Healths improvement: or, Rules comprizing and discovering the nature, method, and manner of preparing all sorts of food used in this nation. Written by that ever famous Thomas Muffett, Doctor in Physick: corrected and enlarged by Christopher Bennet, Doctor in Physick, and fellow of the Colledg of Physitians in London.

CHAP. XXXI.

Of the Time, Order and Manner of Eating.

AThenaeus in his Feast of Sages saith, that the old Grecians lived very temperately; but yet he saith that usually they made three meals a day, one early in the morning, another at noon, and the third at night. The first was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was nothing but a sop of bread soked in a little wine. The second was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was made of home-bread things, which are thought to give the best and strongest nourishment.

The last was called by two names, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a late eating, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because it required care and cost. In Plutarchs time Breakfast was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they did only tast and go. Dinner was termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as being a noon-meal. Supper was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for that it was not private (as Breakfast and Dinner) but either common amongst neighbours, or at least with all their own household. How Beavers called procaenia, and sleep∣drinks called prohypnia and metacaenia came up, none have yet thoroughly determined, though here amongst labourers, and in Germany amongst gentlemen they are ordinarily put in practise.

Breakfasts are fit for all men in stinking houses or close Cities, as also in the time of pestilence, and before you visit the sick; for empty veins draw deepest, and what they first receive (be it good or bad) with that they clense or infect the blood. Contrariwise where the air is pure clear and wholesome, it is best to fast till dinner, unless you be either of growing years or of a cholerick sto∣mach, for then you must not in any case be long fasting.

Dinners and Suppers are generally necessary and con∣venient

for all ages, times of the year, and all complexi∣ons; especially in these northern parts of the world, where inward heat being multiplyed by outward coldness, our radical moisture would be soon consumed, if it were not restored by a double meal at the least.

Whether Dinner or Supper should be largest.

Now whether at Dinner or Supper we may feed more plentifully, is a great question amongst Physiti∣ans; either because they affirm too generally on either side, or because they were ignorant of distinctions: Some are just of Leonard Fuchsius his opinion, that our Supper should be the larger of both, for these rea∣sons. First, because as we may eat more in Winter then in Sommer, our inwards being then hottest, through re∣percussion of heat by external coldness; so the night resembling winter (as Hippocrates noteth) no reason but that then we should feed most. Secondly we may then feed more largely because sleep ensueth, with whom blood, heat and spirits return more inward to the belly, bowels, stomach and all parts of concoction, then when by light exercise or musing they are distracted upward, downeward, and outward to other parts.

Again, look what exercise is to the joints and muscles, that is sleep to the bowels: that is to say, look how labor and exercise doth warm the one, so doth sleep and quiet∣ness warm the other. Galen likewise writeth thus; whilst a man sleepeth all motive and sensible faculties seem to be idle; but natural powers are then most active, concocting meat not onely better in the stomach and guts, but also in the veins and whole habit of the body. Paulus Aegineta is of the same judgement, writing thus. Sleep is a ceasing or rest of animal faculties, proceed∣ing from the moistning of our brain with a sweet and profitable humour; which whosoever taketh in due or∣der

quantity and time, he receiveth thereby many singu∣lar commodities; namely good concoction of meat, and digestion of humours, and ability to labour easily and chearfully after digestion: where he addeth this rea∣son of better concoction in sleep out of Hippocrates. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He that is broad waking is hottest outwardly, but he that soundly sleepeth is hottest inw ardly.

Now if any shall object, that no sleep can be whole∣some or sound after supper, because it is taken upon a full gorge. I answer him thus, Physitians write not to idi∣otes and fools, but to men of sence and reason; whom common sence may teach, that they are not (like swine and beasts) first to fill their bellies, and then presently to sleep upon it, but to sit or walk easily after supper for an▪hour or more; to settle their meat to the bottome of their stomach, that it may prove less vaporous to the head, and be sooner concocted lying nearer the liver.

Furthermore when I said, that we should feed more largely at Supper then at Dinner, I meant nothing less then to counsel men to gorg themselves up to the top of their gullet; but to advise them of both their meals to make Supper the larger, for the reasons alledged, and for infinite reasons besides which I could set down.

For whom large, or sparing Suppers be most convenient.

