A very brief treatise, orderly declaring the principal parts of physic, that is to say: Things natural. Things not natural. Things against nature.  
Gathered, and set forth by Christopher Langton.  
Anno dni. M.D.XLVII.   

¶ Wylm Baldwyn▪  

¶ Who so desireth health got, to preserve:  
And lost, to procure: ought chiefly to know  
Such natural things, as thereto may serve:  
Great knowledge whereof, this book will him show.   

Which small though it seem containeth as much  
Of art to be known of them that are wise,  
As big mighty books agastfull to touch,  
As well for the weight, as for the heavy price.   

Read it therefore all ye that love your health,  
Learn here in an hour, else where in a year  
Scarce red, the which Langton willing our wealth  
Hath englished brief, as it doth appear.   

To whom the free giver of your so great gain,  
Yield thanks & praises, a payment for his pain.   
Consul valetudini.   

The contents of this Book.  

¶ The first book.  
OF what kind of art's physic is. Cap. i.  
Of the sects in physic. Cap. two.  
The parts of physic. iii.  
The distribution of Physic in to three forms. Cap. iiii  
Of the numbered of things natural. v.  
Of Elements. Cap. vi.  
Of temperaments. Cap. seven.  
Of Humours. Cap. viii  
Of the parts of man's body. Cap. ix.  
Of powers or faculties. Cap. x  
Of Actions. Cap. xi.  
Of Spirits. Cap. xii.   

¶ The second book.  
OF the number of things not natural. Cap. i  
Of air. Cap. two  
Of meat and drink. Cap. iii  
Of exercise, and rest. Cap. iiii  
Of sleep and watch. Cap. v  
Of Fullness and emptiness. Cap. vi  
Of the perturbations and sudden motions of the mind. Cap. seven   

¶ The third book.  
OF the number of things against nature. Cap. i  
Of the causes of diseases. Cap. two  
Of diseases. Cap, iii  
Of Accidents, Cap, iiii   

¶ The fourth book.  
¶ How to judge of any disease. Cap, i  
Of Urine, Cap, two  
Of the excrements of the belly, Cap, iii  
Of the Spettel, Cap., iiii  
Of the Pulses, Cap. v   
Finis.   

¶ To the right high and mighty Prince Edward, Duke of Somerset, Protector of the kings mayest. realms and dominions, and governor of his most Royal person, Christofer Langton wisheth health and increase of all godliness.  
Physic hath been so afflicted & clogged with ignorant writers (it were to tedious to rehearse either their names or their opinions) that before Gallenes days, none knew which was the truth. And though Galen wrote orderly, yet by the injury of time, the best part of his works be lost, to the great hindrance of all such as shallbe students in Physic: Yet if but half that that remaineth, were englished, I would then think that we should have all things in Physic a great deal the playnar, to the great profit & wealth of the realm divers ways. For first it would save great expense of money, which unlearned strangers daily carry away. Than it would be the safeguard of many men's lives, which might be able to do the king otherwise right good service: And finally it would cause a great increase of wisdom, which passeth both gold & precious stones. Wherefore I considering the wealth of the greater number, have taken upon me to write orderly of a great peace of physic which I dedicate unto your grace not that I think it worthy so noble a Prince, but partly because I judge you a man much desirous to know such things as be here set forth for the bodily health, & partly for that I trust your nobleness will further all godly intents: which if ye do, ye shall not only encourage me (which am but a lernar, and as yet a young student in Physic) but other also (which are already perfect in the works of Physic) daily to set forth such things, as may profit many, and hurt none. Thus I pray god grant to your grace in all your affairs, most prosperous success, and after this transitory life, joy without end. Amen.   

The first book.  

¶ The first Chapter. Of what kind of art's Physic is.  
seeing that I have taken upon me, to write a brief treatise upon Physic, for the alonely commodity of ignorant and unlearned students in the same, I think it very necessary and expedient to open and declare, both plainly, and briefly what physic is, which in Latin is called Medicina, & in english word for word, Medicine.  
Hippocrates in his book de flatibus, which is as much to say, as in his book of Spirits, or blasts, affirmeth that Medicine or Physic, is nothing, but the adjection of that that lacketh, or the subtraction, or taking away, of that which is superfluous, & redoundeth: the which declaration or definition, Galen alloweth in many places, & truly not without a cause: For there is no part of physic but it is comprehended in this finition. Averroes in the vi book, and the i Chapter, of his gatherings doth define physic very fetely, in these words following. Medicina est ars factivarum una, ratione, et experimento inventa, que tum sanitatem tuetur, tum morbum depellit. which is as much to say in english, as Physic is one of those arts which doth make things invented, or found out by reason and experience, and the which partly defendeth health, and partly beateth away disease, and sickness.  
Herophilus would have defined it, after this fashion. Medicina est scientia salubrium, insalubrium, et neutrorum.  
Which in english is as followeth. Physic is a science of things wholesome, & unwholesome, and of neither of both: Galen useth this finition, in his book that is called ars medica, not because he doth so greatly allow it, but because it serveth his purpose, which is easy to be known of that, that followeth: where he sayeth that this word scientia, must be taken in that place, according to his common signification, and not as it signifieth properly: wherefore physic is an art, and no science, and saying it is an art, I think it well done, to show in what kind of arts it is: For there be many differences of Arts, but especially four One is called in Latin, Contemplatoria, which hath his end only in the seeing and beholding of things, and may well be called contemplation or knowledge, such is Arithmetic, Astronomy, & natural philosophy, for there is none of these arts that doth any thing but is only ended in contemplation and study.  
There is an other which is called in Latyn, Activa, in English practice, and consisteth in doing, as dawnsing, and harping, with other like.  
The third in Latyn may be called Factiva, which beside the practice and study, leaveth behind his work, as painting, & building, and of this kind there be two arts, for some make the works themselves, as weaving & tanning, and some correct and amend the things, when they be made: as botching and clouting of old garments houses, & other things The fourth in Latyn is called comparans, which in our tongue may be called a getting art, for it doth make nothing, but by study, & industry getteth certain things as fishing and hunting, these truly do make nothing: but their study & labour is to get something. And to be brief, Physic as Galen sayeth, is a kind of those Arts which restoreth their works now already done, and correcteth the same, and not of them which make their works new. For Physic of herself maketh not her examples, as the art of building, knitting, and weaving doth. But as that art that mendeth old houses, and piceth old garments: so physic doth amend the evil constitution of man's body.   

¶ The second Chapter. Of the sects in physic.  
IT is now already showed, that physic is an art which restoreth health being absent, and defendeth the same being present, but how this art may be gotten it is not agreed upon amongst all men, for some think experience sufficient to the getting of this art, and do call themselves thereof Empericos. These be they that have there first respect unto the heap of accidents, and beginneth their cure of them, without any knowledge either of the disease, or the cause, and they call the foresaid heap of accidents in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the which in Lattyn is called Congeries, and concursus, and in English a heap, and concurring, or running together. Secundarilye, they observe, and mark, in the coming together of Accidents, Medicines which they know to be meet for the disease, only by use and experience. thirdly they learn remedies of the history, of such as they have before proved: Fowerthly they go from like, to like.  
For what soever remedies they have proved by experience, in many men, and often times (but always they prove them in the same and like measure, or elles by chance, and as a man would say unlooked for, they mark and observe them to be like, & to have one effect) the same they use boldly▪ nothing curious in the inquiring what faculty or nature they be of, that is to say whether they be hot or cold, dry or moist, & they believe and credit the old ancients, which hath left in writing, such things as they have noted and observed by experience, & that that themselves have observed & marked, they call in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in English, may be called their own inspection, and look what they have observed, & marked by chance, as if a man by falling from high, be wounded, or hurt, or else if a man being sick and following his appetite, drink cold water, the which hath either done good or evil, they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to say an observation made by chance. But when they learn that that is marked by other, they call it in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be called the observation of other.  
They use also to go from like to like, whiles they intermeddle with such things, as they have not yet proved, although they be of one kind, and this is called of them in greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in english is going from like to like, and by this rule they transfer one medicine to divers evils, and from one place affected to another & from one medicine which they knew before, to an other of the same kind unknown.  
If the natural egestions be holden to long, than the party hath a binding disease they say: but if they run to much, that they call an open disease: And if a man be both bound and lewse together, than they call that sickness a combination of both the forenamed evils: as if the eye should suffer a flux, and an inflammation together, of the which, the inflammation is a sickness that bindeth, and the flux an open disease: then their remedy in such a case, is to bind that that runneth, and to open that that is bound, as if there be any inflammation in the shoulder or arm, what is their rule? what, but without deliberation, or consideration of the place affected, straight to lewse the belly, & if it fortune both the foresaid evils to chance at one time, in one member, then what do they? utterly necglect that that is of the least danger: and these be they which reprehend Hippocrates, because he sayeth that physic is a long art, and that man's life is but short, for they say that it is not so, but rather clean contrary. For as they say, if all that is superfluous were cut out, physic might be easily learned in vi months. The beginner of this sect, was Syrus, Asclepiades scholar: after whom came Thessalus, Proclus, and many other.  
Moreover there be other which be called Dogmatici, because they ground all their doings upon reason. These do learn diligently the nature and constitution of all such bodies as they take in hand to heal: and do mark very diligently, every day, the alterations of the same, beside this, they say, that it is every honest Physician his part, to know, and consider well, both the nature of the air, waters, and winds, and the place also where the sick abideth, and his accustomed diet, as well in meats, and drinks, as baths, exercises, & other things, to the end, that he may have a sure knowledge, both of the causes, & remedies, of all diseases. They will also that he be such an one, that he be able, to prove by reason, what nature any kind of medicine hath, and that he be able to appoint, (though he never saw it before) what it is able to do, and they counsel every Physician, to begin his cure, according to the strength of the sick, and not as the disease peradventure shall will him: And they do not deny, but that experience is necessary, howbeit they deny it to be sufficient to cure all malledies, and to find, and search out, all things. And also they say, that without reason, experience can hardly be come by. The first author, and founder of this sect, was Hippocrates Lous, without doubt, the most learned, and noble Physician, that ever was, after him came Diocles, Praxagoras, and Chrysyppus, with many more, no less learned, then famous.   

¶ The iii chapter. The parts of physic  
THere be vi especial parts of physic, the first doth consider the constitution of man's nature, & body. The second defendeth the body from sickness, keeping it in health. The third inquireth the causes, and accidents, of sickness, and diseases. The forth containeth the knowledge as well of things past, as also present, and to come. The fifth showeth an order, and a way, how all diseases, should be healed: and this part, is divided into three other parts. The first of the three, teacheth the healing of sicknesses, by diet only, and therefore it is both the chief, and most noble part of physic, and without the which, the other parts, which serve to the heling of diseases, can not be: and hereof it is, that Hypocrates wrote three great books of the remedying of all fervent diseases, by diet only, in the which book, he proveth evidently, that of a little faut or error in the diet of such as be sick, followeth death without remedy, the which thing if it be true, as undoubtedly it is, what be such physicians worthy, as do utterly necglect the same, and think that they have done a great feat, when they have written a bill or two, to the appoticarie, taking no care in the mean time, what manner of diet, the sick keepeth.  
The second part, healeth by medicines inward, & outwardly taken. But there be medicines of ii sorts, that is to say simple, and compound, and first to the perfect curing of the disease most necessary is the knowledge of the simple and this care which is a great charge, is committed to such, as be unlearned, yea and in many places (more is the pity) to foolish, & ignorant women: I would rather wish, the handling of such jewels, to be in the hands, of the best learned, and wisest Physicians: For as it is a thing to be laughhed at, if a Painter know not his pencil, or a coblar his awl, or a tannar his leather, so think ye that a Physician is not to be laughed to scorn? if he know not the matter of that art, which he professeth? But now adays he is most set by; and had in the greatest estimation, which knoweth the lest, & which can make one medicine serve a thousand diverse diseases, which is as like to be true, as one shoe to be meet & sit for so many feet. And as for medicines, they be not worth a vile straw, except they come out of Ethiop, Arabi, or India, whereas for us english men, there is none so good, as our own English simples: For it can not be proved, that nature ever brought forth any where living creatures, where as she left nothing to feed them with all, and likewise as she hath provided meat, so hath she medicyns also, but the suttylties of men, for their own gain, and private Lucre, hath brought to pass that all thing is out of order, both in the shops of the apothecary's, and other places else where. The third part is Surgery, which is wrought by man's hand, which Galen commendeth highly, in many, and sundry books.   

¶ The four chapter. The distribution of Physic in to three forms.  
QVre forefathers have distributed, and divided Physic, into three forms, or orders, and that for no other purpose, but that young students of Physic, might learn diligently, and a great deal the better remember, what so ever they had red, in the monuments of old writers. The first order is of those things, of the which, man's body is made of, and it hath pleased the foresaid elders, to call such things, as our body is compact, & made of things natural, because to the perfection of man's body they be necessary.  
The second order, is of those things, with the which, our body is nourished, that it may remain in health: & these things be called not natural, not because they be utterly against our nature, but because if they be given without discretion, they may make such alteration in the body, as may extinguish and abolish utterly, the life.  
The third order, is of such as hurt, and harm the body, and corrupt it, & therefore, they be called, things against nature, be cause they be clean contrary to nature.   

