The English mans doctor. Or the schoole of Salerne. Or [ph]ysicall obserua[ti]ons for the perfect preseruing of the bodie of man in continuall health. [Wh]ereunto [is] adioyned precepts for the pr[e]seruation of health. Written by [Hen]ricus Ronsouius for [the p]riuate vse of his sons. And now published for all those that desire to [preser]ue their bodies in [perfect] health.

THE PRESERVATION OF HEALTH, OR A DYET FOR THE HEALTHFVL MAN.

CHAP. I. The causes of corruption and destruction of our humane bodies.

THAT we may come to our purpose, the first and chiefest cause of corruption and destru∣ction of our Bodies, of old Age, Death, and all other miseries, which doe happen vnto vs in this life, is the fall of our first Parents, and the reliques of Sinne, remayning in our corrupt Nature, as the Apostle doth witnesse in the eighth Chapter of the Romans: Corpus nostrum,

morti destinatum est propter pcccatum. For, euen as death is the last of all euills, which may afflict vs in this life; euen so, by the name of Death we endure in this life all miseries and afflictions; Heere-hence come our errours which leade vs by our blinde will, and through the perswasion of the Deuill driue vs to commit all wic∣kednesse and euill, wherby we accumulate and heape vp the iust wrath and indigna∣tion of God, to afflict vs with euery kinde of disease, miserie, and calamitie.

Another cause of diseases, destruction, and deprauation of our bodies, is the sini∣ster and maleuolent influence of the cele∣stiall Planets, and the infelicitie of our temperaments: for, as in euery thing there are certayne naturall properties, which God from euerlasting hath endued with naturall effects; so euery effect and vertue is incited in our bodies from Heauen, which God created not only in a certayne order and greatnesse, that we should dis∣cerne the Yeeres, Dayes, and Moneths, but that there should be signes also from whence wee might take certayne Argu∣ments of things to come.

For the inferior bodies doe depend vp∣on

the Superior, and are contayned in a certayne mutuall knowledge amongst themselues; for the Superior doth infuse a certayne secret force and vertue into the Inferior bodies, by which the humours of our bodies are changed, increased, and diminished according to the placing and qualitie of the Starres: and this is more cleerely and euidently taught vs by daily experience the Mistris of all things, then that it needeth farther demonstration. If no man will giue credit to our wordes, let him consider the Moone which doth challenge vnto her selfe the chiefe domi∣nion in Humours, and they shall well per∣ceiue their error. Seeing then it is mani∣fest, that the humours of our bodies are gouerned by the Superior bodies: And of the euill humours of our bodies to grow Diseases, and from disease death; there∣fore not vnworthily of death: and the cause of other diseases to depend in some part vpon the celestiall bodies, is de∣clared.

Besides this there are two other kindes of causes, that doe change and destroy our bodies, which doe grow from the su∣perior Planets.

One kinde is that, that is ingendred with vs, and is therefore said to be In∣terne, necessarie, and ineuitable, and they are in number three, that is, Drynesse, which by the course of Age bringeth to death, a daily wasting of substance, or the great varietie and mobilitie of the matter in our bodies, and the abundance of ex∣crements.

Another kinde of them are, which hap∣pen outward, and therefore are called Ex∣terne, of which the reason is said to be twofold, for some of them are which doth not change or affect our bodies of necessi∣tie; for although when these things hap∣pen, their hurt may be by vs auoyded, not∣withstanding, there are some of them that our life may be safe without them. They are such things which doe bruise, hurt, and wound our bodies, which for the most part hapneth by some outward force, as in the warres, and other cases of Fortune, as either being drowned or made away with poyson.

There are other things also, which are said of necessitie to alter Mans body, which although we may auoide particu∣larly, yet generally we cannot, when we

cannot liue without them. These things, I say, doe destroy and ouerthrow the tem∣perature, constitution, and naturall health of man, if they be not rightly vsed as ne∣cessity and the state of the body requireth. And those are those sixe things, which are called not naturall, which we will consi∣der in particular; which sixe things are placed in our power and election, and they are of sixe kindes.

* 1.1The first is, Ayre, Water, and Fire.

* 1.2The second is, Meate and Drinke, and all those things which are giuen the body for nourishment.

* 1.3The third is, Motion and Rest, both of the whole body, as of euery part thereof.

* 1.4The fourth is, Sleepe and Watchful∣nesse.

* 1.5The fifth is, Excretion or Expulsion of excrements or retention, vnder which is contayned the opening of a veine, Purga∣tion, Vomit, auoyding of Urin, Sweate, Bathing, the act of Generation, and such like.

* 1.6The sixth are, the Symptoms, Pertur∣bations, Affections or Accidents of the minde, such as are Feare, Anger, Sorrow,

Ioy, and such like, of which we will speak more afterwards.

These things being duely and rightly vsed, doe conserue man in good health, but vsed contrarily, they destroy; for, as health doth consist in a meane and a me∣diocritie, so also in a meane vse of things necessary it is conserued.

CHAP. II. Generall precepts to conserue the Health.

I Haue declared vnto you the chiefe causes, through which the diuers mu∣tations, destructions, and corruptions of our bodies doe arise. Now, on the con∣trarie I will declare vnto you also those things, which if we vse them in right or∣der and manner, doe contayne the safe∣tie of life, restore health lost, and dimi∣nish some kindes of diseases and expell them.

For this thing it is first needfull and re∣quisite, that you know certainely and be

sure of, that although the celestiall bodies doe exercise a certayne force and admi∣rable vertue, in the affaires of Man, yet notwithstanding, GOD Almightie, the Worke-man and Creator of all Nature and Humane things, being the Lord of Life and Death, who hath the gouerne∣ment of all Inferior bodies that cannot be remoued, but that he doth gouerne and rule the influence of all Stars and Planets, and remoue the course and efficacy of them; and likewise doth moderate all in∣clinations that grow from the Planets, and oftentimes according to his great good∣nesse, doth turn away diseases, and change them into better: sometimes also accor∣ding to his secret and iust iudgement for our sinnes, to exasperate and turne them into worse.

