after hys fyrste sleape he maye safelye lye on the left syde and whosoeuer hath a weake stomake let hym lye grouelyng vpon hys face for it helpeth cōcoction and letteth the generation of fleume encreasing natural heate by reason wherof euil and noughty humours be degested and concocted And no man that is wyse slepe vpō hys backe for therof commeth many sore diseases It is very holesome to slepe the shulders and heed lying on hye for so the heate is easelye gathered togyther whych maketh concoction perfyte and destroyeth all crudities and rawnesse concernyng also natural heate engēdreth good blood wherof the body taketh both strēgth and lyuely coloure The .vi. Chapter ¶ What cummeth of longe watchynge WIthout doubte there is no thynge that decayeth the strengthe more eyther of the bodye or of the wytte then to watche long after supper because there foloweth not onely cruditie but also naturall heate is dispersed abrode and the vertue of the stomacke faynteth decayeth noughtye and vncleane blood is engendred whyche is cause that the body is fylled wyth euell humours wherof cōmeth an euell habyte as palenesse or leanenesse and the troublynge of the spirites wyth greate infirmitie and weakenes of the brayne Wherefore youth ought to be accustomed and vsed to omytte studye in the begynnynge of the nyght and so muche the lesse to haunt banketynge and drynkynge tyl mydnyght no nor to spend the tyme in exitious labour whyche god hath ordeyned for euery creature to reste in I haue hearde in thys matter the diligence of manye noble menne whyche beynge trowebled wyth matters of the common wealthe haue euer obserued this custome that after supper they wente strayght to bed and in the mornynges they dyd alwayes dispatch their busines Sener wryteth that Asinius woulde not so much as vnseale a letter at after supper so muche the lesse reade one to the entente that he might go to bed with a quiet mynde And yf thou wylte slepe swetely as Homer sayeth thou muste take hede of cruditie in thy stomacke and also haue a quyet mynde For the sorowe and pensifnes of the hearte also the boylynge and greate heate of the blood and spirites and earnest angre distempereth y e brayn wyth vnquyetnes and wyll not suffre the hart to go about any naturall action and besydes these thynke ye that it is no sinne before god to punyshe so cruellye and corrupte the nature of our bodyes seyng that holy scrypture commaundeth to gyue honour and reuerence to the bodye Therefore we oughte to gyue dylygence that as muche as we maye we vse well thys reste and quietnes ordeyned of god by the whyche we are warned of oure resurrection after the mortyfyenge of our bodyes As thys reste whych we call slepe is ordeyned of God that in it oure lyfe maye be renued because there is then a great number of spirits engendred so let vs thynke that deathe is not eternall miserie to the faythefull but a lytle space in the whiche it is mete and conuenient for vs to be borne agayne to a better lyfe The .vii. chapiter ¶ Of dreames ALthough the question of dreames pertayneth to the inner sēses yet I wyll speake of them euen nowe For I pourpose not to prosecute the longe circumstances of the naturall philosophers whych endeuoure to shewe a naturall cause of euery dreame Homer the olde and auncient poet iesteth excedynge featlye of the .ii. gates of dreames of the whiche gates the one is the waye or entranse of vayne dreames and the other of suche as do signifye summe thinge A dreame is nothynge but an ymagination made in the sleape whan that dyuers spirites meete togyther in the brayne whyche beyng the instrument of our thoughtes do make dyuers ymages Furthermore in sleepe the inner senses be a great deale more at lybertye than the vtter be The .viii. Chapter ¶ Of dreames naturall THe fyrste kynde of dreames be cōmon to euery manne therefore they maye well be called naturall These dreames be whan we fansie suche thynges in the nyght as we thought on whan we were wakynge whervpon Claudian the poet sayeth iudges dreame of stryfe and controuersies of the lawe carters dreame of theyr cartes orels whan our dreames answere dyrectelye to certayne humours the redowndyng or mouyng of the whych doth moue our imagination or spirites As they that haue plentie of fleume dreame of swymmyng or drownyng of this fashyon nyght mares trouble vs in our slepe whanso euer anye thycke or grosse humour is eyther in the brayne or breste lettyng the brest to moue the whyche mooueth our ymagination that it thinketh our brest be pressed downe of summe other The. ix Chapiter ¶ Of that kynde of dreames that foreseeth thynges to come THe seconde kynde of dreames foreseeth thynges to cumme but not be any diuine power for euery man as he hath a good tempered bodye as he hath peculier gyftes and properties of nature before other men as one man is better skylled in musycke then an other an other more nimble to clyme than he so many by a peculyar gyfte of nature haue dreames that declare thynges to come by allegories and prouerbes Such were the dreames of Scilla Lucullus And Augustus Cesers Phisition called Musa dremed that Augustus hys owne tente was taken of hys enemyes Wherefore Augustus warned of it departed from thence and euen as the phisition had dreamed it chaunsed For that wynge where his tente was beynge put to flyght hys owne tente and tabernacle was taken of hys enemyes Tullye the eloquent romayne reherseth manye lyke examples he hym selfe dreamed that Octauius shulde be emperour of Rome longe before he knewe hym And Pontanus writeth of a certayne manne of warre which dreamed y t he was deuoured of a serpent wherfore whā other of hys felowes toke shyppyng to fyght agaynst their enemies he only taried at home and it chaunced that there was a fraye in the citie y t daye where it fortuned hym to be slayne wyth a gunstoone whyche in theyr tongue was called a serpent Gallen also wryteth of a certayne man that dreamed himselfe to be bathed in his owne blood and the next daye when he opened hys dreame to the Phisitions they said that he had ouermuche blood wherfore contrary to Galenes counsayl they let him blood so he being destitute of strēgth dyed as he had dreamed before bathed and washed in his owne blood Of these kyndes of dreames there is no euident cause neyther in the mouynge of humours nor yet in theyr quantitie or qualitie but that there be certayne natures that foreseeth thynges to come whyche haue dreames oftentymes that signifye somethynge Nor I wyll not be agaynste them that thynke this propertye to come of the excellent temperature of the bodye as the Astronomers doo but I thynke them not wyse whyche gyue preceptes of the interpretation of dreames attributynge the cause◠to the motion of humours seinge that one man hath not alwayes lyke dreames The. x. chapter
