Van Helmont's works containing his most excellent philosophy, physick, chirurgery, anatomy : wherein the philosophy of the schools is examined, their errors refuted, and the whole body of physick reformed and rectified : being a new rise and progresse of philosophy and medicine, for the cure of diseases, and lengthening of life / made English by J.C. ...

CHAP. LVIII. A Reason or Consideration of Food or Diet. (Book 58)

1. They prescribe a Diet for Diseases, who are ignorant of Diseases. 2. The die∣tary part of Medicine is suspected. 3. Some errors about the rules of Food or Diet. 4. Curing is not subject to the dietary part of Medicine. 5. The Au∣thors opinion. 6. The object of the dietary part. 7. A proof from a common event. 8. Crooked ends. 9. From a numbring up of parts. 10. A diet doth privily accuse of the ignorance of a Remedy. 11. A just complaint of the poor. 12. Observances of the Author. 13. The mockeries of the dietary part. 14. Bread is not so much a meat, as a universal victual. 15. Why bread is mixt with meats. 16. The chief hinge of the dietary part. 17. A certain rule. 18. Why the commands of the dietary part of Medicine are not to be trusted to. 19. Ten Positions of the Author. 20. How far the force of a sparing Diet may extend it self. 21. The necessity of chewing, 22. Whence the varieties of things dige∣sted are. 23. An examining of Barley water or Cream. 24. Some preventions or fore-cautions accustomed to the Author. 25. A Question concerning the Ferment of the Stomack. 26. The digestions do prescribe the Rules of Diet.

AFter that I had finished the Treatise of Digestions, I had willingly brought Diseases on the Stage: but the action of Government being too scanty in the Schools, was left behind as yet maimed, and the Majesty of the Duumvirate it self, and plainly the spiritu∣al radiation or beaming influence of spirit, according to its whole. Wherefore I inter∣weaved the Treatise of the Soul, as it yeelds up its full right to the Duumvirate. But I could not as yet, moreover, depart out of the Stomack, but I presently added upon the Duumvirate, some examinations of my opinion concerning Diet. Truly I have promi∣sed to demonstrate, that the Schooles have passed by those things, the profession whereof they chiefly boast of: to wit, that they have not as yet known a Disease in the general kind, or have diligently searched into it by its particular kindes or species, or to have handled it by its causes, or by meet remedies. And therefore it consequently followes, that if through the aide of Physitians, by conjectures, there hath been successe in any thing, it hath been from the proper goodnesse of Nature.

For as soon as might be, after the universal Succours (for so they name cutting of a Vein and Purging) they presently yeelded a half part of curing unto the government and [unspec 1] orderance of food and Life, which for the most part, through Heats, Colds, and the tem∣perance of these, they esteemed for a consideration of good Juice. They shall finely in∣deed, prescribe the consideration of diet, for the obtaining of an end unknown unto them∣selves, while they wallow in the heats and colds of Elements.

For truly besides their grosse Ignorance, the consideration or respect of food was even long since suspected by me, and a certain wretched juggle of Physitians was seen, and the [unspec 2] Slavery of the sick, prescribed under the pain of a Capital punishment, bringing forth a rash belief and confidence in the sick.

For first of all, whatsoever is sold at a dear rate, that is presently commended as most [unspec 3] healthful: And in Medicines, leaf Gold, Pearls, bruised or poudered, Scarlet dying grain, the worm Cuchineale, Raw-silk, &c. (for perhaps Spiders webs, if they were brought a great way off, should be sold at a great price, as is Crocodiles dung) but in meats, whatsoever hucksterry is therefore grateful to the tongue, nor very difficult to the stomack, that uni∣versally and presently is published to be of good juyce, healthful and wholsome: insomuch as those things which do chiefly please the palate, ought to be most acceptable and whole∣some: And therefore these do vary according to the palate of Physitians. For that which