For the diuine Maiestie is not in the Starres, which the God-head hath framed for the profit and conseruation of man∣kinde, neither is it inclosed within a cer∣tayne fatall necessitie, as it were shut vp in prison, but doth worke freely, and as the chiefe cause doth gouerne and moderate all other causes. This therefore eternall God, the most louing Father of our Lord

Iesus Christ, which proroged the life of King Hazechias for fifteene yeeres, is hum∣bly to be prayed vnto daily, that he would bestow vpon vs also a long and a safe life, with a right constitution as well of body as strength of minde, and to preserue the same: for rightly is it said:

Astra valent aliquid, plus pia vota valent, Astra regunt mundum, sed regit astra Deus. Cedunt astra Deo, precibus Deus ipse piorum.

Next, when for our sinnes our bodies are affected with often and diuers kindes of diseases, we must carefully striue that we gouerne the inclinations and wandering motions of our mindes, and that we vse a bridle to our outward members, and that we doe not only flye wickednesse, but that we auoide the occasions also thereof. It becommeth you, my deare Sonnes, to vse this diligence in the gouernement of your life and manners, and chiefly to embrace true Religion, and due obedience and loue to your Parents, which if you shall doe, God will in like manner, as he hath pro∣mised in the Decalogue, giue vnto you hap∣pinesse and long life: for as S. Paul saith truely in the 1. of Tim. 4. Pietas ad omnia vtilis est, &c. Godlinesse is profitable vnto

all things, which hath the promise of the life present, and of that that is to come: the which in some manner was vnderstood by an Ethnick, Zoroaster King of the Ba∣ctrians, where he saith, Qui mentem arden∣um ad opus pietatis intenderit, labile corpus seruabit: and Cicero saith, Pietatem esse ma∣trem, & fundamentum omnium virtutum: That Godlinesse is the mother and foun∣dation of all vertues. Secondly, when it is said, that the Starres be the working causes of destruction and mutation, and the causes of diuers diseases in our bodies: and whereas the obseruation of the cele∣stiall effects is not forbidden, I will that you take this care, that as well the yeerly directions, as the figures of your natiuity be obserued, which I haue diligently and exactly computated, I leaue to euery one of you: which notwithstanding you shall examine without all superstition, and shall be aduised by the iudgement of the lear∣ned Astrologians and Physicians, that you may the better auoid the euill foreseene, and the good things shall be brought to their wished euent, for that is true which some doe affirme, that coelum esse fatalem picturam in coel••sti tabula; and very well

was it said by Hipp. and Galen, the Princes of Physicians, that the Arte of physicke, without the supportation of the Heauens, to be oftentimes in vaine, yea also often∣times to be hurtfull.

This obseruation doth profit very much for the preseruation of the health, and for the preuention of diseases; therefore you must regard the more your naturall incli∣nation, with the greater vigilancy, that you may bee the better able to gouerne your manners, and the euents of which we are admonished by Astrologers, & which wee fore-know, wee may the more easier beare. Auoid and decline them more wise∣ly, that you may seeme to passe them ouer prouidently and discreetly, without griefe or tediousnesse: for, free-will and electi∣on is left to vs, so farforth that by the help of God, a minde supported, may be able to resist the allurements of the Flesh and th•• Deuill, to rule and gouerne the affections▪ and if some great calamitie against an•• man may be presaged and declared by th•• Starres, we may be able to flye and auoid it; notwithstanding in which matter •• would that you should regard the couns•…•… of honestie: for if we may flye and auoi••

the perill that hangeth ouer our heads, without shame, we shall not refuse it, for better is it with honestie to die quickly, then with shame to liue long: therefore, we must thinke that Reason, and the best In∣tellect, to be gouerned by the Heauens, neither is the libertie of the minde, and our actions, restrayned to the necessitie of the Starres.

Hitherto in generall, we haue briefly declared, by what meanes we may defend vs from euills, and diseases of euery kind: and to defend vs from the other destructi∣ons of our bodies, which diligence, if the children of God shall diligently inuocate him, they shall happily auoid them.

Now, that we may follow our purpose, I will entreat of those things, which in some manner resteth in our industrie, of which if we vse them rightly and lawfully we shall nourish health, and conserue it, but otherwise we shall ouerthrow and de∣stroy it.

CHAP. III. Speciall precepts of preseruing Health.

THat we may begin from the definiti∣on, Health is a constitution of the bo∣dy, in which wee are neither tormented with griefes, nor hindred in the actions of our life, for if the body shall decline from that constitution, it is sicknesse: to per∣serue health, according to Rasis in Alman∣sore, is in motion and rest, meate & drinke, neither to obserue a iust measure in super∣fluities and expulsions, the house and o∣ther places wherein we liue, to be made sweet with odors, according as reason re∣quireth, and agreeing with the time, and to meet with euill accidents before they take their increase, and to refraine volup∣tuousnesse and delightfull pleasures, and to conserue custome. Cicero saith, That health is preserued with the knowledge of a mans owne body, as well in those things which are wont to profit as hurt, for in those things in which consisteth conser∣uation, from them corruption springeth, for as conseruation is made by the like thing, so curation is made by its contra∣ry a little otherwise saith Isidore, where he

saith, Eam esse integritatem corporis, & tem∣perantiam naturae ex calido & humido, in qui∣bus cum illa consistit. Sequitur, qui plurimum calidi & humidi habent, hos maximè esse lon∣gaeuos: qui verò contrariae sunt naturae, frigidi & sirci, hos citius senescere & mori.

