floweth to the stomack which biting the stomack paineth the heart and stomack so that it causeth one to sound The twelfth is loathing for if in this loathing one be let bloud when the veyns be empty they draw to them ill matter that causeth loathsomnesse And besides the foresaid accidents thâ—â—â— be yet other that hinder bloud-letting First voyding of menstruous stire or the Emrauts for one diseased with either of these should not be let bloud yet it may be done to divert the flix or matter another tray The second is rarenesse of composition for in rare bodies is much dissolution And therefore this dissolution sufficeth them without evacuation as Galen saith Gal. 9. Res. The third is rawnesse and clamminesse of humours for then beware of leting of bloud because it encreaseth rawnes of humors therefore in long sicknesse ye should not be let bloud for of rawnesse humors encrease strength séebleth and the sicknesse prolongeth And therefore Avicen saith That in long sicknesse before one is let bloud he should take a laxative although he need both Rawnesse of humors is caused two ways One is through aboundance of humors that choke natural heat which choking breedeth raw humors and then bloud-letting is wholesome Wherefore Alexander saith Letting of bloud in the beginning of dropsie is wholesome Alex 2. l. cap. hydropic when it commeth by aboundance of menstruous bloud that through some cause is prohibited to issue or by aboundance of the Enmauds For like as a little fire is quenched under a great heap of wood so likewise naturall heat is suffocated with aboundance of humours The second cause of raw humors is féeblenesse of naturall heat as in folks of feeble complexion or such as have him long sick or be very aged for then the said bloud-letting is vnwholsome because it augmenteth rawnesse for the bloud that conserveth heat is drawn out and so the body is made cold and the humors more raw Therefore the bloud must be left to digest raw humors The fourth is vndue disposition of the ayr either too hote or too cold for much heat causeth strong resolution and great cold maketh the bloud thick and vnapt to issue or avoyd Quid debes facere quando vis stsbothomari Vel quando minuis fuer is vel quands minutus Vnctio siv potus lavacrum vel fascia motus Debent non fragili tibi singula mente teneri What should we do when we to bleeding go These faw instructions following will show Before and after unction will do well Lest the incision or the veyn should swell Yet unction without wine is not so good It prevents sowning and begets new bloud Bathing is wholesome in divers times observed And linnen cloths ought well to be reserved After bloud-letting be discreet in walking And trouble not the brain with too much talking This Text declareth five things that ought to be done about Bloud-letting Five things in letting bloud some before some at the time and some after The first is annointing which otherwhile is vsed in the Bloud-letting as to annoint the place or veyn that is opened to asswage the veyn Sometime it is vsed after Bloud-letting to keep the gash that it close not vp too soon that the humors that be lest in the veyns may have some respiration and some ill fumes voyd out The second is to drink and specially wine which is good in Bloud-letting if one happen to sown add also it is very wholâ—some after Bloud-letting to revive the spirits and engender new Bloud which thing in practise all Physicians observe The third is bayning which is wholesome thrée days before and thrée days after and not the same day It is good before if one think he have grosse humors within him for bayning looseth and moveth the humors and for the same cause it is wholesome to take a sharp strupe before to move dissolve and make subtile the humors And therefore when ye will let one bloud ye must rub the arm that the humors in the veyn be made subtile and prepared to issue out more eastly It is wholesome after bloud-letting that the residue of humors and vayors that be left behind may be loosed It is not wholesome the same day for bayning maketh the skin linnow or supple which made linnow will not abide the stroke that is given in bloud-letting and that is dangerous The fourth is binding with linnen cloaths which is very wholesome to stop the bloud after often evacuation thereof and before bleeding to draw the humors in the veyns and to cause them to swell and better to appear The fift is moderate walking after bloud-letting to dissolve and make subtile the humors and afterward to loose the residue of the humors that be left behind Some vse to let bloud fasting vut some other say it were better to eat a rere rafted Egge first and thereto drinke a draught of wine about the hour of nine or ten before dinner and forthwith to let bloud because when the stomack is empty nature retaineth still the bloud more strongly lest she should lack nourishment But when they have eat a little nourishing meat as wine and egges is then nature suffereth the bloud better to issue Exhilar at tristes iratos placat amantes Ne sint amentes flebothomia sacit Bleeding removes sad motions from the heart Asswageth anger being too mallepart And those distempered fits procur'd by love Bloud-letting gently doth them all remove Three effects of bloud letting First it maketh a sad person merry Secondly it pleaseth angry folks and the reason is this because much melancholy mingled with blood causeth heavinesse and much choler causeth anger which two humors as they be mingled with blood are drawn our by blood â—etting Thirdly it keepeth Lovers from furious raving for iâ— removeth the blood from the head and avoideth is by other exteterior parts Furthermore there be five cause of blood-letting The first is that the aboundance whether it be in quality or quantity or both should be voided For as Avicen sayth Two manner of folks must be let blood One are such as be disposed to be sick that have aboundance of bloud in quantity The other are they that are sick already through the malice of humours or blood But there is a difference in these bloud-lettings For bloud-letting for the aboundance of bloud ought to be much but when it is done to avoid ill bloud it must be moderate as Galen saith And therefore they do very ill that let themselves blood till they perceive the good blood issue for peradventure all their blood shall run out ere they see any good bloud appear Therefore they should void a little at once and after the mind of Galen in this case Before they let one bloud they should give him good meats to engerder good blood to fulfill the place of the ill blood that is avoided and after within a little space to let bloud a little and a little This
head more as Galen sayth Also Claret Wine nourisheth lesse then Redde and more then White And in some places they cal Claret wine white and that is the cause that some say white wine deth quickly inflame mans body â—â—he black wines be not so fervent hot as the red wines be and therefore they hurt the headlesse But for as much as they descend more slowly into the bellâ— and provoke more slawly mans vâ—ine they grieve the head more slowly as Galen sayth Gal super can pâ—â— a 〈◊〉 dulâ—â—s suppings or broaths The third thing is supping or spoon meat made of good broath of flesh but specially of Chickens for such broathes are very kindly to mans nature and are lightly converted unto good blood and they ingender good bloud especially when they be made with fine flower For flower principally of Wheat is a great nourisher and causeth great nourishment as Rasis sayth And of these three foresaid things Avicen saith Rasis 3. Almen Avic 3. do 2 â—â—â—n 1. cap 15. Example of clean and good nourishing mears and humours be tho yolkes of Egs. wine and broathes made of flesh And thereupon he concludeth That these three foresaid things are comfortable and of restorative help for mans body Nutrit impinguat triticum lac casâ—us infans Testiculis porcina caro cerebella medulla Dulcina vina cibus gustu jocundier eva Sorbilia maturo sicus vnaequerocentes Bread of Red wheat milk and new made Cheese Beasts testicles Pork Marrow brain of these Sweet wines delicious meats egs that are rear Over-ripe Figs and Raisins these appear To make the body fat and nourish nature Procuring corpulence and growth of stature Here are touched twelve manner of things the which do greatly nourish and make fat mans body The first is bread made of wheat which as Avicen sayth Bread avi 2. can ca. de pan Rasis 3 alman Fatteth swiftly specially when it is made of new red Wheat Rasis sayth Wheat is neighbour to temperance although it incline a little to heat and the heaviest and soundest Wheat doth nourish best and of all grains it is most wholesome for all folks and the blood that is ingendred thereof is more temperate then of any other grain As touching the choices of Wheat ye shall vnderstand that the election is to be considered in two things First the substance of the Wheat ought to be considered and secondly the preparation thereof And of the choice touching the substance Avicen sayth That that Wheat is best Choise of Wheat that is neither hard nor soft great fat and new and not too old and between red and white Black wheat is an ill nourisher Rasis saith it is heavy Now of the Choice concerning the preparation know that all things made of Wheaten flower do descend from the stomacke slowly and they engender grosse humours and do cause opilations about the liver augmenting the Splene and engendring the Stone for when it is digested it nourisheth much Wheate sodden is heavy meat and hard to digest but when it digested it nourisheth strongly and straineth a man much But wheat made in bread well leavened and baked in an ovell â—eated with a moderate fire is marvellous wholesome All these things are gathered out of Galen Gal dealimen The second thing is milk and after the mind of some Doctors Butter Milk it is understood by the Butter-milk called Odor and commonly called Balâ—uca There is nothâ—ng nourisheth more then this Milke when â—t is new supped up and with new hote bread It may also be vnderstood by Goates Milk which nourisheth as much and whereof we have largely spoken before The third thing is greene Cheese Greeâ— châ—â—se which as Avâ—câ—n saith Is a nourisher and a fatter And although greene Cheese doth nourish and fat yet it is not wholesome in the Regiment of Health for thereof come the inconveniences before declared The fourth thing is Testicles or Stones cocks stones avi 2 can de test and especially the stones of fat Cockes which as Avicen saith Be very good and great nourishers And he saith That in a small quantity they nourish much This also may be understood of Hogs stones very fat that hath not boared Sow for as Porke of all four legged beasts touching nourishment is best in like manner the stones in regard of other beasts stones are the best And here is to be well noted that the stones of aged beasts whose seed is fermented be nothing nourishing but the stones of young beasts that be not able to do their kind whose seed of generation is not yet ripe be meetely good nourishment if they be well digested The fift thing is Porke Pork in choosing whereof and of the effect of the same hath been largely declared before whereof Galen saith Gal. de moribis curandis li. 6 Eating of braines That of all foods Porke is the greatest nourisher The sixt thing is eating of Brains and understand that braines be ill for the stomacke and they cause loath somnesse by taking away a mans appetite and braines engender grosse humours yet neverthelesse it nourisheth the body if it be well digested but in no wise it should be eaten after other meates And if it be dressed with Penyreyall or Nept to attemper the clamminess and cold thereof or with things that by their vertue have heat Rrsis 3. alman ca de de vir membrorum animalium it is wholesome as Rasis saith And briefly to speak braines are forbidden in foe Regiment of Health But yet sometime they do well in Medicines as the braine of a young Goat is good against venome and against venemous biting And a Hates braines is good against trembling And some say that the braine of Chickens and Capons is good for the memory and comforteth the wit choice of brains Yet touching the choise of braines it is to bee known that the best braines be of Foules that flie and properly about mountaines And of four-footed beasts the best is of a Ram and next of a Calf as Avicen sayth The seventh thing is Marrow which being well digested nourisheth much as Avicen sayth and it is lightly turned into blood avi 2 cau ca de cere avi ibi dim ca. de medula Yet neverthelesse it destroyeth the appetite maketh one to loath his meat and therefore Avicen teacheth us to eat it with Pepper Now touching the choise of Marrow Avicen sayth That the Marrow of Veal of a Hart of a Bull of Goates and of sheep is most wholesom And some say the marrow of young white bulls is very wholesom and good The eight thing is swéet Wines whereof we shall intreat more hereafter The ninth thing is delicious meats Marrow Delicious meats Gal in 2. Par tic aphoâ—s for such do most especially nourish as Hypocrates saith And Galen saith That all savory meat wherein one hath a delectation when he eateth it is of the
He covers to excell all other men 〈◊〉 His mind outsteps beyond a Kingdomes ken Lightly he learns eats much and soon grows tall Magnanimous and somewhat prodigall Soon mov'd to anger though upon no cause His own will is his reasons largest laws Subtile and crafty seldome speaking fair A wasting unthrift overgrown with hair Bold-spirited and yet but lean and dry His skin most usual of a Saffron die Here the Author teacheth us to know a person of aâ—holerick complexion First he is hasty by reason of superâ—â—uous heat that moveth him to hastinesse Avi 2. doc 4 ca. 4 and therefore Avicen saith That deeds of excessive motion do signifie heat Secondly the Cholerick person is desirous of honor and coveâ—eth to be vppermost and to excel all others by reason that superfluous heat maketh mans mind prone to arroganey and fool-hardinesse Thirdly they learn lightly by reason of the cholerick humor and therefore Avicen saith That the understanding promptnesse and quick agâ—lity to intelligence Avi 2.1 loâ— 3 ca. betokeneth heat of complexion Fourthly they eat much for in them the heat digestive is strong and more resolutive thâ—n in other bodies Fiftly they encrease soon through strength of naturall heat in them which is cause of augmentation The sixt is they be stout stomacked that is they can suffer no injurits by reason of the heat in them And therefore Avicen saith That to take every thing impatiently signifieth heat The seventh is they be liberall to those that honour them The eight is they desire high dignities and offices The ninth is a cholerick person is hairy by reason of the heat that openeth the pores and modeth the matter of hairs to the skin And therefore it is a common saying The cholerick man is as hairy as a Goat The tenth is he is deceivable The eleventh is he is soon angry through his hot nature And therefore Avicen saith Often angry and for a small cause betokenâ—th heat through eaâ—ie motion of Choler and boyling of the bloud about the heart The twelfth is he is a waster in spending largely to obtain houâ—â—â—s The thirtienth is he is bold for boldnesse commeth of great heat specially about the heart The fourtienth is he is wily The fiftienâ—â— his 〈◊〉 is slender membred and not fleshy The sixtienth is he is lean and dry The seventienth is â—e to Saffron coloured And theâ—efore Avicen saith That choler signifieth dominion Restaâ— adhuctristis cholerae substantia nigrae Quae reddit pravos pertristes paâ—ca loquenâ—es Hi vigilant â—tudiâ—s nec mens est dedita somno Servant