is by one, praised to be healthy; by another, whom that thing less pleaseth, is dispraised. For by this means, Pheasants, Partridges, Starlings, Black-birds, and fatted Capons, are preferred before four-footed Beasts: although these together with us, do bring forth a live Young, and in this respect, are they more familiar with us, than Birds, Fishes, and Insects, that is, living creatures bringing forth Eggs. So also, Fishes in stonie waters are prefer∣red before sea-fishes, and Bread of the finest of the corn, before that which is branny. For those Physitians which are somewhat delicate, do study the huckstery of the Kitchin, and that they may please the sick, who being destitute of remedies and knowledge, have other∣wayes enslaved themselves to a barren profession; for they are those who become teachers of Cooks. How leisurely do they view all things, that they may exercise their commands in Kitchins and Parlours; and that they may seem to have foreseen all things diligently, they are ready to exercise their tyranny on the sick. As if meats and drinks should be the Medicines of the more grievous diseases.

Truly it hath alwayes notably shamed me of this part of Medicine. For even from a [unspec 4] young man, I did already inwardly foresee, that cures were the Effects of Medicines, but not of meats: wherefore as I said, suspect the feeble endeavour of meats: So also I con∣jectured, that a strict obedience of diet, as well in the commander as obeyer, did savour of an implicite ignorance of a true and suitable remedy, or of a juggle.

But on the contrarie, he that hath fire, he can burn; and he hath a knife, he can cut; So also he that hath a secret, fit for curing, he may cure, despise the rules of diet, and [unspec 5] passe by the needlesse industrie or flattery of the Schooles in this respect. For otherwise, an error which may unexpectedly happen from the choice of food, is by the prevailing goodness of the remedy easily prevented. For if Hypocrates preferreth things ac∣customed, although less wholsome in themselves, before things unaccustomed, neither that the diet is easily, nor safely, nor speedily to be changed from things accustomed: what therefore is not to be thought of chosen, wished for, and desired meats and drinks, which have been accustomed to be used? Because they are those, (which nature dictating to them within) have, to the great shame of Physitians, been found to have oftentimes ex∣celled a remedy, especially, where they had before forbidden them.

Diet in the first place, doth not treat of things apparently hurtful: for it is not dispu∣ted whether it be healthful to eat poysonous things, or the sheards of earthen pots, &c. [unspec 6] yea, neither indeed, if it be wholsome for a sick person to be filled with much meat and drink, although of good juyce; or whether gluttony, drunkenness, and an inordinate life, are healthy acts, and fit helps to preserve or recover health. But the whole of diet is busi∣ed onely in the choice of meats and drinks: The which, notwithstanding, being as it were indifferent nourishments, do consist within the limits of goodness, and differ onely in the latitude of neutrality. And so therefore, I have alwayes beheld the dietary part, to be as it were a be wrayer of the ignorance of the causes of true Medicine, and of a prevailing remedy.

How many indeed soever they are, who refusing the rules prescribed to them, have often [unspec 7] times not recovered: Doth the Physitian in the mean time, laughing between his teeth, at the disobedient sick, arrogate the praise of curing to his Rules? For from hence that art of healing is drawn into all Tragedies, because the Rules of the dietary part of Medicine do testifie a poverty of judgement, as well in the Physitian as in the sick.

Whence Physitians do oftentimes hope to get occasion of excusing death; by the dis∣obedience of the sick, about the rules of diet not being strictly observed. Alas for grief, [unspec 8] how great absurdities are committed through this deceit, which do not yet sufficiently ap∣pear unto the world! Because while they know nothing, or have nothing whereby they may drive away the Disease, and constrain it to obey them; are they at leastwise reckon∣ed, that they will take away through the flatteries of the Kitchin, and much carefulness, the impediments of its increase?

