he muste take an ordre in hys studyes not begynnyng as the moost part of you do wyth the symples and practyse at the fyrst ouerleapynge the elementes the temperatures the section of the body with all the faculties and actions of the same then after he hath constitute an ordre in his studyes he must exercyse the same so doinge he shall not nede to seke on me for I wyll offre my selfe to hym without any sekyng But as for you that haue not sought my seruyce of this sort ye lytle knowe me yet with your lying and craking calling your selues excellent Phisitions ye haue brought me in depe sclauÌ„dre w t you but I counsell ye take hede and leue your lying lest I put you to a foule rebuke and if ther be any of you that knowledgeth his faulte and wolde serue me I haue alredy shewed hym a waye without the which it is not possible to know me Now ye know my mynde beware how ye presume to my seruyce The .i. Chapter ¶ Of the diuersitie of sectes in phisike which are to be folowed THe olde and aunciente phisitions amonge the Grekes whyche passed al other in phisike were deuyded into .iii. sectes They that were of the first sect were called Empirici and they that were of the seconde secte were called Methodici the last and best were called dogmatici Empirici were they that wroughte onelye by experience and thought it a great poynt of wisdom in no case to admyt reason markynge very diligently by what maner meanes they had healed anye maladyes or diseases in the whych yf they had lyke successe afterwarde by healpe of the same medicins than they were bolde to call that same medicine by the whiche they had holpen oftentymes one kynde of disease Preceptum fidele whyche is as muche to saye as a faythfull precepte and whan they had gathered of these a greate numbre they called the whole gatheriges in greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whyche in Latyn woorde for woorde is as muche to saye as Intuitus proprius and in oure vulgare tongue it maye very wel be called a certayne memorye of those thynges the whyche hath bene sene oftentymes to chaunce of one sorte the whych also may very wel be called experience for it is nothynge but an obseruation and memory of that whych hath chaunsed oftentymes after one fassion Than after that they had gathered after thâ—s fasshion a great many of experimeÌ„tes they did vtterly abolyshe and condempne all reason as voyde and of none effecte to the learnyng of phisyke They dyd also nothyng regarde the tyme of the yere the temperature of the wether nor yet the powers of y e patient puttynge no dyfference betwyxte yonge and olde weake or stronge whote or coulde drye or moyste but thoughte that they might safelye venture that vpon one wyth the whych they had healed another in lyke disease and of thys secte was Thessalus Cornelius Celsus wyth all theyr scholers The seconde secte was called Methodica the whych dyd nothing regard the place affected nor y e cause of the gryefe nor the age of the pacient nor the tyme of the yere nor the temperature of the countrye nor the habyte of the sycke manne nor yet the kynde of hys former lyfe constantly affirming that there was but two dyseases the one the stoppynge of the pores and the other the ouermuche openyng of the same condemned vtterly Hyppocrates because he sayde that physike was a longe arte and that mans lyfe was very short for they affyrme that it is clene contrary that is to saye that mans lyfe is longe and phisyke is so shorte an arte that yf all thynges whyche as they saye be superfluous were cutte out it myght be learned easely in .vi. monethes They discent also from the fyrste secte of phisitions in that they thynke there commeth no profyte of expeâ—ience vntyll suche tyme as they haue learned the vertues faculties of medicines and remedies And moreouer that it is not possible to fynde any remedye or medicyne by diligent markynge seing that all remedyes be gathered of suche thinges as be euident to the sense and of this secte and opinion was Erassistratus Asclepiades with all theyr retinue The thyrd and last sect were called Dogmatici the which ioined experience alwayes with reason coÌ„syderynge very diligently the causes of the euyll as well those that be obscure and harde to fynde as those also whiche are euydent and open to euery mans eye and doth giue moch both to the nature of the ayer water and region where the sycke abydeth stedfastly affyrmyng that it is moost necessarye for the Phisitions both to knowe and consydre the differences of the same also to marke diligentlye his accustomed dyet as well in meates and drynkes as bathes exercyses and other thynges And to coÌ„pare thynges that be past wyth suche as be present to know perfytely the powres and vertues of medicines by the whiche they maye take easely away the cause of al maladyes and finally that he be suche a one the which caÌ„ proue and improue by good reason that this medycyne hath this facultye of nature to the whyche he maye attayne by the helpe of Logycke