propositum sibi nil reputant fore tutum Invidus tristis cupâ—aâ—s dextraeque tenacis Non expers â—raudis timidus luteiâ—que coloris Where melancholly bears the powerfull sway To desperation it inclines alway The melancholy spirit is dark and sad Sullen talks little and his sleeps are bad For dreadfull dreams do very much affright them Start out of sleep and nothing can delight them Their memory is good and purpose sure All solitary walks they best endure Because to study they are still inclin'd And being alone it fitteth best their mind Simple and yet deceitfull not bounteous But very sparing doubtfull suspitious Earthly and heavy looks By all opinion Here melancholly holds his sole dominion Here the Authour declareth some tokens of a Melancholy person First melancholy maketh men shrewd and ill mannered as they that kill themselves Secondly melancholy folks are most part sad through their melancholy spirts troublous and dark like as clear spirits make folks glad Thirdly they talk little by reason of their coldnesse Fourthly they be studious for they covet always to be alone Fiftly they steep not well by reason of the over much drynesse of the brain and through melancholy fenmes they have horrible dreams that wake them out of their sléep Sixtly they be stedfast in their purpose and of good memory and hard to please Seventhly they think nothing sure they always dread through darknesse of the spirits In the two last verses he reciteth some of the foresaid signs and other First the melancholy person is envious he is sad he is covetous he holdeth fast and is an ill payer he is simple and yet deceitfull and therefore melancholy â—olks are devout great readers fasters and keepers of abstinence Sixtly he is tearfull Seventhly he hath an earthy brown colour Which colour if it be any thing green signifieth the Dominion of Melancholy as Rasis saith Hi sunt humâ—res qui praestant cuique colores Omnibus in rebus ex slegmate fit coloralbus Sanguine sit rubeâ—s colera rubea quoque rusus Sipeccâ—t sanguis facies rubet extat ocellâ— Inflantur genae corpus nimiâ—mque gravatur Eâ—puls quam frequens plenus mollis dolâ—r ingens Maxime fit frontis constipatio ventris Siccaque lingua sâ—â—isque somnia plenarubore Dulcor adest sputi sunt acria dulcia quaeque The humours that complexion do extend And colour in our bodies thus they lend To him is Phlegmatick a colour white Brownish and tawnie under Cholers might The melancholy man is pale as earth The sanguine ruddy cuer full of mirth Yet where the Sanguine doth too much exceed These inconveniences thereby do breed The bloud ascends too proudly to the face Shoots forth the eyes beyond their wonted place And makes them swell The body lumpish growes The pulse beats thick by vapours them inclose The head will ake and costivenesse ensues The tongue is dry and rough can tell no news Extremity of thirst caus'd through great heat And bloody coloured dreams which make men sweat Here the Author reciteth the colours that follow the complexion A phlegmatick person is white coloured the cholerick is brown and tawâ—y the Sanguine is ruddy the melancholy is pale coloured like earth Afterward the text declareth twelve colours signifying superfluity of blood The first is when the face is red by the ascending of blood to the head and face The second is when the eyes bolle out further then they were wont The third is when the eyes are swolen The fourth is when the body is all heavy for nature cannot sustain nor govern so great a quantity of blood The fift is when the Pulse beateth thick The sixt is when the Pulse is full by reason of the hot and moyst vapors The seventh is when the Pulse is soft through too much humidity that moâ—â—ifieth the matter The eight is ach of the head The ninth is when the belly is costive through great heat that dryeth vp the stichy matter The tenth is when the tongue is dry and rough for the like cause The eleventh is great thirst through drinesse of the stomacks mouth engendred of great heat The twelfth is when one dreameth of red things This Avicen affirmeth saying Sleep that signifieth aboundance of bloud avi 2.1 c. 7. is when a man dreameth he seeth red things or else that he sheddeth much of his bloud on else that he swimmeth in
bloud and such like The thirteenth is the sweetnesse of spittle through sweetnesse of bloud Here is to be noted that like as there be tokens of aboundance of bloud so therebe signes of aboundance of other heemors as in these Verses following Accusat choler am dextra dolor aspera lingua Tiunit us vomitusque frequens vigilantia multa Multa sit is pinguis egestie torsio ventris Naus a fit morsus cordis languescit orexis Pulsus adest graetlis durus voloxque calescens Aret amarescis incendia somnia fingit Where Choler rules too much these signs wil shew The Tongue grows sharp and rough in speaking slow More wak fulness then needs tiâ—gangs in the car Unwonted Vomits hatefull dâ—y apâ—â—â— Great thirst the excreâ—â—â— de quickly void The stomack is too nice as over-â—ord The heart is full of guipes and extream heat Compels the pulse impatiently to beat Bitter and sour our spetle then will be And in our dreams strange fires we seem to see The tokens of aboundance of flegme are contayned in these verses following Flegma supergrediens proprias in corpore leges Os facit insipidum fastidia crebra salivas Costarum stomachi simul occipitisque dolores Pulsus adest rarus tardus mollis inanis Pracedit fallax fantas mata somnit aquosa Where Flegme superabounds these signs will tell The mouth distastfull nothing can rellish well And yet with moysture over-floweth still Which makes the stomack very sick and ill The sides will ake as if they beaten were Loathsome will all our meat to us appear The pulse beats seldom The stomack and the head With gripes and pangues do seem as they were dead Our sleeps are troublous and when we dream Of brooks and waters then we see the stream The signs of aboundance of Melancholy are contayned in these verses following Humorum pleno duns fex in corpore regnat Nigracutis durus pulsus tennis vrina Solicitudo timor tristitia somnia tempus Acerescit rugitus sapor sputaminis idem Levaque pracipuc tinnit sibilat auris When Melancholy in the body raigns It doth indanger many dreadfull pains It tills it with corrupting filthinesse Makes the skin look of blackish fulsomnes The pulse beats hard the vrin weak and thin Solâ—tcitude fear sadnesse sleep it droweneth in It saâ—ses bitter belches breeds much Rheum And in the care oft breeds a tingâ—ing cune Now concerning the letting of blood this Text is abouched Denus septenus vix slebothomians petit annus Spi â—â—us vberior erit per flebothomiam Spiritus ex potie vini mox multiplicatur Lumina clarificat sincerat slebothomia Mentes cerebrum calidas facit esse medullas Viscera purgabit stomachum ventremque coorcet Puros dat sensus dat somnum toedia todit Auditus vocem vires producit auget At seventeen yeers of age safely we may Let youthfull bodies bloud the learned say The spirits are restored by letting bloud And to encrease them drinking wine is good After blood-letting little good they gain By present eating meat that is but vain Phlebothomy doth purge and clear the sight Cleanseth the brain and makes the marrow right The stomack and the belly it doth clear And purge the entrails throughly every year It sharpens wit and doth induce to sleep And from the heart all painsull grief doth keep It comforts hearing and relieves the voice Augmenting strongth wherein the most rejoyce Here the Author speaking of bloud-letting sayth That at seventeen years of age one may be let bloud And touching this Galen saith Gal de ingenis That Children should not be let bloud before they be 14 year old at least because Childrens bodies be soon resolved from outward heat and therefore by voiding of bloud they should be greatly weakned Also for that they need to nourish their bodies and augment them they should not diminish their bloud And also for that they be soon dissolved from outward heat it sushceth that they need not be let bloud Know likewise That as bloud-letting is not convenient for Children so it is unwholesome for old Folks as Galen saith Gal. 9 reg For the good bloud is little and the ill much And bloud-letting draweth away the good bloud and leaveth the ill as Avicen saith Av. 4.10 cap. 10. and therefore bloud-letting is vnconvenient for such persons Secondly be putteth the hurt of bloud-letting of necessity with voyding of bloud done by bloud-letting mans spirits being in the bloud do then avoid Thirdly he sheweth how the spirits should be cherished and restored and that is by drinking of Wine after the bloud letting For of all things to nourish quickly Wine is best as is before said The Spirits also be cherished and restored by meats but that is not so quickly as by Wine And the meat after bload-letting must be light of digestion and a great engenderer of bloud as rere-rosted Egges and such like And although meat restore tha spirits after bloud-letting yet let the Patients beware of much meat the first and second day For Isaac saith In dictis That they must drink more then they eat and yet they must drink lesse then they do before bloud-letting for digestion is weaker Fourthly the Author putteth eleven profits of bloud-letting when it is duly done First temperate bloud-letting comforteth the sight For diminishing of humors doth also diminish fuming to the head and the repletion thereof that darketh the sight Secondly it cleareth and maketh pure the mind and brain through the same cause Thirdly it heateth the marrow for it mingleth the superfluities that thereto come and cool it Fourthly it purgeth the entrails for Nature vncharged of bloud digesteth better the raw humors that be left Fiftly bloud letting restraineth vomiting and the lask for it diverteth the humors from the interior parts to the outward and specially the letting bloud of the arms as Avicen saith for letting bloud of the féet stoppeth not so well Yet perchance the Bloud-letting shall augment the lask end that two ways First by Bloud-letting Nature is discharged of her burden and being comforted it provoketh other hacuations Secondly if the Lask be caused by great weaknesse of vertue contentive for then by reason that by Bloud-letting vertue is weakned the lask is augmented Sixtly Bloud-letting cleareth the wits for it minisheth vaporation that goeth to the head and troubleth the wits Seaventhly it helpeth one to sleep for thereby many humors be voyded of which divers sharp vapors are lifted up that let one to sleep The eight is it taketh away tediousnesse and over-great grief for thereby vertue is vnladen of grief for with the melancholy bloud the dreas of bloud which induce tediousness and grief are drawn out The ninth is it comforteth the hearing for thereby the vapors and humors that ascend is the head and let the hearing are diminished The tenth is it comforteth the doyce for thereby the superfluities and humidities that would come to the Breast or
pipe of the Eights and let the doyce are diminished The eleventh is it angmenteth the strength for thereby the body is discharged of grief wherefore the vertue is angmented Tres insun iâ—tis Majus September Aprilis Et sunt Lunares sunt velut Hydriades Prima dies primâ— postremaque posteriorum Nee sarguis miâ—uâ— necâ—arnibus Anseris vti In senevel juvene si venae sanguine plenae Omni mense bene confort incisio Venae Hi sunt treimenses Majus Septembris Aprilis In quibus eminuas vt longo tempore vivas Three speciall Moneths our text doth here remember For letting-bloud Aprill May and September The Moon rules most these Moneths yet certain days Some do deny and other some dispraise The first of May and the last of Aprill As also of September they hold ill Days of these Moneths they do forbid to bleed And think it dangerous on a Goose to feed But this is idle for these Moneths are good And for our health in these to let our bloud For old or young if bloud abounding be All Moneths it may be done advisedly If length of days and health you do desire These are the Moneths that bleeding best require Here the Author saith that these thrée May September and Aprill are the moneths of the Moon and in them are days forbidden to let bloud that is the first of May and the last of September and April Though this be a common rule yet it is false For the foresaid days may be as good and as worthy to be chosen as the other after the diversity of the Coustellation in them Farther he saith that in those days one should not eate flesh which is also false and erroueous and very withchcraft I think the Author had this saying of the Jews which observe such manner Secondly he saith That men of middle Age and young solkes whose Veyns be full of bloud may be let bloud every moneth for those may well reâ—â— resolution and in them is great quantity of good bloud Thirdly he saith that bloud-letting for mans health must be done in one of these three moneths May September and April But yet with difference for in April and May the Liver-veyn must be let bloud because then in Spring the bloud encreaseth And in September in the splene-veyn because of Melancholy which then in Autumn encreaseth Frigida natura frigens regio dolor ingens Poit lavacrum cottuns minor aetas atque senilit Morbus prolixus repleâ—iâ— potus escae Si fragilis vel subtilis sensius stomachi sit Et fastâ—diti tibi non sit slebothomandium A cold complexion and a chilly ayr Aches or ingreams that to inslame prepare Bathing and wanting dallying in that sport Where Venus most delighteth to resort Too young or else too old A long disease Eating or drinking nature to displease Sea-sick feeling when the stomacks weak And empty Veyns that loathingly do speak All these forbid bloud-letting and advise Not then to deal therewith in any wise Here the Author setteth dawn twelve things that do hinder bloud letting The first is coldnesse of complexion For as Galen saith Bloud letting cooleth and augmenteth coldnesse Because as Isaac saith bloud is the foundation of naturall heat and in regard that bloud-letting voydeth the bloud it voydeth heat and so consequently cooleth The second is a fervent cold Countrey vnder which a cold season should be comprehended which also letteth bloud-letting for in a Country and Season very cold the bloud is closed in the deepest parts of the body and the bloud that carrieth in the vpper parts the cold maketh thick which to avoid is no wisdome The third is fervent ach vnder which also may be comprehended great inclamation of the body for if one in such accidents be let bloud there followeth great motion agitative contrary to nature and greater inflamation which weakneth nature more The cause of this motion agitative is attraction to divers parts for by bloud-letting attraction is caused to the place that is let bloud and by great ach attraction is cause to the place of ach The cause of greater inflamation is that by bloud-letting the humors be moved whereby they be the more inflamed And this is truth when blouâ—-letting is little and artificiall yet if it be done till one swound it is wholesome in the foresaid cases For this bloud-letting when it overcommeth the attraction of the ach it causeth not motion agitative and like wise it taketh away inflamation when there be no humours that should move heat and cause more inflamation This is Galens mind saying Gal. comments illius apli qua geruntur There is no no better medicine for an impostume of fervent inflammation Fevers and a great Ach than bloud-letting The fourth is bayning specially resolutive for that denyeth Bloud-letting because that were vacuation vpon vacuation which Nature cannot easily bear The fifth is carnall copulation for immediatly after that one should not be letten bloud because of double weakning of Nature The sixth is too old or too young as it is before touched Of this Avicen sayth Take heed how thou lettest one bloud in any of the foresaid cases except thou trust in the figure insolidite of the muscles largnesse of the veyns the fulnesse of them and ruddy colour The seventh is long sicknesse for by such letting of bloud Nature is doubly feebled both by long sicknesse and diminishing This is truth sayth Avicen except there be corrupt bloud for then bloud-letting is wholesome The eight is great repletion of drink The ninth is to eat too much meat and vnder this is comprised meat vndigested The cause whereof as Avicen sayth is this There be three things that draw to them that is emptinesse heat and secret vertue or property Then if the veyns be empty through voyding of bloud they draw to them from the stomack or liver undigested or supersluous meat or drink which undigested meat when it commeth to the members cannot be amended that is digested for the third digestion cannot amend the fault of the second nor the second of the first if the fault be so great that it cannot convert into the members and it there remaining may cause some disease The tenth is feeblenesse for bloud-letting is a strong voyder as Galen saith therefore a feeble person may not endure great diminishing of bloud The eleventh is subtile sensiblenes of the stomacks mouth which is called the heart-string for of such bloud letting sowning followeth lightly And vnder this wesknesse of the stomack is comprised an easte flowing of choler to the mouth thereof inducing vomiting wherefore they that have the foresaid accidents should not be let bloud for by bloud-letting the humors moved be endured to the stomacks mouth as to a place accustomed And because it is a weak and an impotent member to resist that flixe therefore by such letting of bloud many inconveniences chance This is one cause why so many sound when they he let bloud by reason that Choler
