against the stone and stopping of the flowers A good Drinke to strengthen the heart and all the members if a man drinke halfe an Egge shell full of it morning and evening with as much good wine TAke the best Aqua Vitae that you can get and take a piece of fine Gold and make it glowing hot ten times and squench it again the more you squench it the stronger waxeth the water and better Then put it into the same Aqua Vitae and halfe a quarter of an ounce of Saffron and a quarter of an ounce of Cynamon both beaten let them stand foure dayes well stopped and stirre it every day once but when you will take it then let it stand still unstirred that it may be cleare This water warmeth a cold stomacke giveth strength to all the members specially to aged folkes that have beene over long sicke whose strength is consumed for it comforteth and strengthneth the heart out of measure A speciall Medicine to cause sleepe TAke a spoonefull of Oyle of Roses a spoonefull of Rose-water and halfe a spoonefull of red Vineger and temper them all together then with a fine linnen cloth annoynt the Patients head A discourse as concerning Cornes in the feet or else-where with their remedies THis Callowes matter is a certaine hot humour the which nature would discharge her selfe of and when that humour is driven forth of nature it goeth into the lower parts into the end of the Toes for in that part of the Toes that skin is called Epidarma is hard and will not suffer it to passe or exalate and there many times it engendreth a Tumor in the skin with great hardnesse and many times that Tumor doth increase and cause such paine that it doth not onely hinder their going but hinder them from their sleepe in the Night and this kind of Tumor is called commonly Callo or Cornes in English and J thought it good to call them Crest because they are alwayes growing and is of great importance among Chirurgions for an infinite number of persons are troubled therewith and therefore J will shew thee our secret to helpe them quickly and with great ease which secret was never knowne of any First ye shall pare them with a sharpe Knife unto the bottome and there ye shall find a certaine thing like matter ye shall pare it untill bloud doth appeare then touch it with the Oyle of Sulphure and then dresse it with Balsamo Artificio once a day untill it be whole Keepe this as a secret Of Medicines Remedies and Cures of divers Diseases of severall kinds As also the making of Powders and Plaisters c. PART X. The cause of our Sciatica and how yee helpe it SCiatica is a Disease so called because it commeth in that place of the Body called Scio and it is caused of an evill quality and grosse Humors that are strayed in that place because they cannot passe downe And this is seene by experience dayly for where that paine is there is alteration and the cure thereof is with Glysters Vomits Purgations and Unctions because the Glysters doth evacuate those places next unto it and so easeth the Humour the Vomit cleanseth the stomacke the Purgation doth evacuate the body downwards the Unctions dissolve the winde and by these meanes thou mayest helpe the Sciatica as J have done many times to my great credit and satisfaction of my Patient For Hoarsnesse AGainst Hoarsnesse goe into the Hot-house and when thou hast halfe Bathed drinke a good draught of warme water this is often proved Another Garlick sodden and eaten maketh a cleare voyce and driveth away Hoarsenesse and the old Cough If a man stand in feare of the Palsie LEt him eat every Morning two or three graines of Mustar-seedes and two Pepper cornes the same is assured for the same disâ—ase by many A Medicine for the Goute TAke a pinte of white Wine a quart of running water a quantity of Barley flower and let them boyle together then put thereto halfe a pound of blacke Soape and let all seethe till it be thicke then put thereto the yolkes of foure Egges and when yee will use it spred it on a cloth Plaister-wise hot Stubbes Medicine for the Goute TAke a quart of red Wine Lees a quarter of a pound of Beane flower half aquarter of a pound of Commine fine beaten a spoonefull of Bole-Armoniacke halfe an ounce of Camphere which must be put in at twice and boyle them all together till they be somewhat thicke then make it Plaister-wise and lay it to the paine Another Plaister for the Goute TAke Occy cronium Galbanum and Melitonum of each one a penny-worth and distill them take a pound of stone Pitch and another pound of fine Rozen one halfe ounce of Camphere one quarterne of Deeres Suet halfe a quater of a pound of Commin and boyle them on a soft fire together and thereof make a Plaister upon a piece of Leather using it as the other Another for the same TAke the Gall of an Oxe and Aqua Composita of each a like quantity as much of Oyle of Exeter as of both the other and labour them all together in a pot with a sticke the space of halfe an houre When you have so done annoynt your palme therewith then wet a linnen cloth therein and as hot as you can suffer it bind it to the sore For a pricke of a Thorne or any other thing TAke Honey and a good quantity of Chalke and of the Gall of a Beast and boyle them together and make a Plaister of it and as hot as you can suffer it lay it thereunto Let the Chalke be scraped very small Approved A Remedy for burning and Scalding TAke the white Wooll of the belly of an Hare and if it be raw lay it thereto and it will never away till such time it be whole Another Take a Thistle called St. Mary Thistle stampe it and strain it and take thereof two spoonfuls and put to this three spoonfuls of Creame mixe them together and annoynt the Patient therewith To kill a Tetter or Ring-worme TAke the root of a red Dock the roote is very red and slice it and lay it in Vineger a Night and after lay it upon the Tetter and tye it with a cloth hard and it will kill the Tetter Approved For a winde or a Collicke in the belly TAke a Rose Cake and toast it at the fire with Vineger throwen upon it and lay it as hot to your belly as you may suffer it Another Take Mustard Figges and Vineger stamped together and lay it to the belly of the diseased cold in manner of a Plaister and it shall helpe Against the Shingles ANnoynt the Shingles with the juyce of Mynts and it will heale them To heale a wound in ten dayes as by proofe hath beene seene STampe Camphere with Barrowes greace and put it into the wound and it will heale it Approved For ache in the Backe TAke Egremont and Mugwort both