he muste knowe also they saye the internall partes by dyligent searche and cuttynges of bodyes he must be sene also in naturall Phylosophye Astronomye Mathematycke and Arithmatycke Of thys sect was Gallen and longe before him Hipocrates whom wold to God our Phisitions wolde sette as a glasse before theyr eyes I wold then thynke that Physycke shoulde not be so lytle sette by as it is But alas there is no mans Physycke so lytle regarded nowe a dayes as Galennes is and in deede to saye the truthe it maye very well be perceyued by theyr doinges that they werneuer Galennes scholers for he teacheth them not to iudge all dyseases by the vryne where as the moste parte of them I do not saye all after that they haue ones sene the water of the sycke yea though they neuer knewe hym nor can not be enfourmed by the bearer in what state he is in wyll not stycke to wryte the Appotecarie a byl for such maner of drugges y e if they were layed before theyr eyes they coulde not tell whether they were the same y t they write for or no. How is it possible for these Phisitions to do any lesse then kyll theyr pacientes but it maketh y e lesse matter seinge they be hyred to it wyth golde and syluer Well I wyll saye no more at thys tyme but surely yf I were disposed I coulde proue that there is as moch iugglyng and deceyuyng of the people now a dayes amongest our phisitions I wyll name none but euerye man knoweth his owne weakenesse and infirmitie as euer was amongest the Popysh preestes and a redresse myght be had yf it pleased the kynges hyghnesse y t none might be suffered to practyse but suche as be learned The .ii. Chapter ¶ Of the
e liuer whose substāce is red flesh not moch vnlike cōgeled blood beinge replenished w t veynes which be y e braūches of y e great master veynes y t is of y e veyne which is called Porta also of y t that is called Caua vena we haue no names in our tungue whych be propre or peculier to them onely but muste be fayne to call them master veynes and in dede so that we vnderstande the thynge it shall make but lytle matter for names howbeit Gallen sayth that the one is called Porta bycause that the iuyce commeth through it from the stomake to the liuer and the other I thynke is called Caua bycause it is a great hollowe veyne well what so euer it be called it groweth of the liuer and carieth blood from the liuer to the hert and thoughe it to be byg yet there groweth many fyne smal veynes both of it and of the other whych be dispersed throughout the whole body of the liuer to the intent that the iuice maye more easelye be turned into blood for the very dutye and office of the lyuer is to engendre blood for the nouryshmente of y e bodye and therfore it is hote and moyst accordynge to the nature of blood Moreouer it is the very fleshe of the lyuer whyche doth change the iuyce in to blood makyng it redde lyke vnto it selfe Althogh that sūme thynke the harte to be the well and original sprynge of blood notwythstandyng I had rather saye as Galene sayeth that it is the fleshe of the liuer which engendreth blood althogh the lyuer receyue both vytall heat and spiryte of the hearte and therefore from the great master pulse whyche in greke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there commeth manye lytle pulses to the lyuer bryngynge w t them vitall spirite but so sone as y e iuyce is concocte it is made blood and purified in y e middes of the lyuer receyueth choler of the smal veynes in the middes of the lyuer whyle the blood is purifyinge and cleansynge whyche conduyte or waye yf it fortune to be stopped by anye maner of chaunce so that the choler can not be seperate from the bloode then there foloweth hote fyeuers or els the yelowe Iandies On the lyfte side the splene or mylte enbraseth the stomacke which being blacke of colour is made of subtyle rare flesshe and is the same whyche before is called the receptacle of melancholie it is tyed vnto the backe aboute the myddes of the bastard ryb and doth drawe vnto it melancholye or blacke choler by a veyne whyche commeth from the lyuer receyuyng heat of the heart to digest the forsaid blacke choler by certayne pulses annexed vnto it From the mylte also there is a conduyt to the vppermoste mouthe of the stomacke bryngynge melancholye thyther partly to draw togyther the mouthe of the stomake and partlye to prouoke appetyte There be .ii. kydneys that be called in latyne Renes of the whych one is set vnderneth the lyuer toward y e backe and the other is set on the other syde ryght agaynst y e mylte they be made of soude and thycke flesshe least they shulde be dissolued of the water that they drawe dayly from the blood by two veynes whyche be called Mulgentes and in oure tongue suckynge veynes there is drawen also besyde the water sūme blood to the noryshment of the reynes or kydneis in the myddes of the whyche there is as it were a lytle pāne into the which the forsayde kydnies doe sweat oute the water whych they receyued of y e suckynge veynes and in