¶ The fifth chapter. Of the number of things natural.  
Now it is time to speak of the first part of Physic, which entreateth of the natural constitution of man's body, & this part of Physic, is not put first, without a cause: For no man can do any good with a medicine, which is ignorant in the constitution of man's body, therefore the things natural whereof man's body is conpact & made, be seven in number.  
1 Elements: as the fiere, air, water, and earth.  
2 temperaments: as hot, cold, moist, and dry.  
3 Humores: as blowde, phlegm, chollar both yellow & black.  
4 Parts: as flesh, bone, brain heart, liver, heed, and hands  
5 Faculties: as Animal, vital, & natural.  
6 Actions: as Animal, & natural.  
7 Spirits: as animal, vital, and natural.  
These things I intend (god willing) to express so well as the sterillite of my simple wit, will give me leave, beginning first with the Elements.   

¶ The sixth, chapter. Of the Elements.  
TVlly the eloquent Romain, counseleth very well every man, first of all and before he make any far proceeding, to define the thing, of the which he pourposeth to entreat, to the intent that every man may perceive what it is the is spoken of therefore according to his counsel (I will first define what an element is: wherefore an element, (as Galen sayeth in the viii book of the decrees of Plato, and Hippocrates) is the lest part of that thing, of the which it is an element, and of these amongst the hole nature of things, there be but four in number, which is the fire, air, water, and earth: and as of these all things natural, have there beginning, so at the length, they shall be resolved into the same again. For Hippocrates sayeth, in a book, which he entytelleth the nature of man, that after the soul is once dissolved from the body, every thing, whereof the body was of first, is returned in his own nature again, as look what in the beginning was dry, that is turned in to dry, & what was moist, becometh moist again: and likewise heat is turned into heat, and cold, becometh cold again, but after these elements be once mixed in the body they can no more be called elements, that is to say pure, and simple bodies, & that the is made of them, is a body mixed, and corruptible.  
Therefore as Galen counseleth in the first book of elements, go not about to search out or to find in any natural body, any thing that is simple, and not mixed, or compounded, lest thou lose thy pain, but be contented if thou see a member that is could, hard, and dry, and another that is moist, rare, and fluxible, to think the tone to come of the earth, and the other, of the water, And likewise when thou considerest with thyself, in thy mind, the nature of a spirit, then remember the air. For seeing that the elements, be the least parts of hour bodies, it is not possible that they should be perceived by any sense. If these elements were not mixed all together, neither man, nor no other living creature, could be made of them, for what part of the body they should touch, they must of necessity, corrupt the same. For there is no part of the body that can abide safe without hurt, or damage, the touching of any thing, that is either extreme hot or extreme cold, moist, or dry. And hereof it is evident that these elements be not mixed in man's body, as wheat, or barley, is mixed in a heap, for of the grain there is no alteration, seeing after the mixture it remaineth hole, but the elements be so altered, and changed, that after the mixture, there remaineth nothing, but only a signification of their qualities, the which qualities, whiles they be in the elements, altering the substance subject to them, do cause the mutual alteration, of the elements. It is necessary for a Physician, to consider exactly, and diligently, the nature of the elements, to the end that he may know, how health is made of the temperature, of heat, cold, dry, and moist, and of the distemperature of the same sickness.   

¶ The seven chapter. Of temperaments  
Amongst things natural, the temperaments, have the second place, a temperament is no thing else, but a complexion, or a conbination of the four elements or else of heat, could, dry and moist: of temperaments there be ix differencis, of the which one is temperate, be cause it exceedeth in no quality, the rest be all distemperate, of the which four be simple, as hot, cold, dry, & moist, and four be compound, as hot & moist together, cold and dry, hot and dry, could, and moist. The ix. difference, which I said before was temperate, may be taken ii manner of ways, either temperate simple and absolutely, or else temperate in every kind of things: look what is temperate simply, and absolutely, that in the respect of all things, is temperate and in it the elements be equally mingled, and such a thing must be known by cogitation only, for other ways it cannot, as Galen is a manifest witness in the first book, that he writ in the defence of health.  
And that is temperate in every kind, in the which, is the same mediocrity of contrary elements, as is convenient to the nature, not only of man and best, but also of trees, and plants, and this temperament is in all them that be hole according to there nature, and it may be known of his functions, and officis, who is hole according to his nature.  
For he that can do every thing well, which he is apt to do naturally, is as hole as nature made him, whether it be man or best or it be tree, or plant: as an apple tree is very well, or hole, according to his nature, when he beareth a great number of good apples, and likewise an horse, when he runneth very swift. Therefore this is not the temperament, which is measured by weight, wherein there is as many degrees of heat, as of cold, and of dryness as of moisture, for that is no where, nor can not be known, but by cogitation, as is a foresaid: but in this temperament which is in every kind of things the elements be so mixed, that the temperament which cometh of the mixture, agreeth both to the nature of men, beasts, and plants. Therefore it is called a temperament, according unto justice, which measureth to every man, not by weight, but by dignity: wherefore what soever thing exceedeth this temperament, either in heat, could, dryness, or moisture, the same is not temperate: and of the same that redoundeth it taketh the name, as if it be heat that is superfluous than it is called hot, & look what thing hath more heat, then cold, that same is hot, & contrary, if it have more cold than heat, it is called could, & likewise that that hath more moisture, than dryness, is named moist: and again, if it have more dryness than moisture, than it may be called dry: and here of it cometh the summer is called hot, because it hath more heat than could, and winter is called cold, because it hath more cold than heat: furthermore if a thing exceed in heat and moisture together, or in cold and dryness, or in heat and dryness, or in cold and moisture, than it must take name, of the qualities which exceedeth: as if heat and moisture exceed, than it must be called hot and moist: if cold and dryness, cold and dry: and so of the other. And hereof it is evident, that sometime one temperament is equal and temperate in one opposition, and distemperate, and not equal in an other.  
For if it be not necessary, for that that is hot to be dry, but may be moist, than it may also be temperate, because the mean is nigher to the dry temperature, then is the moist: and likewise an other temperature that is cold if it may as well be dry as moist, may be temperate also: because the mean is nigher to the moist temperature, than the dry is.  
The same answer may be made of dry and moist, that before is made of hot and cold. Therefore it is no marvel, though there be sumthinge temperate in the one half, and not temperate in the other. But here thou must take heed, if thou be axed of what temperature a man, an ass, or an ox is, that thou answer not simply and absolutely: For to that that is spoken diversly, and is diverie also of itself, no man can make absolutely & simply a direct answer: Therefore before thou make thine answer, thou must bid him, show that the man, the ass, or the ox, whereof he doubteth: then if he doubt of a man, thou must have a respect to the perfect man, which (as Galen sayeth in the first book of his temperamentes) is neither hot, nor could, and as he differeth from him, so make answer, saying either that he is hot, or otherwise as thy judgement shall lead thee: but if he doubt of a best, than thou must have an eye to the hole kind of men. For all other kinds, compared unto it, are distemperate, & as he differeth from mankind, either in heat, or otherwise, so shape him an answer. And that thou be not deceived, in making thine answer, thou must understand, that heat, could, dry, and moist, be taken diversly: For first they be taken absolutely, and simply, that is to say without any admixtion of other bodies: and of this sort, the only elements be hot, could, dry, & moist: secondarily they be spoken by excess, as when there is in one thing, more heat than could, more dryness, than moisture, or other wise: and of this fashion blood, phlegm, wine, oil, & honey, be called hot, cold, dry, and moist: and that, that is called hot, cold, dry, and moist of this sort, is spoken yet .2. manner of ways. first absolutely, that is compared to no one alone, but to the hole nature of things, and of this fashion a dog, simply, & absolutely taken, and not compared to any thing alone, is dry: otherwise that is to say not absolutely, but compared to sum one alone, may be moist, as to a pismire. And moreover, there be iii divers manner of comparisons, the first is betwixt two of divers kinds, as a man to a beast. The second is when the distemperate is compared to the temperate of the same kind, as a man compared to the perfect man, whereof we spoke before. The third is, when ii distemperate of one kind, is compared together: as one man to an other, one lion to an other, one horse to an other. Whosoever doth diligently examine these things, may easily judge of what temperament the iiii. times of the year, that is to say the springe, summar, autumn, and winter, be. For every one of these by himself and without comparison, may be called hot cold, dry, or moist, & of this fashion the spring is without all excess, because there is not as is in winter, more cold than heat: nor as in summar, more heat than cold: likewise there is a mediocrity of dryness and moisture, and therefore Hypocrates sayeth, that it is the most holsumest time of all the year, and a time in the which there chanceth no deadly sickness. For the moste part of the diseases of the springe, happen by reason that all the evil humours be driven from the innar parts, in to the skin. Wherefore the diseases be rather to be imputed to the body, then to the time of the year. For what body so ever hath good humours, that body remaineth still in health, so long as the spring lasteth: peradventure it doth not so in summar, autumn or winter, because these times breed or increase evil humours: as summar increaseth chollar, & autumn melancholy, & winter phlegm & waterish humours. It is possible, that sum man will reprehend my sayings, objecting the beginning of the springe to be could, according to winter, & the latter end hot, as in summar. In deed I confess no less, then the beginning of the springe, to be a little could, and the latter end, a little hot, but not in excess, as it is either in summar, or winter. Wherefore it can not be called hot and moist, as sum do suppose, because it can not be hot and temperate, both at one time. As for summar by the consent, as well of the Philosophers, as of physicians, is hot and dry, because there is in it more heat than could, more dryness, than moisture. Autumn simply, and without exception, can not be called cold, and dry, as sum hold opinion, for it is not could, because there is as much heat as could, seeing the middle of the day is much hotter, than the morning, and evening. Therefore it is found to be distemperate, in heat, and could, and so mixed of both, that it can neither be called hot, neither could. Therefore it is full of perilous diseases because it is distempered both in heat, and could: and because it hath more dryness, than moisture, therefore it is called dry. As for winter it is moist, & could, not because it is more moist & could, then the other times of the year, but because there is more moisture than dryness, more could then heat. Now that I have so briefly (as I could) declared the temperaments of the times of the year, it is meet & convenient, to show in as few words as I can, the temperaments of the iiii. ages, which are childhood, youth, man's state, and old age: childhood is from the childing the space of xu year next following, and it is hot and moist, and that is easy to be perceived hereof, that the first constitution of the child, is of seed, and blood, the which both be hot and moist. Youth beginneth where childhood endeth, & continueth ten years: in this age there is more fiery heat, & less natural heat than is in childhood as Galen witnesseth in his second book of temperaments. Man's state beginneth at xxv and continueth to xxxv the which time is hot and dry: Old age beginneth at xxxv and continueth the rest of the life, though sum do reckon it but to ix and forty year, and it is cold & dry. Ye shall find in other places, more differences of ages, howbeit I think these sufficient, for such as be not to dainty, and exquisite. Whoso thinketh himself not satisfied, with this brief exposition of temperaments, let him read diligently Galen's iii books of temperaments, and I doubt not, but he shall be satisfied. For I making haste to better and more profitable knowledge, cannot find in my heart, to tarry any longer in this disputation, yet whoso ever shall diligently examine in his mind that that is written before, may easily (if he be not half foolish) gather the rest which wanteth without a teacher, or an instructar.   

