¶ The hope of Health wherein is contained a goodly regiment of life: as medicine, good diet and the goodly virtues of sundry Herbs, done by Philip Moor. ¶ Imprinted at London, by John Kyngston. Maii. Anno salutis. M. D.lxiiii. ¶ The contents of the chapters in the first Book. First a table to find out the dominical letter, Leap years: and what day and month Easter day shall fall on for. 30. years to come. Also a Calendar, whereby ye may learn the sign and degree, that the Sun is in, the rising and the setting thereof, the length of the day and night throughout the year for ever. Of the constitution and original of man's body. Chapter. i Fol. i. What things be requisite for him to know which would preserve his body in health. Chapter. two. Fol. two. Whereof man's body is compact. cha. 3. fol. iiii. Of the difference of parts in man's body. Chapter. iiii. Fol. vi. Of the offices, and powers and members in man's body. Chapter. v. Fol. seven. Of the diversity of humours in man's body. Chapter. vi. Fol. x. Of the complexions of man's body. Chapter. seven. Fol. xii. ¶ The contents of the chapters in the second book. Why man hath need of nourishment. Chapter. i Fol. xvii. Of the commodities and discommodities of meats and drinks. Chapter. two. Fol. xviii. Of the diversities of meats. Cham 3. fol. xxii. Of meats making good juice. cha. 4. xxiii. Of meats engendering corrupt humours because they b● of ill juice. Chapi. v. Fol. xxiii. Of meats which are in a mean. Chapter. vi. Fol. xxiii. Of a Gardaine. Chapi. seven. Fol. xxiiii. The names of such herbs as may be easily gotten, and be good to be growing in gardens, aswell for food, as for medicines. Chapter. viii. Folly, xxvi. The virtues and temperaments of such herbs, as be named in the former Chapter. Chapter. ix. Fol. xxvii. Of herbs growing without man's labour, in sowing or planting them. Cham x. 43. A declaration of sickness and health. Chapter. xi. Fol. xliiii. What thing the Physician ought to know before he attempt the cure of any disease. Chapter. xii. Fol. xlviii. Of the use and commodities of purging, and blood leeting. Chapter. xiii. Fol. lii. A table teaching to know, in what sign the Moon is for ever. Fol. lxxi. A figure by which you may know, what is the golden number for ever. Fol. lxiii. ¶ Philip Moor to the gentle reader. I Have (gentle reader) set forth this small treatise, which I have entitled the hope of Health: because my chief intent in making thereof, was to exhort both men and women (to preserve their healths) and to bestow such labour in making of Gardaines, and in planting of sundry herbs, that their Gardaines might be to them and theirs, in stead of a pothecaries shop: wherein they may find such medicines, as are prescribed to them by the Physician, without any great cost, and to their singular profit. in this treatise you shall find: first, what things are necessary to be known, for the preservation and maintenance of health. Secondarily, what things are to be observed, concerning thine ordinary diet, in sundry meats to anoide sickness. thirdly, those of a Garden, and the natures of sundry herbs. Fowerthlie, the declaration of sickness and the commodities of medicines. Last of all, you shall find certain rules of Astronomy, whereof the most part are annexed unto Physic: which simple labours of mine, if you will vouchsafe willingly to accept, you shall encourage me, to bestow greater pains, for th'instruction and commodity of the good readers, as far forth as my small learning will extend. Thus far you well. From Hallesworth in Suff. The first of May. Anno salutis. M.D.lxiiij. ¶ TO THE RIGHT Worshipful sir Owen Hopton knight: Philip Moor wisheth eternal felicity. WHen I consider with myself (right worshipful sir) the great number of external benefits, which it hath pleased almighty God, of his infinite mercy and goodness, to bestow upon all mankind: Although I am certainly persuaded, that no man is able to thank and praise him, for the least of them sufficiently, yet I do think nevertheless, that each man hath cause to give thanks to God, more for his health than he hath for any other worldly promotion or benefit: as riches, possessions, honour, dignity, and such like. For with out worldly wealth, a healthful man may live in that vocation, Wealth without health is nothing. wherein God hath called him, with pleasure and good company: But to a man which is extreme sick, riches be noisome, possessions superfluous, honour neglected, dignity despised, pleasures be loathsome, and company is cumbrous, thereby also strength and pleasure be altered into imbecility and weakness. Pain hath no pleasure. And last of the lively ruddy colour and beauty of the face, is converted into deadly paleness, and deformity. Since therefore, health is such a precious jewel to mankind, that without it, all worldly pleasures are painful. I think it meet and expedient for each man, that hath any regard to himself, to learn the knowledge of the constitution of his body, and to observe a mean in his diet, and other necessary things concerning his health that thereby he may escape dawgerous diseases, and preserve his body long in good state, or at the least he may signify to the Physician a great deal the better, the occasion of his sickness by due observations: so may convenient medicines be moche sooner ministered, whereby health will quickly be recovered again. In consideration whereof I am persuaded, that all men that be of good judgement and understanding, do think them worthy of great praise, and of immortal praise, which have by continual study, long travaille, and good experience found out and left behind them to us their posterity, such an art and science, as is able to instruct a man, not only to heal and cure, a great number of grievous diseases (whereunto each man's body, is daily subject.) But also it teacheth, to preserve & keep the same body in health, so long as the course of nature will suffer á man to live. These be the effects, which the most excellent art of Physic, can certainly perform, to as many as will diligently observe the precepts and doctrine thereof, which noble science, as holy scripture doth testify, was not a fond invention of covetous heads for lucre's sake, but is certainly the necessary gift of God, Donun dei. by him ordained, and sent among mortal men, to the end that by the help thereof, they might the longer sustain, and preserve their frail bodies in health, preventing sickness that would ensue, and curing that which is present, which things are evidently declared, in diverse places of the Bible, but most plainly in the .38▪ chapter of Ecclesiast. where it is written after this sort. Affice medicum suis honoribus & premijs, ut necessitate urgente eo uti possis nam eum creavit dominus▪ Est enim a supremo medicina, & a regestipendium accipiet. Dns ex terra condidit medicamenta, & prudens homo non contemnit ea, cede locum medico, dominus enim illum creavit. That is to say, give unto the Physician due honour and rewards, that thou mayest have his help in time of need, for the Lord hath ordained him. The greatest Minister of God ●mong men, next the divine▪ to the Phisi●ion. Truly Physic is of the highest and it shall receive a stipend of the king. The Lord hath made medicines on the earth: and a wise man will not contemn them. give place unto the Physician, for the lord hath ordained him. By which words it is evident, that Physic is ordained of God, for the profit and commodity of all mankind, which although perchance it hath been, and is abused, ought never the more to be hated or despised. For, there is no science nor knowledge in the world, so perfect and good, but that it hath been of evil persons abused: As it is evident, the holy scriptures being Gods eternal verity, have sundry times heretofore, been abused of many sorts of detestable heretics, as of Arrians, anabaptists, and the damnable, A secre called the Bonerites, or Renobites. vile, romish Papists, the Darbellites, the Garnarites, the Bonerites etc. which wrieth & wresteth the scriptures, to their erroneous and devilish opinions, deceiving the ignorant people, & bringing them to utter destruction. In so much therefore as Physic is so highly commended to us in his holy scripture, as a special gift of God, and also it is known to be, by daily experience, most commodious, profitable, and necessary for all kind of persons, being endued with understanding, not being ignorant all together in such precepts thereof, as do necessarily pertain to the preservation of his health. So that each man should so far forth behold his own body, that he might by diligent observation, know when he were in health, and what diet he ought chiefly to observe, for to preserve the same in health and good state, which thing if it were well observed, would redound most certainly, to the great commodity of an infinite number of people, defending them from divers pains and diseases, into the which, many thorough their own ignorance and negligence, do often times fall. And therefore, I thought it very good, to wish all men, to seek the knowledge of such things, as concern health. For which cause (right worshipful sir) I have endevoired myself (as much as in me lieth) to declare and comprehend in this small treatise, such rules of Physic as are profitable to be known and observed, of all such as be desirous to preserve their bodies in health. Not arrogantly presuming hereby, to instruct the learned and skilful: but being moved with good will and natural affection, to the readers hereof, according to my simple knowledge, I purpose by this my small travaille, to declare unto the willing minded, good rules of Physic, wherein the hope of health do consist. Hope of Health. And also to prescribe unto them, the use and commodities of a good Gardaine, with the names, natures, and virtues of divers herbs, which are very requisite for meats and medicines. Being partly provoked thereunto, by that which I have perceived in your own self, that neither good will hath been wanting, nor cost spared, to make a pleasant ground, furnished with many wholesome and sweet herbs and flowers, as at this present time appeareth, at your ancient Mansion called Cockfeld hall, which example I would wish many gentlemen should imitate. But chief again I was moved, to write somewhat of a garden and herbs, because the greatest part of curing of diseases by medicines, doth consist in herbs, which the vulgar people are so ignorant in, that they neither know them, nor yet do endevoire themselves to have any store of them in their Gardaines, which is greatly to their discommodity. Truly these causes moved me after that I had declared, what things were meet to be known and observed, for presecuation of health, to speak somewhat of the commodities of a Guard, that is well furnished with sundry herbs: declaring also the names, natures, and virtues, of such herbs as be most common in this region of England, to th'intent I might provoke the common people, to have herbs in better estimation, and to learn to know them, to plant them, and sow them in their gardaines, cherishing them as things, whereby they may obtain remedy of painful diseases, by the counsel of a discrete Physician, without any great cost or travail. To this end I have declared unto your worship, my purpose and intent, in publishing this small treatise, which I do dedicated unto you, as an assured token of my duty, & good heart towards your worship, being thereto provoked, by the singular benefits, received at your hands. For which benefits (according to my ability) in steed of a recompense, I signify unto your worship, by this simple gift, that I am not unmindful of my duty. Wherefore I desire you (right worshipful sir) to accept this my simple travail, being the fruits of that small talon, which God hath vouchsafed to lend me, in good part. Thus wishing unto your worship, and to my good Lady your bedfellow, long continuance of perfect health, with increase of moche worship: I commit you to the tuition of the almighty God, whose hand always preserve you and yours. AMEN. Your masterships must humble to command. Philip Moor. ¶ Amantissimo suo amico Philippo Mooro, Guilhelmus Bullenus. S. P. D. PRopter singularem erga te amorem meum [mi Phylippe] librum tuum notis quibusdam marginalibus adornavi, tum ut mutua amicitia nostra stabiliretur, tum ut inspectoribus omnibus certa speretur salus. Neque arroganter, hoc a me scriptum esse existimes velim, ut opusculo tuo colores adderem, sed ut celeri festinationi tuae opitularer. Valeto. ¶ W. Bullein once again to. P. M. Deus effudit in totum genus mortalium, Many medicens, dear friend P. Moor: Artem medendi doloribus. For the sick and the sore, Herbas salubres. Who so doth them despise, Benombred among the fools, & abjects from the wise Thy hope of Health, have many goodly rules in store Farewell gentle friend, God be praised therefore. ¶ A Table for xxx years to come. The years of our Lord God. Letter Dominical▪ Leap years. Easter day. March or April. 1564 a ● ● A 1565 g 22 A 1566 f 1● A 1567. e 30 M 1568 c d 18 A 1569 b 10 A 1570 a 26 M 1571 g 15 A 1572 e ● 6 A 1573 d 22 M 1574 c 11 A 1575. b 3 A 1576 g a ●● A 1577 f 7 A 1578 e 30 M 1579 d ●● A 1580 b ● ● A 1581. a ●● M 1582 g ● A 1583 f ●● M 1584. d ● ●● A 1585. c 11 A 1586 b ● A 1587. a 1● A 1588. f g 7 A 1589 e ●0 M 1590. d 19 A 1591. c ● A 1592. a b 26 M 1593. g ●● A In this table above, what year of the Lord God, you do chose within written, you shall strait find in the second row toward the left hand the Dominical letter serving for that year, the third row showeth the leap years. The fourth row the nombes of the day that Easter day falleth on, and the fift row the name of the month that Easter day falleth in: Note that the letter A. standeth for April, and the letter M. for March. The sign and degree that the Sun is in. 〈…〉 The setting of the sun 〈…〉 The length of night. The number of days. 〈…〉 The Dominical letter▪ 〈…〉 21 1.8 57▪ 3 7.52 10.8 i. 3 ● 〈…〉 22 ● 58 54 6 two. b 23 ● 59 5● 4 iii. 11 c 24 8.7 4 59 1 iiii. d 25 59 1 8 16 v. 19 e 26 57 3 3 57 vi. 8 f 〈…〉 27 56 4 6 54 seven. g 28 55 5 9 51 viii. 16 29 53 7 11 4● ix. 5 b ● 52 8 14 46 x. c 1 5● 9 17 43 xi. 13 d 2 59 11 ●0 40 xii. 2 e 3 4● 12 23 37 xiii. f hilary. 4 46 14 26 34 xiiii. 10 g 5 44 16 29 31 xv. 6 43 17 3● 28 xvi. 18 b 7 41 19 35 25 xvii. 7 c 8 40 20 38 22 xviii. d 9 38 22 42 18 nineteen. 15 e 10 37 23 45 15 xx. 4 f 11 35 25 48 12 xxi. g 12 ●3 27 52 8 xxii. 12 ● 13 3● 29 55 5 xxiii. 1 b 14 30 30 59 11 xxiiii. c 15 28 32 9 xxv. 9 d 〈…〉 16 26 34 4 54 xxvi. e 17 25 35 9 51 xxvii. 17 f 18 22 ●7 15 47 xxviii 6 g 19 21 39 17 43 xxix 20 ●9 41 20 40 thirty. 14 b 21 17 4● 24 46 xxxi. 3 c The sign and degree that the Sun is in. 〈…〉 The Sun setting. 〈…〉 The length of night. The number of days. 〈…〉 The Dominical letter 22 15.7 45.4 28.9 32. ●4 i. d 23 13 47 31 29 two. 11 e 〈…〉 24 1● 49 35 25 iii. 19 e 25 ●0 50 39 21 iiii. 8 g 26 ● 52 43 ●7 v. 27 6 54 47 ●3 vi. 16 b 28 4 56 50 10 seven. 5 c 29 2 58 54 6 viii. d ● 7.6 5 58 2 ix. 13 e 1 58 2 10 ●3 x. 2 f 2 56 4 6 54 xi. g 3 54 6 10 50 xii. 10 4 52 8 14 46 xiii. d 5 50 10 18 4● xiiii. 18 c Valentine. 6 48 12 22 38 xv. 7 d 7 46 14 26 34 xvi. e 8 44 16 30 30 xvii. 15 f 9 41 18 34 26 xviii. 4 g 10 40 20 38 22 nineteen. ● 11 38 22 42 18 xx. 12 b 12 36 24 46 14 xxi. 1 c 13 34 16 50 10 xxii. d S. Peter▪ Fast. 14 ●● 28 54 6 xxiii. ● e 15 30 30 58 ● xxiiii. f 16 28 32 11 ●● xxv. 17 g 17 26 34 8 54 xxvi. 6 ● 18 24 36 10 50 xxvii. b 19 22 38 14 46 xxviii 14 c ●he sign and degree that the Sun is in. 〈…〉 The setting of the sun. The length of daye●. The length of night. The number of days. The 〈◊〉 The Dominical letter 〈…〉 ●0 10 6 40.5 18 11 42 1● 1 3 d David. 21 18 42 22 38 2 e 22 10 44 26 34 3 11 f 23 14 46 30 30 4 g 24 12 ●8 34 26 5 19 ● 25 ●0 50 38 22 6 8 b 26 1 52 42 18 7 c 27 ● 54 46 14 8 1● d 28 4 56 50 10 9 5 e 29 ● 58 54 6 10 f ● 6.5 6 58 2 11 13 g Gregory. 1 58 2 12 11 12 2 ● 2 56 4 6 54 13 b 3 54 6 10 50 14 ●0 c 4 52 8 14 45 15 d 5 50 10 18 4● 16 18 e 6 48 12 22 38 17 7 f 7 4● 14 26 34 18 g 8 44 16 30 30 19 15 ● 9 42 18 34 20 20 4 b 10 40 20 38 22 21 c Bebet. 11 38 22 4● 18 22 12 d 12 36 24 46 14 23 1 e 13 34 26 50 10 24 f ¶ Fast. 〈…〉 14 32 28 53 7 25 9 g 15 30 30 57 3 26 ● 16 28 32 13 10 27 17 b 17 26 34 5 55 28 6 c 18 24 36 9 51 29 d 19 22 38 1● 47 30 14 e 20 20 40 17 4● 3 ● f The sign and degree that the Sun is in. 〈…〉 The setting of the sun The length of day. The length of night. The number of days. The 〈◊〉. The Dominical letter. 21 18.5 42 6 21.13 39 10 i g 22 16 44 25 35 two 11 ● 23 14 46 28 32 iii. b Ambrose. 24 12 48 32 3● iiii. 19 c 25 10 50 36 34 v. 8 d 26 8 52 40 20 vi. e 27 6 54 44 16 seven. 16 f 28 4 56 48 12 viii. 5 g 29 3 57 ●● 9 ix. ● ● 2 58 55 5 x. 13 b 1 5: 4 ●. 7. ●9 1 xi. 2 c 2 58 2 14 9 xii. d 3 56 4 6 54 xiii. 10 e 4 54 6 10 50 xiiii. f 5 ●2 8 14 4● xv. 18 g 6 10 10 18 42 xvi. 7 ● 7 49 11 21 39 xvii. b 8 47 13 25 35 xviii. 15 c 9 45 15 28 32 nineteen. 4 d 10 43 17 31 28 xx. e 11 41 19 36 24 xxi. ●● f 12 39 21 39 21 xxii. 1 g 13 37 23 43 7 xxiii. ● S. 〈◊〉 14 35 25 46 14 xxiiii. 9 b 15 33 27 50 10 xxv. c S. 〈◊〉 16 31 29 53 7 xxvi. 17 d 17 30 30 56 4 xxvii. 6 e 18 29 31 15 8 xxviii f 19 27 33 3 57 xxix. 14 g 20 25 35 6 54 thirty. 3 ● The sign and degree that the Sun is in. 〈…〉 The Sun setting. 〈…〉 The length of night. The number of days. 〈…〉 The Dominical letter 〈…〉 20 23.4 37.7 10.15 50.8 i. 〈◊〉 b 〈…〉 ●1 22 38 13 47. 22 2● 40 16 44 iii. 19 d Inuen. Crucis. 23 19 41 19 41 iiii. 8 e 24 18 42 22 38 v. f 25 17 43 25 35 vi. 16 g 〈…〉 26 15 45 28 32 seven. 5 ● 27 14 46 31 29 viii. b 28 12 48 34 26 ix. 13 c 29 11 49 37 23 x. ● d 〈◊〉 9 51 40 20 xi. e 1 8 52 42 18 xii. 10 f 2 7 53 45 15 xiii. g 3 5 55 48 12 xiiii. ●8 ● 4 4 56 50 10 xv. 7 b 5 3 57 53 7 xvi. c 6 ● 59 55 5 xvii. 15 d 7 4.3 8 58 ● xviii. 4 e 8 59 ● 16. 8.7 nineteen. f S. Dunstone. 9 58 2 ● 58 xx. 12 g 10 57 3 4 〈◊〉 xxi. 1 ● 11 56 4 6 ●● xxii. b 12 55 5 8 52 xxiii. 9 c 13 54 6 ●0 50 xxiiii. d 14 53 7 ●8 48 xxv. 17 e 15 52 8 ●4 46 xxvi. ● f 16 5● 9 15 45 xvii. g 17 5● 9 17 43 xxviii 14 ● 18 50 10 19 41 xxix. 3 b 19 〈◊〉 10 20 40 thirty. c 19 49 11 21 39 xxxi. 11 d The sign and degree that the Sun is in. 〈…〉 The setting of the 〈◊〉 〈…〉 The length of night. The number of days. 〈…〉 The Dominical letter 〈…〉 20 49.3 11.8 22.16 38.7 i e 21 48 12 23 37 two 19 f 22 47 13 24 36 iii. 8 g 23 47 13 25 35 iiii. 16 ● 24 47 13 26 34 v. 5 b 25 46 14 27 33 vi. c 26 46 14 28 32 seven. 18 d 27 46 14 28 31 viii. 2 e 28 45 15 29 31 ix. f 28 45 15 29 31 x. 10 g S. Barnaby. 