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
Eyes the tears come The second effect is it purgeth the brain and cleanseth away the phlegmatick humidities of the head And also is it be put into the Nosethrils it purgeth the head by reason that it provoketh one to neese And therefore it is put into their nosthrils that have the Apoplexie for the neesing purgeth the brain And likewise Mustard-séed by reason that it is hotte doth dissolve and loose such phlegmes as stop the conduits of the brain of which followeth Apoplexie And thus it appeareth that Mustard-séed is a great looser consumer and cleanser of fleginatick humidities The third effect is it withstandeth poyson Ay. loco prâ—al For Avicen saith Thar the venemous Worms cannot abide the smoke of Mustard-seed Crapulad scutitur capitis dolor at que gravedo Purpuream dicunt violam curare câ—ducos The heavy head-ach and that iâ—ksome pain Which drunken surfciting doth much constrain The sinell of Violets doth soon allay And cures the Falling-sicknesse as some say Here the Author reciteth thrée properties or effects of violets Three properties of violets First Violets delay drunkenness by reason that violets have a temperate swéet savour which greatly comforteth the Brain For a strong brain is not lightly overcome with drink but a weak is Also Violets be cold wherefore they cool the brain and so make it vnable to receive any fume The second is Violets slake the head-ach and grief that is caused of heat as Avicen Rasis Alman and Mesuus say For by reason that Violets be cold they withstand hot causes The third is that Violets help them that have the fallingâ—sicknesse Though some say thus yet this effect is not commonly ascribed vnto Violets And therefere if Violets have this property it is but by reason of their swéet smell that comforteth the brain which being strengthend is not hurt by small griefs and consequently falâ—eth not into Epilepsie which is called the little Apoplexie chancing by stopping of the sensible sinews Vrtica dat somnumque aegris vomitumquoque tollit Compescit tussim veterem colicisque medetur Pellit pulmonis frigus ventrisque tumorem Omnibus morbis subveniet arâ—iculorum The Nettle Soveraign is in his degree It causeth sleep in bodies sick that be Casting or vomiting it clears away And flegme that hurteth Nature day by day An ancient Cough it quickly doth prevent For flegme thereby is soon dispatcht and spent It cures the Chollick a most cruell pain Diseases in the Joynts it doth restrain Cold in the Lights the Bellies tumors too And other hanns the Nettle doth undo Some say beside that it doth cure the Gout Though divers Doctors thereof make some doubt Here the Author reciteth eight properties of Nettles First Nettles cause a sick body to sleep For a Neâ—tle is subtiliative and cutteth and scoureth flegme and grosseh mors that grieve nature and let sleep Secondly it doth away Vomite and custome thereof by reason that Vomite and parbreaking is caused of a clammy humor which the Nettle cutteth Thirdly the Nettle preventeth an old cough and specially with honey wherein Nettle-seed is to be tempered For the Nettle avoydeth clammy flegme out of the breast as Rasis saith And. Avicen saith avis can ca. de urtica That the Nettle when it is drunk with water that Barley is sod in doth mundifie the breast And when the leavs thereof are fod in Barley-water they draw out grosse humors that are in the breast but the seed thereof is stronger Fourthly it is wholesome for them that have the Collick For a Nettle is a Cutter a subâ—iser a resolver and a scourer of flegmatick humidity or grosse ventosity which engender the Collick The Collick is a painfull grief in a Gut called Colon as the grievous disease Iliaca is named of the Gut Ilion Fifthly the Nettle with his heat driveth cold out of the Lights Sixthly a Nettle asswageth the swelling of the belly for it resolveth wind whereof for the most part of the swelling of the belly cometh The seventh effect is the Nettle helpeth the diseases in the joynts as the Gout This is of truth when it cometh through matter that is cold flegmatick and grosse by reason that Nettles heat cut and make subtile such matter And besides these effects after Avicen The Nettle stirreth one to carnall Lust and properly the seed thereof drunk with wine openeth the close of the Matrice and in loosing draweth out flegm and raw humours by his vertue abstersive and not resolutive avi 2 can ca. de 3. urtica Yet least taking of the Nettle or the séed should hurt the throat it is good to drink after it a little Oyl Rosate A Nettle is hot in the beginning of the third degree and dry in the second Avicen Hisopus est herba purgansa pectore Flegma Adpulmonis opus cum melle coquatur hisopus Vultibus eximium fertur reparare colorem Hysop a purging herb is hold to be And flegme from forth the breast it sendeth free Being sod with honey then it comfort sends The stomack and the lungs it much befriends Purgeth the lights from flegme and addes a grace By a most clear complexion to the face Here the Author reciting the effects of Isope saith First Of Isope It purgeth the breast of flegme by reason that Isope is an herb hot and dry in the third degree it is a great wiper loo ' ser and consumer of flegmatick humidity and hath a singular respect to the parts of the breast and therefore Hysope most properly is said to purge the breast of flegme Secondly it is also good to purge the breast from flegme for the same cause and properly if it be sod with Honey for Honey is a scourer and the Hysopes scouring is augmented with the honey The same willeth Avicen saying Hysop comforteth the Brest and Lights diseased with the Cough and Thisick of old continuance and likewise doth the decoction thereof made with Hony and Figs. Thirdly avi 2 can cap de Hysopo Hysop maketh one well coloured in the face for Avicen saith That the drink thereof causeth good colour And besides these effects Hysop avoideth flegme and worms as Avicen saith And after Platearius Hysop sod in wine cleanseth the Matrice from all superfluities Appositum canc is tritum cum melle medetur Cum vinum poto poterit sedare dolorem Saepe solet vomitum ventremque juvare solutum Chervill or Cinquefoyl call it which you will Being steept with Honey doth a Canker kill Drink it with Wine the belly-ach it healeâ—h And doth asswage inflation where it swelleth Lastly when lask or vomit shall oppresse she power thereof doth heat and makes to cease This Text declareth thrée operations of Cherfill or Cher vill or Cinquesoyl First Cherfill stamped with honey Of cherfill and laid plaisterwise to a Canker healeth it Thus saith Platearius in the Chapter thereof A Canker is a melancholy impostume A canker that eateth the parts of
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.
