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
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
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
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
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
pipe of the Eights and let the doyce are diminished The eleventh is it angmenteth the strength for thereby the body is discharged of grief wherefore the vertue is angmented Tres insun iâ—tis Majus September Aprilis Et sunt Lunares sunt velut Hydriades Prima dies primâ— postremaque posteriorum Nee sarguis miâ—uâ— necâ—arnibus Anseris vti In senevel juvene si venae sanguine plenae Omni mense bene confort incisio Venae Hi sunt treimenses Majus Septembris Aprilis In quibus eminuas vt longo tempore vivas Three speciall Moneths our text doth here remember For letting-bloud Aprill May and September The Moon rules most these Moneths yet certain days Some do deny and other some dispraise The first of May and the last of Aprill As also of September they hold ill Days of these Moneths they do forbid to bleed And think it dangerous on a Goose to feed But this is idle for these Moneths are good And for our health in these to let our bloud For old or young if bloud abounding be All Moneths it may be done advisedly If length of days and health you do desire These are the Moneths that bleeding best require Here the Author saith that these thrée May September and Aprill are the moneths of the Moon and in them are days forbidden to let bloud that is the first of May and the last of September and April Though this be a common rule yet it is false For the foresaid days may be as good and as worthy to be chosen as the other after the diversity of the Coustellation in them Farther he saith that in those days one should not eate flesh which is also false and erroueous and very withchcraft I think the Author had this saying of the Jews which observe such manner Secondly he saith That men of middle Age and young solkes whose Veyns be full of bloud may be let bloud every moneth for those may well reâ—â— resolution and in them is great quantity of good bloud Thirdly he saith that bloud-letting for mans health must be done in one of these three moneths May September and April But yet with difference for in April and May the Liver-veyn must be let bloud because then in Spring the bloud encreaseth And in September in the splene-veyn because of Melancholy which then in Autumn encreaseth Frigida natura frigens regio dolor ingens Poit lavacrum cottuns minor aetas atque senilit Morbus prolixus repleâ—iâ— potus escae Si fragilis vel subtilis sensius stomachi sit Et fastâ—diti tibi non sit slebothomandium A cold complexion and a chilly ayr Aches or ingreams that to inslame prepare Bathing and wanting dallying in that sport Where Venus most delighteth to resort Too young or else too old A long disease Eating or drinking nature to displease Sea-sick feeling when the stomacks weak And empty Veyns that loathingly do speak All these forbid bloud-letting and advise Not then to deal therewith in any wise Here the Author setteth dawn twelve things that do hinder bloud letting The first is coldnesse of complexion For as Galen saith Bloud letting cooleth and augmenteth coldnesse Because as Isaac saith bloud is the foundation of naturall heat and in regard that bloud-letting voydeth the bloud it voydeth heat and so consequently cooleth The second is a fervent cold Countrey vnder which a cold season should be comprehended which also letteth bloud-letting for in a Country and Season very cold the bloud is closed in the deepest parts of the body and the bloud that carrieth in the vpper parts the cold maketh thick which to avoid is no wisdome The third is fervent ach vnder which also may be comprehended great inclamation of the body for if one in such accidents be let bloud there followeth great motion agitative contrary to nature and greater inflamation which weakneth nature more The cause of this motion agitative is attraction to divers parts for by bloud-letting attraction is caused to the place that is let bloud and by great ach attraction is cause to the place of ach The cause of greater inflamation is that by bloud-letting the humors be moved whereby they be the more inflamed And this is truth when blouâ—-letting is little and artificiall yet if it be done till one swound it is wholesome in the foresaid cases For this bloud-letting when it overcommeth the attraction of the ach it causeth not motion agitative and like wise it taketh away inflamation when there be no humours that should move heat and cause more inflamation This is Galens mind saying Gal. comments illius apli qua geruntur There is no no better medicine for an impostume of fervent inflammation Fevers and a great Ach than bloud-letting The fourth is bayning specially resolutive for that denyeth Bloud-letting because that were vacuation vpon vacuation which Nature cannot easily bear The fifth is carnall copulation for immediatly after that one should not be letten bloud because of double