The whole course of chirurgerie wherein is briefly set downe the causes, signes, prognostications & curations of all sorts of tumors, wounds, vlcers, fractures, dislocations & all other diseases, vsually practiced by chirurgions, according to the opinion of all our auncient doctours in chirurgerie. Compiled by Peter Lowe Scotchman, Arellian, Doctor in the Facultie of Chirurgerie in Paris, and chirurgian ordinarie to the most victorious and christian King of Fraunce and Nauarre. Whereunto is annexed the presages of diuine Hippocrates.

THE SECOND TREATISE of vnnaturall thinges, the consideration whereof is most needefull for the preseruation of health, and containeth sixe Chapters. (Book 2)

• Of the aire.Chapter. 1
• Of meate and drinke.Chapter. 2
• Of mouing and exerciseChapter. 3
• Of sleeping and waking.Chapter. 4
• Of repletion and euacuation.Chapter. 5
• Of perturbations and passions of the minde.Chapter. 6

CO.

Hauing spoken sufficiently of naturall things which are proper for the constitution of mans bo∣dy, now in like manner it is ne∣cessary to follow out those things which are called vnnaturall thinges, and conserue the bodie, if they be rightly vsed, and if o∣therwise, they destroy the nature and health of mans bodie, as saith Auicen Prince of the Arabians, and therefore are called vnnaturall things, of the which I would gladly know the number.

LO.

They are sixe, to witte, the aire, that goeth about vs, the meate and drinke we vse, the motion and rest of our bodies, the sleeping and waking, the repletion, and euacuation, and the perturba∣tions of the minde.

The first Chapter, of the aire.

CO.

Seeing the aire is so needefull vnto vs, that no health may bee maintained, nor no defection cured without the same: as we see by the continuall inspiration that al liuing creatures draweth for their refreshing, as also

for the regendring of the spirite animall, in like manner, the ayre may alter our bodies in three manners, to witte, by the qualitie, by the substance, & by the sodaine change∣ment, as ye shall reade at more length in the poore mans guide: and is no lesse profitable and necessarie to our life then respiration, and without respiring we cannot liue one moment, as saith Galen. Therefore I would knowe of you what ayre is.

LO.

It is the matter of our respiration.* 1.1

CO.

Howe many sortes of ayre is there.

LO.

Two, to wit, that which is good and that which is euill.

CO.

What call you good ayre?

LO.

That which is pure, cleane, thinne, ex∣empt from euill inspirations, deepe valleis, cloudes, rotten smelles, farre from stanckes, mosses, cauernes, carrions and all corruption, vpon knowes, such ayre is best against all sicknesses, as well for the preseruation of the health, as cu∣ring of sicknesses, as saith Cardanus.* 1.2

CO.

What is euill ayre?

LO.

It is that which is contrarious to the other, thicke, rotten, neare hilles, mosses, stankes, dubbes, the sea, and townes that be lowe and close, infected with euill sa∣uours, or scituated betwixt two hilles or places, where pas∣seth the filth of townes, also that which is nebulous and commeth from stincking breathes, also by the celestiall influence as saith Hippocrates: in like manner that which is exposed to the south wind, and the ayre which is inclo∣sed in close houses for certaine time, which becommeth mouldie and putrified, because euery thing that is hot and humide and wanteth euentilation, becommeth putrified, great townes neare the sea, as often we see in the ende of Sommer and Autumne, great maladies and dangerous, sometimes the plague, as writeth Cardanus,* 1.3 for it entreth into our bodies by the mouth and nose, when we respire, of the which, often are ingendred maladies very difficill.

CO.

Whereof proceedeth the varietie of the qualities of the ayre?

LO.

Of three thinges, like as of Regions or Countries, of windes, and of the scituation of the place where we are.

CO

Howe proceedeth the varietie of the

ayre by Countries.

LO.

There are some which are euill tempered, and others well tempered, according to the Climate, where they are scituated, like as vnder the pole Articke and Antarticke the farre distant sunne beames, which maketh the temperature extreame colde, for the which it is inhabitable, yet there are some habitables, like as Scythia and other such Countries, vnder the equinocti∣all Lyne, the intemperature is so extreame hotte, because of the right reflexion of the Sunne, especially betweene the circle Articke & Cancer, like as in the Antarticke and Capricorne, the aire is more temperate, chiefly in the mid∣dest, according to the approaching of the Sunne, as wee see in the foure seasons of the yeere. Cardanus sayth, that those Countries which are mountainous,* 1.4 are most tempe∣rate, and that a man may liue an hundreth yeeres, in such places. Plinie sayth, that men, beastes and trees are farre stronger, and more barbarous in hillie partes, then in o∣ther partes, and that for their great libertie. Those which dwell in lowe partes and valleyes, are more effe∣minate, as sayth Titus Liuius.

CO.

Seeing the ayre is so necessary for the curation of malladies, is there no way to alter and accommodate it by arte to the sicknesse?