turpisicatua When too much Red wine carelesly we drink It bindes the belly makes the voice to shrink This Teâ—â— sheweth to vs two hurts that come by overmuch drinking of Red wine The first is that over much drinking of Red wine maketh one costive The â—eason as some say is because such Red wine heateth â—â—re â—hen other of that sort and is more nutritive For in thâ—â— thaâ—â—â— is better it dryeth more and in that thâ—â— it is more neâ—â—â—â—â—tive it is more desirously receiued of nature But â—eâ— this Text may be best vnderstood by overmuch drinking of binding Red wine which is somewhat eager sharp and costive And coneâ—ning this know that if the stomack or the guts be feeble in their naturall operation that then red or black wine called Stiptick which is somewhat tart ought to be used and drunken as they vse to do that by debility of stomack are laxative and can hold nothing Thus saith Hypocrates in the Canon Palm us quidem c. And also Galen in the comment of the same But he that wil comfort the vertue of digestion the cleaneâ—â— Wine or meanest in substance and colour of a good and convenient savour and of sufficient strength and somewhat stiptick is most wholsome The second thing is hearsenesse of the throat the which hoarsenesse some red Wines do cruse and â—nduce onely thorough their drinesse and earthinesse And this hurt commeth also by drinkink red wines that grow in the parts of Brâ—baâ—â— through their stâ—pticity and earthinesse and especially this griefe chanceth when the said Wines be not well fined But yet they make not a man costive because Must that is very red is wont to cause the Flixe by reason of his earthy dregs mingled there withall the which byteth and gnaweth the guts of which gnawing commeth the Flixe and such Wine should not be drunk till it be fined For so long as it gnaweth through the earthy dregs thereof a byting time is raised to the brain which gnaweth and biteth the eyes and maketh them red Such inconveniences are ingendred by new vnflued Wines of Brabant Whether they be white or red through their earthinesse The cause why this fume is mordicative is by reason that the Wine that it commeth of is mordicative For Galen sayth Ga. in commâ—nâ—o iâ—â—i is pha qui câ—escuut c. Whatsoever is dissolved from a thing must needs be like the thing from which it is dissolved Allia nux ruta pira raphanus theriaca Haec sunt Antidotum contra mortolevâ—nenum I reade from Garlick Nuts Hearb-grace or Rew Pears Radish-roots and Treacle do ensue Such vertuous qualities that they all serve As Antidotes against poyson to preserve In this Text are comprised six Remedies against Venom The first is Garlick which is very medicinable against such inconveniencies as are wont to be sugendred of water Garlick and especially it is wholesome Sâ—â—ap 〈◊〉 segre câ—p de alleo Avi 2 can ca. de alâ—â—o c. if one hap to drink naughty corrupt water wherefore Serapion saith That if one eate Garlick first and drink corrupt water after it shall not hurt him Whereunto Avicen agreeth The same operation is also in Onyons as Avicen saith and so Oayons may be comprehended under Garlick And Avicen saith That an Onyon is subtile piercing and scowring with stipticity and openeth strongly Also it is hot in the third degree wherefore it heateth ill waters and letteth that they with their coldness hurt not the stomack and it maketh gross humours pure and causeth them lightly to issue for Vinegar being mixt with an Onyon doth greatly sortiâ—â—s his subtill piercing or entring vertue and keepeth one from thirstinesse the which eating of Onyons is wont to cause The very same is veriffed of Garlick And Avicen saith That after one hath drunken grosse and troublous waters he should eat Garlicke because it fineth them and maketh them lightly to descend and letteth that they hurt not the Stomack and Entrayl in regard that they stop not the Veines Also Garlike is good to eats before one take his Iourney and it is one of the best and most wholesomest things for them that come out of a cold ayr Avi 1 1 cap. de regendo inter or go into it as Avicen saith And by this it appeareth that Garlik is specially good for them that journey and wander over divers Countries and vse divers Drinkes according to these Verses Allia que jejunio sumpserit ore Hunc ignotarum non laedit potus aquarum Neediversorum mutatio facto locorum He that takes Garlick early in the morn Needs let no drink by him to be forborn Diversity of countries he may see And well enabled if his mind so bee Moreover Garlik drunke with Wine is good against the stinging of venomous worms and bytings of Serpents which thing Avicen sayth that he proved avi 2 can ca. de allic also it is good against the biting of madde Dogges and a platster made of Garlick Fig-leaves and Comine is good to lay to the place that is bitten with a venemous beast called Mugall Also an Onyon as Avicen sayth is wholesome to annoynt the place that is bitten with a mad dog either with the juyce thereof or a Plaister thereof made with Salt and Rew. And an Onnyon eaten expelleth the hurt of venemous things And some say that they ingender in a mans Stomack a moyst humour very wholesome against the hurt of venemous things Now here is to be noted that Garlicke Onyons and also Leeks are not wholesome for temperate bodyes nor hot and specially when they be eaten raw For then they nourish very little and ill and they ingender sharp pricking bloud yet they make grosse humors subtile and break or cut clammy humours And when they be sodden they lose the pricking and yet then their vertue inciâ—ive cutting and subtilative remaineth Therefore when they be sodden they be wholesommer then raw Leeks he hot and dry and their nourishment is naught they hurt the eyes Eating of leeks and ingender black melancholly bloud and cause terrible dreames they hurt the â—news with their pricking and they hurt the Tâ—â—th and â—ummes and chollerick and melancholly folkes should not use to eat them and specially raw Onyons be hote Fating of onyons and they have an earthy superfluous heat and a waterish moustnesse subtile and vndigestd If they he eaten raw they ingender ill humours and corruptible putrifaction in the stomack and they cause ill dreams and dreadfull and also head-ache And if they be too much used they marre the memory and trouble the understanding and make one beside himself But when they be sod with the broath of good flesh and so â—aten they cause good digestion and theâ—r hurtfullnesse is diminished and they moderate the coldness of meats wherewith they be sod but the best is not to use them Garlick is hot Eating of Garlick declining somewhat to humidity but lesse then Onyons
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