Commandements of God of whom commeth all cunning and grace and that his body be not quaking and his hands stedfast his fingers long and small and not trembling and that his left hand be as ready as his right with all his limmes able to fulfill the good workâ—s of the soule Now as here is a man meete to be made a Chirurgion and though he have all those good qualities before rehearsed yet is he no good Chirurgion but a man very fit and meete for the practice Now then to know what Properties and conditions this man must have before he be a perfect Chirurgion J doe note foure things most specially that every Chirurgion ought for to have The first that he be Learned The second that he be Expert The third that he be Ingenious The fourth that he be well mannered The first J said he ought to be learned and that he know his principles not onely in Chirurgery but also in Physicke that he may the better defend his Chirurgery also hee ought to be seene in naturall Philosophy and in Grammar that he speake congruity in Logicke that teacheth him to prove his proportions with good reason In Rhetoricke that teacheth him to speake seemely and eloquently also in Theoricke that teacheth him to know things naturall and not naturall and things against Nature Also he must know the Anatomie for all Authors write against those Chirurgions that worke in mans body not knowing the Anatomy For they be likened to a blind man that cutteth in a Vine tree for he taketh more or lesse then he ought to doe And here note well the sayings of Galen the Prince of Philosophers in his Estoris That it is as possible for a Chyrurgion not knowing the Anatomy to worke in mans body without error as it is for a blind man to carve an Jmage and make it perfect The second J said he must be expert For Rasus saith He ought to know and to see other men worke and after to have use and exercise The third that he be ingenious and witty for all things belonging to Chirurgery may not be written nor with letters set forth The fourth J said that he must be well mannered and that he have all these good conditions here following First that he be no Spouse-breaker nor no Drunkard For the Philosophers say amongst all other things beware of those persons that follow Drunkennesse for they be accounted for no men because they live a life bestiall wherefore amongst all other sorts of people they ought to bee sequestred from the ministring of Medicine Likewise a Chirurgion must take heed that he deceive no man with his vaine promises for to make of a small matter a great because he would be accounted the more famous And amongst other things they may neither be Flatterers nor Mockers nor privie Back-biters of other men Likewise they must not be Proud nor presumptuous nor detracters of other men Likewise they ought not to be Covetous nor no niggard and namely amongst their friends or men of Worship but let them be honest courteous and free both in word and deed Likewise they shall give no counsell except they be asked and then give their advice by good deliberation and that they be well advised before they speake chiefly in the presence of wise men Likewise they must be as privie and as secret as any Confessor of all things that they shall either heare or see in the house of their Patient They shall not ta ke into their Cure any manner of person except hee will be obedient vnto their precepts for he cannot be called a Patient unlesse he be a sufferer Also that they doe their diligence as well to the poore as to the rich They shall never discomfort their Patient and shall command all that be about him that they doe the same but to his friends speake truth as the case standeth They must also be bold in those things whereof they be certaine and as dreadfull in all perils They may not chide with the Sicke but be alwayes pleasant and merry They must not covet any W oman by way of villany and specially in the house of their Patient They shall not for covetousnesse of money taken in hand those Cures that be uncurable nor never set any certaine day of the sicke mans health for it lyeth not in their power following the distinct conusell of Galen in the Aphorisme of Hypocratâ—s saying Oporter seipsum non solum By this Galen meaneth that to the Cure of every sore there belongeth foure things of which the first and principall belongeth to God the second to the Surgion the third to the Medicine and the fourth to the Patient Of the which foure if any one doe faile the Paâ—ient cannot be healed then they to whom belongeth but the fouâ—th part shall not promise the whole but be first well advised They must alâ—o be gracious and good to the Poore and of the rich take liberally for both And see they never praise themselves for that redoundeth more to their shame and discredit then to their fame and worship For a cunning and skilfull Chirurgion need not vaunt of his doings for his works will ever get credit enough Likewise that they dispiâ—e no other Chirurgion without a great cause for it is meete that one Chirurgion should love another as Christ loveth vs all And in thus doing they shall increase both in vertue and cunning to the honor of God and worldly fame Thus farre for his Parts Of the Anatomie CHAP. II. The Anatomie of the simple Members ANd if it bee asked you how many simple Members there be it is to be answered Eleven and two that be but superfluities of Members and these be they Bones Cartilages Nerves Pannicles Ligaments Cordes Arteirs Veynes Fatnesse Flesh and Skinne and the superfluities bee the Haires and Nailes J shall begin at the Bone because it is the Foundation and the hardest Member of all thâ— Body The Bone is a consimile Member simple and spermaticke and cold and dry of Complexion insensible and inflexible and hath divers formes in Mans body for the diversity of helpings The cause why there be many Bones in mans body is this Sometime it is needfull that one member or one limbe should move without another another cause is that some defend the principall Members as both the Bone of the Brest and of the Head and some to bee the Foundation of divers parts of the Body as the Bones of the ridge and of the Legges and some to fulfill the hollow places as in the Hands and Feet c. The Gristle is a member simple and Spermaticke next in hardnesse to the Bone and is of complexion cold and dry and insensible The Gristle was ordained for sixe causes or profits that J find in it The first is that the continuall moving of the hard Bone might not be done in a juncture but that the Gristle should be a meane betweene the Ligament and him The second is
the same kind as is Pinguedo but it is departed from the flesh besides the Skin and it is as an Oyle heating and moystning the Skin The third is Auxingia and it is of kind as the others be but he is departed from the flesh within foorth about the Kidneyes and in the Intrailes and it helpeth both the Kidneyes and the Intrailes from drying by his unctiosity c. Then come wee to the Skin The Skin is a consimile member or officiall partly spermatick strong and tough flexible and sensible thin and temperate whereof there be two kinds One is the Skin that covereth the outward members and the other the inner members which is called a Pannicle the profitablenesse of whom was â—poken in the last lesson but the Skin is properly woven of Threeds Nerves Veynes and Arteirs And he is made temperate because he should be a good redeemer of heate from cold and of moystnesse from drynesse that there should nothing annoy or hurt the Body but it giveth warning to the common wits thereof c. The haires of every part of mans Body are but superfluity of members made of the grosse â—ume or smoake passing out of the viscous matter thickned to the forme of haire The profitablenesse of him is declared in the Anatomy of the head c. The Nayles likewise are a superfluity of members engendred of great earthly smoke or fume resolved through the naturall heate of humors and is softer then the Bone and harder then the Flesh In complexion they be cold and dry and are alwayes waxing in the extremity of the fingers and toes The utility of them are that by them a man shall take the better hold