If the observance of a diet should be profitable, it should be serviceable in the disease or in recovery of health; But in the disease, how unseasonable, troublesome and impertinent [unspec 9] is it? while as the appetite doth for the most part, lye prostrated, and the which perswades a complacency to its self, that it may not wholly perish: and the preservation thereof is of as great moment, as the betokening of life is! For in the state of a staggering or feeble appetite, nature doth for the most part suggest unto it self, some convenient food, and that oftentimes, then especially, while it is most in need of help. Then do Physitians strive with this pleasure of nature, by their own rules of food, whereby the sick may abstain, if he will not be imputed the whole cause of his own death, by the unfaithful helper. For then the Archeus doth sumptomatically rage, because he perceives the wished for, and

perhaps his familiar food to be denied him; and so in strife they stir up new strife. Verily, even as a horse which passeth through a water, and not drinking sufficiently according to his desire, doth thereby retain in himself an anxious difficulty of breathing for his life time.

But a diet after a Disease, or in time of recovery, is also wonderful troublesome, if not also in vain; seeing now; nature shall have enough to do of her own accord. For truly, [unspec 10] the prescription of a diet cannot but accuse a defect of a sufficient remedy, and so of an implicite confession of an unfaithful cure. For let a Physitian cure as he ought, and Na∣ture promiseth for a sure performance of Restauration. Truly the Almighty hath seen and judged, that whatsoever things he had made, were good. That is, whatsoever, he had appointed for food, was good; or whatsoever he had ordained for poyson, was a good poyson. For else, the poor man might from much right complain, that God had dealt [unspec 11] lesse fatherly with him, because he had denied means, whereby a poor man, by answering the dainty rules of diet, might be able to recover his health: but unto the rich, together with wealth, that he had also bestowed health: because bestowing meanes upon him, whereby he might pay the price of his diet.

For I have now experience with my self, for fifty years space, that I cured more, even those not seen, and the rules of diet being despised, than many Physitians together, who [unspec 12] wander to and fro in our City. I have experience, I say, that I do cure all continued and intermitting Fevers, in few dayes, yea and for the most part, in few houres, blood-letting being not admitted of; but wine being permitted.

For truly, the chief part of the diet of Physitians is sumptuous, in the flattery of the sick, [unspec 13] being gotten at the favourable pleasure of the Physitian, except wine for the most part: Also every Physitian declareth those things to be healthful, which are the most pleasing un∣to themselves: But least that should be understood to be a kind of assenting, they enjoyn a strict obedience, that by that way of severity of Lawes, they may be thought to restrain the Bridles of Life.

Bread in the first place, is accounted the primary or chief food; but other nourish∣ments are onely co-meats, or victuals in general. But I on the opposite part, call other [unspec 14] nourishments, true meats; but bread alone, the Universal victual: For many are found to have lived long, with milk onely. The Irish also, being men swift, and of a most ready strength, do in some place, use Chambroch or three leaved-grass, only for bread. And some Northern people do live a long time only with fish, without bread, and do remain stubborn, against colds and diseases. A filling with bread (in the Proverb) is worst of all: not onely because it is a token of poverty; but in very deed, because it is the most bur∣thensome in a weak stomack.

For why, bread, by reason of the received leaven (for else it is nothing but paste or dough) melting into a cream, constraines the hearbs and meats, with which it is chewed, [unspec 15] to co-melt (which thing we daily experience in the digestion of dung) and this is rather onely to be called by the name of [Apsonium] or general victual, then [Cibus] or meat. But I may not long be conversant in Nominals, for it is sufficient for me, after whatsoever manner it be called, so that the use and necessity of bread be known to prevail most espe∣cially unto the melting or dissolving of meats.

Furthermore, I have alwayes had Sobriety in great esteem, as it were the hinge of all Diet. Then also, if the Appetite was carried about any Object, I have willingly admitted [unspec 16] it, yet with the moderation of a mean.

Yet I am not he, who am ignorant, that one meal is better, is more convenient for a sick person than another: But I am little troubled or grieved, whether of them both the [unspec 17] sick might take, if so be that he had also obtained some good remedy.

