❧ GALENS books of elements, as they be in the Epitome( which may very aptly, in my iudgement, be entitled, for the better understanding of the Readers, The original of all things natural in the whole worlde: Confuting, as well the errors of all them that went before time, as that hath, or shal follow hereafter of the Paracelcians: marvelous pleasant, and most acceptable for all sharp wits, desirous of wisdom,) published forth of latin into English, By John Jones, physician.  
¶ imprinted at London, by William jones, dwelling in Paules church yard, at the Southwest door of Paules, and are there to be sold. 1574.   

❧ TO THE RIGHT honourable, and most trusty earl, George, earl of Shrewsbury earl Marshal of England, lord Talbot, Furniuall, Varden, and strange of black Mire, Knight of the most honourable order of the Garter, and one of the lords of the queens majesties most honourable privy counsel, and Justice in Oyer from Trent Northwarde &c. John Jones counseleth al health with daily increase of honour.  
HIppocrates, thauctor and parent preordinated by Goddes divine providence, for the health, wealth, and benefit of all mankind, whose words, and authorities we admit, receive, and allow, together with Galen, as Oracles from heaven, seemeth unto me, most noble earl, neither to haue written rashly, as diuers did of old, nor yet vnprobably, as other haue of late, whereof I haue made mention in my discourse of the natural beginning of all growing, and living things, &c. But rather most divinely, and Philosophically in entreating of the elements of mans life, Fire, air, Water, earth, omitting with hip. the most simplo, 
Libr. de Carnibus.  not receiving these four qualities, vt Coelum, Spherae, Stellae, Planetae, as heaven, Spheres, stars, and Planets, entreateth here of those simplo bodies, the elements, receivers of the four qualities, which be the beginners of all things under the moon: whether they be Inanimata, without life, and imperfectly mixed, as the Meteors, or pefectly, as the Minerals, or Animata, with life, Vegetat, sensit, & Rational, growing things, as herbs, plants, and Trees, &c. living things, as beasts, fowls, and fish, and reasonable, as mankind, all having their original of the elements, not of things voided of sense, and unsufferable, neither of things with sense, and unsufferable: not of the first elements, Suffering, and feeling: neither of things suffering without sense, but of the four elements, Fire, air, Water, earth, as a Language of an Alphabet, and not of one Element, more then this word( John) can consist of one letter( I.) alone. The which old hip. right advisedly doth approve, writing after this maner: 
In Lib. de nat. hominie.  Qui obsecro fieri potest, vt ex uno quicquam constituatur, quum ne ex pluribus quidem posset, nisi ea probe fuerint contemperata.  
How can it be, I pray you, that any thing may of one thing be compounded, seeing of many things it cannot, except they be well tempered: comprising briefly and most pithily the sum of the matter.  
The nature, property, maner of mingling, and divisions, as wee haue very briefly handled in our Tables of baths aid, to the prudent earl of pembroke, your honours son in Lawe: so be they at large taught of Galen, in both his books( de elements.) And do now dedicate them unto your nobleness, as a perpetual argument of my faitheful and constant service towards your Lordship, for a present of this new year: emboldened and animated the rather so to do, because it is manifeste, as well of Buckstones baths benefit, as also by the worthy acceptation of my preservative water, that your honnour doth not a little esteem: reward, and commend them that take any small pain in setting forth that which may profit the posterities, as these works of the very principles of al philosophy and physic, and therefore thereunto to be annexed: the argument whereof further to dilate unto your puissance, should be instead of a preamble,( perhaps) mere tediousness, the grave affairs of our weighty and most mighty state, which you further so nobly, vigilantly, and faithfully( according to the proverb, with tooth and nail) considered, the which state, God, I beseech, in all majesty long to continue: Oh ingenious head, fraught full of alveritie: Oh godly breast, preserver of all tranquilitie: Oh invincible, and sovereign heart, Elizabeth, daughter of the victorius, and triumphant Henry the eight.  