For as healthfull men are gouerned by the foure Humours, so the infirme are hurt, and when humours encrease more then of equitie they should, they bring forth sick∣nesse: so those that are by nature onely grosse, do sooner die then thinner bodies, for they haue little bloud and spirits. But as the conseruation of health doth consist in the order of euery thing, being lawfully vsed, the iust qualitie, quantitie, and time being obserued, we haue spoken of: Now of the ayre that doth incompasse our bo∣dies, we will speake of.

CHAP. IIII. Of the ayre.

THe ayre by it selfe is hot and moyst, and the attraction thereof is so neces∣sary vnto all liuing creatures, that if the wayes of respiration bee intercepted, and

occluded, they presently die, and all of vs haue experience, that the constitution of the bodie is often changed, eyther by the temperature or distemperature of the ayre: therefore we must prouide with all our study, to chuse the best ayre, as much as may be.

For that is the best ayre which to euerie one is natiue, for as the Philosopher saith, Vniuscuius{que} locus naturalis sui est locati con∣seruantius: besides, a temperate ayre, pure, cleare, and thinne, which lyeth open, and is free from stinkes, infection, or putrifacti∣on; is to be chosen. And on the contrary, that ayre is most bad and hurtfull, which is troublesome, cloudie, impure, stinking, showrie, putride, close, which neither wind nor Sunne doth penetrate, nor purge: in like manner, that is good ayre, which ta∣keth neither venenosity, nor other malign•• qualitie, through the standing waters which in the Summer time are corrupte•• with a pestilent ayre, or with the vapour o•• exhalations, or infected with foeculent ex¦cretions: so that ayre is most maliciou•• which springeth from dunghills, sincke•…•… and other pestiferous places, which dot•• oppresse the heart, and make a difficultie 〈◊〉〈◊〉

breathing, which is ouer hot, or ouer cold, for an hot ayre dissolueth the spirits, it ge∣nerateth thirst, it diminisheth the vitall fa∣culties, and hindereth digestion. A cold ayre doth ingender the Asthma and Ca∣tarrhes: and as this impure ayre doth vitiat the vitall spirits, so must wee be carefull by all meanes to beware of it; so then we must draw an ayre that is pure and temperate, for except a good ayre be drawne in daily, whereby our naturall heat may be ventila∣ted, tempered and cooled, our health must needes bee troubled and endangered, of which it appeareth, where it is said:

Satius esse sub dio versari, quam Cubiculis vndi{que} clausis immorari.

It behooueth also for vs to obserue this thing, that in cold seasons it shall be fit to vse an hotte ayre, or fire for hot things in a cold time: moyst in a drie, and drie in a moist aire, is chiefely fitting and agreeing: also in daily diseases, we see it is sometimes very profitable to change the ayre, for sometimes change of ayre and place doth recouer health that is lost. But whereas the ayre oftentimes is mooued and changed with the windes, and odors, for the winde is no other thing then the aire moued with

the stirring and prouoking of vapours, of which, and of sweete smells, it shall not be amisse somewhat to speake of.

Of windes, and sweete smelling sauours.

THe North-wind of al other is accoun∣ted the best and wholesomest, and the East doth challenge to it selfe the next place, and what winde soeuer doth mode∣rately coole, doth drie and make cleere our habitations: therefore it must be towards the North and East, for the temperature of the ayre and the wind; for too much wind is hurtfull very much to the sence, both of the lungs, the eyes and eares: but that which attaineth to odoraments, and sweet smells: it is manifest, as it were, the ayre to bee nourished by the spirits, but most quickly by odors the braine and heart is strengthened, and the minde refreshed; which refreshment the body also doth feele the pleasure and recreation.

A naughtie stinking ayre, is corrected and amended by odoraments and suffumi∣gations; but there is a very great diffe∣rence: for look what ayre we draw in, such and the like spirits goe out from vs.

Odors and smells that are oner-hot, are not by me approued, because it filleth the head, and ingendreth the catarrh, for the temperature it selfe of the braine, being a meane betweene hot and cold, doth chief∣ly reioyce in things that are temperate: and on the other side it is much offended and hurt by the contrary: therefore sometimes those odors are to be mixed and changed, as if cold doth raigne, let the odors decline to heat; and if heat doth beare sway, then frame that they may be of cold operation.

Of Roses therefore, Violets and Myr∣tels, Campher, Sanders and Rose-water, which are cold things: on the other side, of Cinamon, Citron rynds, Orenge peeles, A∣loes, Amber, Muske, which are hot; of which you may vse at your pleasure. Odors are not only drawne by the nostrills, but there must bee application to the brest and stomacke, Treacle, Mithridate, Frankin∣cence, Amber, Angelica, and such like, which are thought to haue vertue against venome: no lesse comfort to recreate your spirits, ariseth out of gardens, where-hence ariseth sweete smells and sauours: also to vse sweete smelling hearbes, flowers and rushes at the time of the yeere, conuenient

to the constitution and state of the bodie, and to cast about the court, and in the chambers, the leaues of Withies, of Roses, Violets, Vine-leaues, Origanum, wilde Time, Time, Lauender, Myrtils, Quinces, Peares, the flowers of Orenges, Pomegra∣nates, and other such like: and also to sprinkle the chamber with Rose-water, or the water of the flowres of Orenges, and other like: also to euaporate the place with vineger, and sometimes also in your cham∣bers to burne perfumes, fragrant and sweet smelling.

What sweete smells, fumes or torches I am wont to vse; I will heere set downe, that hauing a care to the temperature and state of the body, you may vse also.

A description of an odoriferous water.

TAke an equall weight of Rose-water, with the best white wine, Rose-vini∣ger the fourth part, Suger-candie, a third part; dissolue it in those things; some adde a little Saffron: with this water wash the hands and face, the ioynts and eyes, and therewith cleanse the teeth, and besprinkle the rest of the clothes.