I supposing if a Remedy, be not able to withstand a Maladie or Evil, by a less con∣venient food; far less also shall it be able to overcome or expell diseases. Therefore I [unspec 18] have held those Remedies, which are hoped for from the prescription of Diet, to be un∣constant and feeble. Because, as is wont to be said, it is easier not to admit of, than to ex∣pel a Guest. And from a Correlative; Whosoever presumeth to overcome a Disease by virtue of a Remedy, let him be sure, that he shall by the same Remedy, far more easily vanquish things accidentally happening from the disagreements of meats. I have there∣fore reckoned it a sign of weakness and distrust in a Physitian, as oft as he is disquieted with the shameful care of the Kitchin; for he wanting a meet Medicine, that in the mean time, he may seem to do something, or least he should take his Fee in vain, layes up his hope against a Critical day, and prescribeth a choice of meats. For by this my perswasion, I have learned,

1. First, That Nature in us, is wiser than any Physitian, and more skilful of her own profit and loss, than all the Wits of all the Schooles. [unspec 19]

2. That Nature doth therefore choose to her self, and wish for the most convenient things.

3. That Cattel have never died, because they had satisfied their thirst, unless perhaps they had swallowed Poyson, and did faint through too much devouring; because drink in Feavers doth sub∣vert very many discommodities of Dryness.

4. That to drink in thirst, should be no less natural, than for one that hath need to piss, to have made water.

5. And therefore, seeing this doth not require the consent of a Physitian, that also should not want Consultation.

6. That I did administer some drops together with the drink, with the which, easily piercing, especially in thirst, I have many times quenched most Feavers together with the thirst, with a delightful pleasure of the sick.

7. That a great appetite towards a thing apparently hurtful in the Rules of Diet, is for the most part dictated by nature it selfe, to whom her own Remedy hath been made known, but not to the Books of the Schooles.

8. That therefore we ought to be little careful about things desired, which are but little hurtful, and less accustomed.

9. That if a Remedy ought to prevail over a Disease, Meats and Drinks cannot in their own latitude, contain the strength of a Medicinal Being.

10. That Meats, if they do not contain a Remedy, therefore also scarce hurt; in speaking of meats as such, that is, of indifferent things.

I have thus perswaded my self of these things, thus have I prescribed these things to others: To wit, That abstinence and sparingness, are the best meanes in the Dietary part: And the rather, where any thing is eaten for pleasure and delight, according to the Pro∣verb; That which Savoureth, Nourisheth.

1. For it sufficeth the Appetite by quality, but not by quantity. Otherwise, if fullness grieves or burdens healthy persons, much more sick and weak folks.

2. To wit, Let them eat, not indeed to the filling up of the hollowness of the stomack, neither at the dictate of pleasure and taste; but as much as easily sufficeth for the defend∣ing of a healthy life. And if that be difficult to him that at first accustomes himself; at leastwise, it shall not be to him that hath accustomed himself. For how foolish a thing is it for him that groaneth or sigheth through a Disease, to wish for his long since denied ingor∣gings? Yet I will not, that any man perswade himself, that this sobriety of living, and light fardle of Food, doth prevent any man from having the Plague, a Fall or Bruise, a Wound, Thunder-bolt or Stone. For external incidencies or accidents, do despise the Fa∣mily [unspec 20] administration of the digestions, because they overcome them. Indeed I reject the Stone even among external things, because it is made by a Ferment that is now a stranger.

3. Seing all food ought to be changed into a Cream, and an exquisite chewing is that which makes the digestions easie; hence I most strictly commend chewing at all times. [unspec 21] For truly one onely morsel, being not rightly chewed, makes more adoe in the body, than three which are well bruised in eating. For therefore birds, because they want teeth have need of a double stomack, however most powerful otherwise, they were in digesting. Eve∣ry Beast also which cheweth the cud, as it was greatly esteemed in the Law, so it seriously insinuates unto us, that the necessity of chewing is not to be despised. Yea for that cause, a bruit which chewes the cud, is in the holy Scriptures chosen for a clean Beast.