though there be many not famous The first is ashes of Choler The second is ashes of flegm if the phlegm that is burned wer very subtile and watrish then the melancholy therof engendred will be salt in talâ—ge But if the phlegm be gross that is burned then the ashes thereof or the melancholy of it engendred inclineth to sowernes or ponticity The third is ashes of bloud and this melancholp is salt a â—â—tle inclining to sweetnesse The fourth is ashes of naturall melancholy And if naturall melancholly whereof soever it be be subtile then it will be very soâ—r And when it is cast out upon the ground it boileth and laboureth of the ayre and causeth both flies and beasts to avoid the place But if the naturall melancholy be grosse the vnnaturall thereof engendred shall not be sower Sanguiâ—eorum signa Natura pingues isti sunt aâ—quejocantes Sempor rumores upâ—unt audire frequentes Hos Venus Bacchus delectant fercula risus Et facit hos hilares dulcia verba loquentes Omâ—i us his studâ—is habiles suxt ac magis apti Qualibes ex causa nee hos leuitâ—r moves ira Largus amans hilaris ridens ruberque coloâ— iâ— Cantans carnosus satis audax atque benigâ—â—us To Sanguine men Nature hath much commended First with a jocond spirit they are attended Desirous to hear tales and novelties Women nor wine they gladly not despise Their looks are chearfull and their language sweet For any study they are prone and meet No common matter kindles angers fire Contentious company they not desire They are liberall loving mirthfull and benigne Fleshy and fat capring and apt to sing No muddy countenance but smiling chear And bold enough as causes may appear Here the Authour teaching vs to know Sâ—nguine folkes sâ—â—th that a sanguine person is naturally sat But yet wee may not understand that sanguine â—â—â—ks be properly fat For that is a token of a cold complexion as saith Avicen But they be sat and fleshy withall â—orfat in Sanguine persons is taken for Fleshy Avicen saith That aboundance of all ruddy flesh and stiff signifieth a hot and a moyst complexion as a sanguine person is For the aboundance of ruddy flâ—sh witnesseth fortitude of vertue assimulative and multitude of bloud that work and war by heat and moystâ—re as witnesseth Galen saying The aboundance of flesh is engendred of the aboundance of bloud For heat perfectly digesting and the like â—ertue to flesh maketh the flesh fast and stiff Also Avicen saith Every fleshy body without aboundance of fat and greace is sanguine Whereto Galen assenteth Secondly the sanguine person is merry and jucond that is to say with merry words he moveth others to laugh or else he is glad through benignity of the sanguine humour provoking a mall to gladnesse and â—ocondity through clear and perfect spirits engendred of bloud Thirdly he gladly heareth fables and merry sports for the same cause Fourthly he is enclined to â—â—â—hery through heat and moisâ—nesse provoking to caâ—uall-copulation Fifthly he gladly drinketh good wine Sixthly he delighteth to feed on good meat by reason that the sanguine person desâ—â—eth the most like to his complexion that is good wines and good meats Seventhly he laugheth lightly for bloud provoketh to laughing The eight is the sanguine person hath a gladsomâ— and an amiable countenance through likelinesse of colâ—ur and fairnesse of complexion The ninth is he speaketh sweetly through amiablenesse of sanguine nature The tenth is he is aâ—t so â—â—â—â—n any manner of Science through livelinesse and peripicuity of wit The eleventh is be is not 〈…〉 and this commeth through moysâ—nesse abating the fâ—â—veâ— of choler provoking to anger The last two Verses rociâ—e some of the foresaid tokens and also some other First a sanguine person is free not covetous but liberall Secondly be is amorous Thirdly he hath a merry countenance Fourthly he is most part smiling of all which the benignity of the bloud is cause and provoker Fifthly he hath a ruddy colour For Avicen saith That ruddy colour of the skin signifieth aboundance of bloud And this must be vnderstood bright ruddy colour and not dark such as is wont to be in their faces that drink wines aboundantly and that vse sauces and sharp spices for such colour signifieth Lepry to come Sixtly he gladly â—â—â—geth and heareth singing by reason of his merry mind Seventhly he is fleshy through the causes beforesaid The eight is he is hardy through the heat of the bloud which is cause of boldnesse The ninth is the sanguine person is benigne and gentle through the bounty of the sanguine humor Flegma vires modicas tribuit latâ—sque brevesque Flegma facis pingâ—es sangâ—isreddit mediocres Sensus hebes tardus motus pigritia somnus Hic somnolentus piger sputamine multus Et qui sensus habet pingues facit color albus Men that be flegmatick are weak of nature Most commonly of thick and stubbed flature And fatnesse overtaketh them amain For they are sloâ—hfull and can take no pain Their fences are but dull shallow and flow Much given to sleep whence can no goodness grow They often spet yet natures kind direction Hath blest them with a competent complexion Here the Author sheweth certain properties concerning the complexion of phlegm First phlegmatick folks be weak by reason that their natural heat which is the beginner of strength and operation is but feeble Secondly phlegmatick folks be short and thick for their naturall heat is not strong enough to lengthen the body and thereforâ— it is thick and short Thirdly phlegmatick folks be fat by reason of their great humidity Therefore Avicen saith That superfluous grease signifieth cold and moistnesse for the bloud and the unctuous matter of grease piercing through the veins into the cold members through coldnes of the members do congeal together and so ingender in man much greate As Galèn saith in his second book of operation He saith also That sanguine men are midle men between the long and the short Fourthly phlegmatick folks are more inclined to idlenes and study then folks of other complexion by reason of their coldnes that maketh them sleepy Fiftly they sleep longer by reason of their great coldnesse that provoketh them to sléep Sixtly they be dull of wit and vnderstanding for as temperate heat is cause of good wit and vnderstanding so cold is cause of blunt wit and dull vnderstanding Seventhly they he slothfull and that is by cold for as heate maketh a man light and quick in moving so cold maketh a man heavy and slothfull The eight is they be lumpish and sleep long Est et humor cholera qui competit impetuosis Hoc genus est hâ—minum cupiens pracoliere cunctos Hi leviter discunt multum comedunt cito crescunt Inde magâ—animi sunt largi summa petentes Hirsutus fallax irascous prodigus audax Astutus gracilis siccus croceique coloris Choler is such an humor as aspiâ—es With most impetuous insolent desires
of blood is wholesome There be two kinds of melancholymatural and vunafural Naturall is the dregs of bloud which when it aboundeth it runneth with blood and in letting of bloud is votded therewith For of the same temperate beat blood and melancholy the dregs thereof is engendred The fourth rule is that when boyling conturbation and calefactions of humors is feared it is wholesome to let blood and those persons as soon as they feel themselves inflamed should be let blood to avoid the foresaid motions caused by the great aboundance of humors Yet otherwhiles some â—e deceived by this rule for forthwith when they feel calefaction and fear boyling of humors they let them blood And when this commeth of beat calefaction and incision the calefaction or boyling ceaseth not by Blood letting but it is rather augmented for bloud-letting moveth the humors and maketh them run thorough the body Therefore letting of Blood is not wholesome except it be for aboundance of humors which is known by much sweat especially in the morning for there be some that sweat not except they need evacuation The fift this is they that be mighty and strong should be let bloud and not they that be cold and dry For Rasis saith That those bodies are apt to be let bloud which have great apparent veins that be hâ—iry and coloured between brown and red and folks not too young nor too old for children and vnweldy aged persons should not be letbloâ—d except necessity require ie Many of the said rules be gathered out â—i Avicen Aestas Ver dextras Autumnus Hyemsque sinistras Quatuo haec membra cephe cor