CHAP. V. Of Meates and Drinks.

IN meate and drinke wee must consider these sixe things, first, the Substance: then the Quantitie: third, the Qualitie: fourth, Custome: fift, the Time: and lastly, Or∣der. We must also vnderstand, that it is best and most wholesome to vse meates that be simple: for meates that be simple are most wholesome and profitable; but many and sundrie sorts of meates are very vnhealth∣full and hurtfull to our bodies: our elders, which liued very long, and without sick∣nesse, were wont to eate at one meale flesh only, and at another bread only: yet would I not wish you (my sonnes) to accustome your selues to one only meate, especially if you be yong; for Galen expounding the Aphorisme of Hipp. saith, That such things as wee haue of long time beene vsed to, although they bee not of the best nourish∣ment, they are not so dangerous as other things which are farre better, whereunto we haue not beene accustomed: wee must therefore now and then alter our diet, and vse to eate such meates as before wee vsed not; neither must we bind our selues to any

one kinde, lest we be driuen at any time to change our custome, and so wee fall sicke presently thereupon. Cornelius Celsus, a good Physicion, giueth counsell, that such as bee in health, should vse their ordinarie fore, and plaine vsuall diet: and to forbeare much varietie of meats, is best and whole∣somest, because the stomack set a work, too too much laboureth, greatly in the dige∣sture of sundry meates at one time. It is thought good to mixe moist with drie things, cold with hot, and hot with cold; and those meats which are in the meane or mediocritie of all excesse, to be most com∣mendable: of which sort, is bread made of cleane corne, sufficiently leauened and mo∣derately baked. Also the flesh of Hens and Capons, Phesants, Partriges, Woodcocks, yong Pigeons, Blackbirds, Thrushes, Tur∣tles, and such like small birds. In like man∣ner Fishes bred amongst rocks and stones, or about the sea side, and such as in taste are neither vnpleasant and vnsauourie, nor yet clammie and vnctious, of the which we will speake particularly hereafter. Now in meats, nothing so well encreaseth good bloud, as when they are well digested, for thereby is ended more easily the second

concoction, which is in the veines and li∣uer, and also admitteth the third digestion, which is in the particular members & parts which be nourished. Also there bee some meats, betweene whom there is but small difference of digestion, as is betweene a Henne and a sucking Calfe, a Chicken and a Kid, the flesh of an old Calfe and a yong Bullock: in such respects as these, where the difference is so small, it skilleth not greatly, if they which be somewhat hard to digest, be eaten before that which is of lighter digestion. And this, I suppose, was the opinion of Galen, for heauie meats, and such as bee slow of digestion, require a stronger and greater power digestiue: ther∣fore meats of easie digestion are first to be taken, before those which doe differ so far from them in easinesse of concoction.

And also you must take heede of crude and raw meates, and that the same be both throughly boyled or rosted, but in any wise beware of stuffing of your selues too much with meate and drinke, nor to irri∣tate and prouoke your appetite with deli∣cious sawces, for meates excessiuely eaten, although they be of good nourishment, commonly they doe ingender crudities,

lasks, and vomits. Againe, to take lesse then necessitie and nature doth require, is the cause why the body is not nourished, but weakned and made vnable to doe his businesse: for euen as repletum hindreth nourishment and hurteth nature, so all sorts of too much abstinence causeth vo∣mits, hurteth the stomack, resolueth the powers of the body, and increaseth ill hu∣mours. And euen as an ill dyet bringeth heauinesse to the body, and dulnesse to the senses, so a good dyet refresheth the spirits and reuiueth the minde, making it more able and actiue to know and practise ver∣tues operations.

Of Drinke.

COncerning drinke at meales, it would not be taken before something hath beene eaten, & at the beginning the drink would be strongest, and so towards the end more small, if it be Ale or Beere. And if it be Wine, more and more allayed with Water, and the best Physicians hold, the drinke would rather be mixt with the meate by sundrie small draughts, then with one great draught at the end of the meale, for the mixture tempereth well the

meate without hindrance. A great draught drowneth the meate, and hurteth naturall heate, that then worketh in concoction, and with the weight driueth downe the meate ouer-hastily. Hot wines and sweet or cōfectioned with spices, or very strong Ale or Beere is not good at meales, for thereby the meate is rather corrupted then digested, and they make hot and stinking vapours to ascend vp to the braynes; thus I suppose, I haue spoken enough of meate and drinke: I will now end with the coun∣sell of Cornelius Celsus, which saith, that a healthfull man shall not binde himselfe to the rules of physick or dyet, but a man whose stomack is feeble, there ought to be a greater regard that the meate be such, as that either in qualitie or quantitie na∣ture be not rebuked or to much oppressed.

CHAP. VI. Of Exercise and Labour.

BEcause a great part of health doth consist in •• fit and conuenient exer∣cise of the body, as Auicen, Hippocrates, and Galen, doe witnesse, it is therefore

needfull to haue a diligent and carefull consideration thereunto: labour then or exercise is a vehement mouing, the end whereof is the alteration of the breath or winde of man: of exercise doe proceed many commodities: And especially three, the first is hardnesse and strength of the members, whereby labour shall the lesse grieue, and the body be more strengthned to endure labour. And that exercise or la∣bour doth strengthen the body, as Galen witnesseth in his booke de Sanitate tuenda. It is proued by experience in labourers, who for the most part be stronger then men that liue at ease, and can endure grea∣ter toyle, as may be obserued in the ex∣ample of Milo Crotoniatos, who by the vse of carrying a Calfe euery day certayne furlongs, was able to carry the same being a Bull. The second commoditie of labour is, the increase of heate, whereby hapneth the more alteration of things to be dige∣sted; also more quick alteration and bet∣ter nourishment. The third is more vio∣lence of the breath or winde, whereby the pores are cleansed, and the excrements of the body naturally expelled. These things are so necessary to the preseruation of

health, that without them no man may long be without sicknesse: for as the flow∣ing water doth not lightly corrupt, but that which standeth still, euen so, bodies exercised are for the most part more helth∣full, and such as be idle more subiect to sicknesse, according to the saying of the Poer Ouid,

Cernis vt ignauum corrumpant otia corpus, Vt capiunt vitium ni moucantur aquae.