Elementes NOw after that I haue declared and opened the sectes and opynions of the mooste noble and moost auncient Physitions I I thynke it verye mete to shewe the nature of the Elementes whyche be iiii in numbre the fyre ayer water and earth But to auoyde ambiguitie I wyl by goddes grace fyrst declare the signification of this worde Elementum which we maye verye well call in our tonge a begynnynge of any thynge and thereof it cōmeth y t the Alphabete letters be called elemētes bicause they are beginners of al maner of languages the principles also of euery arte be called Elementes bycause they are begynners of the same The Phisitions also do call the veynes pulses and bones w t all other suche partes as the Latyne men call similares sensible elementes bycause they are the fyrst beginners of mannes bodye as moche as maye be perceyued by sense For the fyre ayer water and earth of the which all thynges vnder the moone be made can not be perceyued by any sence wherfore as they are y e fyrst begynners of mannes bodye so they are not the fyrst sensyble begynners For yf they coulde be perceyued by sence then euerye man as he passeth other in quycknesse of sence so shuld he se and feale moost fyne elementes as the Aegle bycause his syght is moost perfyte shoulde easelyest perceyue the least Element but percase some wyll saye vnto me that there is no man so madde to saye that the fyre ayre erth and water can not be felte and perceyued by sense But whosoeuer shal moue this doubt I wyll answer hym of thys fassyon that yf he meane our fyre our water or our earth I wyl saye as he sayth which is that they may be felte and perceyued by sense For in dede they are no Elementes but thinges mixt and corruptyble hauyng theyr composition of dyuerse thynges where as the pure element is a body moost simple withoute all generation or corruption Nowe be it of fyre made thycke commeth ayer and of ayer made thycke cōmeth water and of water made thycke commeth earth And yet here is neyther corruption nor yet generation of the whole for this is a mutatiō of the partes only Then as I sayde before Elementū in this signification is a body moost pure and simple and the leest parte of the same wherin it is whiche can not be deuyded into any other kinde and of it all thynges naturall haue theyr originall begynnynge This definition is taken both out of Gallen and Aristotle therfore I truste no man wyll be so impudent to contrary or impugne it And there be also as is aforesayd .iiii. Elementes of the whiche the fyre is extreme hotte and moderatly drie the ayer extreme moyst and moderatly hotte the water extreme colde and moderatelye moyst the earth is extreme drie and moderatelye colde In heate the fyre with the ayer and in drynesse w t the earth in moysture the ayer w t the water in heate with the fyre in coldenesse the water with the earth in moysture with the ayer the earth in drynesse w t the fyre in coldnesse w t the water doeth consent and agree And as y e water to y e fyre is extreme contrarye so is the ayer to the earth Of the myxture of these elementes al natural bodies haue theyr composition yet it is nothing necessary y t they be equally myngled in the body but accordyng to that that hath dominion the bodye is named eyther choleryke sanguyne phlegmatycke or melancholye and these names be gyuen of .iiii. natural humours that is choler blood flegme and melancholie whyche take theyr qualityes of the elementes for choler is hotte and drye accordynge to the nature of the fyer and blood is hote moyste accordyng to the nature of the ayer flegme is colde and moyst according to the water and melancholye in no poynt dyssenteth from the earthe The thyrde Chapiter ¶ The differences of temperatures HOwe that I haue declared vnto you howe all naturall bodyes be made by the mixture of the elementes I thinke it most necessary to shewe in as fewe woordes as I can the differences of temperatures Temperatures in numbre are .ix. of the whyche .viii. do excede therfore in my fantasie they maye better be called distemperatures than temperate crases the nynthe in dede is temperate for it excedeth in no qualitie Of the distemperate .iiii. be simple and .iiii. be composide the simple are heate colde drynes moysture of the whych coupled and ioyned togyther the rest whyche be distemperate are made The nynth is neither hote colde drye nor moyst and yet is made of them all and therefore the grekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whyche is as muche to saye in latyn as Bene temperatum and in Englyshe wel tempered And this is that whyche Arithmetricions call Temperamentū ad pondus whyche we maye cal in our language a complection measured by weyght bycause there are as many degrees of heat as there is of colde of dryenes as of moysture the other whyche are distemperate crases be measured not by weyght but by dignitie as in the heart wel tempered heate doth excede in the brayne well tempered moysture doth exceade in the fatte well tempered colde in the boones well tempered dryenes And thys is called Temperamentum secundum iustitiam distributatiuam Whyche is as muche for to saye as a temperature measured accordynge to iustice whiche gyueth euery man hys owne But peraduenture thys declaration shall seeme some what harde to suche as be vnlearned and therfore I entende to declare y e same agayne bothe more largely and also more playnelye Fyrste ye shall vnderstande that these .iiii. heate colde dryenes and moysture whych are called the first qualities because all other come of them haue eche of them .iii. diuers significations Whansoeuer ye fynd heate colde drynes or moysture absolutely and simply spoken than vnderstande that it is meante by those simple bodyes which be hote colde drye and moyste in the hygheste degree and that is onely the fyer water earthe and ayer whyche be the .iiii. elementes whereof we spake before And whan ye fynde the same qualities myxt in any natural body by the which it is named eyther hote colde drye or moyste than suppose y t it is spoken eyther by comparison as hote for hotter colde for coulder dry for dryer or moyst for moyster orels that it is hote colde drye or moyste by nature as whan there is in one bodye more heate than colde more drynes than moysture or otherwise as Summer is called hote bycause it hath more heat than colde Winter also is called colde be cause that it hath more colde than heate hereof it commeth that one bodye is choleryke because in the myxture of the foure humoures whyche is choler blood flegme and melancholy there is more of choler than of anye other and therfore choler hath the dominion causynge the bodye to be named cholerycke after it