¶ The viii chapter of humours.  
HVmours be four in number, that is to say, blood, chollar, phlegm, and melancholy: of the which, blood is hot, moist, and sweet. phlegm is could, moist, and unsavoury, like unto the pure water: yellow chollar, hot, dry, and bittar: black chollar, or melancholy, could, dry, sour, and stiptic.  
These humours be called hot, could, dry, and moist, because they be so in power, and not in act, and there is great difference betwixt things that be hot of power: and things hot in act. For that thing is hot in act, which is hot already, and that is hot in power, which is not hot already, but may, and is apt to be hot afterward, & so we call brine, or vinegar dry, though they appear to the eye to be moist, yet experience hath proved them dry, because they consume the superfluous humours, both of flesh, & also other things. When these four humours reserve their foresaid qualities, than the body wherein they be, is hole, and without disease, and the before named humours, be called of the Physicians, natural. The receptacles of blood, be the veins, and pulses, but the blood, that is contained in the pulses, (as Galen sayeth in his first book, and first chapter of affected places) differeth from the blood of the veins, in that, that the blood of the pulses is both hotter, thynnar, & yelower. The well of the blood, is the liver, & not only that, but also the first instrument of man's body and the natural and true colour of the blowed, is red: which Galen affirmeth in many places. Where blood redoundeth the body is feat, fair, merry, & pleasantly disposed. phlegm, of colour is white, which at the length by the means of natural heat, may be turned in to blood: and therefore seeing it is a nowrishment but half boiled, nature hath provided no proper, or peculiar receptacle for the purging of it. For phlegm engendered in the stomach or maw, be cause it is carried together with the juice that came of the meat & drink up in to the liver, is at length by much alteration turned into blood, and that which is carried together with the blood in the veins, may scant be spared, because it mitigateth the great fervent, and outrageous heat of the blood: therefore it hath morenede to tarry still & be altered, then to be purged, & carried away, but that that remaineth behind in the guts, is purged, & carried quite out at the fundament, by reason of the chollar coming fro the liver (as Galen sayeth in the .v. of his books, of the use of the parts of man's body.) The excrement which falleth from the brain in to the mouth, can not properly be called phlegm but rather muck, or snivil: flewmatick bodies, be slothful, sleepy, fleshy, & soon hoar-haired. yellow chollar hath his name, of his culour, & nature hath provided a proper place for it, which is the bladder under the liver: for it was necessary for it to be parted from the blood, lest at the length the hole body, should becumne yellow, as it doth in the yellow jawndies. Choleric men be angry, sharp witted, nimble, and quick in all their affairs, inconstant, and lean and good digesters of their meat: melancholy is the dregs and filth of the blood, and therefore it is black, as it appeareth in the name: it were great danger, for it to be left in the liver, therefore the splyne is provided of nature, to receive it, the which splyne if it draw less than it should do, than the melancholy, or black chollar, is left with the blood: by reason whereof the body getteth a black colour, or at the least a fever quartan. Men that be melancholy, be sottell, covetous, great frettars with themselves, unfaithful, sad, and careful, envious fearful, and weak spirited. The use of these foresaid humours, is such in especial as followeth. The blood serveth to the nowrishment of the hole body, phlegm helpeth the moving of the joints, yellow chollar cleanseth the intestines of of their phlegm and filth, melancholy helpeth the action of the stomach, (as Gallene writeth in his v. book of the use of the parts, of man's body) by reason that it draweth the stomach together, whereby the natural heat, is increased: & the concoction of the meat, made much the more perfect. Soranus an Ephesian borne, writeth: that these humours rule the body by course, each of them vi hours together: as blood beginneth at ix of the clock in the night, & ruleth until iii of the morning, yellow chollar beginneth at .3. in the morning, and governeth until ix of the morning, melancholy beginneth at ix and continueth to iii in the after noon. phlegm beginneth at iii of the after noon, and lasteth till ix of the night. These humours, sometime lose their natural qualities whereby they hurt the body, and be called not natural. Blowde becometh unnatural, either when it putrefieth in the veins, be cause the pores be shut, or else when it is mixed with sum other evil humour, as in the dropsy, where it is mingled with water, or finally, when it is mixed, either with over much chollar, phlegm, or melancholy, whereof it taketh a new name, and is called either choleric blowed, flewmaticke, or melancholy blood: For it is never natural, except in the mixture, it have the rule and dominion. Of unnatural phlegm, there be four kinds, (as Galen witnesseth in his second book & vi chapter, of the differences of fevers). The first is watrysh, & of the colour of molten glass, whereof it hath to name citrine & is very cold. The second kind, is that which after the hawking out, hath a sweet taste, & is called sweet phlegm. The third is sour of taste, & is not so cold as the citrine, & cowlder then the sweet. The fourth is salt, either by the mixture of sum salt humour, or else by putrefaction, & is called salt phlegm. Of unnatural yellow chollar, there be .v. kinds. The first is yellow, like unto the yolks of eggs, & as Galen sayeth is engendered in the veins The second is colowred like lead, or garlic & is bred in the stomach or maw. The third is of a rusty colour, & it also is bred in the stomach. The forth inclineth somewhat towards green, and is engendered in the place beforesaid. The .v. is of the colour of the sea, and groweth in the stomach also. Of melancholy, or black chollar, there is but one kind unnatural, & it is somewhat brown of colour, and so sharp and sour that it eateth, & fretteth the body, where it goeth.   

¶ The ix chapter, of the parts of man's body.  
THe first division of parts of man's body, is of those, that the latten men call similares, & dissimilares, which in english, may be called like, and unlike▪ For similares be such parts as be like unto themselves in all things, which when they be divided, or parted insunder the lest of them keepeth the same name that the hole doth, whereof it is part: and dissimilares, be such as are unlike themselves in all things, which when they be divided or parted asunder, none of them can be called by the name that the hole is, as in example. No part of the head, can (if it be separat, & parted, from the head) be called an head▪ no more can any part of the hand be named an hand, nor of the foot, a foot: nor of the eye, an eye: yet every part of water is called water, and every part of blood, is called blood, and every part of bone, bone: and every part of flesh, is called flesh. Therefore these last rehearsed be such as the latin men call similares, and the other be the self same, that be called dissimilares, or instrumentales. Galen sayeth, that the same parts, which the latins call similares, be the first elements, and beginners of man's body, although the self same, be common to brute beasts also, for there is neither ox, horse, ne dog, but they have pulses, veins, sinews, tiinges, gristilles, skins, and flesh, yet not in all points like unto man, and beside these, other that man hath not, as horns, bills, spowres, & scales: of these, the other which be called dissimilares, or instrumentales, be made, as head, hands, feet, & such like. An instrumental part, differeth from the instrument, because that sum of the same parts, before is called similares, be instruments, and yet may not be instrumental parts. For every part (as galen sayeth) that bringeth forth a perfect action, is an instrument: whereof it cometh that the pulses, veins, and sinews, be instruments, and no instrumental parts. Of the instrumental parts, there be three called chief, or principal: the brain, heart, & liver. There are sum, which addeth unto these, the privy parts, because they conserve and keep the kind.  
There be belonging to these, iiii. other, as to the brain, sinews: to the heart, pulses: to the liver, veins: and to the privy parts, the sparmaticke vessayles: beside these, there be certain other parts of the body, which neither rule other, nor yet be ruled of other, but hath a faculty of themselves, whereof they be governed: as bone, tiing, skin and flesh. All the parts of man's body, have need of pulses, and veins, to the keeping of their substance: veins, to the intent that they may be nowrished, and pulses for the keeping of natural heat in good temper. Hitherto I have spoken generally of the parts of man's body: whoso is willing to have a particular rehearsal of all the parts, let them seek Galen, or Vesal●us. For they have written hole books, and great volumes of them: and as for me, I have written of the same, in an other place, so well as my wit, learning, knowledge, and the sterility and baraynes of the english tongue, would give me leave. Therefore if that I should write the same again. I should both be over tedious to such as should hear me, & also I should break my promise, because I have promised, to write a brief, and a short treatise, upon Physic.   

The ten chapter, of powers or faculties.  
A Faculty, or a power, is the cause, from whence the action proceedeth. There be iii faculties, or powers, divers each to other, which governeth the body, and be called Animal, vital, and natural. The animal power or faculty, cometh from the brain by the sinews, & giveth both moving and feeling, to each part of the body, and is author of the senses, and all voluntary actions. The vital power cometh from the heart, and is carried in the pulse throughout the body, whereto it giveth life: whereof it is evident, that the heart is the well of lifely heat: the natural power, cometh from the liver, and is carried to every part of the body, by the veins, and serveth to the nourishing of the same. This power, or faculty, is divided in four other powers, the first is attractive, the second is retentive, the third concoctive or alterative, the fourth expulsive. The attractive power, is the same, by the which, every part of the body draweth to it, such juice as is meet and convenient to nourish it, and that juice, which is soonest made like, is most convenient for nowrishment: therefore this power, seeing that it prepareth matter, to the nourishment of every part, serveth to the power alterative, or concoctive. The retentive power holdeth the same which is all ready drawn, until it be altered & changed: & this power also, serveth unto the alterative, or concoctive power.  
The alterative power, hath name of his action, for it altereth the juice, and at the length, maketh it like to the part, that is nourished. The expulsive power or faculty, separateth the evil from the good, lest with long tarrying together, the one should mar the other: & this as the other, serveth to the alterative power. These .4. powers, be in every part of every natural body, as Galen witnesseth, in his books, of powers or faculties.   

¶ The xi chapter, of Actions.  
AN action, is an actual moving, proceeding from a faculty, and therefore the faculty is always the cause of the action, wherefore when the power perisheth, there followeth no action at all: That which the action hath made & finished, is the work: as blood, flesh, & bone, and as ye may call every action a certain work of Nature, so ye can not call every work, an action: as flesh is a work of nature, & not an action. There is in the body ii manner of actions. One is called animal, or voluntary, which proceedeth from the sinews, and muscles, & this is such an action, that when it is, it may be seized, & when it is not, it may be raised, as a man listeth, as in example. The head, arms, and legs, may be moved, or holden still, as it shall please the body, that hath them. This action is parted in to three. The first is of feeling, which is divided in .v. as in to the action of seeing, hearing, feeling, smelling, and tasting. The second, is the action of voluntary moving. The third, is the action, of the cogitation, memory, and reason, which of all the rest, is most noble, and excellent. As for respiration, is a voluntary action, because it is in our will to hold our breath: or to let it go, which is evident of the servant (that Galen speaketh of) which held his breath until he died. Wherefore it is evident, that sum voluntary actions, be free: & sum, serve the affections of the body. For to walk any whither, or to speak with any body, or to take any thing, be free actions, but to ease the belly or to make water, serve the necessity of the body. It is possible for a man, to hold his peace (if he have so constitute with himself) an hole year together, but to hold his excrement, or his water ii months, or ii weckes, it is not possible. For they provoke so oft, and grieve a man so much, that oftentimes, they will not abide, till they may be conveniently let forth, and like unto these, is respiration, or the action, of breathing. For whosoever hath his breath stopped, but a very little time, it is a great doubt, if he die not fourth with all. But the natural action, which is not voluntary, cometh of the veins, and pulses. For let a man do what he shall, and yet they will do their office, without any let. Amongst the natural actions, be reckoned, generation, Auction, nutrition, Formation, Alteration, appetition, attraction, concoction, retention, distribution, excretion, & such other. But as for generation, it is not one simple natural action, for in it is, both alteration, and formation. The amplification, and increacement, in length, breedeth, and deepness, of all the uttar parts of the body, is called auction. Nutrition, is the assimilation, or making like, of the nourishment to that, that is nourished: to the which, apposition, and agglutination or adhesion be necessary. For after that the juice, which afterward shall nourish every part of the body, is once fallen from the veins, it must first be put to, and then joined or glued, & last of all, made like. It is very meet and expedient for every Physician, intending his pacientes health, diligently to consider all the actions, as well the animal, as natural: because of them, the constitution of the body, is easy to be known.  
For what body so ever is in health, the same hath all the actions perfect and sound, and what body is sick and diseased, it hath clean otherwise. Moreover the action for the most part, declareth the place affected. For there can be no action hurt, but that part or instrument, wherein it is, must be affected also.   

¶ The xii chapter, of spirits.  
A Spirit is a subtle, thin, and bright substance, made of the finest parts of the blowed, that the power may be carried from the principal parts of the body, to the rest: whereby each may do his duty and office. There be in number, only iii spirits: the animal, vital, and natural. The animal spirit, hath his place, in the brain, and being dispersed in the sinews, giveth the power of moving, and feeling, to each part of the body: It is made of the vital spirit. The vital spirit, is in the heart, and is carried in the arteries, throughout the body, being the very cause of all natural, and lively heat: It is made of the exhalations, or the dryest, and finest parts of the blood. If there be any natural spirit, it is in the liver and veins, and in deed to say the truth, there is no great need for any spirit, to carry any power of nowrishing through the body, seeing that every part draweth his nourishment, even as the adamant stone draweth iron: & beside this, the liver hath no such matter, as any spirit can be made of. For if there were any matter, whereof the natural spirit might be made, that must needs be the vital spirit, of whom the animal spirit also, is made: but seeing that the vital spirit is engendered in the heart, and by the pulses carried through the body, it had been necessary, that there should have been great pulses, from the heart to to the liver, which might have brought so much vital spirit, as should have sufficed to have made natural spirit. Howbeit it is evident, that there cometh no arteries to the liver, but such as be with the smallest for such a purpose, and then there is no such cavity in the liver, as is in the brain, or heart, where any generation of the natural spirit, may be. Moreover, there is no vessels prepared of nature for the carriage of it, except a man should say, that it is carried with the gross blood in the veins, which is not like: seeing the veins, have but one cote, and that of no great thickness, neither (& if that were true,) the veins should beat, as the arteries do. Also there is no way or entrance for air, whereof it might be nowrished as the animal & vital be. And again, the blood of the liver, is so gross, and mixed with other humours, that it is not meet to make any spirits of. Therefore, seeing that there is neither any end, wherefore it showlde be made, nor matter, whereof it could be made, nor nourishment to preserve it, nor a convenient place, to make it in, nor finally any way or conduit, whereby it might be brought in to every part of the body: I may justly, and not with out a cause, doubt of it, although it be a common opinion amongst the phistions, that there is a natural spirit.   
The end of the first book.   

The second book.  