29 45 15 29 31 xi. ● 30 45 15 30 30 xii. 18 b 〈◊〉 45 15 30 30 xiii. 7 c 1 45 15 30 30 xiiii. d 2 45 15 30 30 xv. 15 e 3 45 15 29 31 xvi. 4 f 4 46 14 29 31 xvii. g 5 46 14 29 31 xviii. 1● h 6 4● 14 29 31 nineteen. 1 b 7 47 13 28 32 xx. c 8 47 13 28 32 xxi 9 d 9 47 13 27 33 xxii e S. ●lbon. ¶ Fast. 〈◊〉 10 48 12 26 34 xxiii. 17 f 11 49 11 25 3● xxiiii. 6 g 12 49 11 24 36 xxv. ● 13 50 10 23 37 xxvi 14 b 14 51 9 22 38 xxvii. 3 c 15 51 9 21 39 xxviii d ¶ Fast. 〈◊〉 16 52 8 19 41 xxix. 11 e 17 53 7 16 44 thirty. f The sign and degree that the Sun is in. 〈…〉 The setting of the sun▪ 〈…〉 The length of night. The number of days. 〈…〉 The Dominical letter▪ 18 59● 6.8 14 16 46 7 i. 19 g 19 55 5 13 47 two. 8 ● Visitati Ma●● 20 56 4 11 49 iii. b 21 57 3 9 51 iiii. 16 c 21 58 2 7 53 v. 5 d 22 58 2 5 55 vi. e 23 59 1 3 57 seven. 13 f 24 4 8.7 1 59 viii. 2 g 25 1 59 15 8 ix. ● 26 ● 57 56 4 x. 10 b 27 4 56 54 6 xi. c 28 ● 55 51 9 xii. 18 d 29 7 53 49 11 xiii. 7 ● ● 8 52 46 14 xiiii. e 1 9 51 44 16 xv. 15 g 2 11 49 41 19 xvi. 4 ● 3 12 48 38 22 xvii. b 4 14 46 35 25 xviii. 12 c 5 15 45 32 28 nineteen. 1 d 6 17 42 30 30 xx. e Margaret. 7 18 42 27 33 xxi. 9 f 8 20 40 24 36 xxii. g 〈…〉 9 22 38 20 40 xxiii. 17 ● 10 23 37 17 43 xxiiii. 6 b 11 25 35 14 46 xxv. c ¶ Fast. 12 27 3● 11 49 xxvi. 14 d 〈…〉 13 29 3● 8 52 xxvii. 3 e Anne. 14 30 30 4 56 xxviii f 15 31 29 1 59 xxix. 11 g 16 32 28 14 9 thirty. 19 ● 16 3● 26 55 5 xxxi. b The sign and degree that the Sun is in. The 〈◊〉 of the sun. The Sun setting. The length of the day. The length of night The number of days. 〈…〉 The Dominical letter 〈…〉 17 36 4 24 7 51 ●4 9.9 i. ● c S. Peter. 18 37 23 48 12 two. 16 d 19 39 21 44 16 iii. 5 e 20 42 18 41 19 iiii. f 21 41 17 37 23 v. 13 g 22 45 15 34 26 vi. 2 ● 23 47 13 30 30 seven. b 24 49 1● 26 34 viii. 10 c 25 50 10 23 37 ix. d 26 52 8 19 41 x 18 e 27 54 6 16 46 xi. 7 f S. Laurence. 28 56 4 12 48 xii. g 29 58 2 8 52 xiii. 15 ● ● 5 7.6 4 56 xiiii. 4 b 1 2 58 13 ●0 xv. c 2 4 56 55 5 xvi. 12 d 3 6 54 53 7 xvii. 1 e 4 8 52 49 18 xviii. f 5 10 50 46 14 nineteen. 9 g 6 12 48 42 18 xx. ● 7 14 46 38 22 xxi. 17 b 8 16 44 34 ●6 xxii. 6 c 9 18 41 30 30 xxiii. d ¶ Fast. 〈◊〉. 10 20 40 26 34 xxiiii. 14 e 11 ●2 38 22 38 xxv. 1 f 12 24 36 18 42 xxvi. g 13 26 34 14 46 xxvii. ●1 ● 13 27 33 11 49 xxviii 19 b 14 28 ●● 7 53 xxix. c Decol. Johamnis 15 30 30 3 57 thirty. 8 d 16 32 2● 12 11 xxxi. e The sign and degree that the Sun is in. 〈…〉 The Sun setting. 〈…〉 The length of night. The number of days. 〈…〉 The Dominical letter▪ 〈…〉 17 3 45 ●8 6 54 12 6. 11 i. 16 f 18 36 24 50 19 two. 5 g 19 38 ●● 46 14 iii. ● 20 40 20 43 17 iiii. 13 b 21 42 18 38 2● v. 2 c 22 44 16 34 26 vi. d 23 46 14 30 30 seven. 10 e 24 48 12 26 34 viii. f Nativi. Maria 25 50 10 23 37 ix. 18 g 26 52 8 18 42 x. 7 ● 27 54 6 15 45 xi. b 28 56 4 11 49 xii. 15 c 29 58 2 6 54 xiii. 4 d ● 6.5 2 58 xiiii. e Exalta. crucis. 1 2 58 ●1 12 xv. 12 f 2 4 64 54 6 xvi. ● g 3 6 54 50 10 xvii. ● 4 8 52 46 14 xviii. 9 b 5 10 50 43 17 nineteen. c 6 12 48 38 22 xx. 17 d 7 14 46 34 36 xxi. 6 e ¶ Fast. 〈…〉 8 ●● 44 30 30 xxii f 9 18 42 26 34 xxiii. 14 g 10 20 40 23 37 xxiiii ● ● 11 ●2 38 18 41 xxv. b 1● 24 36 14 4● xxvi. 1● c 13 ●● 34 10 50 xxvii 19 d 14 28 ●● 6 54 xxviii e 15 30 30 3 57 xxix. ● f 〈…〉 16 31 28 10 13 thirty. g The sign and degree that the Sun is in. 〈…〉 The setting of the sun. 〈…〉 The length of night. The number of days. 〈…〉 The Dominical letter 〈…〉 17 14. ● 26.5 55.10 5.13 1 16 ● 18 36 24 51 9 2 5 b 19 38 22 47 13 3 13 c 20 40 20 43 7 4 ● d 21 41 18 39 21 5 e 22 44 16 3● 25 6 10 f 23 46 14 31 2● 7 g 24 48 12 27 33 8 18 ● 25 50 10 23 37 9 7 b S. 〈◊〉. ●6 52 8 19 41 10 c 27 54 6 15 45 11 15 d 28 56 4 11 49 1● 4 e 29 58 ● 7 53 13 f S. ●dward. 7 5.4 3 59 14 ●● g 1 2 58 ●. 9 1.4 15 1 ● 2 4 56 56 4 1● b 3 6 54 52 8 17 9 c S. Audr●e. 4 8 52 48 12 18 d 〈…〉 5 10 50 44 1● 19 17 e 6 12 48 40 10 20 6 f 7 13 47 36 14 21 g 8 15 45 33 27 22 14 ● 9 17 43 29 31 23 ●● b 10 19 41 25 35 24 c 11 ●● 39 2● 39 25 11 d 12 23 37 18 42 26 19 e 13 24 36 14 46 27 f ●ast. 14 26 34 10 50 21 8 g 〈…〉 15 28 32 7 53 29 ● 16 30 30 3 57 30 1● b 17 31 29 0 0 31 5 c ●ast. The sign and degree that the Sun is in. 〈…〉 The Sun setting. 〈…〉 The length of night. The number of days. 〈…〉 The Dominical letter▪ 〈…〉 18 33 7 27 ● 8 ●● i. d 〈…〉 19 35 25 ●3 7 two. 13 e 20 37 23 49 11 iii. 2 f 21 ●8 22 46 14 iiii. g 22 40 20 43 17 v. 10 23 42 18 39 21 vi. b S. Leonard. 24 43 17 36 24 seven. 8 c 2● 45 15 33 27 viii. 7 d 26 46 14 30 30 ix. e 27 48 12 27 33 x. 15 f 28 49 11 24 36 xi. 4 g 29 51 9 21 ●9 xii. ● ● 52 8 18 42 xiii. 22 b 1 53 7 15 45 xiiii. ● c 2 55 5 12 48 xv. d 3 56 4 10 50 xvi. 9 e 4 57 3 7 53 xvii. f 5 5● 1 4 5● xviii. 17 g ● ●. 8. 4. ● 2 58 nineteen. 6 ● 7 1 59 ●. 7. 16 xx. b S. Edmond. 8 2 58 57 3 xxi. 14 c 9 3 57 55 5 xxii. 3 d 10 4 5● ●3 7 xxiii. e 11 5 55 51 9 xxiiii 1● f 12 6 54 49 11 xxv. 1● g S. Katherine. 13 7 5● 47 19 xxvi. ● 14 8 52 4● 15 xxvii 8 b 15 9 51 43 17 xxviii c 16 10 50 42 18 xxix. ●6 d ¶ Fast. S. 〈◊〉. 17 11 49 40 20 thirty. ● e The sign and degree that the Sun is in. The 〈◊〉 of the 〈◊〉 The Sun setting. The length of day. The length of night. The number of days. 〈…〉 The Dominical letter▪ 〈…〉 18 11.8 49 3 39 7 21. 1● i. f 19 12 48 38 22 two. 13 g 20 13 47 36 ●4 iii. 2 ● 21 13 47 35 25 iiii. 10 b 22 14 46 34 2● v. c 23 14 4● 33 27 vi. d S. Nicholas. 24 14 46 32 28 seven. 18 e 25 15 45 31 29 viii. 7 f Concep. Mary. 26 15 45 30 30 ix. g 27 15 45 30 30 x. 15 ● 28 15 45 30 30 xi. 4 b ● 15 54 30 30 xii. c 1 15 54 30 30 xiii. 12 d S. Lucy. 2 15 45 30 30 xiiii. 1 e 3 15 45 31 29 xv. f 3 15 45 32 28 xvi. 9 g 4 14 46 33 27 xvii. ● 5 14 46 3● 26 xviii. 17 b 6 14 46 35 25 nineteen. 6 c 7 13 47 36 24 xx. d ¶ Fast. G. 〈◊〉. 8 13 47 37 23 xxi. 14 e 9 12 48 38 22 xxii. 3 f 10 ●● 49 39 21 xxiii. g 11 11 49 41 19 xxiiii. ●● ● ¶ Fast. Christmas day S. 〈◊〉. S. Ihon. 〈◊〉. 12 10 50 41 19 xxv. 19 b 13 9 51 42 18 xxvi. c 14 8 52 44 16 xxvii. 8 d 15 7 53 46 14 xxviii e 16 6 54 48 12 xxix. ●● f 17 5 55 48 1● thirty. 5 g 1● 4 56 50 10 xxxi 1● ● IN this former Calendar, what day of any month you do chose, you shall strait find in the first row toward the left hand, in what sign, and in what degree the Son is in. In the second row you shall find what hour, and what minute the Son setteth. In the fourth row is declared the length of the day, between Son and Son, in hours and minutes. In the fift row is set forth the length of the night, from Son set, to Son rise. In the sixth row is the number of days of the month. And in the seventh row is the golden number. last of all is the dominical letter, and the saints days. As for example. If you look the second day of April, straight you shall find in the first row, that the Son is in the .22. degree of Aries. The Son riseth. 16. minutes after .5. of the clock, and setteth .44. minutes after .6. of the clock, the day is .13. hours and .35. minutes in length: and the night is .10. hours and .35. minutes long, and so may you find in like sort for any day, throughout the whole year. Note, when I speak of minutes, that there be in an hour .60. minutes: and so .45. minutes be three quarters of an hour, and .30. minutes be half an hour, and .15. make a quarter of an hour. So that when I said before, that the second day of April, the Son riseth .16. minutes after .5. of the clock, I mean it riseth one quarter of an hour and a minute after .5. And so understand likewise of all minutes. Note, that there be .12. signs in the Zodiac of the heavens, and every sign is divided into .30. degrees: so that a degree is the 30. part of a sign. The names and Charectes of the .12. signs are these ♈ Aries, ♉ Taurus, ♊ Gemini, ♋ Cancer, ♌ Leo, ♍ Virgo, ♎ Libra, ♏ Scorpio ♐ Sagittarius, ♑ Capricornus, ♒ Aquarius, ♓ Pisces. These things I have thought good to be added in the end of the Calendar, for the better instruction of them that be ignorant, lest if they should doubt in any part of it, they were not able of themselves, to find out the knowledge thereof. I was fully determined, when I began this small treatise, to have added unto it, diverse necessary rules of Astronomy, concerning the motions of the heavens, and of the planets, and certain fixed stars that the reby men that travail, either by land or by sea, might know the parts of the heavens and judge certainly the true hour of all seasons, aswell by night as by day. But because I did consider, that these things did nothing appertain unto these matters, that I have made mention of in the premises. And also because convenient leisure was wanting, I thought it better to differre mine endeavour at this present intending God willing, to publish it with other necessary precepts of like sort, pertaining to cosmography, and the Mathematical sciences, as soon as convenient time shallbe ministered unto me: if so be I may perceive this my simple labour to be thanckfullie accepted. ¶ Certain faults escaped in printing. Fol. iii. read, for humans, humars. Fol. iii. read, for statens, non statens. Fol. v. read, for parts primi, primae parts. Fol. vj. read, for similari, simulares. Fol. viii. read, for two manner, five manner. etc. Fol. ix. read, for Sanguinis sanguis. Fol. twenty-three. read, for lac capud, lac capite. Fol. xxxiij. read, for fecile, facile. ¶ The first book teacheth divers precepts, very necessary to be known, of such as are studious to preserve the body in health. ¶ The i Chapter. ¶ Of the constitution and original of man's body. MOses the most faithful servant of the high God, being inspired with the holy ghost, and writing of the beginning of the world doth evidently declare in the book, which is called Genesis. Genesis. i. That almighty God by his omnipotency (after that he had made all other living creatures in the world) he created Adam and Eve our first parents, blessing them and saying, increase, and multiply, and replenish the earth: which blessing (although after it, through their transgression, they were driven out of the pleasant Paradise, and cast forth into this vale of misery, the earth, themselves, and their posteritée, being cursed for their offence) yet it took such effect that all mankind, which have been since that time, until this day, have proceeded of them and their posterity, being engendered by the conjunction of their parents. Soche was the wonderful providence of God omnipotent, Generatis v●ius est corruptio alterius. Aristo. de generatione. from the beginning that all living creatures, should contain in themselves such seed, as doth suffice to engender their like in their kind, that thereby the frailtee and mortality of each kind of living creates, might by succession be preserved from utter decay, and remain from age to age: continually increasing by many hundred years, to the setting for the of God's glory, which thing as doth plainly appear in every kind of creature: so it may sufficiently and most manifestly be perceived, Deus bene vidit presentia & futura. by considering the state of mankind. Whose life, although for the most part after noah's ●lood, it hath not exceeded an hundred years in one particular man, yet none can deny but at this day, (being above five thousand years from the beginning of the world) the number of men is so infinite proceeded of the two former persons our first parents, The cause of generation after the Divines and Physicians. that they be as the fan●e of the sea, or as the stars of the heaven, innumecrable. The body therefore of each mankind, (the two former persons only excepted) is engendered of the seed of his parents in his mother's womb each part of the body, being their formed and fashioned by divine nature, receiving no nourishment of blood until the full time of birth. But after that the infant is borne into the world, as long as it is tender And weak, it is fed and nourished with milk, and when strength is increased then meats are ministered to it of sundry substance, 〈…〉 est corporibus puerorum. Aristo. de conomicorum. & harder of digestion. Wherein if a due order and moderate measure be kept, and certain other necessary circumstances observed, which both reason and art prescribeth as shallbe hereafter declared, than the body continueth always unto the last age in safety, and health, moreover each member keepeth his natural estate, and is both able and ready to do such functions and business as nature hath ordained them to do. As the stomach to have a good appetite, ●ale. de vs●● artium. lib. vi. and to digest and alter meats well, the liver to engender good blood, the reins to separate urine from the blood, & such like, excepting always some external and violent outward cause, which may hinder their operation, as a wind, a fall, or such like, of which I intend not to speak further in this place. ¶ The ii Chapter. ¶ what things be requisite for him to know which would keep his body in health. THe preservation of health doth chief consist in knowledge of the body, and in due & moderate use of sustenance ministered to the same. Of the first part I will chief entreat in this book. First it is requisite to come to the knowledge of our bodies, by understanding whereof they are compact and made. Secondarily, Five good notes to be marked. it is good and needful to know the differences of the parts of the body. Thirdly, their offices and powers, are to be considered. Fourthly, the diversity of humains. Last of all, the complexions of the bodies, are to be diligently marked: which things duly and exactly considered & noted. A meet diet may soon be searched out, which if it be observed there is no doubt, but health may be preserved and sickness eschewed so long as nature is able to sustain the body, Follow the example of a true Physician which thing Galen the Prince of all Physicians declared in himself, who although by nature he had a weak body which was subject to many diseases in his youth, yet he confesseth himself, that after eighteen years of age being then somewhat skilful in physic, he so preserved his body, that from those years until the time of his death, which many report to be about the hundred year of his age, he was never vexed with any sickness, except it were with a sever called Ephemera, Ephemera est febris ex repletione. etc. which lasteth but one day, & that also he could easily have avoided, if he had not more regarded at sometime to pleasure his friend with his art, then to observe in all points the exact preservation of his health. But peradventure some will allege for this one example, which is by hearsay that they have seen and do know diverse Physicians which be often subject to sundry diseases, as well as other sorts of men. And therefore, this little persuadeth them that any art may preserve a man long in health: Two Physicians, the ●irst for profit, the second ●or pleasure. to whom I answer that there is great difference between those that study physic only to get a living thereby, and them that search out the knowledge thereof to guide their lives according to the doctrine of it. Of this last sort of Physicians was Galen, who thought it a great reproach both to the science and to himself, if this proverb might truly have been verified of him. Aliorum est medicus ipse ulceribus statens, that is to say: he is Physician to other himself being full of biles & sores. Of the same sort also, many other famous Physicians have been, and at this present be, Medicus 〈◊〉 te ipsum. which men of indifferent & upright judgement do and may easily perceive. But of the first sort, if there have been any, or by chance at this present be, I think they are an example to discredit this noble science, only to those that be ignorant, rude and unlearned, who for that cause are enemies of this art. And therefore it is a true proverb, Scientia non habet inimicum nisi ignorantem, that is: none is enemy to any knowledge or science, but he that is ignorant in it: if any that be unlearned, do take occasion to despise physic as a vain thing, taking example at the life of the first sort of physicians aforenamed, Stomblers at straws, despisers of virtue. I think I may safely judge that they do it of an obstinate stubborns, or of a cankered hatred, or else of wilful blindness, like as the vile Renobites and Papists at this present day, do seek means to discredit credit preachers as much as they can, by scrupulous searching and examining of their living, which sometime they find to disagree from their doctrine. God give them grace to repent in time, that they lay no such stumbling blocks in weiklinges ways. Now I will leave them, and return again to my purpose, declaring in order the things requisite to be understanded, for the knowledge of our bodies, as is aforesaid. ¶ The. three Chapter. ❧ whereof man's body is compact. FIrst it is to be noted that there are four Elements, Elememta inquet Auicenna sunt corpora simplicia &, sunt parts prime corporis human & aleorum. etc. that is; fire, air, water, and earth, which elements have in them contrary qualities one to an other, that is, heat, cold, dryness, and moisture. And the earth is the lowest and heaviest element, and it is cold and dry by nature: Next the earth is the water, being cold and moist. The air is above the water, and is hot and moist. Then cometh in the fire, which is the highest & the lightest element, being hot & dry. Of these four elements (according to the sentence of Hipocrates, & Galene, and all other physicians of that sect) nature hath framed and made each man's body. So that every man's body is compact and doth consist of the four Elements which are so mixed together by nature, De temperamentis humani corporis ex Galen●● that none of them doth remain simple and pure in man's body. And therefore we ought not to think that pure fire or water, air or earth, should be contained in man's body, if that he be made thereof, because the elements are not unmixed in any living creature, but like as in a medicine made of wax, pitch rosin and tallow, when they are melted together, there appeareth neither ware, nor pitch, Example of complexions. nor rosin, nor yet tallow, but a thing compounded of their substance which retaineth their qualities and yet is like none of them. Even so in man's body which consisteth of the four elements being commixed by nature in his generation, none of the elements is to be seen or perceived simply and separately, but there appeareth evidently a substance commixed and made of the elements, which substance retaineth in it the qualities of them, and yet is like none of them. Our senses must be satisfied in matters of rea●on It shall be sufficient therefore (for him that is not so much