LO.

* 1.5Yes verily, and for this cause Hippocrates counselleth in malladies cronickes, to chaunge the ayre and countrie, and in maladies commitialles, to chaunge the ayre, countrie and nouriture.* 1.6 Galen counselleth those who haue vlcers in the lightes to dwell at Rome, because there the ayre is very drye: in common sickenesses wee helpe the ayre somewhat by Arte, like as in feuers, which are hotte and drie, wee chuse a house which is colde and humide: diuers windowes for the euentilation thereof, or windes made by Arte, also by casting colde water through the house, by spreading and strawing of flowers and braunches of trees which are colde and humide, like as violettes, roses, wilde vine berrie trees and such like: also beware to haue many people in the chamber, as

counselleth Cardanus.* 1.7 But when the sicknesses are cold and humide, as feuers putrified, catarres, hydropises, tu∣mors pituitous, wee chuse houses which are hotte and drie. Also to spread and strawe flowers, hearbes, braun∣ches of trees, which are hotte and drie, as cammomile, sage, lauander, marierome, spinnage and such like. Vn∣der the signification of the ayre in this place, wee vnder∣stand all manner of windes, little and great, the which is most necessarie to be considered, because they doe not onely alter and chaunge the body, but also the spirite. It goeth by the nose to the braine, by the mouth to the heart, by the pores of the skinne, and mouing of the arters tho∣rough all the bodie, it furnisheth the aliment to our spi∣rites, for this cause the diuine Hippocrates noteth, that the good and euill disposition of our spirites and humours de∣pendeth of the constitution of the ayre and windes. For wee see where there is great trouble & varietie of windes, the people are arrogant, difficill to be gouerned, and very cruell.

CO.

Seeing that of the winde these accidentes fall, let me knowe what is Winde.

LO.

Hippocrates saith it is no other thing, but an vnstable motion of the ayre, the which beeing stirred by some motion, it pur∣geth,

CO.

What nature is it of?

LO.

It is hotte and drie, like as it is made of an exhalation hotte and drie.

CO.

Howe many diuers sortes of windes are there?

LO.

There are foure principall, to wit, Eurus from the East, hot and drie: Zephyrus from the West, colde and humide: Auster frō the South, hot & humide, putrifactiue, it passeth by the sea Mediterrane: Boreas frō the North, cold & drie, resisting against putrifaction. Arist. attributeth two colla∣terall to each of these foure,* 1.8 & so in all maketh 12. some make two and thirtie, like as the Marriners, but the exact contemplation of these matters, is not much requisite in a Chirurgian Bodin saith in his common wealths, that the winds make great varietie in vs, for in countries where the wind is violent great, the people are turbulent in spirite,

and there where the woundes are not so violent, the peo∣ple are of a more quiet spirit.

CO.

What meane you by sci∣tuation or place.

LO.

I meane as to be scituated towards the sea, stanks, dubbs, mosses and such as you haue heard, also those who haue no other aspect, but eyther to the South which is humide and putrifactiue, or to the West, which is cold and humide. Also to be dwelling in ground which is fat, the aire is hot and humide, and in ground that is full of Sand, hot, and drie, and in Marsh grounde and Fennes, cold, and humide, or in Stonie grounde, which is colde and drie. Titus Liuius sayth that the places change the nature of our bodies, as those which dwell in Moun∣taines differ from those which dwell in lowe places, also sayth he those places and Countries which are fertill, the men are ordinarily Cowards, giuen to lust, the Countries and places barren, the people are more hardie and ingeni∣ous, quicke spirited. Arist sayth those that dwell in cold Regions, are proude, cruell, and barbarous in their man∣ners, verie strong, in hot countries they are wise and more fearefull, those which dwell in low Marsh Countries, are dull, sleepie, the which proceedeth of the disposition of the aire.

The second Chapter, of meate and drinke.

CO.

Seeing the aliment is no lesse to be cōsidered for the pre∣seruatiō of the health, than the aire, it is necessarie to know what is aliment with the diuers sorts thereof.

LO.

Aliment is that, which augmenteth and nourisheth our bodi••••.

CO.

How many kinds of alimentes are there.

LO.

There are di∣uers sorts, like as flesh, fishes, hearbes, fruites, corne, drinke, naturall & artificiall, condimentes simple and compound.

CO.

Are they all vsed after one intention.

LO.

No, they are of diuers natures and must bee vsed in diuers manners,

according to the temperature of the bodie, as writeth Car∣danus.* 1.9

CO.

What sort of norriture ought we to vse most com∣monly.

LO.

That which nourisheth well, ingendreth good iuice, of the which Galen his wryting in his bookes of the facultie of Aliments, and in the booke of Conserua∣tion of health, as also Hipocrates in diuers places..

CO.

In the vsing of Alimentes, how many things are there to bee ob∣serued.

LO.