Thus, hoping that these works by us published should seem any less englished( albeit) rightly Ad Verbum, & Sensum, then with Sir Andr. Lacunae knight, doctor of physic,( in latin abridged forth of the greek) that your Honour of your accustomend lenity will interpret it to the best, equal to whom in liberality, I know few, in fidelity fewer, in affability none.  
Your worships always to command, John Jones.   

❧ Galeni Pergameni, de elements Liber primus.  
SEing that an Element is the least portion of the thing which it ordaineth, neither is that same it which is seen in deed, very small, it manifestly appeareth, that the sense is not a judge of them which be the very elements, according to the very nature of every thing. Therefore we with hip. overpassing those which be first in the iudgement of sense, and most simplo, will inquire for those, which are in deed elements of mans life, and which can not be dissolved into other: and bo no less necessary to cure sicknesses, then those which to the sense seem such: that is, whether it be one truly in kind, or else more, and unlike. If so be, that they be not onely one, but more, and diuers elements, we must seek again how many they be, as what, and of what sort, and what fellowship they haue together. Therefore, that the first Element, of which both our bodies, and also the bodies of all other do consist, is not one, either in form or power, hip. teacheth by this reason.  
If a man were one thing, he should not be grieved, and if so be he were grieved, it should require one and onely medicine, comprising well and briefly the sum of the matter. For if a man were one thing that is framed of one Element, there should be nothing, through which he should feel pain.  
If so be that he were afflicted with any grief, there were but one way, and one medicine to cure him. For when as he could not be hurt through any outward cause, it ought necessary to suffer inwardly of his own nature. And when as there is one onely nature of every one, there shal be one affect, and the way to return to the natural state, shal be one: which is a very absurdity, seeing there be infinite kindes, as well of sicknesses, as of remedies. By the same reason also you may reprove the reasons of them, which haue brought in, that ●… tes without all quality, and alteration, and also bodies unmade, to be the beginning of all generation. For a man should not be grieved, if his nature were such, seeing that it is necessary, that it which gréeueth, should be a receiver both of sense and alteration.  
If so be, that it be without all alteration, it will alway keep the same state, which it had from the beginning. And now if it be changed, and yet there be not in it natural power of feeling, it can nothing more feel the affections; then stoanes do feel.  
Therefore, seeing that both these are required in these chaungings, and in bodies truly, if we did grow either of them, or any such like, or vnifourme nature, we should not be grieved. Therefore we truly are not made of any vnifourme, or simplo substance. Furthermore, seeing there be two instruments, by which all opinions be found out, that is, reason, and experience. Neither of these will so serve them, that they shal find any thing made of them, which are altogether impatible or unsufferable, and without sense, which after will be suffering and partaker of feeling. Nay verily, although al those motes had an engraffed sense, and were impatible, and not able to be pierced, so that of the onely mutual joining of them, the flesh itself should be engendered. nevertheless, we should not feel a needle impacte, or pricte any more, then when wee separate the fingers joined therewith. Therfore it resteth, that a feeling body should either be of those, which likewise haue force to feel and suffer, or of those which can suffer, but after haue no sense  
And we will weigh anon whether of these is true: If therefore an element cannot be impatible, it also shal not be one in kind. If so be, that which is one, is alway unsufferable, seeing there is nothing left, into which it may be changed, or of which it may suffer, for whatsoever is changed, is changed into an other, and that which suffereth, suffereth through an other. Therfore, seeing it is now proved, that there be many elements, let us inquire for the number of them: yet first let us distinguish the sects of them, which universally dispute of elements: for they are brought into four. The first of which, is that which he pronounceth to consist of things void of sense, and also unsufferable. The other which consisteth of things endued with sense, but yet unsufferable: which be subject to alteration. Both which in this do agree, that they both stand of things unsufferable. wherefore, seeing they teach them to be unpossible, let us let them pass.  