is called direct letting of bloud for it is done to avoid aboundance of bloud and of such humors as should be avoided The first indirect cause is the greatnesse of the disease and greatnesse of the apparent vehement inflamation for as Galen saith There is no better Medicine for an Impostume of vehement inflamation Fevers and a great ach then bloud-letting The second indirect cause is that the matter which is to bee avoided beâ— drawne unto the place from whence it must be avoided And therefore in retention of the menstruous flix Emetauds The great vein in the feet called Saphena must be opened as Galen sayth to draw down the matter of the bloud The third indirect cause is to draw the humours to the place contrary to the place that they flow to to divert them after from the place Therefore for too much aboundance of menstruosity the vein Basilica must bee let blood to turns the matter to the contrary part and so to void it from the proper course And therefore he that hath a Pluresie on his left side must be let bloud on the right side to divert and draw the matter to the place contrary to that place that it enclineth so And likewise if it be on the right side to let blood on the left The fourth indirect cause is that by letting of blood one portion of the matter may be avoided that nature may be strong upon the residue and so letting of blood is wholesome when the body is full least impostumes grow for the regiment of nature is feeble in regard of these humours Wherefore when a portion of matter is voided nature governeth the matter so that it should not flow to some weak place and breed an Impostume Fac plagam largam mediocriter vt cito fumus Excat vberius liberiusque cruor The Orifice or as some say incision When as for bleeding you do make provision Ought to be large the better to convay Grosse bloud and sumes which issue forth that way Grosse humors and grosse bloud must needs have vent In cold or hottest times by good consent Here the Author saith that the gash or Orifice made in letting of bloud ought to be of a mean largenesse that the grosse blood may easily issue out for when the gash is straight the pure blood only goeth out and the gross abideth stil in And note that sometime the gash must be great and sometime smal The gash must be great for thrée causes First because the humors be gross and gross blood must be voided as in them that be melancholly Secondly in winter the gash must be great for cold engrosseth the humors Thirdly for the aboundance of humors for they avoid better by a great gash then by a smal But the gash must be smal when the person is of weak strength that the spirits and naturall heat avoid not too much and likewise in a hot season and when the blood is pute Sanguine subtracto sex hâ—ris est vigilandum Ne somni fumus laedat sensibile corpus Ne nervum laedat non sit tibi plaga profunda Sanguine purgatus non carpas protinus escas When bloud is come away ye must be sure Six hours after watchfull to endure Least sleep raise fumes or turning on that arm Impostumes breed by doing it least harm The nerves and sinews Arteries also Offend not if in health you mean to go The blood thus purg ' d you instantly may eat So that the humors be in quiet set Three things must be considered when one is let blood First that bee sleeps not in sixe houres after least the fume engendred by sléept ascend to the head and hurt the brain Furthermore least in his sleep he turns him on the arme that in let bloud and thereby hurt him and least the humors by sleep flow to the painfull member by reason of the incision and so breed an impostume For Galen sayth Impostumes breed in the body or in a member that is hurt the humors will flow thereunto But Avicen assigneth another cause That by such sleep may chance confraction of the members The cause may be as Galen saith That sleep is unwholesome in the Ague-fit Gal. 2 aph super illo In quo c. because naturall heat goeth inward and the outward parts wax cold and the fumes remain unconsumed whereby the rigor is augmented and the Fever-fit prolonged Also by moving of the humors in letting of blood fumes are â—aised up to the sinews and brawns of the arms which remaining vnconsumed wax cold in sleep and ingresse in the viter parts And therefore it one sleep immediately after letting of blood they cause confraction of the sinews and brawns of the arms And he saith further That one in letting of blood must beware that he make not the gash too deep least he hurt a sinew Gal. coniâ—â—â—uâ— aph que reguntur or an arterie-string under the vein for hurting of a sinew causeth a mortal cramp or loss of a member as an arm or a finger and hurt of an artery-string causeth bleeding uncurable And one ought also not to eat immediately after he is let bloud but he must tarry til the humors in him be at quiet least the meat before it be digested be drawn together with the blood to succor the hurt member Omnia de lacte vitabis rite minute Et vitet potum flebothomatus homo Prigida vitabit quia sunt inimica minutis Interdictus erit minutis unbilus acr Spiritus enultat minutis luce per auras Omnibus apta quies est motui valde nosivus Shun milk and white meats when we are let blood Because at such times they are never good And drinking then perforce we should refrain With undigested drink ne're fill a vein Cold and cold 〈◊〉 with all cold things beside Are then our enemies by proof well tryed Cloudy and troubled Ayrs are likewise ill With melancholy bloud the veyns they fill Too stirring motion or excessive labour Avoid and with soft ease the body favour Here the Author saith sive things must be eschewed of him that is let bloud The first is milk and white meats for by stirring of humors caused by letting of bloud oft times some humors sloweth to the stomack therefore if he should eat milk by mingling with the humors it would corrupt in the stomack sith of it self it is very coruptible And also by reason that it is sweet the milk may be drawn to the veyns undigested and through stirring of humors lightly corrupt Secondly he must beware of much brinking for by reason that the dryns be empty the drink vndigested is lightly drawn to them as is before said Thirdly be must eschew all cold things as well outward as inward as meats very cold ayr cold hathing thin clothing resting on stones colonesse of the head and séet for by reason that the naturall beat is feebled by setting of bloud the body will soon be too cold Fourthly he that is
of blood is wholesome There be two kinds of melancholymatural and vunafural Naturall is the dregs of bloud which when it aboundeth it runneth with blood and in letting of bloud is votded therewith For of the same temperate beat blood and melancholy the dregs thereof is engendred The fourth rule is that when boyling conturbation and calefactions of humors is feared it is wholesome to let blood and those persons as soon as they feel themselves inflamed should be let blood to avoid the foresaid motions caused by the great aboundance of humors Yet otherwhiles some â—e deceived by this rule for forthwith when they feel calefaction and fear boyling of humors they let them blood And when this commeth of beat calefaction and incision the calefaction or boyling ceaseth not by Blood letting but it is rather augmented for bloud-letting moveth the humors and maketh them run thorough the body Therefore letting of Blood is not wholesome except it be for aboundance of humors which is known by much sweat especially in the morning for there be some that sweat not except they need evacuation The fift this is they that be mighty and strong should be let bloud and not they that be cold and dry For Rasis saith That those bodies are apt to be let bloud which have great apparent veins that be hâ—iry and coloured between brown and red and folks not too young nor too old for children and vnweldy aged persons should not be letbloâ—d except necessity require ie Many of the said rules be gathered out â—i Avicen Aestas Ver dextras Autumnus Hyemsque sinistras Quatuo haec membra cephe cor pes epar vacuatur Ver Cor Epar Aestas ordo sequens reliqua Spring-time and Summer if we intend to bleed Veins on the right side do require as need Autumn and Winter they the left side crave In arm or soot as they best like to have The Head Heart Foot and Liver all these four Emptying require themselves best to restore The Heart calls for the Spring Summer the Liver Order vnto the rest is a due giver Here the Author reciting certain things concerning the members that be let bloud saith That in War and Summer the veyns of the right hand arm or foot should be let bloud But in winter and Autumn the veyns of the left hand arm or foot must be diminished The cause hereof may be for that Her encreaseth Blood and Summer Choler therfore in Uer and Summer vs should diminish those veins in which bloud Choler abound which be on the right side of the body near to the member that engendreth good bloud that is the Liver and the receptacle of choler the Gall. Autumne engendreth Melancholy which is gathered together and not resolved by Winter therefore in War and Winter these two Ueyns should be let-bloud in which melancholy hath dominion which be the left side voins for the spleneis on the left side of the body which is the receptacle of Melancholy Secondly be saith the Head the Heart the Foot and the Liver according to the four Seasons of the year must be empâ—led the Heart in Uer the Liver in Summer the Head in Winter and the Foot in Autumn Dat saluatella tibi plurima dona minuta Purgat Epar splenem pectus praecordia vocem Iunaturalem tollit de corde dolorem Saluatella the opering of that Veyn In any man five benefits doth gain The Liver it doth purge from all offence And from the Splene commands annoyance thence Preserves the stomacks mouth and clears the Brest And keeps the voyce from being by harms opprest Here the Author reciteth five commodityes that come by letting of blood of the vein Saluatella It is the vein on the back of the hand between the midle singer and the King-singer it purgeth the lyder it cleanseth the Splene it mundifieth the brett is prâ—serveth the stomacks mouth from hurt it doth away the hurt of the voice The reason of all these commodityes is because the foresaid vein avoideth blood from all these places as after it shall appeat For a more ample declaration you are to understand that in letting of blood other whiles the veynes be opened and sometime the Artâ—ryes The opening of the Artery is dangerous the cause here of is the overmuch bleeding which is caused two wapes One is through fervent heat of the Artery blood for a hot thing is soon moveable and dilateth and openeth the Artery and therefore tâ— helpâ—â—h much to void the blood in letting blood the Artery The second cause is mobility of the Artery and therefore the wound or gash in it is slowly healed Yet this letting of blood is wholesome thrée mannet of ways First when there is aboundauce of subtile blood in the body Secondly when the blood is vaporous Thirdly when it is hot For subtile blood of which natural blood and spirits be engendred rest each in the artery but gross blood that nourisheth the members resteth in the veins Like wise the vaporous blood is contained in the artery and sanguine blood in the veyn Also the hottest blood the which is of the heart the hottest member engendred and digested is contained in the Artery and the other Blood in the Veyns Secondly note that the veyns are opened in many members sometime in the arm or in the hand great or small sometime in the foot sometime in the nose sometime in the fore-head sometime in the lips sometime vnder the tongue or in the roof of the mouth sometime in the corner of the Eyes toward the fore-head From the Arm-pit to the Elbow are five veyns to be opened as Rasis and Avicen sayth The first is called Cephalica which is the Head-veyn The second is Basilica which is the Liver-veyn The third is called Mediana or Cardiaca or Nigra after Avicen or Matrix after Rasis The fourth is called Assillaris The fift is called Funis brachij In the left hand is Saluatella so that in the arm in that it contayneth the more and the lesse hand are six veyns to be opened Cephalica emptieth the parts abont the neck and therefore to open that veyn it is good for the diseases of the head as the Megrim and other hot griefs caused of hot matter This veyn beginneth at the shoulder and goeth forth soward the left side of the arm Basilica emptieth the parts vnder the neck as from the Breâ—â— and Liver and therefore the letting blood of this veyn is wholesome for diseases of the Brest and Liver and right good in a Plurisle This veyn beginneth at the arm-hole and goeth along to the bowing of the arm Mediana is betwéen these two said veins and is compact of them beth for it is the branch of each And it is also Median in vacuation for it voydeth from all about vnder from and about the neck Wherefore it is the vniversall veyn to all the body in voyding but not vniuersall as some say because it beginneth at the heart but because it is