addict to his senses) that he will believe nothing but that which he ma● see, feel, or perceive, with outward senses: When he seeth in the body any member that is cold and dry, and hard as bones, gristles, or such like, he may consider that the substance of earth is there, where he findeth his qualities, as likewise when he seeth blood moist and liquid, he may perceive that the element of water is ther. The great heat that is in a living body may put him in mind of the element of fire: Elementa non m●net ●n mixto allu s●d in vire 〈◊〉. Aristo. lib. de generatione. Like as also the breath of man may soon persuade him that the element of air is in man's body. This example I have brought forth only to cause a deeper consideration of the conjunction of the four elements in man 〈◊〉 which although it can not be judged by outward senses, yet is it certainly to be credited that every member in man's body be it never so small, doth consist of the four elements. And therefore the ancient Physicians defineth an element, saying it to be the jest and most simple portion of that thing which it doth constitute and make. The cause why the knowledge of the elements is both meet and necessary, as well for him that is studious to preserve health, as for the Physician is, that each of them may understand that health doth consist in a natural temperature of heat, De elementorum naturis. ex Aui●●●na. etc. cold, dryness, and moisture. And contrariwise that disease chance to the body by distempure of the said four qualities of the elements, for nature hath given to every member of the body in the time of generation a most meet & apt temperaturefrom which if any member do decline in heat, cold, dryness or moisture, there followeth some disease in that member which is consequent to the quality abounding or waunti●●. ¶ The. iiii. Chapter. ❧ Of the difference of parts in man's body. THough the parts of man's body be many in number, yet they at comprehended in a few divisions. Note therefore that there be some parts of the body that be called in Latin (Simdares' parts,) that is to sat, such parts as being divided, each piece is like the whole part, & may well be called by the same denomination and name: Doctor Lang ton have noted this from Leonardus Fut●hius in a good Method. As for example, the least peace of flesh is to be called flesh, as the whole member from which it was separate. And these following be commonly called Similari or like parts, that is, flesh, bones, sinews, gristles, films, ligaments, veins, arteries and such like. Some other parts in the body be called in Latin Instrumentales or dissimilares parts, that is, instrumentalles and unlike parts, and s●che members are compounded and do consist of the said similarie and like parts: As the head, the hand, the foot, and such other members, that are compact of bones, sinews, flesh, veins, & other aforenamed. Note also that of instrumental members there be two sorts: Cor est principi●● sensus & motus in animali. Aris. de som●o & ●●gilia. whereof they that be of the first sort be called principal members. And they are four in number (that is to say) the brain, the heart, the liver, and the stones. And these are called principal members, because without the three first, no man may live. And without the last, the generation of mankind should cease▪ All other instrumentarie members besides these four, are less principal, and are to be counted of the second sort Note moreover that to the aforesaid four principal members, there he four ministers or handmaids, that is, senues, arteries, veins, and sparmatike vessels, whereof senues serveth for the brain, Arteriarum ascendentium● descendentiumqu● series. ex Galen● libro de dissectione arterri●●● Cap. ix. Arteries for the heart, veins serve for the liver, and sparmatike vessels for the stones. Thus much have I spoken for the general difference of members in man's body: As for the knowledge of special, or particular differences of each part of every member, I refer the Reader to books of Anatomies. ¶ The. v. Chapter. ❧ Of the offices and powers of members in man's body. THe faculty virtue or power the nature hath graffed in any member, Facultates animal gub●nantes ●res 〈◊〉 inter s● gen●●is hab●ns 〈◊〉 quarum alia dicitur animalis vitalis, naturalis. is the cause from whence the action, doing, or working▪ of that member proceedeth & springeth. It behoveth us therefore first to search out what faculties there be in the body, that thereby the operations of members may appear. Note that there be three diverse faculties or powers which do govern the whole body of man. And they be called in Latin Animalis facultas, vitalis, & naturalis, that is, the animal power, the vital, and the natural power. And these three faculties be engrafted & do proceed from the three first principal members, that we have made me●●●● of in the former chapter, (that is) from the brain, Animalis in 〈◊〉 trimlis ●erebri continetu● G●le● de methodo medendo. lib. ●ii. the heart, and the liver, from which members all other parts of the body receive their force and virtue. For in the brain consisteth the faculty and power animal, which is derived & sent from thence by sinews that syringe there into all parts of the body, gluing sense and moving throughout the body, and increasing wit. And therefore it is to be noted that there be three sundry actions or operations, that proceed from this faculty, into diverse parts of the body. The first action whereof the power animal is cause, A●lus prim● etc. ● corpore h●mani is outward sense, and that is done 〈◊〉 manner of ways, that to, by seeing, hearing, smelling, tasting and feeling. The second action is voluntary moving of any member, whereby a man may move any member of his body when he will, and state it at his pleasure, as the moving of the leg, the arm, the head the tongue and such like. The third action is inward sense, and wit, or understanding, and it is called in Latin Princeps, It may be called in English principal or chief. Partlum interios ●um capitis ex ●aleno. And there be three kinds thereof, that is imagination or common sense, reason or fantasy: And memory whereof (according to Philosopher's opinions) the imagination consisteth in the foremost part of the brain over the forehead, and fantasy remaineth in the middle of the brain. Last of all, memory is placed in the hindermost part of the brain above the noddle of the neck. The second faculty or power, De facultatibus humani in cord 〈◊〉 Galeno. which is called the vital faculty, doth consist in the heart, which is the fountain of life and natural heat, and it spreadeth from thence in arteries or pulses, that have their first beginning there, into all parts of the body, giving life to the whole body, wherefore the chief action and operation of this faculty proceeding, is the giving of vital and lively breath to all members, which thing is performed by the pulses, continually opening or rising up, and shutting or falling down, which when they open they draw into themselves cold air, which air doth recreate, there up, & refresh the power vital, whereof also the power animal is engendered. But when the pulses or Arteries shut, Partium humani corporis. they expel and drive out such fumous and smoky excrements as are engendered through burning or boiling of humours in the whole body, Alley Calide. Frigide. Humid, Siccae. We Spiritus. Cor. Sanguinis. jetur. for natural heat is not unlike to a fire, which in boiling of any liquor raiseth a great fume, even so when natural heat will turn the substance of meats, received into the substance of the members of our body, it first boileth them and trieth them, taking so much of them as is most apt and meet. And the rest is expelled out of the body; and is called an excrement. The third and last faculty or power that governeth the body, is called the natural faculty, which consisteth in the liver, and it is sent from thence into all members of the body, in veins which do their begin and spring, ministering nourishment and food to each member. And note, that this faculty is the cause of four sundry operations, which it giveth to each member, & that is attraction, retention, digestion, and expulsion, whose virtues are as followeth. First by the power attractive every member doth draw unto it such juise and food as is meetest to nourish it. Of the four natural virtues. secondarily, by the power retentive, each member is able to keep still and retain the juice that is drawn to it until it be altered and changed into the substance of the member that it should nourish, & these two faculties are ministers, or handmaids to the altering or digesting faculty. Thirdly, by the digestive or altering power, that juice which is drawn to any member and retained there, is digested, altered, and changed into another substance, and by the same power also it is aglutinate and joined to the member which is to be nourished. And last of all, it is made like to that member which it nourisheth▪ Fourthly, by the expulsive power each member is able to separate, expulse, and drive from it all such superfluitées as be unprofitable, to nourish that member and such as nature is not able to alter and digest, such superfluities and excrements each member hath power by the expulsive facultée to drive from it, lest if they should tarry long in any part of the body, they would putrefy and rot. These be the principal powers and operations which I already have rehearsed. Hypo●rates 〈◊〉. But beside them other members that are less principal, have their peculiar operations: as the longs draweth in, and sendeth fourth breath, the stomach desireth meats and drinks. The liver draweth the iuy●e of meats & drinks out of the stomach, & the guts and turneth it into blood, the gail draweth colerique humours from the blood, the spleen draweth melancholy humours from the blood: The rains draw and separate urine from the blood, Reni●● e●●●icae. and sendeth it down into the bladder. And diverse other members have peculiar operations, which would be to long to rehearse in this small treatise. ¶ The vi Chapter ¶ Of the diversity of humours in man's body. THere be in the body of all mankind; De humoribus aliter ex Galeno & alils. four sundry humours, that is, blood, phlegm, choler, and melancholy: which humours are daily nourished and engendered, of the juice of meats and drinks, received into the body, and there altered by natural heat. These humours, Sanguis. Vituita. Bilis. Flava. Atra bilis. may be called the second elements, or the elements of man, for they are equal with the elements, and they have also the qualities of Elements. For blood is hot and moist, like the air, phlegm is cold and moist, like the water: Choler is hot and dry, like the fire, and Melancholy is cold and dry, like the earth. These .4. humours, as long as the body is in health, do remain in such portion, as nature ordained them in, at the first generation of the body: and they keep their appointed places, their colours, tastes, and operations, for which nature ordained them. Know therefore, Sanguinis usus. etc. that blood is engendered in the Liver, of the juice that is drawn out of the stomach, and is more abundant in a hail man, than any of the humours beside: it is spread from the Liver by veins, into all parts of the body, his use and property is to nourish each member. And if the blood he natural, it is hot and moist, or rather temperate: it is red in colour, and sweet in taste, which plainly appeareth in healthful folk. phlegm that is natural, is less in quantity then blood, it is chief engendered in the stomach, and it is as it were nourishment half digested, or half turned into blood, which being drawn with the juice of meats and drinks to the Liver, the greatest part of it turneth into blood. The use and property of the rest of phlegm, is to make the blood to flow more quickly in the veins: and phlegm also, because it is liquid and slippery, it helpeth the moving of the joints. And note, that natural phlegm is cold and moist in operation, white in colour, and without taste like water. Choler that is natural, is less in quality then Phlegm. And note, that nature hath appointed for it, a peculiar recepta●le and seat, that is a bladder, hanging on the Liver, commonly called the Gall: lest if that Choler should be mingled with the blood, all the body would be yellow, as it is in the yellow jaundice And therefore nature hath ordained, that when Blood is made in the Liver, the Gall draweth from it Choleric humours to make it the more pure. ●ecur generaito●is sanguinis. The use and property of Cholere, is to flow into the guts, that it might scour them, and cleanse them from Phlegmatic excrements, and that it might help their excretion (that is) that it might raise and stir up the virtue expulsive, to drive out the egestions in due tyme. The Choler that is natural, is hot and dry in operation, yellow in colour, Melancholici ●unoris. and bitter in taste. As for Melancholy it is as it were the dregs, and ground sops of Blood, which if it be natural, it is lest in quantity of all humours. And it is to be noted, that nature hath appointed a member in man's body, The profit of the spleen. commonly called the Spleen or Milt, which draweth from the blood, this black and yearthly humour: lest if it should flow with the blood in the veins, it would make the colour of the whole body black; as it chanceth in the black jaundice, wherein Melancholy floweth all over the body, with blood in the veins. The spleen therefore is ordained by nature, to draw away the dregs, and thick residence of the blood. The use and property of the Melancholy in man's body, is to nourish the Spleen, and to help the actions and operations of the stomach: for it causeth the stomach to comprehend well in itself, meats that are received, and to retain and keep them until they be fully digested. The colour of natural Melancholy is black like earth: it is cold and dry in operation, and sour in taste. These are the qualities and quantities which are naturally contained in the humours of man's body. But if it so chance, that any of these humours do alter, by any means in quantity, colour, substance, taste, or place, than they cause sickness little or moche, according to the excess or decrease, or malignant qualities of the humours, declining from his natural state, which for brevity I let pass. ¶ The vii Chapter. ¶ Of the complexions of man's body. THe ancient Physicians do say, Temperamentum. Ignis. Aer. Aqua. Terra. that a complexion or temperament is nothing else, but a mixture of the four elements: that is Fire, air, Water, and Earth, and they make ix sundry kinds of complexions, one that is temperate, and eight that be not temperate, whereof four be simple, that is, hot or cold, or moist, or dry. And four be compound, that is hot and moist, or cold and moist, hot and dry, or cold and dry. But such men as write, according to the capacity, or understanding of the reader: they do sat, that a complexion is a mixture of the four humours in man's body, that is Blood, Phlegm Choler, and Melancholy. And they make but four sundry complexions, according to the number of those humours, which doctrine of theirs, although it be far inferior to the other, yet it is not unprofitable, but worthy to be marked of all men: for, thereby they may have cause to consider that some humour doth abound more in some one man, then in an other, whereby the qualities and dispositions of divers men are altered. It is necessary therefore, for him that would know, of what complexion himself, or any other person is, to observe and mark, as well the inward qualities and dispositions of the mind, as also the outward signs of the body, according to the precepts here next ensuing. The body wherein blood or air, hath dominion and preheminen● doth abound on heat and moisture, and it is counted Sanguine of complexion, & it may be known by these signs. Mirth, jesting, & familiarity, delight in pastimes. Liberality, and fréenes of heart, Simplicity, and mean wit. Seldom angry. Pulse great and swift, and full. Fleshines of members, without fat, Prones to carnal lust. Largeness and fullness of the veins, & arreries. Abundance of ordure and urine, sweat without evil savour. Aptness to bleeding at the nose, and flures of blood, and diseases thereof. Colour of the face and body ruddy mixed with white and red. Often dreaminge of blood and red things without fear. Desire of wine, good digestion. Urine reddish, and often gross. reddish hear in great abundance. The body wherein fle●●e or water hath pre-eminence doth abound in cold and moisture, and it is called ●h●eginatike of complexion, which may be known by these signs. Forgetfulness. Dullness of wit & sense in learning. Slothfulness and hoariness in moving. Overmuch stepines. Colours of the face & body, white sallow, pale or leady. Much fatness without sound flesh. The pulse small, slow, seldom, & soft. rheumatic, & full of spittle, sweet, white and thick. Much moistor coming out at the nose and mouth. Digestion slow and weak. Appetite of sour & sharp meats. Smooth shin without hears. Cowardliness & fear. Urine whitish pale & thin. Sweat whitish & unsavoury. Dreams of waters, snow & rain. etc. Whitish hears. Delight in hot things, hurt ensuing cold things. Veins small & little apering. The body wherein Cho●er or Fire hath dominion doth abound in heat, and dryness, and is named Choleric of complexion, and it may be known by these signs. rashness in all things, quick wit, Subtility, prodigality. irefulness, boldness, and hardiness, Desire of revengement sharply, Hearines and roughness. Dryness, and leanness of the body. Hear red, Aburne, and curled. Colour of the eyes and face yellow, like the jaundice. The pulse great, swift, and hard. The urine like fine gold in colour, or like fire. Impatiente with hunger or thirst. Dryness of the tongue, and roughness, Little filth in the nose, and little spittle Sun very angry, and soon appeased. Watching very long, and often. Dreaminge of battle, murder, fire, & bloodshed. Delight in cold things. Quick and strong of digestion. Swift and light of body▪ Often gnawing in the mouth, of the stomach and costiveness in middellage. The body wherein Melancholy or earth hath dominion, doth abound in coldness and dryness, and is named melancholy of complexion, & it may be known by these signs. Gravity and simplicity. Evil disposition, so that often they kill themselves. Envy, covetousness niggardness, fearfulness, sorrow, weeping▪ keeping secret