There be therefore behind two: the one, which constituteth a feeling body, of the first elements, having faculty both of suffering and feeling: An other of things suffering, but without sense, both agreeing, that they consist of things sufferable: between either of which sects, what possible thing doth it contain. For if you will try, and examine by reason the partes, those which be of bodies, having power of feeling. If so be, that you shall try the first elements, it may easily be, that although they be said to haue no sense, so that they can mutually, and manyfoldely do, and suffer upon themselves, some body endued with sense, may be engendered thereof, many particular alterations coming between. For as oft as any thing is made of many things, if those things which come into the composition, such as they be, shall our such unto the end, that shal never attain any new or purchased form, which was not before in those things of which it was made. But if they many ways be varied, changed, and mingled, then there may something arise in the thing compounded, which may be of an other kind, to those which were found in the first elements of it. Wherefore, they that will haue a body to be engendered of Fire, air. Water, and earth mutually changed, and altered, and brought to a certain temperature endued with a sensitive faculty, they do pronounce things agreeable unto truth.  
But they which pronounce of them remaining, as they be, and mingled onely, as wheat, and Barley, and beans are in an heap, they truly do follow those things, which can not be done.  
By these therefore it is shewed, that elements are more then one, and also that they can suffer, which hip. confirming, saith: Howe, I pray you, can it be, that any thing, may of one thing be compounded; seeing of many things it can not, except they be well tempered. But whether sensible bodies do consist of the first elements, in all the which there is force of feeling, or of those rather which do want them, it is not yet shewed.  
Furthermore, that many do lack sense, it is thence evident, that some of the compound be such. This therefore is a foolish opinion, as well of the natural Philosophers, as of the physicians, which do affirm, that there is one Element of man, or of all things universal. For Thales, Anaximenus, Anaximandes, & with them Heraclitus do endeavour to show, because of the mutual alteration of elements, they see all things to grow out of kind, into other that be near them, every one of them to be an universal element: yet so that one appointeth one thing, an other, an other. All the which do seem to me, to haue dreamed of that first matter subject to all elements, which they saw to be one: so also they suppose an Element to be one. But they which pronounce all things to be one thing, do● destroy the beginning of natural philosophy, and also of physic, and therefore against them we must not dispute. And this is contrary to all reason, if because there is seen none of the four elements in the body, pure and sincere, a man would deny, that they all are not found in a man. For why, will you in the bodies of living creatures, find earth, for example, unmingled and pure, seeing in the whole, such cannot be shewed of them: for what soever parte of it you shal take, that will be partaker of such heat, or humour, and air substance, yet that earth which we suppose to be an Element, is most thick, hairy, and besides that, cold and dry. If so be, that thou shalt in all the world, show me a stoane, an earthy body, truly, I will show thee in the bodies of living creatures, some things like unto it, that is, the kind of bones, the hears, the gristles, and stoanes. seek not therefore in the bodies of living creatures, any thing unmingled, seeing you shall not find that in the whole world, without counterfeiting. But as often as you shall see any cold parte dry, and thickie, let it he enough to call into thy memory, earth, and let it be enough to behold any moist thing, thin and flowing, to conceive in thy mind water. Also the heat of the living creature. Let it present unto thee Fire, and also the nature of the breath, without the which a living body cannot consist, let it bring to your memory first air, then Fire.  
Neither can you deny, that all fruits are engendered of the earth, and of the water, seeing of them they may seem to haue their beginning, & that they be partakers of Fire, and air tempered universally.  
Hence you may gather, that if you macerate, or steep earth in water, you shal make it nothing but day, and fruits be not clay. If therefore fruits do take their beginning of the universality of elements, there is not, why you should doubt of living creatures, but that of them they may be nourished.  
Therefore, boldly it is to be professed, that Fire, Water, air, and earth, to be the first, and the common, and most simplo elements, and beginniners of all things, of which verily, both plants, and also all living creatures, are engendered, nourished, and increased, for in them alone you shall find the chiefest qualities, without any mingling, or temperature.  
In Earth, especially cold and dryth, in Fire especial, heat and dryth. In the other, the other qualities, according as every ones nature doth require. But to esteem any Element to be especially moist, and also to suppose that to be some thing diuers from water, is a point of extreme foolishness.  