also they helpe to claw the body when it needeth Lastly they helpe to divide things for lacke of other tooles c. CHAP. III. The Anatomie of the compound Members and first of the Head BEcause the Head of man is the habitation or dwâ—lling place of the reasonable soule of man therefore with the grace of God J shall first speake of the Anatomie of the head Galen saith in the second Chapter De juvamentes and Avicen rehearseth the same in his first Proposition and third Chapter proving that the Head of man was made neither for wits nor yet for the Braines but onely for the Eyes For beasts that have no heads have the organs or instruments of wits in their breasts Therefore God and Nature have reared up the head of man onely for the eyes for it is the highest member of man and as a Beholder or Watchman standeth in a high Tower to give warning of the Enemies so doth the Eye of man give warning vnto the common Wittes for the defence of all other members of the body Now to our purpose If the question be asked how many things be there contained on the Head and how many things contained within the head As it is rehearsed by Guydo there be five containing and as many contained as thus The haire the skin the flesh the Pannicles and the Bone neither rehearsing Veine nor Artier The which Anatomy cannot be truly without them both as thou shalt well perceive both in this but especially in the next And now in this Lesson J shall speake but of Haire Skin Flesh Veynes Pannicles and Bones what profit they doe to man every of them in his kind Of the haire of the Head whose creation is knowne in the Anatomy of the simple Members J doe note foure utilities why it was ordained The first is that it defendeth the braine from too much heat and too much cold and many other outward noyances The second is it maketh the forme or shape of the Head to seeme more seemelyer or beautifuller For if the Head were not haired the Face and the Head should seeme but one thing and therefore the haire formeth and shapeth the Head from the Face The third is that by colour of the haire is witnessed and knowne the complexion of the Braine The fourth is that the fumosities of the Braine might ascend and passe lightlyer out by them For if there were a sad thing as the skinne or other of the same nature as the Haire is the fumosities of the Braine might not have passed through it so lightly as it doth by the Haire The Skin of the head is more Lazartus thicker and more Porrus then any other Skinne of any other member of the body And two causes J note why One is that it keepeth or defendeth the Braine from too much heat and cold as doth the Haire The other that it discusseth to the common wits of all things that noyet h outwardly for the haire is insensible The third cause why the skinne of the head is more thicker then any other skinne of the body is this that it keepeth the braine the more warme and is the better fence for the Braine and it bindeth and keepeth the Bones of the head the faster together Next followeth the Flesh the which is all Musculus or Lazartus flesh lying upon Pericranium without meane And it is made of subtill Will and of simple flesh Sinewes Veynes and Arteirs And why the flesh that is all Musculus or Lazartus in every member of a mans body was made is for three causes The first is that by his thicknesse he should comfort the digestion of other members that lye by him The second is that through him every member is made is the formelier and taketh the better shape The third is that by his meanes every member of the Body drawing to him nourishing the which others with-hold to put forth from them as it shall be more plainlyer spoken of in the Anatomy of the Wombe Next followeth Pericranium or the covering of the Bones of the Head But here it is to be noted of a Veyne and an Arteir that commeth betweene the Flesh and this Pericranium that nourisheth the utter part of the head and so entreth privily thorow the Commissaries of the Skull bearing to the Braine and to his Pannicles nourishing Of whose substance is made both Duramater and also Pericranium as shall be declared in the parts contayned in the Head Here it is to be noted of this Pannicle Pericranium that it bindeth or compasseth all the Bones of the Head vnto whom is adjoyned Duramater and is also a part of his substance howbeit they be separated for Duramater is neerer the Braine and is vnder the Skull This Pericranium was made principally for two causes one is that for his strong binding together hee should make firme and stable the feeble Commissaries or seames of the Bones of the Head The other cause is that it should be a meane betweene the hard bone and the soft flesh Next is the Bone of the Pot of the head keeping in the Braines of which it were too long to declare their names after all Authors as they number them and their names for some name them after the Greeke tongue and some after the Arabian but in conclusion all
But in conclusion they meane all one thing For the very truth is that there be counted and reckoned seven Tunicles that is to say Selirotica Secondina Retyna Vnia Cornua Araniae and Conjunctiva and these three humours That is to say Humor Virtus Humor Albigynus and Humor Chrystallinus It is to bee knowne how and after what manner they spring You shall understand that there springeth of the Braine substance of his foremost Ventricles two Sinewes the one from the right â—ide and the other from the left and they bee called the first paire for in the Anatomie they be the first paire of Sinewes that appeare of all seven And it is shewed by Galen that these Sinewes be hollow as a Reede for two causes The first is that the visible spirit might passe freely to the Eyes The second is that the forme of visible things might freely be presented to the common wittes Now marke the going forth of these sinewes When these sinewes goe out from the substance of the Braine he commeth through the Piamater of whose substance he taketh a Pannicle or a Coate and the cause why he taketh that Pannicle is to keepe him from anoying and before they enter into the Skull they meete and are united into one sinew the length of halfe an inch and then they depart againe into two and each goeth into one Eye entring through the Braine-panne and these sinewes be called Nervi optici And three causes J finde why these Nerves are joyned in one before they passe into the Eye First if it happen any diseases in one Eye the other should receive all the visible spirit that before came to both The second is that all things that we see should not seeme two for if they had not beene joyned together every thing should have seemed two as it doth to a Worme and to other Beasts The third is that the sinew might stay and helpe the other But hereupon Lanfranke accordeth much saying that these two sinewes came together to the Eyes and take a Pannicle both of Piamater and of Duramater and when they enter into the Orbit of the Eye there the extremities are spread abroad the which are made of three substances that is to say of Duramater of Piamater and of Nervi optici There be engendred three Tunicles or Coates as thus Of the substance that is taken from Duramater is engendred the first Coate that is called Secondina and of Nervi optici is engendred the third Coate that is called Retina and each