weakning of Nature The sixth is too old or too young as it is before touched Of this Avicen sayth Take heed how thou lettest one bloud in any of the foresaid cases except thou trust in the figure insolidite of the muscles largnesse of the veyns the fulnesse of them and ruddy colour The seventh is long sicknesse for by such letting of bloud Nature is doubly feebled both by long sicknesse and diminishing This is truth sayth Avicen except there be corrupt bloud for then bloud-letting is wholesome The eight is great repletion of drink The ninth is to eat too much meat and vnder this is comprised meat vndigested The cause whereof as Avicen sayth is this There be three things that draw to them that is emptinesse heat and secret vertue or property Then if the veyns be empty through voyding of bloud they draw to them from the stomack or liver undigested or supersluous meat or drink which undigested meat when it commeth to the members cannot be amended that is digested for the third digestion cannot amend the fault of the second nor the second of the first if the fault be so great that it cannot convert into the members and it there remaining may cause some disease The tenth is feeblenesse for bloud-letting is a strong voyder as Galen saith therefore a feeble person may not endure great diminishing of bloud The eleventh is subtile sensiblenes of the stomacks mouth which is called the heart-string for of such bloud letting sowning followeth lightly And vnder this wesknesse of the stomack is comprised an easte flowing of choler to the mouth thereof inducing vomiting wherefore they that have the foresaid accidents should not be let bloud for by bloud-letting the humors moved be endured to the stomacks mouth as to a place accustomed And because it is a weak and an impotent member to resist that flixe therefore by such letting of bloud many inconveniences chance This is one cause why so many sound when they he let bloud by reason that Choler
is called direct letting of bloud for it is done to avoid aboundance of bloud and of such humors as should be avoided The first indirect cause is the greatnesse of the disease and greatnesse of the apparent vehement inflamation for as Galen saith There is no better Medicine for an Impostume of vehement inflamation Fevers and a great ach then bloud-letting The second indirect cause is that the matter which is to bee avoided beâ— drawne unto the place from whence it must be avoided And therefore in retention of the menstruous flix Emetauds The great vein in the feet called Saphena must be opened as Galen sayth to draw down the matter of the bloud The third indirect cause is to draw the humours to the place contrary to the place that they flow to to divert them after from the place Therefore for too much aboundance of menstruosity the vein Basilica must bee let blood to turns the matter to the contrary part and so to void it from the proper course And therefore he that hath a Pluresie on his left side must be let bloud on the right side to divert and draw the matter to the place contrary to that place that it enclineth so And likewise if it be on the right side to let blood on the left The fourth indirect cause is that by letting of blood one portion of the matter may be avoided that nature may be strong upon the residue and so letting of blood is wholesome when the body is full least impostumes grow for the regiment of nature is feeble in regard of these humours Wherefore when a portion of matter is voided nature governeth the matter so that it should not flow to some weak place and breed an Impostume Fac plagam largam mediocriter vt cito fumus Excat vberius liberiusque cruor The Orifice or as some say incision When as for bleeding you do make provision Ought to be large the better to convay Grosse bloud and sumes which issue forth that way Grosse humors and grosse bloud must needs have vent In cold or hottest times by good consent Here the Author saith that the gash or Orifice made in letting of bloud ought to be of a mean largenesse that the grosse blood may easily issue out for when the gash is straight the pure blood only goeth out and the gross abideth stil in And note that sometime the gash must be great and sometime smal The gash must be great for thrée causes First because the humors be gross and gross blood must be voided as in them that be melancholly Secondly in winter the gash must be great for cold engrosseth the humors Thirdly for the aboundance of humors for they avoid better by a great gash then by a smal But the gash must be smal when the person is of weak strength that the spirits and naturall heat avoid not too much and likewise in a hot season and when the blood is pute Sanguine subtracto sex hâ—ris est vigilandum Ne somni fumus laedat sensibile corpus Ne nervum laedat non sit tibi plaga profunda Sanguine purgatus non carpas protinus escas When bloud is come away ye must be sure Six hours after watchfull to endure Least sleep raise fumes or turning on that arm Impostumes breed by doing it least harm The nerves and sinews Arteries also