thys panne the vryne taketh his colour from whēs it is brought doune after the concoction had therbefore by certayne conduites that be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greke and in latyne Vrinarii we maye calle them the conduytes of the vryne frō the raynes to the bladdar The bladdar in man ioyneth to the taylegutte or fundiment from whens the necke of it recheth to the yarde but in wemen it is set vpon the mouth of theyr woumbe therfore they haue bothe shorter and wyder necked bladdars than men haue and also be lesse disesed w t stone in that place It is made of skynnye synowes and there cummeth to it bothe veynes and pulses the necke onely is of flesshe and hath certayne turnynges and boughtes that it maye houlde the water more easely there is added a muscle to the mouth of the bladder to the entent y t we maye eyther letout or retayne the water at our owne wyll pleasure But howe smal and fine the holes be by the whyche the water is receyued into the bladder maye easelye be perceyued because that whan it is taken out of any dede bodye that there appeareth none at all more than that whiche is in the necke to let oute the vrine or water Manne surelye hath great profitte of the bladar for if that same superfluouse water shoulde not be caryed awaye but be permitted to runne to gyther in the vaynes with the blood after that the bodye were ones fulle mooste parte of the membres shulde cracke and breake and man shoulde be suffocated or choked Therefore the bladder is made for thys pourpose to receyue the superfluous watry substance of the blood and reteyne it so longe vntyl the due tyme of lettynge of it out be come Nowe I haue descrybed all y e partes of the lowest bellye so well as I coulde sauyng the priuy partes both of man and woman whyche for dyuers causes I wylle omytte at thys tyme fyrste because I wyll gyue no occasion to youth of wantōnes and then that I wyll offende no honeste eares in descrybynge them playnlye and seyng my promyse was to tuche but certayne partes I thinke I may as wel omyt them as a great many that I haue spoken nothyng of The .vi. Chapiter ¶ Of veynes pulses and synowes VEynes be cōdytes with thinne cotes which caryeth the thyckest blood throughout the body wherwith it is nouryshed they growe all of the liuer for the master veyne which passeth all the other in largenesse and wydenesse commeth from thence Aristotel thought y e hert to be the authour and begynner of y e veynes but Hypocrates thought otherwise and Galen also whom we folowe hath euidently confuted Aristotels opinion Pulses or arteryes be conduytes that growe of the hert and do carye vitall spiryte and some parte also of the fynest bloode therfore it was necessary that they shuld be both thycker and stronger then y e veynes lest the spirite being so fyne of substaūce myght breake out wherfore nature hath enclosed it in .ii. cotes of the whiche the inner is .v. tymes as thyck as the vtter and yet is it as thicke as any cote of y e veynes y t encloseth y e grosse and thickest blood Veynes pulses be so nygh cosyns y t there is no veyne in any part of the body without his pulse nor no pulse without his veyne to the
is better than another and the very best tyme is after excersyce For then the bodye is clere pourged of all excrementes and naturall heate is encreased and made muche stronger And the next tyme is at .xi. of the clocke before dyner and agayne at .vi. a clocke of the nyght Howebeit children and suche as be not yet at theyr fulle groweth and olde men whyche be weake and feble had nede to eat oftener so that they take the lesse at ones and putte fower houres at the least betwene euerye meale and also of the synnowes whyche be the instrumentes of mouynge and that the foresayde vapours whythe doo fume vp to the brayne maye not be crude or rawe the hearte plucketh in to it bothe the blood and naturall heat that is in the vtter partes And thys same rest is good for .iii. causes fyrst to moyster the brayne and then to the generation of spirites laste of all to make an ende of the concoction bothe in the stomake and liuer The materiall cause of sleepe are the sweete vapours the whyche whan they be made moyst styllyng doune do stoppe the cōduytes of the sensis For they be not clāmye or grosse humours such as hurte the brayne but they be swete fumes the whiche after they be ascended be made thycke by the coldenes of the brayne rūne downe sprinkelyng the brayne with moysture Therfore Aristotle doeth compare the same motiō of vapours to the floude Euripus bycause in theyr goinge vp they turne backe agayne and other folowe and come after but the efficient cause is somewhat more darke and obscure For it is certayne that the heat and blood of the vtter partes is as Hypocrates sayeth drawenin to the hearte and though the body then be hotter with in it is colde without therfore when we slepe we haue nede of manye clothes The heate and blood is drawē in bycause that when the concoction is begone the vapours