of them is more subtiller then other and goeth about the humours without meane And it to be understood that each of these three Tunicles be divided and so they make sixe that is to say three of the parts of the braine and three of the parts outwards and one of Pericranium that covereth the Bones of the head which is called Conjunctiva And thus you may perceive the springing of them as thus Of Duramater springeth Clirotica and Cornua Of Piamater springeth Secondina and Vnia And of Nervi Optici springeth Conjunctiva Now to speake of the Humours which be three and their places are the middle of the Eyes of the which the first is Humor Vltrus because he is like glasse in colour very cleere red liquid or thin and hee is in the inward side next unto the Braine and it is thin because the nutritive blood of the Christaline might passe as water through a spunge should bee clensed and made pure and also that the visible spirit might the lightlier passe through him from the Braine And he goeth about the Christaline humour untill he meet with Albuginus humour which is set in the â—ttermost part of the Eye And in the middest of these humours Vltrus and Albiginus is set the Chrystaline humour in which is set principally the sight of the Eye And these Humours be separated and involved with the Pannicles as aforesaid betweene every humour a Pannicle and thus is the Eye compound and made But to speake of every Humour and every Pannicle in his due order and course it would aske a long progresse and a long Chapter but this is sufficient for a Chyrurgion at present Now to begin at the Nose You shall understand that from the Braine there commeth two Sinewes to the holes of the Braine-pan where beginneth the concavity of the Nose and these two be not properly Sinewes but Organs or Instruments of smelling and have heads like teats or paps in which is received the vertue of Smelling and representing it to the common wits Over these two is set Colatorium t hat which wee call the Nosthrils and is set betweene the Eyes under the upper part of the Nose And it is to bee noted that this concavity or ditch was made for two causes The first is that the ayre that bringeth forth the spirit of Smelling might rest in it till it were taken of the Organs or Instrument of smelling The second cause is that the superfluities of the Braine might be hidden under it untill it were clensed and from this concavity there goeth two holes down into themouth of which there is to be noted three benefits The first is that when a mans mouth is close or when he eateth or sleepeth that then the ayre might come through them to the Lungs or else a mans mouth should alwayes bee open The second cause is that they helpe to the relation of the forme of the Nose for it is said a man speaketh in his Nose when any of these holes be stopped The third cause is that the concavity might bee clensed by them when a man snuffeth the Nose or draweth into his mouth inwardly The Nose is a member consimple or official appearing without the face somewhat plyable because it should the better be clensed And it is to bee perceived that it is compound and made of Skin and Lazartus flesh and of two Bones standing in manner tryangle-wise whose extremities bee joyned in one part of the Nose with the Coronall bone and the nether extremities are joyned with two Gristles and another that divideth the Nosthrils within and holdeth up the Nose Also there be two concavities or holes that if one were stopped the other should serve Also there is in the Nose two Muscles to help the working of his office And Galâ—n saith that the Nose shapeth the Face most for where the Nose lacketh saith he all the rest of the face is the more unseemly The Nose should be of a meane bignesse and not to exceed in length or bredth nor in highnesse For Aristotle saith If the Nostrils be too thin or too wide by great drawing in of ayre it betokeneth great straitnesse of heart and indignation of thought And therefore it is to be noted that the shape of the Members of the body betokeneth and judgeth the affections and will of the Soule of man as the Philosopher saith the Temples are called the members of the Head and they have that name because of continuall
Nutriment and there he receiveth of the Lungs ayre and bringeth it to the heart to refresh him with Wherefore Galen saith that hee findeth that mans Heart is naturall and friendly to the Lungs For hee giveth him of his owne Nutrimentall to nourish him with and the Lungs rewards him with ayre to refresh him with againe c. The other Artier that hath two Coats is called Vena Arterialis or the great Artery that ascendeth and descendeth and of him springeth all the other Artiers that spread to every member of the Body for by him is united and quickned all the members of the body For the Spirit that is retained in them is the instrument or treasure of all the vertue of the Soule And thus it passeth untill it come to the Braine and there hee is turned into a further digestion and there he taketh another Spirit and so is made animall and at the Liver nutrimentall and at the Testicles generative and thus it is made a spirit of every kind so that hee being the meane of all manner of operations and workings taketh effect Two causes J find why these Artiers have two coates One is that one coat is not sufficient nor able to withstand the violent moving and stirring of the spirit of Life that is carried in them The second cause is that the thing that is carried about from place to place is of so precious a Treasure that it had the more need of good keeping And of some Doctors this Artier is called the Pulsative veyne or the beating Veyne for by him is perceived the powâ—r and might of the Heart c. Wherefore God and Nature have ordained that the Artiers have two coates Also there is in the Heart three Pellikles opening and closing the going in of the Heart blood and spirit in convenient time Also the Heart hath two little Eares by whom commeth in and passeth out the ayre that is prepared for the Lungs There is also found in the heart a Cartilaginous auditament to helpe and strengthen the same Heart The Heart is covered with a strong Pannicle which is called of some Capsula Cordes or Pericordium the which is a strong case unto whom commeth Nerves as to other inward members And this Pannicle Pericordium springeth of the upper Pannicle of the Midriffe And of him springeth another Pannicle called Mediastinum the which separateth the Brest in the midst and keepeth it that the Lungs fall not over the Heart There is also another Pannicle that covereth the Ribbes inwardly that is called Plura of whom the Midriffe taketh his beginning And it is said of many Doctors that Duramater is the Originall of all the Pannicles within the body and thus one taketh of another CHAP. VIII The Anatomie of the Lungs THe Lungs is a member Spermatick of the first creation and his naturall Complexion is cold and dry and in his accidentall complexion hee is cold and moyst wrapped in a nervous Pannicle because it should gather together the softer substance of the Lungs and that the Lungs might feele by the meanes of the Pannicle that which hee might not feele in himselfe Now to prove the Lungs to bee cold and dry of kind it appeareth by his swift stirring for hee lyeth ever waving over the Heart