Offend not if in health you mean to go The blood thus purg ' d you instantly may eat So that the humors be in quiet set Three things must be considered when one is let blood First that bee sleeps not in sixe houres after least the fume engendred by sléept ascend to the head and hurt the brain Furthermore least in his sleep he turns him on the arme that in let bloud and thereby hurt him and least the humors by sleep flow to the painfull member by reason of the incision and so breed an impostume For Galen sayth Impostumes breed in the body or in a member that is hurt the humors will flow thereunto But Avicen assigneth another cause That by such sleep may chance confraction of the members The cause may be as Galen saith That sleep is unwholesome in the Ague-fit Gal. 2 aph super illo In quo c. because naturall heat goeth inward and the outward parts wax cold and the fumes remain unconsumed whereby the rigor is augmented and the Fever-fit prolonged Also by moving of the humors in letting of blood fumes are â—aised up to the sinews and brawns of the arms which remaining vnconsumed wax cold in sleep and ingresse in the viter parts And therefore it one sleep immediately after letting of blood they cause confraction of the sinews and brawns of the arms And he saith further That one in letting of blood must beware that he make not the gash too deep least he hurt a sinew Gal. coniâ—â—â—uâ— aph que reguntur or an arterie-string under the vein for hurting of a sinew causeth a mortal cramp or loss of a member as an arm or a finger and hurt of an artery-string causeth bleeding uncurable And one ought also not to eat immediately after he is let bloud but he must tarry til the humors in him be at quiet least the meat before it be digested be drawn together with the blood to succor the hurt member Omnia de lacte vitabis rite minute Et vitet potum flebothomatus homo Prigida vitabit quia sunt inimica minutis Interdictus erit minutis unbilus acr Spiritus enultat minutis luce per auras Omnibus apta quies est motui valde nosivus Shun milk and white meats when we are let blood Because at such times they are never good And drinking then perforce we should refrain With undigested drink ne're fill a vein Cold and cold 〈◊〉 with all cold things beside Are then our enemies by proof well tryed Cloudy and troubled Ayrs are likewise ill With melancholy bloud the veyns they fill Too stirring motion or excessive labour Avoid and with soft ease the body favour Here the Author saith sive things must be eschewed of him that is let bloud The first is milk and white meats for by stirring of humors caused by letting of bloud oft times some humors sloweth to the stomack therefore if he should eat milk by mingling with the humors it would corrupt in the stomack sith of it self it is very coruptible And also by reason that it is sweet the milk may be drawn to the veyns undigested and through stirring of humors lightly corrupt Secondly he must beware of much brinking for by reason that the dryns be empty the drink vndigested is lightly drawn to them as is before said Thirdly be must eschew all cold things as well outward as inward as meats very cold ayr cold hathing thin clothing resting on stones colonesse of the head and séet for by reason that the naturall beat is feebled by setting of bloud the body will soon be too cold Fourthly he that is
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
make one lumpish and slow Therefore there is nothing maketh a man more â—ocund or merry and lesse heavy then to walke in a faire cleare ayre and to rise early The third thing is that we ought to eâ—chew in fected oyre that is where slaughter of people hath beene for commanly in these places whereas great slaughter of people hath beene and in places neare thereunto followeth great Pestilence for when we draw in the infected â—â—yre it infecteth the spirits in our body The fourth thing is we should eschew Gunges Sinkes Gutters Channels stinking Ditches and all otheâ— particular places that are infected with Carrion and places where as dead carkasses or â—ead folkes bones are cast and placed where Hemp and Flax is watered For the ayre so infected doth insect the spirits of our body and specially hurteth the brain And therefore Avicen saith That so long as the Ayr is temperate and clear and no substance according to mans nature mingled therewith it causeth and conserveth a mans health But when it is changed it doth contrary to the operation thereof And for a more perfect Declaration of the foresaid things know that the Ayr in the Regiment of Health is necessary two wayes First for the refreshing of the heart Secondly for the aboâ—ding out of furnish superfluities that trouble the spirits and naturall heat For likewise as we see by exteriour things as the fire without fanning of the ayre is choaked and quenched so likewise we may imagine that the spirits and naturall heat in man had need to be nourished conserved and attempred The at temperance of the naturall heat is caused by drawing of the ayr and the purging thereof is caused