which also be resolved by oft sweating in Summer and so falling thereupon dryeth the body much more for when the humidity of meates is gone the heat of the body worketh upon his own humidities and dryeth them clean away Wherefore Hypocrates saith Hunger is expedient for those that be very moyst for hunger dryeth the body The second thing is that vomiting once a moneth is wholesome for thereby hurtfull humors that be contained in all the circuit of the stomack are voyded To this agreeth Avicen saying Hypocrates biddeth one to vomit every month twice two days one after another that the second day may avoid it that which the first could not this conserveth health and scoureth the stomack from flegm and choler The stomack hath nothing to purge it like as the guts have red choler Avicen putteth other prests of vomiting that it is well done First it is good for head-ach caused of moyst vapurous matters that ascend from the stomack to the head but if head-ach come of his own hurt of the brain then vomiting doth rather hurt then proffe Secondly it cleareth the sight darkned with vaporous matter of the stomack or else not The third is it doth away wambling of the stomack in that it avoideth the hum is that cause it The fourth is it comforteth the stomack into which choler is descended the which corrupteth the meat The fift is it doth away loathing or abborting of meat The sixt is it doth away the cause that maketh one have a â—â—st to sharp pantike and sower things the which cause by these dispositions being removed putteth or doth away the effects thereof The seventh is vomiting is wholesome for the lask that commeth before the Dropsie for it avoydeth the matter of the said lask and purgeth the stomack The eight is it is wholesome for the grief of the reins and bladder for it diverieth the matter that sloweth of those parts another way The ninth is if vomiting be done by constraint of Elchory it avoydeth the matter whereof Lepry groweth it amendeth the first digestion that the other digestions may the better be done The tenth is it maketh one to have a good colour The eleventh is it purgeth the stomack of a humor that causeth Epilepcy The twelfth is by strong constraint it removetth stopping matter the which causeth Ictericy And likewise it avoydeth a slegmatick matter the which commonly is cause of stopping The thirtéenth is it avoydeth the matter that causeth Asma a disease that causeth one to draw his breath painfully and also it comforteth the spirituall members by whose heat the superfluities that cause Asma are consumed The fourtéenth is it is wholesome against shaking and palste for it avoydeth the matter that is cause thereof The fifteenth is it is whelesome for one that hath great black sores on his lower parts for it turneth the humours from thence Now although vomiting duly and well done because of these commodities yet when it is vuduly done It induceth many hurts for it feebleth the stomack and maketh it apt for matters to slow into it hurteth the brest the sight the teeth causeth head-ach as Avicen saith The third thing that is noted in the text is that there bée foate Seasons of the yeare Spring Summer Autumn and Winter Spring time in respect of the other Seasons is vote and moyst though it be temperate in it selfe as Galen saith in his book of Complexions wherefore it followeth that this Season is more apt to let bloud then the other for it doth more enerease humours And therefore in this Season moderate vse of carnall copulation temperate motion lask stire and sweat is convenient and likewise temperate bathing to diminish repletion This Season is good to take purgations in The fourth is Summer heateth and dryeth and therefore it encreaseth red Choler hot and dry And for this cause is Summer we must seed on cold and moyst meats to diminish the ferventnesse of the heat and drought and then too ought to abstain from carnall copulation the which also dryeth and from oft hayning and be let blaud seldome nor like cause We must vse quietuesse and littie motion for quietnesse doth moyst and much motion dryeth In this season especially we must vse moderally to drink cold brink for superfluous drinking of cold drink by reason that the pores be open doth make the body suddenly to take cold or causeth the Palsle or laraty of the members or else sudden death From the which He defend Vs that liveth and raigneth eternally A MEN. FINIS THE TABLE A A Light supper pa. 2.13 Ale not well sod pa 60. Ale moderately drunk pa. cadem Anger pa. 12. Anger for certain folks is necessary pa. cadem Avoid water as often as needeth pa. 13 Apples pa. 21. A strong brain p. 45. Ayr is necessary two wayes p. 51. Ayr temperate and sweet p. cad 52.159 Amity between a Pike and a Perch p. 83. Asses milk p. 93. Amarillis a Bird. p. 81. Auripigmentum p. 158. Anise-seed with the vtilities thereof p. 115. Aboundance of blood is known by the thicknesse of the Urin. p. 76. Artery bloud p 181. Assellaris the vein p. 164 B Bacon p. 72. Bayning p. 182. Basilica the vein p. 199. Best hog-flesh p. 26. Begin thy dinner and thy supper with Ale p. â—â— Begin thy meal with moist meat p. 99. Bean. p. 91. Beware of fruits in Autumn p. 63. Birds that she most swiftly are most praised p. 82. Bestiall fish p. 85. Be not too neer in observing custem p. 123. Bloud the treasure of Nature p. 179. Bloud provoketh to larghing p. eadom Bloud-letting p. 181. Black rice p 91. Black wine p. 39. Bodies wax more stronger by night then by day p. 14. Brawn p. 39. Brain of hens chickens hogs sheep hares and conies p 113. Brains p. 36. Braines well digested and for whom they be wholesom p. eadem Brains are medicinable and for whom p. 156. Branchus p. 8. Brimstone p. 134. Broth of Coleworts p. 127. Bread p. 35. Bread made with pure flower and some bran p. 71. Riting fume p. 35. Butterâ— milk p. 35.95 Butter p. 94. Bulls hom p. 144. Bloud letting restraineth vomiting and the lask p. 180. Bloud-letting may augment the lask two ways p. ead Bloud letting cooleth and augmenteth coldnes p. ead Bloud-letting is good for fevers and great aches p. ead Bodies that are apt to bee let bloud p. 168. C Care of mind p. 4. Catarri p. 9. Camels milk p. 93. Castorum p. 131. Canker p. 140 Causes of hear senes p. 155. Carnall copulation p. 149.183.151 Celendine p. 146. Cephalica the vein p. 199. Certain commandements to ob serve health p. 15. Chawing and swallowing of meat p. 19 Choise of milk p. 23.93 Choise of good flesh standeth in three things p. 25 Choise of egs p. 29 Choise of wheat p. 35 Choise of brains p. 39. Choise of wholsome ayr p. 51 Choise of fowles flesh p. 78 Charvill and his three operations p 140. Cheese p.
therefore they be more wholesome for leaâ—e fath then white be and white more wholesome for them that he sat And touching the diversity of Wine in câ—â—â—tâ— we have spoken before of Ova recentia Further in the Text are rehearsed five speciall things by which a man should prove and know good wine The first is the strength which is known by the operation Gal. 3 Reg. a. culo con Culo 1 For as Galen sayth Strong win is that that vehemently milameth a man body and repleaâ—eth or filleth the head This strong wine is a speciall increaser of the spirits and a great nourisher But yet I advise them that have a weak braine to beware how they drink strong wine except it be wel allayed with water For the fumishnesse thereof hurteth the head The second thing is fairnesse of the Wine For the fairnesse or goodlinesse of the Wine causeth one to drinke it desirously which doth cause it better to digest and better to nourish The third thing is fragrant and of good odour For fragrant and redolentwine comforteth most and engendreth subtil spirits as it is aforesaid The fourth thing to Wine ought to be cold touching the taste but hot in effect and operation For Wine made hot by reason of the clearnesse and sinenesse doth overcome a mans braine the sooner and enseebleth the sinews and hurteth the head except it be taken moderately The fifth thing is that wine ought to be strisk and sprinkling and with the spuming to make a little noise and the spume to be then and soon flashed and the spume to remain in the mids of the cup For if it have not these properties it must be called hanging that is suable wine and specially if it make no sound and hath great bubbles and spume that remain long by the sides of the Cup. Sunt nutritiva plus dulcia candida vina The sweetest wines do most of all revive And cheer the spirits being nutritive Here is one doctrine of wine declared the which is that grosse and sweet wines do nourish more then any other of the like sort constant 5. theoric aug 3 1. de reg aquae vini avi 2. tract 1. ica 3. To this agreeth Constantine and so doth Avicen saying on this wise Grosse wine that is dulce is best for him that would be fat The reason is because the dulce Wines through their dulcetnesse are vehemently drawn of the members wherewith Nature rejoyceth For Avicen sayth That the operation of dulce wines do digest mellow and increase nourishment and nature loveth them and the vertue attractive draweth them And although this Text may â—es verified by all dulcet Wines yet the moderate dulce or sweet wine is chosen and not that that exceeding dulce as Muskadell for such wines do corrupt the blood by reason that nature draweth it violently from the stomack to the Liver before it bee well digested and before the superfluity thereof be riped through the great dulcetnesse thereof it filleth the bloud with vndigested watcinesse that maketh the bloud apt to boyle and putrifie And this also should be understood by other meates that are excéeding sweet And further know that by the use of swéet wines and other dulce nourishments three inconveniences are to be feared especiall in them that are inclined thereto The first is Loathing for all sweet foods through their heate and moysture Three inconveniences ingendâ—ed of dulce foods do Supple and fill the mouth of the Stomack and there ingender a disposition contrary to the vacuation and corrugation of that which should cause hunger The second thing is these dulce foods do swiftly enflame and turn into chollerâ— for dulce things are most apt to ingender choller Therefore honey above all other things soonest ingendreth choller because it is of sweet things the most sweetest And next to Honey is sweete Wine as Galen sayth And hereupon riseth thirstinesse Gal. in comen cau 3. par reg acul for it is not wholesome for them that have the Ague nor for chollericke folks The third is Opilation or stopping of the Lyver and Splene For these two members and especially the Liver do draw dulce things with their Dregges unto them by reason of the great delight that they have in them before they bee digested Wherefore in these partes they lightly cause Opilations Through the help operation of the grosse substance wherein the sevourinesse of sweetnesse is grounded as Avicen sayth avi 2 ca. tract 1. ca. 1. And this is the cause that sweet wine doth lesse provoke one to vrin then other Wines Against these three nocâ—nâ—ents eager sharp or savory things are very wholesome for with their Tarinesse they provoke the appetite and with their coldnesse they quench inflamation and with their finenesse of substance they open opilations Further know that although sweet wines and other dulce nourishments do stoppe or shut the Lyver and Splene yet they unstop the Lungs And the reason why they stop not the Lungs as well as the Liver and the Splene Galen declareth Because dulce things in their passage reside notihng thereto but that which is fine and pure Gal. 3. per reg acut and the bloud ingendred of dulce things commeth to the Lungs putrified first in the Liver and fined in the heart Also as Hypocrates sayth Hi. 3 par reg acut ca Mentem levins c Dulce wines do least make one drunk Thus we may conclude that if Wine be drunke for nourishment for a restorative of the Body or to make them fat that be lean whether it be naturally or accidentally then dulce wines and grosse sufficiently coloured are wholesome For such wines as are nourishments and restoratives for such as be low brought wherefore they are most convenient to make lean bodies fat But such as will not nourish restore nor make fat their bodies as they that be corsie and fat already then though they may not use sweet wines but subtile yet they ought to chuse such as be amiable and have a good swoâ— and flavor and are inclined to whitenesse and be sufficiently strong I one drinke wine to quench his thirst then hee must take white wine thinne and feeble For such Wines do mâ—â—sten better and cooleth more and so consquently do better quench thirst then any other And the greater the thirst is the wholesommer such wiâ—â— is But if so be wine is drunk to refresh the Spirits and to comfort the corporall vertue then it should be subtile sweet and of delectable savour of mean colour And of sufficient strength And such Wâ—re ought to be takâ—â— with a little meat and it must be deputed from all suâ—eâ—flâ—ity and also be taken in small quantity But dulce Wines of mean substance and of good flavor should be chosen to scowr the breast and lungs and to cause one to â—ask Si vinum rubâ—um nimium quandeque bâ—batur Ventes stipatur vox lampida
is to be vnderstood of strong wine not greatly pierring oft and in small quantity given or taken to the intent to mix the meat together for such wine doth allay the malice of the meat and comforteth digestion and directeth the phlegmatick cold humors Wherefore it helpeth the digestion of châ—esâ— and Eeles which are of very ill digestion Inter prandendum sit sope parumque bibendum Si jumas Ovum molle sit arque novum In feeding at our meals some Doctors think Oft-times and yet but little we should drink In eating Egges chuse them are soft and new For otherwise great perils may ensue Here the Authour teacheth two things The first is that one at dinner and supper should eate well and drink oft and yet but a little at once and not to do as a bruit beast doth that eateth hie fill of meat and drinketh afterward for the better the drink to mingled with the meat the sooner the meat is mollified the more capable of digestion Now here is to be noted that there are three manner of drinkings The first is that which mingleth the meat together The second is that which dilateth The third is that which quencheth the thirst The first that wée speake of is to bée vnderstood of drinke mingled with our meate though wee bee not thirsty Thus we ought to drinke even as we have eaten a little For except a better reason I say we may not abide till the meates end nor till we be a thirst And this manner of drinking is specially good for them which féed on meat that is actually dry as appeareth by sick folkes that eat dry bread But such as be in good temper should not drink to quench their thirst till the meals end for then commeth the true thirst by reason the meat is hot and dry It is not very reasonable that thirst and hunger should assayl us both together for they are of contrary appetite And thus one should drink according as the thirst is more or lesse Drinking dilative is most convenient after the first digestion regularly and a little before wee take other meate And this manner of drinking is wholesome when the meates before taken be grosse in substance nor thus to drinke we may not tarry till we be thirsty For this drinking prexareth the stomacke to receive other meate and causeth the meat that is digested to depart from the stomack to the Lider nor this drinking should not be in any great quantity to the end it may be the sooner digested For before it be digested it goeth not to the liver And this is of truth except such drink dilative be water in which we must not tarry till digestion before it come to the Liver But regularly convenient drink dilative or permixtive ought to be wine Ale Béer Perry or such like but wine is best of all Secondly the grosser dryer and colder the meat is the stronger the drinke permixtive and dilative should be And contrariwise the bâ—tter subtiler and moister the meat is the weaker the drink permixtive and dilative should be And the more subtile hote and digestible the meat is the weaker the drink or wine ought to be Wherfore one ought to drink stronger wine with beef then with Chickens and stronger Wine with fish then with flesh The last doctrine is that if wée will eat an Egge it must be rere roasted and new The cause thereof is before shewed Pisam laudare