great deale of red choler thaÌ„ it maketh hym starke woode as Hercules Aiax was But yf it be mixte with flegme it maketh hym slothfull wythout all meane or measure If melancholye it selfe wythout the admixtion of other humours be burned than it maketh hym sad and solitarye as Bellerophon whyche as Homer sayeth beyng full of sorowe and care forsoke all companye and wandered in desolate feyldes solitarye al alone Howe be it the same humoures hath not lyke effecte in euery bodye for in summe they are not so outeragious as in summe Homer hym selfe dyed for sorow that he coulde not dissolue a certayne hard question which was propounded vnto hym and the olde philosofer Haracletus beyng borne an Ephesian dyd alwayes lamente wyth wepynge the manyfolde miseries of mannes lyfe whych as Theophrastus sayth was of nature melancholye because he lyued solitarye alone and wrote confused obscure thynges wel at the last thorow hys fylthy and vnclene lyuing he caught the dropsie wherfore trustyng to dry vp the water that was betwyxt his skynne and flesshe commaunded hys bodye to be annoynted wyth doung of oxen and layde abrode in the hote sunne from whence he was brought dead Yet Democritus madnes was soÌ„mewhat more pleasaunte whyche laughed alwayes at mennes folyshnes whereby he prolonged hys lyfe an hole hundred yeres Empedocles was so outeragious madde that he lepte alyue in to the burnynge fyer of the hyl Ethna but Sophocles madnes was much sweter the whyche dyd ease the incommodities of olde age wyth makyng of verses Marius whan he was madde fantasied nothyng but fyghtynge But Lucullus beyng madde was mery full of game and sporte The .xvi. Chapiter ¶ Of Spirites SPirite is a subtyle vapour of the blood whyche by the vertue of the hearte gyueth power to the body to doe all maner of workes and actions and althogh there is but one well or spryng of all spirites yet they be diserned by their places Vitall spirite is a flambe in the heart made of blood carying vital heat to y e other partes the pulses be made to carye this spirite whose dignitie and worthines may be estemed herof that euery part of the bodye hath nede of vitall lyuely heat to y e conseruation of theyr substauÌ„ce And thys vitall or lyuelye blood is preserued kepte by that same lytle sparcâ—e of vitall spirit whiche in olde tyme wise men dyd so moche maruel at that suÌ„me thought it to be maÌ„nes soule and summe the instrumente of mans soule And Aristotle sayth that death is nothyng but the quenching and puttynge forth of lyuelye heate and therof it commeth that so manye preceptes be gyuen of the phisitions for the conseruation and instauratioÌ„ of spirites the whyche doubtles be corrupted and extincte eyther wyth euyll dyet orels wyth disease sicknes or with the weaknes of y e hart in mouynge affections or finallye with immoderate labour The .xvii. Chapiter ¶ Of animall spirites SPirite animall is a spirite that by vertue of the brayne is made bryghter and conuenient to the woorkes of the senses also to moue and styrre the sinowes For I houlde well wyth them that affyrme constantly the hart to be the fyrste authoure and begynner of spirite and afterwarde to take a newe nature of the brayne And in dede there appereth a certeyn affinitie betwene the vital animall spirite For loke with what spirites the heart is beste tempered the same in the brayne brynge forth most noble and excellent affectes how be it for all y t there is differences betwene them because they haue dyuers offyces and effectes For the vitall spirit ministreth heate to the bodye the animall spirit styrreth vp the senses moueth the synowes Sâ—me adde vnto these another kynde of spirite called naturall whyche nourysheth the blood in the lyuer But Galene douteth of it sayeng 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Si spiritus naturalis est aliquid whiche is as muche to saye as yf the naturall spirit be any thynge For althoughe it can not be chosen but that there muste be spirite in the lyuer yet it is brought thyther by y e pulces which is a token that it commeth from the hert but I wyl determyne or constitute nothynge of thys matter leauynge euery man to hys owne iudgement The .ii. booke ¶ The fyrst chapter ¶ Of naturall powers or actions WHosoeuer wyl perfytely know how many natural powers is in euerye bodye he must dyligently serche out the naturall workes of the same body for euery worke coÌ„meth of some action and also euery action of some cause for whyles y e infant is within his mothers woÌ„be as yet vnperfyte all hys partes is but one naturall worke procedynge of a natural action called generation but after that it is brought forth an other natural worke is to bryng the same to their ful groweth whiche is done by the facultie called auction that they maye long coÌ„tinue and endure nutrition onely doth make and bryng to passe Howbeit generation is not one simple naturall action as the other be but rather coÌ„pounde of alteration and formation For howe coulde eyther bene synowe or veyne be made without anye alteration of theyr substaunce or how coulde they be well figured or proporcioned except they were first out of all fassyon and ordre Auction is an amplification or encreasemeÌ„t in leÌ„gth bredth and depenesse of al partes of y e body and y e childe whyles he is in his mothers wombe is destitute neither of this nor of nutrition yet generation hath thaÌ„ y e chefe rule and dominion the other be as handmaydes vnto it but after it is delyuered vntyl suche time as it com to y e ful growth auction hath gouernaunce alteration nutrition be but inferioure powers Then as I sayde before it apperteyneth only to the power or vertue called auctioÌ„ to encrese in leÌ„ght bredth depenes al such partes as by helpe of generatioÌ„ hath alredy their due figure fassion But how euery part is made bygger it caÌ„ not better be knoweÌ„ then by an exaÌ„ple childreÌ„ be woÌ„t to take the bladders of oxen swyne and blowe them full of spirite rubbyng them very moche before y e fyre that they maye take heate wythoute any burnynge or harme otherwyse and wheÌ„ they haue stretched or drawen them out aboundauntlye they blowe them full of spiryte agayne stretchynge them out more then they dyd before and after they rub them and chafe them styl as is aforesayde vntyll suche tyme as they thynke theÌ„ large ynough but in this chyldysshe worke loke how moche the insyde of the forsayd bladders is made wyder so moche the bladder is thynner and yf that were not I myght well saye that chyldren coulde make as well as nature lytle bladders greate Howbeit the wysest man in y e world can not do that so moch the lesse children For that is onelye propre vnto nature Wherfore it is very euydent that nothynge can be encreased as it ought