by expulsing of the ayr The first is done by motion of the attraction and the second by motion of exâ—ulsion Therefore if we draw in stinâ—king and unclean ayr it corrupteth in us the naturall heat and spirit Therefore the ayre should be faire and clear without vapours and mists it may not be troublous and cloudy nor mixed with ill vapours For such ayre troubleth the Humours and mâ—keth a man heavy and sad as is aforesaid The open ayre ought to be chosen and not between walls or houses and to speak truly the close ayre should be eschewed Yet neverthelesse in the time of pestilence when the ayre chanceth to be infected the close ayre is to be chosen I herefore at such seasons it is good for us to abide within our houses and to keeâ— our windowes fast shut least the putryfied ayr should enter in but otherwise the open ayr is best Further in the Regiment of health the ayr ought to be eschewed the which is mixed with vapours of Lakes and deepe Pits containing stinking Waters and also of certain Heaths as Coleworts Hemlocks and such like and of trees as Fig-trees and Walnâ—t trees Further that ayr is to be chosen wherein the wind bloweth from high or equall ground And also we ought to take good heed that the ayr exceed nâ—t in any of his first quallites that is to say in heat cold moystâ—â—re or drought which if it chance it must be tempered by craft as much as is possible These things Avicen teacheth Si tibi soritina noceat potatio vini Hora macutina rebibas eâ—â—â— mediciâ—a If overmuch Wine hath thy brain offended Drink early the next morning and its mended This text teacheth one doctrine the which is this if a man be diseased by drinking of Wine over night let him on the morning afresh drink Wine again For either drinking of wine over night causeth drunkenness thirst in the morning or else inflamation of the body If it enflame the body then it is right vnwholesome again in the morning to drink Wine afresh for that were as one should lay fire to fire but if one happen to be drunk and therewith peâ—â—reak a little then it were wholesome for him to drink wine a fresh again in the morning For the drinking of wine then again doth lightly cause one to vomit whereby the stomack is cleansed and by reason of cleansing of the stomack the hurt of drunkenness and parbreaking goeth away lightly And therefore Hypocrates councelleth us to be drunk once a moneth that of the drunkenness come vomit which thing preserveth us from all diseases of long continuance If the drinking of VVine overnight doth hurt one by reason that he is not accustomed to drinke Wine then he may drinke VVine again in the morning to accustome him and so the drinking of VVine shall lesse hurt him For as Hypocrates saith Hip. 1. aph ex multo tempore c Of a customable thing commeth lesse grief But in case that thirstinesse in the morning doth follow on drinking of wine over night to drink water in the morning is best to cool his thirst And for as much as we have spoken of hurt that commeth by drinking of wine understand that he that hath a â—éeble brain of what condition soever it be avi 2. cap de regimine aquae vmi six inconveniences engenâ—ted of drunkennesse he ought to be well ware of drunkennesse For to be oft drunk as Avicen sayth is cause of six inconveniences Of which the first is is corruption of the Livers complerion for Wine excessively taken commeth to the Liver and resolveth the heat thereof whereby the Liver looseth his naturall generation of bloud and instead of bloud it engendreth watrishnesse and causeth the Dropsie or else it â—utteâ—â— the Liver or the humors thereof whereby Lepry or madnesse is engendred The second thing is the corrupting or infecting of the braines complexion by reason that thick and continuall fumes of the wine do ascend up thereto the which dispoâ—e the bore brain to madnesse and â—renzy and the cold to the falling Evill forgetfulnesse and palsie The third thing is weaknesse of the sinewes as we set commonly that dayly drunkards the have palsie in their head and other members as well in youth as in age The fourth thing is Diseases of the Sinewes as the Crampe and Palsie For superfluous drinking of VVine oftentimes thineth to vinegar in the stomack which hurteth the Sinewes Also oftentimes for fault of digestion it turneth into undigested waâ—â—â—shnesse which doth mâ—lliâ—e the Sinewes and oftentimes it induceth or draweth grosse humors to the sinewes whereby they be stretched out or drawn together The fift thing is the Palâ—ey that the humidityes of the braine increased by Wine do ingender so that they stoppe wholly the wayes of the lively spirits which proceed from the braine to the other members The sixt thing is sudden death for while the drunkard sâ—orteâ—h or sleepeth his wind-pipes are closed or stopped either with the abundance of wine or humidities thereof engendred whereby he is so dainly strangled And although the immoderate drinking of Wine causeth the aforesaid inconveniences yet Wine moderately taken is wholesome divers wayes And Avicen rehearseth five benefits ensuing by â—â—ine moderately drunke The first is Five