and about the heart And that hee is cold and moyst in operation it appeareth in that hee receiveth of the Braine many cold matters as Catarres and Rheumes whose substance is thin Also J find in the Lungs three kinds of substance One is a Veyne comming from the Liver bringing with him the crude or raw part of the Chylle to feed the Lungs Another is Arteria venealis comming from the Heart bringing with him the spirit of Life to nourish him with The third is Trachia Arteria that bringeth in ayre to the Lungs and it passeth through all the left part of them to doe his office The Lungs is divided into five Lobbes or Pellikles or five portions that is to say three in the right side and two in the left side And this was done for this cause that if there fell any hurt in the one part the others should serve and doe their office And three causes J find why the Lungs were principally ordained First that they should draw cold wind and refresh the heart The second that they should change and alter and purifie the ayre before it come to the Heart lest the heart should be hurt and annoyed with the quantity of the ayre The third cause is that they should receive from the Heart the fumous superfluities that hee putteth forth with his breathing c. Behind the Lungs towards the Spondels passeth Myre or Isofagus of whom it is spoken of in the Anatomic of the Neck And also there passeth both Veynes and Artiers and all these with Trachia Arteria doe make a Stoke replete unto the Gullet with the Pannicles and strong Ligaments and Glandulus flesh to fulfill the voyd places And last of all is the Midriffe and it is an officiall member made of two Pannicles and Lazartus flesh and his place is in the midst of the body overthwart or in bredth under the region of the Spirituall members separating them from the Matrix And three causes J find why the Midriffe was ordained First that it should divide the Spirituals from the Nutrates The second that it should keepe the vitall colour or heat to descend downe to the Nutrates The last is that the malicious fumes reared up from the Nutrates should not annoy the Spirituals or vitals c. The Wombe is the region or the City of all the Intrailes the which reacheth from the Midriffe downe unto the Share inwardly and outwardly from the Reines or Kidnies downe to the bone Peeten about the privie parts And this Wombe is compound and made of two things that is to say of Syfac and Myrac Syfac is a Pannicle and a member spermatick officiall sensible Sinewie compound of subtill Will and in complexion cold and dry having his beginning in the inner Pannicle of the Midriffe And it was ordained because it should containe and bind together all the Intrailes and that he defend the Musculus so that he oppresse not the Naturall members And that he is strong and tough it is because he should not be lightly broken and not those things that are contained goe not forth as it happeneth to them that are broken c. Myrac is compound and made of foure things that is to say of Skinne outwardly of Fatnesse of a Carnous Pannicle and of Musculus Flesh And that it is to bee understood that all the whole from Syfac outward is called Myrac it appeareth well by the words of Galen where hee commandeth that in all wounds of the Wombe to sewe the Syfac with the Mirac and by that it proveth that there is nothing without the Syfac but Mirac And in this Mirac or outer part of the Wombe there is noted eight Muscles two Longitudinals proceeding from the
shield of the stomacke unto Os Pecten two Latitudinals comming from the back-wards to the Wombe and foure Transverse of the which two of them spring from the Ribbes on the right side and goe to the left side to the Bones of the Hanches or of Pecten and the other two spring from the Ribs on the left and come over the wombe to the right parts as the other before doth Heere is to be noted that by the vertue of the subtill will that is in the Musculus Longitudinall is made perfect the vertue attractiue and by the Musculus Transverse is made the vertue retentive and by the Musculus Latitudinall is made the vertue expulsive It is thus to be understood that by the vertue attractive is drawne downe into the Intrailes all superfluities both water winde and dyet By the vertue retentive all things are with-holden and kept untill Nature have wrought his kind And by the vertue expulsive is put forth all things when Nature provoketh any thing to be done Galen saith that Wounds or Incisions be more perilous in the midst of the wombe then about the sides for there the parts be more tractable then any other parts bee Also he saith that in wounds piercing the wombe there shall not bee made good incarnation except Sifac be sewed with Mirac Now to come to the parts contained within First that which appeareth next under the Sifac is Omentum or Zirbus the which is a Pannicle covering the stomacke and the Intrailes implanted with many Veynes and Arteirs and not a little fatnesse ordained to keepe moyst the inward parts This Zirbus is an osficiall member and is compound of a Veyne and an Arteir the which entreth and maketh a line of the outer Tunicle of the stomacke unto which Tunicle hangeth the Zirbus and covereth all the Guts downe to the share Two causes J find why they were ordained One is that they should defend the Nutratives outwardly The second is that through his owne power and vertue he should strengthen and comfort the digestion of all the Nutrates because they are more feebler then other members bee because they have but a thinne wombe or Skin c. Next Zirbus appeareth the Intrails or guts of which Galen saith that the Guts were ordained in the first Creation to convey the drosse of the meate and drinke and to clense the body of superfluities And here it is to be noted that there be fixe portions of one whole Gutte which both in man and Beast beginneth at the nether mouth of the stomacke and so containeth forth to the end of the Fundament Neverthelesse hee hath divers shapes and formes and divers operations in the Body and therefore he hath divers names And hereupon the Philosophers say that the lower wombe of a man is like unto the wombe of a Swine And like as the stomacke hath two Tunicles in like manner have all the Guts two Tunicles The first portion of the Guts is called Duodenum for he is 12. Inches of length and covereth the nether part of the Stomacke and receiveth all the drosse of the stomacke The second portion of the Guts is called Iejunium for he is evermore empty for to him lyeth evermore the Chest of the Gall beating him sore and draweth forth of him all the drosse and clenseth him cleane the third portion or Gut is called Yleon or small Gut and is in length fifteene or sixteene Cubits In this Gut oftentimes falleth a disease called Yleaea Passio The fourth Gut is called Monoculus or blind Gut and it seemeth to have but one hole or mouth but it hath two one neere unto the other for by the one all things goe in and by the other they goe out againe The fift is called Colon and receiveth all the drosse deprived from all profitablenesse and therefore there commeth not to him any Veynes Miseraices as to the other The sixt and last is called Rectum or Longaon and he is ended in the Fundament and hath in his nether end foure Muscles to hold to open to shut and to put out