is better than another and the very best tyme is after excersyce For then the bodye is clere pourged of all excrementes and naturall heate is encreased and made muche stronger And the next tyme is at .xi. of the clocke before dyner and agayne at .vi. a clocke of the nyght Howebeit children and suche as be not yet at theyr fulle groweth and olde men whyche be weake and feble had nede to eat oftener so that they take the lesse at ones and putte fower houres at the least betwene euerye meale and also of the synnowes whyche be the instrumentes of mouynge and that the foresayde vapours whythe doo fume vp to the brayne maye not be crude or rawe the hearte plucketh in to it bothe the blood and naturall heat that is in the vtter partes And thys same rest is good for .iii. causes fyrst to moyster the brayne and then to the generation of spirites laste of all to make an ende of the concoction bothe in the stomake and liuer The materiall cause of sleepe are the sweete vapours the whyche whan they be made moyst styllyng doune do stoppe the cōduytes of the sensis For they be not clāmye or grosse humours such as hurte the brayne but they be swete fumes the whiche after they be ascended be made thycke by the coldenes of the brayne rūne downe sprinkelyng the brayne with moysture Therfore Aristotle doeth compare the same motiō of vapours to the floude Euripus bycause in theyr goinge vp they turne backe agayne and other folowe and come after but the efficient cause is somewhat more darke and obscure For it is certayne that the heat and blood of the vtter partes is as Hypocrates sayeth drawenin to the hearte and though the body then be hotter with in it is colde without therfore when we slepe we haue nede of manye clothes The heate and blood is drawē in bycause that when the concoction is begone the vapours do fume vp naturally and whē they be disolued they come downe fulbut on y e heate of the herte which dryueth thē backe to the vtter partes and thus y e heate is dryuen styll more and more to the herte the whyche heate gathered togyther doth make an ende of cōcoction that the vapours which ascende to the brayne may both be more plētifull and also sweter But I thynke that the heate is drawen into y e hert not somoche for the cōmyng downe of vapours as that the vitall and animall powers be sociate and cowpled togyther by the diuyne prouydence of god For what parte soeuer be diseased the herte streyght lyke a naturall Prince or gouernour endeuoureth all that he can to helpe it therfore he callethe in his heate that he may helpe y e necessary action both of the stomacke and lyuer And whē the vtter partes of the body be at rest then the hert laboureth mooste drawynge vnto hym bothe heate and blood of the whych he enhendreth vitall spyrytes And trulye I se not a suffycyent cause why so moche heate shoulde be called in except this same societie of the powers were ordeyned of God that as soone as the vtter partes were at rest the hert either for hys owne cause or elles for the stomacke or liuer myght drawe vnto hym more plentiful heate to helpe the innermore actions whych be necessarye for the conseruation of nature and as euery man is moost greued and afrayed of his owne iepardye and doth couete fyrst to defende hym selfe so euerye parte of the bodye fyrst prouydeth for him selfe and thys naturall inclination is gyuen to all maner of creatures to coueyte fyrste to saue them selues And therfore the herte especially for his owne cause draweth to hym selfe heate bycause he hath neade of bloode and bycause his spirites be almost spent And therefore he also healpeth the well of the blood which is the liuer that it maye cherysh it selfe bryng forth newe and fresshe spirites and moreouer the brayne beinge werye and desyryng rest leueth mouyng of the vtter partes and whensoeuer the body hath nede of recreation or quyetnesse the actions of al the vertues be agreed by and by And this same consent or agrement god hath gyuē to all the partes that after defatigation or werynesse they may be refreshed wyth rest and quyetnesse The finall causes be great benefytes the whych slepe gyueth to euery vertue or power one by one it helpeth nutrition bycause it maketh an ende of concoction and there is nothynge more certayne thā that the crudities whych come for lacke of sleape is vncurable bycause not onely the meate is left vndigested but also the vertue of the stomake is vtterly destroyed partly by the burthē and weyght of of the crude and rawe meate partlye bycause the synowes be hurte by the wekenes of y e brayne that cōmeth for lacke of slepe as Hypocrates speking generally sayth that ouermoch watche bryngeth moost cruell crampes and there haue ben many which for lacke of slepe haue felt often crampes in theyr neckes and the palsye in theyr legges and also a great imbecillitie and weakenesse in theyr stomake And bysyde these the naturall heate throughoute the whole bodye decayeth sore bycause it is not cheryshed with vitall spirit And hereof it maye be perceyued how moche nede we haue of slepe to the conseruation of nutrition For when the concoctiō is done well and as it shoulde be there is nouryshment distributed to euery parte of the body wherw t they be cheryshed and there is also spyrites engendred whyche mynistreth newe strength to the bodye and yet the boylyng heate of the body is mittigated with takyng rest and the bodye it selfe is sprynkled with a swete dewe that cōmeth from the brayne and the brayne also taketh strength wherwith y e fynowes be made more lustye It helpeth the vitall power bycause the herte drawynge to hym heate doth brynge forth great plentye of spyrites the whych be made so moche more brighter how moche the bloode is purer And agayne it helpeth the animall powers for whose conseruation it is ordeyned of God bycause y e vertue both of the brayne synowes shulde be destroyed cleane wyth ouermoche drynesse excepte y t it were cherysshed wyth slepe in the whyche the brayne is made moyste gatherynge to hym agayne his pristinate strength How acceptable also is sleape in diseases and sorowes the which many tymes it onely healeth to mannes great profyte ease The .v. Chapter ¶ Of slepyng tyme and of the holesome lying in bedde SLepe ought to be taken in the begynnyng of y e night and there ought to be but a litle space betwyxt supper and sleape therfore after a lytle soft walkynge to the entent that the meate may go downe into the maw and also that the vpper mouth of the mawe may be shutte I wolde counsel euery man to take rest lying hym downe first on y e right side lest w t lying on y e lefte syde he open the vpper mouth of his stomake howbeit
the brayne After thys is pia mater whyche is an excedynge fyne skynne made of synowes not onely compassyng the hole subâ—tance of the brayne but also penetratyng into dyuers partes that are wythin the brayne noryssheth it as muche as the skynne whyche before we called Chorion doth nouryshe the sede because it is made of synowes it gyueth sence to the brayne At the laste we be come to the brayne the which whan I consyder that it is made of the seede I can not chose but maruayle howe all our cogitations ymaginacions shuld come froÌ„ thence howe the brayne beyng so grosse and massye of substance shuld hang as it doth w tout any stey or vndersettyng in such holow wyde places we se y â— housen be vnderset w t postes or els they wold ouerwhelme y e floure vnder theÌ„ but the brayne being vnderset w t nothyng how fortuneth it that so longe as lyfe remayneth in the body it choketh and ouerwhelmeth not the wyde holowe chambers vnderneth â–ª Whan I dydde depely consyder the cause of thys I thoughte the brayne had a certayne similitude of the sky For as the skye beynge a great heauye substance without any proppes or vndersettes doeth not fall nor is stroken out of hys place so the brayn by a certayne diuine nature y t it hath doth consist wythout any stay or fortresse that can be perceyued by sence and thereof it commeth that man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whyche