nature endeavoureth her self most by night to digest the superfluities And therefore she should not be hindred with the digesting of too much meat And though it be so that the naturall heat of man is in many things fortified in the night as by retraction of the Spirits and reduction of sleepe yet that selfe same heat cannot digest two divers things 〈◊〉 the meats and the superfluities Then it followeth that such folke should ease lesse at supper then at dinner At the bodyeâ— of such folk séeme whole or else if they be very whole strong and without any sensibility of superâ—â—ities avoiding all through their vigour and strength as mighty bigge men such may eat more at supper For the nature of these bodies labour only by night to digest the meat received and not to ripe the superfluities for in a manner they have none Also they labour only to fortifie their Bodies which wareth more stronger by night then by day because the blood and corporall spirits be engendred by night in a more quantity and better divided throughout the body If the bodyes be not greatly disposed to health as it is rehearsed but are disposed to be lightly sicke then whether they travell and labour sore continually with their arms and hands or not it is best they eat more at dinner then at supper For meate is not onely taken to nourish and restors the body but also to make moyst and to over-sprinkle and water the members that through great labour and travell they war not dry and likewise to withstand the dissolution of natural heat Nor such labour and travell letteth not thâ—ir true digâ—stion For we seâ— by experience that they eat twice or three in a day with good appetite and good digestion If the bodies be not apt nor disposed to labour continually as the doies afore rehearsed it may chance two wayes for of â—â—er they labour very sore but not continually or else they labour féebly whereby superfluities iucrease They that travell much as in riding or going about their wâ—rldly businesse should eat more at supper then at dinner because the unacenstomed great travail will not suffer the meat taken at dinner to digest but doth corrupt it Yea and further through superfluous motion the naturall heat is dissolved and spread into every member of the body which in the night-draweth to the inward parts of the body and is the principalâ— cause of good digestion And therefore a good and large supper is more expedient for them then a large dinner Also the same persons were not brought up before this season in such great travail and therfore their bodies are ful of bumidities which little meat at dinner may resist the revolutions caused by great motions and travail But in case they travall little and-easily by the way to eat more at dinner then at supper is best as it is declared in sick bodies for they most commonly are féeble both of complexion and of digestion and the heat and light of the sun doth comfort their naturall heat and spirits Also the reason hereof is this the corporall conduits and passages by day are open wherfore the superfluities of the body are sooner expulsed by day then by night Further they ought to eate but little meate by Night for then nature is greatly busted to digest and bring to good point And though the digestion to digest and great repletions of meats and the superfluous humors be holy by the night yet neverthelesse the strengthning thereof is not sufficient to digest great repletions of meats and also super fluous humors And know withall that the custom in eating much or tittlet adinner or supper ought to be regarded and kept For custom is good and necessary both for the health of the body Galen l. 9 de morbis curand and to cure sickness as Galen saith For suddain change of custome is very hurtfull and specially for old folkes For nature cannot cannot bear nor yet suffer suddain mutation But as Galen sayth The alteration that is done by little and little Galen in seeunâ—â—o Aphor. Hypoâ— is sure enough And thus it is well proved that we ought to eat more at dinner then at supper and that because sicknesses are most commonly materials yet for all that if a man could be consented with one repast in a day it were better to take it at a dinner then at a supper For the repleation of the supper hurteth fore the braine and the eyes And know beside that not only the repleation of the Supper hurteth the stomacke but also all manner of other repleations For they ingendes Opilations Fevers Putrifactions the Lepry and vndigested humors And Avicen sayth avi dist 2 li. 3. cap. de his que nocent stomache That all manner of repleations hurt the stomacke For the great eater by repleation augmenteth not his body because he digesteth not his meat but he that eateth mode cately hath always some appetite and encroaseth his body in regard he digesteth well his meat Therefore we ought to take heed that we hurt not our stomach by over much repleation nor that we make not our selve purfle and the pulse to beat over vehemently In like manner Repleation that engendreth loathing of meatâ—ought principally to be eschewed but especially when it commeth of ill meates For if it come by ill meates it engendreth paine in the Joynte in the reynes in the Lyver and the Gowt and generally all other phlegmatick diseases And if it come by clean meats it engendreth sharp Fevers and bot Impostumes It followeth then that this repleation must bee eschewes above all other things For as Galen saith overmuch repleation Galen in 3 apho Hip. portended strangling or suddain death Secondly wee must take herd that wee over till not our stomackes and utterly destroy our appetite but wee must keep some appetite and in especfull they that have a strong and a good â—ppetite Some there he that have a feeble appetite and they ought to eat more then their appetite requireth Tu nunquam comedas stomachum nisi never is aute Purgatum vacunmque cibo quem sumpseris aute Ex desideriopotere cegnoscerecerte Haec tria sunt signa subtilis inore dieta Thou should'st not eat untill thy stomack say The meat 's digested which did passe that way For the true use of appetite to feed Is natures dyet no more then shall need Here are certaine commandements the which he that destreth his health must of necessity observe and kéep more duely then eat or drink The first is he should eat no manner of til meats without his stomack be neat and purged from all ill humours by vomit or other convenient wayes For if a man receive meat into his stomack in the which are corrupt humours they will mingle themselves together and cause the meat nowly enten to corrupt The second is to eate no more till the first meate that is eaten be digested and avoyded out of the stomack For
other senses lothing repletion and sleep after refection and some text hath this verse Balnea sol vomitus affert repletio clamor Which things grieve the hearing but specially great noise For Avicen saith If we will hear well and naturally we must eschew the sun laborious baining vomit great noise and repletion Metus longa fames vomitus percussio casus Ebrietas frigus tinnitum causat in aure Long-fasting vomiting and sudden fear Are hurtfull to the Organ of the ear Blowes falles and Drunkennesse are even as ill And is so cold beleeve me if you will Such as would noises in the ear prevent To shun all these think it good document Here the Author reciteth seven things which cause a humming and a noise in ones ear The first is fear specially after some motion The reason is because in feare the spirits and humours creep inward toward the heart suddenly by which motion ventosity is lightly engendred which entring to the Organ of the hearing cause the tinging and ringing in the ear By corporall moving also humours and spirits are moved of which motion ventosity is lightly engendred which coming to the eaâ—s causeth ringing For ringing is caused through some moving of the vapour or ventosity about the Organe of the hearing moving the naturall air of those Pipes or Organes contrary to their naturall course The second thing is great hunger Avicen sheweth the reason avi 4 3 ca. 9. saying That this thing chanceth through humours spread and resting in mans body For when nature findeth meat she is converted unto them and that resolveth and moveth them The third is vomiting for in vomiting which is a laborious motion humours are specially moved to the head In token whereof we see the eyes and face become red and the sight hurt And thus also by vomiting vapours and ventosities are soon moved to the organ of the hearing The fourth is beating about the head specially the â—ares for thereby chanceth vehement motion of naturall air being in the organe of the beâ—â—ing For when any member is hurt Nature immediately sendeth thereto wind and bloud which two be the instruments of nature by which then motion is caused in the ear The fift is falling especially on the head for the same cause that is shewed of beating And of a fall whatsoever it be a moving of the humours is caused in the body The sixt is drunkennesse for drunkennesse filleth the head with fumes and vapors which approaching to the Organe of the hearing troubleth it and maketh a noysâ— in the ear The seventh is cold for by great cold the organe of the hearing is feebled wherefore of a small cause by cold ringing in the â—ar chanceth for great cold causeth ventosities And ringing in the ears chanceth not only by these causes but also of many other as ventositie engendred in the head and therein moved or else by some matter engendred in the head of else by motions of ventosities chancing oftentimes in the opening of the ear as they that have an Ague or by the great repletion of the body and most especially of the head or by some clammy matter resolved into a little ventosity or by medicines Whose property is to retain humours and ventosities in the parts of the brain as sayth Avicen Baluea Vina Venus ventus piper allia fumus â—orri cum Caepis leâ—s Flotus Faba Synapis Sol coitus Ignis ictus acumina puluis Ista nocent â—â—nlis sed vigilare magis Bathing Wine Women boystrous wind To harm the eye-sight always are inclin'd The like doth Pepper Garlick dusting Smoak Leeks Onyons Lenâ—ils draw the sight aslope And dims it as Beans do Such as use weeping I would not have mine eyes in their moist keeping Mustard and gazing much against the Sun The sight thereby is vtterly undone The violence of lust in hot desire Spoyles them outright and looking on the fire Extremity of labour hurts the eye And the least blows blood-shot it instantly Tart and sharp sauces needs offend them must As also walking in a windie dâ—st The last is too much watching these believe me Avoyd and then thine eye-sight will not grieve thee Here the Author rehearseth one and twenty things One and twenty things hurtfull for the eyes hurtfull to the eyes The first is baining or bathing whether it he moyst or dry called hot-houses For baining greatly heateth the eyes and so hurteth the complexion for the eyes be naturally cold and of the nature of water Secondly Baining dryeth and resolveth the subtile humidities of the eyes with which the fighty spirits that are flerie should be refreshed and tempered This hath made many blind in Almaine where they vse many Baines and Hot-housed Like as in Holland are more Lepers then in any country only by fault of good governance The second is wine immoderately taken for that féebleth the eyes sight by reason that it filleth the head with fumes and vapors which dull all the wits The third is over-much carnal copulation which all Phyâ—â—tians say feebleth much the sight Aris 4 part problema And Aristotle noteth the cause For by carnall-copulation that that is behovefull for the eyes is taken away There must bee in the Eyes moist waterish subtilty which fortifieth the visible spirits For the eye is naturally moyst arist de sâ—nsu sensaâ—o v. dâ—animal And therefore Aristotle saith That our Eyes be of the nature of water But when naturall moystures are drawn and voyded out the bodâ—â— wareth dry and withereth away the Eyes then loose their proper nature which they retaine and keepe by humiditie and not without a cause for by flery spirits which are in moving the sight would vanish away ere that it were succoured with moysture Thus it appeareth plainly that Carnall-copulation by drawing away the moystnesse dryeth up the superior parts of man whereby the quick sight is hurt The third is wind and specially the South-wind For Hypocrates saith The South-wind is mystie and dusketh the eyes for that wind filleth the head with humidities which dull the wits and dark the sight The fifth is pepper which through eht sharpnesse thereof â—ngâ—udâ—â—â—â—â—mes that bite the eyes The sixt is Garlick which also hurteth the eyes through sharpnesse and vaporosity thereof as is said at Aâ—â—ia Nux Ruta c. The seventh is smoke which hurteth the eyes through the mordication and drying thereof The eight is Léeks for by eating of them grosse melancholy fumes are engendred whereby the sight is shadowed as is before said at Allia Nux Ruta c. The ninth is Onyons the eating of which hurieth the eyes through their sharpnesse Te tenth is Lens or Lentils The much eating whereof as Avicen saith Dusketh the sight through the vehement drying thereof The eleventh is too much wéeping which weakneth the eâ—es for it causeth devility retentive of the eyes The twelfth is Beanes the vse whereof engendreth a gross melancholy fume darking the visible spirits as Léeks do