do fume vp naturally and whē they be disolued they come downe fulbut on y e heate of the herte which dryueth thē backe to the vtter partes and thus y e heate is dryuen styll more and more to the herte the whyche heate gathered togyther doth make an ende of cōcoction that the vapours which ascende to the brayne may both be more plētifull and also sweter But I thynke that the heate is drawen into y e hert not somoche for the cōmyng downe of vapours as that the vitall and animall powers be sociate and cowpled togyther by the diuyne prouydence of god For what parte soeuer be diseased the herte streyght lyke a naturall Prince or gouernour endeuoureth all that he can to helpe it therfore he callethe in his heate that he may helpe y e necessary action both of the stomacke and lyuer And whē the vtter partes of the body be at rest then the hert laboureth mooste drawynge vnto hym bothe heate and blood of the whych he enhendreth vitall spyrytes And trulye I se not a suffycyent cause why so moche heate shoulde be called in except this same societie of the powers were ordeyned of God that as soone as the vtter partes were at rest the hert either for hys owne cause or elles for the stomacke or liuer myght drawe vnto hym more plentiful heate to helpe the innermore actions whych be necessarye for the conseruation of nature and as euery man is moost greued and afrayed of his owne iepardye and doth couete fyrst to defende hym selfe so euerye parte of the bodye fyrst prouydeth for him selfe and thys naturall inclination is gyuen to all maner of creatures to coueyte fyrste to saue them selues And therfore the herte especially for his owne cause draweth to hym selfe heate bycause he hath neade of bloode and bycause his spirites be almost spent And therefore he also healpeth the well of the blood which is the liuer that it maye cherysh it selfe bryng forth newe and fresshe spirites and moreouer the brayne beinge werye and desyryng rest leueth mouyng of the vtter partes and whensoeuer the body hath nede of recreation or quyetnesse the actions of al the vertues be agreed by and by And this same consent or agrement god hath gyuē to all the partes that after defatigation or werynesse they may be refreshed wyth rest and quyetnesse The finall causes be great benefytes the whych slepe gyueth to euery vertue or power one by one it helpeth nutrition bycause it maketh an ende of concoction and there is nothynge more certayne thā that the crudities whych come for lacke of sleape is vncurable bycause not onely the meate is left vndigested but also the vertue of the stomake is vtterly destroyed partly by the burthē and weyght of of the crude and rawe meate partlye bycause the synowes be hurte by the wekenes of y e brayne that cōmeth for lacke of slepe as Hypocrates speking generally sayth that ouermoch watche bryngeth moost cruell crampes and there haue ben many which for lacke of slepe haue felt often crampes in theyr neckes and the palsye in theyr legges and also a great imbecillitie and weakenesse in theyr stomake And bysyde these the naturall heate throughoute the whole bodye decayeth sore bycause it is not cheryshed with vitall spirit And hereof it maye be perceyued how moche nede we haue of slepe to the conseruation of nutrition For when the concoctiō is done well and as it shoulde be there is nouryshment distributed to euery parte of the body wherw t they be cheryshed and there is also spyrites engendred whyche mynistreth newe strength to the bodye and yet the boylyng heate of the body is mittigated with takyng rest and the bodye it selfe is sprynkled with a swete dewe that cōmeth from the brayne and the brayne also taketh strength wherwith y e fynowes be made more lustye It helpeth the vitall power bycause the herte drawynge to hym heate doth brynge forth great plentye of spyrites the whych be made so moche more brighter how moche the bloode is purer And agayne it helpeth the animall powers for whose conseruation it is ordeyned of God bycause y e vertue both of the brayne synowes shulde be destroyed cleane wyth ouermoche drynesse excepte y t it were cherysshed wyth slepe in the whyche the brayne is made moyste gatherynge to hym agayne his pristinate strength How acceptable also is sleape in diseases and sorowes the which many tymes it onely healeth to mannes great profyte ease The .v. Chapter ¶ Of slepyng tyme and of the holesome lying in bedde SLepe ought to be taken in the begynnyng of y e night and there ought to be but a litle space betwyxt supper and sleape therfore after a lytle soft walkynge to the entent that the meate may go downe into the maw and also that the vpper mouth of the mawe may be shutte I wolde counsel euery man to take rest lying hym downe first on y e right side lest w t lying on y e lefte syde he open the vpper mouth of his stomake howbeit