Nine, to wit, the goodnes, the quantitie, the qualitie, the vse and custome, the appetite, the order, the hower, the age and time of the yeare.

CO.

First then we must consider, that he who woulde haue his bodie entertayned in good health, must vse meates of good nourriture, then tell me what is Aliment, which ingendreth good iuice.

LO.

It is that which is light of disgestion, that nourisheth well, ma∣keth litle excrements and ingendreth good blood as saith Cardanus, such as Capons, Partridges, Larks, Veale,* 1.10 Mut∣ton, Kidds, yolkes of egges, some kinde of fishes, but few as saith Cardan. good wine, bread of Wheate that is ney∣ther too new nor too stale, as sayth Auicen.* 1.11 Also good Ale, that is old, cleare, well sodden, taken moderatly, for otherwise the fume and vapours of it,* 1.12 are more dangerous then that which commeth of wine.

CO.

Haue the aunci∣ent mediciners spoken any thing of this of drinke.

LO.

Ga∣len nor Hipocrates haue made no mention of it, the Arabs haue esteemed much of it and inuented dyuers wayes to make it yet farre differring from the maner we vse in ma∣king thereof. Auicen and Auerois who haue written at large of it, say that it hath the vertue to quench the thirst, prouoketh sleepe, and tempereth the body.

CO.

Which are the Elements which ingender euill humors.

LO.

All that are of euill disgestion, like as Bacon, yet neuerthelesse, Galen greatlye commendeth, for the similitude it hath with hu∣mane flesh, yet it is founde by experience that the greate vse hereof, causeth Leprosie, because Swine amongst all

other beastes are most subiect to that sicknesse, for this cause sayth Tertullian and Baptist Mantuan that Moy∣ses did forbid it to the Iewes, because they were alreadye subiect to that sicknesse, as writeth Arist. In like manner salt Beefe, Hartes flesh, Haires, Rammes, Goates, Geese, and all sorts of water Fowles, Cheese, Fruites, all sorts of legumes, all sorts of bread, excepting bread of wheate, ar wrireth Galen.* 1.13 As for the proprietie of euery sort of ali∣ment ye shall heare at length in our treatise, entituled the poore mās guide.

CO.

What meanest thou by the quantity of meate.

LO.

That we neuer eate more then contenteth nature,* 1.14 and not according to appetite, as sayth Hipocra∣tes let neuer a man, who would liue in health, fill himselfe too full of meate, nor be slow to exercise and trauell, and in so doing he shall sieldome be sicke, so some old writers sayth that we should eate to liue, but not liue to eate, as many doe nowe a dayes, like as the halfe of the people doth burst with morning drinkes, desiune, dinner, after∣noones drinke, supper, and collation: so that they giue no leisure to nature, to disgest that meate, the which wrack∣eth their bodyes, and offendeth God by such Gluttonye: The other halfe of the people is halfe hungred, who work∣eth and trauaileth sore, yet we see they liue longer, and is lesse subiect to sicknesse.

CO.

Is there alwayes iust mea∣sure to be obserued in meate.

LO.

No but in whole folkes, we vse according to their temperature, in sicke folkes in like manner, according to the diuersitie of the sicknesse, Galen counselleth in long sicknesses,* 1.15 the sicke shall vse the dyet more large, and in short sicknesses, the diet shall be meaner, when the sicknesse is in chiefe force, they must vse a verye spare dyet,* 1.16 yet as sayth Hypocrates it chaunceth oft times greater accidents of ouer strayght a dyet,* 1.17 nor of a more large dyet. Cardan is of the opinion to eate little at once, for the Concoction is

made the better, so there remaineth little Superfluities and excrementes, Plutarch, Plinie, and Macrebius, are of opinion that one sort of meate simple is best; & of most easie disgestion.

CO.

What doest thou ob∣serue touching the qualitie of meate.

LO.

In whole folkes according to their temperature, in sicke folkes according to the diuersitie of the sicknesse, in Children ••liments that are hot and humide, in hot sicknesses cold meates, in cold sicknesses hot meates and so foorth in others.

CO.

What doest thou obserue touching custome or vse.

LO.

The custome should bee obserued, for as sayth our auncients it is a second nature, we see that which is accustomed although it be not ouer good, yet it is better. Therefore if we chaunge, it must be done, by little and little,* 1.18 as sayth Hipocrates I haue often seene men become sicke in other Countries, chiefly for the changing of the alimentes,* 1.19 in like manner Hipocra∣tes sayth what we haue appetite vnto, we should eate it, although it be worse, than thar we haue no appetite to: for it is better sayth he, because the stomack doth disgest it more quickly & better, than that which we take vnwil∣lingly.

CO.

Thou knowest that good order is to be ob∣serued in all thinges, but chieflye in meate and drinke, for the greate effectes that insueth thereof. therefore tell mee what order shoulde bee vsed in eating and drinking.

LO.