cons●●, solitary, witty, constant in opinion. Slow to anger. Hard to please after anger. leanness and roughness of the whole body. Blackness or s●artnesse of the face and skin. Hear black and plain. Pulse slow little and hard Urine subc●●ine, grenish or 〈…〉 bright and 〈…〉 swearing. Oftentimes black 〈…〉 dreams of death, grauce; and soche like. Content with small sleeping Impatiente of cold. By these signs and qualities before rehearsed, each man may learn to know of what complexion he is of, if he will diligently consider the same. And note that it shallbe sufficient to judge his complexion to be according with the humour to which for the most part his qualities and outward signs be agreeing, and inclining. Although all the properties prescribed to the humour, do not agree with him. For the disposition of the mind, and also the state of the body, are oftentimes altered and changed from their natural course, sometime to better, and some time to worse, according to the good or evil education of the party. As (among ●●anie) this one example doth declare, which is written of ancient and credible Historiographiers. There was sometime in Grece a man which was named Zopirus, 〈◊〉 his virtue. who by beholding of a man's face, could know his complexion and judge his conditions. This man beholding Socrates, an excellent Philosopher, judged him to be prodigal and unchaste: Which judgement when Socrates familiar friends had heard they laughed Zopirus to scorn, because they knew Socrates to be most centinent and thirsty. But Socrates said unto them, Zopirus hath nothing erred in his judgement, for certainly I had been of such qualities as he judgeth me to be of, if I had not by Philosophy subdued nature. Hereby it is evident that natural dispositions of men may be altered. And that is the cause why all the qualities and signs prescribed before in any of the complexions be not found to agree to every particular man of that complexion, wherefore it is sufficient if the most of them do agree with him. ☞ Note this well. The commodities that ensue the knowledge of a man's own complexion are many & notable, for thereby a man may learn to eschew the evil dispositions that he is naturally inclined unto, he may also make conjecture what trade of life is most meetest for him. Moreover he shall soon learn thereby, what diet is profitable, to preserve him in health, and what is contrary to his nature. Besides these also he may learn thereby to know what diseases he is subject unto most, and so he may the better prevent them. As for example if a man by the signs and qualities prescribed, know himself to be of a choleric cumplexion, thereby he should have just occasion to bridle his natural affections, Coloricke men are apt to be Captains & Lawyers, but to hoo●e to be Divines. and endeavour to eschew rashness, prodigality, hastiness, and such like. Also thereby he may know that he is apt to learning, or to be a Lawyer, or to be a captain, or to do any handy work wherein quickens of wit, slight or subtlety doth consist without any great labour. Also thereby he may learn that often drinking of hot wines, or eating of hot spices be noisome to him. Abundance of sweet meats honey, garlic, and onions, may be but seldom used of him. He may learn also that his stomach is so good of digestion that almost no groose meat can hurt him. Moreover, thereby he may learn, to know that he is apt to fall into certain agues, yellow jaundice, Hot sicknesses the causes. phrenesies, vomitings, and such like choleric diseases, which if he will eschew, he must forbear the things before rehearsed, specially in Summer, and then also he must learn of much labour and travail, of burning heat of the Sun, and of great anger, and such like things that inflame choler. The like commodities are to be searched out in other complexions, which diligent observation you may easily find, wherein if they be able to instruct the Physician, he may with more safety, and speed, cure their diseases. ⸫ Finis primi libya. The second book treateth of diet and food, meet and necessary for the body of man. And of such herbs as a gardaine aught to be furnished withal, which be needful in health and sickness. ¶ The first Chapter. ❧ why man hath need of nourishment. THe natural heat which God hath ordained to be in man's body from the time of his generation until he depart out of this world doth continually waste and consume the substance of the members, 〈…〉. and therefore the whole body would soon be wasted and consumed, unless the like substance to that which is evaporate and spread were daily engendered in the body. Hyp●●r●, de 〈◊〉. Therefore nature hath engendered even from the birth an appetite, & desire of meats & drinks in each man, of which meats and drinks received into the stomach, the same nature by alteration and digestion of them maketh such substance as each member hath lost, that the body may long endure in good estate. This is the marvelous working of God and nature for the preservation of mankind, for we need not to be taught of any body to eat, Deus 〈…〉 lo. drink or breath, but immediately after our generation, we have those faculties and appetites engrafted in us, whereby we can do them without a teacher. With meat when it is digested and altered, is restored the dry & sound substance that is wasted in the members, with drink is restored the moister substance of the body that is consumed: Cibus, Potus, air, Hypo●●. de ●●●i. And so they are both reserved in their former state. By breathing and by moving of the pulses, the air and the fiery substance of the body, is nourished and refreshed. ¶ The second Chapter. ❧ Of the commodities and discommodities of meats and drinks. THe food which is received into the stomach by the mouth, is there boiled by naturalheate, and the juice thereof is sucked and drawn to the liver by certain veins called Meseraicae, where it is purified, How Chy●us to br●de. and the best of it is turned & altered into blood by the virtue of the liver, How nature is nourished. and from thence that blood is sent in veins, into all parts of the body, with which blood each member is nourished and restored, and by the operation of nature every member hath blood turned daily into such substance as the member is, whereby so much is restored to that member as natural heat before hath wasted and consumed. Soch be the commodities of meats and drinks if they be good and easy to digest being taken in sufficient quantity, good order and due time. How the nutramentes are infected. But if these circumstances be not observed, there is scarcely any thing so pernicious to a man. For so they be of great force, to engender grievous sicnesses, by engendering evil & vicious humours. These circumstances therefore aforenamed, are diligently to be considered and observed of such, as desire to keep their bodies in health. What, when, and at what time meat must be taken. First what they eat or drink. Secondly how much. Thirdli after what sort: And last of all at what time. For the first part, there ought heed to be taken, that the meats and drinks which are to be received into the stomach, be good and wholesome for the body. And therefore they must be such as will cause good juice, & engender good blood, and such as the stomach is well able to digest: Beef is better than a chiken to a cholorike body. For some stomach is more able of nature to digest hard meats then many other. But note that the best and most wholesome meats, aught to have these properties. They must breed good juice, they must be light and easy of digestion, and they must be of a thin substance: for such do breed good humours in short time, without any obstructions and stoppings of the veins, and conduits of the body. As for those meats that are of contrary qualities to them aforesaid: they are hurtful and noisome to the body. For such meats as be of evil juice, do engender naughty and corrupt humours in the body. Soche as be hard of digestion, do debilitate and make weary nature, overcharging the alterative virtue of the stomach. The nourishmentes of ●iuill food. Soche as be of a gross substance, do bread obstructions and oppilations, stopping the vessels that be about the liver, whereby for lack of free passage of blood, and other humours, perilous fevers, and many other dangerous diseases be engendered. Moreover, it is to be noted in this part, which teached to observe what you eat or drink, that the temperature of meats is to be marked and learned. For as long as a man is in health, Food for healthful bodies. such meats as are of like temperature to himself, are most wholesome for him and best, agreeing to his nature. For this is a general rule and precept in physic, Similia similibus nutriuntur, that is as much to say, as things that are like are nourished by their like. And therefore hot meats are good to nourish hot complexions, cold meats are good for cold complexions, dry for dry, likewise: and moist meats good for moist complexions. The second thing which was said, The quantity of meats. aught to be observed in receiving food, was to take heed how much is received at one meal. Whosoever therefore intendeth to preserve himself in health, let him take heed that he do not use to eat usque ad sacietatem, that is as long as he hath any appetite, gluttony, the fruits thereof or until he be stuffed full: for excess of meats doth overcharge nature, suffocating & quenching natural heat, so that some disease immediately ensueth, observe therefore in any case to be content with so moche meat as will suffice nature, thin king it sufficient to have hunger slaked, although the appetite be not fully satisfied. This is a precept most worthy to be observed of them that would prolong health, which thing is confirmed by a notable sentence, of the most ancient famous, and excellent physician Hypocrates, which is worthy to be borne in mind of all men. And it is this in latin, Sanitatis studium est non satiari cibis▪ that is to say: The means to preserve health, is to eschew satiety & gluttony of meats and drinks. The way to keep health. Thirdly, there ought to be an order observed in eating of meats: for albeit that it is most wholesome for all complexions, to eat of one kind of meat only at one meal, (for so nature is able to make more perfect digestion thereof) yet because the greatest sort of men (specially if they be wealthy) do commonly use to eat of sundry meats at one meal, I thought it worthy of observation, that there be not a preposterous order used in eating of diverse meats: divers meats at one meal are not wholesome. for so diversity of meats might infer greater danger. Observe therefore to eat compitentely of one meat only at one meal, and let it be such as will well agree to your complexion, and such as you have been accustomed unto. If any refuse to observe this receit, let them for the eschewing of greater danger, observe and take heed that in diversitée of meats, they use to eat such things as be easy of digestion, before meats that be of hard digestion, S●dden before roast. and let them eat moist meats before dry meats, and mollifying meats before binding and restrictive meats. For if this order be observed, there will less hurt ensue. Note this. Last of all, it is not to be neglected at what times meats & drinks are to be received into the stomach. For food received out of due time, doth rather hurt then nourish, for the knowledge whereof there are five things to be considered. The age, the time of year, the complexion, the country, and the custom. Age, Time, Complexion Region and custom. As for example, a child or a young man, until he be passed twenty years of age, in winter or spring-time, being Choleric or Sanguine of complexion, dwelling in a cold region, and having used to eat often: such a one ought to feed often. But contrariwise, a man that is past xxx years of age. in Summer and harvest time, being phlegmatic or melancholic of complexion, dwelling in a hot region, and accustomed to eat but seldom, such a one ought to feed seldom. The hotter the body is, the sooner do meat digest. Also these aforesaid respects, being severally considered, do partly declare the times of eating. For a child may eat more oftener than any other age. A choleric complexion oftener than any other complexion. Likewise in winter, a man that is in health, may eat oftener than in Summer. And so forth, is to be understanded of the rest. And the contrary of the contraries. In Winter heat is drawn to the inward parts. But note generally that it is good for the preservation of health, if those which be in health, do not use to eat meat before that the meat which they did eat last, before be digested, having exercised their bodies with some pastime or labour, and then as soon as hunger and appetite provoke them, let them eat competently. I think it be most wholesome for them that lead a quiet and idle life [except they be choleric of complexion] to be content with two meals in one day, that is dinner and supper. And let there be seven. or viii. hours, Time between meals. between meals, and let them eschew by all means possible, drinking or banqueting between meals. But such as use daily great bodily labour, or that exercise themselves much in any pastime or travail, or that be of a choeerick complexion, such persons sins the coldness of our country, & also custom do permit it. Complexion and region observed. They may safely use to eat three meals a day, that is, breakfast, dinner, and supper, so that there be five or six hours between either of them. But let them observe that their chief labour and exercise be before meat, Note this. for labour or exercise after meats, is very hurtful to the body, for because it maketh abundance of crude and raw humours in the veins and conduits of the body. ¶ The iii Chapter. ¶ Of diversities of meats. IT is most certainly confirmed by the authority of ancient physicians, and proved also by daily experience, Gal. de hu●●●ribus. that humours are bred in man's body, as the juice of the meat that he receiveth is apt to make. It is true, that evil meats will make evil juice: even so good meats to the body full of foul humers do turn to the worse part. For the serpent and the Bee sucketh Honey & poison, both of one herb. And therefore there ought no little regard to be had, what kind of food is to be used. For as meats of good juice do engender good blood, & preserve health, so contrariwise such meats as bread ill juice, do engendre vicious and corrupt humours, and do cause diverse and many perilous diseases. Note therefore that of meats, some be easy of digestion, and some hard of digestion. And of either of them some be of good juice, and some of evil juice. Also some meats be apt to breed melancholy, some phlegm, and some choler. Of which it would require long time to make particular rehearsal. I will only in the chapters following briefly declare which meats are accounted to make good juice, which make evil juice, & which are in a mean between them both. ¶ The four Chapter. ❧ Of meats making good juice. THese meats following, are easy of digestion, and are wont to make good juice in a hail body, that is to say: partridges, pheasants, Meats best for tenderlynges. Chickens, Capons, Hens, Small birds that use to be upon mountains, new laid eggs, rear or potched, young pork, veal, new milk, fresh fish that be in gravely and stony rivers. Note also milk is hurtful to them, which have a Fever, as Hypocrates affirmeth, Lac capud dolentibus malum. To these may be added bread made of the flower of good wheat, being well leavened, sufficiently salted, & well baken in an oven, being two or three days old. And also pure wine. These with many other things which for brevity I leave out if they be taken in mean quantity in due order & time, they engender good blood, and nourish the body quickly. ¶ The .v. Chapter. ❧ Of meats engendering corrupt humours, because they be of ill juice. THese meats following are hard of digestion, Like do engender the like and do most commonly make evil juice in a healthful body, (that is) Bacon made of old swine, Mentes evil for idle people but wholesome for them that labour. old beef, tame Ducks, tame Geese, when they are old, old mutton, puddings made of the blood of beasts, tripes, and souse, hard cheese, shell fishes, unripe fruit eaten raw, raw herbs & such like. To these may be added unleavened bread baken under the ashes, and wine that is very new thick, or sour. These and soche like, do seldom or rather never breed good blood in any man's body. And therefore it is good to eschew then, although labouring men may often use them without any great hurt ensuing, by means of their great bodily labour & vehement exercises, whereby the hurt that would ensue is avoided by sweat and other excrements. ¶ The vi Chapter. ❧ Of meats which are in a mean. I Count all such meats to be in a mean, The mean is best. between those meats that be rehearsed in the ij. former chapters which either be somewhat hard of digestion, but being well digested, do make indifferent good juice, or else such meats as do abound with superfluous humidities and excrements whereby phlegm & viscious humours be engendered. To these add such meats as be clammy and do make obstructions and oppilations, and such other like. Of all these sorts I will rehearse some particular examples, Meats of the best nutrament and worst. whereby you may the better consider the remnant. Young beef, Mutton, Kid, Lamb, Coneys, Pigs, all water fowls being young, salt flesh, and fish, hard eggs, new cheese, Cream, Rye bread, Venison, ripe fruits, and diverse other things of like sort to some of these, which at this present I pretermitte. Now I will entreat of herbs, which be most used of healthful folks, and be necessary against diverse diseases. ¶ The vii Chapter. ❧ Of a garden. SInce herbs are so diversly & often used of all kind of people in pottage, broths, Sallettes, Mathiolus in prol. Dioscoridi. and sauces. And be also found by long experience to be most wholesome and profitable against an infinite number of diseases, I can not but lament the wilful folly of those, that neither themselves will have good gardens, and to plant, and sow good store of herbs therein: neither yet do regard the knowledge of the virtues and operations of such herbs as are daily in use. But if their finger do but ache a little, Commodity good cheap. they covet to have a medicine that is brought out of India, or from the furthest part of the world. Where as in deed (according to the saying of Plini) they daily