substaunce and matter wherof our body is made and the seed of man is nexte vnder God the maker and fashyoner of the same and these same be made of the same elementes whyche I haue spoken of alreadye whyche is the fyre ayer earth and water and these two dyffer one frō an other in temperature For in the seede there is more of fyre and eyer then of water and earth and in the blood there is lesse of fyre and ayer then there is of water and earth and yet in the same there is more heate then colde and more moysture then drynesse After that these two be receyued and .vi. dayes retayned w tin the wombe of the woman the great heate which is there doth so bake the seede blood being mirt togyther y t it cōpasseth them about w t a skyn or a crust not vnlike the vtter cote of an egge whiche the Grekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latin is called secūdine or secūdina what oure mydwyues call it I can not tel how beit it may very well be called a skyn wherein is wrapped y t that is cōceiued and this is made in y e fyrst .vi. dayes with diuers pulses and veynes as fyne small as anye thredes whiche serueth afterwarde to nourysh the infant by the nauyll For in this same skynne whiche before is called Chorion there are many fyne holes moche lyke the lytle holes in the small lamparie heedes by the which the nauyll after the seuēth daye doth drawe vnto it both spirite and blood to the nourishment of the infant Then in the meane seasō the rest of the seede boylynge all hotte doth make thre lytle bladers which is the place of the lyuer herte and brayne For a veyne whiche is stretched ryght vpwarde from the nauil dothe drawe vp the grossed bloode which for lacke of heate easelye congeleth in y e seede And there is made also a double forked veyne and to one of the forkes of the same veyne is fashyoned this forsayde congeled blood which is the liuer and lyke as from the nauyll the veyne bryngyng grosse bloode into the forsayde lytle bladder was cause of the generation of the liuer so lykewyse a pulse or an artery bryngyng fyne blood and spirite commynge from the same place sumwhat nere y e backe into another lyke bladdar is cause of makynge of the hearte whyche is made of verye sounde fleshe thycke and grosse mete for suche a pourpose and of the most fyne and subtyle blood that cōmeth from the hearte the lyghtes be made and the whole brest also wherin thei are closed In to the thyrde bladdar whyche is mencioned before a great parte of the seede beynge full of spirite is driuen the whych to kepe him selfe moyst doth drawe a great parte of the seede to it and maketh a lytle sell whiche is the brayne to y e which ther is added afortres of hard bone And thus the brayne is made of the seede only that he myght be furnysshed wyth most fyne spirites whom the brayne conserueth and altereth the whiche are the cause of sense and voluntarie mouynge as shall be declared more playnely hereafter Nexte to the brayne groweth y e marye of the backebone whyche the Arabians call Nucha it is of the same nature that the brayne is and differeth very muche from the marye of the other partes I haue shewed to you nowe thoghe very rudely the original begynning of mannes body ▪ Of the sede is only made all the bones gristels veynes pulses strynges synowes tyinges selles and skynnes whyche be called Spermatyke partes because they be made of y e seede and not of the blood They are the verye same whyche I sayde before that the Latyne menne called Partes similares and the Phisitions sensible elementes al the rest be made of the bloode as the lyuer the hearte and the lyghtes wyth al the flesshe and fatte of the bodye The infant whyles he is within his mothers woumbe is nourysshed of that blood whyche is called Sanguis menstruus drawynge it at hys nauyl and after he is delyuered it is tourned all to mylke whych is his meat long after and therfore there is manye conduytes from the woumbe to the pappes After that the infant is fully proportioned figured ī the first monethes he pisseth by the conduyte that commeth through his nauyl in the later monethes that is shut vp and he pysseth wyth hys yerde he auoydeth no excrementes at hys fundament because he receyueth no norysshemente by hys mouthe There is a skynne muche lyke a puddynge whyche receyueth hys vrine and excrementes lest they shulde hurte eyther hym or els hys mother I shulde seme bothe to longe and also to tedious yf I descrybed the hole bodye but bycause the action of the instrumentes canne not be vnderstande excepte I shulde touche y e most principal partes therfore it was necessarye to entermedle wyth the descryption of the bodye in the whyche I wyll not be so scrupulous as to reherse euery lytle part or the scituation or fygure of euery bone and vayne no nor the knyttynge of euery muscle for why shulde I make me more cūnyng than I am in dede it passeth my learnynge as yet but I entende to shewe and sette forthe the greatest and moste noble partes the whyche he muste nedes knowe that wyll profyt in physicke The .v. Chapiter ¶ The sections of the bodye THere was no nede in y ◠olde tyme to wryte of the body for than children were excersised