c. Next is to be noted of senterium the which is nothing else but a texture of innumerable Veynes Miseraices ramefied of one Veyne called Porta Epates covered and defended of Pannicles nnd Lygaments comming to the Intrails with the back full of fatnesse and Glandulus flesh c. The Stomacke is a member compound and Spermaticke sinnowy and sensible and therein is made perfect the first digestion of Chile This is a necessary member to all the Body for if it faile in his working all the members of the Body shall corrupt Wherefore Galen sayth that the Stomacke was ordained principally for two causes The first that it should be to all the members of the Body as the earth is to all that are ingendred of the earth that is that it should desire sufficient meate for all the whole Body The second is that the stomacke should bee a sacke or Chest to all the Body for the meate and as a Cooke to all the members of the Body The stomacke is made of two Pannicles of which the inner is Nerveous and the outer Carneous This inner Pannicle hath Musculus Longitudinals that stretcheth along from the stomacke to the mouth by the which he draweth to him meate and drinke as it were hands And hee hath Transverse will for to with-hold or make retention And also the outer Pannicle hath Latitudinall will to expulse and put out and that by his heate he should keepe the digestive vertue of the stomacke and by other heates given by his Neighbours as thus It hath the Liver on the right side chasing and beating him with his lobes or figures and the Splene on the left side with his fatnesse and Veynes sending to him Melancholy to exercise his appetites and about him is the heart quickning him with his Artiers Also the Braine sending to him a Branch of Nerves to give him feeling And he hath on the hinder part descending from the parts of the backe many Lygaments with the Artiers joyned to the Spondels of the Backe The forme or figure of this Stomack is long in likenesse of a Goord crooked and that both holes bee in the upper part of the body of it because there should be no going out of it unadvisedly of those things which are received into it The quantity of the stomack commonly holdeth two Pitchers of water and it may suffer many passions and the nether mouth of the stomacke is narrower then the upper and that for three causes The first cause is that the upper receiveth meate great and boysterous in substance that there being made subtill it might passe into the nether The second is for by him passeth all the meates with their chilosity from the stomacke to the Liver The third is for that through him passeth all the drosse of the stomack to the guts And this sufficeth for the Stomacke c. The Liver is a principal member and official and
we make no partition between the Men and the Women whilest they are in Bathing but suffer them contrary both unto the law of God and man to goe together like unreasonable Beasts to the destruction both of body and soule of many First and before all other things my counsell is that every Bath have an hole in the bottome by the which the stopple taken out the Bath should be cleansed and scowred every foure and twenty houres at the least once and that I would advise to be done at eight a clock in the afternoone that against the Morning it might be full of fresh and wholesome water against the time the sicke folke come to it in the morning and so should they be a great deale sooner healed of their old diseases and in lesse jeopardie in taking of new which may easily come unto a man if he goe into a Bath wherein a sicke man namely if hee be sicke n a smiting or infective disease hath continued And for the Dyet that men should keepe at this Bath of Bathe hereafter ensueth with divers other necessary Rules needfull to bee observed of all those that enter into the said Bath or drinke the water of any Bath Certaine Rules to bee obferved in Dyet for all them that will enter into any Bath or drinke the water thereof THe counsell of Learned and wise Physitians is that no man should at any timâ— goe into any Bath to seeke remedy for any Sickneffe except it bee such a one as that the learned Physitians almost dispaire of the healing of it If God have smitten you with any Disease before you goe to any Bath for the healing of it call to your remembrance how often and wherein you have displeased GOD and if any of your sinnes come to your remembrance exercise the same no more but be heartily sorie for it and desire of God forgivenesse for it intending and promising by his mercy and grace never to fall into the same againe This counsell is agreeing with that which is written in the 38. Chapter of Ecclesiasticus which saith in this manner vers 9 10 12. My Sonne in the time of thy Sicknesse faile not to pray unto the Lord and hee will make thee whole Leave off from sinne and order thy hands aright and clense thy heart from all wickednesse Then give place to the Physitian and let him come unto thee as one that God hath sent unto thee And a little after hee doth plainly declare that Sicknesse commeth from the punishment of sinne where hee saith vers 15. Hee that sinneth against his Maker let him fall into the hands of the Physitian As Christ in the 5. of John doth also manifest when he said unto the blind man he had healed Goe and sinne no more lest worse things chance nnto thee Howbeit wee may judge no man to bee a greater sinner then another because hee is oftner sicke then the common sort be for God sendeth unto good men oftentimes sickneâ—se not for the sinnes they have done more then other men but to keep them in good order that the flesh rebell not against the spirit For if that many Infirmities had been a sure token that such a man were a greater â—inner then should Timothy which had many Infirmities and sicknesses as Paul writeth been a very great sinner but hee was not so therefore that argument is not true But whether Sicknesse come for to punish sinne or to hold a man in good nature and obedience all Sicknesse commeth from GOD Therefore for whatsoever cause it commeth of before ye aske any helpe of any worldly Physitian yee must make your Prayers to Almighty GOD as the good King Ezechias did and if it be meet for you to be healed you shall be healed as he was Then before yee goe into the Bathes in any wise ye must goe to some learned Physitian and learne of him by the helpe of shewing what Complexion you be of and what Humour or other thing is the cause of your disease and there after his Counsell use such Dyet as shall be most fit for your Complexion and sicknesse Let no man enter into any Bath before his body be purged or cleansed after the advice of some learned Physitian for if any man goe into the bath unpurged he may fortune never come home againe or if he come home againe he commeth home most commonly with worse Diseases then he brought to the bath with him Yee may not goe into the bath the first day that you are come to it but you must rest a day or two and then goe into the bathe There is no time of the yeare that is more fit to goe into the most part of all the bathes then are the Moneths of May and September but the Spring time is better then any other time is The best time of the day is an houre after the rising of the Sunne or halfe an houre but before yee goe into the bathe if your disease