Furthermore, that the especial heat is simpler then Fire, and that by it added to the matter, the Fire is engendered, it is confessed of all Philosophers, which truly do confess universally, that a certain matter without quality,( which is subject to all elements) and also an especial heat, which is produced in it, is to Fire the beginning of generation, and also that the matter itself, is free from all generation, & corruption: and the quality to be that, which in it is both engendered, and perisheth. But an Element in that doth differ from a beginning, that begins, should be in the same kind with those, whose beginnings they be, and elements do always appertain to the same kind, for a simplo quality, is the element of a compound quality, and a simplo body, of a compound body. seeing therefore, hote, moist, cold, and dry may be three ways said, that is, either as a quality, or else, as an unmingled body, or as that which is mingled, and the quality not seem to be an Element, nor yet a mingled or temperate body.  
It is too common, that we say, an element to be that body, which is without mingling and temperature, and also simplo of quality. Wherefore, at the length we are come necessary to Fire, air, Water, Earth, in whom first there is especial heat, especial cold, especial moisture, especial dryth. Which elements altogether, or some one alone, we do commonly use as water, daily when we do drink, or be washed, air, which doth environ us, while we draw it in by breathing, Fire also, when we are cold, wee use that we may be hote.  
Furthermore, living creatures, which eat, either sand, earth, stoanes, day, yea, or bones, do plentifully bring earth into their bodies. wherefore, I truly do not see; why many men do say, that neither Fire, nor Water, nor air, or Earth be taken away, or added to our bodies, and therfore that they be not elements of our bodies.  
If so be, that any do therfore think, that we do not show in our bodies any Element, because no man is so heated, that he burneth, or drinketh until he be burst, they do not understand, that if one Element do perish, the living creature likewise perisheth. And the old Element shall perish, if it be turned: the hote, if it be over cooled: the moist, if it greatly wax dry: the dry, if it more then meet is, be moistened, Whereupon the matter standeth otherwise then they think: for always there is either some Element added to the body, or else taken away, that which must be moderately done of them that will the living creature to be kept sound: If so be, that immoderate use of Elements breedeth to death. Therfore, seeing no quality can be found apart from substances, we are compelled to receive them together with the substances, and so to give them to the bodies, which made them: which if they require them especially, we minister the element itself. I say, Fire, air, Water, Earth. But when a mean quality is necessary, we use a medicine mingled of the Elements, and sometime of a nourishment. neither is the Element at any time profitable, as a medicine, but when the body needeth an especial quality. And that hip. by the name of quality doth understand often times a body endowed with an especial quality: we may gather by this saying. If so be where be saieth, when a man dieth, it is necessary that every part return to his own nature, the dry to the dry, the moist to the moist, the hote to the hote, the could to the could. He calleth dry moist, hote and could, not onely qualities, but also substances, in which those qualities are found: for those they be which the Creature being deade, do depart, and are mingled to the Elements of vniuersalitye.  
But wee will say that the qualities, the Creature being dead, do die, but not to return to their own nature. Wherefore there is not why any man any more should go about to persuade that he supposeth living Creatures to be begotten of qualities, which can not consist a parte from the bodies, but of bodies in which those especial qualities be, for they are common elements of all. And those which for any excellency of these are called hot, cold, moist or dry, are proper to every one.  
A man therfore consisteth of most simplo and sensible elements, which are called similar, or simplo, or like. And they again of the sour humors, which also do take their beginnings of things to be eaten and drunk. But these are engendered of Fire, air, Water, and Earth, which truly be constituted of no body any more, but of matter and qualities onely, which we grant to be the beginnings of them, but not at all the Element: nevertheless the Element hath of the qualities that he is an Element.  
If so be that especial heat be added, that whole Elemen willbe Fire, and so we must say of the other three qualities. And of none other quality, but of these four an Element is judged.  