Cardan counselleth to eate that first, which is easiest to be digested, otherwise we force our stomack,* 1.20 yet the humides firste, Hyppocrates counselleth to vse lighte thinges in the morning, to open the Bellye, and such thinges at Night, as nourisheth the Body, also it best to eate before drink, for the disgestion is wrought, the better.

CO.

Is there any time obserued when a man should eate and drinke?

LO.

I•• is alwayes best after some

exercise, but to eate moderatly, chiefely when we are hun∣grie, the exercise helpeth digestion, and augmenteth the naturall heate, in sicke folkes the time is obserued, accor∣ding to his custome and force of the sicknesse, yet in the beginning of the accesse, it is not best to eate or drinke, except in great necessitie for lacke of strength: soone af∣ter meate goe not to write nor reade, nor vse no profound meditation, for that deturneth naturall heat which should be occupied to digestion.

CO.

What obserue you touching age.

LO.

I obserue in children aliments humides are best, for in vsing of drie meates, you drie vp the bodie and hin∣der the growing: to young men, who are exceeding hot and drie, vse alimentes of contrary qualities, like as to olde men, which are colde and drie, wee shoulde vse meates, which heateth & humecteth the parts solide, in like maner the young should eate oftner and more, because they haue aboundance of naturall heate, olde on the contrary, for lacke of natural heat. Hippocrates saith in his Aphorismes olde men fast easily, next, those which are in manly age, next, adolescencie and young men, but least of all, chil∣dren.

CO.

What distinction make you touching the time of the yeere?

LO.

In winter which is colde and humide, we must vse meate hotte and drie, like as roste, and in greater quantitie: drinke little & good. In the spring time, which is hotte and humide, eate lesse and drinke more, but wea∣ker: vse meates of good sucke. The Sommer which is hot and drie, we vse meates colde & humide diminish the ea∣ting and augment the drinke more then in the spring. The Autume, which is cold and drie, we beginne to cat a little more, and drinke lesse then in Sommer or Spring time: & so wee followe the mutation of the time, by meates and drinkes which are of contrarie qualities.

CO.

What is drinke?

LO.

It is a liquor appeasing the thirst & mixting the meat in the stomacke.

CO.

What is thirst?

LO.

It

is an appetite of a thing colde and humide, for the drinke doth humect and refresh either actualment presently or potentially to come. Pline sayth hot drinke is contrary to nature, we must not drinke so soone as we sit downe to the table, for it moues and augmenteth the Cat••ars, also there is nothing more euill for Cat••ars nor to drinke when we goe to sleepe. Here we must obserue in drinking, that we drinke neuer so much, that it it swim in the stomacke, as those doe, who drinke for pleasure, of whome Crinitus maketh mention saying that the first draught quencheth the thyrst, the second maketh a man ioyous, the thirde maketh him drunken, the fourth putteth him cleane out of his senses, Macrobius make mention that eating do make a man quiet and drink causes him clatter, drinke moderat∣ly taken hath three offices, the first it helpeth the digesti∣no, the second is to mingle the meates, third is to bring it to the Liuer, veines, and arters, and there is two sorts of it, the one norisheth, like as wine, beere and ale, the other doth not nourish, as water

The thirde Chapter, of mouing and exercise.

CO.

What meane yau in this place, by mouing.

LO.

All kinde of voluntarie exercise, as labouring, running, ry∣ding, playing, wresling, leaping, dauncing, fencing.

CO.

Doe these exercises bring any commoditie to our bodies.

LO.

In right vsing of them there commeth great commoditie, and in ill vsing great and perilous accidentes. Hipocrates sayth, who desireth health, let him not bee dull to labour, for a man may not be healthfull if he trauell not to dissipate the excrements of the third digestion,* 1.21 that is much recom∣mēded by Galen, but he blames all exercise that moues the bodie vnequally.

CO.

What particular commoditie baue wee of exercise.

LO.

It helpeth the naturall heate, it quick∣neth

the spirite, it openeth the pores of our bodies, wher∣by the excrements are consumed and wasted, it comfor∣teth all our members, it confirmeth the inspiration and o∣ther actiōs of our bodies.

CO.

What time is most mete for ex∣ercise.

LO.

It is best before meate or long time after meate for the stomacke, being full of meate it hindereth the digestion, Fuchius reporteth that the Schollers of Al∣maine,* 1.22 play immediatly after meate which causeth thē to full of humors, crudities, scabbs and vlcers, Hypocrates sayth that labour,* 1.23 meate, drinke, sleeping, playing, and women ought to be moderatly vsed, like as all other exer∣cises, the exercise should be afore, or long after meate, as ye haue heard, when the digestiō is perfect in the stomack and veines, if otherwise it be vsed, there gathereth abun∣dance of crudities and choll••rick humors, the exercise du∣ly done purgeth the body of many excrements, the exer∣cise ought to be done in this manner, after yee rise in the morning, ye shall walke a little, to the end, that the ex∣crements of the first digestion may fall into the intestinies, and those of the second into the bladder, that done, spit out all in the mouth, throate, & stomack, wash the hāds, face, and rubbe it with a rough cloth, to cause it to exhall and dissipe the vapours.