The which thing also Cornelius Celsus af∣firmeth, where he saith, Slothfulnesse dul∣leth the body, it is strengthned by labour, the one doth make vs soone old, the other doth make vs long yong.

Notwithstanding in exercise ought foure things to be considered, that is to say, the Time, the things preceding the Qualitie, and the quantitie of exercise. As concer∣ning the time conuenient to exercise in, there ought foure things to be diligently considered, first, the time, the things prece∣ding the quality, and the quantity of exer∣cise. First, as concerning the time, that the stomacke and bowels be ouer-burdened, and the meate not digested, or the humors crude or rawe, lest thereby perill might fol∣low by their conueyance into all the mem∣bers.

Galen doth say, that the time most fit for exercise, is when both the first and second digestion is fulfilled, as well in the stomacke as in the veines, and that a desire of eating doth draw neere: for if the exer∣cise be sooner or later, the bodie shall ey∣ther be filled with raw and crude humors, or else yellow choller shall be encreased. The knowledge of this time is well known by the colour of the Vrine, for that which is like vnto cleare water, sheweth that the Iuyce which commeth from the stomacke, is crude & raw in the veines: that which is wel coloured, neither too high or too low, sheweth that the second digestion is per∣formed perfectly: where the colour is very high or red, it declareth the concoction is too much. Wherefore, when the Vrine ap∣peareth in a temperate colour, neither too red nor too pale, but as it were, gilt, then should we begin our exercise.

CHAP. VII. Of Sleepe and Watch.

THe commodities of moderate sleepe, doe appeare by this, that naturall

heate which is busied about the matter, whereof proceedeth nourishment, is com∣forted in the places of digestion, and so the digestion is made better and more perfect by sleepe, the body is fatter, and the minde more quiet, the humors more temperate. But by much watch all things happen the cleane contrary. The moderation of sleepe must be measured by health and sicknesse, by age, time, emptinesse, or fulnesse of the bodie, and by naturall complexions: as first to a man in health, hauing no weaknesse of nature, and a perfect digesture of the meat he eateth, a little sleepe is sufficient, but to them which haue weak stomakes, the sleep may be the longer. In like manner, tempe∣rance is required both in youth and age at all seasons, winter and Summer. The body being full of ill humors, very little sleepe is sufficient, except the humors be crude and raw, for then sleepe is necessary, which di∣gesteth them better then labour.

In like manner, where the bodie is long empty, by long sicknes or abstinence, sleep comforteth nature as well in the principal mēbers, as in al the other. As for the length of sleep, al Authors do agree, that to strong bodies, seuen houres in the night is suffici∣ent,

and to those that are weaker, eight houres is enough at the most. Plato in Ti∣maeo, saith, When the world shutteth vp her eye, we should also close vp our eyes: the eye of the world is the Sunne, therefore sleepe is not long to be deserred after the Sunne setting, neither presently after sup∣per can sleepe be wholesome, for as Galen saith in lib. Aphorismorum, à cibis ad som num conuersis, caput impletur. Moreouer, immoderate sleepe maketh the bodie apt to Palsies, Apoplexies, Falling-sicknesse, Rhumes and Apostumes: also it maketh a dull wit, and a slow bodie, and vnapt to honest exercise: as also immoderate watch drieth too much the bodie, and doth wea∣kē the Animal powers, hindreth digestion, and maketh the body apt to cōsumptions. Wherefore, in these two things, as well as all other, a diligent care is to be vsed, the moderation is best coniected (for it is hard perfectly to know it) by the sensible light∣nesse of all the bodie, especially of the braine, the browes, and the eyes, the pas∣sage downe of the meat from the stomake, the will to make Vrine, and to goe to the stoole: contrariwise heauines in the bodie, and also in the eyes, & sauour of the mean

before eaten, doth signifie that the sleepe was not sufficient. They that are in health, must first sleepe on the right side, because the meate may come to the liuer, which is to the stomack as a fire vnder the pot, and thereby is digested. To them which haue but weake digestion, it is good to sleepe prostrate on their bellies, or to haue their pare hands on their stomackes, and to lye vpright on the backe, is to bee vtterly ab∣horred.

CHAP. VIII. Of Accidents and Affections of the minde.

THose things being alreadie declared, by the which the health of the body is to be preserued: I will now proceed to the Physike of the minde: for as the per∣turbations of the minde doe follow the passions of the bodie, as wee may see and behold in drunkards, as Horace saith,

—nam corpus onustum Hesternis vitijs animum quoque praegrauat ipsum Atque affligit humi aiuinae particulam aurae.