¶ The i chapter, Of the number of things not natural.  
Things not natural, be vi in number.  
1 Air.  
2 Meat and drink, or any thing, inwardlye taken.  
3 Exercise, and rest, both of the body, and parts.  
4 sleep and watch.  
5 Excretion, and retention, or fullness, and emptiness.  
6 Affects or perturbations of the mind.  
These be called things not natural, because they altar our bodies, and if they be not discreetly taken, utterly abolish health: on the other part, if they be wisely and soberly used: they do not only defend health, but also strengthen nature in all her works and actions. Therefore they be in that part of physic, which defendeth health And to the end that no man, be ignorant in the use of them, I pourposse briefly, & in as few words as I can, to declare & show the uses of each of them alone by himself.   

¶ The ii chapter, of Air.  
QF things not natural. air is most necessary to be considered, because the natural heat, can not be kept in temper, without it, and because, we must needs receive it into our bodies, be the weather never so foul, and finally there can neither health be defended, nor disease cured, or remedied without it. Therefore it lieth us in hand, to take especial heed, and diligent watch, that we minister it in due time and season, that it may be as it should be, a cause of health, which no doubt it shall, if first we mark well the substance of it, whether it be pure and clean, or gross and thick, or cloudy. That is the best and most holsume, which is purest, not infected with no standing pools, nor no marish grounds, nor with the carrion of beasts, nor with the putryfaction of herbs, fruit, or grain, and such like.  
When we have well considered the substance of the air, than we must mark well the quality. For as to temperate bodies, the most temperate air is holsumest, so to bodies distempered, air distempered in a contrary quality, is most wholesome: as to such as be cowlde: air that is hot, and to such as be hot, cold: and to them that be dry, moist: and to such as be moist, dry. But if it happen so, that the air be not contrary of quality, than it must be prepared and made for our purpose by art: as if the disease or sickness be hot & dry, than we must by sprinkling of cowlde water on the pavement or floor, & by strawing of herbs & be setting up of such boughs as be cold & moist, prepare the air & make it could, & moist: On the otherside, if the disease be cowlde and moist, than the house must be perfumed with such things as be hot and dry, until the air also be made hot, and dry. In long diseases, there is none so good a remedy, as to change the air: and thereof it came, that so many going to saint Cornelis, were healed & cured of the falling evil: by changing of the air, and not by miracle, as we poor fools thought, kneeling, & creeping, to saint Cornelis horn: but thanks be to the omnipotent, and ever living god, and to our noble king, such most vile abominable idolatry, is now well left here in this realm.   

¶ Of meat and drink. The iii chapter  
I Would counsel every man, as well the hole as the sick, to take good heed what they eat and drink: For both the goodness, measure, quality, custom, delectation, order, time, hour, and age, must be considered. Therefore he that purposeth not to be sick, nor to have a sickly body, let his first care be to eat such meats, as make good juice.  
For there is nothing so apt to breed sickness, as is the evil habit of the body, which is gotten by feeding of meats, that make evil and naughty juice. That is always good meat, which is light in digesting, and thin of substance, and the which also breedeth good juice: and that is evil, which is contrary unto it. His next care ought to be, that he eat no more at one time, then is sufficient to serve Nature, & so he shall bring to pass, that either he shall never or else very seldom, fall in to any perilous disease: Howbeit the Physician should give great diligence, in dieting of the sick, For a little to much sometime, though the meat be never so good, maketh a fault incorrigible: & a quick or sharp sickness, & a sickness that is long & slow, may not be measured both a like. For a sharp, & a short disease, must have a thin, and a slendar diet: and a long disease, a more fullar. Therefore the Physician in prescribing of diet, must mark well the strength of his patient: & first according unto his strength, & then according to the nature of the sickness, prescribe the measure of his meats and drinks.  
After the measure the Physician ought immediately to mark well the quality of the meats: For such as be hole, to the end that they may keep their health, must be fed with meats of like, & not of contrary quality: and such as be sick, aught to be fed with meats of contrary quality: As they that be sick for heat, must be remedied by meats that be could, & they that be sick of cold diseases, must have hot meats: and in diseases that be moist, dry meats: and in dry diseases, moist meats. Therefore such as have moist bodies, as children, must be fed with moist meats: and such as be sick of dry diseases, as of fevers, must also be fed with moist meats, the tone to keep their bodies moist still, & the other, to amend and correct their dryness: and likewise of the rest. Such as be hot of nature, must eat hot meats, that they may keep their heat still, but if their heat once wax unnatural, than it must be brought in temper, by the help of such things, as are cold: and if they be over cold, by heat: and if they be over moist, by drieth: but if their heat, cold, dryness or moisture be natural, & exceed not, than it must be cherished still with meats of like qualities, as I said before. Next the quality consider the custom, for that ought not to be broken, except there be great cause why, seeing that such meats as a man hath accustomed himself unto, although they be worse, hurt not so much as the other do, of the which he hath not accustomed to eat of. Therefore in diseases, the Physician may not be to busy, in plucking away their pacientes from their accustomed meats & drinks: but if it happen so, that of necessity there must be a change, than it may not be done rashly, or all at ones, but fair & softly, and by little, & little. For all sudden mutations, be dangerous. And it is meet for the Physician to observe, in what meats the sick delighteth most. For such as he hath pleasure of in the eating, the same the stomach embraceth more greedily: and digesteth or altereth much sooner, & therefore they must be taken, & preferred before better, though they be worse. Furthermore he must take heed what order his patient keep in his diet, for it is a preposterous ordar, to begin with quinces or oranges and end with salads, made of herbs, and oil.  
Take this always as a general rule, that that meat which is most easy to be digested, should be eaten before that, that is hardar: & that also that is moist, before that that is dry: and that that is leuse and slippery, before that that is hard and binding. Amongst other things, the time of eating would not be forgotten.  
They that be hole, should exercise themselves before they eat, & should not eat against their appetite, nor abstain when their appetite provoketh them: & they that be sick, should utterly forbear, until there fits were in the declination, or full finished.  
Howbeit the disease may be such, & the pacientes strength so weak, that it shall be needful to feed them, both in their fits, & out of their fits: howbeit I leave that to the discretion of the Physician. And I think it but well done, to put you in remembrance, what your diet should be, in the four several times of the year: In winter, more meat and less drink, and meats and drinks that be hot and dry, as roasted meats, and wine than may safely be drunken, without water. In the spring, we should eat sumdele less, and drink a little more than in winter, and eat also more of flesh, and change from roasted to boiled: In summar we must endeavour ourselves, that our bodies may be soft, and cold, and therefore we must eat less, & drink the more, and eat for the most part boiled meats, & such as is cold. In Autumn we should eat something more than in summer, and drink less, and of byggar drinks be sumthinge more bolder than in summer. And as the time is to be considered, so is the age also. For children must be fed, with moist meats. And such as be not yet at their groeth, because their bodies be more temperate, must have, more temperate meats. And lusty men such as is already paste their groeth, because their bodies be hot, and dry, should have like meats, that is to say such as is hot & dry: old men because their bodies be over cold and dry, must be fed with meats, that be hot and moist.   

¶ The four chapter, Of exercise, and rest.  
EVery soft moving, is not an exercise, as Galen sayeth, but that that is sunthing vehement, as leaping, coyting, running, tennis, football, shooting, and such like. Exercise hath many notable commodities but .3. in especial: the hardness of the instruments, the increase of natural heat, and the more vehement and quicker moving of the spirits: & each of these hath his peculiar, and particular commodity. The instruments by means of their hardness, may endure to labour the better, and also perform their action more easily. The increase of natural heat amendeth the alteration, and concoction of the meat, whereby the body is much the more luckily nourished. The quicker & vehementer moving of the spirits, helpeth to purge the excrements, both by the reins, skin, & guts. Exercise bringeth these commodities to the body, if it be taken in due time, or else it hurteth more than it profitteth: for if it be taken when there is either any crudity in the stomach, or veins, it will fill all the body full of evil humours, by reason that the crude, and raw juice, is plucked in to each part of the body. Wherefore exercise, should either be taken before meat, or else after that the concoction of the stomach & liver is ended: & the perfect knowledge of this time, is taken of the urine. For when the concoction of the liver is done, than the urine waxeth yellow. Howbeit the very best time of exercise is when yesterdays meat is thoroughly digested: as one time for exercise, is better than an other, so one kind of exercise, profiteth the body more than an other. That is the best kind of exercise, in the which every part of the body, sustaineth like labour and pain, and yet in the same there may be committed many errors and faults: for it may be to much, or to little, yet of both, less hurteth to little. Therefore the exercise, would continue so long, until the body swelleth, and waxing read, begin to sweet all over: and when any of these tokens chanceth, than the exercise would be seized incontinent, lest the good juice be expelled together with the evil, & so the body shall be made leaner, and drier, which will hinder the groinge. As exercise, if it be discreetly ministered, prevaileth much to the defence of health, so rest and quietness, if it be not taken in his time, filleth the body full of sickness: For it causeth crudity, which is the mother, and root in manner, of all dangerous sickness. There be many good times for rest, but the very best time, as Hippocrates witnesseth, is when the body is wearied with labour, and exercise. For than he sayeth, that the rest taketh away the weariness.   

¶ The vi chapter, of sleep, and watch.  
Sleep is the rest of the animal power, or as aristotel sayeth, the privation & taking away, of the senses, which cometh of a profitable humour, falling from the brain in to the sinews. Of sleep the body receiveth many profitable commodities.  
For whiles the animal power resteth, the natural power laboureth most strongly, by reason whereof the meat is well digested, and the body luckily nurisshed.  
There be four things, which in sleep, would by earnestly looked upon.  
The first is the sleeping time, as the night, which for sleep of all other times, is most convenient: both because the night is could & moist, and because that then, all things is quiet without any noise. I would counsel no man to sleep on the day except he feel either a great weariness in all his body, or have not slept the night before, and yet then it would not be taken upon a full stomach neither, but rather fasting, and empty.  
The second is the quantity, for sleep if it continue to long, beside other incommodities, it letteth the purging of excrements.  
The third, is the lying a bed, for thereby the digestion may be either furthered or hindered. Wherefore first it is best to lie upon the right side, and then upon the lift, that the meat, and drink, may go low enough, and the mouth of the maw shut the better.  
As for lying upon the back, it is utterly condemned of all men, for it is the cause of many perilous diseases, as the apoplexy, & such like.  
The fourth thing, which must be considered in sleep, is the nature of the dreams: for by them the Physician shall have a great guess of what quality the humour is, which redoundeth and is superfluous. The Physician ought to be as diligent, in the ministration of sleep, to them that be sick, as to them that be hole. For as all other things, so sleep, if it be not well ordered & taken in his time, may hurt very much. It hurteth them most, which have any of their innar parts inflamed: wherefore such must be kept from sleep, lest the inflammation be increased withal: and moreover in shaking fevers, the sick aught to be kept waking, whiles the cold shaking endureth, lest the natural heat, & blood be drawn in to much, by reason whereof, the fever will be much the more stubborn to be cured. Such as be hole, and without sickness, must beware of over much sleep, lest the good temper of their brain be quite marred, & their strength also clean resolved: and of the other side if they watch to much, their bodies shall be filled with raw humours: therefore it must be used, neither to much, nor to little, but moderately, & in a mean. Of sleep & watch, much more might be written, howbeit, this may suffice well enough, at this time.   