pes epar vacuatur Ver Cor Epar Aestas ordo sequens reliqua Spring-time and Summer if we intend to bleed Veins on the right side do require as need Autumn and Winter they the left side crave In arm or soot as they best like to have The Head Heart Foot and Liver all these four Emptying require themselves best to restore The Heart calls for the Spring Summer the Liver Order vnto the rest is a due giver Here the Author reciting certain things concerning the members that be let bloud saith That in War and Summer the veyns of the right hand arm or foot should be let bloud But in winter and Autumn the veyns of the left hand arm or foot must be diminished The cause hereof may be for that Her encreaseth Blood and Summer Choler therfore in Uer and Summer vs should diminish those veins in which bloud Choler abound which be on the right side of the body near to the member that engendreth good bloud that is the Liver and the receptacle of choler the Gall. Autumne engendreth Melancholy which is gathered together and not resolved by Winter therefore in War and Winter these two Ueyns should be let-bloud in which melancholy hath dominion which be the left side voins for the spleneis on the left side of the body which is the receptacle of Melancholy Secondly be saith the Head the Heart the Foot and the Liver according to the four Seasons of the year must be empâ—led the Heart in Uer the Liver in Summer the Head in Winter and the Foot in Autumn Dat saluatella tibi plurima dona minuta Purgat Epar splenem pectus praecordia vocem Iunaturalem tollit de corde dolorem Saluatella the opering of that Veyn In any man five benefits doth gain The Liver it doth purge from all offence And from the Splene commands annoyance thence Preserves the stomacks mouth and clears the Brest And keeps the voyce from being by harms opprest Here the Author reciteth five commodityes that come by letting of blood of the vein Saluatella It is the vein on the back of the hand between the midle singer and the King-singer it purgeth the lyder it cleanseth the Splene it mundifieth the brett is prâ—serveth the stomacks mouth from hurt it doth away the hurt of the voice The reason of all these commodityes is because the foresaid vein avoideth blood from all these places as after it shall appeat For a more ample declaration you are to understand that in letting of blood other whiles the veynes be opened and sometime the Artâ—ryes The opening of the Artery is dangerous the cause here of is the overmuch bleeding which is caused two wapes One is through fervent heat of the Artery blood for a hot thing is soon moveable and dilateth and openeth the Artery and therefore tâ— helpâ—â—h much to void the blood in letting blood the Artery The second cause is mobility of the Artery and therefore the wound or gash in it is slowly healed Yet this letting of blood is wholesome thrée mannet of ways First when there is aboundauce of subtile blood in the body Secondly when the blood is vaporous Thirdly when it is hot For subtile blood of which natural blood and spirits be engendred rest each in the artery but gross blood that nourisheth the members resteth in the veins Like wise the vaporous blood is contained in the artery and sanguine blood in the veyn Also the hottest blood the which is of the heart the hottest member engendred and digested is contained in the Artery and the other Blood in the Veyns Secondly note that the veyns are opened in many members sometime in the arm or in the hand great or small sometime in the foot sometime in the nose sometime in the fore-head sometime in the lips sometime vnder the tongue or in the roof of the mouth sometime in the corner of the Eyes toward the fore-head From the Arm-pit to the Elbow are five veyns to be opened as Rasis and Avicen sayth The first is called Cephalica which is the Head-veyn The second is Basilica which is the Liver-veyn The third is called Mediana or Cardiaca or Nigra after Avicen or Matrix after Rasis The fourth is called Assillaris The fift is called Funis brachij In the left hand is Saluatella so that in the arm in that it contayneth the more and the lesse hand are six veyns to be opened Cephalica emptieth the parts abont the neck and therefore to open that veyn it is good for the diseases of the head as the Megrim and other hot griefs caused of hot matter This veyn beginneth at the shoulder and goeth forth soward the left side of the arm Basilica emptieth the parts vnder the neck as from the Breâ—â— and Liver and therefore the letting blood of this veyn is wholesome for diseases of the Brest and Liver and right good in a Plurisle This veyn beginneth at the arm-hole and goeth along to the bowing of the arm Mediana is betwéen these two said veins and is compact of them beth for it is the branch of each And it is also Median in vacuation for it voydeth from all about vnder from and about the neck Wherefore it is the vniversall veyn to all the body in voyding but not vniuersall as some say because it beginneth at the heart but because it is
there is nothing more hurtfull to mans body then to receive meat upon meat that is but onely begun to be digested For the meat last taken shall let the digestion of that that was first eaten and the digestion of the meat first taken shall be first finished which departeth to the Liver by the veins called Meseriakes and therewith carryeth the meat last taken not yet well digested whereof raw humors and vndigested are multiplied in mans body Further in the Text are put two tokens to know when the stomack in void of the meat before eated The first is very hunger And for a knowledge heteof know assuredly that there are two manner of hungers very hunger and fained hunger Very hunger is described by Galen in this wise Galen in apho Hip Very hunger saith he is when a man needeth meat but fained hunger is an appetite to have meat though the body have no need thereof And as very hunger commeth by contraction and corrugation of the veines proceeding from the mouth of the stomacke by suggillation of the members needing meate so in like manner sayned hunger is wont to bee caused of them that constratue that they should provoke the mouth of the stomacke the members having no need of food as by cold things hard or sharp And of this sign and secand precept precedent Avicen sayth No man ought to eat but after he hath a lust Nor he should not tarry long therein when lust pricketh Avi 3. doc c. ca. de co qup c. unlesse it be a fained lust as the lust of Drunkards or such whose stomackes abhorreth meat For to endure hunger long filleth the stomack full of putrified and corrupt humours And after in the same Chapter he sayth That whosoever do love their health should never eat till they have a true lust nor till their stomack and uppermost entrails be voyded of the first food that they took For the most dangerous thing that may chance to a mans body is to receive meat upon vndigested meat The second thing that signisteth true last The knowledge of true lust or very hunger or very hunger is stender dyet precedent that is small sustenance before taken for when hunger followeth thereupon it is very trus hunger Furthermore ye shall vnderstand that to eats much and of sundry meats mingled together at one repast or refection is worst of all as of flesh and fish Chickens and Pork and afterward to prolong the time in eating For the first meat beginneth but then to digest when the other meates are served into the table and so the parts of the meat be unalike in digestion So that the first taken are digested ere the last that is eaten can come