do tread upon such herbs as be able to remedy many dieases, but their ignorance causeth them to contemn them as weeds, good for no purpose. And contrariwise, I count them worthy of great praise & of continuance of health, which being of ability, will no less endeavour themselves to have a fair garden well stored with a great number of good and wholesome herbs, them they will prepare to have a gorgeous house finely furnished with many necessary implements since the commodities thereof be so great. For as a house is a place for a man's rest and ease, wherein he keepeth his goods from thieves and robbers, Ab altissimo 〈◊〉 est medicine. even so a garden is a place of pleasure and delight, wherein be herbs that will keep a man's body from diseases and sickness, if he list to learn their virtues & qualities, which all men ought to be willing to do, that have any regard to their health. For at the beginning as it appeareth in the first of Genesis. Almighty God did ordain herbs and fruits, to be sustenance & food for man: saying unto Adam and Eva, after that he had blessed them in this wise. Behold, I have given unto you all herbs that bring forth seed upon the earth, and all fruits of trees, to be meat for you. Here it appeareth, that by God's ordinance, herbs and fruits do suffice to nourish and sustain man's nature. As undoubtedly not only Adam and Eve were nourished by herbs & fruits, but also great multitudes of people in diverse ages, have been, and at this present be nourished & fed only with herbs, roots, & fruits. And we ourselves although according to the custom of our progenitors, use to eat flesh and fish of diverse sorts, yet have we daily herbs and fruits in use to nourish our bodies withal, The profit of a good garden. and to cure such diseases as man's body is subject unto. In consideration whereof, I wish and counsel, as many as be able, to prepare for themselves a gardaine plot, and to plant, set, and sow therein, so many sundry herbs as they can learn to be wholesome and good for their bodies being in health, and profitable against common diseases, that it may be unto them in steed of a Apothecary's shop, when the Physician shall appoint them by his bill a remedy which they should make for their grief, or when there is a diet prescribed them. How to place a garden. First, therefore whosoever intendeth to have a garden, let him chose a plot on the south side or East side of his house, let the quantity thereof be according as he shall judge sufficient for his use, let it not be nigh to a barn, for the dust and chaff of corn destroyeth herbs, if you covet to set your herbs in September about Michaelmas time, To trim a garden, both the manner and time, then let your ground be ploughed or digged in the Spring time, in March or April, that the heat and dryness of the Summer may make it mellow. But if you will begin to gardaine in February or March, let your ground be ploughed or digged in September or October, that the frosts and cold of the winter may make the earth meet for your purpose, lay compass upon the ground a month before you will set or sow any thing, and let it be horse dung or sheeps dung, and let it be delved into the ground a week before you sow any seed, or set any herbs, let your ground be surely and closely fenced with a wall or a pale, or a double quick set hedge, that no cattle nor poultry can come into it. Provide that there be continually water nigh the guard plot, To water your garden. which thing if you would be sure of, dig a well in August, for that will not be destitute of water all the year. When your ground is ready, then set and sow, herbs and seeds, the Moon being in the increase, that is between the change and the full, When to sow your seeds. and let the Moon be in one of these signs: Taurus, Virgo, or Capricorn, which you may learn to know in the end of this treatise. ¶ The viii Chapter. ¶ The names of such herbs as may be easily gotten, and be good to be growing in gardens, aswell for food, as for medicines. IN this chapter I only intend to declare the names of herbs, that be most necessary to be had in gardens: their virtues shallbe declared in the next chapter immediately ensuing. 1. Borage. 2. bugloss. 3. Betes. 4. lettuce. 5. Sorrel. 6. colewort. 7. Camomile. 8. Percely. 9 Sage. 10. Spinach 11. violets. 12. Endive. 13. Succory. 14. Purslane. 15. pennyroyal. 16. Lavender. 17. Burnet. 18. Rosemary 19 Roses. 20. Rue. 21. Time. 22. tansy 23. Hyssop 24. Hartestoung 25. Strauberies 26. Fenell 27. Rocket 28. Cresses 29. Dragons 30. Cucumbers. 31. Gourds 32. Selandine. 33. Clarie. 34. Marigolds. 35. Langdebefe. 36. betony 37. Germander. 38. Daisies 39 Comferie. 40. Motherworf 41. Sperage. 42. Smalache. 43. Orache. 44. Sothernwod 45. Garlic. 46. Onions 47. Leeks 48. Matoram. 49. Great Mallows. 50. Dill. 51. flower de luce 52. Laurel 53. Liver wort. 54. Lilies. 55. Lovage 56. Mints. 57 Neppe. 58. Filipenduia. 59 basil. 60. Alisaunders 61. Berberies 62. Pionie 63. Poppy 64. Radishe 65. Balm 66. Vines. 67. witer cherries 68 Valerian 69. savoury. ¶ The ix Chapter. ¶ The virtue and temperaments of such herbs as be named in the former Chapter. 1. Borage. Borago. BOrage is hot and moist in the first degree, Diosc. cap. 122. In vino animi voluptates auget it is a comfortative to the heart, and the vital spirits. The wine wherein Borage hath been steeped, being drunk, doth cause mirth and gladness. The flowers of Borage would be gathered in julie, and dried in the shadow, and kept close, for they are cordials, and do comfort the heart. 2. bugloss. Buglossum. BVglosse is of the same temperature, Diosco. lib. iii. Cap. 22. that Borage is of: and they be in manner of like virtues. A julep or decoction made of bugloss or Borage, doth quench thirst, and provoke urine, and they are good against diseases of the Liver. The flowers of bugloss would be saved ●●like like sort, as is before said of Borage. 3. Betes. Beta. BEtes be of two sorts, Diosc. lib. two. Cap. 116. Capud purgat aurium doloribus auxiltatur. white and black: white Betes do losen the bailie, being taken in mean quantity, but either of them cause evil juice, and do hurt the stomach, if they be abundantly eaten. They nourish but little. They be very good against obstructions of the Liver and Spleen: if they be eaten with Mustard and Vinegar, specially the white Betes. They are of a scouring and abstersive quality: The juice of them purgeth the head, being put into the nostrils. They are counted of some authors hot and dry in the third degree. 4. lettuce. Lactuca. lettuce of the Garden is cold and moist, in the first degree, it is profitable to the stomach, it cooleth, it provoketh sleep, it maketh the bailie soluble, it engendereth abundance of milk, it quencheth thirst, it nourisheth most when it is sodden. And where as all other herbs engender very little blood and that vicious and nought also, it is very good in Sallettes for a hot stomach. The herb itself and the seed thereof drunken, abate carnal concupiscence: But if lettuce be eaten very often, it hurteth the eye sight it causeth sleep. The seed of lettuce is to be gathered in August. 5. sorrel. Acetosa. SOrrel hath diverse kinds. It is counted cold and dry in the second degree. O●alis. Dioscori. lib. two. Cap. cxviii. The broth wherein sorrel is sodden being received, looseth the belly. The sedes of it are restrictive, and therefore they are good to be drunk against a lax, the bloody flux, and fretting of the gultes, and loathing of the stomach. Also the juice thereof being drunk, is counted good to withstand poison and infection of the pestilence. 6. colewort. Brassica. OF Coleworts there be four kinds: Dios. lib. two. Cap. Cxiiii. They are hot & dry in the first degree. The juice of Coleworts is of such virtue that it will purge. But the herb itself, because of the dry substance of it both rather bind and make costive, specially if it be sodden a while in one water, Iu● brassica soluit, cuius substancia stringit. and that being poured out well sodden in an other water. The juice of them purge the head, being put into the nostrils. Being taken after much drinking, it withstandeth drunkenness. The leaves being applied outward, do dry up ulcers and skin them: Being eaten raw with vinegar, they are good for diseases of the Spleen. 7. Camomile. Chamomaelon. Camomile is hot and dry in the first degree, Diosco. lib. iii. Cap. 117. it hath virtue to mollify, Pellit menstrùam partibus, urinam. etc. dissolve, rarefy, and losen, & therefore it mitigateth pain, and profiteth against swelling & weariness. It groweth best in a dry barren ground nigh to paths. The flowers are to be gathered in June, which are to be dried and kept for medicines. Also of the flowers and oil Olive, is oil of Camomile made, which hath many good virtues, specially to mitigate pain, and to comfort and mollify the sinews and joints. The decoction or juice of Camomile, being drunken, doth drive away fevers, if the humours that causeth the Fever be digested. It is good for windiness, Colickes, Stitches: It provoketh urine, and is good against the Stone. 8. Percely. Petroselinum. PErcely is hot and dry in the third degree, Diosc. lib. iii. Cap. xliiii. Vrinam ciet menses trabit. the best groweth in stony & rough places. The seed of it, is to be gathered in September: it hath virtue both the leaves, roots and seed, to provoke urine, to expel windiness, to help gripings & Coliques, and it is profitable to the stomach, and refresheth appetite, making sweet breath, and cleansing of the reins. 9 Sage. Saluia. SAge is hot and dry in the second degree, Diosco. lib. iii. Cap. 34. Menses cit. it is somewhat restrictive and binding. The decoction of the leaves of sage being drunk, doth provoke urine. This herb being applied to wounds stauncheth the blood of them. And it hath virtue to purge foul Ulcers. 10. Spinach. Spinacia. spinach is cold and moist in the first degree, 〈…〉 Dios●o. cap. cxii. 〈…〉. it will grow plenteously in any ground, it may be sown in September. It mollifieth & maketh soluble the belly, if the broth wherein it is sodden, be eaten, it is unprofitable to the stomach, causing vomit, & engendering wind. 11. violets. Violae. VIolettes are cold in the first degree, Diosco. lib. iiii. Cap. Cxiii. and moist in the second. The flowers of violets, would be gathered and reserved in March. Violettes have virtue to cool, and therefore they are good to be applied upon an inflamed stomach, and upon inflammations of the eyes, The Pansie is the second kind of violets also. and of the fundament: Generally they are good to be applied upon all outward apostumations and swellings that be hot. Being applied unto the forehead or smelled unto, they provoke sleep, and cease head ache coming of heat. 12. Endive. Endivia. Endive is cold in the second degree, Seris Dios lib. i●● Cap. Cxxiiii. and dry in the first. It is good for the stomach if it be eaten with Vinegar. After it is sodden, it causeth costiveness: It taketh away obstructions and stoppings, it represseth the boiling of blood, and taketh away inflammations of the liver. This herb comforteth and strengtheneth the liver. 13. Succory. Cichoria. SVccorie, Ci●●oriuns 〈◊〉 frigerat & at stinget. is of the same temperature and hath like qualities that Endive hath, they are good herbs to be used in broths, and decoctions in hot fevers, and in the jaundice. 14. Purcelane. Porruiaca. PVrcelane is cold in the third degree, Diosc. lib. i●●. Cap. Cxvii. 〈◊〉. and moist in the second, it is good to be applied outwardly for head ache, Dysenti●●●● 〈◊〉. and for inflammation of the eyes, and for all hot diseases, or inflammations of any part of the body. It is good for a hot and inflamed stomach, it abateth carnal lust. And it is good against fluxes of blood, and it helpeth the teeth that be astoined if it be chawed. 15. Penyroyall. Pulegium. PEnyroyall is hot and dry in the third degree, Diosco. lib. iii. Cap. 10. it will grow best in watery grounds, Pulmonis vi●iae ex melle & aloe potum extrabit. being once set, it will continue long. It is good against a cold stomach, that is cumbered with phlegm, for it doth extenuate and cut the phlegm digesting it, and heating the stomach. And it is good also against gross & tough phlegm contained in the breast and lungs. It purgeth melancholy somewhat, it refresheth the spirits being smelled unto with Vinegar. 16. Lavender. Lavendula. lavender is hot and dry in the second degree. Diosco. lib. i Cap. vi. It groweth best in stony places, Vrinam ciet morsus stomachi 〈◊〉. etc. where that Sun shineth much, It flourisheth in june & julie, it is good against pain in the stomach, coming of cold, against windiness, and against pain of the womb, it taketh away hardness of the Spleen, and obstructions of the liver: It is good against the Strangury, it healeth and drieth the head if it be laid to it outwardly. 17. Burnet. Sanguisorba. BVrnet is cold dry and restrictive. Potentillae▪ Diosco. lib. iiii. Cap. 37. It is good aghast bloody fluxes, Pudendorum & oris ulcera sanai being drunken in wine or water, and to stop laxes. 18. Rosemary. Rosmarinus. ROsemary is hot & dry in the third degree. Diosco. lib. iii. Cap. 71. The fume of it is good to cease the cough, Regium sanai murbum. and rheum: And also it being burned in a house correcteth pestilent air, also it comforteth the brain, the memory, and the heart. It is good against trembling of the members, and against Palseis. 19 Roses. Rosa. ROses are cold and dry moderately: Diosco. lib. ●. Cap. Cxii. they do cool and bind, but specially being dried, the savour of them is comfortable to hot brains. They are good against fevers, engendered of choler, they strengthen the stomach and the liver. 20. Rue. Ruta. RVe is hot and dry in the third degree, Diosco. lib. iii. Cap. ●●●. it loveth sonny and dry places, it doth heat, exulcerate, and provoke urine, it bindeth the belly, Faeminas nullah strāgulat●●liberat it is an Antidote for poisons being taken with walnuts and dry figs, it destroyeth carnal lust, it dissolveth windiness, it drieth and pierceth very much, it is good against pain of the huckle bone and joints, and for shaking fevers. 21. Time. Thymus. Time is hot and dry in the third degree, Diosco. lib. iii. Cap. xxxvii. pit●itam per al●●●● detra●at. it will grow in barren ground. If it be mixed with honey and eaten, it looseth the touch phlegm in the breast & lungs. It provoketh urine, it healeth the body, & scoureth the guts from phlegm, it dissolveth windiness, and is wholesome in broths and sauces for hail folk. 22. Tansey. Tanacetum. tansy, Tagelis privatim fa●minarum malis wedetur. is hot in the second degree, and dry in the first. It is good to dissolve windiness of the stomach and guts, and to kill worms in the belly, expelling them out. It is used also to provoke urine, and to break the stone of the reins. 23. Hyssop. Hysopus. Hyssop is hot & dry in the third degree. Gal. lib. viii. Sim. medi. It is good against old coughs, distillations of the lungs, Mesues Hissopū●ortensis fecile pituitam diicit. Shortness of breath, & stopping of that lungs with tough cold phlegm, for it is hot & hath virtue to extenuate, and divide. If it be eaten with green figs it purgeth fleme downward, but taken with honey and water warm; it causeth vomit. 24. Hartestounge. Scolopendria. HArtestunge, Contra dolorem Spleni●. it is hot in the first degree and in the second. It groweth best in shadow places and stony. This herb is restrictive & bitter, and therefore being drunken with vinegar, it helpeth the splenetike folk, that is such as have diseases of the spleen. 25. Straweberies. Fragaria. STraweberies be cold & moist, moderately, Dioscord. Vim habet refrigeranti. but the leaves are cold and dry. The truite of them quench thirst, and be profitable for the stomach, specially if it be choleric. The juice of Strawberries is good for ulcers of the face. The decoction of the herb & rote, is good for sore mouths, and to consolidate ulcers, and to stop a flux. 26. Fenell. Feniculum. FEnell is hot in the third degree, Diosco. lib. iii. Cap. lxviii. La●●is abundantiam facit decoctum foliorum haustum: feminas apartu purgat. and dry in the first. This herb being eaten causeth women's paps to be full of milk, likewise doth the seed of it being drunken or sodden with ptisan. The roots and seed do provoke urine and dissolve windiness, it taketh away obstructions, and maketh sweet breath. 27. Rocket. Eruca. ROcket is hot and dry in the third degree. Diosco. lib. i●. Cap. Cxxxiiii. V●inam vehementius pellit. This herb is used in sallettes to be used with lettuce, for they be of contrary natures, because lettuce abateth, but Rocket stirreth up carnal lust, specially being eaten abundantly raw. The seed of it provoketh urine and helpeth digestion, it is windy and causeth head ache being eaten alone. 28. Cresses. Nasturtium. Garden Cresses be hoot and dry in the fourth degree, Diosco. lib. two. Cap. Cxlix. specially the seed thereof, Carbunculos, ad sappurationem, perducit & rumpit. it doth heat much, it is enemy to the stomach, it diminisheth the spleen, it provoketh carnal lust, it is like in operation to mustard seed and Rocket, and it is good against falling of hear. 29. Dragons. Dracunculus maior. Dragon's, Pota cum vino venerem stimulat. Dios. lib. two. Cap. Cl●x. it is hoot and dry in the second degree, it groweth in shadow hedges best. The root of it doth purge all the inward parts, specially by extenuating gross & thick humours, it is also good against coughs, distillations, short breathings and ruptures, being mixed with honey. 30. Cucumbers. Cucumiris. CVcumbers be cold and moist in the second degree, they be best in a fat ground and in sonny places, but they must be often watered. They wax ripe in julie, Mathiolus in con. Diosco. Pro dolore renum. they are good for the stomach, for they cool, and do not easily corrupt. Their seeds are worthily to be saved, for they are good for many hot diseases. If they be taken with milk, they be good for exulcerations of the reins and bladder, also they provoke urine. But if Cucumbers be not well digested, they breed evil humours in the body. Melons and Pepons be of the same nature. 31. Gourds. Cucurbita. Gourds be cold and moist in the second degree, Diosc. lib. two. Cap. Cxxvii. Ramenta eius in fantibus capitis ar dorem quam Syriasin vocant in sincipite illinitur. they love watery and moist grounds. If they be eaten raw, they be unpleasant and very hurtful to the stomach, and will not be digested, they slack thirst. But if they be sodden, bake or fried, they minister to the body cold and moist nourishment, and that in little quantity, for because of their slipperiness, they pass soon out of the body, yet being so used they be easy of digestion, and do provoke urine. 