pipe of the Eights and let the doyce are diminished The eleventh is it angmenteth the strength for thereby the body is discharged of grief wherefore the vertue is angmented Tres insun iâ—tis Majus September Aprilis Et sunt Lunares sunt velut Hydriades Prima dies primâ— postremaque posteriorum Nee sarguis miâ—uâ— necâ—arnibus Anseris vti In senevel juvene si venae sanguine plenae Omni mense bene confort incisio Venae Hi sunt treimenses Majus Septembris Aprilis In quibus eminuas vt longo tempore vivas Three speciall Moneths our text doth here remember For letting-bloud Aprill May and September The Moon rules most these Moneths yet certain days Some do deny and other some dispraise The first of May and the last of Aprill As also of September they hold ill Days of these Moneths they do forbid to bleed And think it dangerous on a Goose to feed But this is idle for these Moneths are good And for our health in these to let our bloud For old or young if bloud abounding be All Moneths it may be done advisedly If length of days and health you do desire These are the Moneths that bleeding best require Here the Author saith that these thrée May September and Aprill are the moneths of the Moon and in them are days forbidden to let bloud that is the first of May and the last of September and April Though this be a common rule yet it is false For the foresaid days may be as good and as worthy to be chosen as the other after the diversity of the Coustellation in them Farther he saith that in those days one should not eate flesh which is also false and erroueous and very withchcraft I think the Author had this saying of the Jews which observe such manner Secondly he saith That men of middle Age and young solkes whose Veyns be full of bloud may be let bloud every moneth for those may well reâ—â— resolution and in them is great quantity of good bloud Thirdly he saith that bloud-letting for mans health must be done in one of these three moneths May September and April But yet with difference for in April and May the Liver-veyn must be let bloud because then in Spring the bloud encreaseth And in September in the splene-veyn because of Melancholy which then in Autumn encreaseth Frigida natura frigens regio dolor ingens Poit lavacrum cottuns minor aetas atque senilit Morbus prolixus repleâ—iâ— potus escae Si fragilis vel subtilis sensius stomachi sit Et fastâ—diti tibi non sit slebothomandium A cold complexion and a chilly ayr Aches or ingreams that to inslame prepare Bathing and wanting dallying in that sport Where Venus most delighteth to resort Too young or else too old A long disease Eating or drinking nature to displease Sea-sick feeling when the stomacks weak And empty Veyns that loathingly do speak All these forbid bloud-letting and advise Not then to deal therewith in any wise Here the Author setteth dawn twelve things that do hinder bloud letting The first is coldnesse of complexion For as Galen saith Bloud letting cooleth and augmenteth coldnesse Because as Isaac saith bloud is the foundation of naturall heat and in regard that bloud-letting voydeth the bloud it voydeth heat and so consequently cooleth The second is a fervent cold Countrey vnder which a cold season should be comprehended which also letteth bloud-letting for in a Country and Season very cold the bloud is closed in the deepest parts of the body and the bloud that carrieth in the vpper parts the cold maketh thick which to avoid is no wisdome The third is fervent ach vnder which also may be comprehended great inclamation of the body for if one in such accidents be let bloud there followeth great motion agitative contrary to nature and greater inflamation which weakneth nature more The cause of this motion agitative is attraction to divers parts for by bloud-letting attraction is caused to the place that is let bloud and by great ach attraction is cause to the place of ach The cause of greater inflamation is that by bloud-letting the humors be moved whereby they be the more inflamed And this is truth when blouâ—-letting is little and artificiall yet if it be done till one swound it is wholesome in the foresaid cases For this bloud-letting when it overcommeth the attraction of the ach it causeth not motion agitative and like wise it taketh away inflamation when there be no humours that should move heat and cause more inflamation This is Galens mind saying Gal. comments illius apli qua geruntur There is no no better medicine for an impostume of fervent inflammation Fevers and a great Ach than bloud-letting The fourth is bayning specially resolutive for that denyeth Bloud-letting because that were vacuation vpon vacuation which Nature cannot easily bear The fifth is carnall copulation for immediatly after that one should not be letten bloud because of double weakning of Nature The sixth is too old or too young as it is before touched Of this Avicen sayth Take heed how thou lettest one bloud in any of the foresaid cases except thou trust in the figure insolidite of the muscles largnesse of the veyns the fulnesse of them and ruddy colour The seventh is long sicknesse for by such letting of bloud Nature is doubly feebled both by long sicknesse and diminishing This is truth sayth Avicen except there be corrupt bloud for then bloud-letting is wholesome The eight is great repletion of drink The ninth is to eat too much meat and vnder this is comprised meat vndigested The cause whereof as Avicen sayth is this There be three things that draw to them that is emptinesse heat and secret vertue or property Then if the veyns be empty through voyding of bloud they draw to them from the stomack or liver undigested or supersluous meat or drink which undigested meat when it commeth to the members cannot be amended that is digested for the third digestion cannot amend the fault of the second nor the second of the first if the fault be so great that it cannot convert into the members and it there remaining may cause some disease The tenth is feeblenesse for bloud-letting is a strong voyder as Galen saith therefore a feeble person may not endure great diminishing of bloud The eleventh is subtile sensiblenes of the stomacks mouth which is called the heart-string for of such bloud letting sowning followeth lightly And vnder this wesknesse of the stomack is comprised an easte flowing of choler to the mouth thereof inducing vomiting wherefore they that have the foresaid accidents should not be let bloud for by bloud-letting the humors moved be endured to the stomacks mouth as to a place accustomed And because it is a weak and an impotent member to resist that flixe therefore by such letting of bloud many inconveniences chance This is one cause why so many sound when they he let bloud by reason that Choler
which also be resolved by oft sweating in Summer and so falling thereupon dryeth the body much more for when the humidity of meates is gone the heat of the body worketh upon his own humidities and dryeth them clean away Wherefore Hypocrates saith Hunger is expedient for those that be very moyst for hunger dryeth the body The second thing is that vomiting once a moneth is wholesome for thereby hurtfull humors that be contained in all the circuit of the stomack are voyded To this agreeth Avicen saying Hypocrates biddeth one to vomit every month twice two days one after another that the second day may avoid it that which the first could not this conserveth health and scoureth the stomack from flegm and choler The stomack hath nothing to purge it like as the guts have red choler Avicen putteth other prests of vomiting that it is well done First it is good for head-ach caused of moyst vapurous matters that ascend from the stomack to the head but if head-ach come of his own hurt of the brain then vomiting doth rather hurt then proffe Secondly it cleareth the sight darkned with vaporous matter of the stomack or else not The third is it doth away wambling of the stomack in that it avoideth the hum is that cause it The fourth is it comforteth the stomack into which choler is descended the which corrupteth the meat The fift is it doth away loathing or abborting of meat The sixt is it doth away the cause that maketh one have a â—â—st to sharp pantike and sower things the which cause by these dispositions being removed putteth or doth away the effects thereof The seventh is vomiting is wholesome for the lask that commeth before the Dropsie for it avoydeth the matter of the said lask and purgeth the stomack The eight is it is wholesome for the grief of the reins and bladder for it diverieth the matter that sloweth of those parts another way The ninth is if vomiting be done by constraint of Elchory it avoydeth the matter whereof Lepry groweth it amendeth the first digestion that the other digestions may the better be done The tenth is it maketh one to have a good colour The eleventh is it purgeth the stomack of a humor that causeth Epilepcy The twelfth is by strong constraint it removetth stopping matter the which causeth Ictericy And likewise it avoydeth a slegmatick matter the which commonly is cause of stopping The thirtéenth is it avoydeth the matter that causeth Asma a disease that causeth one to draw his breath painfully and also it comforteth the spirituall members by whose heat the superfluities that cause Asma are consumed The fourtéenth is it is wholesome against shaking and palste for it avoydeth the matter that is cause thereof The fifteenth is it is whelesome for one that hath great black sores on his lower parts for it turneth the humours from thence Now although vomiting duly and well done because of these commodities yet when it is vuduly done It induceth many hurts for it feebleth the stomack and maketh it apt for matters to slow into it hurteth the brest the sight the teeth causeth head-ach as Avicen saith The third thing that is noted in the text is that there bée foate Seasons of the yeare Spring Summer Autumn and Winter Spring time in respect of the other Seasons is vote and moyst though it be temperate in it selfe as Galen saith in his book of Complexions wherefore it followeth that this Season is more apt to let bloud then the other for it doth more enerease humours And therefore in this Season moderate vse of carnall copulation temperate motion lask stire and sweat is convenient and likewise temperate bathing to diminish repletion This Season is good to take purgations in The fourth is Summer heateth and dryeth and therefore it encreaseth red Choler hot and dry And for this cause is Summer we must seed on cold and moyst meats to diminish the ferventnesse of the heat and drought and then too ought to abstain from carnall copulation the which also dryeth and from oft hayning and be let blaud seldome nor like cause We must vse quietuesse and littie motion for quietnesse doth moyst and much motion dryeth In this season especially we must vse moderally to drink cold brink for superfluous drinking of cold drink by reason that the pores be open doth make the body suddenly to take cold or causeth the Palsle or laraty of the members or else sudden death From the which He defend Vs that liveth and raigneth eternally A MEN. FINIS THE TABLE A A Light supper pa. 2.13 Ale not well sod pa 60. Ale moderately drunk pa. cadem Anger pa. 12. Anger for certain folks is necessary pa. cadem Avoid water as often as needeth pa. 13 Apples pa. 21. A strong brain p. 45. Ayr is necessary two wayes p. 51. Ayr temperate and sweet p. cad 52.159 Amity between a Pike and a Perch p. 83. Asses milk p. 93. Amarillis a Bird. p. 81. Auripigmentum p. 158. Anise-seed with the vtilities thereof p. 115. Aboundance of blood is known by the thicknesse of the Urin. p. 76. Artery bloud p 181. Assellaris the vein p. 164 B Bacon p. 72. Bayning p. 182. Basilica the vein p. 199. Best hog-flesh p. 26. Begin thy dinner and thy supper with Ale p. â—â— Begin thy meal with moist meat p. 99. Bean. p. 91. Beware of fruits in Autumn p. 63. Birds that she most swiftly are most praised p. 82. Bestiall fish p. 85. Be not too neer in observing custem p. 123. Bloud the treasure of Nature p. 179. Bloud provoketh to larghing p. eadom Bloud-letting p. 181. Black rice p 91. Black wine p. 39. Bodies wax more stronger by night then by day p. 14. Brawn p. 39. Brain of hens chickens hogs sheep hares and conies p 113. Brains p. 36. Braines well digested and for whom they be wholesom p. eadem Brains are medicinable and for whom p. 156. Branchus p. 8. Brimstone p. 134. Broth of Coleworts p. 127. Bread p. 35. Bread made with pure flower and some bran p. 71. Riting fume p. 35. Butterâ— milk p. 35.95 Butter p. 94. Bulls hom p. 144. Bloud letting restraineth vomiting and the lask p. 180. Bloud-letting may augment the lask two ways p. ead Bloud letting cooleth and augmenteth coldnes p. ead Bloud-letting is good for fevers and great aches p. ead Bodies that are apt to bee let bloud p. 168. C Care of mind p. 4. Catarri p. 9. Camels milk p. 93. Castorum p. 131. Canker p. 140 Causes of hear senes p. 155. Carnall copulation p. 149.183.151 Celendine p. 146. Cephalica the vein p. 199. Certain commandements to ob serve health p. 15. Chawing and swallowing of meat p. 19 Choise of milk p. 23.93 Choise of good flesh standeth in three things p. 25 Choise of egs p. 29 Choise of wheat p. 35 Choise of brains p. 39. Choise of wholsome ayr p. 51 Choise of fowles flesh p. 78 Charvill and his three operations p 140. Cheese p.