in their yonge and tender age daylye in cuttynge and openyng of the same but nowe that thys diligence is vtterly extyncte we haue very great nede of wrytynge wherfore I haue taken this lytle payne vppon me whyche I shall thynke wel bestowed yf it shall eyther healpe the studyes of those that be rude and rawe in physicke or satisfye them that be learned And fyrst I wyl declare by goddes grace suche partes as couereth the head wythout afterwarde those that be w tin begynnyng w t the heares thogh they be but excrementes superfluities nexte vnderneth the hear there is a skynne somwhat thycke and fleshye wherein the hear is rooted vnderneth thys skin there is a lytle flesshe aboute the browe temples Than next vnderneth ther is a fyne kell whyche is made of synowes and tyenges commyng thorowe the seames of the scull whyche the Grekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder the whyche immediatly is the skulle in greke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the defence of the brayne it is made lyke an helmet the latyne men call it Caluariam and it is not one hole continual bone but is deuyded by certayne semes in to seuen bones Then within y e head vndernethe the sculle is Dura mater which Galen calleth Crassum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a thycke and harde kel or skinne made of many stronge sinowes and bondes to the entent it myght holde vp and susteyne the veynes whyche nouryssheth
to be without nouryshment and they onelye be made longer broder and deper at one tyme whyche growe naturallye or els yf they be stretched along they decay in bredth nor there is any thyng in the worlde without breakyng may be stretched forth euerye waye at one tyme. For that pertayneth to nature alone and therfore auction is suche a thyng as can not possibly be without nouryshment whereof nowe by gods grace we entende to speake The ii Chapter ¶ Of nutrition NUtrition is the makynge lyke of that which nourysheth to that that is nourysshed and in nutrition there is alteration but not lyke as was in generation For in generatiō that is made flesshe whyche before was none but in nutrition the meat or nouryshment is made lyke to that that is nourysshed therfore the one may be called not without a cause generation and the other assimulation but bycause we haue spokē suffyciētly of these .iii. natural faculties and bycause no lyuyng creature neadeth any other hauyng how he may be encreased and also hauyng howe he may long cōtinue it shal not nede to rehearse any mo natural powers But agayne yf a mā cast in his mind saying to hym selfe he hath mentioned as yet no action of the stomake entrailes liuer nor of any other part of the bodye he shal thynke this but the begynnynge and Proheme of more profytable and better learning Generation auction and nutrition be the fyrste fountaynes or sprynges all the naturall workes and yet they are so perfyte of them selues that wythout externall helpe of other or at the leest amongest them selues mutuall seruyce they can almooste do nothynge And as concernynge what generatiō and auction de nede we haue spoken before but what is requyred vnto nutrition we entende now to declare for I shalbe thought about to shewe as well the very instrumentes prepared for concoction of the nouryshment as also the powers and facultie in thē to be made for the same purpose For seing that assimulation is the onelye action of nutrition and seinge that nothynge can be made lyke whyche in qualitie differeth or be cōtrary Therfore euery lyuing creature can not be nourysshed with euerye meate neyther can be nouryshed incontinent with suche as afterwarde at more leysure peraduenture he maye and by reason of this necessitie not onelye man but brute beastes also endued with lyfe haue neade of meane instrumentes to the alteryng of the nouryshment for that yelowe maye be made red or red yelowe one symple alteration or chaunge is suffycient but y e white may be made blacke or black whyte all the alterations or chaungynges whych be betwyxte blacke whyte be requyred before so that y t is softest can not be made at the fyrst hardest neyther that that is hardest foftest Then if this be true how shal a bone be made of blood excepte the blood fyrst be made thycke and afterwarde whyte or how shal blood be made of bread except the bread chaunge hys colour before from white to red For it is no great matter to make flesshe of bloode for so soone as it is ones made so thycke that it can not rūne it is by and by flesshe but that the same maye be made a boue it muste both haue long tyme and moche alteration and this is one cause why there be many instrumentes prouyded of nature for the alteryng of the meate another cause is the nature of the excrementes For as we can not be nouryshed wyth grasse although bestes are nouryshed wyth it so we maye be nouryshed wyth rootes but nothing so well as wyth flesshe For our nature maye chaunge or alter it easely in to good blood but in a roote that that is