we maye call in our touge a lytle worlde surely the bryght spirites which come from the brayne to the eye doeth declare that there is a certayne cognation or kynderede betwene the skye and mannes brayne whiche though it be made of the seede as I sayd before yet it is some diuine and celestiall thynge yea and the nature of y e seede is so moche the more to be meruayled at how moche it passeth our knowledge and capacitie to shewe declare the causes whereby it worketh suche wonders in the brayne which is ful of holes as eyes replenyshed with spirite maye very well be the cause why the brayne falleth not downe Howbeit bothe the substaunce of it and the wonderful motions also may better be maruayled at then descrybed This I dare say that it is made of the fynest parte of the seede and of that that is fullest of spirite and is deuyded into two partys by that same skynne whyth before is called Dura mater y e one lyeth before and the other behynde That whiche is before as it is of the finest and moost pure substauÌ„ce so it bryngeth out most fine and subtyle synowes and is the place of reason and intelligence the other as it is course of substaunce so there groweth of it greate and stronge synowes not vnlyke them that growe of the mary of the backe bone and it is thought to be the place of memorie now that after a rude fassyon we haue descrybed the brayne there remayneth behynde the description of his selles and chambres whiche in numbre be .iii. in the former part of y t heed there are .ii. depe holow places not vnlike y e figure of the moone wheÌ„ she is newe chaunged and of y e bygnesse of an egge reaching downe almost to the eares The same cauities though they be .ii. of them one on y e right side another on y e left side yet for the most part they be called y e first chaumbre of the brayne whyche alwaye is full of spyrite hauynge his sydes couered and cladde wyth the same rymme or skynne whyche before is called Pia mater which is ful of veynes and pulses for y e nutrimeÌ„t of the brayne vnder eche of these chaÌ„bers ther is if I may so cal it a long rope which is made of veynes pulses couered w t a fine skyn y t groweth of Pia mater these small longe ropes hath ioyninges wherby they claspe be red moche lyke wormes wherfore they be called wormes and do extende in length as farre as the eares and the myddle chaumbre of the brayne whome they replenysshe wyth spirit In the same place at the ende of the first cauities vnder them is an other cauitie For at the latter ende of the forsayd wormes or ropes there are two lumpes whych of the verye similitude of buttockes be called Nates and be cladde w t the skyn of the wormes which wheÌ„ the sayde cauitie or chaÌ„bre is draweÌ„ togyther do touche one an other and when it is open they also be seperate This chambre or selle is as bygge as the yolke of an egge and being couered rounde about with the brayne is called the myddle chaÌ„bre or sell whiche is shut w t a pessule or barre of the bygnesse of a lytle walnut and therfore it is called in latyn Glanduia or conarium and it is iust betwyxt the myddell chambre and the entryng into y e thyrde his offyce is to sustayne and beare vppe the veynes and pulses whiche brynge spirite to the myddle chambre The thyrde chambre is behynde in the laste parte of the heed whiche before we supposed to be the place and seet of the memorye and in this chambre is a greate parte of the brayne whiche the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latyne it is called Cerebellum in oure tungue we haue no propre name for it whiche I can do no lesse then count the negligence of our Phisitions to be the cause of for yf they had wrytten of theyr arte in theyr mother tunge as they do in other places why shulde we lacke englysh names more then we lacke eyther Latyn names or Greke names and yet to saye the truthe it is better for vs English men to haue English names then eyther Latyn or Greke Of this part of the brayne groweth the mary of the backe bone which is called â—â—cha vnder the mydle chambre thâ—â—â— is an holow cauitie which receyueâ—â— the excremeÌ„tes and superfluyties of the brayne the which being turned into spettyll coÌ„meth oute after at the nose the Grekes cal this cauitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latyn men infusorium or infundibulum we haue no proper name for it howe be it it maye be called a droppyng pan Next vndernethe be the iawes furnyshed wyth xxxii teeth the foure formost of eche syde be called deuiders bycause they teare the meate the next of eche syde be called dogteeth bycause they be lyke tuskes all the rest inlatyn be called Genuini or Molares which we cal guÌ„mes and they haue two rootes at the leest where as the other haue but one with those teeth the mouth is coÌ„passed rounde aboute and defended wherein as a precyous Iewâ—ll in a stronge towre or fortresse is â—â—closed the tungue whyche is maâ—â— of very soft and rawe flesh full of â—â—les and full of pulses veynes and synowes full of synowes to the intent it maye moue dyuerselye and also feale and taste full of pulses or
arteryes bycause it hath great neade of spyryte and naturall heate seinge it hath so manye dynerse mouynges and it is full of veynes that it maye be well nouryshed There is also added to it a certayne moysture lest it shoulde waxe drye bycause it is moued dayly aboue y e tunge is a pype whych the Grecyans vse to cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latynistes call it Gulam the vnlearned or ignoraunt call it the wesaunt and it is a longe pype hauynge two skynnes or cootes the whych drawe downe the meate and drynke into the mawe or bagge and the vtter cote helpeth the stomacke to vomyte There is also in the former parte of the neck an other pype which to the intent that nothyng shoulde go that waye but only ayer is couered with the roote of the tunge and it is made of harde grassels ioyned togyther lyke rynges and doeth conduct onelye ayer and spirite to the lyghtes and herte being nothyng so long as the other which draweth meate and drynke downe to the stomacke or mawe and it hath a great knobbe al mooste at the ende nexte the iawe which the Grekes cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latyn Nodus gutturis which in Englysh is the knotte of the throte and whensoeuer we swalowe any thyng it goth vp aboue the iawe The wynde pipe is the formoost parte of the necke to the intent it maye take ayer and spyryte the easelyer And the wesaunt or meate pype for why shoulde we be ashamed of these names seynge we haue no better is put farre whythin the necke because it shulde haue the more heat howebeit we wyl omytte to speke of it vntyl suche tyme as the lyghtes and hearte wyth all that is contayned in the breaste whyche the Phisitions call the myddle bellye be declared so well as my simple wytte and learnyng wyll gyue me leaue To the loweste parte of the wynde pype for it is as well the instrumēt of brethynge as of speakyng be fastned the lyghtes whych beyng made of lyght and moste subtyle and fyne fleshe not vnlyke the fome