decrevimus ac reprobare Pellibus ablat is est bona satis pisa Est inflativa cum pellibus atque nociva Pease may be prays'd and discommended too According as their nature is to do The Huskes avoyded then the pulse is good Well nourishing not hurtfull to the blood But in the Husks they are gnawing meat And in the stomack cause inflations great Here the Authour saith that Peason some way may bee vnwholesome They bee very wholsome to eate when the huskes be taken away for if they bee eaten in the huskes they inflate And therefore it is not artificiall to eat them in the husks because the nature of that within and the husks do disagree for the one laboureth to bee loosed and to goe out but the other withstandeth and bindeth as Isaac sayeth Wherefore they cause a rumbling gnawing and inflation in the belly Yet Peason onely do not this but also all Pulse as Beanes Chyches Chestons and such like and specially such as have much huek as beans and black rice Also the husk of them all nourisheth worse then the pith within Now here is to be noted that there is a manner of white round Peason whereof the cod is very small and thin and one may eate these Peason with the husk more surely then other although it were better to hull them And albeit that the reason aforesaid is true touching all pulse yet ye â—haâ—l vnderstand that the huls of green Pulse is lesse and lesse of versity is between the husk and the pith within and more easse to digest And therefore some say they be more wholesome for folks in health but yet it is not so because gréenâ— Pulse is of great superfluity and corruptible substance wherfore they be lesse wholesome for whole folks And note this for a truth that dry pulse if the viter husk be taken away is more wholsome then green but green is better then dry vnhusked Further the substance of all pulse is inflative and hard of digestion and their ill nourishment is vnwholsome in the Regiment of Health but the broth of them is wholesom because the broth maketh the belly laxative and precureth vrine and vnstoppeth the veins Wherefore it is wholsome at such times as folks vse grosse and opilutive meats as on fasting dayes For this broth or postage conveniently made is not so hurtfull as the substanceâ— therein is no inflation nor difficulty of nourishment or digestion This broth is made one this wise The Rice Peason must be layed in warm water and therein to be all rubbed with ones hand a good while then after in the foresaid water they should be tempered all the night and therein the next night following to be boyled twice or thrice and then dreff and so served But when the hour of dinner draweth near you may dresse it with Cinamon and Saffron and a little quantity of wine put thereto which done then boil it once and to eat it at the beginning of dinner or supper and the broth or poâ—â—age of Rice and of round white peason is very wholsom and friendly to mans nature and so likewise is their substance Laâ— Ethicis sanum Caprinum post Camelinum Ac nutritivum plus omâ—â—â—bus est Asniâ—um Plus nutritivum Vaccinum sit Ovinum Si febriat caput doleat non est bene sanum Goats milk nor Camels milk to drink is good When Agues or Consumptions touch the bloud They nourish well But beyond all some say Milk of an Asse doth nourish more then they Yet when as
avi 2 can ca. de nuc musenâ—a it is hard of digestion and stirreth one to vomit and that is by reason that it is hot But the third Nut that is the nut of the cross-bow is death for the Crosse-bow killeth men Or else we may understand the nut Nethell which as Avicen sayth is venemous wherefore it sleyeth Adde potum piro nux est medicina veneno Fert pira nostra pirus sine vino sunt pira virus Sipira sunt virus sit maledict a pirus Si coquus antidotum pira sunt sed cruda venenim Cruda gravant stomachum relevant pira cocta gravatum Post pira da potum post pomum vade cacatum When we eat Pears boldly we may drink wine Nuts against poyson are a Medicine Pears eaten without wine are perilous Because raw pears are counted venemous Being boyl'd or bak't weak stomacks they do chear Because restoratives they then appeare By being raw the stomack they offend But comfort otherwise doth them attend Drink after Pears and after Apples use The course that nature no way can refuse In the first verse here the Author teacheth us to drink Wine after Pears for Pears as it hath been before sufficiently declared at length ingender ventosity and of their property they cause the chollick engender blood full of aquosity And therefore with them one should drink strong wine which consumeth those ventosities and aâ—uosities ingendred of Pears Secondly he saith that nuts are a remedy against venom as it hath been shewed at Alia nux c. Further in the second and third verse he sheweth that Pears that be eaten without Wine are denemous that is hurtfull to mans nature The cause is shewed in the first verse Yet for all that Peares be not venemous simply for if they were they would kill us and Pears so doing are accursed In the fourth verse be sheweth that raw Peares are venemous that is to say hurtful for they make the humors to boil and breed the chollick fleam and scab yet if they be sod they be medicinable in manner as is before said that is to say with wine and specially if they be eaten after other meat for they expulse the dregs In the fifth verse he saith that raw Pears grieve the Stomack for they hinder digestion and enflate but sod Pears relieve the Stomack that is grieved and dispose it naturally In the last verse are two things The first is after Pears we must drink for the cause before said The second is that after the eating of Apples we must go to siege for Avicen saith av 2 can ca. de po If sweet or sowr Apples find any grosse humors in the stomack they force them to descend from thence to the guts because Apples are much inflative and ingender ventosities which nature expelleth to the inferiour parts Cerasa si comedas tibi coufert grandia dona Expurgant stomachum nucleus lapidem tibi tâ—llit Et de carne sua sanguis critque bonus By eating Cheries great good doth arise To such as use them for the learned wise Say that they purge the stomack and beside The broken stones ond kernels have been tried To break the bladder stone breed wholesome bloud To fat and feed the body they be good Here the Author declareth three commodities that come by eating of Cherries The first is that Cherries purgeth the stomack Eating of cherries This some say is truth when that the stones he broken and eaten withall for these two together by their naturall property do secure and cleanse The second is that the kernell of the Cherry stone by self-vertue breaketh the stones in ones reins for bladder and if it be eaten dry or made in milk The third is that the substance or meat of Cherries engendreth very good bloud and it comforteth and faâ—â—eth the body And this is proved by experience for we sée that Sparrowes which are great eaters of Cheries in Chery-time their livers be far greater then in other seasons whereby it appeareth that Cherries increase and comfort the Liver Yet here is to bee noted that there bee two sorts of Cherries grosse and small And also of the grosser there are two sorts some are sweet and some sowre All dulce and small Cheries are vnwholsome for they be lightly corrupt and bréed vermine The grosse and sowr Cheries are called Cina and of these are two sorts Some be ruddy and soft of substance and such must bée eaten fresh and new gatherèd and at beginning of dinner their nature is to scowr the stomack and to provoke the appetite The other be black grosse and hard of substance and specially the sower And these should be eaten after dinner or supper The cause is for by their sowernes they close the month of the stomack whereby the better and speedier digestion followeth Infrigidant laxant multum prosuus tibi pruna Prunes cool and loose the body very kindly No way offensive but to health are friendly Here the Author reciteth two utilities that come by eating of Prunes First Prunes coole the body and therefore Portugals that dwell in a hot Country seeth Prunes alway with their meat Secondly Prunes make one to lask by reason of their humidity and clamminesse as Galen sayth This is truth if they be ripe Gal. 2 alimen For Prunes that be ripe be Stipticalli and nourish little as Avicen sayth And though Damask-Prunes have the foresaid vtility yet properly they be ascribed to Prunes of Armenia For Prunes of the Country of Armenia are better then any other And they unbind the womb more vehemently then any other Avi 2 can ca. de pru 〈◊〉 as Avicen sayth yet know that ripe Prunes are to be used and not vnripe The Prunes most wholesome for mans Nature be the long ones that have little substance about the stone small hard and in manner dry and the butter skin thin and they should not be sweet in taste but somewhat sowre and of this sort are Damask Prunes The best Prunes and these do refresh and cools the body as is said There be many other sorts of Prunes whose use is not accepted There be also Prunes called wild Prunes the which grow in the woods these be not laxatide of them water is distilled to bind the womb Prunes that be taken to make one lask must first be layd in cold water for then they cool and moyst more perfectly and by their slipperinesse they loose the choller that they come to and so the Stomack is better disposed to receive food And here is to be noted that moist Prunes and new are more alterative though they be of less nourishment and of more superfluity but dry Prunes comfort more and better nourish the body And as it is by Prunes so after the same manner it is vnderstood by Charries Yet notwithstanding the humidity of Cherries is subtile and not clammy whereby they nourist lesse then Prunes Persica cum musto vobis
primoque reponi Omnis mensa male ponitur absque sale Salt should be first vpon the Table set And last tan'e off when we have done with meat Secondly he saith that salt resisteth venome for two causes First for that salt is a dryet and so dryeth vp the humidities that would corrupt Another cause is that salt dryeth and suppresseth the humidities drawing them out of the body and so shutteth the poors and consequently stoppeth the entrance of Venome which is wont to enter by the poors Secondly he saith that salt maketh mans meat savoury For commonly we see no meats savoury without salt as saith the third verse Thirdly the Authâ—r openeth four inconveniencies of salt meats too much salted First very salt meats mar the sight for two causes The first is that salt things dry over much which is contrary to the eyes the instruments of sight For the Eyes are of the nature of water Phi. 1. de sensu sensato as the Phylosopher saith The second cause is for that meats very salt do engender Itch and nipping in manner as is aforesaid Of mordicative meaâ—s being in the stomack â—umes mordicative are lifted vp which by their nipping hurt the eyes and make them very red And therefore we sée that they that make salt have commonly red eyes The second hurt is that very salt meats diminish the séed of generation by reason that very salt meats do dry very much all the humidities of the body whereby the séed of generation is dryed vp and so made lesse The third hurt is it engendreth the skabthy reason that salt engendreth a sharp by ting humour adust which causeth the skab The fourth hurt is it augmentoth Atch by reason that it engendreth a mordicative itching humour And of these four hurts Rasis speaketh Further it burneth their bloud that take great quantity thereof it féebleth their sight it diminisheth the seed of generation and engendreth itch and scab And besides these hurts very salt meats engender Ring-worms dry scuâ—phs morphew lepry in them that â—e disposed thereunto and fleateth the passage of the vrine when they are long continued yet when meat is a little poudred it taketh away loathing and maketh one to have a good appetite Hi fervore rigent tres saisus amarus acutus Alget acetosus sie stipans ponticus aâ— que Vnctus insipidus duleis dat temper amentum Three kind of tasts do soon the body heat Salt bitter sharp and divers harms beget Three other savours cool in moderate kind Tart Stipticall and Pontick as I find Three more unsavory unctuous and sweet Nor heat nor cool and therefore held most meer Here the Author reciteth the qualities of all savorinesse First he sayth that these thrée savorinesses or relishes salt bitter and sharp heat the body that receiveth them Secondly he saith that these three savorinesses fart stipticall and pontick cool Thirdly he sayth that these three relishes vnctuous vnsavory and sweet are temperate they make the body neither hotter no colder Further according to Avicen there be eight talages avi li. can tract 1. ce 3. or so vorinesses that follow vnsavorinesses And they be sweet bitter sharp tart pontick stiptick and vnctuous and to number vnsavorinesse for savorinesse as the text doth there be nine and then savorinesse is taken for every thing judged by tast And among these talages there be three hot as saith the text salt bitter and sharp and as Avicen saith The sharp is the hotter and the next salt and then the bitter for as much â—as sharp is stronger then the bitter is to resolve and scour the incidents And then salt is like bitter broken together with cold humidity And of these tallages three be cold eager stiptick and pontick But pontick is colder then the other and next thereto is stiptick And therefore all fruits that come to any sweetnesse have first a tallage pontick of a vehement coldnesse and after that the fruits by the heat of the Sun be digested there appeareth in them stipticity and afterward they decline to sowrnesse as Grapes and then to sweetnesse And though tart be not so hotte as stiptick yet by reason that it is subtile and piercing it is in many of more coldnesse And after Avicen Ponticke and Stipticke are in talage very like but yet the Stipticke causeth the upper part of the Tongue to be sharp and rough and pontick causeth the tongue to be rough within Three of these tallages are temperate neither exceeding hot nor cold as sweet vnctuous and vnsavory for though sweet be hot yet therein appeareth no mighty heat as Rasis sayth and every tallage hath his own operations as Avicen and Rasis say The operations of sweetnesse be digestion soking and encreasing of nourishment and nature lovingly desireth it and the vertue attracttive draweth it And Rasis sayth That sweetnesse engendreth much ruddy colour and opilations of the Liver and spleen specially if the said Members be apt thereunto and thereof followeth the fluxe It mollifieth the stomack and comforteth the brest and lights it fatteth the body and augmenteth the seed of generation The operations of bitter is to sharp and to wash away And after Rasis Bitter heateth and dryeth strongly and lightly reduceth the bloud to a dust malice and augmentetha ruddy colour in the bloud The operations of pontick tallage after Avicen Is contraction if the ponticity be feeble or else expression if it be strong And after Rasis Pontick cooleth the body and it drieth the flesh and diminisheth the bloud if one use it oft Also it comforteth the stomack it bindeth the womb and engendreth melancholy blood The operations of stiptick talage after Avicen Is contrary thicking hardning and holding And after Rasis the operations thereof are like pontick though they be weaker for he seemeth to comprehend stiptick tallage vnder pontick for of stiptick he saith nothing expressely The operations of vnctuous talage after Avicen Are soking slipperiness and small digestion And after Rasis It mollifieth the stomacke it maketh one laskative and filleth one before he hath taken any necessary quantity of meate And it heateth specially them that be vexed with a Fever and that have a hot Liver and stomack It moysteth and softeth the body but it augmenteth phlegm and sleep The operations of sharpnesse Are resolution incision and putrifaction after Avicen And after Rasis It encreaseth heat and lightly enflameth the body and burneth the bloud and tuâ—neth it into red choler and after into black The operations of salt talage after Avicen Is to scour wash and dry and it letteth putrifaction The operations of sharp talage after Avicen Is to cool and divide And after Rasis It refraineth choler and blood and restraineth the belly if the stomack and guts be clean But if there be too much phlegmatick matter it maketh the belly to lask it cooleth the body and also weakneth the vertue of digestion properly in the liver It hurteth the sinews and sinewy