¶ The vi chapter, of fullness and emptiness.  
GAllen sayeth that there is ii kinds of fullness. The tone is when the quality alone exceedeth, and the other, when the humours be grown to much in quantity. There is also yet an other kind of fullness, which is called repletion, and that is properly of meat and drink.  
Howbeit Galen maketh ii kinds of repletion, the tone is, when the veselles be so full, that they can not receive easily any more, as when a man hath eaten so much, that his belly seemeth to be extended withal: and the other is when the power is loaded to much, though the veselles be not half full, as when a man eateth more meat than nature or the power that governeth his body, can digest. Yet the abundance of humours, is divided in to more kinds, for when all the humours do abound together, it is called of the greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of the latins plenitudo, and in english, it may very well be named fullness: So when the blood only redoundeth it may be called fullness, because it is not so pure, but that there is both chollar, phlegm, melancholy, & water in it: and this fullness is mente ii manner of ways, as when the holowenesse of the veins is filled, so that the veins swell withal: or else when the power that maketh blood, is not sufficient to alter or digest that that is contained with in.  
When the body is filled, either with yellow chollar, melancholy, phlegm, or waterish humours, than it is called Cacochimia, which in English, is as much to say, as evil, and naughty juice.  
I could never neither in Galen, nor in any other notable author, find any more differencis of fullness, then is afore rehearsed: therefore seeing that I have briefly, said all that I can concerning the differences of fullness, or repletion: it remaineth behind to show my mind concerning the differences of emptiness, or evacuation, which may come many ways: as by letting of blood, purging of the belly by medicine, by the setting to boxing glasses, by fasting, by sleeping after hunger, by urine, by drawing out of the spittle, by bleeding at the nose, by bringing down of women's flowers, by the Hemorrhoids, by carnal copulation, by insensible evaporation. Of the which I intend to speak of each in his ordar. The body, hath most need of blood letting, when the veins be so full, that they be extended withal: For than it is a present remedy, and how much the more a man feeleth himself heavier than he was wont to be, so much that kind of fullness which is referred to the strength, is increased: but then the vessels, are thought to be full, when the body is much extended with pricking pains, & then the Physician may be bold to open the veins, so that the patient have competent strength, but the other kind of repletion, may not always be remedied with blood letting, but sometimes other ways, as by fasting, purging, and such like, & it is as necessary to open the vain, when by means of sum stroke, or for sum great pain & grief, or by the debylitie of sum part, the blood is inflamed, as it is in the kinds of fullness, or repletion before named: to be brief when so ever the disease is outrageous, if the strength serve, there is nothing so necessary as to let blood. Amongst all other things in letting of blood, the age must be considered: for children before xiiii years be full complete & ended, & old men after they be passed lxx. years ought not but upon great considerations be let any blood: Howbeit, if in this age they be full of blood, and have good strength, and if the time of the year also serve, and the disease be such, that it requireth blood letting, the Physician may boldly open the vain a little. Therefore the number of the years are not only to be considered, but the complexion, or the habit of the sick man's body also. For sum at lx years, may abide more, than other sum at l wherefore when the strength serveth, & the sickness requireth the taking away of blood, the physician may boldly, & at one time, take away as much as shall be convenient, to the curing of the disease: but in case the strength of the patient be feeble and weak, than the blood would not be taken away all at one time, but rather at twice, or thrice, as the sick, may depart withal. In extreme burning fevers, if the strength serve, the best remedy is, as Galen sayeth, to let blood, until the body waxeth faint, and swoon with all, for the cooling of the body, will extinguish the fever, and in many, both lose the belly, and also provoke sweat. In letting of blood, the natural constitution of the body, must be well looked upon, for they that have great veins, & be neither to lean, nor to white, may spare more blood, than they that be very lean, & white, & have but small, and little veins. The region, may not be forgotten neither, for such as do dwell in regions which be very much distempered either with heat or cold, may not abide the taking away of much blood, because that their bodies which dwell in the cold region or country, losing much natural heat with their blood, wax afterward to cold: & the strength of their bodies which dwell in the hot country, is afterward dissolved or dissipate, with overmuch heat: and by this reason, neither summar, nor winter, be convenient to let blood in, but the springe only, because that it is temperate. As concerning what time, or hour of the day, Gallenes counsel is, that they that be hole, in the morning, within an hour after that they be risen, & they that be sick, at all hours, both of the day, and night (so that their strength and sickness do so require.) The Physician ought before he let any vain be opened, to inquire diligently of his former life, and diet: For if he have lived ydellye, and have been fed with such meats as nourish much, he may take boldly & without fear the greater quantity of blood, howbeit if he have been a great riottour, & a common drunkard, than Galen sayeth that it is mere foolishness to do any thing at all, for such by their intemperate life, will fill as fast as they be emptied. In blood letting, the especial care ought to be, of the vain. For seeing that there is iii veins in the arm, the innar vain, which is called of the Surgiens', basilica, and is the liver vain, should be opened, for all swellings, or pain under the neck. But the utter vain, which is called cephalica, & in english the head vain, owghte to be smitten when the parts about the neck be troubled, as the head, and face. The middle vain, which is called Mediana, would not be meddled with, but there as the other veins, appear not. There be veins also at the knees, and anclees, which when the disease lieth low, is most meet to be opened. The last care, and charge showlde be, of the stinting of the blood: For how much the better it runneth, so much the soonar it would be stinted, or stayed: but after that the vain is once smitten, it should not be stayed, until either that the blood, or pulse were changed. The second way of emptiing the body, is by medicine received in to the stomach, which should not be used but when the body is replete with evil, and corrupt humours: wherefore such as be in health and have good and sweet humours, Hypocrates would in no case to be purged, by any medicine, for fear of dissolving their power. But such as have need of purging, must first make themselves apt & meet for the same, by baths & eating of moist meats: for so they shall deliver their guts from obstructions. Howbeit if the humours be thick & clammy, than they must be made thin, & subtle and apt to run, by such decoctions & syrups as do incyde gross matter. But if the humours be thin and subtle, them they have no need of any preparative, and the Physician ought always to observe, that he purge no humours which be crude and raw, except for their multitude they swell the body, then without any more deliberation, they must forthwithal be taken away with a pourginge medicine: lest the strength of the body be dissolved, or the fiery heat of the fever increased, or finally the humours be driven to sum principal part, whereby Nature shallbe less able to deliver the body: For if nature be not helped before that time, she shall be in such a rage, that nothing can be done well or orderly in the body. The next care is what humour should be purged. Therefore the Physician should take heed that he purge no more humours, them be hurtful to the body: As if phlegm do redound & hurt the body, it only is to be purged: if chollar, either yellow, or black, offend the body, than he should utterly abstain from phlegm and likewise when water aboundeth, it only should be taken away: for as Hypocrates sayeth, if such humours be purged, as aught to be, it profiteth the body, and is done, without grief or pain, but else it is clean contrary. Beside this, the time of the year would be considered, as well in purging as in letting of blood. For there be sum times of the year in the which it is very madness to lewse the belly: For in winter, when it is frost or snow, or in summar, when the heat is outrageous, whosoever is purged shall be much the worse for it: and yet of both times, the less meet for purging, is the summar. For then the body is so adust, with heat of the wether, that it is not well able to bear the sharpness of the medicine, and nature also being made weak with the heat of the summar, is more weakened of the medicine: insomuch that many being purged then, fall sick of fevers, & be quite destitute of their strength. Therefore the springe time, of all other times of the year, is most wholesome, both to powrge the body, and to let blood.  
In purging the body, the region also must be considered. For if it be very hot, it letteth the working of the medicine, because it draweth the humours in to the skin, and the abundance of heat helpeth to dissolve the strength. The age may not be forgotten: For children because they be not yet at their groweth, be nothing meet for pourgations: likewise old men when they wax weak, should not be troubled with any medicines. And as in all evacuations, so in purging of the belly, the strength of the sick must be earnestly looked upon: For so long as the sick, may abide easily the taking away of his humours, he may safely be purged, & no longer though all be not gone.  
In leusing the belly, vehement & strong laxes, be utterly to be abhorred: for besides that they weaken the strength, they hurt marvelously the stomach. last of all in purging of the belly, the excrements would be taken heed to, of the Physician, because he may divine diverse things both of their substance, quality, and colour. The third way to cleanse the body is by vomit, whereof Nature hath much good: For they that vomit often, for the most part be always hole. For there is evacuation made as well of phlegm, as of chollar: by means whereof, the stomach is not filled with evil humours & the head findeth much ease. Vomiting is most profitable for them that be choleric, having large breasts, short necks, & wide mouths, it profiteth also to such as by means of great eating & drinking, reserve crude, and raw humours in their stomachs: yet he that will be hole and pourposeth to be old, let him not be to busy with vomiting: For the much use of it causeth deafness, & hurteth the eyes, it breaketh the veins of the breast and lungs, it offendeth the teeth, and causeth head ache. Therefore it is the Physicians duty to declare, who is apt to vomit, and who is not. For such as be not apt to vomit, should be purged downward, and in nocase constrained to vomit: such as be not apt to vomit be they that be betwixt fat and lean, having their breasts narrow, and their necks long: and such as be lean, slender, and have wide breasts, & short necks, be apt to vomit. In vomiting the excrement must be looked well upon, for the sight of it, shall amend the conjecture of the Physician. The forth way of emptying the body, is by boxing: which (as Galen sayeth in his book that he wrote of boxing) doth not only make evacuation and draw out much matter, but also easeth the pain, and diminisheth the swelling, dissolveth wind, and stirreth up appetite where it was almost lost, confirming the strength of weak stomachs, calleth again life in swoons, and fayntynges, it draweth also swellings and fluxes, from one part to another, & stinteth bleeding, and stayeth women's flowers. There be .2. kinds of boxing, on is without any scarifiing, which prevaileth most in drawing back of humours, as in the drawing back of women's flowers when they run to much, & these be light boxing glasses, which be used without scarifying. The other is with scarifying, which is used in hard swellings, coming of melancholy, or when the parts be troubled with the flux of any sharp matter, which must be drawn from one to another: & in sharp & quick diseases, whereas the patient may spare no blood: scarifying profiteth watering eyes, and also pains, both of head, breast, & back The .v. kind of emptying the body, is by bathe, and here ye must mark that there is ii kinds of baths, one is natural, and an other artificial. That is called natural which springeth of his own accord, without the help of man's invention.  
Of natural baths sum be hot by the mixture of niter, salt, alum, brimstone, chalk, lime, iron, copper, gold, silver & tin, which either lieth in the bottom of the bathe, or else in the rocks, or hills from whence the springe cometh, whereof water taketh his quality: & by this reason, the baths which be in a town, called bath here in England, be hot: to the great admiration of all ignorant people. These kinds of baths be good for such as be diseased in their joints or have crude, & raw matter in their bodies, and be diseased either with pocks, piles, or emeroides: but for men, that be in health, and have sweet humours they be nothing meet, yea and the use of them, is very perilous. Artificial baths, be made by man's wit, therefore they be not in all places like: But here in England they be nothing so commendable, as in Germany and other places. For here there is but one hot house, and therefore the subtle part of the humour is drawn out, and the gross is left behind. But in Germany, & in other places, they have divers houses, first one, where they put of their clothes & an other where they be anointed and rubbed, and in the third house they sweat and be washed: the forth house is not so warm as the third, & the fifth is somewhat cold: now that I have declared the parts of the artificial baths, which were used in the old time, and yet be in many places, I purpose to show in as few words, the commodities of the same, beginning with the first part, which is a warm house prepared with fire, or with warm water and sweet herbs, to the intent that the little pores of the skin may open easily, and the hole body with all the humours, be somewhat warmed. The next house being something warmer, stirreth up the spirits, and dissolveth the gross humours, and the rubbing with the anointing, correcteth & amendeth the hardness of the sinews, joints, and loins: the third house by his great heat, dissolveth mightily the gross humours, by means, whereof nature purgeth the body of them: and the lukewarm water, moisteth the hole body, & taketh away weariness, if there be any in the utter parts: the fourth house, because it is somewhat coldar, reduceth nature by little, and little, to here pristinate state. The fifth by means of his cold, shutteth again the pores of the skin, which beateth the natural heat in, and causeth good concoction, amending the action both of the stomach and liver. The sixth kind of those things which lewseth the body, is sweat: and it ought to be provoked when any evil humours, is in the innar parts, as in fevers & pestilent agues.  
It may be provoked diversly as by the heat of dry baths, hot stones, & irons, or by sweet herbs and warm water, either in pots or in blathers. But in all vehement, and sharp diseases, and especially in hot agues, the Physician should take great heed of the sweat, marking very diligently which is good, and which is evil: For by them he may conjecture much of the cause of the grief, but as Hippocrates sayeth, those sweats in fervent and hot diseases, which cometh in the judging days, & do end the fever, be best and most holsume: and it is not evil when the patiented sweateth in every part of his body, so his pains wax less withal: but when the body sweateth much, and the pains increase, it is not good: Howbeit it is worst of all, if the sweat be cold. And when the face, head, and neck sweat only, if it be in any hot ague, it declareth death whichout any remedy. In provoking of sweat, the Physician should take heed, that it be not to much, for fear of dissolving of the strength of his patient. The seventh kind of evacuation is exercise, whereof we spoke before in the fowerthe chapter, of this same book. The viii kind is abstinence, or hunger, which doth not extenuat nor make evacuation of himself, but by means that that is not restored which with abstinence or fasting, was wasted. Fasting or abstinence may be taken ii ways either utterly to forbear both meat and drink, or else to take so much, as is sufficient to keep the soul and the body together, and no more. There is nothing, that so much profiteth either the sick, or the hole, as doth abstinence, if it be taken in due time and orderly: and therefore Pliny, (none of the worst writers of physic) commendeth sobriety in meats and drinks, saying that it is very profitable for all men to be temperate in their diet. And the very father of Physic Hippocrates, affirmeth moderate eating and drinking, to be the castle of health, and many times such as be diseased and sick, be cured only by abstinence. In prescribing of abstinence, the Physician should discreetly consider who may best bear it, for as Galen sayeth in his .2. book of temperaments. They that have small veins, have but little blood, wherefore they can not fast without hurting their bodies, & they that have great veins, have plenty of blood, wherefore they may the better away with abstinence, without any decay of their bodily health or strength: of such as be sick, they that be full of crude, & raw humours, be least hurt with fasting, yea the best remedy to all such is abstinence: but to be brief none should be commanded to fast of the Physician, but such as be strong, or else be sick of such diseases as come of crudity. As abstinence, if it be given in season, & to such as hath need of it, profiteth very much, so if it be taken out of time, or be given to such as need it not, it hurteth twice as much: It is taken out of time, when the body is weak & the disease easy to be come, or else when it is prescribed unto such as be of nature choleric, for in such it breedeth chollar & causeth fevers with many frets and pinchinges both in the belly & also in the mouth of the maw.  
sleep hath the ix place, of those things which help evacuation: howbeit all sleep doth not extenuat, nor at all times, but that only which is taken the body being hungry, or else by and by after exercise and labour: for the natural heat in sleep is called in to the innar parts, which when it findeth no nourishment nor meat to be altered and digested, it doth waste and consume the profitable humours of all the body, and so of necessity it both drieth the body, & lessenneth it also: the which thing Hippocrates witnesseth saying: Much sleep drieth his body which before hath been to much purged any manner of way. Also in his ii book that he writ of good ordar of diet, he affirmeth that sleep extenuateth the body which fasteth or keepeth abstinence, and maketh it could, consuming all the humidity within it. Of all other times, that sleep which is taken in the morning after exercise, drieth the body most, & the same also doth sleep taken after baths. For the bathe opening the poors, maketh evacuation of all the excrements which lurked in the skin, and sleep immediately following the bathe, calleth in the natural heat again and wasteth the profitable humidity of the innar parts. The xii kind of evacuation is the provoking of urine, which should be used when there is any obstruction, or any great abundance of humours about that part of the liver, which in latten is called gibba or else in the reins or bladder, for if the obstruction be in cavo hepatis (which as gibba is the plumppest part and the top of the liver, so cauum is the holowest part & the lowest of the same) them it is better to lewse the belly, then to provoke urine. For Galen sayeth as the top of the liver, which before is called gibba is cleansed by provoking of urine, so the hollow part of the liver, which I called cauum is purged by lewsing of the belly. The which saying he repeateth in the vii chapter, of his ii book that he writ to his friend Glauco, and in many other divers, and sundry places. In the provoking of urine the Physician must beware that there be no flux of blood, nor exulceration in the reins or bladder: for them it is better to pluck from thence in to other parts of the body, than to draw from other places thither.  
The xi kind of evacuation, is the drawing down of the spettell, or the excrement of the brain, by the mouth: whose use is, when the breast and the instruments of breathing should be purged: wherefore when the spettell is equal both in quantity, and colour, than it declareth the breast, & the instruments of breathing, to be in perfect health: but when it is otherwise, that is to say of divers colours & not equal, it declareth the instruments of breathing, and the hole breast so far to be distempered, as it differeth from his own natural colour, and quantity. Wherefore the Physician should diligently consider what Hippocrates hath writ in the ii book prog. and Aphor .43. & also in sum of the other following. The xii kind of evacuation, is by holding medicines in the roof of the mouth, which is called gargeling, under the which kind is contained the putting of medicines in to the nose called nising: and these if they be used in their time, profiteth and helpeth the brain very much. The xiii kind is the bleeding at the nose, which amendeth the obstructions of the brain, & the distillations from the head, in to all parts of the body: wherefore the Physician should diligently attend that in bleeding at the nose, he know when to stint it, & when not: For sum time, when it hath bled but a very little, it must be stayed incontinent. sometime it is not stayed without great danger, as if it chance by the abundance of nawghtye blood, for than it is better to help nature to expel the naughty blood, them to stay it: wherefore every Physician, should well remember this saying of Hippocrates: when so ever the bleeding at the nose, quieteth not the body, it must be stopped with a dry medicine. The xiiii kind of evacuation, is women's flowers, which chance to women at times appointed of nature, that by the means of them, the hole body may be purged, and so health defended: wherefore if the flowers be suppressed at any time, except that time that the woman goeth with child, or giveth suck, it decayeth health utterly, and marreth the good constitution of the body, as well as when they run to much, which Hippocrates witnesseth saying as followeth. Of to many flowers, cometh diseases, but of to few or not at all, followeth diseases of the womb. Yet in stopping of the flowers, the Physician should behave himself wisely, lest he stop them to soon or to late. For sum women hath them naturally longer, than other have, which Hippocrates witnesseth saying: to such women as have moist bodies, their flowers continueth long, & if they come not down quickly, they swell with all. The xv. kind of evacuation is done by the hemorrhoids, which is the name of certain veins coming to the lowest part of the fundament, by the which nature purgeth the body of melancholy whereby it delivereth the body, of many diseases: which Hypocrates affirmeth, saying. They that have the hemorrhoids be safe from all pain of their sides, and inflammation of their lungs, nor shall be troubled neither with biles, scurf, nor no kind of lepry. Therefore the Physician must take great heed in stopping of them, lest they be the authors of great and perilous sicknessis, as of the dropsy, & consumtions. He that requireth a longer disputation of this matter let him read over Hippocrates books, written of the same matter. The xvi. kind of evacuation is the fleshly or carnal copulation, which profiteth the body much if it be used moderately and in due time: For it amendeth the fullness of the body, and as Aetius in the viii chapter of his iii book, & Agineta in the 3. chapter of his i book witnesseth, when the body is at the groweth it maketh it strong, nimble, and quick, and amendeth the hard habit of the body: For it mollifieth the instruments, and dilateth the pores and purgeth the body of phlegm: moreover it quickeneth the wit & pacifieth anger, wherefore it profiteth all them, that have lost their wits, either with anger or else with sorrow, it profiteth them also, which have the fawling evil: & such as have heaviness in their brows, and ache in their heads, many times be cured by it. Which Hippocrates confirmeth saying: carnal copulation, which is called venus▪ amendeth all diseases that come of phlegm, howbeit if it be used to much, it hurteth the eyes, and all the sensis, and the head, sinews, breast, rains, loins thighs, and moreover hasteneth old age and death, and utterly dissolveth the strength of the body: and hereof it cometh that they that use it to much, be forgetful, and be weak & full of pain, both in their joints, loins, & thighs, & it bringeth many to the strangury, & many to the gout. Of all times of the year, it may safest be used in thy springe, it is utterly to be abhorred in autumn, and in summar. Winter also by means of his great cold, is not very good: the best hour for it is as Galen sayeth when the body is in a mean, betwixt full, and empty, and exceedeth neither in heat neither in cold, dryness nor moisture. Therefore who so ever will use it, let him beware of crudity, drunkenness, hunger, weariness, vomiting, purging of the belly, watching, and all other such as helpeth to dissolve the strength of the body. After moderate eating is the best time of it, and before sleep, for that amendeth the strength, and maketh that there followeth no cold after it. For sleep immediately following it, taketh away the weariness of the muscles and sinews, and calleth in the natural heat: which maketh the concoction perfect. Moreover this time is best and aptest, to the procreation of children for many causes: but especially because the woman whiles she sleepeth, holdeth her husbands seed best. The xvii kind of evacuation is perspiration, or evaporation, which is done either by nature, or else by medicine, which so finely subtylith the humours, that they pass by the insensible poors of the skin, without any putrefying. Hitherto I have declared the kinds of evacuation, or emptiness the which every diligent Physician must so well observe, that he may know when to use this kind or that, or else when to stop, for sometime it is better to increase humours▪ then to diminish them. finally the Physician should observe, and mark, how he should make evacuation and where, and what, and when, and how much.   