will suffer you yee must walke an houre or at the least halfe an houre before you goe into the bath But you must at no time goe into the bath except yee have beene at the stoole either by nature or by art yee may take a Suppository or a Glister and for a great need Savanorolla suffereth Pils but hee will not suffer that he that is so purged enter into the bath for the space of foureteene houres The same Author also would at the least every Bather should have a stoole once in three dayes wherefore if any man be hard of nature and cannot abide Suppositories and Glisters he pardoneth the Patient if he be once purged or goe to the stoole in three dayes which thing scarcely any other writer that J have read will doe neither would J counsell any Patient to deferre the going to stoole so long if there be any meanes possible to make a man goe to the stoole without his great paine If that he be counselled to goe twice on a day into the Bathe he must see he goe not into it till seaven houres be past after your dinner and tarry not so long in it in the afternoone as you did before The common time of tarrying in the bath is commonly allowed to be an houre or more or lesse according to the nature both of the Bath as also of the Patient Let no man tarry so long in the Bath that he be faint or weak but let him come out before that time Yee must alwayes goe into the bath with an empty stomack and as long as you are in it you must neither eate nor drinke except that great need require the contrary Some grant that a weake person may eate a little bread steeped in the juyce of Pomegranats Barberries or Rilts or in the Syrups made of the same Some Physitians suffer a man that cannot abide hunger so long to take ere he goe in two spoonfuls of Raisons well washed oftentimes with two parts of water one of wine
or so much of delaied or watred wine as much as can be holden in a spoone or a few Prunes sodden and steeped in water or two spoonfuls of crummes of bread washed oftentimes with water or wine tempered as J told before or a toste put into such water but let no man drinke in the Bath except he swound in the bath or bee in danger of sounding or else ye must all the time that ye be in the bath abstaine from all meate and drinke As long as you are in the bath you must cover your head well that you take no cold for it is very perilous to take cold in the head in the Bath as divers reasons may be laid to prove the same When you come out of the Bath see that yee cover your self well that ye take no cold and dry off the Water on your body with warme clothes and goe by and by into a warme bed and sweat there if you can and wipe off the sweat diligently and afterwards sleepe but yee must not drinke any thing untill dinner time except ye be very faint then ye may take a little Suger-candy or a few Raisins or any such thing in a small quantity that will slake thirst for Galen in the 14 De Methodo medendi commandeth that a man shall not eate nor drinke by and by after the Bathe untill he hath slept after his bathing After that yee have sweat and slept enough and be clearely delivered from the heate that you had in the Bathe and afterwards in the Bed then may you rest and walke a little and then goe to dinner for by measurable walking the vapours and windinesse that is come in the Bath is driven away If the Patient cannot walke then let him be rubd quickly and if hee can suffer no rubing then at some time it were good to take a a Suppositorie either of Roote or of a Beete with a little Salt upon it or a Suppository of Honey or a Suppositorie of a Flower deluce or of salt Bacon or white Sope. After all these things then shall you goe to dinner but you must neither eate very much good meate nor any evill meate at all Wherefore you must rise from the Table with some good appetite so that you could eate more if you would The meates that are commonly of all Physitians allowed that write of Dyet that belongeth to Bathes are Bread of a dayes baking or two at the most well leavened and throughly baked small Birds and other birds of the fields and mountaines that are of easie digestion but Waterchanters yee must not touch Kids-flesh Veale and Mutton or a Lambe of a yeare old new laid Egges Pheasants Partridges Capons Chickens and young Geese The meates that are forbidden are salt Beefe and Bacon Pidgeons Quailes Pyes and Pasties and such like meates Cherries and all such fruits Garlicke Onions and all hot spices and all cold meates as are the most part of Fishes howbeit divers may be well allowed so they be well dressed Milke is not to be allowed much but if that the Patient be so greedy of it that in a manner he long for it then let him take it two houres or thereabout before he take any other meate and he must drinke after it White wine that is small is allowable or Wine delayed with the third or fourth part of sodden water according to the Complexion of the Patient Some use to steepe bread in strong Wine when as they can get no other Wine Beware that in no wise ye drinke any water and especially cold water and so should yee forbeare from all things that are presently cold namely when ye begin first to eate and drinke Let therefore both your meate and drinke be in such temper that they be not cold but warme lest when as yee are hot within by your Bathing and sweating the cold strike suddenly into some principall member and hurt it They that are of a hote Complexion and of an open nature and not well fastened together ought not to tarry so long in the bath as other ought that are of colder and faster complexions If that any man betweene meale times be vexed with thirst he may not drinke any thing saving for a great need he take a little Barley water or Water sodden with the fourth part of the juyce either of sowre or milde sweet Pomgranats with a little Suger a man may use for a need a little Vineger with Water and Suger if he have no disease in the Sinewes nor in the Joynts A man that is very weake or accustomed much to sleepe after dinner an houre and a halfe after that he is risen from the Table he may take a reasonable sleepe All the time that a man is in them he must keepe himselfe chaste from all women and so he must doe a moneth after after the counsell of divers learned Physitians and some for the space of forty dayes as Pantheus and Aleardus would namely if they come out of the Cauldron It were meete that in every foure and twenty houres the Bath should be letten out and fresh water received into the pit againe for so shall you sooner be healed and better abide with lesse jeopardy abiding in the Bath It is most meete for them that have any disease in the head as a Catliaire or Rheume comming of a moyst cause and not very hot For them that have Palsies or such like diseases that they cause a bucket to be holden over their heads with an hole in it of the bignesse of a mans little finger about foure foote above their heads so that by the Reed or Pipe made for the nonce the water may come downe with great might upon the mould of the Head if they have the Cathaire and upon the nape of the necke if the Patient be sicke of the Palsie or any such like disease The clay or grounds of the Bath is better for the Dropsie then is the water alone It is also good for shrunken swelled and hard places and for all old and diseased places which cannot well be healed with other medicines The matter is to lay the grounds upon the place and to hold the same against the hote Sunne or a warme fire untill it be something hard and then to wash away the foulenesse of the Clay with the water of the Bath this may a man doe as oft as he list Some Physitians counsell that betweene the Bathings when a man is twice bathed upon one day in the time that the Patient is out of the bath to use his plaistering with the Clay but if the person be any thing weake J counsell not to goe twice into the Bath but either once or else to be content with the plaistering of the mudde or grounds of the Bath It were good wisedome for them that cannot tarry long at the Bathes either for heate or for cold to take home with them some of the grounds and there occupie it as is afore-told There are