other senses lothing repletion and sleep after refection and some text hath this verse Balnea sol vomitus affert repletio clamor Which things grieve the hearing but specially great noise For Avicen saith If we will hear well and naturally we must eschew the sun laborious baining vomit great noise and repletion Metus longa fames vomitus percussio casus Ebrietas frigus tinnitum causat in aure Long-fasting vomiting and sudden fear Are hurtfull to the Organ of the ear Blowes falles and Drunkennesse are even as ill And is so cold beleeve me if you will Such as would noises in the ear prevent To shun all these think it good document Here the Author reciteth seven things which cause a humming and a noise in ones ear The first is fear specially after some motion The reason is because in feare the spirits and humours creep inward toward the heart suddenly by which motion ventosity is lightly engendred which entring to the Organ of the hearing cause the tinging and ringing in the ear By corporall moving also humours and spirits are moved of which motion ventosity is lightly engendred which coming to the eaâ—s causeth ringing For ringing is caused through some moving of the vapour or ventosity about the Organe of the hearing moving the naturall air of those Pipes or Organes contrary to their naturall course The second thing is great hunger Avicen sheweth the reason avi 4 3 ca. 9. saying That this thing chanceth through humours spread and resting in mans body For when nature findeth meat she is converted unto them and that resolveth and moveth them The third is vomiting for in vomiting which is a laborious motion humours are specially moved to the head In token whereof we see the eyes and face become red and the sight hurt And thus also by vomiting vapours and ventosities are soon moved to the organ of the hearing The fourth is beating about the head specially the â—ares for thereby chanceth vehement motion of naturall air being in the organe of the beâ—â—ing For when any member is hurt Nature immediately sendeth thereto wind and bloud which two be the instruments of nature by which then motion is caused in the ear The fift is falling especially on the head for the same cause that is shewed of beating And of a fall whatsoever it be a moving of the humours is caused in the body The sixt is drunkennesse for drunkennesse filleth the head with fumes and vapors which approaching to the Organe of the hearing troubleth it and maketh a noysâ— in the ear The seventh is cold for by great cold the organe of the hearing is feebled wherefore of a small cause by cold ringing in the â—ar chanceth for great cold causeth ventosities And ringing in the ears chanceth not only by these causes but also of many other as ventositie engendred in the head and therein moved or else by some matter engendred in the head of else by motions of ventosities chancing oftentimes in the opening of the ear as they that have an Ague or by the great repletion of the body and most especially of the head or by some clammy matter resolved into a little ventosity or by medicines Whose property is to retain humours and ventosities in the parts of the brain as sayth Avicen Baluea Vina Venus ventus piper allia fumus â—orri cum Caepis leâ—s Flotus Faba Synapis Sol coitus Ignis ictus acumina puluis Ista nocent â—â—nlis sed vigilare magis Bathing Wine Women boystrous wind To harm the eye-sight always are inclin'd The like doth Pepper Garlick dusting Smoak Leeks Onyons Lenâ—ils draw the sight aslope And dims it as Beans do Such as use weeping I would not have mine eyes in their moist keeping Mustard and gazing much against the Sun The sight thereby is vtterly undone The violence of lust in hot desire Spoyles them outright and looking on the fire Extremity of labour hurts the eye And the least blows blood-shot it instantly Tart and sharp sauces needs offend them must As also walking in a windie dâ—st The last is too much watching these believe me Avoyd and then thine eye-sight will not grieve thee Here the Author rehearseth one and twenty things One and twenty things hurtfull for the eyes hurtfull to the eyes The first is baining or bathing whether it he moyst or dry called hot-houses For baining greatly heateth the eyes and so hurteth the complexion for the eyes be naturally cold and of the nature of water Secondly Baining dryeth and resolveth the subtile humidities of the eyes with which the fighty spirits that are flerie should be refreshed and tempered This hath made many blind in Almaine where they vse many Baines and Hot-housed Like as in Holland are more Lepers then in any country only by fault of good governance The second is wine immoderately taken for that féebleth the eyes sight by reason that it filleth the head with fumes and vapors which dull all the wits The third is over-much carnal copulation which all Phyâ—â—tians say feebleth much the sight Aris 4 part problema And Aristotle noteth the cause For by carnall-copulation that that is behovefull for the eyes is taken away There must bee in the Eyes moist waterish subtilty which fortifieth the visible spirits For the eye is naturally moyst arist de sâ—nsu sensaâ—o v. dâ—animal And therefore Aristotle saith That our Eyes be of the nature of water But when naturall moystures are drawn and voyded out the bodâ—â— wareth dry and withereth away the Eyes then loose their proper nature which they retaine and keepe by humiditie and not without a cause for by flery spirits which are in moving the sight would vanish away ere that it were succoured with moysture Thus it appeareth plainly that Carnall-copulation by drawing away the moystnesse dryeth up the superior parts of man whereby the quick sight is hurt The third is wind and specially the South-wind For Hypocrates saith The South-wind is mystie and dusketh the eyes for that wind filleth the head with humidities which dull the wits and dark the sight The fifth is pepper which through eht sharpnesse thereof â—ngâ—udâ—â—â—â—â—mes that bite the eyes The sixt is Garlick which also hurteth the eyes through sharpnesse and vaporosity thereof as is said at Aâ—â—ia Nux Ruta c. The seventh is smoke which hurteth the eyes through the mordication and drying thereof The eight is Léeks for by eating of them grosse melancholy fumes are engendred whereby the sight is shadowed as is before said at Allia Nux Ruta c. The ninth is Onyons the eating of which hurieth the eyes through their sharpnesse Te tenth is Lens or Lentils The much eating whereof as Avicen saith Dusketh the sight through the vehement drying thereof The eleventh is too much wéeping which weakneth the eâ—es for it causeth devility retentive of the eyes The twelfth is Beanes the vse whereof engendreth a gross melancholy fume darking the visible spirits as Léeks do
superfluityes of the body But in stead of Valde some texis have Vâ—ste And then the sentence is that warm Garments is wholesome for the Rheum specially when it commeth by cold matter The fift is inspyring of hot ayr and specially if the Catarre proceed of cold matter for by breathing of warm ayr the matter is warmed and riped The sixt is to drink little and to endure thirst for thereby the Rheumatick matter is consumed For little drinking filleth not the head as much as drinking doth The seventh is to hold ones breath for that is specially good in a Catarre caused of a cold matter By reason that this holding of the breath heateth the parts of the brest so the cold phâ—â—gmatick matter causing the Catharre is better digested Avicen rehearsing these things saith avi loco preal It behooveth to keep the head warm continually And also it must be kept from the wind and namely that of the South For the South wind repleteth and maketh rare but the North wind constraineth And he must drink no cold water nor sleep in the day time He must endure thirst hunger and watch as he can for these things in this sicknesse are the beginning of health Furthermore Rasis biddeth him that hath the Rheum Rasis 3. al. To beware of lying upright For by lying upright the Rheumatick matter sloweth to the hinder parts of man where be no manifest issues whereby the matter may avoyd out Therefore it is to be feared least it flow to the sinews and cause the cramp or palsey And likewise he ought vtterly to forbear wine for wine is vaporous and in that it is very hot it dissolveth the matter and augmenteth the Rheum And likewise he must not stand in thâ— sun or by the fire for the sun and the fire loose the matter and augment the Rheum In the last two verses the Author putteth difference between these 3. names Catarrus Branchus and Corisa And the difference standeth in the matter flowing to one part or another of the body When the matter runneth to the brest-parts it is called Catarrus when it tunneth by the nose it is called Corisa when it runneth by the neck it is called Branchus But this word Rheum doth note and figâ—ifie generally all manner of matter flowing from one member to another Auripigmentum sulphur mescore memento His decet apponi calcem comâ—â—scâ— saponi Quatuor haec misce commixtis qua noristis Fistula curatur quater ex his sireplea ur Auâ—ipigmentum which some Arsenick call Remember to mixe Brimstone therewithall White lime and Sope these four by way of plaister Are able any Fistula to maister Observe these sour then if thou wouldst be cur'd Many thereby of help have been assur'd Here the Author rehearsing a curable medicine for the Fistula For the Fistula saith That a plaister made of Aurpigmentum Brimstone while Lime Sope mingled together healeth the Fistula Because these things have vertue to dry and mundifie which intentions are requisite in healing a Fistula Platearius saith Auripigmentum is hot and dry in the â—ourth degree it dissolveth and draweth consumeth and mundifieth Brimstone and Sope as he saith are hot and dry but Brimston is more vehement because it is hot and dry in the fourth degree but Sope is not Avicen saith That Lime washed dryeth without mordication and maketh more steddy The Fistula is a running fore which avoydeth matter more or less after the diversity coâ—rse of the moon Auripigmentum is that which gravers fasten brass mettals withal in stoue Ossibus ex denis bis certenisque novenis Constat homo denis bis deâ—tibus duodexis Ex â—recenâ—â—nis decies sâ—x quinqueque venis The bones the Teeth and veyns that are in man The Author here doth number as he can Two hundred nineteen benes agree some men Two hundred forty eight saith Auicen Numbring the teeth some two and thirty hold Yet four of them by others are controld Because some lack those teeth stand last behind In child-hood Others till their greatest age they find The Gâ—inders and Duales Quadruph And them above beneath called Caniâ—â— That grind that cut and hardest things do break And those cal'd Sensus Nature these bespeak To grind mans food The veyns in man we count Three hundred sixty five which few surmount Here the Author numbreth the bones teeth The number of bones and veines in mans body First be saith there be CCâ—iâ—-bones yet after the Doctâ—rs of Phâ—â—iâ—ck Hypocrates Galen Rasis Averroes and Avicen the bones in man be CCxiviii And though herein be variance yet there is a master of Phisick that saith Ossa ducent a sunt aique quater duodena Secondly The number of Teeth the Author saith that a man most commonly should have xxxii Teeth But yet it chanceth that some lack those sour last Teeth which be behind them that we cal the Grinders and those have but xxviii Teeth Some lack four of the last teeth in child-hood only some other lack them till they be very old and some all their life Here is to be noted that after Avicen The two foremost teeth bee called Duales and two on either side of these twain bee called Quadrupli There bee two in the upper jawe and two in the nether all these teeth be ordained to cut and therefore some call them Cutâ—ers and specially the Duaâ—es Next vnto these Quaâ—ruples are two Teeth above and two beneath called Canini whose office is to break hard things After these be four other on either side called Grinders four above and four beneath After these same have a Tooth called Sensus on either side and as wel above as beneath These also are ordained tâ—griâ—d mans meats And so the whole number of the Teeth is xxxii or else xxviii in them that have not the teeth called Senâ—u There is then fourâ— Duales and four Quadruples fours Dog-teeth sixteen Grinders and four Sensius Thirdly the Text saith that there is in man CCClxv veyns as appeareth in the Anathomy Quatnor humores in humane corpore constant Sanguis cum cholera flegma melancholia Terra melan aqua fleg aer sanguis choler ignis Four humours in mans body always are Bloud Choler Flegme Melancholy And compare These unto those four severall Elements Whereof they are continuall presidents To Earth Melancholy to Water Flegme The Ayr to Bloud Choler to fire extream Here the Author declareth the four humors in man as Bloud Choler Flegme and Melancholy And shewing the Nature and complexion of them he compareth each to one of the four Elements Melancholy is cold and dry and so compared to the Earth which is of like nature Flegme is cold and moyst and so compared to water Bloud is hot and moyst and so compared to the ayr Choler is hot and dry and so compared to the fire These things are declared in these verses Humidus est sanguis calet est et vis acris illi Alget