benefits by wine moderately drunk that it easily conveyeth the meat that is minglad with it to all the members of the body through the hot subtilty and hid convenient property therof The second thing is it digesteth and resolveth Phlegme through the heat and subtilty of his substance and maketh it apt to avoid oâ— openeth the wayes and comforteth nature to drive it out Tho third is it avoydeth red choller by vrine and by other insensible evacuations as sweat and such like And this is to be under shood of Claret or VVhite wine the which are feeble of nature or else allayed with water for otherwise it will increase choller by turning it selfe into choller and inflamation of the Lyver The fourth thing is it causeth melancholinesse the which is grosse and moveth slowly eastly to passe through the pipes or conduits thereof from the Lyver to the Spleene and from the Spleene to the brimine or mouth of the stomacke and at last with the dregs to avoâ—d out of the body Properties of mâ—lanchely and of Wiâ—e And if decâ—neth or repâ—esseth the hurt of melancholinesse through contrariousnesse of complexion and manner of substance in the effects thereof For melancholy engendreth heavinesse faintnesse of heart and covetousnesse but Wine engendreth joy boldnesse stoutnesse of stomack and liberality The fifth thing is it resolveth all causes of wearinesse except it be mixt with some other meat For Wine reviveth the resolute spirits again abundantly and doth comfort naturall vertue and taketh away or diminisheth humidities that be left or remain in the muskles in the sinewes of the hearts or in the joynts And if the body be dryed by weariness and needeth moystning Wine moystneth quickly so it be allayed with water Furthermore besides these things Wine hath many other good properties For above all other things Wine is a swift and a sudden nourishet it comforteth the heat and naturall spirits and heateth all the body it cleareth the wit it appeaseth anger it driveth away headinesse and provoketh bodily lust And no drink digestâ—th raw humors so well as Wine because Wine maketh one manly both in stomack and body And they that drink no Wine are nothing in regard of their equals that drink Wine neither in stomack valour and courage Gignit humores melius vinum melior es Si fuerit nigrum corpus redait tibi pigrum Vinum sit clarumque vetus subtile maâ—urum Ac bene limpatum saliens midera mine sumptum The better that the Wines in goodnesse be The better humours they beget in thee If Wine look black it makes thy body dull If it be cleer old subtile ripe and full Well qualified leaping drunk discreetly Then with thy body it agrees most sweetly This Text declareth one speciall Doctrine of Wine and that is this The better that Wine is the better humours it engendreth The reason is because black Wine is more grosse and earthy then any other and therefore the Spirits thereof ingendred must needs be grosse And Galen sayth Grosse Spirits make the Body heavy or flow And further there be seven doctrines rehearsed touching the election of wine The first is Wine ought to be clear because wine VII doctâ—â—â—es to chuse wine by reason that it is subtile ingendreth subtile and clear Spirits The second is it ought to be old and not new For new Wine or Must doth sooner overcome ones brain and make one have the task then any other of the like It ingendreth the collick and other accidents that shal he declared after when we came to Impedit vrinam Here yoe should not vnderstand that wine ought to be over-ald avi 3.1 ac rey aquae câ—â—vini For such Wine as Avicen sayth is a medicine and not as a drink And such wine doth rather alter a temperate body to beat and drought then any way nourish it For when it is so very old it receiveth again his first naturall verdure and sharpenesse and is then all fiery Wherefore the Aggregator writeth Aggregator cap de vito That it is hot and dry in the third degree The third lesson is that Wine ought to be subtile For subtile wine maketh the spirits of man subtile and gross wines ingender grosse spirits The fourth doctrine is Wine should be ripe and not vert or eager or else it will deprive man of his naturall vacuations and good health as Galen saâ—th And therefore it is hurifull for them that want evacuation by vrine and all other their vpper Members Yet as Galen sayth Gal. in commenâ—o 2. ca. 3. paâ— reg acuterum Such supticall Wines is wholesome for diseases that chance in the Guts And the stipticalness of Wine may be put away with much mingling of Water The fifth doctrine is that wine should be allayed with Water for thereby the sumosity of the Wine is put away and so it doth lesse over-come the brain This is 〈◊〉 truth if the Wine be subtile but if it be grosse it â—â—er commeth the brainâ— the sooner for thereby it is made subtile and more fumish And of this Wine Avicen vnderstood when he said That Wine allayed with Water doth sooner overcome the Brain then clean Wine The sixth Doctrine is Wine should be sprinkling when one