So on the other side, the body is affected

from the passions of the minde, and is said therewith to consent, as is manifest in the affects of loue and sorow. And seeing ther∣fore the passions of the minde, and bodie, are so conioined and linked together with a naturall band, we must as Auicen saith, haue a diligent care to our minde, if we de∣sire to auoid diseases, which also Galen held before him, saying, that wee must abstaine from the intemperance and deformity of all the passions and affections of the mind: anger and sorrow, furiousnesse and feare, enuy and thought, do alienate and bring a man from the vse of reason, and do greatly transforme him from the state and order, that is according to nature, for moderate mirth helpeth very much to accomplish all the offices and functions of the minde, to further and make excellent the concoction. As on the contrary, sorrow and heauinesse is the greatest hinderance and let to it: be∣ware therefore of heauinesse and despera∣tion, for as Salomon saith, Spiritus tristis exiccat ossa: cor laetum exhilerat mentem. Therefore giue your selues to honest mirth and Christianlike ioy: for as Auicen saith, the often vse of mirth disposeth a man to be merry, and thereof commeth no small

profit, but commodities very many. Sor∣row also is so great an Enemie to nature and bodily health, that to resist the ma∣lice and the violence thereof, remedies as well out of the holy Scripture, as exam∣ples out of moral Philosophie are needful. Also there be certayne herbs, fruits, and spices, that haue the propertie to resist me∣lancholy, and to comfort the liuely spirits. Such are simples that do comfort the heart and spirits: as for example, the beholding of fayre shewes and things that are beau∣tifull, the hearing of melodious musicke, smelling of sweet sauours and fragrant o∣dors, such as in the Summer, the smell of Rose-water; and in Winter with the smell of Lignum Aloes, which doth comfort the heart and the brayne, and all the other senses very much. But beware of too hot and sharpe sauours, for they send vapours to the brayne. The tasting, as that which is confected of Sugar, and the iuyce of Pomegranates, of Quinces, or some other of like temperature, being not harmefull, neither exceeding in the excesse of any qualitie.

CHAP. IX. Of Ioy.

IOy or gladnesse of heart doth prolong the life, it maketh the body fat, that is growne leane with care and trouble: And looke what effect hapneth by sorrow, the same hapneth by suddaine ioy. And Vale∣rius Maximus reporteth, that a Woman of Rome dyed with suddayne ioy. This being considered, we must auoyd such ex∣traordinarie gladnesse and suddayne ioy. And we must remember that there is no∣thing in this world can reioyce vs so much, but that some occasion or other may cause the same to be displeasant vnto vs.

CHAP. X. Of Venus or the act of generation.

NOw that I haue spoken of Labour, Meate, Drinke, and Sleepe, it now resteth that I speake somewhat of the act of Generation, which delectation must be well measured by a meane: for if it doe exceed and be vsed intemperately, it doth resolue the spirits and naturall heate about

measure, and dryeth vp the radicall moy∣sture, and so dangerous diseases happen to man sooner, then otherwise by nature they would: Therefore, seeing in the act of Generation there is so great resolution of Spirits, the excesse thereof is carefully to be auoyded, neuerthelesse great regard must bee had of custome. The commo∣dities that come by moderate evacuati∣on are great, for it procureth appetite to meate, and helpeth digestion, it maketh the body more light and nimble, it pur∣geth flegme, it quickneth the minde, it re∣fresheth the wit, reneweth the senses, and driueth away sadnesse, madnesse, anger, melancholy: finally, it doth deliuer vs al∣together from leacherous imaginations, and nightly pollutions, which although some men suppose that there is no offence thereby, because of the abundance of na∣ture, yet let vs consider what is said in Deuter. cap. 23. If there be amongst you any that is vncleane, by that which commeth from him by night, he shall goe out of the Hoast, and shall not enter into the Hoast: but for this matter let euery man vse all honest and lawfull meanes, to suppresse the violent force and fury of his burning lust. Also if

a man will abstayne from meates that be hot and windie, and the drinking of sweet headie wines, and auoyd the imaginations of Venus and such like, he shall not easily be much assailed and tempted with the de∣sire of any carnall appetite; likewise if he earnestly apply himselfe to the study of the holy Scriptures, and morall Phylosophie, banishing idlenesse, and flie the company of beautiful and amorous Women, he shal easily auoyd the desire of lustfull concu∣piscence.

Moreouer, there be also other meanes to ouer-come carnall lust, mentioned in Galen, as to anoynt the reynes with some cooling oyntment made of waxe, oyle of Roses, and the iuyce of some cooling herb, as House-leeke, Lettuce, Purslane, Night∣shade or plates of Lead, applyed vpon the reynes, or else Agnus castus, or to eate dai∣ly the seede thereof, or the seede of Rue, or the herbs themselues. Also Arnoldus giueth counsell, If thou wilt quench the heat of lust, anoynt the genitories with the iuyce of Rue or Persly, or drinke the iuyce of those herbs. Also to smell often∣times to Camphire, is good for the same purpose, & to sit vpon the very cold eart〈◊〉〈◊〉

or a cold stone, also to plunge the mem∣bers in cold water or in strong vineger, & therewith to wash the reynes of the backe and about the lower part of the belly.

And to end this discourse of Venery, flie idlenesse, the greatest occasion of lechery, for as the Poet saith, with which I wil end:

Otia si tollas, periere cupidinis arcus, Contemptae{que} iacent & sine luce faces.

CHAP. XI. Certayne precepts for dyet to be obser∣ued euery day.

HItherto wee haue spoken of those things and their lawfull vse, which things, if they be not rightly vsed, they do alter and change the body, and ouerthrow the naturall state thereof; I will now de∣liuer certayne precepts of the order of dyet to be kept for euery day, weekes, moneths, and yeeres, and first I will begin with the dyet for euery day.

In the beginning when you arise from the bed, extend forth all your members, for by this meanes the animal spirits are drawne to the outward members, the

braine is made subtill, & the body streng∣thened. Then rubbe the whole body some∣what with the palmes, the brest, back and belly gently, but the armes & legs with the hands, either with warme linnen: next, the head is to be scrubbed frō the fore part to the hinder part very lightly. After you are risen, I will that you defend with all care and diligence your head, necke, and feete from all cold in the morning; for there is no doubt, but in the morning and euening the cold doth offend more, then it doth a∣bout noone tide, by reason of the weaknes of the Sunne-beames. Put on your clothes neate and cleane: in the Summer season, first wash with cleane pure water, before described; but in the Winter season sit somewhat by the fire, not made with turfe or stinking coale, but with oake or other wood that burneth cleare, for our bodies are somewhat affected with our clothes, and as strength is encreased by the vse of meat and drinke, and our life defended and preserued; euen so our garments doe conserue the heate of our bodies, and doe driue away colds: so that as diet and ap∣parel may seeme alike, so in eyther of them a like diligence is to be preferred.