He covers to excell all other men 〈◊〉 His mind outsteps beyond a Kingdomes ken Lightly he learns eats much and soon grows tall Magnanimous and somewhat prodigall Soon mov'd to anger though upon no cause His own will is his reasons largest laws Subtile and crafty seldome speaking fair A wasting unthrift overgrown with hair Bold-spirited and yet but lean and dry His skin most usual of a Saffron die Here the Author teacheth us to know a person of aâ—holerick complexion First he is hasty by reason of superâ—â—uous heat that moveth him to hastinesse Avi 2. doc 4 ca. 4 and therefore Avicen saith That deeds of excessive motion do signifie heat Secondly the Cholerick person is desirous of honor and coveâ—eth to be vppermost and to excel all others by reason that superfluous heat maketh mans mind prone to arroganey and fool-hardinesse Thirdly they learn lightly by reason of the cholerick humor and therefore Avicen saith That the understanding promptnesse and quick agâ—lity to intelligence Avi 2.1 loâ— 3 ca. betokeneth heat of complexion Fourthly they eat much for in them the heat digestive is strong and more resolutive thâ—n in other bodies Fiftly they encrease soon through strength of naturall heat in them which is cause of augmentation The sixt is they be stout stomacked that is they can suffer no injurits by reason of the heat in them And therefore Avicen saith That to take every thing impatiently signifieth heat The seventh is they be liberall to those that honour them The eight is they desire high dignities and offices The ninth is a cholerick person is hairy by reason of the heat that openeth the pores and modeth the matter of hairs to the skin And therefore it is a common saying The cholerick man is as hairy as a Goat The tenth is he is deceivable The eleventh is he is soon angry through his hot nature And therefore Avicen saith Often angry and for a small cause betokenâ—th heat through eaâ—ie motion of Choler and boyling of the bloud about the heart The twelfth is he is a waster in spending largely to obtain houâ—â—â—s The thirtienth is he is bold for boldnesse commeth of great heat specially about the heart The fourtienth is he is wily The fiftienâ—â— his 〈◊〉 is slender membred and not fleshy The sixtienth is he is lean and dry The seventienth is â—e to Saffron coloured And theâ—efore Avicen saith That choler signifieth dominion Restaâ— adhuctristis cholerae substantia nigrae Quae reddit pravos pertristes paâ—ca loquenâ—es Hi vigilant â—tudiâ—s nec mens est dedita somno Servant propositum sibi nil reputant fore tutum Invidus tristis cupâ—aâ—s dextraeque tenacis Non expers â—raudis timidus luteiâ—que coloris Where melancholly bears the powerfull sway To desperation it inclines alway The melancholy spirit is dark and sad Sullen talks little and his sleeps are bad For dreadfull dreams do very much affright them Start out of sleep and nothing can delight them Their memory is good and purpose sure All solitary walks they best endure Because to study they are still inclin'd And being alone it fitteth best their mind Simple and yet deceitfull not bounteous But very sparing doubtfull suspitious Earthly and heavy looks By all opinion Here melancholly holds his sole dominion Here the Authour declareth some tokens of a Melancholy person First melancholy maketh men shrewd and ill mannered as they that kill themselves Secondly melancholy folks are most part sad through their melancholy spirts troublous and dark like as clear spirits make folks glad Thirdly they talk little by reason of their coldnesse Fourthly they be studious for they covet always to be alone Fiftly they steep not well by reason of the over much drynesse of the brain and through melancholy fenmes they have horrible dreams that wake them out of their sléep Sixtly they be stedfast in their purpose and of good memory and hard to please Seventhly they think nothing sure they always dread through darknesse of the spirits In the two last verses he reciteth some of the foresaid signs and other First the melancholy person is envious he is sad he is covetous he holdeth fast and is an ill payer he is simple and yet deceitfull and therefore melancholy â—olks are devout great readers fasters and keepers of abstinence Sixtly he is tearfull Seventhly he hath an earthy brown colour Which colour if it be any thing green signifieth the Dominion of Melancholy as Rasis saith Hi sunt humâ—res qui praestant cuique colores Omnibus in rebus ex slegmate fit coloralbus Sanguine sit rubeâ—s colera rubea quoque rusus Sipeccâ—t sanguis facies rubet extat ocellâ— Inflantur genae corpus nimiâ—mque gravatur Eâ—puls quam frequens plenus mollis dolâ—r ingens Maxime fit frontis constipatio ventris Siccaque lingua sâ—â—isque somnia plenarubore Dulcor adest sputi sunt acria dulcia quaeque The humours that complexion do extend And colour in our bodies thus they lend To him is Phlegmatick a colour white Brownish and tawnie under Cholers might The melancholy man is pale as earth The sanguine ruddy cuer full of mirth Yet where the Sanguine doth too much exceed These inconveniences thereby do breed The bloud ascends too proudly to the face Shoots forth the eyes beyond their wonted place And makes them swell The body lumpish growes The pulse beats thick by vapours them inclose The head will ake and costivenesse ensues The tongue is dry and rough can tell no news Extremity of thirst caus'd through great heat And bloody coloured dreams which make men sweat Here the Author reciteth the colours that follow the complexion A phlegmatick person is white coloured the cholerick is brown and tawâ—y the Sanguine is ruddy the melancholy is pale coloured like earth Afterward the text declareth twelve colours signifying superfluity of blood The first is when the face is red by the ascending of blood to the head and face The second is when the eyes bolle out further then they were wont The third is when the eyes are swolen The fourth is when the body is all heavy for nature cannot sustain nor govern so great a quantity of blood The fift is when the Pulse beateth thick The sixt is when the Pulse is full by reason of the hot and moyst vapors The seventh is when the Pulse is soft through too much humidity that moâ—â—ifieth the matter The eight is ach of the head The ninth is when the belly is costive through great heat that dryeth vp the stichy matter The tenth is when the tongue is dry and rough for the like cause The eleventh is great thirst through drinesse of the stomacks mouth engendred of great heat The twelfth is when one dreameth of red things This Avicen affirmeth saying Sleep that signifieth aboundance of bloud avi 2.1 c. 7. is when a man dreameth he seeth red things or else that he sheddeth much of his bloud on else that he swimmeth in
is called direct letting of bloud for it is done to avoid aboundance of bloud and of such humors as should be avoided The first indirect cause is the greatnesse of the disease and greatnesse of the apparent vehement inflamation for as Galen saith There is no better Medicine for an Impostume of vehement inflamation Fevers and a great ach then bloud-letting The second indirect cause is that the matter which is to bee avoided beâ— drawne unto the place from whence it must be avoided And therefore in retention of the menstruous flix Emetauds The great vein in the feet called Saphena must be opened as Galen sayth to draw down the matter of the bloud The third indirect cause is to draw the humours to the place contrary to the place that they flow to to divert them after from the place Therefore for too much aboundance of menstruosity the vein Basilica must bee let blood to turns the matter to the contrary part and so to void it from the proper course And therefore he that hath a Pluresie on his left side must be let bloud on the right side to divert and draw the matter to the place contrary to that place that it enclineth so And likewise if it be on the right side to let blood on the left The fourth indirect cause is that by letting of blood one portion of the matter may be avoided that nature may be strong upon the residue and so letting of blood is wholesome when the body is full least impostumes grow for the regiment of nature is feeble in regard of these humours Wherefore when a portion of matter is voided nature governeth the matter so that it should not flow to some weak place and breed an Impostume Fac plagam largam mediocriter vt cito fumus Excat vberius liberiusque cruor The Orifice or as some say incision When as for bleeding you do make provision Ought to be large the better to convay Grosse bloud and sumes which issue forth that way Grosse humors and grosse bloud must needs have vent In cold or hottest times by good consent Here the Author saith that the gash or Orifice made in letting of bloud ought to be of a mean largenesse that the grosse blood may easily issue out for when the gash is straight the pure blood only goeth out and the gross abideth stil in And note that sometime the gash must be great and sometime smal The gash must be great for thrée causes First because the humors be gross and gross blood must be voided as in them that be melancholly Secondly in winter the gash must be great for cold engrosseth the humors Thirdly for the aboundance of humors for they avoid better by a great gash then by a smal But the gash must be smal when the person is of weak strength that the spirits and naturall heat avoid not too much and likewise in a hot season and when the blood is pute Sanguine subtracto sex hâ—ris est vigilandum Ne somni fumus laedat sensibile corpus Ne nervum laedat non sit tibi plaga profunda Sanguine purgatus non carpas protinus escas When bloud is come away ye must be sure Six hours after watchfull to endure Least sleep raise fumes or turning on that arm Impostumes breed by doing it least harm The nerves and sinews Arteries also Offend not if in health you mean to go The blood thus purg ' d you instantly may eat So that the humors be in quiet set Three things must be considered when one is let blood First that bee sleeps not in sixe houres after least the fume engendred by sléept ascend to the head and hurt the brain Furthermore least in his sleep he turns him on the arme that in let bloud and thereby hurt him and least the humors by sleep flow to the painfull member by reason of the incision and so breed an impostume For Galen sayth Impostumes breed in the body or in a member that is hurt the humors will flow thereunto But Avicen assigneth another cause That by such sleep may chance confraction of the members The cause may be as Galen saith That sleep is unwholesome in the Ague-fit Gal. 2 aph super illo In quo c. because naturall heat goeth inward and the outward parts wax cold and the fumes remain unconsumed whereby the rigor is augmented and the Fever-fit prolonged Also by moving of the humors in letting of blood fumes are â—aised up to the sinews and brawns of the arms which remaining vnconsumed wax cold in sleep and ingresse in the viter parts And therefore it one sleep immediately after letting of blood they cause confraction of the sinews and brawns of the arms And he saith further That one in letting of blood must beware that he make not the gash too deep least he hurt a sinew Gal. coniâ—â—â—uâ— aph que reguntur or an arterie-string under the vein for hurting of a sinew causeth a mortal cramp or loss of a member as an arm or a finger and hurt of an artery-string causeth bleeding uncurable And one ought also not to eat immediately after he is let bloud but he must tarry til the humors in him be at quiet least the meat before it be digested be drawn together with the blood to succor the hurt member Omnia de lacte vitabis rite minute Et vitet potum flebothomatus homo Prigida vitabit quia sunt inimica minutis Interdictus erit minutis unbilus acr Spiritus enultat minutis luce per auras Omnibus apta quies est motui valde nosivus Shun milk and white meats when we are let blood Because at such times they are never good And drinking then perforce we should refrain With undigested drink ne're fill a vein Cold and cold 〈◊〉 with all cold things beside Are then our enemies by proof well tryed Cloudy and troubled Ayrs are likewise ill With melancholy bloud the veyns they fill Too stirring motion or excessive labour Avoid and with soft ease the body favour Here the Author saith sive things must be eschewed of him that is let bloud The first is milk and white meats for by stirring of humors caused by letting of bloud oft times some humors sloweth to the stomack therefore if he should eat milk by mingling with the humors it would corrupt in the stomack sith of it self it is very coruptible And also by reason that it is sweet the milk may be drawn to the veyns undigested and through stirring of humors lightly corrupt Secondly he must beware of much brinking for by reason that the dryns be empty the drink vndigested is lightly drawn to them as is before said Thirdly be must eschew all cold things as well outward as inward as meats very cold ayr cold hathing thin clothing resting on stones colonesse of the head and séet for by reason that the naturall beat is feebled by setting of bloud the body will soon be too cold Fourthly he that is