conuenient to norysshe the bodye and maye be changed though very hardely not wyth out great concoction is but a verye lytle for the moste parte of it is full of excrementes and doeth passe the instrumētes of concoction wherfore there is but a smal portion of it drawen vp in to the veynes of y e which al is not profitable for y e body wherfore nature dyd lacke another separation of suche excrementes as be in y e that nature hath ordeyned onlye for nutrition whyche as I sayd before is the assimilation or makynge lyke of that that norysheth to that which is nouryshed the whyche to be done as there must nedes go before agglutination or adhesiō so before agglutination there must of necessitie be apposition or puttynge to of the nouryshment to that that is noryshed For after that the iuyce is fallen out of the veynes fyrst it is dispersed abrode and by and by it is ioyned or put vnto that parte whyche shall be noryshed and afterwarde fastened or glued to the same last of al made lyke And than it maye verye well be called nouryshment and not before But y t there is difference betwene assimulation and agglutination it is verye euident in that kynde of scurfe whyche of the Latyns is called viti ligo we call it the Morphewe And also y t kynde of dropsie whiche in greke is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declare a certayne difference betwene admixtion and agglutination For thys kinde of dropsie cūmeth not for lacke of humiditie as consumptions doe seyng that theyr fleshe whych is troubled wyth thys dropsie is as weete as yf it hadde be swylled in water whyche causeth that the noryshment can not cleue bycause it can neyther be made dry ynough nor thycke lyke glue whyche commeth onely of naturall heat In the Morphewe whyche in greke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in latyne Vitiligo there is agglutination but there lacketh assimulation wherfore it is verye euident that as we sayde before in nutrition there muste fyrste be adiunction and then agglutination fynallye assimilation and properlye that is named nutrimcutum and in our tonge nouryshment whych hath noryshed all ready wherfore that same that is in the morphew or that that is in the dropesie can not wel be called norysshment because they haue not noryshed as yet and of thys fasshyon that that is in the veynes and also that whyche is in the stomacke yea and all good meates may be called nutrimenta or in englysh norysshementes because they wyll nouryshe at the lengthe yf they be well digested and hereof it is that Hyppocrates sayeth in hys booke that he writeth of dyete Nutrimentum quod nutrit Nutrimentum quod est veluti nutrimentum nutrimentum quod est nutriturum whyche is as muche to saye as nourysshement that doeth nourysshe altedye and norysshmente that is lyke rysshement and norysshement that hereafter wyll noryshe For that that alreadye is made lyke Hyppocrates doeth call nutrimente but that whyche is but put vnto or that whyche is fastened onelye and not made lyke he nameth it to be like nutriment and all that whyche is in the veynes or mawe he calleth nutrimente in tyme to come bycause yf it be well digested it wyll norysshe hereafter
after hys fyrste sleape he maye safelye lye on the left syde and whosoeuer hath a weake stomake let hym lye grouelyng vpon hys face for it helpeth cōcoction and letteth the generation of fleume encreasing natural heate by reason wherof euil and noughty humours be degested and concocted And no man that is wyse slepe vpō hys backe for therof commeth many sore diseases It is very holesome to slepe the shulders and heed lying on hye for so the heate is easelye gathered togyther whych maketh concoction perfyte and destroyeth all crudities and rawnesse concernyng also natural heate engēdreth good blood wherof the body taketh both strēgth and lyuely coloure The .vi. Chapter ¶ What cummeth of longe watchynge WIthout doubte there is no thynge that decayeth the strengthe more eyther of the bodye or of the wytte then to watche long after supper because there foloweth not onely cruditie but also naturall heate is dispersed abrode and the vertue of the stomacke faynteth decayeth noughtye and vncleane blood is engendred whyche is cause that the body is fylled wyth euell humours wherof cōmeth an euell habyte as palenesse or leanenesse and the troublynge of the spirites wyth greate infirmitie and weakenes of the brayne Wherefore youth ought to be accustomed and vsed to omytte studye in the begynnynge of the nyght and so muche the lesse to haunt banketynge and drynkynge tyl mydnyght no nor to spend the tyme in exitious labour whyche god hath ordeyned for euery creature to reste in I haue hearde in thys matter the diligence of manye noble menne whyche beynge trowebled wyth matters of the common wealthe haue euer obserued this custome that after supper they wente strayght to bed and in the mornynges they dyd alwayes dispatch their busines Sener wryteth that Asinius woulde not so much as vnseale a