In the Summer-time I chiefly comme•…•…

garments of Harts-skinnes, and Calues-skinnes, for the Hart is a creature of long life, and resisteth poyson and Serpents; therfore I my selfe vse garments of the like sort for the winter season, also, neuertheles lined with good linnen. Next, I doe, iudge it not to bee much amisse to vse garments of Silke or Bombace, or of purple; also of Martyn or Wolfe-skinnes, or made of Fox skinnes, I suppose to be good for the win∣ter; notwithstanding in the time of Pesti∣lence, apparell of Silke and skinnes is con∣demned, because it doth easily admit and receiue the contagious ayre, and doth re∣tain it long. After the body is wel clothed, kembe your head wel with an Iuory comb from the forehead to the back-part, draw∣ing the comb some forty times at the least, then wash al the instruments of the sences, as the eies, the ears, the nostrils, the month, the tongue, the teeth, and all the face with cold water; and the eyes are not only to be washed, but being open plainly, immerg'd: and the gumme and foulnes of the eie-lids that do there stick, to remoue; somtimes al∣so to besprinkle the water with rose-water or Fenel-water, also rub the neek wel with a linnen napkin somwhat coorse, for these

things doe confirme the whole body, it maketh the minde more cheerefull, & con∣serueth the sight. In this place it pleaseth me to adioyne some dentifrices or clensers of teeth, waters not only to make the teeth white, but also to conserue them with some medicines, also to conserue the sight.

A pouder to preserue the whitenesse of the teeth.

TAke three egge-shels, three drams of red corall, two drams of white silke burnt to pouder in a new earthen pot, Ci∣namon two drams, Cloues one dramme, Pellitorie of Spayne two drammes. These being beaten to fine pouder, rubbe the teeth euery day euening and morning.

The description of a Dentifrice, which Messelina Augusta vsed: ex scribonio largo.

TAke Harts horne burnt in a new ear∣then pot, and reduced into pouder one ounce and a halfe, Mastick one ounce and a halfe, Sal Armoniack sixe drammes.

To whiten the teeth, and to preserue them from heate, which was vsed by a wo∣man of great name.

TAke Aloes one ounce & a halfe, perles one ounce, red Coral and white, Lig∣num Aloes, red Sanders, of euery of them one ounce, Dragons bloud, fine Purslane one ounce and a halfe, Roch Alum washed so long in faire water, that it be as cleere as crystal, one ounce, mastick, amber, Myrrhe, of eyther halfe an ounce, the shels of water Crabs two drams: let euery one bee bea∣ten by it selfe into fine powder: then take pure hony of Roses seuenteene ounces, and with the powder aforesaid let it boyle gēt∣ly at the fire, except the Mastick, and the Myrrhe, which afterwards mixe therwith, and when it shall come to a conserue in thicknesse, let it be alwayes stirred with a sticke in the boyling: and when it shall be remoued from the fire, let it rest till it wax cold; then adde the Myrrhe and the Ma∣stick, then afterwards keepe it to your vse in a vessell of glasse: with this Dentifrice if the teeth be rubbed in the morning with a piece of course linnen, it doth comfort them, and make them very white.

Another Dentifrice.

TAke red and white Corall, of each one ounce, Pellitory, Mace, Mastick, of each one ounce, Pomis stone and Bole-ar∣monick, of eyther one ounce; make these things into fine powder.

A Medicine that doth comfort the sight.

TAke perles, which beat into fine pow∣der, then straine them thorow a lin∣nen cloth with rose-water, then instill into the eyes certaine drops of the same water: som in stead of the perls, do vse of the finest Sugar with Rose-water, but I iudge the vse of Perles to be the better. These things following doe very much profite the eyes, if yee keep them from dust, smoake, remai∣ning out of the aire, the Sun, the cold, from strong winds, from beholding the Sun, al∣so to auoide the multitude of Venery, and repletion of meat and drinke, nor present∣ly after dinner or supper to sleepe; and as it is before said, to bathe and wash the eyes with cold cleare water, although this Me∣dicine following be very much approued.

Take waters of Veruayne, Betony and Fenell, of euery one, one ounce and a halfe,

white wine one ounce, Tutla prepared one dram, Sugar-candie two drams, Aloes e∣patic one dram, womans milke two drams, Camphire halfe a scruple: powder that that is to be powdered, and let it remaine in in∣fusion for foure and twentie houres, then let them be strained, and therewith wash the eyes, being shut.

Also to prosecute our former purpose, when you arise in the morning, to auoide all superfluities, as well by vrine as by the belly, which doe at the least once euery day. Auoid also from the nostrills and the lungs all filthy matter, as wel by cleansing, as by spittle, and cleanse the face, head and whole bodie; & loue you to be cleane and well apparelled, for from our cradles let vs abhor vncleannes, which neither nature or reason can endure. When you haue done these things, remember to powre foorth your praiers vnto God with a cleare voice, that the day may be happie & prosperous vnto you, that God may direct your acti∣ons to the glory of his name, the profit of your Country, & the conseruation of your bodies. The walk yee gently, & what ex∣cremēts soeuer do slip down to the inferi∣our parts, being excited by naturall heate,

the excretion thereof shall the better suc∣ceed.