But of the proper Elements of Creatures, that is, of humors we must entreat in the next commentaries, for of that the similar parts are engendered. These again meeting together, that first most simplo instrument is finished, which for the great function or office of one, is by nature prouduced, then when these are framed together another greater instrument is made, & then the perfectness of the whole body. Therfore that we may repeat the whole disputation, if we be grieved, our substance shal not be one in kind, nor yet unsufferable. But we he grieved, therefore it shal not be one in kind, nor sufferable. again, if it suffer, it behoved that it heated, cooled, moistened, or dried, should suffer, seeing those which be next cannot by any other means be altered. Whole by whole, wherefore it is evident that heat, could, moisture, & dryness, do constitute or frame the substance of every thing. But how those which are mingled may be mingled, the whole by the whole, whether by the only quality,( as Arist. supposeth) or whether the substances, they mutually entering into themselves, it is not needful for a physician to try. Yet let this suffice to haue spoken in this present, that if wine( for example) be mingled with water, the partes of both these are scattered into the smallest, and by & by, they do mutually do and suffer together, and so much the easier they do communicate the qualities mutuallye until they be brought into less through longer moving and mingling. For in time of necessity the partes of those things which are mutually mingled will exactly work vpon themselves, and exactly suffer, and so all that will be one, and on every parte like itself.   

❧ Galeni Pergameni, de elements. lib. 2.  
THerefore as hote, dry, could, and moist are the common elements, beginners of all things, so Blood, phlegm, & black collar and yellow are the proper Elements or beginning of things endued with blood. But proper to men be the similar particles, although these be common to many endued with blood, as ox, dog, and Horse, yet not like to men. But verily that the partes of all Creatures having blood be engendered of their mother blood, it is evident enough, which seeing it is partaker of phlegm, and also of other collar it is shewed, by which reason hip. persuaded, hath taught that the four humors be the matter to engender man. Furthermore, flesh and sinews be partes similar or simplo, and seeing the flesh is Blood, and beside soft and hote, but the Sinowe without blood, hard & could, and also other parts haue other differences. It seemeth agreeable unto reason, that wise nature at what time shee framed the issue or infant of the mothers blood to haue drawn that which was thicker to constitute sounder bodies, that which was thinner to the softer, and that which was hotter to the hotter, that which was colder to the colder.  
And in the time following, that every one of the parts formed had his proper Eliment or nourishment, and increase, of proper and particular matter, for even as in milk there is found both milk, and also a certain chéesie substance, so in blood you may find a certain thin liquor much like the whea of blood, and also as it were a certain mud and beside, the fibres which being taken from the blood, as the blood shall no more increase, so also it shall in colour be varied, whereupon the blood is not simplo. Otherwise it should be always like both in men and beasts. But by experience we may know the contrary, both of the varietye of colours, and especially of things which are evacuated by purging Medicines. which truly if they be well ministered, they will draw unto them according to the differences of sicknesses iuyces particular and differing. Against which Asclepiades endeavoureth to persuade, that is, that the medicines do not draw unto the familiar iuyces, but to change and to corrupt them, and to alter them into their own nature, which truly as they be most absurd, so those things which daily we see done by immoderate purgations, do show most evidently howe every medicine doth draw their proper humors. If so be that as often as any man hath received a medicine which hath power to cleanse choler, first it shal expel such humour, by vomitte, after phlegm, then black choler, lastly pure blood, which being evacuated, the soul departeth. If you give a medicine dissolving phlegm, that shall first be emptied, then yellow collar, because, it is easy to be brought forth, after black very stubborn and resisting. And last of all blood is alway brought forth because it is set very near nature.  
Therefore, when that first humour is evacuated, the living Creature cannot then be in health, when it hath lost one of his elements, but it is altogether dissolved and perisheth. And then out of the rest there floweth humour which is more fit to be cleansed, because there is a certain natural power to every thing to draw those things which be convenient for it. As in the loadstone there is force to draw unto it iron. And through this faculty, both nourishmentes and evacuations are made, it drawing always that which is expedient, yet often with this, something which is not expedient, so that sometime it cometh in use to haue purging medicines, which truly when they haue drawn that phlegm or collar which doth abound, they catch unto them some peculiar humour of the sound partes, by a certain force and dissolving, and melting them, and bringing them to Elements, and committing the creature to death, and another certain humour followeth the violence of this attraction of affinitye unto it, which first was drawn by force.  
FINIS.