though there be many not famous The first is ashes of Choler The second is ashes of flegm if the phlegm that is burned wer very subtile and watrish then the melancholy therof engendred will be salt in talâ—ge But if the phlegm be gross that is burned then the ashes thereof or the melancholy of it engendred inclineth to sowernes or ponticity The third is ashes of bloud and this melancholp is salt a â—â—tle inclining to sweetnesse The fourth is ashes of naturall melancholy And if naturall melancholly whereof soever it be be subtile then it will be very soâ—r And when it is cast out upon the ground it boileth and laboureth of the ayre and causeth both flies and beasts to avoid the place But if the naturall melancholy be grosse the vnnaturall thereof engendred shall not be sower Sanguiâ—eorum signa Natura pingues isti sunt aâ—quejocantes Sempor rumores upâ—unt audire frequentes Hos Venus Bacchus delectant fercula risus Et facit hos hilares dulcia verba loquentes Omâ—i us his studâ—is habiles suxt ac magis apti Qualibes ex causa nee hos leuitâ—r moves ira Largus amans hilaris ridens ruberque coloâ— iâ— Cantans carnosus satis audax atque benigâ—â—us To Sanguine men Nature hath much commended First with a jocond spirit they are attended Desirous to hear tales and novelties Women nor wine they gladly not despise Their looks are chearfull and their language sweet For any study they are prone and meet No common matter kindles angers fire Contentious company they not desire They are liberall loving mirthfull and benigne Fleshy and fat capring and apt to sing No muddy countenance but smiling chear And bold enough as causes may appear Here the Authour teaching vs to know Sâ—nguine folkes sâ—â—th that a sanguine person is naturally sat But yet wee may not understand that sanguine â—â—â—ks be properly fat For that is a token of a cold complexion as saith Avicen But they be sat and fleshy withall â—orfat in Sanguine persons is taken for Fleshy Avicen saith That aboundance of all ruddy flesh and stiff signifieth a hot and a moyst complexion as a sanguine person is For the aboundance of ruddy flâ—sh witnesseth fortitude of vertue assimulative and multitude of bloud that work and war by heat and moystâ—re as witnesseth Galen saying The aboundance of flesh is engendred of the aboundance of bloud For heat perfectly digesting and the like â—ertue to flesh maketh the flesh fast and stiff Also Avicen saith Every fleshy body without aboundance of fat and greace is sanguine Whereto Galen assenteth Secondly the sanguine person is merry and jucond that is to say with merry words he moveth others to laugh or else he is glad through benignity of the sanguine humour provoking a mall to gladnesse and â—ocondity through clear and perfect spirits engendred of bloud Thirdly he gladly heareth fables and merry sports for the same cause Fourthly he is enclined to â—â—â—hery through heat and moisâ—nesse provoking to caâ—uall-copulation Fifthly he gladly drinketh good wine Sixthly he delighteth to feed on good meat by reason that the sanguine person desâ—â—eth the most like to his complexion that is good wines and good meats Seventhly he laugheth lightly for bloud provoketh to laughing The eight is the sanguine person hath a gladsomâ— and an amiable countenance through likelinesse of colâ—ur and fairnesse of complexion The ninth is he speaketh sweetly through amiablenesse of sanguine nature The tenth is he is aâ—t so â—â—â—â—n any manner of Science through livelinesse and peripicuity of wit The eleventh is be is not 〈…〉 and this commeth through moysâ—nesse abating the fâ—â—veâ— of choler provoking to anger The last two Verses rociâ—e some of the foresaid tokens and also some other First a sanguine person is free not covetous but liberall Secondly be is amorous Thirdly he hath a merry countenance Fourthly he is most part smiling of all which the benignity of the bloud is cause and provoker Fifthly he hath a ruddy colour For Avicen saith That ruddy colour of the skin signifieth aboundance of bloud And this must be vnderstood bright ruddy colour and not dark such as is wont to be in their faces that drink wines aboundantly and that vse sauces and sharp spices for such colour signifieth Lepry to come Sixtly he gladly â—â—â—geth and heareth singing by reason of his merry mind Seventhly he is fleshy through the causes beforesaid The eight is he is hardy through the heat of the bloud which is cause of boldnesse The ninth is the sanguine person is benigne and gentle through the bounty of the sanguine humor Flegma vires modicas tribuit latâ—sque brevesque Flegma facis pingâ—es sangâ—isreddit mediocres Sensus hebes tardus motus pigritia somnus Hic somnolentus piger sputamine multus Et qui sensus habet pingues facit color albus Men that be flegmatick are weak of nature Most commonly of thick and stubbed flature And fatnesse overtaketh them amain For they are sloâ—hfull and can take no pain Their fences are but dull shallow and flow Much given to sleep whence can no goodness grow They often spet yet natures kind direction Hath blest them with a competent complexion Here the Author sheweth certain properties concerning the complexion of phlegm First phlegmatick folks be weak by reason that their natural heat which is the beginner of strength and operation is but feeble Secondly phlegmatick folks be short and thick for their naturall heat is not strong enough to lengthen the body and thereforâ— it is thick and short Thirdly phlegmatick folks be fat by reason of their great humidity Therefore Avicen saith That superfluous grease signifieth cold and moistnesse for the bloud and the unctuous matter of grease piercing through the veins into the cold members through coldnes of the members do congeal together and so ingender in man much greate As Galèn saith in his second book of operation He saith also That sanguine men are midle men between the long and the short Fourthly phlegmatick folks are more inclined to idlenes and study then folks of other complexion by reason of their coldnes that maketh them sleepy Fiftly they sleep longer by reason of their great coldnesse that provoketh them to sléep Sixtly they be dull of wit and vnderstanding for as temperate heat is cause of good wit and vnderstanding so cold is cause of blunt wit and dull vnderstanding Seventhly they he slothfull and that is by cold for as heate maketh a man light and quick in moving so cold maketh a man heavy and slothfull The eight is they be lumpish and sleep long Est et humor cholera qui competit impetuosis Hoc genus est hâ—minum cupiens pracoliere cunctos Hi leviter discunt multum comedunt cito crescunt Inde magâ—animi sunt largi summa petentes Hirsutus fallax irascous prodigus audax Astutus gracilis siccus croceique coloris Choler is such an humor as aspiâ—es With most impetuous insolent desires
let bloud shouls not walk in dark cloudy or troublous ayr for that maketh him heavy and vninsty as is before said at Aer sit mandus c. And heavinesse is cause of melancholy bload Therefore he must walk in a faire clear ayr for that recreateth the naturall and lively spirits Fiftly he must eschâ— excessive labour and vse moderate rest for excessive stitting about then specially weaketh and moveth humors but temperate rest swageth motion Principio minuas in acutis peracutis Aetatis mediae multum de sanguine tolle Sed puer atque senex tollet vterque parum Ver tollit duplum reliquum tempus nisi simplum In the beginning of a sharp disease Then letting bloud is good if you so please The middle age doth favour bleeding best Children and aged folks may let it rest Or take but little from them In the Spring A double loss of bloud no hurtfull thing At other times to take but indifferently And still let good advice keep company Here he speaketh of four things First the letting of bleod should be done in the beginning of sharp diseases which are ended the fourth day For such be short and make no delay therefore they must be remedied at the beginning The second is that from 30 year to 45 or 50. one should be let bloud most for at that age Bloud encreaseth most of all nor the diminishing thereof letteth not the growing nor the bodily strength is not lessened therevy because the Body in that age groweth not but seemeth to stand still at one state The third is that old folke and children should be let bloud but little for young children need most bleed to nourish and encrease them and aged folks strength decayeth from them Fourthly in Spring-time double quantity of Blood should be boyded in regard of other seasons for that time specially enereaseth bloud as all Physitians say Touching the first saying a few rules concerning letting of blood would be given The first is that at the beginning of the sicknesse one should not be let bloud for as Galen saith That Nature is worker of all things and the Physician is Minister But he saith That no vacuation at the beâ—â—â—ning of sickness Gal. 3. reg Idem 3 Ape in consu agritu dini Ga in pho Inchoantibus morbi is naturall for as Nature in the beginning of sickness avoideth nothing likewise no more should the Physitian Yet three things withstand this Rule The first is furlo fity or sterceness of the matter For Avicen saith That when the sickness beginneth one should not be let bloud because letting of bloud shrreth the humours and maketh them subtile and to run throughout all the body except the matter be furious The second is aboundance of the matter for Galen saith That it is then behovefull to be let bloud or take a Medicine laxative to alleviate Nature loaded with aboundance of matter The third is greatnesse and sharpness of the sickness as when there is a great and an achfull imposiume though the matter be little For Galen saith If the Impostume be great ye must be let bloud at the beginning though there be but little matter least it break or open before it be ripe therefore to eschew many inconveniences bloud-letting must be done The second rule is that bloud-letting may not be done on the day of motion of the sicknes erists is a sudden indication either to hea'th or deaths mutation as in Crisis nor no other vacuation nor diverting of matter from the place that nature sendeth it to c. Nor likewise in the Ague fit For Galen saith That when the sickness is in his estate neither bloud-letting nor laxative should be done For then the matter ripeth which ripeth better by quietnesse then by stirring The third rule is that bloud-letting should not be done in beginning of the sicknes when Crisis is removed For Isaac saith in his Book of Vrines That though the Heart be the Engenderer of the bloud and spirits yet the bloud is foundation of Natural heat and sustaineth it for the heat is naturally thereof engendred And therefore be that voydeth Bloud voideth heat which should digest the matter of the sickness and so consequently the sicknesse is prolonged and strength weakned And therefore it is to be feared least through the lengthning of the sickness and weakning of the strength nature would sail The fourth rule is that the body having dregs of filth in the guts should not be let blood The cause is there be threâ— things that draw to them heat emptines and all things sharp so when as the veins be emptied by Letting of blood they draw to them from the next member as the guts and stomack whereby the belly is judurated and the matter in the Veins is more infected the Meseraike drawsth the humidities of the ordures and the ordures are dried the more therefore you must first mollifie the belly with Clisters or Suppositorieâ—â— except it war laxative alone The fift rule is that letting of blood should not be much vsed for by oft vsing thereof one drawing on in age falleth into divers diseases as Epilepsie Apoplexie and Palsey for by removing of the blood and heat many phlgematick super flutties are engendred that cause these diseases The sixt rule is that a woman menstruate or with child should not be let blood A Woman with Child should not for thereby the heat that digesteth meat is diminished and the food of that she goeth with is taken away specially when if that she goeth with waxeth great for then it needeth more food Thus saith Hypocrates When the menstruosity keepeth due course and avoidoth naturally enough letting of blood should not be done but when it avoydeth too much then to divert the matter it must be done for nature would not be let of her operation The seventh rule is that after the Chollicke passion one should not be let blood for by reason that Letting of blood stirreth vp the humors a Cholerick humor may flowe to the stomack and enflame it Nor after vomiting least humors likewise flow to the stomack Nor after the Flixe nor after great watching nor after much travell nor after any thing that greatly hurteth or dissolveth for in these two â—ases letting of blood should greatly move the humors and enféeble the strength Now it is to be considered who are meet to be let bloud and therefore we shall declare a few rules The first rule is that letting of blood is very expedient for delicate idle and corste folks and that vse meats engendring much blood The second rule is it is wholesome for those that have aboundance of bloud which aboundance is known by the thicknesse of the brine for aboundance of bloud maketh it thick and aboundance of Choler maketh it thin The third is they should be let bloud in whom melancholy aboundeth For when much naturall Melancholy runneth with the bloud throughout all the body not puristing the ill bloud then letting
the branch of Cephalica and Basilica Therefore when you will let Cephalica bloud and it appeareth not ye should rather take Mediana then Basilica And likewise when ye will let Basilica bloud and it appeareth not ye should rather minish Mediana then Cephalica For it agreeth better to both then one of them with the other Saluatella is the veyn between the middle finger and the ring-finger more declining to the middle finger It beginneth of Basilica This veyn is opened in the right hand for opilation of the Liver and in the left hand for opilation of the Splene There is no reason why it should be so as Avicen saith but only Experience which Galen sound by a Dream as he saith He had one in cure whose Liver and Splene were stopt and he dreamed that he did let him bloud of this veyn and so he did and cured the Patient When this veyn is let bloud the hand must be put in warm water to engrosse and dilate it because it is suvtile and that the gash should not close too soon and to make the gross bloud thin Assillaris is vnder Basilica and appeareth in binding the arm and the like judgment is of it as of Basilica Punis brachiâ— is over Cephalica or else the bindermost bone and is of one judgment with Cephalica Therefore as Avicen and Galen say Though in opening of veyns be universall vacuation of all the body yet not from all the veyns equally nor like jeopardy is not in all For Rasis saith That Cophalica is the surer and Basilica more to be seared and Cardiaca is to be feard but not so much as Basilica Cephalica is surest for there is neither sinew nor Artery above nor under it but vnder Cardiaca there is a sinew and vyper above it is a subtil sinew therefore it is to fear least it should be cut Basilica is very jeopardous for vnder it is an Artery and near it a sinew and a muscle Saluatella is not jeopardous and therefore the better to open it it would be put in warme water In the feet he three veins Scyatica Saphena and the Ham-veyn These veynes be opened to draw the bloud to the lawer paris as in provoking menstruosity and the Hamme veyn is better then Saphena or Scyatica because it is nearer the matrice Saphena draweth blood from the yard cordes and matrice and Scyatica from the ancles reynes and other members towards mans left side Saphena from the Matrice and members there about they be branches of one veyn In the midst of the forehead is a veyn which is opened for old diseases of the face as Morphew dry scutse and Scab and for diseases of the eyes but first Cephalica must be minished There is likewise a veyn in the nose when any of them is opened the neck must be bound one opened after another and by binding of the neck they will better appear There be veyns in the lips which be opened for impostums in the month or gâ—â—ns but Cephalica is first minished To open the four veins in the rooffe of the mouth is wholsom against the rheums that flow to the téeth and cause them to akâ— These veins appear plainly and must be opened when the matter is digested There be veins in the corners of the eyes towards the forehead and they be opened for diseases of ths eyes but first Cephalica must be minished The veins in the Temples be let blood for the Megrim and for great and long Head-ache And those bee she veyns that Hypocrates and Galen call Iuveniles the incision of these veynes maketh a man vnapt to get Children Also in the neck be veins called Guides which must be opened in the beginning of â—epry and specially for stopping of the wind-pipes and in the Squinancie which letteth one to draw his breath Si dolor est capitis ex potu limpha bibatur Epotu nimio nam Febris acuta creatur Si vertex capit is vel frons aestu tribulentur Tempora fromsque simul moderate saepe fricentur Mirtella cocta nec non calidaque laventuo If head-ach come by drinking