32. Selandine. Chaelidonia. SElandine is hoot and dry in the third, Pres. remedium contra caligines oculorum. it groweth in shadow places. The juice of it mixed with honey and sodden in a brazen vessel, is good against dimness of the sight. Some use the root of it for the jaundice, coming of obstructions of the liver, sething it in white wine, with Anise seeds, and then drinking the decoction. If it be chewed it is good for pain in the teeth. 33. Clarie. Harmiuu●. CLarie is hot and meanly dry, Diosco. lib. iii. Cap. Cxxviii. 〈◊〉 vino provocat venerem. it is of virtue to provoke carnal lust specially the seed of it drunk with wine. If it be mixed with honey it is good to purge while spots in the ●yes. 34. Marigouldes. Calendulae. MArigouldes be hoot and dry moderately, Menses purgant cum vino pota. the herb of them is good to be put in salleties & pottage. The juice of them is good for the tooth ache. 35. Langue de beef. Lingua bovis. LAngue de beef is hot● & moist in the first degree, Gal. lib. viii. Sim. ●edi. Dysent●●●ias & febres 〈◊〉. etc. it is in manner of the same qualities and operation that bugloss is of, for it is good for obstructions, and provoketh urine. 36. Betony. Betonica. betony is hot & dry in the first degree complete, Diosco. lib. iiii. Cap. iiii. Med●. comitialibus & insani●in aqu●. sump●a. it will grow in cold and shadowy places. This herb is good against the stone in the reins: It purgeth and scoureth the lungs, the breast, and the liver, it is good against the falling sickness, and the Sciatica, it is good against biting of serpents and venomous beasts. The roots of it mixed with water and honey, being sodden and drunken warm, do provoke a vomit, it is also good against burstings and cramps. 37. Germaunder. Chamedris. TErmaunder is hot and dry in the third degree. Diosco. lib. iii. Come mel●e pur●gal 〈◊〉. The herb being sodden in water while it is green and so drunk, is good against conwitions, coughs, hardness of the spleen, difficulty in pissinge, and against dropsies in the beginning of them, it provoketh urine and menstrues, and taketh away obstructions. 38. Daisies. Bellis minor. THe small Daisies are hot & dry somewhat. Valent in strumis et capit● fracturis. This herb is good against Palsy, gouts, and the sciatica. And the juice of it is good for fresh wounds, both taken inwardly and applied outwardly. 39 Comferie. Consolida maior. COmferie is hot and dry in the second degree, Symphitum. it groweth in watery and moorish places, the root is to be gathered in autumn. The roots being brayed and drunk they are good for them that spit blood, Diosco. lib. iiii. Cap. ix. Decoctum in aqua mulsa & potum pulmonis vitia purgat. etc. and for them that be bursten. It purgeth attire and corruption gathered in the breast and lungs, it glutinateth and joineth together fresh wounds if they be anointed therewith. The decoction thereof in wine is good for the bloody flire, and for the red flux of women. It is good for broken bones. 40. Motherwort. Artemisia. Motherwort is hot in the second degree & dry in the first. Gal. lib. 6. Sim. ad renum cale●los & ad fomentationes uteri. It doth heat and extenuate, it is good to make incessions in the decoction thereof to provoke secrets. It is also good against the stone and suppression of urine. And finally, this herb doth chief help womennes' diseases. 41. Sperage. Asparagus. SPerage hath an abstersive and scouring virtue, Diosco. lib. two, Cap. cxviii. without any manifest heat or cold. This herb nourisheth most of all other herbs, Menses ciunt venerem stimulan● Plinii. also it doth provoke urine, openeth the obstructions of the liver and the reins, specially the roots and seeds of it. 42. Smalache. Apium. SMalache is hot in the second degree and dry in the third. This herb doth provoke urine and secrets, Menses trabit v●inam ciet Dios. lib. iii. Cap. lxiiii dissolveth wind, specially the seed thereof. It is hurtful for them that have the falling sickness, it openeth obstructions, & scoureth the rains, and the bladder. It is good to make insessions of it for them to sit in that have the stone. 43. Orache. Atriplex. ORache is cold in the first degree and moist in the second, Diosco. lib. two. Cap. lxii. Ei●deco●um vul● 〈◊〉 insessione ●ollis. it loveth to be continually watered, it maketh the belly soluble for the slipperiness that is in it, it is hard of digestion, and hurtful to the stomach. The seed of it is abstersive, & therefore it is good for the jaundice that is engendered of obstruction of the liver. 44. Sothernwood. Abrotonum. SOthernwoode, Diosco. lib. iii. cap. xxvi. In vino ●●ta exitialium venemorum an●●dotuni est. is hoot & dry in the third degree. The seed of it being drunk in water, is good for them that can not breath, but when they hold their neck outright, and for ruptures, cramps, the sciatica, difficulty of pissing, and stopping of the monstruis. Also this herb killeth worms of the body, being received inwardly, or applied outwardly. 45. Garlic. Allium. Garlic is exceeding hoot and dry, Diosco. lib. two. Cap. cxlvi. Aciem oculorum eju hebitat. it hath the same faculty to heat that pepper hath. I doth provoke urine, and helpeth digestion. It profiteth against the shaking of fevers, being either drunken, or outwardly anointed before the fit. It is good against the plague, and biting of venomous beasts. It is good against old coughs, and diseases of the breast, it provoketh appetite. 46. Onions. Cepa. ONions are very hot and dry. Diosc. lib. i●. Cap. Cxl. S●pressos menses pellis. They engender wind, they do extenuate, & make thin the gross and thick humours of the body, and do cut asunder the clammy humours. They engender thirst, they provoke appetite, but overmuch of them causeth headache, the juice of them poured into the nosethr●es purgeth the head. 47. leeks. Porrum. Leeks do heat and extenuate as Onions do, Cum melle v●●vas purgat tes. Plinius. they are hot & dry in the second degree. They engender windiness, and make evil juice. They provoke urine, they ●ill the sight if they be eaten often, they cause grievous dreams and hurt the stomach: They cause headache, and they hurt the rains and the bladder, they are good against the hemerhoides, they extenuate gross humours in the body. 48. Maioram. Maiorana. MAioram it is hoot and dry in the third degree, Amaracus in pesso subdita menses dueunt inquit Dios. it loveth shadowy places, water & dung, it hath virtue to heat. The decoction of it being drunk, profiteth against the dropsy being new begun, and against difficulty of p●ssing, & gripings in the guts. There may be 〈◊〉 made thereof, which is good to heat and mollify the senues. 49. Great Mallows. Bismalua. Mallows, Eius decoct●● vulnas insessione mollit prodest erosionibus vesical & intestinorum. etc. Dios. lib. two. their leaves & flowers are hot and dry in the first degree, but their roots in the beginning of the second, they have virtue to losen, mitigate, digest, and dissolve, any hard swelling. They are good to make the belly soluble, and for soluble clivers. They are good against inflammations; and do rypen, dissolve, discuss and break swellings and apostumations. The seed is good against the stone of the reins, & difficulty of urine. The decoction of the root is good against the bloody flux and spitting of blood. 50. Oill. Anettrum. OIll is hot in the third degree, Anethum unctus movet & tormi● na sedat ut Plinius inquit. and dry in the second. It easeth inflation and windiness, and provoketh urine, if it be sodden in Oil it ceaseth pain, and provoketh sleep. Also it digesteth crude and raw humours, and dissolveth them. The oil of Dyll is of like virtue. 51. Flower de Luce. Iris. Flower de Luce is hoot in the second degree, Diosco. lib. i Decoctum earum feminarum fotibus utiliter imponiter. and dry in the third. The roots thereof have virtue to heat and extenuate, and to scour and ripen, they are good for the cough, & they extenuate humours that are not easy to be spitted out: And are good against shortness of breath. They help gripings, and purge foul ulcers. 52. Laurel. Laurus. Laurel is hoot and dry in the third degree, Diosco. lib. i Cap. x●. Cortex radicis. ●tleulos rumpit. the bertes thereof are good for windines and colic, and for stitches, & for any pain that happen to the guts or sides through cold or windiness, being either applied outwardly or taken inwardly. The leaves also are of the the same virtue. 53. liverwort. Epatica. Liver wort is cold and dry, Diosco. lib. iiii. Cap. xlviii. lwar regio morbo coreptas. etc. and abstersine, it groweth upon moist stones, and spring heads, it is good against inflammations, and profiteth against ringwormes and tetters. 54. Lilies. Lilium. Lilies he hoot and dry in the first degree, Dios. li. iii. cap. i Ignibus sacris semen & folia cum vine illimitur. their roots be absterstue. The smell of Lilies is good for a cold brain. The oil which is made of the flowers of Lilies, hath virtue to dissolve, mollify and digest all hardiness and swelling, specially the hardiness of the womb. And it mollifieth senues. The root of Lilies being burned or roast, and then brayed with oil of Roses, is good to be laid upon burnings and scaldings until they be whole. It is good for scurf and lepry in the face. 55. Lovage. Levisticum. LOuage is hoot and dry in the third degree, Galenus menses ciant & 〈◊〉 prouo●en slatus que discutian●● it loveth moist grounds. The herb root & seed, hath virtue to heat, it is of like qualities to smallage, and parsley, and therefore it provoketh urine & menstruis, specially the seed of it. Also it dissolveth windiness, breaketh the stone, provoketh sweat, and taketh away obstructions of the spleen. 56. Mynthes. Menta. Mints be of diverse sorts, Diosco. lib. iii. Cap. xxxv. they are hot in the third degree, and dry in the second. And therefore they have virtue to heat to restrain, Infirmior tamen est mentha odorate quam calamentha & minus excalfacit. and to dry, the juice of Mints staunceth blood being drunken with vinegar, Mints kill worms, and provoke carnal lust, they cease vomits and yesking, they are good for a cold liver, they corroborate and strengthen the stomach, making good digestion, but choleric folk may not use it moche. 57 Neppe. Nepeta. NEppe is thin of substance, Herba gatta Matthio. Com. in bib. iii. Dios. Cap. xxxvi. and it is hot and driein the second degree. The decoction of it being drunk, is good against brusynges, co●●lsion and gripynges. Also it provoketh urine. 58. Filipendula. Saxifraga rubea. FIlipendula is hot and dry in the third degree. Diosco. lib. iiii. Cap. xv. Caleulos 〈◊〉 frangit & urinan cit. The roots of it are good against the strangury, and suppression of urine. And also against pains in the rains, and the stone therein contained: also it is good against windines of the stomach, and against shortness of breath. 59 basil. Ocimum. basil is hot in the second degree, Diosco. lib. two. Cap. Cxxxv. Succus vis●●●●● liginem abstergit. and somewhat moist, the savour thereof comforteth the heart, and the head. The seeds of it be good for the Cardiaca passio. This herb changeth sorrow that is engendered of melancholy into mirth & gladness. 60. Alisanders'. Olusatrum. Alisanders' are hot in the second degree, Vini habet ut 〈◊〉 ta semine ex mul●o, menses ciet Diosco. lib. iii. Cap. xliiii, and dry in the third, it is of the same qualities that Smalache is of, but that it is stronger it provoketh urine and menstruis. Also the root sodden in wine, is good against the stone, & for pain of the sides & loins. 61. Berberes. Oxyacantha. BArberies be cold and dry in the second degree, Restringit fluxionem hepa●is. and they be restrictive. The fruit of them will stop the flux of the womb, and woman's flux: the root of it being brayed and applied, will draw out thorns, or such like things, sticking in the flesh. Conserve made of the fruit thereof and Sugare, is good to quench thirst. And for to bring their mouths in taste, that have hot Fevers, and to provoke and stir up appetite. 62. Pionie. Paeonia. PIonie is of a thin substance being dry and moderately hot. Sanat morbum comitialem Plini The root of it taketh away obstructions of the Liver and rains, and stoppeth fluxes of the bailie, being sodden in sour wine. It hath been proved, that a root of Pionie, being hanged about a child's neck, hath preserved it from the falling sickness. 63. Poppy. Papaver. Poppy is cold in the fourth degree: Sommum conciliat, ex intemport● cal●da ut in fet bribus sepe contingi●. the white is better than the black. It hath virtue, by reason of cold to provoke sleep, it is hard of digestion, and nourisheth but little, it is good for the breast and lungs, against the cough, & stoppeth thin rheums flowing out of the head. radish. Raphanus. radish is hot in the third degree, Frangit lapidem in renibus. and dry in the second degree. It loveth a fat ground that is lose and well tilled: It heateth, it engendereth wind, it is pleasant to the mouth, but it is enemy to the stomach, it causeth belching, it provoketh urine, and maketh soluble. If it be taken before meat, it lifteth it up in the stomach, and therefore it is good to be eaten before meat, of them that will vomette: being sodden, it is good against an old cough, and for gross humours, contented in the breast. 65. Balm. Melisla. Balm is hot in the second degree, Avicen. Cor exhilerat vitalesque facultates roboret. and dry in the first. It is good against the biting & gnawing of the stonacke coming of cold. And it profiteth against sadness and fear that cometh by means of melancholy, it causeth mirth, & is good against melancholic and phlegmatic humours, it hath like virtue that horebounde hath. 66. Vines Vitis vinifera. Vine's, Diosco. lib. v. Cap. i. ●acrima vitium, ex vino calculos pellit. their leaves be cold and dry, unripe grapes whiles they be sour be cold and dry: ripe grapes be hot and moist in the first degree. Grapes do nourish more than any other fruit except figs, and they breed no evil juice if they be fully ripe, but yet they engender lose & foggy flesh, yet they are the better that they pass swiftly out of the body, the skins of them and the stones should not be eaten. The leaves and tenderous vines, are good to be applied for pain of the head, and for inflammations and burnings of the stomach. The juice thereof is drunken against the bloody flux and spitting of blood. 67. Winter cherry. Alcakengi. Winter cherry is cold in the second degree, Vrinas pellit. Lapidem frangit sanat vesicam. and mean between moist and dry, it is restrictive. The leaves of this herb hath virtues like to garden night shade. The fruit of it is good to provoke urine, & therefore it is mixed with many medicines that have virtues to help diseases of the liver, the bladder, and the reins. 68 Valerian. Valeriane. VAlerian is hot and dry in the second degree, Ph●. Diosco. lib. i Cap. x. Ad lateris dolerem efficax: menses citrinam movit. this herb doth heat, if it be dried and drunk it provoketh urine, his 〈◊〉 doth the same, it provoketh menstruis, it is good for pains in the sides & breast, it groweth best in moist places. 69. savoury. Saturea. savoury is hot and dry in the third degree, Ad morbos pulmonis et pectoris this herb hath the same virtue that Time hath; and is good to be used for preservation of health, it is good against diseases of the lungs and breast, it provoketh urine and menstruis, it stirreth up carnal lust, it helpeth digestion of the stomach, and sharpeneth dullness of sight. ¶ The first Chapter. ❧ Of herbs growing without man's labour in sowing or planting them. I Have declared before what herbs are meet for a garden, and what virtues they have, not being ignorant but that I have omitted many herbs which be hard to get and be but little known, and therefore I omitted them, being content to name the most common herbs that be in diverse gardens, which may suffice the ignorant people. But besides the herbs that are planted in gardens, there are diverse herbs that grow of their own accord in the fields, which have notable virtues for sundry diseases. And therefore I would wish all men and women to do their endeavour, to know them and learn their virtues. Now in this place I will rehearse the names of certain herbs of the field that be most common: more of their virtues and properties, for brevity I let pass until an other tyme. ¶ The names of herbs growing of themselves. 1. wormwood 2. Houselike. 3. Mouse ear. 4. shepherds Purse. 5. Calaminte. 6. century. 7. Woodbinde. 8. Enula campana 9 agrimony. 10. jyebright. 11. Fumitoris. 12. Paritorie of the wall. 13. S john's wort 14. Gromell. 15. Saxifrage. 16. Horehound. 17. Melilote. 18. Flare seed. 19 Mercury. 20. yarrow. 21. Water Lilies 22. Plantain. 23. Maiden here. 24. Polipodie of the Oak. 25. Five leaved grass. 26. Scabious. 27. Nightshaad. 28. Vervain. 