inâ—eriour parts to the outward and causeth ill digestion The third is that one of cold complexion should not warm himself too suddainly but by little and little for suddain change hurteth Nature as Galen saith in the glosse of this Canon Secundum mulâ—um repente c. All strong things and of extream nature doe corrupt the body Sit brevis ant nullus tibi somnâ—â—s meridianus Febris pigrites capitis dolor atque Catarâ—us Haee tibi provenient ex somno Meridiano Let little sleep or none at all suffice At afternoon but waking keep thine eyes Such sleep ingenders Feavers Head-ache Rheumes Dulnesse of Soul and belcheth up ill fumes From forth the Stomach All these harmes ensue By sleep at afternoons beleeve it true Here he teacheth that four inconveniencies are ingendred by sleeping at afternoone First the afternoon sléep causeth and engendreth Fevers by reason of opilations For the naturall heat and spirit of man by day draweth to the outward parts of the body and therefore digestion by day is but feeble But when the naturall heat and spirits of man draw to the inward parts of the body then through their motion the naturall heat is stirred vp and therefore the night is the very season of perfect digestion and the vndigested and raw humours are the cause of opilations which opilations ingender Fevers as Avicen sayth Secondly avi dist 1. li. 9. cap de patri the afternoon sleep causeth a man to be slothful in his operations and businesse by the reason aforesaid for grosse humors and undigested cause mans spirit flowly to move the body For as a subtile quick spirit causeth lightnesse of body so a lumpish or a heavy spirit causeth a sluggish body Thirdly the afternoone sleepe ingendreth the head-ache The cause of head-ach For the grosse and vndigested meate that remaineth in the stomack doth lift vp to the brain grosse vapors the which trouble and grieve it And of very consequence if vapours of grosse matter bee stirred vp and caused they must also bee grosse For Galen saith in the glosse of this Aphorisme Qui crescunt c. That it must needs follow that all things be like those things of whom they be engendred The fourth inconventence is the pose and Rheums Rheums be humors that run from one member to another and as they run to divers parts of the body so they have divers names For when the Rheume commeth to the lights they be called Catarri and when they run to the cheeks they be called Branchus and when they run to the â—ose they are called Coriza as it appeareth in these verses Sâ— fluit ad pectus dicatur rheuma Catarrus Ad sances branchus and nares dico Corizam Rheume from the breast ascending through the nose Some call Catarihes some Tysick some the Pose But besides the reasons of the Diseases before rehearsed there be many other reasons and more effectuall The diversities of Fevers The cause of the first inconvenience that is of Fevers which sometime are called putrified Fevers and sometime Fevers Effimeras A Fever Effimere A Fever Effimeras is a day ly Fever is tagendred of vapours and smudge fumes kept and reteined after the afternoon sleep the which abstaining from sleepe is wont to consume Galen sayth That these Fevers Effimeras came through faintnesse drunkenness Galen de arte curativa ad Glauc 1. anger furiousness inward sorrow and other vehement cares of the mind and the Fevers that come by inslamation of the privy members are of the same kind These Fevers be soon cured as by bagrning and customable Dyet The putrified Fever is ingendred of the humidities in man vndigested and augmented by the afternoons sléepe Calen sayth Gal de arte curativa ad Glauc 1. That Fevers ingâ—ndred of corruptions of humors are called putrified Fevers The second inconvenience that is to be flow in operation and motions chanceth by reason that by the afternoone sléepe the humidities and fumes in man are reteyned about the Mushlas Weynâ—â— and Joynis and also causeth the foresaid members to be astonyed and asléep and therefore the vody after dinner is slow and heavy in operations The third inconvenience that is the Head ache commeth as is before declared in the second inconvenience that is to say by the humidities and vapours retained in the Body through sleep and rest which by such means are troubled and moved toward the brain The fourth inconvenience that is Catharre signifying all manner of Rheumes chanceth to a man and greatly grieveth him through vapours and fumes which are wont to be dissolved and consumed by watch and by reason of sléep they draw to the inward pâ—rts of man-and fume vpward toward the brain which fumes ingrossed by cold return to the low parts or Caterrisans of mans body Avicen alledgeth many other inconveniences avi dise 1 â—t 1. doct 2. cap 9. and diseases engendred of the afternoon sléep The first disease is the Gawt and Palste the which grieve vs by reason that the humidityes that are wont to be dryed vp and consumed by the heat of the sun and by watch be remain still in the body The second is the colour and corruption of the face through the waterish humidities like unto mans vrine mingled with the bloud which waterish humidities are wont to be wasted and consumed by watch and by reason of sleeping they ascend with the bloud toward the brain and the face and so they cause the face to swell and to wax pale The third inconvenience is that afternoon sleep engendreth the spleen and that by the keeping of the grosse melancholly humours by the day rest For as watch with the hear of the day which doth open giveth moving and may to melancholly humours by the streight conduits of the body in the day sleep letteth and destroyeth the passages and proper wayes of them and specially it destroyeth and stoppeth the conduties that come from the Spleene to the mouth of the Stomacke which are ordained to provoke mans appetite by which conduits all melancholly superfluities are wont commonly to be â—larified The fourth hurt is that the afternoon sleep molifieth the deyns because that the humidities the which are went to be dissolved by the day watch cannot be restored which so remaining in mans body do dry up the veins The fifth inconvenience is that man by reason of rest or sleep looseth his appotite for lack of resolution of the humors which resolution is the chief and principall cause of the appetice Another reason is that the replenishing and filling of the stomack with fumes and humidities molifieth and shut teth the mouth thereof The sixt inconvenience that afternoon sleep doth ingender are Impostumes by means of humidities encreased by the day sleep the which draw to one member or other and so cause it to swell Avicen saith that besides all these aforesaid there be two other speciall causes that prove the afternoon sleep to be hurtfull The first is
also sodden Peares be better then raw and they may be sodden with Anis seed Fennel séed and Sugar Dios li. 1 de medic Plini in de nat hâ—st li. 23. ca 7. avi 2 can co prim Dioscorides saith That it is hurtfull to eat Peares fasting Plinie saith Peares is an heavy meat of all other though they be in health that eat them The third thing is eating of Apples of which as Avicen saith To eat often and much causeth ache of the sinewes And also Apples have an ill property for they engender ventosities in the second digestion wherefore they be unwholsome for sick folks and also for the like cause as it is before rehearsed of Peares And these sayings touching the vnwholsomenesse of Peares and Apples ought especially to be understood when they be raw and not when they be sodden or tosted and not only these fruits should be eschewed of those that be sick but also all other fruits that fill the bloud with boyling water as new fruit of which the juyce boyleth in a mans body as if it were Must or new wine for you may seeby experience that the juyce of new gathered fruit boyleth when it is put into a vessell by reason of the heat of the Sun that remaineth in them after their riping These new fruits through boyling of their juyce doe cause the bloud to putrify although they comfort a mans body with their moysture when they be eaten And for this cause most especially Avicen forbiddeth them the eating of fruit which have the Ague for he saith That all fruits hurt them that have the Auge avi di 4 ca de vnivers curaâ— through their boyling and corrupting in the stomack The fourth thing is eating of Milk the cause why eating of milk is not good is because it is lightly corrupted and turneth unto fume or sharpenesse in the stomack as in their stomacks especially that are diseased with putrified Fevers and therefore they that have a putrified Fever are forbidden eating of milk And as Hipocrates saith Hip ophe lac dare It is hurtfull for them to eat Milk that have the Head-ache for them whose Gutts suspensed to rumble and for them that be very thirsty Yet notwithstanding in some diseases Hippocrates saith Milke is agreeable for them that have the Tysick caput dolenti c. the Fever Ethick and for them that be in a Consumption And also hereafter following something more shall be said when we come to Lac Ethicis c. And although milk in the foresaid diseases is blamed yet in them that be whole it is allowable and that if it be well digested in the stomack and liver And Galen saith That milk well sod doth both nourish and ingonder good humors Gal. in ap hip lib. 〈◊〉 Also milk by reason that it is waterish it washeth the intrâ—â—â— by reason it is bâ—ttry it mundifieth strivâ—th against venemous humours and moystneth the members and allienateth the greifes of the breast and it doth mittigate the shooting or pricking of the Lungs Guts Reins Entrails and the bladder and it is good against pricking humours in the Entrails Furthermore milk is good for temperate bories whose stomark is clean from cholerick and flematick humours For unto such folkes Milk well digested is great nourishing it ingendreâ—â— good blood it nourisheth the body and conveniently moystneth and maketh fair the exteriour parts as Isiac saith in the universall dyets And there also he sayth by authority of Ruffus That they that will drink milk must drink it fasting and it must be drunk hot from the Cow and to eat nothing 〈◊〉 that be digestedâ—nor one should not then labour noâ—sur about much Yet seldome or at any time one would forbear walking but then one must walk aneasiâ— pace till be perceive it be descended to the bottome of the stomack But milk is vnwholesome for those bodies that be distempered for in hot bodies it is soone turned into chollericke sumostly In such as be cold it turneth to sharpenesse and putrâ—â—action Also milk is vnwholesome for an vnclean stomack for therein it corrupteth Galen saith That he knew a man Gal. de sanitâ—â—â—e 〈◊〉 in lib. that by the dayly use of milk had a stone bred in the reines of his back and another that lost all his teeth And some he knew that used to eate milke continually without hurt Yet to some it was very wholsom as to an husbandman that lived above an hundred yeare and his mast food was milke and another that thought to do so likewise sound it alway hurtfull to him Touching the choise of milk choise of milk it is to be noted that meane milk is to be chosen for nourishment and not thin milk as milk of a Camell or of an Asse neither the most fat and grosse is to be chosen as milk of kine and sheep but rather Goats milk should be chosen For it is not so waterish as Camels milk the which is not apt to nourish by reason of humidity and it maketh a man to lask Nor it is not so fat nor so grosse nor so full of cruddes and butter as Cow milke and Sheepes milke is which by reason of their fatnesse stoppe the veines and engender ventosities and is stoppe the veines and engender ventosâ—ties and is more harder of digestion then is requisted in the governance of health Therefore milke of a Goat not too near kidding time nor too farre from it and that goeth in a good pasture and when pastures be at the best should be chosen Gal. de sanitatâ— li. 5. The pastures as Galen saith where the beasts go do help much the goodness of the milk The fift thing is eating of Chéese Eating of cheese and it may be vnderstood of all sort of Cheese but especially of old cheese The reason is because new Cheese is cold moyst and of grosse substance and hard of digestion and ingendreth epilations of the stone and helpeth or conserveth mans health â—y way of nourishment but very little or nothing And old Chéese is hot and dry and by reason of the salt therein it causeth degestion but yet of it self it is hard of digestion and of small nourishment and hurteth the stomacke Wâ—at cheese iâ—â—est and dryeth over sore and agreeth worse then new Cheese But Cheese bâ—twetne both neither new nor olde nor too tough nor for bâ—ittle too hard nor too soft too swéet nor too sower not too salt nor too full of eyes of good tallage and of good savour when it is cut which tarryeth not long in the stomack made conveniently of good milke sufficiently oylie is good and should bee chosen before all other whereof after meat we should eat a little quantity for much in quantity in way of nourishment is vniversally ill and hurteth the stomack and will not digest but engendreth epilations the stone in the reines grosse humours in the body and venta stâ—ies Therefore that Chéese'is only
