The passage from Mullen and Pathé is quoted in Ian McEwan’s novel Enduring Love, 259, which treats what in the sixteenth century would have been called “love-melancholy” in terms of our modern discourse of “stalking.”
1. My own investigation of the history of love-melancholy is indebted to a number of studies. Mary Wack’s Lovesickness in the Middle Ages offers a groundbreaking study of the earliest medieval translations of Arabic writing on lovesickness and their cultural context. Her book is particularly helpful in that it includes new editions and translations of several key texts, including Constantine’s Viaticum and a number of commentaries on that work. I draw frequently on these editions in chapters 1 and 2. For an earlier seminal work on lovesickness, see Lowes, “Loveres Maladye of Hereos.” In the discussion that follows, I have also frequently consulted Ferrand, Treatise on Lovesickness; Jacquart and Thomasset, Sexuality and Medicine in the Middle Ages; Arnaldus, Tractatus de amore heroico; Agamben, Stanzas; Heffernan, Melancholy Muse; and Schiesari, Gendering of Melancholia.
2. Du Laurens, Discourse of the Preservation of Sight, 118.
3. Indeed, this disease demonstrates precisely that interdependence of mind and body that strikes Robert Burton as characteristic of melancholy: “[A]s the body works upon the mind, by his bad humours, troubling the spirits, sending gross fumes into the brain, and so disturbing the soul … with fear, sorrow etc., which are ordinary symptoms of this disease: so, on the other side, the mind most effectually works upon the body, producing by his passions and perturbations miraculous alterations” (Anatomy of Melancholy, 217).
4. Du Laurens, Discourse of the Preservation of Sight, 118.
5. Michael McVaugh gives a useful account of this process as it is de-