to the middest of their digesting and this causeth that some parto corrupt other some And of thie thing Avicen war neth vs saying There is nothing more dangerous then to mingle divers meats and sustenances together and afterward to prolong the time in eating for when the last meat is received the first is well near digested Avi 3 1. doc c. ca. de co c Thore fore the said meats in divers of their poets as touching digestion be not alike But yet know that prolonging of the time in eating moderately as an hours space to chaw swallow our meat is allowable and helpeth much to the conservation of health For good chawing and swallowing down is as good as half a digestion or else doth greatly hinder it but prolonging of time in eating with talking and telling of tales of the length of two or three hours is very hurtfull and therefore are engendred the diseases before rehearsed Persica poma pira lac caseus caro salsa Et caro cervina laprina caprina bovina Haec melanchollica suâ—t infirmis inimica Peares Apples Peaches Cheese and powdred meat Venison Hare Goats flesh and Beef to eat All these breed melancholly corrupt the blood Therefore not feeding on them I hold good Here are delared tenne manner of meates or foods that engender melantcholly and are unwholesome for stâ—k folks Of the which the first of eating of Peaches Gal. 2. aliement cap p. Whereof Galen saith The juyce of Peaches and their materiall substance is soon corrupted and utterly ill Wherefore they ought not as some say to be eaten atter other meates because they swimme above and soon corrupt But this ought to be minded which is a comon thing that all things that are moist slippery lightly goeth vnder should be eaten first and so should Peaches which swiftly go to the bottome of the stomack and make way for the meates that shall come after But when they be eaten last they both corrupt themselves and also the other meats And thus it appeareth that this saying ought to be understood of Peaches eaten after other meates For when they be eaten before meat they be good for the stomack and they moliffe the belly avil 2 cap. de perficis and provoke the appetite as Avicen sayth Ripe Peaches be good for the stomack and causeth one to have an appetite to meat And further he sayth They ought not to be eaten after other meat for then they corrupt but they must be eaten before Likewise Serapion in the Chapter of Peaches by authority of Dioscorides Serap Dioscor faith ripe Peaches are good for the stomack and they molifie the belly but when they be not ripe they make a man costive and when they be dry they bind sorer And a decoction of dry Peaches and so drunken doth let the flowing of humidities to the stomack and belly To stomach blood And the powder of Peaches being cast upon the place where one bleedeth stauncheth the bleeding And although Peaches have these medicinable vertues aforesaid yet because they ingender putrifted humourâ—â— they be hurtfull to sick folks specially when they be not taken culye Peaches be cold in the first degree and moyst in the second Dios li 1 de medi mat Dioscorides sayth That ripe peaches are wholesome both for the stomack and belly The second thing Eatiâ—g of Pears is Pears or eating of Peares The cause is because Peares and generally all manner of new and raw fruit do fill the Bloud with water that boyleth up in the body and so prepareth and causeth the Bloud to putriffe and by consequence is hurtfull for sicke folkes Peares as Avicen sayth Engender the Chollicke But yet Peares above all fruit make folke fatte avic 2 can cap aâ— pyris And therefore Hogges fed with Peares are made fatter then with any other fruit And because Peares engender ventosities and so cause the Chollickâ— therefore they are vsed to be eaten with such fruit that do break or avoyd ventosities or else to withstand the ill operations of these fruits drink after them a draught of old wine of good savour And the sweeter savour that Peares have and the more ripe the better they be And
good that commeth out of a niggaÌ„rds hands The sixt thing Salt meat Gal de locis affect li. 3. avi 3 do 2. ca 15. is Saltmeat dryed with salt or smoke or of what kind of beast soever it be it engendreth grosse blood and melancholy and so per consequens It is not wholesome for sick folks nor is it not wholsome for them that he whole For as Avicen saith Salt flesh nourisheth but little and it is gross and ingendreth ill blood The seventh thing is Haris-flesh which likewise engendreth melancholy blood Harts-flesh as witnesseth Rasis Alaman 3. Chapter de animalibus silus stribus domesticis The eight thing is Hare flesh Hares Gal. de locis affect l 3 which likewise engenbreth melancholy blood as Rasis sayth in the place before alledged This flesh engendreth more melancholy then any other as Galen sayth And of this Jsaac in dietit vniversalibus saith the Hares-flesh should not be eaten as meat but only used in medicines And know beside that Hares flesh and Harts flesh when they be old ought vtterly to be eschewed yet neverthelesss they may be eaten and they be best before calving time that their drinesse may be tempered with the age And yet they ought to be eschewed except they be sat for their drinesse is tempred with their fatnesse The ninth thing is Goats flesh The tenth is Oxe flesh Goats flesh Oxe-flesh for both these be melancholy fleshes For Isaac in de univers saith Goates flesh and Oxe flesh bee worst hardest and slowest of digestion and when they bee digested they ingender grosse blood and melancholly And Avicen in his second Canon of Goates flesh saith Goates flesh is not very good and perchance the humour is very ill And likewise yee shall understand of Goats flesh and Cowes flesh Goats flesh Oxe flesh avi 2. can ca de Cor. the which are worse than the foresaid fleshes Goats and Oxe flesh For of them Avicen saith Cow flesh Harts flesh wild Goats flesh and great Fowles do engender Fever Quartains And yet further be saith of Cow flesh That Cow flesh nourisheth much and engendreth grosse melancholy and melâ—choly diseases And he saith further Cow flesh engendreth Lepry And of Goats flesh he saith That it is absolurely ill And forasmuch as it is touched in the Text what Fleshes should be eschewed especially of four-footed Beasts me thinketh it were convenient to shew what flesh of soure footed Beasts are to be chosen Yet in the choise of fleshes Physitians agrce not For Galen and certain other say choise of flesh that Pork is best Some other as Avicen Rasis and Averrois say that kids flesh is best Yet notwithstanding Averrois in the first Col. blameth Avicen because he saith that Pork was best yet he said it not as though he held therewith but after the Christian opinian Some other praise Weale above all othâ—r A man may know the best flesh of four-footed Beasts and the goodnesse thereof by many manner of wayes First by great nourishing which thing be tokeneth hard digestion and by the likenesse of mans flesh and in this trise Pork is better than any other flesh First for the likenesse vnto mans flesh as witnesseth Galen 3. Alimentor where he saith That Pork is like mans flesh and may be knowne by that many have eaten mans flesh in stead of Pork and could not perceive it neither by the savor nor by the taste but that it had been Pork avi 2. can ca de san And Aviced saith Mans bloud and Hogs bloud be like in every thing So that there have been that have sold mans flesh in sâ—ead of Pork which thing was not spyed till a mans singer was sound among the flesh Averrois writeth the same Secondly Porke nourisheth greatly