As for your businesses, whether they be publike or priuate, let them be done with a certain honesty, then afterwards let your hunting iourneyes bee performed: apply your selues to studie and serious businesse the houres of the fore-noone, and so like∣wise in the afternoone, till two or three houres before supper, alwaies in your hāds vse eyther Corall or yellow Amber, or a Chalcedonium, or a sweet Pommander, or some like precious stone to be worne in a ring vpon the little finger of the left hand; haue in your rings eyther a Smaragd, a Sa∣phire, or a Draconites, which you shall beare for an ornament; for in stones, as al∣so in hearbes, there is great efficacie and vertue, but they are not altogether percei∣ued by vs: hold sometime in your mouth eyther a Hyacinth, or a Crystall, or a Gra∣nat, or pure Gold, or Siluer, or else some∣times pure Suger-candy. For Aristo∣tle doth affirme, and so doth Albertus Magnus, that a Smaragd worne about the necke, is good against the Falling-sicknes: for surely the vertue of an hearbe is great, but much more the vertue of a precious

stone, which is very likely that they are endued with occult and hidden vertues.

Feede onely twice a day, when yee are at mans age; neuerthelesse to those that are subiect to choler, it is lawfull to feede often: beginne alwayes your dinner and supper with the more liquid meates, some∣times with drinkes. In the time betweene dinner and supper, abstain altogether from cups, vnlesse necessitie or custome doe re∣quire the same; notwithstanding the same custome being so vicious, must be by little and little changed.

I would not that you should obserue a certaine houre, eyther for dinners or sup∣pers, as I haue sufficiently told you before, lest that daily custome should be altered into nature: and after this intermission of this custome of nature, hurt may follow; for custome doth imitate nature, and that which is accustomable, the very same thing is now become naturall.

Take your meate in the hotte time of Summer in cold places, but in the Winter let there bee a bright fire, and take it in hotte places, your parlours or chambers being first purged and ayred with suffumi∣gations, which I would not haue you to

enter before the suffumigation be plainely extinct, lest you draw the fume by reason of the odour.

And seeing one and the same order of diet doth not promiscuously agree with al men: take your meat in order, as is before said, and sometimes also intermit the vse of meats for a whole day together, because through hunger, the faults of the stomack which haue beene taken eyther by much drinking or surfetting, or by any other meanes, may be depelled and remoued.

By this meanes also your bodies shal be better accustomed to endure and suffer hunger and fasting, eyther in iourneyes or wars. Let your suppers bee more larger then your dinners, vnlesse nightly diseases or some distillations doe afflict you.

After meat taken, neither labor in body nor mind must be vsed, and wash the face and mouth with cold water, cleanse the teeth either with Iuory, or of a Harts horn, or some picker of pure siluer or gold.

After your banquets, passe an houre or two in pleasant talkes, or walke yee very gently and soberly, neither vse much wat∣chings long in the night, but the space of two houres goe to your bed; but if honest

busines doe require you to watch, then sleepe afterwards so much the longer, that your sleep may well recompence your for∣mer watchings. Before that you goe to your bed, gently smooth down your head, armes, and shoulders, the backe and all the bodie, with a gentle and soft rubbing, vn∣lesse you meane to do it in the morning to moue distribution, whose time is best to be done in the morning.

In the Winter sitting by the fire, put off your garments and drie your feete by the sire, neuerthelesse auoid the heate and the smoake, because it is very hurtfull both to the lungs and the eyes.

In the Winter time warme well your garments at the fire, and warme the linings of the same, for it helpeth concoction, and remoueth all humiditie and moysture. But my father did not allow of this custome, warning men of strength, and those that are borne for the Common-wealth, not to accustome themselues to such kind of soft∣nesse, which doe weaken our bodies. Also when you put off your garments to goe to bed, then put away all your waighty cogi∣tations, and lay them aside, whether they 〈◊〉〈◊〉 publike or priuate, for when all your

members be free from all cares, you shal•• then sleepe the quieter, concoction and the other naturall actions shall best bee per∣formed.

But in the morning when you rise a∣gaine, resume to your selues your forme dayes thoughts and cares, for this precep my Father had often in his mouth, there fore I deliuer it vnto you, as the mo•…•… worthy of your obseruation.

Certayne precepts against Heate and Drynesse.

EUen as cold is hurtfull to trauailers, so is heat also, for thereby trauailers be offended, for it hapneth by the want of moysture, and aboundant heate, for when too much heat doth infest trauailers, they doe thereby often-times grow into sick∣nesse, and the natural moysture & strength is dissolued. Therefore my aduice is, first when you trauell, not to vse much vocife∣ration or talke, for thereby is wont to be drawne thirst and drynesse, against which detayne in the mouth crystall, corall, sil∣uer, sugar-candy, or a flint-stone that ly¦eth in cold water, the Iulep of Roses an•• Violets with cold water, in like mann•…•…

new stick of lickoras, taken fresh out of the earth and chawed, or the drinking of water quencheth the thirst, also new ligs doe mitigate thirstinesse, and coole the heate. Pine kernels, the leaues of Purslane held in the mouth, Straw-berries, Peares, Pruines, Cherries, the seedes of Quinces, seedes of Lettuce and cucumbers, doe very well diminish thirst.

What Age is, and what difference in Age.

IN Age there are fiue parts or differen∣ces: first, child-hood from our birth to fifteene yeeres, and is hot and moyst. The second, adolescence from fifteene to fiue and twentie, a meane and perfect tempe∣rature: then youth, from fiue and twentie to fiue and thirtie, and is hot and drie: then middle age, or mans state, from fiue and thirty to forty nine, declining to cold and drie: from nine and forty, the end of ••he life, all cold and dry: in all this course ••f the life, there is a continuall change of 〈◊〉〈◊〉 body, but especially euery seuenth •…•…re is called Annus criticus, the yeere of •…•…ment. In which time we are in grea∣test

danger, touching life and death. There¦fore I would aduise you, to haue regard to the change of those times, and to vse all meanes to preserue the shortnesse of life, as much as may be.

FINIS.

Notes

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