letter at after supper so muche the lesse reade one to the entente that he might go to bed with a quiet mynde And yf thou wylte slepe swetely as Homer sayeth thou muste take hede of cruditie in thy stomacke and also haue a quyet mynde For the sorowe and pensifnes of the hearte also the boylynge and greate heate of the blood and spirites and earnest angre distempereth y e brayn wyth vnquyetnes and wyll not suffre the hart to go about any naturall action and besydes these thynke ye that it is no sinne before god to punyshe so cruellye and corrupte the nature of our bodyes seyng that holy scrypture commaundeth to gyue honour and reuerence to the bodye Therefore we oughte to gyue dylygence that as muche as we maye we vse well thys reste and quietnes ordeyned of god by the whyche we are warned of oure resurrection after the mortyfyenge of our bodyes As thys reste whych we call slepe is ordeyned of God that in it oure lyfe maye be renued because there is then a great number of spirits engendred so let vs thynke that deathe is not eternall miserie to the faythefull but a lytle space in the whiche it is mete and conuenient for vs to be borne agayne to a better lyfe The .vii. chapiter ¶ Of dreames ALthough the question of dreames pertayneth to the inner sēses yet I wyll speake of them euen nowe For I pourpose not to prosecute the longe circumstances of the naturall philosophers whych endeuoure to shewe a naturall cause of euery dreame Homer the olde and auncient poet iesteth excedynge featlye of the .ii. gates of dreames of the whiche gates the one is the waye or entranse of vayne dreames and the other of suche as do signifye summe thinge A dreame is nothynge but an ymagination made in the sleape whan that dyuers spirites meete togyther in the brayne whyche beyng the instrument of our thoughtes do make dyuers ymages Furthermore in sleepe the inner senses be a great deale more at lybertye than the vtter be The .viii. Chapter ¶ Of dreames naturall THe fyrste kynde of dreames be cōmon to euery manne therefore they maye well be called naturall These dreames be whan we fansie suche thynges in the nyght as we thought on whan we were wakynge whervpon Claudian the poet sayeth iudges dreame of stryfe and controuersies of the lawe carters dreame of theyr cartes orels whan our dreames answere dyrectelye to certayne humours the redowndyng or mouyng of the whych doth moue our imagination or spirites As they that haue plentie of fleume dreame of swymmyng or drownyng of this fashyon nyght mares trouble vs in our slepe whanso euer anye thycke or grosse humour is eyther in the brayne or breste lettyng the brest to moue the whyche mooueth our ymagination that it thinketh our brest be pressed downe of summe other The. ix Chapiter ¶ Of that kynde of dreames that foreseeth thynges to come THe seconde kynde of dreames foreseeth thynges to cumme but not be any diuine power for euery man as he hath a good tempered bodye as he hath peculier gyftes and properties of nature before other men as one man is better skylled in musycke then an other an other more nimble to clyme than he so many by a peculyar gyfte of nature haue dreames that declare thynges to come by allegories and prouerbes Such were the dreames of Scilla Lucullus And Augustus Cesers Phisition called Musa dremed that Augustus hys owne tente was taken of hys enemyes Wherefore Augustus warned of it departed from thence and euen as the phisition had dreamed it chaunsed For that wynge where his tente was beynge put to flyght hys owne tente and tabernacle was taken of hys enemyes Tullye the eloquent romayne reherseth manye lyke examples he hym selfe dreamed that Octauius shulde be emperour of Rome longe before he knewe hym And Pontanus writeth of a certayne manne of warre which dreamed y t he was deuoured of a serpent wherfore whā other of hys felowes toke shyppyng to fyght agaynst their enemies he only taried at home and it chaunced that there was a fraye in the citie y t daye where it fortuned hym to be slayne wyth a gunstoone whyche in theyr tongue was called a serpent Gallen also wryteth of a certayne man that dreamed himselfe to be bathed in his owne blood and the next daye when he opened hys dreame to the Phisitions they said that he had ouermuche blood wherfore contrary to Galenes counsayl they let him blood so he being destitute of strēgth dyed as he had dreamed before bathed and washed in his owne blood Of these kyndes of dreames there is no euident cause neyther in the mouynge of humours nor yet in theyr quantitie or qualitie but that there be certayne natures that foreseeth thynges to come whyche haue dreames oftentymes that signifye somethynge Nor I wyll not be agaynste them that thynke this propertye to come of the excellent temperature of the bodye as the Astronomers doo but I thynke them not wyse whyche gyue preceptes of the interpretation of dreames attributynge the cause◠to the motion of humours seinge that one man hath not alwayes lyke dreames The. x. chapter