is as much as is naturall and due appetite desireth For like as old Bootes and Buskins that be dry and wrinckled are made supple and plain with oyling fo likewise old Folkes by drinking of chosen Wine as Wine of Benvoys Ancient folkes are cold and wine heateth their spirit is heavy and they be full of Melancholly and VVine maketh them merry and represseth Melancholliness And commonly old Folkes sleepe ill and Wine maketh them sleepe well Old Folks be disposed to Oyllations and Wine openeth And like as Wine is to children most contrary so for old folk it is most wholesome The third rule is that young folks should drinke Wine temperately which temperately is to be vnderstood in measurable quantity and with convenient allaying with water And although that young folks are as hote as Children yet their Members are more sound and their sinewes and brain farre more stronger whereby they may the stronglyer resist the hurt that commeth by drinking of Wine Much good comes by drinking of Wine soberly thet is to say the voiding of cholier the quickâ—ing of the corporall might and wit and the abounding of the subtile spirits Mon sit acetosa cervisa sed bene clara De validis eotaâ—granis satis ac xeterata For drinking Beer or Ale thus we advise Not to be sharp or sower in any wise Let them be cleer well boyl'd corn found and good Stale and not new All these cause healthfull bloud This Text declareth five things by which one may know good Ale and Beer The first is that if it be not sower for that hurteth the stomack A sower thing as Avicen saith in many places hurteth the sinewes And the stomack is a member full of sinews especially about the brim or mouth The second thing is that Ale must be clear for troubled Ale is a stopper and burteth them over much that have the Stone it fatteth and inâ—â—oteâ—â— it makâ—th one short winded and ingâ—ndreth much flegme The third thing is that Ale should be made of good corn that is not corrupt that is to saâ— of the best Barleâ— Wheat or Dates for the better the Corn is the better are the humours thereof ingenâ—â—ed The fo â—th thâ—â—â— is that Ale ought to be well sod for that causeth it the better to be digested and more amiably to bee recâ—â—ved of Nature for the inconveniences thereby growing are the better to be born For if the Ale be not â—ell sod it ingendreth ventoâ—â—ties in the belly gnawing inflâ—tion and â—ollick The fifth thing is that Ale ought to be stale and well purged For new Ale ingendreth the same hurt that Aledoth the which is not well sod and so doth light bread â—â—â—ains the â—oyâ—ion De qua potetur stomachus â—eninde gravetur Of whatsoâ—re you drink see no offence Unto the stomackâ— be procured thence Here is taught one lesson touching the use of Ale That is one ought is drink it moderately so that the Stomack be not â—urt thereby nor drunkennesse caused For it is worse to be drunk with Ale then with Wine and endureth longer and the tumes and vapours of Ale that ascend to the head are grosse wherefore they be not so soon resolved as they that be mounted up bâ— wine Whereupon it is to be noted that in the beginning o dinner or supper it is wholesome to drink ale before Wine the cause is for at the beginning of out repast or dinner the body is hungry so that the Stomacke before wee began to eats meate was hungry and so drew superfluityes from the members Therefore if we begin with wine by reason that Nature greatly desireth it and for the great nonâ—â—â—hment thereof the superâ—â—uities together with the â—â—ne are drâ—wâ—â—â—e off the Stomack and thence conveyed to the paris of the boâ—â— but Nature doth not so desirously drawâ— Ale And also ale washeth away the humours that hang about the brim of the Stomack And for thiâ— cause Pâ—â—sâ—â—tians counsell that where one is most hungry he should first assay to vomit eâ—e he eat anâ— meate that those superfluities that be drawn together hâ— the hungry Stomack may be voyded out lest they be mingâ—ed with the meat Likewise he that feareth to in â—â—â—â—sty by superfluous drinking of water should drink ale because it quancheth vnuaturall thirst Temporibus veris modicum prandâ—re juberis Sedcalcor estaâ—is dapibus 〈◊〉 ocet immoderatis Autumni fructius caveas ne sint tibâ—â—ctis De mensasume quantum vis tempore Brumae The Spting-time doth command our dinners be But light and little sparing in degree The Summer season being soultry hot Immoderate feeding should be then forgot The fall of Leaf or Autumn doth deny Eating much fruit great harm ensues thereby But in the winter cold doth then requiâ—e Such a full meal as nature can desire Here the Author determineth Dyer after the 4 seasons of the year what quantity of Meatâ— should be eaten according to the diversitâ— of the four season of the year that is to say Ver or Spring time Summer Autumn and winter He sayth that in the time of Ver. or Spring wee must eâ—t little meat To this Avicen agreeth and saith The reason is because in Winter mans body is not greatly given to labour and exercise Red humouâ—s are increased and specially â—legmatick which after the proportion of the season then specially are ingendred which humors by reason of cold are ingendred in the body and when Ver or Spring-time commeth those raw humours so gathered together doe melt and spread through all the body wherefore Nature is then greatly busie in digesting them And therefore in Ver season if one eat much meat it letteth Nature to digest such flegmatick humours and causeth them to divert or turn another way For by those humors and great quantity of meat Nature is oppressed And so thereby such humors shall remain in the body vndigested and run to some member and there breed some disease and therefore we ought to take good heed that we eat not any great quantity of meat in Ver For little meat in this season is a speciall preservative from Diseases that then râ—ign as Avicen saith And this saying is of a truth from the middest to the end of Ver and not in the beginning because the beginning of Ver is likened to Winter wherefore then one may nourish his body as well as in winter And this also may be thus vnderstood If the body be full of humours when Ver cometh then meat is to be given after the naturall heat and resolution that is caused of the Body for then the cause is avoided for which meat should be diminished To this Hypocrates agreeth saying Bellies in Winter and Ver are most hote and sleep most long Therefore in those Seasons by reason that naturall heat is much it needeth much nourishment Secondly he saith that to eat much meat in summer is hurtfull because that then the vertue of digestion is most feeble For the spirits and naturall heat which
datur or dine justo Sumere sic est mos nuethus socâ—â—nd racemos Passula non spleni tussi valet est bona reni Must or sweet Wine with Peaches we should drink Else harm will happen by them as most think And shew good reasons why it should be so With dry old Nuts a Raysin still must go Because in cooling they are dull and slow Yet Raisins hurt the Spleen by opilation As Nuts are divers and cause inflammation Here the Author teacheth thrée Doctrines The first is that with Peaches we should drink Must To drink wine with peaches for two causes The first is because Must is hot and boyleth in our body which hoyling and heat fordeeth the coldnesse of the Peach The second reason is Peaches veright cold and cool the body very much Therefore that wine should be drunk upon them which beateth more then other and that is Must which is known by experience The manner how we should eat Peaches and other fruits is declared at Persica Poma c. The second doctrine is that with old dry Nuts we Nust cat Raysins For new gathered Nuts are wholesome alone but old dry Nuts are great dryers and through their vnctuosity they lightly inflame the body wherefore Raysins with them must be eaten which restrain inflammation and drynesse by reason that they mâ—yst And of Nuts is spoken more largly as Alia nux c. The third Doctrine is that Raysins or Corans hurt the Spleen for they cause but opilation thereof yet they are wholesom for the Reâ—ns for by their provoking of vrine they purs the Keyns Scrosa tumor glandes sicus cataplasmate â—edit Iunge papaver ci consracta foriss tenet ossa The evill that is tearmed by the Swine Under the chin doth to the throat encline Swellings boyls Kernels all these holpen are If you a plaister made of Fags prepare But if the same with poppy mingled be Broke-bones it knits and strengthens perfectly Here the Author sayth that Plaisters made of Figs are wholesome â—gainst three diseases that is to say the Swines evill Kernels and Swellings By Swines evill is understood Instation under the chinne about the throat And it is called Scrofula a Scrofa that is to say a Sow or a Swine avi 3 4 traw 2 ca de scrosulis Either because this disease chanceth many times to Swine through their gulosity or else because the slape of this disease is like to a Swine as Avicen saith By Kirnels are vnderstood Impostumes which commonly chaunce vnder the arme-pittes and in the gruyne And by swelling may be understood Inflations vnder any part of the body A plaister made of Figs. Wherefore to heale Impostumes and specially to ripe them Figges should be sodden in water and with the water should be mixed a little quantity of Vineger the which helpeth the vertue of figs to enter And when it is sub the Figs must beaten in a Morter and then mingled with a curtisle of water that they were sod in and so make a Playster A Playster is properly a Medicine made of some Herb or slower and the juyce thereof as this verse saith Cum succum ponis herham tune Cateplasma facis The second vtility is that a Playster made of Figs and Poppy sées joyneth or setteth broken bones together again a plaister of Ags and poppy seed and they must be sod together in Water without Vineger and then slamp it in a Morter and put thereto a little of the water that it was sod in and so lay it to the sore The reason hereof may be because Poppy séed both taketh away the sensiblenesse of the members whereby the ach that is wont to chance in breaking of Bones is done away and proveketh one to sléep And the Figs do draw the humidities of the body to the vtter-parts which humidities brought to the Bones will draw retain or hold them together but never perfectly knit them Know withall that there be thrée kinds of Poppies white red and black The red is venemous and groweth among Corn Young schollers are wont to stamp the flowers thereof and so make red Ink. Pediculos veneremque facit sed cuilibet obstat Both Lice and Lust by Figs engendered are Of those corrupting humours they prepare Here be declared two operations of Figs. First much eating of Figs maketh one lousse Eating of â—igs Avi 3 can caâ— de sicubus and this is certain if the Figs be dry as Avicen saith the cause is by reason of the maliciousnesse and corruption of the humour that is of them engendered Another cause may be by reason that figs stir one to sweat much whereof Lice are engendred The second operation is Figs stir one to carnall lust and likewise they have many superfluities and augment the seed of generation Multiplicant mictum ventrem dant mespila strictum Escula bona dura sed mollia sunt meliora Medlars do bring very much increase And loosnesse in the belly makes to cease The hardest Medlars therein you may use But get to nourish then the softest chuse Here are declared two vtilities of Medlars The first is that they increase vrine that is by reason that they make the dregs hard and so their waterines turns into much vrine The second vtility is that Medlars make one costive by reason of their sowernesss and Stipticity and therefore the text sayth that hard Medlars be the better to stop the lask but yet the soft Medlars be better then the hard for they nourish more and bind lesse And here is to be noted that Medlars nourish lesse then Apples Peares Peaches Figges and such like which thing appeareth plainly by the eagerness of relish or taste and hardnesse of their substance after they be ripe on the tree and therefore we should eat few Medlars and rather in way of medicine then meat And because Medlars ripe not on the tree soft enough to eat they must be laid in straw till they be soft and then they be more delectable and lesse stipticall Provocat Vriâ—am Mustum cito soluit inflat Must doth provoke much vrine and some say It doth inflate and quickly scours away Here the Authour reciting three properties of Musse sayth that it provoketh one to vrine by reason that the earthy parts scouringly bite the bladder when they come thereto the which constraineth the bladder to avoyd the vrine And this property is vnderstood of Musts that have biting lees as much Rhenish Must hath For Musts that have grosse lees do not nip but rather stop and let the vrine as is before said at Impedit vrinam c. The second property is Must maketh one lightly to lask the reason why is shewed in the first property Thirdly Must is inflative for the hoâ—ling that it maketh in the body raiseth up ventosities The causes of these two properties are shewed before at Impedit vrinam c. Grossos humores nutrit Cervisia vires Prestat et augmentat carnem generat que