of choleryke blood congeled hath the fygure of an oxe houfe clouen in to .ii. partes and doth compasse the hart roūd about with .v. globes .iii. on the right syde and .ii. on the lyfte And loke as the pulses doth conserre and kepe temperat the natural heat thoroweout the hole body so y e lightes preserue the hearte from choking by the receyuynge of externall ayer whyche least it shulde hurte the hart wyth colde commyng sodeynly vpon it is tempered ther before so that I can neuer wonder ynough at y e hygh and diuine prouidence of god which foreseyng al these thynges hath constitute suche an order in mannes bodye as I dare saye was neuer in any publyke weale For what publycke weale eyther is there or hathe bene syns the worlde beganne in whiche the subiectes haue bene founde euer obedient wythout all grudgynge to theyr lorde and prince were he neuer so noble or valiaūt yet in mans bodye though there be infinite subiects ther can be founde no disobedience to theyr lorde and gouerner whyche is the hearte for yf anye poyson be gathered there wythin the bodye or otherwyse whyche wyth hys venym wolde pearse the heart I praye you is not euery parte readye to defende him though it be to the vtter destruction of them al for euer and to say truthe he is worthy to haue no lesse homage or seruyce seyng he is auctor of lyfe to al the rest helpyng his subiectes seruauntes at al such tymes as they be in daunger And to the entent that no one parte myght be destitute more of help then another by reason of the distance betwene hym and his gouernour Nature hath prouyded the hart to be set so egallye in the middest of the brest as is possyble to be deuysed by al the mathematikes in the worlde whych is compassed aboute wyth a cote the whych Galen calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is made of synowes so thycke and so strong that it is softer than a bone and yet it is sufficient to defende the hearte it is tyed to the skynne which couereth the rybbes and to the mydryfe and the heart strynges conteynynge a lytle quantitie of water that neuer dryeth vp vntyll such tyme as lyfe and all naturall heat is departed from the bodye There is also a lytle fatte leaste the hearte thorough hys contynual mouynge shulde be dryed vp wythin thys foresayde cote inclosed as a mooste precious iuell the heart hauynge .ii. chambres one on the ryght syde an other on the lefte To the chambre on the right side the great mayster vayne whiche groweth on the lyuer doth brynge blood that is distributed in to .iii. partes y e subtylest and moost choleryke to the nutrimente of lyghtes The seconde parte is caryed in to the chambre of the lyfte syde where by the vertue of the heart it is formed in to vytal spirite the thyrde and last parte is reserued to the nourysshement of the hole bodye after that it hath receyued of the hearte bothe vitall heat and spirite And lyke as from the chamber of the ryght syde the greate mayster vayne bryngeth blood thorough the hole bodye so from the least chamber the master pulse bryngeth vitall spirite of the whyche the lyuer taketh hys power and facultye wherby he nourysheth the body brayn by his vertue by whych he gyueth bothe felyng and mouyng to the same I wolde not nowe that any manne shulde thynke that I do defende the errour of Aristotle whyche thought that the hert as he is author of lyfe so to be the gyuer bothe of felynge mouynge to the hole bodye for that the synowes growe of the brayne euery man hauyng hys syghte maye perceyue easelye and that they gyue bothe felynge and mouyng to the bodye ye may knowe if ye take a dogge and tye bothe hys pulses and veynes and let hym go he shal both feele runne so long as y e animal spirit lasteth whych is all redy in hys synowes but in case ye tye hys synowes he shall not be able to styre one foote Thys is a very manyfest profe that the hearte gyueth not sence and mouynge to the bodye yet as I sayde before bothe the brayne and also the lyuer take theyr power of the heart for after that the hearte hath engendered vytall spirite parte is caryed to the lyuer and parte to the brayne The lyuer of hys engendreth newe spirites called naturall the whiche he doeth distribute by hys veynes thoroghout the bodye so the nuryshement of the same The brayne also tourneth those spirites whyche he receyued of the hart in to other spirites called animall these beynge dispersed amongest the synowes is cause bothe of mouyng and feelyng Sythens that I haue accordyng to my promyse made before declared by what meanes the brayne gyueth sence and mouynge to the bodye I wyll as bryefelye as I can descrybe the residue
to be without nouryshment and they onelye be made longer broder and deper at one tyme whyche growe naturallye or els yf they be stretched along they decay in bredth nor there is any thyng in the worlde without breakyng may be stretched forth euerye waye at one tyme. For that pertayneth to nature alone and therfore auction is suche a thyng as can not possibly be without nouryshment whereof nowe by gods grace we entende to speake The ii Chapter ¶ Of nutrition NUtrition is the makynge lyke of that which nourysheth to that that is nourysshed and in nutrition there is alteration but not lyke as was in generation For in generatiō that is made flesshe whyche before was none but in nutrition the meat or nouryshment is made lyke to that that is nourysshed therfore the one may be called not without a cause generation and the other assimulation but bycause we haue spokē suffyciētly of these .iii. natural faculties and bycause no lyuyng creature neadeth any other hauyng how he may be encreased and also hauyng howe he may long cōtinue it shal not nede to rehearse any mo natural powers But agayne yf a mā cast in his mind saying to hym selfe he hath mentioned as yet no action of the stomake entrailes liuer nor of any other part of the bodye he shal thynke this but the begynnynge and Proheme of more profytable and better learning Generation auction and nutrition be the fyrste fountaynes or sprynges all the naturall workes and yet they are so perfyte of them selues that wythout externall helpe of other or at the leest amongest them selues mutuall seruyce they can almooste do nothynge And as concernynge what generatiō and auction de nede we haue spoken before but what is requyred vnto nutrition we entende now to declare for I shalbe thought about to shewe as well the very instrumentes prepared for concoction of the nouryshment as also the powers and facultie in thē to be made for the same purpose For seing that assimulation is the onelye action of nutrition and seinge that nothynge can be made lyke whyche in qualitie differeth or be cōtrary Therfore euery lyuing creature can not be nourysshed with euerye meate neyther can be nouryshed incontinent with suche as afterwarde at more leysure peraduenture he maye and by reason of this necessitie not onelye man but brute beastes also endued with lyfe haue neade of meane instrumentes to the alteryng of the nouryshment for that yelowe maye be made red or red yelowe one symple