CO.

What saist thou touching rest.

LO.

Like as exercise duly vsed hath great force for the cō∣seruation of health, so on the contrary much rest, not only dulleth the principall instrumēts of our bodies, but also the minde, it maketh many crudities, and thereupon great a∣bundance of euill humors,* 1.24 Galen reckoneth idlenes to be cause of many cold maladies, as also the Mother of many mischiefes, the which were too lōg to recite in this place.

The fourth Chapter, of sleeping & waking.

CO.

* 1.25What is sleepe.

LO.

Galen sayth it is a rest & quiet∣nes of the bodie, and chiefly of the spirits and facultie a∣nimall.

CO.

What is the cause of sleeping.* 1.26

LO.

The chiefe cause is in the braines, when the vapours ascendeth ther∣vnto, and by the coldnes of the braines, those vapours are changed into humors, the which closeth the conducts of the nerues.

CO.

What things doth prouoke sleepe.

LO.

All such thinges as maketh abundance of vapors, like as wine, ale full of barme, milke,* 1.27 and all thinges that are moist and cold, and commonly after meate, vapors ascendeth to the head, and so prouoke sleepe.

CO.

Doe all men sleepe like quantitie.

LO.

That is according to the temperature of the person, for some sleepe longer, some shorter.

CO.

What space is ordinarily required for men to sleepe.

LO.

Seauen howers, eight howers, some Nine as Galen saith. Plinie sayth that in sleeping we spend the halfe of our time,* 1.28 it dul∣leth the head, it hindreth to digest the crudities, it gathe∣reth abundance of excrementes it hebeteth and maketh grosse the spirits of old folks and children, it rety•••••• the ex∣cremēts, in sleeping couer well they head & feete, for cold of the extremities is verye contrary to those that hath the brains cold & humide,* 1.29 Plinie in the 7. of his natural history said that Epimenides did sleepe in a caue the space of Fifty 7. yeare being wearied & by the heate of the sunne, yet when he wakened he thought to haue slept but on day.

CO.

What time is most meete to sleepe.

LO.

Hyppocrates, Aetius, and others are of the opinion to walke on the day & sleepe in the night, for that is the institutiō of nature, al∣so the sleepe should begin two howers after supper, such time is most meete for the digestion of our meates, for by slepe the natural heate is in the cēter of the body. Sleeping on the day filleth the braines full of humidity, also it hinde∣reth the concoction of the which cōmeth ganting, ri••ting, winds, heauynesse of the members, chiefly of the head, & diuers sicknesses, as catarrhes,* 1.30 Cardan coūselleth to slepe in the day, but meaneth of such folke that doth not rest in the night

CO.

Whē men goe to sleepe, Which side shold they lie on.

LO.

First on the right side, because the meate goe more easily to the bottōe of the stomack, therafter on the other side.

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no wayes on the face, for that causeth defluxions in the eyes, as saith Iesus: nor on the backe, for that maketh heate in the raines,* 1.31 apoplexie, the maire, the grauell, and diuers other accidents: in no wise, the handes vnder the head, as some doe, for that causeth defluxion of humors on the lightes: sleepe not soone after meate.

CO

What is to be obserued in sleeping, of sicke folkes?

LO.

Hip∣pocrates saith,* 1.32 those sickenesses wherein the sleeping is painefull, esteeme them to be dangerous & mortal, if not painefull,* 1.33 it is a good token.

CO

Is it needefull to obserue dreames in sleeping?

LO.

Cardan saith, dreames are not to be neglected, because sometime, by that we know the af∣fections of the humors, which demaineth: as for example, the sanguine dreames are merrie, the cholericke dreames are fierie, the melancholicke sadde, the phlegmaticke colde, for they thinke they see raine and snowe in their sleepe.

CO.

What meanest thou by waking?

LO

Wa∣king should be moderatly vsed, for much watching cor∣rupteth the braines and the good temperature, it debillita∣teth the senses, altereth the spirites, moueth crudities, alte∣rations,* 1.34 heauinesse of the head, resolution of all the bodie, dissipateth the naturall heate. Hippocrates saith, that slee∣ping and waking if they be excessiue, they are euill & pe∣rillous, so mediocritie is best in all things. The cause of waking is drinesse & heat of the braines, it drieth the habi∣tude of the body, & so much touching sleeping & waking.

The fift Chapter, of repletion & euacuation.

CO.

Thou shalt vnderstand, that repletion, plenitude & aboundance is all one matter, therefore I would knowe howe many kindes of repletion there is.

LO.

There are two, to wit, in quantitie and qualitie.

CO.

What meane you by repletion in qualitie.

LO.

I meane, when the qualitie of the meate excee••eth without the humors.