For Galen saith 3 Alimoncor aver 5â— col cap de corâ— That Porke above other flesh nourisheth most whereof those that be called Athlete have best experience And after in the same book he saith One can cat no meat that nourishtch more then Pork Thirdly Porke engendreth a stedfast and a strong nourishment that resisteth resolution This is Galens opinion in the places afore rehearsed where he preferreth Porke above all other flesh and in his 8. book Deiâ—genio he sayth Pork of all Flesh is most laudable so that it be wild brought up on Mountaines and next unto Pork is Kid flesh And like wise in 5. teâ—a hee sayeth Of all flesh of four footed Beasts Porke is most laudable which is temperate in heat and moysture and ingâ—ndreth better bloud then any other flesh so that it be of young Swiae that is of a year or two old whether it be will or tame Nor young Suckets are not so good for their flesh is most moist And of a more likelyhood wild Pork brought vp in the Woods is better then tame brought up at home for same Pork is more clammy then it ought to be And of Wild Hâ—gâ— Flesh or Boâ—â—e Avicen â—aâ—th Christian men and their Followers say avi 2 can de cap. The best Hog-flesh that the best Wild Flesh that is is of Wind Swine For besides that it is more light then the tame Swines Flesh so it is of more strength and much more nourishing and more sooner digesteth and in winter there can be no better flesh So then it followeth that Hogs flesh is right good and wholesome for their bodies that be young whole strong occupied in labour and not disposed to opilations and for them that desire to be fat â—â—man ca viâ—â—n tâ— carnium avi 3 〈◊〉 capiâ— dâ—â—â—gim eius quod comdoijur for such have need of much nourishment and are hard of digestion And therefore Rasis sayth Grosse flesh is convenable for them that labour much clean flesh is best for them that do contrariwise Avicen willeth the tame saying They that labour much may better away with grosse meats then other The choice of good Flesh standeth in three things in temperance of complexion in lightnesse of digestion and ingendring of good bloud that is to say the better flesh is of temperate complexion it is lightest of digestion and temperate eat in ingendring bloud between hot and cold slendernesse and grosseness And for this cause Kids flesh is better and more laudable then any other flesh after the mind of Rasis Rasis 3 aâ—â—â—â— ca de adima silvestrious 〈◊〉 â—omesâ— Avicen and Averrois For Rasis sayth Kid flesh is temperate without any ill mixtion the which though it engen dreth temperate blood yet it is not convenient for Labourers but yet for all that there is none other flesh should be preferred before it It is not so weak that a mans strength is diminished thereby nor the nourishing thereof is not so much gross that repleation should come of it or gross bloud be ingendred The bloud also that is ingendred thereof is between subtile and grosse hot and cold nor this flesh
head more as Galen sayth Also Claret Wine nourisheth lesse then Redde and more then White And in some places they cal Claret wine white and that is the cause that some say white wine deth quickly inflame mans body â—â—he black wines be not so fervent hot as the red wines be and therefore they hurt the headlesse But for as much as they descend more slowly into the bellâ— and provoke more slawly mans vâ—ine they grieve the head more slowly as Galen sayth Gal super can pâ—â— a 〈◊〉 dulâ—â—s suppings or broaths The third thing is supping or spoon meat made of good broath of flesh but specially of Chickens for such broathes are very kindly to mans nature and are lightly converted unto good blood and they ingender good bloud especially when they be made with fine flower For flower principally of Wheat is a great nourisher and causeth great nourishment as Rasis sayth And of these three foresaid things Avicen saith Rasis 3. Almen Avic 3. do 2 â—â—â—n 1. cap 15. Example of clean and good nourishing mears and humours be tho yolkes of Egs. wine and broathes made of flesh And thereupon he concludeth That these three foresaid things are comfortable and of restorative help for mans body Nutrit impinguat triticum lac casâ—us infans Testiculis porcina caro cerebella medulla Dulcina vina cibus gustu jocundier eva Sorbilia maturo sicus vnaequerocentes Bread of Red wheat milk and new made Cheese Beasts testicles Pork Marrow brain of these Sweet wines delicious meats egs that are rear Over-ripe Figs and Raisins these appear To make the body fat and nourish nature Procuring corpulence and growth of stature Here are touched twelve manner of things the which do greatly nourish and make fat mans body The first is bread made of wheat which as Avicen sayth Bread avi 2. can ca. de pan Rasis 3 alman Fatteth swiftly specially when it is made of new red Wheat Rasis sayth Wheat is neighbour to temperance although it incline a little to heat and the heaviest and soundest Wheat doth nourish best and of all grains it is most wholesome for all folks and the blood that is ingendred thereof is more temperate then of any other grain As touching the choices of Wheat ye shall vnderstand that the election is to be considered in two things First the substance of the Wheat ought to be considered and secondly the preparation thereof And of the choice touching the substance Avicen sayth That that Wheat is best Choise of Wheat that is neither hard nor soft great fat and new and not too old and between red and white Black wheat is an ill nourisher Rasis saith it is heavy Now of the Choice concerning the preparation know that all things made of Wheaten flower do descend from the stomacke slowly and they engender grosse humours and do cause opilations about the liver augmenting the Splene and engendring the Stone for when it is digested it nourisheth much Wheate sodden is heavy meat and hard to digest but when it digested it nourisheth strongly and straineth a man much But wheat made in bread well leavened and baked in an ovell â—eated with a moderate fire is marvellous wholesome All these things are gathered out of Galen Gal dealimen The second thing is milk and after the mind of some Doctors Butter Milk it is understood by the Butter-milk called Odor and commonly called Balâ—uca There is nothâ—ng nourisheth more then this Milke when â—t is new supped up and with new hote bread It may also be vnderstood by Goates Milk which nourisheth as much and whereof we have largely spoken before The third thing is greene Cheese Greeâ— châ—â—se which as Avâ—câ—n saith Is a nourisher and a fatter And although greene Cheese doth nourish and fat yet it is not wholesome in the Regiment of Health for thereof come the inconveniences before declared The fourth thing is Testicles or Stones cocks stones avi 2 can de test and especially the stones of fat Cockes which as Avicen saith Be very good and great nourishers And he saith That in a small quantity they nourish much This also may be understood of Hogs stones very fat that hath not boared Sow for as Porke of all four legged beasts touching nourishment is best in like manner the stones in regard of other beasts stones are the best And here is to be well noted that the stones of aged beasts whose seed is fermented be nothing nourishing but the stones of young beasts that be not able to do their kind whose seed of generation is not yet ripe be meetely good nourishment if they be well digested The fift thing is Porke Pork in choosing whereof and of the effect of the same hath been largely declared before whereof Galen saith Gal. de moribis curandis