Quale quid quando quantum quoties vbi dando Ista notare â—ibo dobet Medicus dietando Six things in dyet should observed be First to respect the food in quality Next what it is in substance and withall What time for ministration best doth fall Fourthly the quantity requires a care Fifthly how oft we should the same prepare Lastly the place is not amisse to know And where such Dyet best we may bestow Here the Author rehearseth â—iâ— things to be considered of the Physitian in ministring of dyet First of what quality the matter ought to be for in hote sicknesses he must dyet the patient with cold meat in moyst sicknesses with dry meat and in dry sicknesses with moist meat Pet the naturall complexion must be observed with diet like thereunto For Galen saith Gal. in 1 reg The hotter bodies need the hotter medicines the coldrr bodies the colder medicines The second thing is of what substance the meat ought to be For they that be strong and lusty and exercise great labour must be dyeted with grosser meat because in them the way of digestion is strong and so theâ— ought not to use slender meats as Chickens Capons Veal or Kid For those fleshes in them will burn or be disested oversoon wherefore they must needs eat oft But noble men and such as live restfully most vse dyet of slender substance for in them the vertue Digestive is weok and not able to digest grosse meats as Bacon Beefe and fish dryed in the Sunne Likewise they that be sick of sharp diseases ought to vse more slender dyet then they that be sick of long diseases as a Fever-Quartane The third is what time dyet ought to be given for they that be in health ought specially to regard custom Wherfore they that rise early in Summer and eat but two meals a day ought to eat about the hour of ten or a little before and not to abide till noon because of the over-great beat Likewise they ought to sup about the hour of six or a little after But in Winter they ought to dine at eleven of the clock or at twelve because of the long sléeping and then to sup at seven a clock or a little after and especially custom should be kept Time also in dyeting of sick folks must be considered for they that have an Ague when it beginneth to vex them or a little before or after they should eat nothing For if one eat a little before or when the fit cometh thereby Nature that should extend to digest the meat is diverted another way It be should eat soon after the fit is gone it were vnwholesome because the vertue of digestion is very weak by reason of the fit past Therefore he must eat so long before as the meat may be digested ere the fit come Or else so long after the fit is gone when as Nature is come to due disposition This is of truth except ye dread great feeblishing of Nature For then at all times he must eat For whensoever mans strength is feebled by any chances he should eat forthwith as Galen saith Gal. in con Aphorismi contemplari autem c. Fouthly the quantity of the meat must be considered For as it is before said in Summer we must vse a small quantity of meat at every meal for then the naturall heat is feeble through the over'great resolutions But in Winter one may eat a great deal of meat at a meal For then the vertue digestive is strong when the naturall heat is vnited through circumstant cold as we said at Temporibus Veris c. The fifth is how off we should eat in a day For in Summer we must eat oftner then in Winter in Autumne and Ver a little at each meal as is beforesaid Likewise if the vertue digestive be weake we must eat little and off but if the vertue digestive be strong we may eat much and make few meales c. Sixtly the eating place must be considered which should not be too hot nor too cold but temperate Ius caulis soluit cujus substantia stringit Viraque quando datur ventrem laxare putatur Broth made of Cole-worts doth both loose and bind According as their nature is inclin'd Yet if the broth and substance both you take Digestion the more sollid they will make Here the Authour declaring three things sayth That the broth of Cole-worts and specially the first broth if they be sodde loaseth the belly by reason that in the leaves and utter parts of the Cole-worts is a sopy scouring vertue weakly cleaving and lightly separable by small decoction or boy ' ling which being spred abroad by the same water is made Laxative And this is the reason that the first water that Coleworts be sod in doth make one Laxative rather then the second The second is that the substance of Cole-worts after they are boyled restraineth the belly by reason that all their vertue Laxative is taken by the decoction and the earthy dry substance remaineth which bindeth the womb The third is that both taken together the broth and substance of Cole-worts looseth the belly by reason that the scowring sopy vertue remaineth in the water which looseth all And note that coleworts engender melancholly humours and ill dreames they hurt the stomack they nourish little and dusk the sight and cause one to dream and they provoke menstruosity and vrine as Avicen and Rasis say Futhermore note That the decoction or seed of Cole-worts keen one from drunkennesse Aristo 3. part problem Avi 2 can Rasis 3. ale as writeth Aristotle And this thing is affirmed of Avicen and Rasis The reason as some think is the grosse fumes that by eating of Cole-worts are lifted up to the brain engrossing the sumosities of the wine which ingâ—ossing doth let them enter to the brain Aristotle sayth That all things that draweth to them the moistnesse of the wine expeâ—l it from the body and that that cooleth the body keepeth it from drunkennesse Cole-worts are of such nature Ergo c. And that the Coleworis are of this nature he proveth thus By the juyce of cole-worts the undigested humidities of the wine are drawn from all the body into the bladder and by reason of the cold nice that remaineth in the stomack which cooleth all the body the piercing of the wine is prevented And so by this mean it keepeth a man sober For the subtile super fluities that naturally could not descend by reason that the heat of the wine stirreth them to ascend vpward to the brain are repressed down and by vertue of this juyce are drawn to the Bladder Dixerunt maluam veteres qui a molli at alnum Sed Maluae radices rase dedere feces Vuluae moverunt fluxum sape dederunt Malowes the belly much do mollisie And their roots shaven Physick doth apply For sound purgation hereof I am sure The menstruous flux in women they procure Here the Author rehearsing
and therefore the eating of Beanes induceth dreadfull dreams The thirtienth is Mustard the vse whereof féebleth the sight through his fartnesse The fourtienth is to look against the Sunné and that is through the vehement splendor and brightnesse thereof whereby the sight is destroyed as appeareth by experience For the vehement sensiblenes of a thing not proportioned to mans sense as the Sun Beams corrupt mans sense The fifteenth is too much Carnall copulatien and specially after great feeding or repletion or after great voyding or emptinesse but this is already declared The sixteenth is fiâ—e the beholding whereof causeth vehement drynesse in the Eyes and so hurteth the sight and also the brightnesse thereof hurteth the Eyes And therefore we see commonly that Smiths and such as work before the fire be red-ey'd and feeble-sighted The seventeenth is great labour for that also dryeth vehemently The eighteenth is smiting vpon the Eyes which hurteth the sight for it maketh them blous-shot and troubleth the visible spirits and otherwhile engendreth Impostumes The nineteenth is too much vse of tart or sharp things as Sauces and that is through the fartnesse of Fumes of them engendred The twentieth is dust or walking in dusty places in which dust flyeth lightly into the Eyes and dusketh the sight The one and twentieth and above all other hurtfull to the Eyes and Sight is too much Watching For too much watching induceth too much drowsines in the eyes and generally all repletions hurt the Eyes and all that dryeth by Nature and all that troubleth the bloud by reason of saltness or sharpnesse All Drunkennesse hurteth the Eyes Vomiting comforteth the Sight in that it purgeth the Stomack yet hurteth it in that it driveth the matters of the Brain to the Eyes and therefore if it be needfull to cast it must be done after meat and without constratning Also Too much sleep immediately after meat and much bloud-letting and namely with ventosities hurteth the sight as Avicen saith Foeniculus Verbena Rosa Chelidonia Ruta Existis sit quae lumina reddit acuta Of Fenell Vervein Roses Celèndine Wiâ—h Rew among them water stilled fine They are most wholesome for to clear the eyen Here the Author reciteth five heaths To clarifie the eyes whosé water is very wholesome for the sight The first is Fenell Whose juyce put into the Eye sharpneth the sight after Rasis The second is Vervein wherof the water is of many Phisitians put in receipts wholesome against feeblenesse of sight The third is Rose-water which doth comfort the living spirits and sight The fourth is Celendine whose juyce is câ—â—â—ine it is called Celidonia that is giving celestiall gifts The fifth is Rue the water of these heaths is wholesome for the sight as Phisitians commonly say Sic dentes serve porrorum collige grana Né careas jure cum insquiame simul vre â—vs 3. tar 〈◊〉 â—a 4. Sisque per embotum Funum cape dente remotuâ—â—â— To cure the tooth ach take the seed of Leeks When that fell pain annoyes and swels the cheeks But seed of Hen bane mâ—st be mixt among And burn them both to make the smoke more strong Hold thy mouth ore and so receive the fume The pain it slakes and worms in teeth consume If through a Tunnell you the smoke assume Here the Author reciting certain Medicines For tooth-ach Aâ— â— can cap. de perro for the tooth-ach faith Leek seed and â—en-bane burned together is good for the Tooth-ach But they must be minisâ—ied on this wise The juyce of Henbane with the Leek-seed must be burned together and the smoke must be received through afnunell on the sidâ— that the ach is The vertue of the Hen-bane taketh away tho feeliing of the pain And the vertue of the Leek-seed-fume killeth the worms which otherwise living in the concavities of the teeth causeth intollerable pain as Avicen saith Nux olcuns frigus capitis anguillaque poâ—us Ac pomum â—â—â—dum faciunt hominem fore raucum Nuts oyl and cold which strikes into the head Eeles and raw Apples drinking late towards bed By all these hoarsenesse in the voyce is bred This text declareth six causes of Hoarsenesse The first is eating of nuts for nuts dry much and therefore they exasperate the voyce and make it like a cranes voice The secoâ—d is oyl the use whereof may engender Hearsenes for some parts therof cleave fast to the pipe of the lights causing hearsnesse Secondly it maketh Chollerick folk hoarse by reason that in them the oyl is lightly inflamed and so the inflamation causeth exasperation and hoarsenesse but the first cause seemeth better The third is cold of the head for cold of the head doth presse together the brain whereby the humours descend toward the throat and pipe of the Lights and induceth hoarsenesse through too much moystnesse of the pipe The fourth is eating of â—eles for the eating of them multiplieth clammy flegme which comming to the Lights stick there still and cause â—oarfenâ—sse The fift is overmuch drinking especially toward bed for then the vehement wetting of the pipe of the lights doth chiefly cause hoarsenesse of the voice as all Physitians say The sixt is raw Apples for by reason that they be raw they increase phlegm and if they be not ripe but sharp and sower they make the thrâ—â—t rough â—ejuna vigila caleas dape valde labora Iuspira calidum modicum bibe comprime statum Haec bene tu servâ— si vis depellere reuma Sâ— stuat ad pectus dicatur reuma catarrns Ad fauces branchus ad nares esto corisa Use fasting watchings if the Rheum possesse thee Hot meats and drinks avoyd they not redresse thee Labour thy body and thy breath restrain Inspire warm air if the Catharre do pain Beware of drinking much it doth offend These gainst all Rhâ—umes to thee I do commend To know these Rhâ—umes this is an observation If to the brest they flow in exaltation Th' are call'd Cathares But running through the nose It s called Corisa Others say the pose When by the neck it doth it self convay They tearm it Branchus as Physitians say Here the Author derlareth 7 things that cure the Rheume The first is For the Rheume abstinence from meat or tasting for thereby the matter is oâ—â—iniâ—hed because abstinence dryeth and the matter is better ryped and consumed For when nature findeth no matter of food whereon she may work she worketh on Rheumatick matter and consumeth it and the head is lesse filled ther with Wherefore Avicen saith That a man having the Catharre or the Pose should take heed that he fill not himselfe with meats The second is Watch for watching dryeth the brain and withstandeth that the vapours ascend not to the head The third is hot meats and brinks for with their heat the cold water of the Rheum is digested The fourth is to labour much For thereby the matter Rheumatick is consumed by reason that much labour dryeth vp all
