young men are most apt to love; soft, fair, and fat, because such folks are soonest