tasteth it aad this is one of the conditions of good wine before said The seventh Doctrine is considered in the Drinkers condition and not of the Wine that is one ought to drink wine temperately For Wine temperately taken sharpeneth the wit and ingendreth all the wholesome things before declared By all these things here expressed we may conclude that wine that ought to be chosen and is best in the Regiment of Health if it be meane Wine equall betweens old and new cleere somewhat red of good odour and flavour of equall savour that is neither eager sharp nor sweet which is not grosse nor too much subtill and beside that it be not too strong nor too weak and that it grow not on stony and hilly ground nor on simple plain and arable grounds but on high ground lying open towards the South in a Country not too hot nor too cold Touching the Regiment of Wine concerning the ages the Rules that Avicen giveth are to be well noted The first is to give Children to drink Wine is as it one would lay fire to fire made of dry Wood. For Children be tender and soon enflamed through the abundance of their naturall heat and their sinewes and braines be weake and feeble Wherefore Wine hurteth them many wayes but specially by quick inflamation by hurting of the Brain by lightly piercing of the sinewes and abundant sumosity Therefore when giving children wine to drink the enflaming heat of the wine is added to the flaming heat of their bodies which are of as small resistance as dry Sticks Reed or Tow is against the fire The second Rule is that one may give an old man as much Wine to drinke as he can heare without hurt that
is that Must ingendreth the Stone land especially that which is in the Rains which is ruddy and lightly tâ—angâ—ble by reason of opilation that it causeth through the grosse substance thereof And this is very certain it the Must be of very swéet Wines whose Lées be nothing biting or sharp For Must that hath sharp and biting Lées preserveth a man from the Stone because it maketh one to vrine often like as some Renish Must doth that causeth Sand or Gravell to be seen in the vrine the which doth often provoke one to make water This often making water washeth away the small Gravell that cleaveth to the mans Reyns and so be avoydeth it Potus aquae sumptus sit elenti valde nocivus Infrigidat stomachum â—ibum nititur fore crudum He that drinks water when he feeds on meat Doth divers harms unto himself beget It cooles the stomack with a crude infesting And voids the meat again without digesting Hures that â—ome by drinving of water Here are declared two hurts that come by drinking of Water The first is drinking of Water hurteth ones stomack that eateth by reason that Water cooleth and looseneth the stomack and especially it destroyeth the appetite The second hurt is dringking of Water with meat letteth digestion for it maketh the meat that is then eaten to be cawish after the mind of Avicen For as Avicen saith Much Water should not be drunk after meat because it divideth the stomack and the meat and causeth it to swim in the stomack And he saith That when Nature dath digest meat and that a sufficient quantity of water is mingled therewith then it we drink more Water after that it letteth very much the digestion that was begin And again Avicen saith â— Avicen car tract 11 cap. 4. vinâ— That drinking of water should be eschewed except it be to help the meat down when it slicketh or descendeth slowly but with meat water should never be taken or used Averroes in his Comment sheweth the reason and saith To drink water upon the meat maketh the stomack cold ere it be thorow hote and maketh the meat rawish and also it causeth the meat to swim in the stomack and will not let it stick fast whereas it should conveniently digest The operation of the stomack is to make a good mixtion of things received therein and to digest them well That done there followeth an ordinary and a naturall separation of pure and vnpure things And as agreat quantity of water being put into a Pot slaketh the seething of the meate therein so likewise it chanceth in the stomack by drinking of much water But to drink a little quantity of water without meat before it descend down into the stomack is not forbidden but allowed especially if one be very thirsty for a little quantity of cold water taken after the foresaid manner easeth the stomack and quencheth the thirst The coldnesse of the water enforceth the heat of mans body to descend to the very bottome of the stomack and so fortifieth the digestion thereof Thus saith Avicen But know withall that though water be more convenient to quench thirst then wine yet â—â—ine for a mans health is more wholesome then water And though water vniversally quench thirst better then wine because it in cold and moyst yet to make a naturall and good comoâ—xtion of meats and to convey them to the extreame parts of mans Body wine is better then water For wine through his subtile substance and operation mingleth it self better with meat then water doth and nature delighteth more in wine then in