29. Knotgrass. Hitherto I have declared the names of those herbs, which among all other I would wish were well known of the common people, that by them they might the easilier get remedy, and help of their griefs & sicknesses, without any great cost or travail. ¶ The xi Chapter. ❧ A declaration of sickness and health. I Think it were superfluous to declare, that health is profitable and pleasant to all men, since each man daily doth wish and pray, either for the restitution, or for the continuance of the same. But I suppose it be needful to declare, what health is, and wherein it consisteth, that thereby the ignorant may learn to know when they are in perfect health, & when they be inclined to sickness. Note therefore, that health is a natural affection and state of the body, wherein each member is able to do that office and action, that nature hath ordained it for, partly, as the stomach to digest perfectly, and to have good appetite. Note this. etc. Note also, that this natural state doth remain so long in each member, as it keepeth the natural temperature, that it should have, in heat, cold, moistness and dryness: and also hath the same form, quantity, number, and place, that nature hath ordained it to have. If these things be present to each member of the body, then is the hole body in perfect health. Except some external cause doth hinder it, as a wound, prick, browse, or some such like outward event, which do diminish health, and cause some sickness. Note therefore, that sickness is contrary to health, and therefore it is not hard to know what sickness is, and wherein it doth consist. Howbeit, I will declare somewhat of it, that it may be the more plainlier understanded of all men. Sickness is an unnatural affection and state of the body, wherein some member is hindered and letted, that it can not perfectly fulfil that office and action, that nature hath ordained it to do: as when the stomach doth loath meat, or can not keep it till it be digested. etc. And note that this unnatural affection of the body, distemperance. doth consist in the members of the body, Evil form. three divers ways, for either it cometh by distempure of some member, so that it is hotter, colder, moister, or drier, than it should be of nature: Or else by undecent fashion, quantity, number, or place of some member. Or last of all, by solution Solution. and dishevering of some parts, by ulcers, impostumes, wounds, or such like: which parts were ordained by nature to be joined together, and therefore the separation of them is a disease. These be the diversities of diseases, which when they chance in man's body: there is a strife and battle, between nature and them, which shall overcome other. And if sickness overcome nature, then doth death ensue: but if nature do overcome the sickness, than the body by little and little, is restored to health again. And note that in this combare, between the disease and nature, the Physician is as it were a minister and aider to nature, to help her to overcome the disease, by such means as the art of Physic doth teach him, may best be done: For there are sundry kinds of aids, which are to be sought out by this means. First, it is to be noted, that this is a most generalle precept in Physic: Contraries do cure their contraries. Contraria contrarijs curantur, that is, diseases are cured by their contraries, and therefore, if the disease be a distempure of hot, cold, moist, or dry, whereby any part of the body is altered from his natural state, then to help nature against that distempure, you must apply or minister a medicine, that is contrary to it, that is, a cold medicine to a hot disease, a hot medicine to a cold disease, a dry medicine to a moist disease. And this must be done with diligent observation, or else there is danger in it, rather than profit. As for an example. If a little distempure of heat should happen to a member of the body, there might be applied so cold a medicine to it, that would alter the member into a greater distemper of cold, than the heat was. Note therefore, that the temperature of each member, must be learned & considered, when it is in health, and then the distempure must diligently be noted, how much it differeth from the said temperature, for so moche must the medicine differ on the contrary part. As for example. If a member were distempured, that it were two degrees hotter than it was being in health, then must the medicine be two degrees colder, than the temperature of the member was. And so by that means, the two cold degrees of the medicine, will destroy and quench the two hot degrees of distempure, and will bring the member again into his natural temperature. Thus 〈◊〉 a due proportion diligently to be considered always between the disease and the medicine, or else there will rather hard then good ensue. But 〈◊〉 a disease be caused by abundance of humours in the body, which 〈◊〉 to oppress nature, than the physician helpeth nature by taking away some part of the abundance of those 〈◊〉 humours, whereby nature is the 〈◊〉 able to overcome y● 〈◊〉 in short time. And note that this taking away of humours is done diversely, according as occasion best serveth: Sometime by setting of 〈◊〉, sometime by purgation, or vomit: and sometime by provoking of sweat, or otherwise, these and such like are sometime the doings of the Physician, wherewith he helpeth nature, against the disease of repleation; in which the former rule is observed. That is, to heal by contraries, for evacuation and purging, be contrary to repleation and fullness of humours. But in doing of these things, there aught diligent heed to be taken, that they be attempted in a convenient time: and that they be done with good measure, that is not to little, nor to much. And further consider where, how, and with what you were best to work that nature may thereby receive more commodity than hindrance: When the Phisici●●, & how the Physician should minister. Here therefore, the help of a skilful and circumspect Physician is most requisite, for if evacuation by purging, blood-letting, sweeting, or otherwise, be done out of time, out of measure, or contrary to that which is requisite, as if you do purge, when blood-letting is only necessary, then is the disease aided against nature, whereby greater danger of death doth ensue, than would have done, if nature had been let alone. But to conclude briefly, note, that in all diseases the duty of the Physician is, to use the contrary remedy to the disease, that health may be restored, as to take away that, which is superfluous, & to add to that, which lacketh, to soften hardness, and to rarefy grossness, and contrariwise, always endeavouring to recover the natural state of the member diseased. Likewise in hollow ulcers and wounds, to cause f●leshe to grow, and to set in again bones that are out of joint, and such other like: always adding, subtracting, or amonding that which is wanting, habounding, or out of his dew form and place. ¶ The. xii. Chapter. ❧ What things the Physician ought to know before be attempt the cure of any disease. I Have declared sufficiently in the former Chapter, how that it is the property of nature only, to strive and fight against diseases. The Physician is but a scruaunte. And how that the Physician is but the minister, and servant of nature, either to add such things to her, as she may use to destroy the disease withal, or else by plucking clean away, the greatesse part of that matter, which causeth and maintaineth the sickness. And therefore it is meet and necessary for the Physician before he minister any thing, to learn and search out perfectly, the cause of the disease, in which if he be ignorant, it is more by good fortune then by cunning, that he cureth any disease. For, how is it possible to help nature with that, that she hath need of, except it be first known what she needeth, which none can know, except the cause of the disease be manifest to him, so that he may minister things directly, contrary to the cause of the disease. And therefore I can not but lament the ignorance of the common people, that are persuaded, that one medicine is sufficient for one disease, not considering that one disease may come of sundry causes. And therefore it necessarily requireth diverse medicines As for example, weakness of the stomach, that it cannot digest well, or that it hath no good appetite, is one disease, which nevertheless may be caused a dozen sundry ways, therefore the cure of it can not be always with one medicine, but rather in each cause with a sundry medicine. As if weakness of the stomach come of a cold distemper of itself only, than it must be made hot bosom means. If heat causeth the weakness than it must be cooled. Likewise you must moisten dryness, Ex pituita oritu● sanguis. and dry moisture. But if the weakness be caused of some humour that doth abound which hath flowed into the stomach, or hath been there engendered, then must that superfluous humour be purged out, either by vomit or purgation, with a meek medicine. As if it be phlegm, with a medicine that expelleth phlegm, if choler be abounding there, then must it be soche a medicine as purgeth choler. And likewise for Melancholy, a meet purgation must be used to draw out the humour. But if the imbecility of the stomach be caused by a distillation and rheum that falleth out of the head into it, then is the cure to be wrought in the head, and not at all in the stomach. And likewise if distempure of the liver or spleen, do weaken the stomach, the cure consisteth in healing those members, and not in ministering any thing for the stomach, for it willbe well as soon as they are cured. Thus it is declared at large in one example the diversity of causes in one disease, that thereby all men might likewise consider that every disease in each member of the body may and doth likewise come of diverse causes, against which causes if the medicines be not directly ministered, it availeth nothing, but rather hurteth, Therefore let no man think it sufficient for the Physician, if he know that a man hath such a disease: as the ague, the Colic, the flux, or such other like, that then he may straightway (if he be cunning) minister a medicine meet for it. Find forth the cause, than the medicine. No, not so, but he must first search by all means possible the very cause of the disease, which the ignorant people have long time been persuaded, that a cunning Physician may do in all diseases, by the only fight and inspection of the urine. Stereus et urinae medicorum fercula prima. But alas, they are craftily bewitched or covetously blinded. For to come to the knowledge of the cause of some inward disease, the urine profiteth nothing. And in most inward diseases of the body, there ought as good regard to be had to the pulse, and to the dispositions and state of the brain of the sick, as there should be of the urine. Also the egestions, sweat, spittle, and other excrements are not to be neglected, in so much as at some time, they do declare the cause of the disease, and the state thereof, when the urine showeth nothing at all. As for example. Signa pleuritidis In a pleurisy, or in an inflammation of the lungs, or in a squinancy, or such like. There is more to be known by spittle, then by Urine, likewise in a lax, or in a bloody flux, or in a colic, or Iliacke, there is more certainty of judgement to be given by egestion or ordure, then is by urine: which things those that be not altogether addict, so their own fantasy, may quickly by good reason, Vrina non est nisi sanguinis excremenium & are ●ibus attractu at 〈◊〉 hanc per urinarios meatus in v●uieam delatum. be persuaded to credit. For Urine is nothing else but the watery and whaishe part of the blood: for it is strained from blood in the Liver, and sucked from thence into the rains, from whence it distilleth down into the bladder, and so passeth forth. Since therefore, urine is the excrement that is separate from blood: there is good cause why it should show the estate of the liver, and of blood in all parts of the body. And also it can well declare the estate of such members as it passeth by, as of the rains, the bladder, and such like. But certainly in other diseases that be out of the veins, and be distant from the places, by which the urine passeth, there is no certain judgement to be given by the urine, unless the vehemency of the disease, hath infected the blood or liver, after some sort Nevertheless, such is the ignorance of the common people, that they think him worthy of no estimation in Physic, which can not at the first sight of the urine (although it hath been carried twenty miles) tell whether it be a man's water, or a woman's, and how the disease grieveth the patient, better than himself, & also whether he shall live or die, what disease so ever it be, which things undoubtedly, in diverse diseases are impossible, to be told by the only sight of the urine. And therefore it is thought meet for him, that will minister Physic duly and rightfully: First to see the patient and to talk with him or her, Vsus pulsus. whether it be. Then to feel the pulse, & to observe well the state thereof: next to view diligently the excrements, not only the urine, but also the ordure, spitell and sweat. last of all, to have respect to the place where grief is, and to consider the accidents that rise thereof, not omitting to know the former diet, and trade of life of the sick. These things then being diligently and severally marked, the Physician may more certainly learn the cause of the disease, the strength thereof, and to what end it will come, than he could by seeing the urine only. And by that means he may minister amete medicine for it, whereby the sick shall soon find ease, Blind bayard is boldest. and himself great good fame. Otherwise, he might by his error and ignorance, torment the sick worse, and bring peril of death, to his utter reproach. Thus have I partly declared, what things ought to be known of the Physician, that thereby he might with draw and take away, the fond and foolish opinion, that a great number of the country do credit, to be true (that is) that the sight of the urine is sufficient enough for a cunning Physician, to know the disease of the sick, and the cause thereof, and to minister apt medicine for it. ¶ The xiii Chapter. ❧ Of the use and commodities of purging and bloudletting. MOte that if the body of man do abound with humours, which are ready to oppress nature, then whether there be sickness in the body present by means of them, or if there be but danger of sickness, those humours must be evacuate out of the body, either by bloudletting or by purging, or by vomit, swetting, or baths, or by some other kind of evacuation. But I will speak here only of evacuation by bloudletting and purging. And first of bloudletting. There be diverse things to be considered before bloudletting. Age. Custom. Complexion. The age of the patiented, the complexion, the time of the year, the region, the custom, the strength, & the vehemency of the disease. The age must be considered, because children under 14. years of age, and old folk may not be let blood without great necessity require it. The complexion is to be noted, because a hot complexion hath large veins, and aboundeth with much blood. And therefore they may forbear a good deal of blood. But cool complexions have narrow veins and little blood, and therefore their evacuation must be small. Time. The time of the year must be marked that the weather be not to hot nor to cold. And therefore the spring-time is most apt time for blood letting, because it is temperate. The region and country is rehearsed, Tempus, habitus, regio. because it is to be noted that if the region be very hot, or very cold, it is not good to let blood: a temperate region is meatest for it. Custom is not to be neglected, for thereby we may know that they that have been accustomed to bleed, may better suffer blood letting than those that never were let blood. The strength of the person must be regarded, for if there be great weakness, it is very dangerous to let blood at all, except extreme necessity compelleth. Also the vehemency of the disease is worthy to be marked: for if it be a vehement disease, you must let blood straight, if the former circumstances do suffer it. These things considered, if they will permit blood letting, and if it be in a necessary cause, it shallbe good and expedient to know in what sign the moon is, for you must take heed that she be not in the sign that governeth that member, Gal. lib. two. de temp. Cap. v. Malio que abundant sanguine idioque copiosam ferunt●a● cuationem. wherein you intend to open the vain, and also foresee that she be in such a sign as is good to let blood in, which the table in the end of this book, will teach you. The uses and commodities of bloudletting, are as followeth. First, this is a general rule, that bloudletting is a very good and most convenient remedy for all diseases that be engendered of abundance, flowing or eruption of blood, as be chief the fevers called Synochi. Also the frenzy, squinancy, pleurisi, peripneumony, opthalmie, & against all inflammations, and impostumations, engendered of blood in the liver, the spleen, the reins, the womb, the share, the armholes, the arms, the legs: to conclude in all inward or outward parts, wheresoever the inflammation be, bloudletting is good for it, whether it be now present, or that there be danger that it will shortly engender. Also bloudletting is good in fevers, whether they be continual or intermittent, if so be the obstructions and stoppings of the veins, be caused of immoderate repletion of humours. And note that bloudletting, doth empty and enuacuate from the body, all humours alike, as well good as bad. And therefore it is chief to be used, Great abosidance in blood requireth to open a vain. when there is to great an abundance in the body of blood & other humours, which do strain and stuff the veins, that there is a great danger and jeopardy and breaking of some vain, or bruysing out of some flure of blood or of choking, and ertinguish natural heat. And therefore in such cases you must let blood with all speed, although sickness be not already present. For by letting blood in due season, the superfluous fullness of the veins, is brought into a mean state again, the pains that came of fullness and stretching of the vessels be eased: The heaviness that was felt in the body is taken away, and the body is lightened, and made more quick and nimble to do all such actions as nature hath ordained it to do. Also it causeth natural heat to have a larger scope, and a free passage by opening and emptiing the straightways & passages of the veins and arteries. Last of all if it be done in time, it preventeth diseases, into the which the body was ready to have fallen. Many more commodities might here be rehearsed of bloudletting, Moche profit in blood letting. which is done when it ought, and as it ought to be done, but to conclude (omitting all other) note for a general rule, that blood letting is good against all kind of diseases which be caused and engendered of blood, not only when the diseases are present, but also it is good letting blood to prevent any such diseases if they be forséen or feared, always observing that there be none of these impediments aforesaid, which prohibit and forbid blood letting, except it be in great necessity and extremity, for then as the proverb is, Necessitas non habet legem, that is: necessity hath no law. Here would I leave of to speak of bloudletting, but that there cometh to my mind the common opinion of the ignorant people, which do certainly believe that if any person be let blood one year, he must be let blood likewise every year, A good note. or else he is in (I can not tell) how great danger, which fond opinion of theirs, whereof soever it sprung at the first, is no more like to be true, than I should say, when a man hath a great wound by chance in any