alteration or chaunge is suffycient but y e white may be made blacke or black whyte all the alterations or chaungynges whych be betwyxte blacke whyte be requyred before so that y t is softest can not be made at the fyrst hardest neyther that that is hardest foftest Then if this be true how shal a bone be made of blood excepte the blood fyrst be made thycke and afterwarde whyte or how shal blood be made of bread except the bread chaunge hys colour before from white to red For it is no great matter to make flesshe of bloode for so soone as it is ones made so thycke that it can not rūne it is by and by flesshe but that the same maye be made a boue it muste both haue long tyme and moche alteration and this is one cause why there be many instrumentes prouyded of nature for the alteryng of the meate another cause is the nature of the excrementes For as we can not be nouryshed wyth grasse although bestes are nouryshed wyth it so we maye be nouryshed wyth rootes but nothing so well as wyth flesshe For our nature maye chaunge or alter it easely in to good blood but in a roote that that is conuenient to norysshe the bodye and maye be changed though very hardely not wyth out great concoction is but a verye lytle for the moste parte of it is full of excrementes and doeth passe the instrumētes of concoction wherfore there is but a smal portion of it drawen vp in to the veynes of y e which al is not profitable for y e body wherfore nature dyd lacke another separation of suche excrementes as be in y e that nature hath ordeyned onlye for nutrition whyche as I sayd before is the assimilation or makynge lyke of that that norysheth to that which is nouryshed the whyche to be done as there must nedes go before agglutination or adhesiō so before agglutination there must of necessitie be apposition or puttynge to of the nouryshment to that that is noryshed For after that the iuyce is fallen out of the veynes fyrst it is dispersed abrode and by and by it is ioyned or put vnto that parte whyche shall be noryshed and afterwarde fastened or glued to the same last of al made lyke And than it maye verye well be called nouryshment and not before But y t there is difference betwene assimulation and agglutination it is verye euident in that kynde of scurfe whyche of the Latyns is called viti ligo we call it the Morphewe And also y t kynde of dropsie whiche in greke is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declare a certayne difference betwene admixtion and agglutination For thys kinde of dropsie cūmeth not for lacke of humiditie as consumptions doe seyng that theyr fleshe whych is troubled wyth thys dropsie is as weete as yf it hadde be swylled in water whyche causeth that the noryshment can not cleue bycause it can neyther be made dry ynough nor thycke lyke glue whyche commeth onely of naturall heat In the Morphewe whyche in greke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in latyne Vitiligo there is agglutination but there lacketh assimulation wherfore it is verye euident that as we sayde before in nutrition there muste fyrste be adiunction and then agglutination fynallye assimilation and properlye that is named nutrimcutum and in our tonge nouryshment whych hath noryshed all ready wherfore that same that is in the morphew or that that is in the dropesie can not wel be called norysshment because they haue not noryshed as yet and of thys fasshyon that that is in the veynes and also that whyche is in the stomacke yea and all good meates may be called nutrimenta or in englysh norysshementes because they wyll nouryshe at the lengthe yf they be well digested and hereof it is that Hyppocrates sayeth in hys booke that he writeth of dyete Nutrimentum quod nutrit Nutrimentum quod est veluti nutrimentum nutrimentum quod est nutriturum whyche is as muche to saye as nourysshement that doeth nourysshe altedye and norysshmente that is lyke rysshement and norysshement that hereafter wyll noryshe For that that alreadye is made lyke Hyppocrates doeth call nutrimente but that whyche is but put vnto or that whyche is fastened onelye and not made lyke he nameth it to be like nutriment and all that whyche is in the veynes or mawe he calleth nutrimente in tyme to come bycause yf it be well digested it wyll norysshe hereafter
¶ Of that kynde of dreames the which prophecieth of thynges to come by diuine power THe thyrde kynde of dreames is godlye which god worketh in mens myndes eyther by hym selfe or elles by his aungels suche were the prophecies of Iacob Ioseph and Daniel and other lyke which holy scripture doth affirme to come from god not of lyght or tryflyng matters but of Christe and of the gouerning of the churche king domes of theyr ordre This kynde of dremes ought well to be decerned from the other for in the other there is no truthe And this one kynde of dreames is verye certayne and true as it shall appeare better hereafter The. xi chapiter ¶ What kynde of dreames is deuilysh THe fourth kynde of dreames is diuylysh as when wytches and coniurers do dreame of feastes and playes And the deuyl hym selfe also ofteÌ„times sheweth horrible spectacles to men in theyr slepe as Valerius wryteth of the Romayn Cassius And there was a certayne Romayne called Latinus whiche was coÌ„maunded in his slepe to remeÌ„bre y e consul of certayne thynges as coÌ„cerning the stage playes the which bycause he had not done the deuyl kylled his sonne Here bothe the cause the effecte also doth declare that the dreame was deuylysshe For the deuyl alwayes endeuoureth to stablish suche customes as be wicked and noughtye and he is delyted wyth vniust death there hath chauÌ„ced manye lyke vnto this in the olde tyme no lesse superstitious And we haue hearde nowe of late dayes the vayne dreames of the Anabaptistes commaundyng synne or confirmyng errours and heresyes the whyche doubtlesse may be perceyued and iudged of godlye and wyse men The. x. chapter ¶ To what kynde of dreames we ought onely to gyue credite I Haue rehersed .iiii kyndes of dremes the whyâ—h yf they be well â—onsydred and loked vpon it shall be easye to iudge of this commune question that is whether any thynge maye be coniectured of dreames or no and whether anye man ought to gyue credite or to truste to dreames or no. One kynde of dreames is true and certayne wherfore euery man ought to gyue credite vnto it whiche is the same kynde that prophecyeth of thynges to come by reuelation from God insomoch that they whyche haue suche dreames knowe that they come from God Iacob and Ioseph knewe that their dreames came from God and therfore they knewe the signification of them Also god doth adde a noble testimony of this vnto the profite Daniel wheÌ„ Nabuchodonozor had forgotten hys dreame god shewed it agayne vnto Daniel that it shoulde be knowen that it came from hym Therfore this kynde of dreames is except from that rule which forbyddeth vs to giue credite vnto dreames For when they come from God and when God testifyeth that he is the authour of them then it is necessary to beleue them of the other dreames there ought nothyng