water therefore the members draw wine more sooner vnto them mingling it with the meat The miring in this manner is as a boyling or séething of things together which is greatly hope by the heat of the wine but coldnesse of the water letteth it So then it appeareth that wine in mingling with meat and dilating of the same is better then waâ—er For wine by reason that it is subtile of substance and of a vertuous heat is a marvellous piercer And so it followeth that wine dilateth or spreadeth more then water wherein is no vertuous heat nor substance of ayre nor fire Furthermore water is not so wholesome drink as wine is for water hindreth the nourishment of the body avi 2 1 ca. de reâ— aqua viâ—i by reason that it nourisheth little or nothing at all so that the more watrish that the meat is the lesse it nourisheth Therefore it is very wholesom to drink wine without meat For wine is a great and a speciall nourishment and are restorative for it nourisheth swiftly as it is aforesaid Further ye shall vnderstand that to drink water with meat is not onely hurtfull but also in many other causes which are declared by Avicen First it is vnwholesome for a man to drink fasting because it pierceth into the body by all the principal members thereof and it destroyeth the naturall heat This is of a truth if one that is truely fasting drink it But it a drunken man drink it fasting it doth not greatly hurt him for a drunkard fasting is not vtterly fasting because his stomack is not vacant but somewhat remaineth of the other days inguâ—ginâ— and the drinking of water in the morning doth both wash the stomack and represseth the vapors and fumes and disposeth it to receive a new sustenance The second hurt is to drinke water after great labour and travell and likewise ater the fleshly act between man and woman for then the pores of the body be very open whereby the water entreth into the bottome of the members and mortifieth the naturall heat which heat also after the fleshly act is weakned The third inconvenience is to drink water after baining specially if one bain himself fasting for then the candites and passages of the body he very open wherefore the water then entring into them hurteth much as is aforesaid And Avicen saith That it is to be feared lest drinking of water Avic 6 quarti suma 2 cap. ultimo fasting after baining and after carnall copulation should corrupt the complexion and breed the Dropsie Fourthly it is hurtfull to drink cold water to quench fained thirst in the night as it chanceth to surâ—eytures and drunkards for by drinking cold water the resolution and digestion of the salt humour is prohibited But in case that one be so exceeding thirsty that neither the coldnesse of breathing nor washing of his mouth with cold water can suffiâ—e then let him drink cold water out of a cup that hath a narrow mouth or supping it that the water may more slowly come vnto the brim of the stomack for so it shall best quench his thirst and lesse thereof shall be drunk and then it shall not vtterly destroy digestion Fifthly it is genâ—rall ill for whole folkes to drink much cold water for it quencheth naturall heat it griedeth the breast and marreth the appetite of the stomack and it is very
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
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
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
floweth to the stomack which biting the stomack paineth the heart and stomack so that it causeth one to sound The twelfth is loathing for if in this loathing one be let bloud when the veyns be empty they draw to them ill matter that causeth loathsomnesse And besides the foresaid accidents thâ—â—â— be yet other that hinder bloud-letting First voyding of menstruous stire or the Emrauts for one diseased with either of these should not be let bloud yet it may be done to divert the flix or matter another tray The second is rarenesse of composition for in rare bodies is much dissolution And therefore this dissolution sufficeth them without evacuation as Galen saith Gal. 9. Res. The third is rawnesse and clamminesse of humours for then beware of leting of bloud because it encreaseth rawnes of humors therefore in long sicknesse ye should not be let bloud for of rawnesse humors encrease strength séebleth and the sicknesse prolongeth And therefore Avicen saith That in long sicknesse before one is let bloud he should take a laxative although he need both Rawnesse of humors is caused two ways One is through aboundance of humors that choke natural heat which choking breedeth raw humors and then bloud-letting is wholesome Wherefore Alexander saith Letting of bloud in the beginning of dropsie is wholesome Alex 2. l. cap. hydropic when it commeth by aboundance of menstruous bloud that through some cause is prohibited to issue or by aboundance of the Enmauds For like as a little fire is quenched under a great heap of wood so likewise naturall heat is suffocated with aboundance of humours The second cause of raw humors is féeblenesse of naturall heat as in folks of feeble