4. In the next place, whatsoever things are taken in gluttony, beyond the power of the Ferment of the Stomack, are indeed made hot within, and do putrifie, neither also, [unspec 22]

are they for that cause digested; as in Feavers is most plentifully to be seen. But as much of the more tender meats as is taken under gluttony, is indeed digested, and slides out of the Stomack: but it carries headlong with it, a great heap of that which is undigested, as well by reason of the extension of the vessel, as the negligence of nature being loaded, and forsaking the raines. But if that which is most exceeding tender, shall be digested, and that stayeth in the Stomack longer than is meet, that retained food doth also of ne∣cessity wax too sharp, or plainly putrifie, is brought over into a bitter excrement in the morning, being oft-times rejected by Vomit: And the which, the Schooles have falsly called Choller. For Diers do by one onely Kettle of Dye, change above a hundred diverse colours, if the Cloaths be first diversly affected: So also one only wandering ferment of the Stomack, doth diversly dispose and determine of the cream, by reason of the diversity of its parts (else single or simple) if it containeth in it, diversities not as yet plainly digest∣ed. So that, although it ordinarily tingeth nothing but the digested part of the cream with its ferment; yet it ceaseth not to affect the undigested part, and wrongfully to sea∣son it, by reason of the defect of the receiver. Wherefore most things do thus grow to an exorbitancy in the kitchin of the first digestion.

5. Whatsoever accustomed thing is not taken as malignant, but desired; that also, fulnesse being absent, is the more easily digested, and in Diseases, is safely admitted, if it be soberly and moderately taken. Because the ferments do easily subdue those things which are accustomed, and especially if they are desired. For Hippocrates perswades us to use a most slender food, in sharp Diseases, to wit, until an appetite doth arise again. For I praise the more thin Ales or Beers, as much as I (trusting to the words of Galen) do despise sweet Drinks and Barley-broths.

Barley (saith he) being a little boyled, causeth Ventosities or windinesses; but stoppages, if it shall be somewhat better boyled. Wherefore, our Ancestors believing that Barley is not [unspec 23] unhurtful, being any way boyled, do constrain that to bud (which they then call Malt) by which work, they prevent, aswell windinesses, as stoppages. But of Malt and Hop, they make Beers or Ales.

6. I also urge none with Broths compleated with beaten Eggs, &c. if a sharp Feaver be present; being mindful of that Precept, Impure Bodies, by how much the more thou nou∣rishest [unspec 24] them, by so much the more thou hurtest them. For although in sharp Diseases, people live without meat, and onely by drink; yet a peril of their life doth not thereupon invade them. Yea thus do they the sooner recover, and the strength and appetite do renew with much less difficulty: As oft indeed as a putrifiable or mortifiable thing, is cast into the Sto∣mack wanting its own digestive ferment, it putrifies that which is digested, & not digested. And that is the true explication of that Aphorism. For I never wished, that those who were sick of sharp Diseases, might return fat, or fatted; but I did well intend that one only thing, to wit, that they might recover, and indeed not much curtaild, in their strength. The great∣est part of Diet therefore, in Diseases of the Stomack, I have drawn out of the Aphorism: That a sower Belching (of a repaired ferment) coming upon burnt ones, is good. For burntish Belchings, voluntary loathings, an averseness to Fleshes, Fishes and Eggs, yea and loadings of the Stomack, have commanded the sick to be nourished with things that are to be drunk onely: For else, by things subject so stink or mortifie, I had learned, that strange accidents were to be expected, defects of the mind, and other discommodities of that sort. Then because drinks do moisten, do comfort thirst, and satisfie heat, do drive away drinesses, and weaknesses following thereupon. But by drink, I do not here under∣stand, the suppings of Broths which do abundantly nourish, to wit, of those, which in a hot stomack, without a digestive ferment, are of their own accord mortified: but altogether of those, which do least of all putrifie: such as are Ponadoes, and likewise Beer or Ale tin∣ged with wine, wherewith crums of bread also are co-mixed, that they may be meat and also drink. Hither I recal what I have elsewhere taught at large; To wit, That digesti∣on is made by a propper ferment, but not by heat. As oft therefore, as there is an avers∣ness to flesh, and burntish belchings, heat is signified to be present, and a sharp ferment to be wanting. Give heed to this, how easily, new flesh, being fast tied to a hot foot or head, doth putrifie, and presently stink. Therefore in a Feverish Stomack, being very hot; wise Nature fears least a dead or stinking carcass should be made in it, and therefore she is presently averse to fleshes. But whither then hath the ferment of the Stomack in a Fever∣ish man, departed? Hath it wandred to some other place? or was it extinct? For whi∣ther had the Ferment departed, which is no where acceptable but in its own dens? nei∣ther also hath it perished, because it is a vital thing; but whatsoever vital thing hath once perished, doth not return again after privation. But a ferment is that which returns