CO,

What meane you by quantitie?

LO.

I meane, when meat drinke

and humors are in so great quantitie, that nature cannot o∣uercome, and it is called excesse or satietie, of the which come infinite maladies.

CO.

Howe many kindes are there hereof.

LO.

Two, to wit, the one of meate, called Satietas of the Latins, & the other of the humors.

CO.

Is satietie of meate otherwise deuided.

LO.

It is yet deuided in two, to wit, the one is called satietas ad vasa, that is, when the stomacke and veines are so full, that it maketh them ouer large, as happeneth to them, who are alwayes eating and drinking in such quantitie, that they are constrained to vo∣mit it vp againe, these people are more worthie to be cal∣led beasts, then men, for that not onely offendeth God, but wracketh their owne bodies. The other sort of plenitude is called satietas ad vires, which is, when there is so great aboundance, that the vertue, force nor faculties of our bo∣dies can not gouerne nor digest.

CO.

Tell mee what the qualitie of repletion of humors is.

LO.

It is when all the humors or one alone exceedeth & demaineth such as are good and loweable.

CO.

How callest thou it, when all, and when one onely demaineth?

LO.

When all, it is called ple∣thore by the Greekes, and plenitudo by the Latins; & when onely one or all domene as the vitious domains, it is called cacochynne or iuice vitious, either of the choller, phlegme or melancholie

CO.

What is euacuation or inanition?

LO.

It is an outdrawing and taking away of the humors, which domains and molesteth our bodies, which are euacuated either vniuersally or particularly.

CO.

Which are the vni∣uersall euacuations?

LO.

Those which are done by purga∣tion, vrining, bleeding, vomiting, scarrification, exercise, friction, bathing, medicaments, digerents, hemerhoides, menstruous purgations, also by the acte venerian, in like manner by abstinence of meate, but that is done by acci∣dent.

CO.

Tell me after what manner the euacuation vni∣uersall is done.

LO.

By purgations, and by medicamentes catartickes accommodated to euery kinde of humor by thinges diureticks, by vomitors, by thinges which prouo∣keth

spitting and diuers others, which I leaue to the lear∣ned mediciner. Phlebotomie, how it is done, when, and after what fashion, ye shal heare at length in the sixt Trea∣tise, like as of frictions, The bodie is euacuated by the immoderate act of Ʋenus, like as diuers other mischiefes ensueth thereupon▪* 1.35 and first of all, it is hurtfull to the eies, and all the organs sensitiues, to the nerues, the thorax, the neirs, and partes neare to the neirs, and diuers other partes of our bodies,* 1.36 and maketh men forgetfull, prouoketh the goute, & dolors nephreticks, & diuers diseases of the blad¦der, bringeth soone old age, consequently death, it doth hurt, immoderatly vsed not onely to man, but to all ani∣mals, Pliny telleth of two that died sodainely in the acte venerian, women are alwaies better disposed, as saith Hip∣pocrates▪ Notwithstanding the Bishoppe of Illerden in Spayne, in his booke intituled Consilium fraternitatis, re∣porteth that in his time a woman complayned to the King of Arragone, that her husband did knowe her 30. times a day, and her husband confessing the same to the King, was commaunded vpon paine of death not to haue companie with her aboue sixe times a day, least the woman shoulde thereby be in danger of her life▪ wherein saith hee, wee are not so much to maruaile at the abilitie of the husband, as at the complaint of his wife seeing the verse saith▪ Et lassa∣ta viris nondum satiata recessit. And also in the xxx. Chapter of Solomons prouerbs: Three thinges are insatiable, and the fourth is neuer satisfied. But because such as delight in this pastime will formalize, as also because the vsage here∣of is sometime profitable to the Chirurgian, I will not al∣together condemne it, but like as I haue set downe the in∣commodities▪ so shall you heare the commodities hereof according as some learned men haue written.* 1.37 Paulus Ae∣gineta saith, the vsage of Ʋenus moderatly vsed, maketh the bodie more agill & quicke, it softneth the instruments being hard, it openeth the cōduits, it purgeth the phlegme, and is profitable for all passions phlegmaticks, for heauines

of the head, it driueth away anger, sadnesse & melancho∣licke passions, imaginations nocturnals, it procureth appe∣tite, Aetius saith, it is a worke of nature,* 1.38 and so being mo∣deratly vsed, it is good, if the parties be hot and humide, it euacuateth the sperme, for otherwise it shoulde become in some qualitie venimous: so it deliuereth man of great euilles, of the which Galen speaketh. Hippocrates saith,* 1.39 that the first act of Ʋenus ceaseth many great sickenesses: so these are the commodities of Ʋenus moderatly vsed. Abstinence also euacuateth the bodie, both in sicke folke and whole, but by accident as ye haue heard, the which is done two waies, the first, when ye neither eat nor drinke at all, and that is called abstinence: secondly when we take meat, but not so much as is needefull, for conseruation of the vertue, and that is properly called diet.