complexion or such as have him long sick or be very aged for then the said bloud-letting is vnwholsome because it augmenteth rawnesse for the bloud that conserveth heat is drawn out and so the body is made cold and the humors more raw Therefore the bloud must be left to digest raw humors The fourth is vndue disposition of the ayr either too hote or too cold for much heat causeth strong resolution and great cold maketh the bloud thick and vnapt to issue or avoyd Quid debes facere quando vis stsbothomari Vel quando minuis fuer is vel quands minutus Vnctio siv potus lavacrum vel fascia motus Debent non fragili tibi singula mente teneri What should we do when we to bleeding go These faw instructions following will show Before and after unction will do well Lest the incision or the veyn should swell Yet unction without wine is not so good It prevents sowning and begets new bloud Bathing is wholesome in divers times observed And linnen cloths ought well to be reserved After bloud-letting be discreet in walking And trouble not the brain with too much talking This Text declareth five things that ought to be done about Bloud-letting Five things in letting bloud some before some at the time and some after The first is annointing which otherwhile is vsed in the Bloud-letting as to annoint the place or veyn that is opened to asswage the veyn Sometime it is vsed after Bloud-letting to keep the gash that it close not vp too soon that the humors that be lest in the veyns may have some respiration and some ill fumes voyd out The second is to drink and specially wine which is good in Bloud-letting if one happen to sown add also it is very wholâ—some after Bloud-letting to revive the spirits and engender new Bloud which thing in practise all Physicians observe The third is bayning which is wholesome thrée days before and thrée days after and not the same day It is good before if one think he have grosse humors within him for bayning looseth and moveth the humors and for the same cause it is wholesome to take a sharp strupe before to move dissolve and make subtile the humors And therefore when ye will let one bloud ye must rub the arm that the humors in the veyn be made subtile and prepared to issue out more eastly It is wholesome after bloud-letting that the residue of humors and vayors that be left behind may be loosed It is not wholesome the same day for bayning maketh the skin linnow or supple which made linnow will not abide the stroke that is given in bloud-letting and that is dangerous The fourth is binding with linnen cloaths which is very wholesome to stop the bloud after often evacuation thereof and before bleeding to draw the humors in the veyns and to cause them to swell and better to appear The fift is moderate walking after bloud-letting to dissolve and make subtile the humors and afterward to loose the residue of the humors that be left behind Some vse to let bloud fasting vut some other say it were better to eat a rere rafted Egge first and thereto drinke a draught of wine about the hour of nine or ten before dinner and forthwith to let bloud because when the stomack is empty nature retaineth still the bloud more strongly lest she should lack nourishment But when they have eat a little nourishing meat as wine and egges is then nature suffereth the bloud better to issue Exhilar at tristes iratos placat amantes Ne sint amentes flebothomia sacit Bleeding removes sad motions from the heart Asswageth anger being too mallepart And those distempered fits procur'd by love Bloud-letting gently doth them all remove Three effects of bloud letting First it maketh a sad person merry Secondly it pleaseth angry folks and the reason is this because much melancholy mingled with blood causeth heavinesse and much choler causeth anger which two humors as they be mingled with blood are drawn our by blood â—etting Thirdly it keepeth Lovers from furious raving for iâ— removeth the blood from the head and avoideth is by other exteterior parts Furthermore there be five cause of blood-letting The first is that the aboundance whether it be in quality or quantity or both should be voided For as Avicen sayth Two manner of folks must be let blood One are such as be disposed to be sick that have aboundance of bloud in quantity The other are they that are sick already through the malice of humours or blood But there is a difference in these bloud-lettings For bloud-letting for the aboundance of bloud ought to be much but when it is done to avoid ill bloud it must be moderate as Galen saith And therefore they do very ill that let themselves blood till they perceive the good blood issue for peradventure all their blood shall run out ere they see any good bloud appear Therefore they should void a little at once and after the mind of Galen in this case Before they let one bloud they should give him good meats to engerder good blood to fulfill the place of the ill blood that is avoided and after within a little space to let bloud a little and a little This
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.