too much wine Or any other drink that may resign The bodies danger to an Ague fit Ingrossing fumes that much perplex the wit To drink cold water let him not refrain Because it hinders all that hurts the brain Crown of the head or fore-head being vext And with extremity of heat perplext Chafe then the temples with mild moderation And wash them with warm water in good fashion But seething Motherwort therein is best Because it gently cools and causes rest Here the Author noting two things saith That if the head-ach come by too much drinking Head-ach caused by drinking and remedy therefore and specially of wine or of any other drink that maketh folke drunken one must drink cold water upon it the which with the coldnesse thereof ingrosseth the fumes that are lifted up letteth them to hurt the brain The second thing is that if the top of the head or forehead be grieved with too much hear then the Temples should be moderately chafed and after washed with warm water in the which Mother-wort is sod for Mother-wort is cold and â—ooleth Temporis Aestivi jâ—ixnia coâ—pora siceant Quolibet in mense confert vomitus queque purgat Humores nocnos stomachâ— lavat ambitus omnes Ver Autumnus Hyems Aestas dominatur in anno Tempore vernali calidus sit aer humidusque Et nullum tempus meltits sit slebethomiâ— Vsus tunc homim veneris confâ—rt moderatus Corporis motus ventrisque sâ—â—â—ni sudor Balnea purgentur turc corpora cum Medicinis AEstas morocalet siccat nascatur in illa Tunc quoquam praecipue coleram rubeam dominari Humida frigisla fercula dentur sit Venus extra Balnea non prosunt sit râ—ra Flchothomia Veilis est requies sit cum modoramine potus In summer season fasting is not good Because it dries the body and the bloud To vomit once a month wholsom some hold For hurtfull humors thereby are controld And voided quite away The stomack clear Beware what next annoyance commech there Spring Autumn Winter Summer rule the year And all their severall hours in them appear The Vernall season is both moyst and hot And for bloud-letting no time better got Let men with Venus meddle moderately For then they best any spare such company Then temperate motion lask nor sweat offends To purge by bathing Phisick then commends Summer is hot and dry red Choler then Encreaseth and dries all that 's moist in men Meates moist and cool do best become that season And wantoning with women shews small reason Bath not at all and seldome open a vein Vse little motion labouring much refrain And drink but little least it prove to pain Here the Author noting divers things saith That much falling in Summer dryeth the body for in that that Summer is of nature hot and dry it resolveth the humors the
good that commeth out of a niggaÌ„rds hands The sixt thing Salt meat Gal de locis affect li. 3. avi 3 do 2. ca 15. is Saltmeat dryed with salt or smoke or of what kind of beast soever it be it engendreth grosse blood and melancholy and so per consequens It is not wholesome for sick folks nor is it not wholsome for them that he whole For as Avicen saith Salt flesh nourisheth but little and it is gross and ingendreth ill blood The seventh thing is Haris-flesh which likewise engendreth melancholy blood Harts-flesh as witnesseth Rasis Alaman 3. Chapter de animalibus silus stribus domesticis The eight thing is Hare flesh Hares Gal. de locis affect l 3 which likewise engenbreth melancholy blood as Rasis sayth in the place before alledged This flesh engendreth more melancholy then any other as Galen sayth And of this Jsaac in dietit vniversalibus saith the Hares-flesh should not be eaten as meat but only used in medicines And know beside that Hares flesh and Harts flesh when they be old ought vtterly to be eschewed yet neverthelesss they may be eaten and they be best before calving time that their drinesse may be tempered with the age And yet they ought to be eschewed except they be sat for their drinesse is tempred with their fatnesse The ninth thing is Goats flesh The tenth is Oxe flesh Goats flesh Oxe-flesh for both these be melancholy fleshes For Isaac in de univers saith Goates flesh and Oxe flesh bee worst hardest and slowest of digestion and when they bee digested they ingender grosse blood and melancholly And Avicen in his second Canon of Goates flesh saith Goates flesh is not very good and perchance the humour is very ill And likewise yee shall understand of Goats flesh and Cowes flesh Goats flesh Oxe flesh avi 2. can ca de Cor. the which are worse than the foresaid fleshes Goats and Oxe flesh For of them Avicen saith Cow flesh Harts flesh wild Goats flesh and great Fowles do engender Fever Quartains And yet further be saith of Cow flesh That Cow flesh nourisheth much and engendreth grosse melancholy and melâ—choly diseases And he saith further Cow flesh engendreth Lepry And of Goats flesh he saith That it is absolurely ill And forasmuch as it is touched in the Text what Fleshes should be eschewed especially of four-footed Beasts me thinketh it were convenient to shew what flesh of soure footed Beasts are to be chosen Yet in the choise of fleshes Physitians agrce not For Galen and certain other say choise of flesh that Pork is best Some other as Avicen Rasis and Averrois say that kids flesh is best Yet notwithstanding Averrois in the first Col. blameth Avicen because he saith that Pork was best yet he said it not as though he held therewith but after the Christian opinian Some other praise Weale above all othâ—r A man may know the best flesh of four-footed Beasts and the goodnesse thereof by many manner of wayes First by great nourishing which thing be tokeneth hard digestion and by the likenesse of mans flesh and in this trise Pork is better than any other flesh First for the likenesse vnto mans flesh as witnesseth Galen 3. Alimentor where he saith That Pork is like mans flesh and may be knowne by that many have eaten mans flesh in stead of Pork and could not perceive it neither by the savor nor by the taste but that it had been Pork avi 2. can ca de san And Aviced saith Mans bloud and Hogs bloud be like in every thing So that there have been that have sold mans flesh in sâ—ead of Pork which thing was not spyed till a mans singer was sound among the flesh Averrois writeth the same Secondly Porke nourisheth greatly For Galen saith 3 Alimoncor aver 5â— col cap de corâ— That Porke above other flesh nourisheth most whereof those that be called Athlete have best experience And after in the same book he saith One can cat no meat that nourishtch more then Pork Thirdly Porke engendreth a stedfast and a strong nourishment that resisteth resolution This is Galens opinion in the places afore rehearsed where he preferreth Porke above all other flesh and in his 8. book Deiâ—genio he sayth Pork of all Flesh is most laudable so that it be wild brought up on Mountaines and next unto Pork is Kid flesh And like wise in 5. teâ—a hee sayeth Of all flesh of four footed Beasts Porke is most laudable which is temperate in heat and moysture and ingâ—ndreth better bloud then any other flesh so that it be of young Swiae that is of a year or two old whether it be will or tame Nor young Suckets are not so good for their flesh is most moist And of a more likelyhood wild Pork brought vp in the Woods is better then tame brought up at home for same Pork is more clammy then it ought to be And of Wild Hâ—gâ— Flesh or Boâ—â—e Avicen â—aâ—th Christian men and their Followers say avi 2 can de cap. The best Hog-flesh that the best Wild Flesh that is is of Wind Swine For besides that it is more light then the tame Swines Flesh so it is of more strength and much more nourishing and more sooner digesteth and in winter there can be no better flesh So then it followeth that Hogs flesh is right good and wholesome for their bodies that be young whole strong occupied in labour and not disposed to opilations and for them that desire to be fat â—â—man ca viâ—â—n tâ— carnium avi 3 〈◊〉 capiâ— dâ—â—â—gim eius quod comdoijur for such have need of much nourishment and are hard of digestion And therefore Rasis sayth Grosse flesh is convenable for them that labour much clean flesh is best for them that do contrariwise Avicen willeth the tame saying They that labour much may better away with grosse meats then other The choice of good Flesh standeth in three things in temperance of complexion in lightnesse of digestion and ingendring of good bloud that is to say the better flesh is of temperate complexion it is lightest of digestion and temperate eat in ingendring bloud between hot and cold slendernesse and grosseness And for this cause Kids flesh is better and more laudable then any other flesh after the mind of Rasis Rasis 3 aâ—â—â—â— ca de adima silvestrious 〈◊〉 â—omesâ— Avicen and Averrois For Rasis sayth Kid flesh is temperate without any ill mixtion the which though it engen dreth temperate blood yet it is not convenient for Labourers but yet for all that there is none other flesh should be preferred before it It is not so weak that a mans strength is diminished thereby nor the nourishing thereof is not so much gross that repleation should come of it or gross bloud be ingendred The bloud also that is ingendred thereof is between subtile and grosse hot and cold nor this flesh
is not meat for great Laborers but yet for temperate young folites the which vse mean exercise For this flesh ingendreth bloud that by mighty exercise or labour is soon resolved but not with mean travail And Galen sayth Gal de samiate tuendali 5 That Kids flesh is not wholesome for an old man And touching the intention as Kid flesh is better then any other Houshold Flesh so Goates flesh is better then any other bred in the Woods And next to Kids flesh many Physteians as Rasis and Averrois put Mutton And Averrois sayth that most part of Physirians are of this opinion averrois 5. câ—l ca decarae Gal de samiate tuendali â— save Galen who commends not Pâ—tton For be sayth That Mutton is notill for young folkes but it is unwholesome for old folke And he thinketh that Veale nourisheth more then Mutton And peradventure Galen vnderstandeth here the bitterness of nourishment of that that is to nourish much and to give nourishment more hard of Resolution which more agreeth unto Veal then Mutton since Mutton is of more humidity Thirdly the goodness and choice of Flesh may be taken by reason of their small clamminess and by their good savour And herein Veale is better then any other flesh And Averrois to this agreeth saying Veale is good Flâ—sh for as much as it is not clammy cold nor dry as Beef is averrois 5 eâ— cap de carne And Veal hath sweeter savour then any other flesh and in these points it is better then Ridde flesh for in Hid flesh one â—ay perceive a clamminesse before it is sodden and because Veale ingendreth better humours it is betier then Ridde Flesh And thus it appeareth plainly what thing causeth controversie among the Phâ—sitians touching the câ—oice â—â—â—eshes The controversie in choise of flesh Further know that the flesh of a dry complexion is better hear calving time then far from it And there fore kids and Calves be better then Goats and Oxen because their driness is ahated with the humidity of their youngnesse But flesh of beasts of moist complexion is better and more wholesome in age then in youth for great part of their over much humidity is dried away as they do increase in age and therefore Weathers of a year old are lesse clammy and more wholesome then tucking Lambs And likewise Porks of a year or two old are better then young Pâ—gges And therefore Avicen sayth It behooveth that the Meat that conserveth health should be such as the flesh of Kid avi 3.1 ca de re erus quod comeditur or a sucking Cals is or Lambs of a year old Then by these rea sons it appeareth that the flesh of Goats Male and Female of old Mution of Beef of old Pork and especially of Brawn of Pigges no of sucking Lambes is not very wholesome for the conservation of mans health but the flesh of young Calves of pearling Weathers and Porke of a peare or two old is conveniene enough to eate to prolong mans health And it is to be well noted that the flesh that is inclined to drynesse must be sod and the flesh that inclined to humidity must be roasted thereby to temper their drinesse and humidity And therefore the flesh of Conies and Hares Harts Calves Kids should be sod and perk and lamb roasted And by this reason it appeareth that in moyst seasons for moist complexions flesh disposed to drinesse should be roasted and in dry seasons and for complexions flesh dry and old moist meats be more convenient Ovarecertia vina rubentia pingnia jura Cum ijs simtlia pura natura sunt nalitura Your new layd Egs brisk cheerfully coloured wine And good fat broth in Phisick we define To be so wholesome that rheir purity Doth nourish nature very soveraignly Here in this Text divers nourishing meates are expressed The first is new layd Egges which be of that sort of foods that in a little quantity nourisheth much For Avicen saith That things small in quantity and great of nourishment Avi 2. caned dc ovis 〈◊〉 ca. 1 are Egs and Cock stones Touching the choise of Egs know that the Egs of Hens Partridges and of Pheasants young and fat are very good in the Regiment of Health and simply better then any other egs for the Priests daughter said That long Egs and small were the best of all as in Verses Filia presbyteri jubet pro lege toneri Quod bona sunt ovâ— candida long a nova The Priests fair Daughter held it a Law most true That Egs be best when they are long white new Further potched Egs are better then Egges roasted bard or ters and they be of great nourishment and of good light digestion and they ingender bloud specially proportionable to the heart wherefore they be exceeding good for such as be recovered from sicknesse for aged folk and for weak persons and specially the yolk For Avicen sayth av in tract de virihus cordâ—â— That the yolke of Egges and of Fowles whose Flesh is good to be eaten as of Hens Partridges and Pheasants though they be not medicinable for the heart yet they comfort it very much And has addeth following That they be lightly turned into bloud and after they qe turned there remaineth of them but small superfluity And therefore they comfort most especially the heart And further be saith That they be excellent good to restore the spirits and bloud of the heart Rere roasted Egges are lightly digested and they ease the Lungs and the breast and mollifie the Belly temperately but they nourish not so much as poched Egges do Hard Egges sodden are hard of digestion and they nourish the body grossely descending slowly to the Stomack and slowly they enter therein Further know that the Egges by the dressing of them are made better or morse Dressing of â—gâ— For either they be roasted sodde alone or fryed or sodde with some broath Roasted Egges bee more grosse then todde and more bard of digestion for the Harth or fire dryâ—th vp the Substance of their humidity And they be roasted two wayes One is in the Shelles taken in the hote Imbers Another way is they be roasted standing on Imbers with their shels a little broken But they that be broken be worse then the other and they that in the shels be raked in bot Imbers are done two manner of wayes either they be all raked in the Imbers or set vpon Imbers and Coales with part uncovered They that be all covered are worse for by reason that the heat of the fire goeth about them the fumosities are kept still in and they that be set upon the Imbers and part vncovered aboyd out the sumosities whereby they bée purified They be better sodden in water then roasted for the humidity of the water striveth with the heat of the fire that drieth by their humidity And thus they be dressed two wayes for either they be sod in