certaine learned men which reckon that the hote breath or vapour that riseth up from the Bathe is much more mightier then the water of the bath is and it is true therefore it were well that they which have any Dropsie and especially a Tympanie should sit over such a place of the Bath that they might receive into the moyst diseased place the vapour of the bathe either by an holed stoole or by some other such like manner of thing well devised for that purpose If any poore man by the heate of the drynesse of the Bathe cannot sleepe enough let him eate Lettice or Purslaine or the seedes of Poppy called Chesbowle in some places of England or let him eate Suger and Poppy-seed together let this be done at night Hee may also if he cannot get the aforesaid things seethe Violet leaves and Mallowes and bathe the uttermost parts with that they are sodden in These are remedies for poore folke that are not able to have a Physitian with them to give them counsell Let the rich use such remedies as their Physitians shall counsell them If any poore man be vexed with any unsufferable thirst let him take a little Barley and seethe it long and put a little Suger unto it or let him take the juyce of an Orange or take a little of it with a little Suger If any poore man catch the Head-ache let him take a little Wormelade if he can get it or Coriander Comfits or if he can get none of these let him take the white of an Egge and beate it with Vineger and Rosewater or with the broath of Violets or Nightshade or with any of them and a little Vineger and lay them in a cloath unto the temples of his head and forehead If any poore man be burned too much let him take a Glister made with Mallowes Beetes and Violet leaves or let him seethe Prunes with Barley a good while and Raisins putting a way the stones and eate of them or let him use Suppositories sometimes made of rootes either of Beetes of Flower-de-Luce or of white Sope or of salt Bacon If any man sweat too much let him use colder meates than he used before with Vineger or Verjuyce and let them also eate Sheepes-feete and Calves-feete with Verjuyce or Vineger If any man have the burning of his water when he maketh it let him an houre after he is come out of the Bathe annoynt his Kidneyes with some cold Oyntment as is Infrigidus Galeni or if you cannot come by that let him seethe Violet leaves Poppy-heads Raisins Licorice and Mallowes together straine them and put some Suger in the broath and drinke of it a draught before Supper If any be troubled with the Rheume which he hath caught in the Bath let him parch or bristle at the fire Nigella Romana and hold it in a cloath to his Nose and let him set cups or boxing glasses to his shoulders without any scorching and let him drinke sodden water with Barley and with a little Suger If any man have any appetite to eate let him use the sirrups of Ribles or Barberies or the sirrup of unripe Grapes or use Verjuyce or Vineger to provoke appetite in due measure and now and then if ye can get it let him take a little Marmalade or of the sirrup of Mynts or Worm-wood Raman These have I written for poore folke Those that are rich by the advice of the Physitians may have other Remedies enough against the fore-named accidents that chance in the time of their bathing If thou be rid of thy disease by thy bathing offer unto Christ in thy pure members such offering of Thankesgiving as thou mayest spare and give him hearty thankes both in word minde and deed and sinne no more but walke in all kindnesse of life and honesty as farre as thou shalt be able to doe as long as thou shalt live hereafter But if thou be not healed the first time be patient and live vertuously till the next bathing time and then if it be to the glory of God and for the most profitable thou shalt the next bathing time be healed by the grace of God of whom commeth all health both of body and soule Some if they be not healed whilest they be in the bathing cry out both upon the Bath wâ—ich healeth many other of the same Diseases that they are sicke of and of the Physitian also that counselled them to goe to the Bathe such men must learne that they must not appoint God a time to heale them by the Bathe and that when as the Bath hath dryed up and washed by Sweating and made subtill through blowing the evill matter of the disease that it is one dayes worke or two to make good humours to occupie the place of such evill humours as have beene in them before Therefore let such be patient and for the space of a Moneth keepe the same dyet that they kept at the Bath and if God will they shall have their desire but not onely these but all others that are healed for a moneth at the least the longer the better must keepe the same dyet that they kept in the Bath as touching meate and drinke and if it be possible also from the use of all Women When as you goe homewards make but small Journeyes and beware of surfetting and of cold and when you are at home use measurable Exercise daily and honest mirth and pastime with honest company and beware of too much study or carefulnesse And give God thankes for all his Guifts Thus much for the Bath Of Herbes and Drugs Hereafter followeth divers Medicines Remedies and Cures to heale divers Diseases curable by the grace of God as also the Nature and property of certaine Herbes Plants and Drugs belonging thereunto PART IX And first of Marte Mylletare to stop the Flux of the body DIvers times the Flux of the Body proceedeth of superfluous heat contained in the Stomacke the which maketh a continuall solution inwardly as yee may see by Experience of those that are troubled therewith for so long as the cause is not taken away all their meat doth turne into the matter the which if it be so that is true which J doe say That the Fluxes are a distemperance of the body caused of hot and corrupt humours in the Stomacke and therefore if thou wilt cure it it were necessary to extinguish the heat and so take away the corruption the which thou shalt doe with the rednesse of Marte Mylletare as is hereafter following for that is the most soveraigne remedy that can be found First yee shall take twelve graines of Petra Philosophalla with half an ounce of Mel Rosarum and then take foure mornings together one scruple of Marte Mylletare with half an ounce of Suger Rosate and therewith thou shalt worke very strange effects Also for Perbreaking and for Flux seethe Roses in Vineger or Tamarindes or Galls and while it is hot wet therein Wooll and lay it