Nevertheless I do not so generally set this down, as that it is best for all persons, but for them onely which be sound and in health: for if any be troubled with great headache, or rhumes, or nightly torments of any part, their Supper ought to be very little, slender and dry, and also to be taken very timely in the evening; that na∣ture being freed all night time of other offices, may on∣ly attend concoction of the diseases cause.

Last of all, I except also them which have long been

accustomed to small Suppers and long Dinners; because the imitation of a long custome (though it be evill) breedeth no common or petty danger. Laurence Iou∣bert in his eigth Paradox written to Camusius the King of France his Secretary, wonderfully striveth to oppugne this opinion; but profitting no more with his head and hands, then the mouse in the tar-barrel doth with her feet; for when he hath done all that he can, he onely proveth that better digestion is in the day time, and not better concoction, as hereafter (upon some other occa∣sion) I will plainly demonstrate to the learned.

How often a man should feed in a day.

Furthermore I would not in like manner have any man think, that I prescribe two or three meals, and neither more nor less to all persons: for Children may feed much and often; old men little and often: where by the way note this out of Plutarch, that old age is not ever to be stinted by years, but by decay and loss of natural strength.

For in some Nothern Countries (and he nameth ours) few men are old at half a hundred years, when the E∣thiopians and Southern people are old at thirty. They are long young and lusty, because much feeding resto∣reth decay of moisture, and outward coldness preventeth the loss of in-borne heat. These contrariwise are soon old, because outward heat draweth out their inward moisture, which should be the maintainer and food of their heat natural.

Also I permit unto true labourers and workmen to feed often (yea four or five times a day if their work be ground-work or very toilsome) because continual spend∣ing of humours and spirits, challenge an often restoring of the like by meat and drink.

Finally whosoever by some natural and peculiar tem∣perature,

or else upon any sickness, is enforced to eat of∣ten; it were against art, reason and nature to number and stint his meals. Claudius Caesar had so gnawing a sto∣mach, that he could eat at all hours, And Aulus Vitellius, (even at his Gods service and sacrifice) could hardly re∣frain from snatching the meal and oil out of the Priests hand: yea he baited at every Village as he rid upon the way, and swépt clean the Amery in every Inn. Contra∣riwise some either by nature or custome eat but once a day, others onely twice, and some thrice: as you may read in Benevenius, Ferdinandus Mena and Bartholomae∣us Anulus; and as I my self can also witness by divers of our own Countrymen, if I purposed or thought it need∣full to produce their names. The like may I say of set hours, to dine or sup in; for albeit I could ever wish and think it generally wholesomest, to dine before the highest of the Sun, and to sup 7. or 8. hours after din∣ner; yet if any be accustomed with Augustus Caesar, to eat onely then and as often as he is hungry I forbid him not to discontinue his own course, albeit I rather impute it to a foolish use, then to any inward prescript or moti∣on of nature. Caelius therefore not unwittily termeth Courtiers by the name of Antipodes; for as it is day with them when it is night with us, so Courtiers and Princes eat when all others sleep; and again (perverting the order of nature, and setting as it were the Sun to School) sleep out the sweetest part of the day, wherein others eat and work.

Concerning the manner of eating, it is not alike in all Countries. The Jews, Grecians and old Romans did eat lying and declining to their right sight. Onely the Illyrians sat boult upright as we do now, with a woman placed (after the new Hans fashion) betwixt every man. Masinissa did most commonly eat and walk, yet somtime

he did also eat standing, and sometimes leaning after the Roman guise, but he never sat at his meat: because he thought eating to be one of the slightest services to be don of men, upon which they should neither stand, lye nor sit long. For mine own part, I prescribe no other manner of eating, then we have recieved and kept by long tradition. Nevertheless, that declining towards the right side was the best manner of position in feeding, the example of Christ and his Apostles do sufficiently prove, who (when they had choice of rites and manners) observed ever that which was most wholesome, seemly and natural.