CO.

Which are the particular euacuations?

LO.

When the braines are dis∣charged by the rouse of the mouth, and euidently by the nose, by the eyes and eares obscurely, the lightes by the trachearter, the stomacke by vomiting, the intestins by the fundament, the lyuer, the melt, the kidneis and the bladder by the vrine, the priuie partes of women by purgations naturall▪ of the which, some are done by the gift of nature, some artificially if neede be, as in others: of the which ye shall heare at more lēgth in my book of womens diseases.

The sixt Chapter, of perturbations and passions of the minde.

CO.

Arist. Deuideth the minde into two partes, to witte, the part of reason & the other without reason, and it is subiect to diuers passions, therefore tell me what thou callest passion of the minde.

LO.

It is a suffering of the minde by the iust course, the which maketh maketh maruailous mutations in the body, and therefore most necessary to be marked, be∣cause of the great chaunces, which ensue thereupon,* 1.40 as we may perceiue by the authorities of Arist. who saith

the motion and perturbations of the minde, bringeth great motions and mutations to the naturall heate. In like ma∣ner Hipocrates and Galen shew that many die by the mo∣tions and perturbations of the minde:* 1.41 for the perturbati∣ons of the minde either d••lateth or comprimeth the hart, for the which the vitall spirites are either cast foorth by the dilatation of the heart, or else contained by the great com∣pression hereof, among the which ioy, hope, loue bring∣eth the spirites outwardly, sadnes and feare, bringeth in∣wardly to the center in diuers maners as ye shal heare.

CO.

How many such passions are there.

LO.

There are manye, but here I will reckon those which are most common, like as mirth, sadnes, feare, anger, shamefastnes, enuie, hatred, hope,* 1.42 loue.

CO.

What is mirth.

LO.

It is an affection of the mind conceiued of a thing good, and pleasant, by the which the blood and spirits are sweetely spread, for the present goodnes, by the dilatation of the heart, if it be great, and last any space, there often commeth death, be∣cause the heart is destitute altogether of blood. Arist re∣porteth of a woman named Policri••a, that shee dyed for ioy, also•• Phillippides a writer of comedies being conten∣ding with an other, and ouercomming his neighbour, be∣yond his expectation,* 1.43 dyed for ioy, Valerius Maximus wr••teth of two women, one Chilo•• a Lacidemonian, and Diagore, a Rhodian. that they dyed for ioy, for the returne of their sonnes, as also, because they had ouercome their enemies in the warrs▪ Gellius telleth of one Diagoras, who when hee saw his three Sonnes Crowned at Olympus for their vertue, dyed for ioy, embracing them in the presence of the whole people. These accidents happen oftner to women, then to men, because naturally they haue the hart more cold, and fewer vitall spirites, therefore the few spi∣rits dissipateth soone and so dye. In like manner fainthar∣ted men, yet ioy moderatly vsed doth many good thinges in vs, fi••st it refussitateth the spirit, it helpeth the concocti∣on, and all the habitude of the bodie, it fortifieth the ver∣tues

animall, much laughing is hurtfull to young children,* 1.44

CO.

What is sadnesse?

LO.

It is an affection that reuoketh the naturall heat inwardly, toward the center of the body, but at great leisure it presseth the heart, and drieth vp the bodie, that hardly the spirit vitall can gouerne as before, or if any be, it is so feeble, that it can not goe with the blood, through the rest of the body, so consumeth the bo∣dy, it becommeth atrophie and leane, and causeth death. Cicero writeth, saying, it were great good among men to liue without eating or drinking,* 1.45 but it were a greater good, if men could liue without melancholie, because the meate we eate, doth but corrupt the humors of our bodie, but sadnesse and melancholie doth consume both flesh & bones, & also gnaweth the entrailes, of the which diuers die. Plinie saith,* 1.46 that one Petrus Rutillius after he knewe that his father had a repulse of his petitions, died for sad∣nesse. Also Marcus Lepidus, after his wife was diuorced from him, dyed. In like manner Hely high Priest of the Iewes, and diuers other, which were too long to repeate. Also Antonius Boneuenus de abditis morborum caus••s sayeth of a boy that dyed for feare, by seeing of two men cladde in blacke in going to the stoole and so dyed 8. dayes after about the same houre, as doe the most part.

CO.

What is feare?

LO.

It is a motion, that reuoketh the spirite to the center, to the heart by the arters suddenly, which suffoca∣teth the naturall & vitall heat, it causeth trembling, some∣time the bellie looseth, and death ensueth, so I finde, that feare maketh the same accidents, that melancholie doth, but grreater in short time, it draweth the bloud and spirits to the heart, the visage groweth pale, the extremities cold, with vniuersall trembling, the voice is intercepted with great palpitation of the heart, it being suffocated, by the great aboundance of the bloud, and spirites, that it can not moue liberally. Galen saith this passion hapneth oft to women and people of colde temperature.* 1.47 Zenophon assu∣reth that the great torments of feare is more vehement thē

all present aduersities. Diuers learned men haue affirmed that men haue growen white in 25. yeeres, onely by the apprehensiō & feare of death.