¶ The vii chapter. Of the perturbations, & sudden motions of the mind.  
THe Affections, which be the sudden motions, and perturbations of the mind, ought not to be neglected of the physician: because they be of great might, and make great alteration in all the body: the which amongst all other, fear, joy, angar and sorrow declare evidently. Fear by drawing the spirit and blood in to the innar parts leaveth the utter pale for cold. Anger setteth the body on fire with moving of the blood to the utter parts & as in anger the pulse beateth mightily, so in fere it beateth almost nothing at all: sorrow is an affection which the which the heart as though it were smitten, is drawn together, and doth tremble and quake, not without great sense of pain: and so by little and little whiles the sorrow goeth not away, the strength of the heart, is quite overthrown, and the generation of spirits is letted, by means whereof, the life is utterly extinct: such a cruel scourge is sorrow unto man.  
Fear and sorrow differ of this fashion, the sorrowful man suffereth that by little and little, which the fearful man doth suffer all a tons. joy is a sudden motion, with the which the heart rejoicing dilateth himself, and suddenly sendeth forth all his natural heat and spirits, whereby sometime it chanceth that a weak body dieth in joy, because for lack of strength the heart can not call in again his natural heat and spirits. Aulus Gellius, in his iii book and xu chapter writeth Turrian history worthy to be remembered of one Diagoras that had iii sons, which were all crowned of the people in one day at the plays of the hill Olimpia, & whilst the people and his three sons rejoicing, embraced their father, casting their garlands upon him, he died in their arms.  
Philippides also a maker of plays when he had the victory amongst the Poettes, which he looked not for, died by and by amongst them all.  
How be it anger killeth no man, because it neither cooleth the natural heat nor yet dissolveth the strength.  
The physician should mark earnestly not only these, but all other affects of the mind also: partly, that he may know of them, what humour redoundeth: but especially, that he may learn, how to resist them: and by his counsel master them in the end.   
❀ The end of the second book   

The third book  

¶ The first chapter of the number of things against Nature.  
Things against Nature be iii in number: the first is the cause which goeth before the disease.  
The second is the disease itself, by whom the action is first hurt.  
The third is the accidents following the disease.  
This same part of physic, which inquireth of the causes and the accidents of diseases, is called of the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soundeth nothing else but the moving of any thing that is affected: wherefore he hath his substance no longer, than he is in moving, altering, or changing: and so he differeth from affection taken specially, the which is nothing else but an alteration remaining in a thing that hath suffered: by this means, the disease and the cause, with the accident, which be affections of our body, as pale, and evil culour, be called affections, and yet the same accidents be called also passions. The rest which be the faults of sum action, as over much inanition, or retention, be alonely called passions & not affections: because they be not things permanent, but is only, and remain so long as they be in growing. Here it is to be noted, that a thing may suffer ii manner of ways: first when it suffereth of itself, as if the guts suffer pain, of any sharp, or biting humours contained within them, which may be called their own passion. Secondarily, when a thing suffereth not of itself but of another, as when the head suffereth pain by reason of evil vapowres, coming from the stomach, which is called a passion by consent of other: ye shall find this matter disputed more at large in Gallenes first book of places affected.   

¶ The ii chapter, Of the causes of diseases  
THe cause of the disease, is an affection against nature, going before the disease, and stirring it up: which of itself, & first, hurteth no action: but accidentally, that is to say, by other. And secondarily, as by help of the disease coming betwixt, as shall be showed more plainly hereafter. There be ii manner of causes of diseases: one is external so called, because it is outwardly received, and was not before with in the body: as cold, and such other. The t'other, is called internal, which is within the body, as humours putrefied within the body, & grown out of temper. Galen speaketh of no more causes of diseases than these ii Yet Avicen with other of the same layer, affirm that there is an other cause, which joineth ever with the disease: and the taking away of it, is as they say the curing of the sickness: as if rotten, or putrefied humours, kindle a fever, them by their saying so soon as the putrefied matter is taken away, the fever must cease of necessity: howbeit it is for the most part seen that the fever remaineth after the putrefaction is clean gone. wherefore it is evident, that Avicen, and all that be of his opinion is foul deceived therein: howbeit I think this to be the thing, which deceiveth them. They define sickness as it were the action hurt already, and not that that hurteth the action first, so that they call that the sickness, which Galen calleth but the accident of the sickness: & I could take Auicennes part in this matter, saving that he agreeth with Galen in the defining of sickness, forgetting himself to be in contrary tales: wherefore I would counsel all young students in physic, to learn the causes of sickness of Galen, or else of such as follow him, as Aetius, & Paulus Aegineta. Howbeit there is none to be compared with Galen because he hath written of them in such a good ordar, as never any other hath writ the like, and this I dare affirm that every well learned man, can do no less than confess the same.   