Now how long we should sit at Dinner and Supper, though it be not set down precisely by Physitians, yet generally we may forbid too long or too short a time. Switrigalus Duke of Lituania never sat fewer then six hours at Dinner, and as many at Supper: from whom I think the custome of long sitting was derived to Den∣mark; for there I remember I sat with Frederic King of Denmark, and that most honorable Peregine Lord Willoughby of Eresby (when he carried the Order of the Garter) 7. or 8. hours together at one meal. Others feed quickly and rise speedily; but neither of those courses be allowable: for as too long sitting causeth dulness of spirits, and hindereth the full descent of meat to the depth of our stomachs; so too speedy rising causeth an overhasty setling, and maketh it also to pass out before it be well concocted.

To conclude, mince or chaw your meat finely, eat leisurely, swallow advisedly, and sit upright with your body for an hours space or less; for longer sitting is not requisite for the body (howsoever some affect it) nay it is rather hurtful unless it be confirmed by long custome, or made more tollerable by reason of some pas∣time,

game, or discourse to refresh the mind. But of all long sitters at the table, farewel Hugutia Fagiolanus, who (as Petrarch reporteth) lost both the City of Pisa and Lukes at one Dinner, because he would not arise (though a true Alarm was given) to repel the enemy, till his dinner were fully ended, which usually was pro∣tracted two or three hours.

Last of all, Concerning the order of taking of Meats, The first course in old times was called frigida mensa, the cold service; because nothing but Oisters, Lettice, Spinache, cold salades, cold water and cold sawces were then set on the table; which order was clean altered in Plutarchs time, for they began their meals with wine, hot pottage, black or peppered broth, and hot meat, ending them with Lettice and Purcelane (as Galen did) to suppress vapours and procure sleep; which example is diligently to be followed of cold stomachs, as the o∣ther is to be imitated of them which are over hot.

Likewise that the most nourishing meat is first to be eaten, that ancient Proverb ratifieth Ab ovo ad mala; from the eg to the Apples; wherefore I utterly mislike our English custome, where Pheasant, Partridge and Plover are last served, and meats of hard concoction and less good nourishment sent before them. As for fruit (if it be not astringent, as tart apples, pears, soure-plums, quinces, medlers, cervises, cornels, wardens, sour pom∣granates, and all meats made of them) it should be eaten last.

Contrariwise all sweet and moist▪fruit (as ripe melons, gourds, cucumbers, pompions, old and sweet apples, sweet pomgranates, sweet orenges) and all things either fatty, light, liquid and thin of substance, and easie of concoction, should be first eaten, unless we be subject to great fluxes of the belly, or cholerick dispositions of sto∣mach,

and then the contrary course is most warrantable. For if slippery and light meats went formost into hot stomachs, they would either be burnt before the gros∣ser were concocted, or at the least, cause all to slip down∣wards over-soon, by making the lower mouth of the stomach too too slippery. And verily I think that this is the best reason, wherewithall to maintain our English custome, in eating biefe and mutton formost before foul and fish; unless the reason drawn from use and custome may seem more forcible▪

Finally let me add one thing more, and then an end of this treatise; namely that if our breakfast be of li∣quid and supping meats, our dinner moist and of boiled meats, and our supper chiefly of roasted meats, a very good order is observed therein, agreeable both to art and the natures of most men.

FINIS.

Notes

• Meat well chewed is half digested. It is ill to talk much at meat▪ Where an eg is best to be o∣pened.
• lib. 2. para. c▪ ••1
• lib. 6. epi. sec. 6. & 1. aphor. 15.
• Hip. 6▪ ep. sec. 5. & aph. 29.
• Hip ibid. ap. 10
• l. 1. de ca. sym.
• lib. 1. cap. 97.
• Hib. 6. ep. tom. 4 aph. 12.
• Hip. 2. aph. 50.
• Dec. 1. parad. 8.
• Plut. in Gryll.
• Suet. in vita claudii & vitel.
• Ben▪ c. 108. de abdit. Ferd. Mena l. de med. feb. c. 51. Barth. An in picta Po••si cir▪ ca finem.
• Sue▪ in. vit. Au.
• lib. 9. c. 3. A. L.
• Cael. l. 7▪ c. 9. A. C.
• Ath. l. 10. c. 1••▪
• Leon••. l. 4. c. 3.
• Ioa. c▪ 13. v. 23.
• lib. de▪ remed. utr fort.
• Plut. 8. symp.
• Cael liq▪ 7. cap. 17. A. L.