part of his body, whereby he loseth much blood, after it is healed he must needs have the like wound again the next year to avoid as much blood, or else he is in danger of great sickness or of death. Which opinion if I did affirm it to be true (although it be most false) yet I might use the like reason and authority to defend it, that the common people use for theirs: for they can say nothing if they be asked why they think so, but that they have heard many say so. Therefore I would wish that no man should credit any longer this foolish opinion, being most false, onle she can show good reason for it, which I am sure no man can do. Marry this I think that like as blood letting is not good against all diseases, so also it is not good in all persons, but only in those that will be content to use afterward a moderate, Quando sangū● vehementer as bundat. and convenient diet. Those therefore that do abound with blood & willbe let blood to preserve themselves from the danger of any disease, that is like shortly to ensue and molest them. They must longtime after be content to use a moderate and convenient diet, for those which be untemperate & gluttonous in meats or great drinkers, and wine bibbers, they do not only receive no commodity at all by blood lotting, but also often times they catch more hurt by it then they should have had without it, for in three or four days space after, they fill & stuff themselves with more raw juices and humours, (by means of unmeasurable diet) than they had before, and often times they die through convultion. Si ebrius quispian repent obmutuerit convulsus moritur. And therefore note that there is such force & virtue in moderate diet to eschew & decline diseases, that without the observation of it, blood-letting is to no purpose. And therefore if the common saying of the people be true in any body, that they must be let blood often, if they be once let blood, it is only true in such as keep an immoderate diet straight after blood letting, and therefore I counsel all men to beware of excess in eating and drinking after blood letting. Also note that after blood letting, none ought to walk apace or to run, or to use any vehement exercise, but let him be quiet and rest himself until his spirits berefreshed and quieted again. Note also, that none ought to sleep immediately after bloudletting, but let him keep himself quiet & watch, avoiding all contention and exercise of body and mind. About two hours after blood letting, there may a little food be taken, but let it be such as will make good juice and nourish a pace, within four hours after blood letting or somewhat afore, it may be permitted to the patiented to sleep, so that it be provided for and taken heed of, that he turn him not upon the arm where the vain was opened, nor that he do not loosen the band, and so let the blood flow out again. Afterward let him use a strait and sparing diet, daily increasing it by little and little, until you be come to your accustomed diet. And note that the morning is the meetest time for blood letting, Sanguis qu● tempore 〈◊〉 tendus. when every digestion is perfectly finished, and the superfluities and excrements of each of them avoided out, which must be foreseen that they be so. Or at the least in a time of necessity the next apt time to let blood is, when the stomach is somewhat empty, that is, six or eight hours after meat. Thus moche for bloudletting. Now for purging, whose use and commodities I promised to declare. It is to be noted, that every kind of purgation hath that secret virtue and property in itself, that when it is received in a man's body and is provoked to exercise, the virtue that it hath by natural heat labouring to digest it, than it draweth unto it such humour as it hath power and virtue to purge. And therefore a purgation is an evacuation of vicious & corrupt humours, which trouble and molest the body, but not of all corrupt humours alike. For each purging medicine doth draw unto it one peculiar & proper humour, (that is) either phlegm or choler, or melancholy, or watery humours. Who must be purged, and how. And therefore those that be perfectly in health, ought not to take a purgation, since they do not abound with corrupt humours, wherefore in those when the medicine findeth no such superfluous humours as it hath virtue to draw, it consumeth and wasteth the blood and the flesh. And for that cause, hole folks are not purged by pourgations, but rather consumed & wasted, for it is manifest hereby, that pourgations be very perilous to them that be in perfect health, which thing is testified also of Hypocrates in the xxxvij Aphorism, of his second book, where he saith after this sort. purge no hole bodies. Qui corpore bene se habent hos purgare periculosum est, (that is) it is dangerous purging of those that be in perfect health. Also be cause each purging medicine hath virtue to draw one peculiar humour, there is good heed to be taken that such a medicine be ministered as hath virtue to draw the humour abounding, and no other, or else instead of much good which it would do if it were conveniently ministered, it may contrariwise do moche hurt. According to the saying of Hipocrates in the last Aphorism of his first book, in this manner. Si qua lia oportet purgari purgentur, confert, & facile feruut, Purge none humours but malignant to nature. sicontra, difficulter, that is, if such things be purged as aught to be, it profiteth, and may easily be suffered, but if it be contrariwise, it hurteth and may scarcely be borne, wherefore there ought diligent heed to be taken in the receiving of a purgation, that it be ministered by a skilful Physician, that hath certainly found out what humour it is that aboundeth. But alas the greatest number of the common people, do hold an opinion that if they may have a medicine for a little money, which will provoke them often to the stool, what humour soever it purgeth out, they are safe enough: One purging medicen do not expulse th'abundance of each humour howbeit, I would wish them hereafter always to have in mind this saying of the most excellent, Physician Hipocrates in the twenty-three. Aphorism of the first book, Deiectionas non multitudine sunt estimande, sed fi talia deijciantur, qualia conveniunt, that is: egestions are not to be esteemed for their great quantity, but if such humours be purged out as aught to be (that is) such vicious and corrupt humours as do abound and be superfluous in man's body. There be diverse things to be considered of a Physician before he minister ●purgation, as the quality of the humour, the strength of the sick, the age, the time of the year, & the disease. The quality of the humour is to be considered, that he may know what kind of humour is to be evacuate, and purged out, for it must be only that which troubleth the body with superfluous abundance thereof. Debumeribus ex Galeno & aliis. As if phlegm do abeunde and trouble the body, he must minister a medicen, which purgeth phlegm, and so likewise for other humours abounding The minister of medicen ought to have respect to the strength of the sick, for if he be very weak and feeble, there ought no purgation to be ministered unto him, When to purge when not. because all purgations do weaken nanure and diminish strength, and the stronger they be, the more they weiken. Let all men therefore beware of vehement and strong purgations, lest they put their life in hazard and danger. By the age of the patiented, the Physician is put in mind that children and old men ought not to receive purgations, except great necessity require it. The time of the year is not to be neglected, for there be sometimes of the year wherein purgations ought not to be ministered, as in Summer, What time purging is very petilous specially the Dog days, as they are commonly called, during the time that the Sun is in Leo, for than is nature burnt up & made weak, that she is not able to suffer the force & violence of a purgation, but the Spring time is most apt for purgations, because it is temperate. Last of all, the Physician ought diligently to behold and contemplate the disease, that he knowing what kind of disease it is, may the better find out of what humour it is caused. As for example, To a tercian the cause. if the Physician perceive the disease to be a tertian fever, straightway he knoweth that it is caused of abundance of choler, and therefore he must minister a medicine to purge choler, & so forth in other diseases. Note, that it there be none of the impediments above named, a purgation is good to be ministered to all such as have abundance of evil juice or corrupt humours in the body, for it draweth out the humours that doth molest, and thereby restoreth the body to his natural estate again. But if a purgation be rashly ministered, either to one that needeth it not, or at an unmeet time, or that it be such a medicine as draweth not out the humour which then aboundeth, Medicines most apt to the patient. or if the medicine be vehement and very strong, it will surely put the patient in danger of his life. These things therefore ought to be well taken heed of by all men, lest they catch great hurt, when they hope for some profit. But if a purgation be ministered discreetly to him that hath need of it in due time, & by an apt medicine, which is able to draw out the abounding humour in sufficient quantity, then doth the medicine singular commodities to the body, for it evacuateth and emptieth out all the causes of diseases and sicknesses, either present or to come, being engendered of any superfluous or corrupt humour, as be fevers, tertians, quartains, quotidians, fluxes caused of raw humours or sharp choler, Dropsies, Gouts, Palsies, Litargies, Preparaitive before purgation. and diverse other. Note that before a purgation be ministered, there ought a medicine to be taken, which should prepare the body & make it apt to purge, and therefore it is called a preparative, it is given for two caused, either to divide extenuate, and make them gross and clammy humours, that they may be ready to Aowe out, when the medicine draweth them, or else it is given to open & unstop the conduits and vessels of the body, by which the purgation must draw the superfluous humour to it. And this is that which Hipocrates doth counsel in the first Aphorism of his second book where he saith, Corpora cum quisque purgare volverit, oportet flwia facere, that is, when any man will purge the body, he must make it flowing by opening & unopening the vessels. Purge in the Morning. The most meet time to receive a purgation, is the morning, for then are all the digestions perfectly finished, and the stomach is without meat, there is heed to be taken, in what sign the Moon is before a purgation be ministered, for some signs are good for it, and some are evil, which are declared in the table before, so that if any man desire to know a meet time for to purge, there he may learn it. A purgation must be taken hot, for so it offendeth the stomach less, and it will work the sooner. Those that be apt to vomit, and are offended with the smell of the purgation, How to behave the body in the time of purging. let them stop their nostrils or smell some odoriferous thing in taking of it. As soon as it is taken it is good to smell to a toast of brown bread dipped in vinegar, & apply warm clothes to the stomach, and to wash the mouth straight after it is taken with odoriferous wine, or to chew sweet & pleasant things to take away the horrible taste of y● medicine, by this means vomiting shallbe eschewed. For i hours space after the purgation is taken, let the patient sit still and keep himself the quiet and without sleep, that the strength of the medicine may pass to all parts of the body, if the purgation work slowly, let him walk up and down a good pace if he can. When it worketh, in any case there must be heed taken that the patient do not sleep, for so the operation of the medicine would be stopped. Also in the time of purging, immoderate heat and cold are to be eschewed, and therefore a very great fire, and the cold and open air are both hurtful, for the body must be kept in a temperate heat. What one should do after purging. After that the purgation is taken, except the stomach be very weak, it is best not to eat any thing, lest the operation of the medicine should be hindered. After that the purgation hath done working, the patient must be nourished with a mean quantity of some broth that will breed good juice, and be easily digested, and after by little and little, return to his accustomed diet. Thus have I as briefly as I could, declared the commodities of blood letting and purging, being well and duly ministered and used, and the discommodities that will ensue of them both if they be at any time misused, wishing all men as they tender their health and life, to beware of those ignorant persons that use to open but one kind of vain for all diseases, One medicine helpeth not every sickness & occupy but one kind of purgation against all humours, not considering at all, the time, the strength, and age of the patiented, nor the cause of the disease, nor any other of the circumstances afore named, but let them seek for the counsel and aid of one that is skilful in physic, and circumspectt in his doings. Who can consider what need they have, and what is most meet to be ministered unto them. ⸫ Here followeth a Table which teacheth to know in what sign the Moon is for ever. first, you must know what is Prime or golden number, and with it you must work after this sort, seek in the calendar the day of the month, and begin at the number right against it, and tell so many downward as you have days in your mind, then mark that number you find there. The Prime. And seek the Prime of that year, and begin at the number that is against it, and tell so many downward as the number was that you marked before; & where that endeth, against it you shall find the sign in the which the Moon is that day: as for example. The golden number this present year of our Lord. 1564. is 7. that I keep in mind all the year. Now if I desire to know in what sign the Moon is the first day of may, I seek May in the table, and against it I find the number of 8. And because it is the first day of the month, I tell no further, with that 8. in my mind, I seek the Prime which is 7. and against it is 14. which I meddle not withal, but there I begin and tell downward until I have told 8. which was in my mind before, To know the Prime. and there is 21. against which is written Capricorn. And therefore I know that on the first day of May the Moon is in Capricorn. Likewise if you will know in what sign the Moon is the 20. day of August this present year, seek August, & against it you shall find 18. where you must begin to tell downward to the end. And then from the top downward again until you have told 20. and so you shall find there 10. which bear in mind. Then go to 7. the golden number, and beginning at 14. that is against it, tell downward 10. where you shall find 23. against which you shall find Aquarius, and therefore be sure, that the twenty day of August the Moon is in Aquarius. But in the year of our Lord. 1565. wherein the golden number is 8. work likewise, and you shall find, that the Moon is in the last end of Gemini. And in the year of our Lord. 1566. The Prime being 9 you shall find by like operation the Moon to be in the first part of Scorpio the same day. So that this rule is perpetual, & certain, so that you mark well the golden number of the year that you seek for, and then work accordingly as is above taught, for by the former examples you may with little study be able to seek out in what sign the Moon is, or was, or shallbe, any day of any year present, past or to come, so that you know what is the Prime or golden number of that year that you seek. A Table to know in what Sign the Moon is, for ever. Months. Days Prime The xii. Signs. Good to le● blood Good to purge. Good to sow. etc. Feur. Novemb. 1 3 Aries. G March. 2 Aries. G 3 14 Taurus G December. 4 6 Taurus G 5 Gemini. April. 6 17 Gemini. 7 9 Cancer. G may. 8 1 Cancer. G 9 Cancer. G 10 12 Leo. 11 4 Leo. june. 12 Virgo. G 13 15 Virgo. G july. 14 7 Libra. G 15 Libra. 16 18 Scorpio G 17 10 Scorpio G August. 18 2 Scorpio G 19 Sagit. G 20 13 Sagit. G 21 8 Capri. G September. 22 Capri. G 23 16 Aquarius G janu. Octob. 24 8 Aquarius G 25 Pisces. G 26 19 Pisces. G 27 1. Pisces. G By this former table, after you have found out in what sign the Moon is in, When to sow plant. etc. you may know by the three rows that follow the signs, what time is good to let blood, to purge, and to set sow or plant, according as the titles on their heads do declare, so that if you find in what sign the Moon is, and do find this letter G against it, look what row it is in, for if it be under the title to let blood, that is a good day to let blood in: If under the title of purging, it is good to purge, if under the last style, it is good to plant, providing if you may, that the Moon be in the increase, (that is) as long as she is between the chasinge past, and the full to come. And where there be not written any letters, those days are either evil or but indifferent for that purpose. (.?.) By this figure you may know what is the golden number for ever, marking diligently that. 7. is Golden number the year of our Lord. 1564. THis figure of the golden number is necessary for the table, wherein is taught to know in what sign the Moon is in. For by this figure you may know what is, hath been, & shall be golden number for ever. As for example, if you would know what was golden number the year of our Lord 1560. Then because you see that in the year of our Lord. 1564. the Prime is 7. mark how many years be between. 1560. & 1564. and you shall find 4. therefore because it is for years past, begin at 7. & tell 4. backwards towards the left hand, & there you shall find 3. which was prime the year 1560. And if you will look for 7. years before this present year, you shall find the prime was. 19 But if you would know for any year to come, reckon from 7. towards the right hand, & so shall you find it, that as 7. is prime for the year of our Lord 1564. so is 8. prime for 1565 and 9 for 1566. & so forth perpetually. You shall also find in the beginning of this book a Calendar, wherein is declared, the rising and going down of the sun, and the length of the day & night with the prime, and Dominical, and saints days, very necessary for all kind of men, and very plain and easy to understand. FINIS.