li. 6 Eating of braines That of all foods Porke is the greatest nourisher The sixt thing is eating of Brains and understand that braines be ill for the stomacke and they cause loath somnesse by taking away a mans appetite and braines engender grosse humours yet neverthelesse it nourisheth the body if it be well digested but in no wise it should be eaten after other meates And if it be dressed with Penyreyall or Nept to attemper the clamminess and cold thereof or with things that by their vertue have heat Rrsis 3. alman ca de de vir membrorum animalium it is wholesome as Rasis saith And briefly to speak braines are forbidden in foe Regiment of Health But yet sometime they do well in Medicines as the braine of a young Goat is good against venome and against venemous biting And a Hates braines is good against trembling And some say that the braine of Chickens and Capons is good for the memory and comforteth the wit choice of brains Yet touching the choise of braines it is to bee known that the best braines be of Foules that flie and properly about mountaines And of four-footed beasts the best is of a Ram and next of a Calf as Avicen sayth The seventh thing is Marrow which being well digested nourisheth much as Avicen sayth and it is lightly turned into blood avi 2 cau ca de cere avi ibi dim ca. de medula Yet neverthelesse it destroyeth the appetite maketh one to loath his meat and therefore Avicen teacheth us to eat it with Pepper Now touching the choise of Marrow Avicen sayth That the Marrow of Veal of a Hart of a Bull of Goates and of sheep is most wholesom And some say the marrow of young white bulls is very wholesom and good The eight thing is swéet Wines whereof we shall intreat more hereafter The ninth thing is delicious meats Marrow Delicious meats Gal in 2. Par tic aphoâ—s for such do most especially nourish as Hypocrates saith And Galen saith That all savory meat wherein one hath a delectation when he eateth it is of the
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
and therefore the eating of Beanes induceth dreadfull dreams The thirtienth is Mustard the vse whereof féebleth the sight through his fartnesse The fourtienth is to look against the Sunné and that is through the vehement splendor and brightnesse thereof whereby the sight is destroyed as appeareth by experience For the vehement sensiblenes of a thing not proportioned to mans sense as the Sun Beams corrupt mans sense The fifteenth is too much Carnall copulatien and specially after great feeding or repletion or after great voyding or emptinesse but this is already declared The sixteenth is fiâ—e the beholding whereof causeth vehement drynesse in the Eyes and so hurteth the sight and also the brightnesse thereof hurteth the Eyes And therefore we see commonly that Smiths and such as work before the fire be red-ey'd and feeble-sighted The seventeenth is great labour for that also dryeth vehemently The eighteenth is smiting vpon the Eyes which hurteth the sight for it maketh them blous-shot and troubleth the visible spirits and otherwhile engendreth Impostumes The nineteenth is too much vse of tart or sharp things as Sauces and that is through the fartnesse of Fumes of them engendred The twentieth is dust or walking in dusty places in which dust flyeth lightly into the Eyes and dusketh the sight The one and twentieth and above all other hurtfull to the Eyes and Sight is too much Watching For too much watching induceth too much drowsines in the eyes and generally all repletions hurt the Eyes and all that dryeth by Nature and all that troubleth the bloud by reason of saltness or sharpnesse All Drunkennesse hurteth the Eyes Vomiting comforteth the Sight in that it purgeth the Stomack yet hurteth it in that it driveth the matters of the Brain to the Eyes and therefore if it be needfull to cast it must be done after meat and without constratning Also Too much sleep immediately after meat and much bloud-letting and namely with ventosities hurteth the sight as Avicen saith Foeniculus Verbena Rosa Chelidonia Ruta Existis sit quae lumina reddit acuta Of Fenell Vervein Roses Celèndine Wiâ—h Rew among them water stilled fine They are most wholesome for to clear the eyen Here the Author reciteth five heaths To clarifie the eyes whosé water is very wholesome for the sight The first is Fenell Whose juyce put into the Eye sharpneth the sight after Rasis The second is Vervein wherof the water is of many Phisitians put in receipts wholesome against feeblenesse of sight The third is Rose-water which doth comfort the living spirits and sight The fourth is Celendine whose juyce is câ—â—â—ine it is called Celidonia that is giving celestiall gifts The fifth is Rue the water of these heaths is wholesome for the sight as Phisitians commonly say Sic dentes serve porrorum collige grana Né careas jure cum insquiame simul vre â—vs 3. tar 〈◊〉 â—a 4. Sisque per embotum Funum cape dente remotuâ—â—â— To cure the tooth ach take the seed of Leeks When that fell pain annoyes and swels the cheeks But seed of Hen bane mâ—st be mixt among And burn them both to make the smoke more strong Hold thy mouth ore and so receive the fume The pain it slakes and worms in teeth consume If through a Tunnell you the smoke assume Here the Author reciting certain Medicines For tooth-ach Aâ— â— can cap. de perro for the tooth-ach faith Leek seed and â—en-bane burned together is good for the Tooth-ach But they must be minisâ—ied on this wise The juyce of Henbane with the Leek-seed must be burned together and the smoke must be received through afnunell on the sidâ— that the ach is The vertue of the Hen-bane taketh away tho feeliing of the pain And the vertue of the Leek-seed-fume killeth the worms which otherwise living in the concavities of the teeth causeth intollerable pain as Avicen saith Nux olcuns frigus capitis anguillaque poâ—us Ac pomum â—â—â—dum faciunt hominem fore raucum Nuts oyl and cold which strikes into the head Eeles and raw Apples drinking late towards bed By all these hoarsenesse in the voyce is bred This text declareth six causes of Hoarsenesse The first is eating of nuts for nuts dry much and therefore they exasperate the voyce and make it like a cranes voice The secoâ—d is oyl the use whereof may engender Hearsenes for some parts therof cleave fast to the pipe of the lights causing hearsnesse Secondly it maketh Chollerick folk hoarse by reason that in them the oyl is lightly inflamed and so the inflamation causeth exasperation and hoarsenesse but the first cause seemeth better The third is cold of the head for cold of the head doth presse together the brain whereby the humours descend toward the throat and pipe of the Lights and induceth hoarsenesse through too much moystnesse of the pipe The fourth is eating of â—eles for the eating of them multiplieth clammy flegme which comming to the Lights stick there still and cause â—oarfenâ—sse The fift is overmuch drinking especially toward bed for then the vehement wetting of the pipe of the lights doth chiefly cause hoarsenesse of the voice as all Physitians say The sixt is raw Apples for by reason that they be raw they increase phlegm and if they be not ripe but sharp and sower they make the thrâ—â—t rough â—ejuna vigila caleas dape valde labora Iuspira calidum modicum bibe comprime statum Haec bene tu servâ— si vis depellere reuma Sâ— stuat ad pectus dicatur reuma catarrns Ad fauces branchus ad nares esto corisa Use fasting watchings if the Rheum possesse thee Hot meats and drinks avoyd they not redresse thee Labour thy body and thy breath restrain Inspire