afresh. That therefore happens. For either sometimes the dismissing of the ferment doth not reach out of the Spleen unto the Stomack, by reason of some defect of either of the two: of the duumvirate, or at leastwise, the ferment received into the Stomack, is covered over with a strange and Feverish odour: The which, thus understand thou: Any one being an hungry, and in most perfect health, staying too long in the importunate fumes of Coales, doth presently perceive a loathing or nauseousness to arise upon him, and an averseness to meats, and then also a pain in the fore part of his head; and at length a Vo∣miting. Therefore the ferment of the Stomack, as it is covered with the hurtful odour of the Coales; So likewise, through a poysonsome odour and burntish contagion of the mo∣ved Fevers, it happens, that an averseness to fleshes is straightway bred, as the ferment proper to the Stomack is overspred with that burntish odour or contagion.

These things, I had thus concluded with my self concerning Diet, and the consideration of Food, within those few common rules abovesaid; I did measure according to the course [unspec 26] of Nature, before I had obtained the greater Remedies. Yet knowing, whatso∣ever is converted in the Stomack, in the likeness of a transparent cream, by virtue of its ferment, that that hath received the beginnings of a vital juyce, although not yet life; and for that cause, not so readily or voluntarily to putrifie. But whatsoever, is either not dissolved, or if in it self it be dissolved, neither yet hath received a ferment, as the la∣tex, the brine of Salt; that very thing, is either an excrement, or is easily made such, or is obvious or ready for corruption. Therefore in the consideration of Diet we must especi∣ally give heed unto the Diseases, and Meats, which by reason of the Disease, the sick par∣ty is averse to, or desireth. For we must be hand-maides to Nature, but never command her; To wit, the ferment, which ought to concoct the meats, prescribeth those, but not the Physitian according to his own appetite or desire; neither may he take out of Authors one form for every shooe. As if the various nature of men, should not have it self by way of relation unto some particular thing.

Finally, Exercises, Labours, Works, Rests, Sleeps, and Aire, do depend on the Rules which the moments or requirances of other Digestions do dictate unto us; To wit, that the juyces generated of the Cream, may the more succesfully attain unto their own ends or come unto their bounds. This is the truth of Diet, which Nature doth of her own ac∣cord shew and teach; and let that thing be one and perpetual; That whosoever hath ob∣tained the best Remedies of Secrets, as he presently restoreth the sick, and vindicates them from any Disease whatsoever; So also he prescribeth no other Diet for sick, than for healthy folk. For to the healthy all things are accounted healthy; because the digestive ferments do powerfully draw and restrain all things into their own jurisdiction: And so digestions do prescribe the rules of Diet.