¶ The iii chapter, Of diseases.  
A Disease, is an unnatural affection of the body, by which the action is first hurt, therefore it differeth from the cause in that the the cause never hurteth any action of himself, but by means of the disease. Of diseases there be .3. chief & principal kinds: one is in those parts of the body that is called of the latins similares, such be the bones, sinews, veins, with all other simple, & sparmaticke parts: another is in the instruments, as in the head, eyes, hands, and feet: the third consisteth in them both. That disease that happeneth in the sparmatick parts, is such a distemperature either of heat, could, dryness, or moisture, that it hurteth sum action, for a man may be distempered in sum part and yet be hole, and not sick: but when the distemperature groweth so much, that it hurteth any action of the body, than it may be called a disease of the sparmatike parts. Wherefore who so is of this sort distempered, is sick: and he that is distempered and hath no action hurt, may not be called sick, but intemperate. For of them that be hole, if sum should not be temperate and sum intemperate, one of these ii must needs be true, either all men always to be sick, or else all men to have one distemperature, which both be very false. The same distemperature which before I called a disease of the sparmaticke & simple parts, is divided in to ii Equal, & not equal: it is called an equal distemperature, when all parts of the body, are distempered alike, as in the fever hectica, which is a consumption, wherein all parts of the body, be like hot: and the contrary unto this, is the distemperature, which is not equal as in that kind of dropsy, that falleth in to the legs, and feet, and in all kind of fevers, except the before named hectica. Of unequal distemperature there is also two. kinds. The i is the only alteration of the quality, as the burning of the fire, or of the sun. The ii is, beside the quality, the flux of sum humour, as in that kind of swelling, that is called phlegmon, Beside this of distemperatures, one is simple, and an other is compound: it is called simple when on quality, as heat, or cold, exceedeth alone: and compound, when many exceed together, as hot and moist, cold and dry, exceeding together, in one member. The other kind of disease which only is in the instruments, may be called the evil constitution, or composition of them. But there be ii kinds of instrumental diseases, for sum be simple: and they be four in number, one is to be seen in the uncomely comformation, another in the number of parts, the third in the quantity of each part: and the four in the composition. The disease of conformation happeneth of the uncomely figure, as when sum part is hollow from the nativity, or else after by casualty, which should not, and also sum other part rough that should have been smooth: of number, when there be either to many, or to few parts: of quantity when they be either to big, or to little: of composition when they be put in wrong places, or when they that should agree together, do not. The third kind of disease, is common as well to the simple and sparmatick parts, as to the instrumental: and it is the division of that that is hole, and of one piece, which division if it be in the riynges or bindings it is called anulsion: in the flesh, a bile: in the bone, a broken crevice: in the sinews, a convulsion, or cramp. These diseases sometime be compound, which is when they be joined to other. Hitherto I have briefly declared the iii first kinds of sicknessis, of the which sum be very quick, and sum be dull, or slow: Such as be very quick, will be at the worst, in four days, or soon after. Of such as be quick and sharp, there be ii sorts, for sum will be at the worst, in .14. days, and sum not under .40. All other diseases, which pass .40. days before they be at the worst, be called dull or slow. But as quick, and short diseases, have their beginning of blood and chollar, which be hot humours, so slow & dull have their diseases, beginning of cold humours, as of flewm & melancholy. Let this general, and brief declaration of diseases, at this time suffice.   

¶ The four chapter, of accidents.  
THis word accident is taken .2. manner of ways: generally and specially, generally, it signifieth any thing contrary to nature: specially, all things against nature, except the causes of diseases, and diseases themselves.  
Therefore it is nothing else but an unnatural affection of the body, which followeth the disease, as the shadow followeth the body. The accidents specially taken, be divided in to iii parts. For sum be the faults & errors of actions, sum affections of our body, other sum follow them both, either by over much excretion, or retention of excrements & other like such things. Of the error in actions, there be ii differences: animal, & natural. The faults, or errors, of the animal actions, be yet divided in to iii for either they be faults of the senses, as of hearing, seeing, tasting, smelling, feeling, or else of moving, or finally of the principal actions, as of imagining, thinking and remembering. These be all the animal actions, of the which each one may be hurt three manner of ways: first if the action be utterly extinct, as if a man see nothing at all: secondarily, if it be not utterly abolished, & taken away but decayed sumthing or not perfect, as when a man seeth but even scantly as they do, which the ignorant call sand blind. Thirdly when it is depraved, and wrong wrested, as when a man of force, seeth things which he did not behold with his common sense, as they do which look a goggell: And as it is evident, that all these faults happen in the sight, so they happen also in each one of the other before named sensis.  
There be thus many as follow natural actions, appetition, concoction, digestion, pulsation, attraction, alteration, retention, expulsion. Of the which each may err iii manner of ways, as is said before in the actions animal: and the faults or errors of the same, be accidents following diseases. There be beside these four manner of accidents, which be affections of our bodies: as unnatural colours, either in the hole body, or else in sumpart of it: Filthy savours also either of the mouth, nose, or ears and obsurde and unnatural sapores, belonging to the taste: and beside these, hardness, dryness, & roughness of the skin.  
As for the unnatural inanitions, or detentions from whence so ever they come, they be contained under one of these iii differencis: For either they be unnatural in their hole substance, as that flux of blood that is called commonly the hemorrhoids: or else they are in their quality, as sometime it chanceth in women's flowers: or finally in their quantity, they be found unnatural, as the great abundance or lack and scarceness either of the urine or sweat. The which every one, is handled to the uttermost in Galen, where he entreateth of the causes, of accidents.   
¶ The end of the third book   

The four book  

¶ The first chapter. Of that part of physic which teacheth the knowledge of things that be past, present, and to cum.  
THis is that same part of physic, the which (as I said before) containeth the knowledge of things that be past, and the inspection, or the beholding of such as are present, and the prophecy, or prognostication of things to cum. And therefore the more commodities it hath the more exactly it would be learned: for first it teacheth the knowledge of all passions, & diseases: in the which (if the Physician be ignorant) he shall never be able, to do any thing worthy praise, in the body. Therefore that young students, may the more luckily, attain to the knowledge, of this part of physic, I would counsel every each one of them, to read diligently Galen'S vi books of places affected: in the which he handleth this matter at the large. For so it shall be brought to pass that he shall be expert in the diseases, of every part, be the part never so little.  
Who so is exactly seen in this knowledge, shall besides other, have this especial commodity, which is, that among the sick, his credit shall be great: for the sick man trusteth none so much, nor is so well ruled of any, as he is of that Physician, which is able to declare things present paste, and to cum. Therefore the disease is easily cured when the Physician, and the patient, be both against it, & moreover he shall bear no blame, what so ever chance or happen to his patient, that I may omit the great praise, glory, and renown, which with one consent shall be given him every where. Therefore Hippocrates counseleth all Physicians, diligently to learn this knowledge. The which, no man hath so well discussed (I except Hypocrates always) as Galen hath. Wherefore they that be able to understand him, let them go no farthar: but as for young and ignorant students, (for whose sake only I have taken this in hand) if they read diligently this little rude work, I trust though they be not satisfied, yet they shall not lose all their pain. Therefore first of all to the accomplishing, or getting of this knowledge, it is necessary to expound this word Crisis, which the lattyns call judicium, & in english it may be called judgement: but at this present time it signifieth any sudden mutation in every disease whether it be long or short, and this sudden mutation is parted in four For either the sick is made hole incontinent, or else is in a great towardness to health, or dieth out of hand, or finally becometh a great deal worse. The first of these mutations, which without any delay cureth the disease, is simply and absolutely called Crisis, The other which only amendeth the disease, is called crisis insufficiens, which is to say Turrian insufficient judgement. The third is called mala crisis, that is to say an evil change, or judgement. The four may be called both unparfit and evil also. To the knowledge of this change which is called crisis, the four times of the disease, that is to say, the beginning, the increasing, the height, and declination, must be observed, and marked of the Physician. The beginning is divided in .3. the first invasion of the disease is the first beginning, & is simple without any breadth. The ii hath breadth, and continueth to the third day. The third is the time afterward, till the beginning of concoction. The time wherein the sickness groweth, is from the beginning of concoction, until the disease be at his full strength which before is called the height. The four time which is called the declination, beginneth after the height, and lasteth till the disease be full past and ended.  
These be the universal times in diseases, besides which there is other called particular: as in such fevers as keep fits, the beginning of the fit, is the cold in the utter parts: the growing is while the body waxeth hot: and the state, or hayght is, when the heat is equally dispersed throughout the body: the declination, when the heat goeth away. Before I declare how to know this sudden mutation, which of the greeks is called Crisis, I think it expedient, and necessary to show in few words, the difference of the signs & tokens going before, which be of three sorts: of the first sort, is the signs of crudity, and concoction, as the excrements of the belly, the urine, and spettel: by the egestions of the neither belly it is known how the stomach altereth: the urine either declareth crudity, or good concoction in the veins: the spettell showeth either the good, or evil constitution of the lungs, and instruments of breathing.  
These signs what time of the disease so ever they happen, keep always their pour firm and stable: For the signs of concoction, always declare health, & the contrary signs, either great pains long sickness, death, or finally the turning again of the evil. Of the ii sort be the signs of life & death: as quick sleep, easy brethinge, goodness of the pulse, like in face to them that be hole, handsome & comely lying in bed, sweat, and such as to these be clean contrary. Of the third sort be the judging signs, of the which sort there be ii kinds: for sum be as signs, and causes both together, as vomiting, excrements of the belly, the great quantity of urine, and sweats, bleeding at the nose, or the falling of humours out of one place in to another: and other be as signs alone, as watch, dead sleeps, troublesum dreams, difficulty of breathing, dimness of sight, dullness of sense, head, neck, and stomach ache, singing in the head, involuntary tears, quivering of the neither lip, forgetfulness, face, eyes, & nose red, abhorring of meat, vehement thirst, with other such like. All these, in that that they declare any sudden mutation, be called judging signs: and in that that they follow diseases, they be called judging accidents. These have not their power always firm, and certain, as the signs of concoction, and crudity have, but they are to be liked if they happen after concoction, that is whiles the sickness is in the state: and in the beginning, and before any concoction, they be not only not to be belyked, but to be feared, as deadly signs. Concerning the Nature or property of signs, for this time, let this suffice: but as for such signs, as declare sudden mutation before called crisis, to be good▪ I intend yet (god willing) to speak a little more, which may be known iii manner of ways. First if before Crisis cum, there be concoction of the disease, I mean of the urine, the egestions, and spettell: the which each, aught to be considered in his proper place: For in the diseases of the breast, & lungs, the spettell should be taken most head of, and best marked, and yet the urine ought not to be neglected, no nor the excrements of the belly neither, but in an ague, which is without any inflammation either of the liver reins, bladder, or spleen, the urine must be regarded especially: as if the stomach, or maw, be grieved, the excrements of the belly would be considered before the other. Yet the urine, is not then to be abjected neither. Secondarily if the coming of it, be signified by any of the judging days, it is to be liked of the Physician: the declaration of the which days, I omit, because I have observed that there is in them, more error than truth, more superstition, than knowledge: and beside this, the scripture commandeth us christian men, to observe no days: yet if any man be willing to know them let him seek what Hippocrates, & Galen hath written of them: & then I doubt not (though he be dull witted) but that he shall quickly know what is meant by them. Thirdly it is good, if the measure, and form of the excrements, be correspondent, and agreeable to the disease: as if in an hot burning fever, the sick bleed at the nose: or after a fervent shaking, sweat much, and hot in all parts of his body: or vomit much chollar, or finally void much by siege, for so the fever tertian should end: the quotidian not only by much sweating, but also by the avoiding of phlegm, both upward, and downward, in great quantity. The frenzy, is judged by much hot sweat, coming in every part of the body, but especially if the head sweat fervently: yet sometime it is judged and ended, by bleeding at the nose: how be it in the lythargie, bleeding at the nose is evil.  
The pleurisy is betwixt these ii For bleeding at the nose in it, is to be liked better, then in the lithargy, & worse then in the frenzy. The inflammations of the liver and spleen, be always judged by bleeding at the nose: the liver, if it bleed on the right side, and the spleen f the lift: beside these, the age and complexion of the sick, and also his forma● diet, and place wherein the sick abideth, with the time of the year, and the present constitution of the air, be to be considered of the Physician, whiles he judgeth crisis to be either good or evil. For as the disease is choleric, & all these choleric also, it is necessary that when crisis happeneth, chollar plentifully to be voided: so if phlegm redound it is needful for phlegm to be purged: if divers humours, the evacuation must be also of divers humours. But when the Physician shall know these things exactly, then of the end, he may easily know the rest: for if the sick, which already hath suffered crisis, be delivered of his ague and other accidents & be better culloured, having also better pulses, and more strength to rise, without doubt the crisis was good.  
The knowledge of the evil Crisis, as there is in it much conjecture, so there is also in it much incertaynty: For as where nature is strong, and ruleth easily the humours, she moveth orderly, and maketh an end of her actions: so when she taketh a fall, her motions be both incertain, and inordinate, and therefore hard to be known. wherefore such a case requireth an artificer, and a well exercised Physician, the which may first declare whether there shall be any Crisis, at all or no: secondarily weather this day, or that: last of all whether it shall kill the sick forthwith, or but only hurt him. What should need many words, by these .3. it is easily to be known whether the sick shall die, or live: first, by the kind of the disease: secondarily, by the greatness of it: thirdly, by the manner, and fashion of it: fortly by the moving of it. The kind of the disease, is known of the accidents following it, as in example: the pleurisy is known by the pricking pain of the side, the difficulty of breathing by the fever which always is annexed to it, by the cough, & hardness of the pulse: but the greatness of it, may be learned by the quantity, & vehemency, of the foresaid accidents: and the manner of it, by the accidents which follow it: as if they be many in number, if they be long, mighty, and evil, or such as to these be clean contrary, the moving of it, by the time of the parts of the fit. To these four the consideration of the country, the time of the year, the nature, & constitution of the sickmanes body, with other such, as is in this same chapter before rehearsed is necessary also. Of these, that Physician which is an artificer, shall easily judge life or death in his patient: & he that is not, let him speak no farther than he knoweth, & so he shall sustain no blame nor shame.   