warm air if the Catharre do pain Beware of drinking much it doth offend These gainst all Rhâ—umes to thee I do commend To know these Rhâ—umes this is an observation If to the brest they flow in exaltation Th' are call'd Cathares But running through the nose It s called Corisa Others say the pose When by the neck it doth it self convay They tearm it Branchus as Physitians say Here the Author derlareth 7 things that cure the Rheume The first is For the Rheume abstinence from meat or tasting for thereby the matter is oâ—â—iniâ—hed because abstinence dryeth and the matter is better ryped and consumed For when nature findeth no matter of food whereon she may work she worketh on Rheumatick matter and consumeth it and the head is lesse filled ther with Wherefore Avicen saith That a man having the Catharre or the Pose should take heed that he fill not himselfe with meats The second is Watch for watching dryeth the brain and withstandeth that the vapours ascend not to the head The third is hot meats and brinks for with their heat the cold water of the Rheum is digested The fourth is to labour much For thereby the matter Rheumatick is consumed by reason that much labour dryeth vp all
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
88 Cheese engendreth grosse humors p. 96. Cheese with bread doth digest p. ead Change of dyet p. 123. Cheries with their commodities p. 103 Cheristous p. ead Cheries are of two sorts p. ead Children should drink no wine p 58.162 Children and old folkes should be let bloud but little p. 179. Claret wine p. 33 Clisters p. 195 Cockstones p. 39.33 Constrain not the Fundament p. 3 Close ayr p. 52 Combing the head in the morning p. 5. Coriza a Rheum p. 8. Collick and the inconveniences thereof p. 12.195 Condition of good fish p. 85 Coleworts p. 127. Cold of the head p. 130. Clean and a corrupt stomack p. 18 Cow flesh p. 22.25 Cow milk p. 94. Cramp and the diversity of cramps p. 11. Crevices p. 87. Crysis p. 194. Crusts must be eaten after dinner p. 71 Custom is another nature p. 122 Customes ought to be kept p. ead Customs in eating and drinking p. ead D Dayes forbidden to let blood p. 181 Darnell p. 95. Damask-prunes p. 13. Delicate meats and drink p. 34. Delicious meats p. 34 Decoction of Peaches p. 20. Decoction of rape seed p. 136 Definition whether a man should eat more at dinner then at supper p. 13. Dissenteria p. 66. Divers fauces for divers meats p. 6.67 Digestion by day is but feeble p. 8 Diseases engendred of the afternoons sleep p. 8 Dressing of brains p. 39 Dyet and the diversity of dyets p. 122. 123. 124. Dry figs p. 38. Dry. grapes p ead Dry Nuts and hurts that they engender p. 46 Drink so that once in a month thou mayst vomit p. 53 Drink a little at once p. 89 Drink little and oft at meat p. 98 Drink not between your meales p. ead Drink after a new layd Egg. p 100 Drink wine after pears p. 20. Drunkennes is cause of sixe inconveniences p. 73 Drunkards are infected with the palsey p. ead Dropsie and three spices thereof p 45 Dulce and sweet things engender choler p 42. E Eat and drink soberly p 2 Eate not till thou have a lust p 18 Eat not much of sundry meats ead Eat little Cheese p 23 Eat no great quantity of meat in Ver. p 61 Eat little in summer and much in winter p 67 1â—8 Eat no crusts p 64 Eating of fiâ—h good and bad p 85 Eat nuts after fish p 102 Eating of Eâ—les p 87 Egs roasted p 29 Egs are roasted two wayes ead Egs sod in water two wayes p 30 Egs rere roasted engender bloud p 59 Eyes and 21 things hurtfull unto them p 151 English men do first eat or ever they drink p 99 Ennula campana and the effects thereof p 144 Excessive eating and drinking p 2 Exceeding sweet wine is not to be chosen p 73 Emptinesse p 61. 195 F Fat corsie fâ—lks p 2 Fatness is a token of a cold complexion p 168 Easting in Summer p 179 Fesants p 80 Fenell-seed and the properties thereof p 114 Fenel sharpneth the sight of Serpents p 115 Fevers p 7 Figs and the choise of them p 38 Figs with nuts and almonds p. ead Figs must be â—aten fasting p ead Fistula and remedy for it p 158 Filth of the teeth p 5 Fish is lighter of digestion then flesh p 84 Fish taken in the North Sea p 8. Fish should not be eaten after travell p 87 Fish corned with salt ead Five conditions of day sleep p 11 Five things by which good wine is proved p 40 Five bounties of wine moderately daunk p 67 Five things to know good ale p. 59 Five properties of good bread p. 70 Five inconveniences that breed of drinking of new wine p. 73 Five things that ought to be done about bloud-letting p. 178 Five causes of bloud-letting p. 180. Five things that must be â—â—chewed of him that is let blood p. ead Five commodities that come by letting of blood of the vein Satuatella p 161. Fleshes that endender the Fever Quartain p. 22. Fleshes that should be sod and rosted p. 26 Fleshes of fouls is more wholesom then of four legged beasts p 79 Flegm of two kinds p. 160. Fresh water fish p 85 Fish is lighter of digestion then flesh p ead Flower of wheat p. 35. Fryed egs p 30. Four properties of Cheese p. 96. Four things that mo Iliâ—ie p. 121. Fruits should be eschewed p. 19 Fruits hurt them that have an Ague p. ead Funis Brachij p. 199 G Garäck p. 46.47 48. Gash made in blood-letting p. 199. Gall the receptacle of Choler p. 172 Good wine is proved five manner of ways p 40 41. Good wine sharpneth the wit p. ead Good medicines for the Palsie p. 144. Goats milk p 23.24 Goats flesh p. 25. Grey goose p. 80 Gross flesh is best for labourers p. 26 Grosse nourishment is best in Winter p. 64 Gross meats p. eod Green cheese p. 32 86 Grapes p. 35 Gurnard p. 64 Gowte p. 9.138 H Heart of Beasts p. 113 Heart is the engenderer of bloud p. 178 Harts flesh p. 25 Hare flesh p. eod Hard Eggs. p. 29 Head ach p. 8 164 Headâ—ach called Vertigo p. 12 Hen. p. 78 Heat is cause of augmentation p. 144 Herbs wholsom put in drink p. 64 Herbs whose water is wholsom for the sight p. 154 Herbs sod in vinegar p 67 Hearing p. 76 Holding of wind p. 11 Hogs fed with pears p. 11 Hogs flesh p 25 Hot bread p. 70 How Grapes should be eaten p. 38 How to be let blood for a Pluresie p. 178 Hony p. 39 Hill wort p. 142 Hunger p. 168 Hunger is after two sorrs p. 17 Hunger long endured ead Horse-dung p. 128 Hogs stones p. 39. Hurts of red wine p. 64 Hurts that come by drinking of water p. 74 Hurts of Salt meats p. 117 Hurts of Coleworts p. 127 Hurts of vomiting p. 140 I Iuyce of Peaches p. 19 Iuyce of new gathered fruit p. 21 Iuyce of coleworts p. 128 Iuyce of Water-cresses p. 143 Inaca p 12 Incision of the veins p. 167 Ioyfull life p. 3 K Kernels p. 106 Kernel of cherystones p. 103 Kid flesh p. 25 Know ledge of the best flesh of four footed beasts p. ead L Lampreys and dressing of them p. 88 Lavender p 132 Lask p. 63 Laxative meats p ead Leeks raw and sodden p. 7 Light supper p. 2 Lights p. 113 Lights of a tup p. 114 Let not bloud in long sicknesse p. 193 Letting of bloud is wholesome in the beginning of the Dropsie p. 194 Letting of bloud keepeth Lovers from surious raving p. 195 Letting of bloud may not be done in the ague fit p. ead Letting of blood should not bee much used p. 196 M Making of water p 2 Marow and the choise thereof p. 37. Many good things come by drinking of wine toberly p. 55 Man may live by the smel of hot bread p 70 Malard p. 80 Maâ—owes and three properties of them p. 129 Maw of beasts p. 113 Meat a little powdered p 118 Meat and why it is taken p. 13 Meat upon meat is hurtfull p. 15 16 Meats that
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
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