CO.

What is anger?

LO.

It is a suddaine reuocation of the spirits to the externall parts with an appetite of reuenge: or it is an ardent heat or e∣bul••sion of bloud done in the heart, with desire of venge∣ance: whereof come euill accidentes, this inflameth the whole habitude of the body, causeth feuer, because by the inflamation of the heart, the spirit and bloud are troubled, likewise the braines and nerues, of the which commeth Frenzie and diuers other accidents: it bindeth the heart & lightes.* 1.48

CO.

What is shamefastnesse?

LO.

It is a moue∣ment of our body next to anger, by the which one know∣ing and suspecting his owne fault,* 1.49 would be angrie with himselfe, seeing the iudgement of others: in this passion the bloud returneth in & suddeinly out, so the cheekes be∣come redsome dye. Plinie saith that one Diodorus profes∣sor of Dialecticke, hauing propounded to him a question, and not answering it as he should, dyed for shame. Vale∣rius maximus reporteth of Homere, that he died for shame, because he coulde not resolue a question propounded to him by fishers.* 1.50

CO.

What is Enuie?

LO.

It is a triste op∣pression of the heart, angrie at the felicitie of some other man.* 1.51

CO.

What is hatred?

LO.

It is an old habitude malicious, bredde of anger, by the which the heart would reuenge the iniurie.* 1.52

CO.

What is hope?

LO.

It is a mo∣tion by the which the heart desireth the good future, it o∣peneth and dilateth it, like as ioy for the present good.

CO.

* 1.53What is loue?

LO.

It is a feruent motion, by the which the heart desireth ardently, & endeuoureth to draw to it, a good, assured and apparent, not much different frō hope, except the loue is more ardent.

Notes

• * 1.1

  6. method et 8. de placitis Hippocratis et Platonis.
• * 1.2

  Lib. de diffi∣cultate spirandi
• * 1.3

  Lib de subtili∣tate.
• * 1.4

  Lib artis paruae
• * 1.5

  6. epidemiorū.
• * 1.6

  5. therapeuti∣corum.
• * 1.7

  Lib. 5. ar••••s paruae.
• * 1.8

  5. meteorum.
• * 1.9

  Lib. 1. de sani∣tate tuenda.
• * 1.10

  Lib. de sanita∣te tnenda.
• * 1.11

  3. lib. de sani∣tate tuenda.
• * 1.12

  25. lib. cap. 57.
• * 1.13

  Lib. de bono & malo succo.
• * 1.14

  2. aphoris.
• * 1.15

  Lib. ad glauco.
• * 1.16

  5. aphoris.
• * 1.17

  Lib. 1. sanitate tuenda.
• * 1.18

  9. aphoris.
• * 1.19

  Lib. 2.3. apho∣ris.
• * 1.20

  Lib. de sanita∣te tuenda. Lib. de victu in morbis acutis.
• * 1.21

  Lib. de lusu pi∣le.
• * 1.22

  Lib. 2. compen medicine.
• * 1.23

  6. epidemior.
• * 1.24

  De morborum causis cap. 5.
• * 1.25

  Lib. 1. simpto∣matuum causis Paul. agineta.
• * 1.26

  Lib. 1. Hip. lib. de in somnijs.
• * 1.27

  Card. lib. 1. de somnis.
• * 1.28

  6. de tuenda va∣letudine cap. 5.
• * 1.29

  Aristto.
• * 1.30

  Lib. de contra∣dicēt ••us ••e∣dicorum.
• * 1.31

  Lib. de oculis.
• * 1.32

  In Aphorismis
• * 1.33

  Lib. de somnijs
• * 1.34

  3. Aphorismo∣rum.
• * 1.35

  Iesus lib. de oculis.
• * 1.36

  Paulus Aege∣neia.
• * 1.37

  Lib. 1. cap. 15. Haliab Les. li. 5
• * 1.38

  Lib. 3. cap. 8.
• * 1.39

  6. de locis affectis.
• * 1.40

  Cap. 5. de ani∣malibus.
• * 1.41

  ••••••idimiorū. 〈◊〉〈◊〉 simpt. cau¦sis cap 5. & ••. method.
• * 1.42

  Mirth.
• * 1.43

  Lib. 9. cap. 12.
• * 1.44

  Sadnesse.
• * 1.45

  Ad Atticum.
• * 1.46

  Lib. 7. cap. 36.
• * 1.47

  5. De Symto∣matum causis,
• * 1.48

  Shamefastnesse
• * 1.49

  Haliabbas. li. 5.
• * 1.50

  Enuie.
• * 1.51

  Hatred.
• * 1.52

  Esperance.
• * 1.53

  Loue.