¶ Of the urine. The ii chapter.  
seeing that the urine is the alonely mark of the liver & veins, in what error think you that the Physicians are now a days which take upon them, to judge all diseases by the urine: which is as absurd & impossible, as of the spettell, to declare the grief of the bladder, and reins: wherefore seeing that against all knowledge, and good learning, they do so shamefully abuse the looking of the water, & deceive the poor, ignorant, and simple people so craftily, I think them worthy to be called, as Aristophanes calleth them, covetous and unlearned Physicians, sithence that they esteem more their filthy lucre, than the truth. But now to my purpose. The urine is the excrement and watery substance of the blood, which after the concoction done in the veins, is drawn thence by the kidneys or reins, in to the bladder, where it is reserved till it may conveniently be let out: in the beholding of the which, there is .4. things to be considered, which be these following: the substance, colour, quantity, & contents: of the which no man can well judge, which knoweth not perfectly the holsummest, & of all other the best urine, whereto he may compare the rest.  
The best water, or urine, and the which is of a temperate man, in substance is neither to thick nor thin, but moderate, in quantity as much, & no more than he drunk: in colour somewhat inclining towards yellow, having a white, light, and equal sediment: & such a water as this, of a young Physician should often be looked upon, to the intent that when he seeth any other differ never so little from it, he may forthwith conjecture the same man, whose water he hath seen, so much to differ from perfect health, how much his water differeth from the other. Now after I have showed which is the best water, there remaineth behind, the declaration of such things as is in the urine, especially to be considered: which I purpose to declare orderly. The substance of the urine, is either thick, thin, or moderate and equal betwixt both. That which is moderate, is of all other the best, and if it be to thin or thick, it declareth unparfit concoction: Of the thine urine, there is ii differences: For the one is pissed thin, and clear, and so remaineth still: and the other is pissed thin and clear, and after becometh thick and troubled: but they be both crude, & raw, and do lack concoction, & thus they differ: The tone signifieth extreme crudity, declaring nature as yet, not to have begun any concoction. The t'other showeth that nature hath begun concoction but very lately. The troublesumnes signifieth great plenty of windy spirits, to be mixed with the watery substance of the urine. Of thick and troubled waters, there is also ii differencis: if it be thick when it is pissed, then afterward it waxeth clear, having a residence in the bothome, which proficieth of sum inequal turbulent matter remaining behind in the veins: And on the other side, sum other water, which after it is made is thick, and remaineth so still: which signifieth great trouble and agitation, as yet to remain in the blood. Hitherto I have declared the substance of the urine, wherefore now followeth the colour: of the which there be vi differencies in especial, which is white pale, tawny, yellow, red, & black: For all the rest be contained under these. Vndar white is contained the colour of crystal, snow, & water, the which all signify great crudity. Not so white as these is milk, horn white, & the hearres of a chammell: And as the urines of these cullars, differ from very white, so they declare better concoction. After white they be next, that be sum deal pale, the which because they be a little tincte, they are not extreme crude. A pale colour is made, by the mixture of chollar, and water together, so that in the mixture there goeth but a little chollar, to a great deal of water: of pale by means of concoction, sometime is made a light tawny which Actuarius, taketh to be the colour of gilt. After a tawny followeth a light yellow, which is a colour like the flowers of cartamus, which is commonly called the garden saffaron: after the which, cometh yellow, which is the colour of saffaron: and a light red, which is the colour of a certain drug, called bolum, is next: then red itself which is the colour of a cherry: after these is a dark red, which is the colour of a mulberry: and yet there is a darcker, which is made of white, and red, equally mixed together, and of the latins it is called, Venetus: green is the colour of beets, which the gardiner's call the white beets, or else the colour of the precious Emmoroyde: Beside these, there is yet other cullars, as the colour of oil, the colour of lead, and all coal black cullars, which is known almost of every child. If I have here in the discripsions of cullars, miss or wrong named any colour, I pray the painters, to accept my good will, and pardon my ignorancy: in the judging of cullars the Physician should be provident, because that oftentimes, with every light occasion, the colour of the urine doth alter, and change, not only in them that besicke, but also in them that be hole: & of this mutation, or change there is .3. special causes. The first is meat not well altered, or digested, which is not apt to make blood, wherefore it changeth the colour of the urine to the same colour that itself is of, which is wont to happen to them that is sick and diseased, yea and sometime to such also as is hole: moreover sum medicine will alter the colour of the urine. The second cause of the altering of the colour in the water, is the drink: for the urine commonly keepeth the colour of those things which is received in the drink. The iii cause is the colliquation of such things, as consume and melt in the body, as the fat, which when it wasteth, for the most part cullereth urine. Beside these there be other causes also which do the same, as exercise, hunger, sleep, watch, with a great many other such like. which in the beholding of the urine each one by himself should be diligently considered of the Physician. Now I intend to declare what may be conjectured in the urine of the substance, & colour. A thin urine, signifieth the lack of natural heat, not without the obstructions of the liver, reins, & spleen, by means of crudity: A thick declareth excess of matter, & humours filling the belly, guts, and the hollow parts of the liver: which if it be seen in a fever, thin going before, it signifieth the dissolving of the fever. But if after that the fever is already cum, the urine appear thick, nor in continuance of time waxeth no thinnar, them it signifieth plenty of humours. Concerning the cullars what white, pale, yellow, & read signify, partly is already declared, & more may be gathered, of these the follow. The dark red which is the colour of the mulberry, showeth that the blood burneth in the veins. The green signifieth the worst kind of chollar to be increased both in quantity, & quality. That urine which hath the colour of oil, showeth the colliquation of the hole body, or else of the reins only. The black water sometime declareth health as in the purging of melancholy, but if green went before, them it is a very argument of death, & it is more to be feared in men than women. Now we be cum unto the quantity which in them that be hole should be so much as was drunken. The water exceedeth in quantity for the most part, by means of these causes following: first when a man eateth and drinketh to much, the meat being to moist, or the drink being waterish wine. The second when he hath taken medicines, which provoke urine. The third when the reins is distempered with over much heat. The forth when the belly is drier, than it ought to be naturally. The fift when there proceedeth no evacuation of the belly nor other ways, which Hippocrates witnesseth, saying: Water much in quantity, made in the night, prophesieth of a small siege: Little water happeneth of contrary causes: First of little drinking, dryness of meats, much exercise, and other like unto these, which be wont to dry the body. Secondarily, for meats & medicyns which for their grossness, make obstruction in the liver and spleen, and other places. Thirdly for the grossness and clamminess of humours. fourth for the plentiful purging of the belly. fifthly for the vehement heat, and dryness in a fever. Sixtly, for the weakness of the excretive power, both in the reins & other parts serving to the avoiding of the water, or urine. The four thing which in the urine is to be considered be the contents, so called (I think) because they consist in every part of the altitude of the body of the water. And as the height of the body of the water is divided in to iii as in to the bothome of the urine, the brink, or highest region, & in to the middle of these extremities: so of the contents sum swimmeth in the top, and other hangeth in the middle, and sum goeth to the bottom. In the contents there be iii things to be considered, the substance, colour, and quantity. The substance, because sum be thick, and other sum thin, and sum in a mean betwixt both. The contents of healthy waters, be moderate of substance, light, & equal. They be called light, which be continual & of of one piece, not rough, nor broken in any part, & such as is to these contrary may be called rough. Contents that be gross, signify copy & plenty of crude, & raw humours in the veins, & sometime the strength of the excretive faculty, in purging superfluous humours. Contents that be thin, signify weakness of nature in the second concoction▪ & declareth also gross humours to be subtyled, & made thin. Concerning the colour of contents, sum be very white, sum pale, sum yellow, sum red, sum bloody, sum black, & sum of divers cullars. Contents very white be either pieces of slimy humours, or else matter to much baked: which cometh from sum of the innar parts: pale contents be evil, because they decline from the natural colour: yellow be evil also, in that that they declare the over much increasing of chollar: red signify lack of concoction, and the continuing of the disease. Bloody declare that the blood is not thoroughly laboured of nature: black signifieth either the mortifying of natural heat, or else the purging of melancholy. Now since that I have briefly declared the colour, and substance of the contents, there remaineth behind the quantity, which if it be much, as it showeth the nourishing of the body, so it doth the fortifying of the excretive faculty. For while nature laboureth much in altering the nurrishement, she must needs make many excrements. The scarcity & lack of contents, happeneth either of fasting, or exercise, or obstruction in the veins, or finally of over slow concoction. sometime there is an evil savour in the urine, which signifieth either rottenness of sum part of the body, or else the mortifying of the hole body: specially if the substance, & contents be evil.   

¶ Of the excrements of the belly. The iii chapter  
THat siege, or excrement is best, &, most natural, which is soft, and lieth together hole, and well compact, made at the accustomed time in health, and in quantity, correspondent to that that is eaten: of the contrary part, that is an evil and an unnatural siege, or excrement which is hard, thin, or rough, not made in the accustomed hour of health. If the siege be very much cullared, it is evil and signifieth over much chollar in the guts: and if it be not tincte at all, but like unto the meat which was eaten, it signifieth crudity, & no chollar at all to resort to the guts: but if the siege be yellow in the declination of the sickness, them it declareth the body to be purged of chollar very well. If the siege be green it showeth that there is great plenty of rusty chollar: and if it be black it signifieth either the abundance of melancholy, or else the adustion of blood in the stomach. If it be of the colour of lead, than it betokeneth the mortifying of the innar parts, or at the least an extreme cold in the same. If it be either fatty, or clammy, & no like meat hath be eaten immediately before, it signifieth the hole body to consume. If it be very much stinking, it is a sure token of putryfaction. In these things, the nature and quality of the meats, be as well to be considered, as the imbecility an weakness of the guts, in suffering fluxes, and rheums from the head. when the excrement in coming forth maketh any noise, it declareth wind to be mixed with thin moisture, and the fundament to be drawn near together. When any windy spirit striveth with moisture, then commonly there remaineth sum foam in the siege. The siege being divers in colour, showeth the body to be diversly affected: wherefore for the most part it is a sign of long sickness.   

¶ Of the spettell. The .4. chapter  
THe spettell is to be considered in all diseases, but especially in the diseases or griefs of the breast, and lungs: in the which diseases, if the patient spit nothing at all, it is a token of extreme crudity: but if he spit, though it be moist & crude it signifieth the first part of the disease, which is the beginning to be newly ended: after that it is more baked & cometh up first a little, & then more & more, than the sickness is almost in the state & at the worst, & when it is well baked, & cometh a great pace, than the disease is already in the state, which is to say at the height, because then it can grow no higher, & after coming less, with more ease & less grief in coughing, and taking of breath, being also well concoct, & not crude, it signifieth the sickness to decline, & departed. If the spettel be something nigh unto yellow, with a light foam upon it, it is a token, of crudity only, without any furthar evil. But if it be very yellow, tawny, green, or black, or clammy with much foam, it is not to be beliked at all: if it be bloody, it is nothing so evil as black and yellow, but the manner of excretion, must also be well marked: For if it come up easily, them it is to be accounted good, and if not but with difficulty of breathing, them it is evil. The absolute note, & mark, of concoction is when the spettel is light, white, and equal, & of substance neither thin, nor thick: if the spettell be thin, & not black, it signifieth nothing but the lack of natural heat, but if it be the colour of lead, or rustiness or black, it is extreme evil.   

¶ The .v. chapter of the pulses.  
THe pulse is a sensible moving of the heart and Arteries, (that is to say veins, having two coats growing of the heart, & carriing both blood and spirit) by the which they be lifted up and let done again. This moving hath two. uses: For in the dilating of the arteries, cold Air is drawn in which doth not only stir up, but also refresheth the vital power, whereof the Animal spirits be made, and in the submission, or contraction of the forenamed Arteries, the smoky excrement which came of burnt & humours adust, is expelled. peraventure sum will look, that here in this place I should have declared the differencies of the pulses, because that without the knowledge thereof, there can be no divination by the pulses. Howbeit I willingly at this time omit them, because Galen and Archigines with other more ancient writers are not as yet agreed of them, & Cornelius Celsus (none of the worst Physicians) seemeth to doubt much whether any thing may certainly be conjectured by them or no. But this I am assured of that though I should have set them forth so plainly as I could for my life, yet they should not have been thoroughly known, but of such as already be well entered, & practised, not only in the works of Physic, but also in Arithmetic, and Mathamaticke: and as for such let them search what Galen and other old physicians have written: For to them this little rude book is not written, but only to such as are ignorant in the latin tongue, that they may by help of this my book, not only learn sunthing for their bodily health, but also save their money, which they daily wast in feeding such Physicians as be not learned, wherefore gentle readers accept my good will though I have not satisfied your expectation, remembering the old poets saying: Rebus et in magnis est voluisse satis. which is to say that in matters of weight, to have been willing it is sufficient.   
Finis.   

¶ Imprinted at London in Fleetstreet at the sign of the Sun, over against the conduit, by Edward Whitchurche the ten day of April.  
Cum privilegio ad imprimendum solum.