to be affirmed And as concernyng the .iiii. kynde of dreames it is vtterly to be abhorred Dreames of the seconde kynde although theybe coniectures yet there ought to be no affirmation of them wherfore we ought to gyue no credit vnto them and for the mooste parte they be full of ambiguitie Therfore manye kynges and capitaynes haue bene deceyued with suche dreames The last battayle which Pompeius fought with Cesar he was moued to it with a dreame which promysed hym victorye bycause he had dremed y t he was in his royal seate at Rome and thought the people reioysyng in hym clapped theyr handes for ioye but Pompeius was deceyued in the interpretation For that same reioysynge with the handes of the people dyd not pretende victorie but rather the encouragementes annd prouokementes of Domitius Lentulus and Labienus whyche the morowe after hys dreame counsayled hym to fyght promysyng hym victorie and settyng his mynde on fyre w t vayne hope Darius also dreamed that he sawe the hoste of the Macedonians to go through Asia burniÌ„g to come to BabiloÌ„ and there Alexander him selfe hauyng a Percians robe to go into the churche and streyght to vanysh out of syght Therfore Darius thought that the stames of fyre dyd pâ—â—â—ende death to Alexanders army and that Alexander shoulde become captyue bycause he was decked after his countrie fassyon but by y e fyre was fignifyed the great hast of Alexander and his victoryes hys garmeÌ„t betokened that he shuld be kyng and lorde ouer the whole dominion and empire of the Pertians Hamilcar capitayne of the Carthageneans dreamed that he supped in Siracusa therfore the next daye purposyng to take the towne made battlement to the walles where it fortuned him to be taken by reason of a tumult in his owne armye so beinge a captyue he supped in the cytye as he had dreamed before Wherfore we oughte to gyue no credite to this kynde of dreames seinge they be so varyable and deceytfull Therfore let them be as coniectures which somtyme chauÌ„ce or happen But I wolde that everye man shulde thynke that they be both deceytfull coniectures and also vncertayne as many mo be Let superstition be set asyde and let vs remeÌ„ber the sayinge of Salomon where manye dreames be there is moche vanitie and errour The. xiii chapter ¶ Of Venus or bodelye pleasure HIppocrates sayth that Venus or bodely lust is a parte of the fallyng euel Therfore it is not to be desyred ouer gredely nor yet vtterlye to be abhorred seyng that the kynde of al lyuyng rreatures is conserued by generation and as Celsus sayeth If it be vsed but seldome it maketh the bodye to growe and vsed often it doeth not onelye drye the bodye but also it dissolueth it vtterly bycause bothe vitall animal and natural spirit is wasted wyth the immoderate vse of it and the bodye is begyled also of hys nouryshement Howebeit whan there foloweth neither greyfe nor sorowe after it there can comme no great harme of it and the vse of it is worse in summer and in autumne then eyther in the wynter or in the spryng and it is holsommer in the nyghte then in the daye also it is better full then emptye and all maner of labour after it is vtterlye pernicious The. xiiii Chapter ¶ Of the tymes of the yere THe holsemest tyme of the yere is the sprynge and nexte vnto it is wynter suÌ„mer is not so good and autumne is extreme perilous For they be best whych be most temperate and egal whether they be hotte or colde Therefore autumne is verye daungerous because it is hote then about noone the mornynge and euenyng bothe beyng colde therof it coÌ„meth that the body resolued w t the heat at noone is made starke w t the sodayn colde of the euenyng whych causeth manye diseases And in the spring where as is equalitie if there be anye in the yere the fayrest dayes be moste holsome and raynye dayes be better than clowdye w tout rayne and in wynter those dayes are beste that be not wyndye and in summer whan the westerne wynde bloweth Summe peraduenture wyll loke that I shulde haue writte of bathes seynge that there is nothyng that is more medicinable than they be But forasmuche as we englyshmen haue no vse of them and also seynge that there are dyuers whyche haue wryt of them verye well in Englysshe I thought I had no nede to entermedle wyth them yet yf anye man wylle vse them lette hym bathe hym in warme water before meat and after meate in colde and he shal not greatlye erre in the takyng of them Finis ¶ The contentes of thys booke ¶ The fyrste booke ¶ An exhortation of Phisicke to her ministers Fol. iiii ¶ The diuersitie of sectes in phisike Fol. vi ¶ Of the Elementes Fol. xii ¶ The dyfference of temperatures Fol. xiii ¶ The generation of the liuer of the heart and of the brayne Fol. xix ¶ The sections of the especiall partes of the bodye Fol. xxiii ¶ Of veynes pulses and sinowes Fol. xl ¶ Of humours Fol. xlii ¶ Of blood Fol. xliii ¶ Of fleume Fol. eodem ¶ Of choler Fol. eodem ¶ Of melancholie or blacke choler Fol. xliiii ¶ Of vnnaturall humours Fol. eod ¶ Of vnnaturall fleume Fol. xlv ¶ Of vnnaturall yelowe choler Fol. eod ¶ Of melancholy vnnaturall Fol. eod ¶ Of Spirites Fol. xlvii ¶ Of animall spirites Fol. xlviii ¶ The seconde booke ¶ Of natural powers and actions Fol. xlix ¶ Of nutrition Fol. li. ¶ Of the faculties or vertues with whyche nature hath furnisshed euery parte seruynge to nutrition Fol. lvi ¶ Of the power or vertue attractiue Fo. lvll ¶ Of the vertue retentiue Fol. lix ¶ Of concoction Fol. lx ¶ Of the vertue expulsiue Fol. eod ¶ Of the prouoking of appetite Fo. lxiii ¶ Of the diuersitie of foode Fol. lxiiii ¶ Of diuers qualities of meates Fol. lxxiii ¶ Meates of good iuyce Fol. eod ¶ Meates of euill iuyce Fol. liix ¶ Of meates that be mylde and gentle of Nature and of the contrary Fol. eod ¶ Of meates engendring fleume Fol. lxx ¶ Meates good for the stomacke Fol. lxx ¶ Euel meates for the stomacke Fol. eod ¶ Of meates that make the belly to swelle and what delaye the same Fol. lxxi ¶ Of thynges engendring heat or cold fo eod ¶ Of meates that putrifye in the mawe and other that do not Fol. lxxii ¶ Of thinges that leuse the body Fol. eod ¶ Of thinges byndyng the belly Fol. lxxil ¶ Of thinges prouokynge vrine Fol. eod ¶ Of thynges prouokyng slepe and other that cause watche Fol. eodem ¶ The thyrde booke ¶ Of excercise Fol. lxxiiii ¶ Of dyner or eatynge tyme. Fol. lxxvii ¶ Of reste after meate Fol. lxxix ¶ Of Slepe Fol. lxxx ¶ Of Slepynge tyme of the wholsom lyinge in bedde Fol. lxxxiiii ¶ Of longe watchynge Fol. lxxxv ¶ Of the diuersitie of dreames Fol. lxxxvi ¶ Of Venus Fol. xciii ¶ Of the tymes of the yere Fol. xciiii FINIS Fol. 4. Pagi i. Line 4. rede Tipheus Fol. 6. pag. i. line 12. rede to perceiue Fol. 6. pag. ii line 15. rede gathering Fol. 14. pag. i. lin 69. rede distributiuaÌ„ Fol. 15. pag. i. line 17. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 27. pag. ii line 22. rede rare Fol. 35. pag. ii line 14. rede Ieiunum Fol. 69. pag. i. lin 8. rede clammye Fol. 79. pag. i. line 14. rede noone Finis ¶ Imprinted at London by Edwarde Whytchurche Cum priuilegio ad imprimendum solum