biding in the joints and the grossenes thereof remaineth in the joynts as hard as stones This phlegme engendreth the Gowt vncurable There is another phlegm thick and grosse like to the molâ—en glasse in colrr clammines and weight Secondly vnnaturall phlegm differeth in Tailage for there is certain phlegm that is sweet which is by mingling of blood with phlegm And vnder this is coÌ„tained the vnctuous flegm which is ingeÌ„dred by mingling vnctuous blood flegm There is another manner of vnsavory phlegm caused of rawnesse as certainly glassy phlegm There is another salt phlegm caused by mingling of choler And this is more biting drier and lighter then any other flegm through the choler mingled therewith which is dry light and sharp And this phlegm is often found in their stomacks that be phlematick that drink much strong wine and that vse salt and sharp meats because it cleaveth to the stomack and causeth other while thirst intollerable and running by the guts if it sometime fleâ—eth them and causeth the blood menâ—â—n and in the fundament oftentimes induceth strong costivenesse There is another phlegm that is sharp by mingling of sharp melancholy therewith and sometime through boyling of fiâ—gine as it chanceth in the swéet juyces of fruits that first boyl and after wax ripe And this phlegm appeareth oftner in their stomacks that digest ill then in other parts for naturall Choler floweth to the mouth of the stomack to stirre vp the appeâ—ite which desconding downward sometime mingled with flegm maketh it sowre and this is perceived by sowre belchings And otherwhiles this phlegm is engendred in the stomack by boyling with a weak heat There is another phlegm called Pantick which is sometime caused by mingling of pontick melancholy But this is seldoms by reason that pontick melancholy so very scarce It is sometime caused through vehement coldnesse thereof whereby the moistnes thereof is congeled somwhat altered to earthlines and thereupon commeth no weak heat which causing it to boyl should convert it into sharpnes nor no strong heat which digesting it should turn it into blood There be two kinds of Choler naturall and vnnaturall Vnnaturall Choler is the some of bloud whose color is ruddy and clear that is câ—trine in the last degree of citrines as Saffâ—on heads and it is light and sharp and the hotter the more redder it is And after this Choler engendred in the head it goeth wite the bloud into the veins the other goeth into the purse of the gall The part that goeth with the blood endureth therewith both for necessity and profâ—e It is needfull that it mingle with the bloud to nourish the cholerick members It is behooveful that it make the blood subtile and cause it to enter into the veins The part that goeth to the purse of the gall goeth thither for necessity and profit The necessity is double The one is néedful for all the body to mundifie it from cholerick superfluities The other necessity is in respect of the gals pâ—râ—s The prest also is double The one is to wash the Eâ—drails from dregs and clammy phlegm cleading to them The other is to wash the guis and Muscles that they may féele the thing that hurteth them and voyd all other filthines The proof of this is that the cholick chanceth often times by stopping of the hole that commeth from the purse of the gall to the guts Vnnatural choler is double For one is vnnatural through outward cause mingled therewith The other is vnnaturall through a cause in it self for the substance thereof is not naturall Choler vnnaturall through an outward cause is another known and fame as and is is that that phlegm is mingled with and it is called famous or notable by reason that it is often engendred And of this kind of Choler commeth the third that is wel known There is another that â—â—lesse famous and that is it wherewith melancholy is mingled Famous Choler is either â—â—tâ—me and engendred by mingling of subtile phlegm with naturall choler or else it is yolky like to the yolks of egs and is engendred by mingling of gross phlegm with a naturall choler Choler of lesse same is caused two ways One is when the choler is burned in it self and turned to ashes from which the subtile part of the Choler is not separated but mingled therwith and this choler is the worst Another is when melancholy commeth from without and mingleth it with the choleâ— And this Choler is better then other is ruddy in color it is not clear nor â—lowing but more like to vein-bloud This vnnatural choler having his own proper substance without mingling of any other humor is often engendred in the liver by reason that the subtilenes of the blood burneth it self turneth into choler and grossely into melancholy Another choler is engendred in the stomack of ill meats not digested but corrupted or â—is it is engendred in the veins by other humors And of this choler be two kinds for one is called Choler Praslive like the color of the bearb called Praslion which is engendred of the yolkines when it is burned for burning causeth a yolky blacknesse in the choler which mingled with choler citrine engendreth a green cholet The other is called rusty choler like to rusty Iron and it is engendred of Prassive when Praslive is burned only til the humidity thereof be dryed away and of the drinesse beginneth to war white And these two last Cholers be ill and venemous yet rusty is the worst Likewise there be two kinds of melancholy naturall and unnaturall The naturall is the dregs and superfluity of good blood whose tallage is between sweet and pontick And thus melancholy when it is engendred in tâ—â—â—â—ver is â—â—rted in two paris Of which one entreth with the bloud and the 〈◊〉 remaineth in the veins the other is conveâ—â—ed to the splenâ— The first part entieth with the bloud for necessity and profit It is néedful that it mingle with the blood to nourish the melancholy cold and dry members as the bones The vtility is to make thick and then bloud to stint the superflous tunning thereof to make it strong and to strengthen those members into which it must be converted The other part that néedeth no blood goeth to the spiâ—ne both for necessity and profit The necessity is double one vniversall through out the body to purge it of melancholious superfluity The other is but particular onely to govern the sâ—lent This melancholy is also profitable for mans body for it â—â—tinneth to the mouth of the stomack straining out the humidityes that is findeth there as a woman strayning a cows dugs draweth out the milk this vtility is double First it constraineth thicketh and comforteth the stomack Secondly by reason that the eagernesse thereof moveth the mouth of the stomacke it maketh one to have an appetite to meat Vnnaturall melancholly is a thing burned or ashes in respect of other humors Of this there are four famous kinds
bloud and such like The thirteenth is the sweetnesse of spittle through sweetnesse of bloud Here is to be noted that like as there be tokens of aboundance of bloud so therebe signes of aboundance of other heemors as in these Verses following Accusat choler am dextra dolor aspera lingua Tiunit us vomitusque frequens vigilantia multa Multa sit is pinguis egestie torsio ventris Naus a fit morsus cordis languescit orexis Pulsus adest graetlis durus voloxque calescens Aret amarescis incendia somnia fingit Where Choler rules too much these signs wil shew The Tongue grows sharp and rough in speaking slow More wak fulness then needs tiâ—gangs in the car Unwonted Vomits hatefull dâ—y apâ—â—â— Great thirst the excreâ—â—â— de quickly void The stomack is too nice as over-â—ord The heart is full of guipes and extream heat Compels the pulse impatiently to beat Bitter and sour our spetle then will be And in our dreams strange fires we seem to see The tokens of aboundance of flegme are contayned in these verses following Flegma supergrediens proprias in corpore leges Os facit insipidum fastidia crebra salivas Costarum stomachi simul occipitisque dolores Pulsus adest rarus tardus mollis inanis Pracedit fallax fantas mata somnit aquosa Where Flegme superabounds these signs will tell The mouth distastfull nothing can rellish well And yet with moysture over-floweth still Which makes the stomack very sick and ill The sides will ake as if they beaten were Loathsome will all our meat to us appear The pulse beats seldom The stomack and the head With gripes and pangues do seem as they were dead Our sleeps are troublous and when we dream Of brooks and waters then we see the stream The signs of aboundance of Melancholy are contayned in these verses following Humorum pleno duns fex in corpore regnat Nigracutis durus pulsus tennis vrina Solicitudo timor tristitia somnia tempus Acerescit rugitus sapor sputaminis idem Levaque pracipuc tinnit sibilat auris When Melancholy in the body raigns It doth indanger many dreadfull pains It tills it with corrupting filthinesse Makes the skin look of blackish fulsomnes The pulse beats hard the vrin weak and thin Solâ—tcitude fear sadnesse sleep it droweneth in It saâ—ses bitter belches breeds much Rheum And in the care oft breeds a tingâ—ing cune Now concerning the letting of blood this Text is abouched Denus septenus vix slebothomians petit annus Spi â—â—us vberior erit per flebothomiam Spiritus ex potie vini mox multiplicatur Lumina clarificat sincerat slebothomia Mentes cerebrum calidas facit esse medullas Viscera purgabit stomachum ventremque coorcet Puros dat sensus dat somnum toedia todit Auditus vocem vires producit auget At seventeen yeers of age safely we may Let youthfull bodies bloud the learned say The spirits are restored by letting bloud And to encrease them drinking wine is good After blood-letting little good they gain By present eating meat that is but vain Phlebothomy doth purge and clear the sight Cleanseth the brain and makes the marrow right The stomack and the belly it doth clear And purge the entrails throughly every year It sharpens wit and doth induce to sleep And from the heart all painsull grief doth keep It comforts hearing and relieves the voice Augmenting strongth wherein the most rejoyce Here the Author speaking of bloud-letting sayth That at seventeen years of age one may be let bloud And touching this Galen saith Gal de ingenis That Children should not be let bloud before they be 14 year old at least because Childrens bodies be soon resolved from outward heat and therefore by voiding of bloud they should be greatly weakned Also for that they need to nourish their bodies and augment them they should not diminish their bloud And also for that they be soon dissolved from outward heat it sushceth that they need not be let bloud Know likewise That as bloud-letting is not convenient for Children so it is unwholesome for old Folks as Galen saith Gal. 9 reg For the good bloud is little and the ill much And bloud-letting draweth away the good bloud and leaveth the ill as Avicen saith Av. 4.10 cap. 10. and therefore bloud-letting is vnconvenient for such persons Secondly be putteth the hurt of bloud-letting of necessity with voyding of bloud done by bloud-letting mans spirits being in the bloud do then avoid Thirdly he sheweth how the spirits should be cherished and restored and that is by drinking of Wine after the bloud letting For of all things to nourish quickly Wine is best as is before said The Spirits also be cherished and restored by meats but that is not so quickly as by Wine And the meat after bload-letting must be light of digestion and a great engenderer of bloud as rere-rosted Egges and such like And although meat restore tha spirits after bloud-letting yet let the Patients beware of much meat the first and second day For Isaac saith In dictis That they must drink more then they eat and yet they must drink lesse then they do before bloud-letting for digestion is weaker Fourthly the Author putteth eleven profits of bloud-letting when it is duly done First temperate bloud-letting comforteth the sight For diminishing of humors doth also diminish fuming to the head and the repletion thereof that darketh the sight Secondly it cleareth and maketh pure the mind and brain through the same cause Thirdly it heateth the marrow for it mingleth the superfluities that thereto come and cool it Fourthly it purgeth the entrails for Nature vncharged of bloud digesteth better the raw humors that be left Fiftly bloud letting restraineth vomiting and the lask for it diverteth the humors from the interior parts to the outward and specially the letting bloud of the arms as Avicen saith for letting bloud of the féet stoppeth not so well Yet perchance the Bloud-letting shall augment the lask end that two ways First by Bloud-letting Nature is discharged of her burden and being comforted it provoketh other hacuations Secondly if the Lask be caused by great weaknesse of vertue contentive for then by reason that by Bloud-letting vertue is weakned the lask is augmented Sixtly Bloud-letting cleareth the wits for it minisheth vaporation that goeth to the head and troubleth the wits Seaventhly it helpeth one to sleep for thereby many humors be voyded of which divers sharp vapors are lifted up that let one to sleep The eight is it taketh away tediousnesse and over-great grief for thereby vertue is vnladen of grief for with the melancholy bloud the dreas of bloud which induce tediousness and grief are drawn out The ninth is it comforteth the hearing for thereby the vapors and humors that ascend is the head and let the hearing are diminished The tenth is it comforteth the doyce for thereby the superfluities and humidities that would come to the Breast or
let bloud shouls not walk in dark cloudy or troublous ayr for that maketh him heavy and vninsty as is before said at Aer sit mandus c. And heavinesse is cause of melancholy bload Therefore he must walk in a faire clear ayr for that recreateth the naturall and lively spirits Fiftly he must eschâ— excessive labour and vse moderate rest for excessive stitting about then specially weaketh and moveth humors but temperate rest swageth motion Principio minuas in acutis peracutis Aetatis mediae multum de sanguine tolle Sed puer atque senex tollet vterque parum Ver tollit duplum reliquum tempus nisi simplum In the beginning of a sharp disease Then letting bloud is good if you so please The middle age doth favour bleeding best Children and aged folks may let it rest Or take but little from them In the Spring A double loss of bloud no hurtfull thing At other times to take but indifferently And still let good advice keep company Here he speaketh of four things First the letting of bleod should be done in the beginning of sharp diseases which are ended the fourth day For such be short and make no delay therefore they must be remedied at the beginning The second is that from 30 year to 45 or 50. one should be let bloud most for at that age Bloud encreaseth most of all nor the diminishing thereof letteth not the growing nor the bodily strength is not lessened therevy because the Body in that age groweth not but seemeth to stand still at one state The third is that old folke and children should be let bloud but little for young children need most bleed to nourish and encrease them and aged folks strength decayeth from them Fourthly in Spring-time double quantity of Blood should be boyded in regard of other seasons for that time specially enereaseth bloud as all Physitians say Touching the first saying a few rules concerning letting of blood would be given The first is that at the beginning of the sicknesse one should not be let bloud for as Galen saith That Nature is worker of all things and the Physician is Minister But he saith That no vacuation at the beâ—â—â—ning of sickness Gal. 3. reg Idem 3 Ape in consu agritu dini Ga in pho Inchoantibus morbi is naturall for as Nature in the beginning of sickness avoideth nothing likewise no more should the Physitian Yet three things withstand this Rule The first is furlo fity or sterceness of the matter For Avicen saith That when the sickness beginneth one should not be let bloud because letting of bloud shrreth the humours and maketh them subtile and to run throughout all the body except the matter be furious The second is aboundance of the matter for Galen saith That it is then behovefull to be let bloud or take a Medicine laxative to alleviate Nature loaded with aboundance of matter The third is greatnesse and sharpness of the sickness as when there is a great and an achfull imposiume though the matter be little For Galen saith If the Impostume be great ye must be let bloud at the beginning though there be but little matter least it break or open before it be ripe therefore to eschew many inconveniences bloud-letting must be done The second rule is that bloud-letting may not be done on the day of motion of the sicknes erists is a sudden indication either to hea'th or deaths mutation as in Crisis nor no other vacuation nor diverting of matter from the place that nature sendeth it to c. Nor likewise in the Ague fit For Galen saith That when the sickness is in his estate neither bloud-letting nor laxative should be done For then the matter ripeth which ripeth better by quietnesse then by stirring The third rule is that bloud-letting should not be done in beginning of the sicknes when Crisis is removed For Isaac saith in his Book of Vrines That though the Heart be the Engenderer of the bloud and spirits yet the bloud is foundation of Natural heat and sustaineth it for the heat is naturally thereof engendred And therefore be that voydeth Bloud voideth heat which should digest the matter of the sickness and so consequently the sicknesse is prolonged and strength weakned And therefore it is to be feared least through the lengthning of the sickness and weakning of the strength nature would sail The fourth rule is that the body having dregs of filth in the guts should not be let blood The cause is there be threâ— things that draw to them heat emptines and all things sharp so when as the veins be emptied by Letting of blood they draw to them from the next member as the guts and stomack whereby the belly is judurated and the matter in the Veins is more infected the Meseraike drawsth the humidities of the ordures and the ordures are dried the more therefore you must first mollifie the belly with Clisters or Suppositorieâ—â— except it war laxative alone The fift rule is that letting of blood should not be much vsed for by oft vsing thereof one drawing on in age falleth into divers diseases as Epilepsie Apoplexie and Palsey for by removing of the blood and heat many phlgematick super flutties are engendred that cause these diseases The sixt rule is that a woman menstruate or with child should not be let blood A Woman with Child should not for thereby the heat that digesteth meat is diminished and the food of that she goeth with is taken away specially when if that she goeth with waxeth great for then it needeth more food Thus saith Hypocrates When the menstruosity keepeth due course and avoidoth naturally enough letting of blood should not be done but when it avoydeth too much then to divert the matter it must be done for nature would not be let of her operation The seventh rule is that after the Chollicke passion one should not be let blood for by reason that Letting of blood stirreth vp the humors a Cholerick humor may flowe to the stomack and enflame it Nor after vomiting least humors likewise flow to the stomack Nor after the Flixe nor after great watching nor after much travell nor after any thing that greatly hurteth or dissolveth for in these two â—ases letting of blood should greatly move the humors and enféeble the strength Now it is to be considered who are meet to be let bloud and therefore we shall declare a few rules The first rule is that letting of blood is very expedient for delicate idle and corste folks and that vse meats engendring much blood The second rule is it is wholesome for those that have aboundance of bloud which aboundance is known by the thicknesse of the brine for aboundance of bloud maketh it thick and aboundance of Choler maketh it thin The third is they should be let bloud in whom melancholy aboundeth For when much naturall Melancholy runneth with the bloud throughout all the body not puristing the ill bloud then letting
that the day rest is soon corrupted because the beat of the day draweth the corporal heat to the exteriour parts of man but the night rest doth clean contrary for it draweth the corporall heat of man toward the inward parts Of the which two motions there is ingendred a violent motion that disturbeth nature And therefore they that wil sléep and rest them by day are councelled to sleep in dark places and in some shadow The second cause is that the day rest maketh a man vnlusty drowsie and as half afraid and that by the changing of nature from his old custom that is from digestion of his meat yet notwithstanding that the rest or afternoon sleep is generally dispraised and the night rest greatly commended and praised yet the sleep that is taken in the morning three hours before sun rising and three hours after the sun rising is not to be dispraised A note well worthy of the observing Hypoc in l. 2. Prog. in his as Hipocrates saith second book of Prognost Sleep convenient and naturall taken by night or by day is allowable and contrary is hurtfull but the morning sleep of all the day is least worthy dispraise And albeit the day sleep and at afternoon are forbidden by Old Fathers and Doctors yet for all that now a dayes sleep taken in the day time is not greatly to be blamed specially as Bartrutius sayth if these five conditions therein be dillgently observed The first is if it be customably used Five conditions of sleep The second is that it be not taken immediatly after dinner The third is that one sleep not with his head lying low The fourth is not to sleep too long The fifth not to be waked ouer suddainely and fearfully but with good moderation Quatuor ex vento veniunt in ventre retenis Spasmus Hydrops Colica vertigo quatuor ista When wind within the belly is restrain'd The body is by four diseases pain'd Cramps dropsie collick giddiness of brain Wheeling it round break wind and not refrain Here are declared four inconveniences or diseases that come by long holding of wind in mans body The firsst is called the Cramp The ventosities of the body run oft amongst the Joynts and veins and filleth them with wind Of the which filling commeth retraction and wrinckling together of the veins And Avicen saith That the cramp is a disease that lyeth in the veines Avi dic 〈◊〉 by the which the members of man move and extend themselves This cramp is in divers kinds One is caused by replenishing whereby the member is made short and great and wrinkling together like leather or a Harp string through the matter replenishing the members This manner of cramy cometh so dainly There is another kind of the cramp much like a Taboret which enforceth the member after his length and largeness to crumple together like parchment cast in fire This manner of cramp commeth slowly The second inconvenience is called the Dropste a materiall disease ingendred of a very cold marter which entreth inflameth the members or places of a mans body in which is the regiment that is the digestion of ments and humors as in the stomack the Liver and the â—oyd places about the belly For dropsie never engendreth but when the Liver is corrupt by reason of bloud There be three spices of Dropsie Iposarca Asciides and Timpanites and of the Timpany these two inconveniences are vnderstood A Timpany as saith Master Barâ—â—uce is engendred of an ill complexion by coldnesse of the stomack and liver which will not suffer mans drink or meat to bee convarted into good humours but turneth them into ventostries which if they be not avoyded by belching by sweat or otherwise they will stop the waâ—s of voydance Also these Uentosities gather together between the places of the belly called Mirach Idem quod adonian and Siphach and there they engender the Dropsie The third inconvenience is called the Clolick a perillous and a painefull disease it is engendrod in a gut named Colon. Like as the disease called Iâ—ica is ingendred in one of the guites called Ylion And these two diseases are engendred by ventosities closed in the guts The fourth inconventence and disease is the Head ache called Vertigo the which maketh a man to thinke that the world turneth round by the ventosities wich draw to the brain and mixe them with the lively spirits and so cause the sayd disease called Vertigo which as the name declareth is a turning of swimming in the head And as Galen sayth They that have the sayd infirmity are soon astonied and with a little turning about they fall downe And Avicen rehearseth these incoveniences with other Gal. de loass cap 8 avi dist 1. and he saith That ventosities kept long do cause and engender the Coâ—icke by reason they ascend up and gather together enfeebâ—ing the Guttes And sometimes they engender the Dropsle and sometime darkenesse of sight and sometime the megrim and sometime the failing evil and sometime it ruâ—neth vnto the joynts and causeth the cramy Ex magna caena stomacho sit maxima poena Vt sit nocte levis sit tibi caena brevis Great Suppers put the stomack to great pain Sup lightly if good rest you mean to gain Here we be taught to make a light supper For too much meat letteth manâ—â—tiaturall rest and causeth anguish and gnawing in the belly and causeth the face to break out and maketh one to have a heady head in the morning and an vnsavory mouth Here this question commeth well to our purpase whether a man should eat more at dinner or at Supper For dafinition hereof is to be noted that after the quantity of the body more or lesse meat is convenient at supper or at dinner For either the bodies be whole and sound or else sicke If they be sicke either they incliue to materiall sickenesse or vnuâ—ateriall If the sicknesse be not caused through some humour one may eat the more at supper because in such sicknesses nature only endeavoreth to digest the meat If the sicknesse be material one may eat the more at dinner as it is declared in the fourth Treatise in the fift Chapter of the curation of falling sickness 〈◊〉 this wise He that cannâ—t be sufficed with one meal in a day because he is otherwise accustomed must divide his meat into three parts in Trat 8 Moch cat dut cap. 5. and eat two parts at dinner and the other part after temperate exercise at Supper The reason hereof is this at such season the feeble nature hath help by the naturall heat of the Sunne to digest and the superfluities thereby are more resolved wherefore the refecton should be larger at dinner then at supper And moreover because the heat of the day which causeth digestion joyneth with the naturall heat of mans body are there by day time two Cundry beates to help the digestion but it is not so in the night Likewise