Regimen sanitatis Salerni.  
This book teaching all people to govern them in health/ is translated out of the Latin tongue in to english by Thomas Paynell.  
Which book is as profitable & as needful to be had and red as any can be to observe corporal health.  
1528.   

To the right excellent and honourable lord johun earl of Oxford/ and high chamberlain of England Thomas Paynell greeting.  
reading of old authors and stories my most honourable lord/ I find/ that men in time past were of longer life/ and of more propsperous health/ than they are now adays. Which thing as it grieved me/ so in manner it enforced me/ to seek the cause of this sudden and strange alteration. For why/ it is written/ 
Gen. v.  that Adam lived. 9●0. year. The Sibyls of Cumane lived iii C. winters: Nestor iii C. winters: Arganton/ king of Tartesses iii C. years: and Galen that famous doctor. C. and xl years: but now adays (alas) if a man may approach to xl or lx years/ men repute him happy and fortunate. But yet how many come thereto? To search & give the very true reason hereof passeth my small capacity: without I may say it be/ because we fulfil not the commandements of almighty god: which to well willing persons are very light/ and of no burden. For our lord saith: My yoke is sweet/ 
Mat. x●. Psal. 127  and my burden light to be borne. Saith not the prophet David: that who so feareth god/ and walketh in his ways and preceptis/ shall see his childer's children? And Solomon saith: O my children/ 
Prover. 3.  forget not my precepts & laws: for they shall keep you & ꝓlonge your days & years. And I will (saith our lord god by David) lengthen his days. 
Psal. 90.  Than may not this be a reasonable cause of this our so short and wretched life? truly I suppose it be by our misliving and filthy sin? which being so abominable and so horrible/ 
Cap. quia infirmitas de peni et remis.  is at sometime the very cause of corporal infirmity/ and of short life. Said not our lord/ the physician of all physicians/ to the sick man: Now I have heeled thee/ depart thou from hens: and look thou sin no more/ 
joan. 5.  lest a worse harm hap upon thee? Or whether shall I say/ that it chanceth by our miss diet? and to much surfeiting? Truly the proverb saith/ that there die many more by surfeit/ than by the sword. 
Ecclesiastici. 37.  According whereto the wise man saith: Surfeit sleeth many a one: and temperance prolongeth the life. Surfeit and diversities of meats and drinks/ letting and corrupting the digestion feebleth man/ and very oft causeth this shortness of life. 
Plin. li. 7  What other thing but miss diet caused Ptolomeus Philadelphus to be so miserably & peynfully vexed with the gout: and so (as it is written) that nothing could release his pain/ saving death? What caused Antipater/ & that noble man Maecenas/ to be continually vexed with the fever but ill monte? What other thing infected Aristarcus with the dropsy/ but ill diet? Ill diet (as me thinketh) is chiefcause of all dangerous and intolerable diseases: and of the shortness of man's life. Than it must needs follow/ that a temperate and a moderate diet/ prolongeth man's life: and saveth him from all such painful diseases. And therefore Asclepiades that noble physician/ 
v. necessary things in regiment of health.  professed There are .v. necessary things to conserve and prolong man's prosperity and health: that is abstinence from meat/ abstinence from wine/ rubbing of the body/ exercise/ and digestion. O how wholesome is it than to use good diet/ to live temperately/ to eschew excess of meatis and drinks? 
Salerne.  Yea how greatly are we English men bound to the masters of the university of Salerne (Salerne is in the realm of Naples) which vouchsafed in our behalf to compile thus necessari/ and thus wholesome a book? But what availeth it/ to have gold or abundance of riches/ if one can not use it? What helpeth costly medicines/ if one receive them not? So what profiteth us a book/ be it never so expedient and fruitful/ if we understand it not? Wherefore I/ consydring the fruit that might come of this book/ if it were translated in to the english tongue (for why/ every man understandeth not the latin) I thought it very expedient at some times/ for the wealth of unlearned persons to busy myself there in: For learned persons/ and such as have great experience/ need no instructions to diet themself/ nor to conserve their health. Yet if such other wise and discrete parsons/ as is your lordship/ by chance read this book: they may peradventure find that shall please them: and that besides their own diet and custom of living/ shall be for their corporal welfare and good health. I will not/ nor it becometh me not/ to exhort your lordship/ with let of other your great businesses/ to read this my power translation: but if per chance at your leisure ye read it/ I humbly desire and pray your good lordship to read it with forgiveness/ and to accept the same as it is worthy.   

Here followeth the table.  
¶ To understand this table/ witteth that every letter of the alphabet in the book hath iiii. leaves/ save. f. the last queyre of the small alphabet/ which hath vi leaves: and every leaf is ii pages or sides. The number that standeth at the lines end/ showeth what page or side of the queire the thing is in that ye would know.  


In the queire of. B.  
¶ How one should keep his body in health. i.  
Three general remedies to conserve health. iii.  
A special medicine for the sight and eyes. v.  
How to keep the teeth from stench and ache. seven.  
Hurtis that grow of the after noon sleep. viii.    


In the queire of. C.  
Yet of the hurts of the after noon sleep. i. ii.iii.  
The hurts that be engendered by long holding or retaining of wind in the body. iiii.  
To make a light supper: and whether we should eat more at dinner or at souper. vi.    


In the queire of. D.  
How we should not eat till we have need & lust. iii.  
That prolonging of time at meat is hurtful/ and how long we should sit at dinner. vi.  
Whether eating of peaches be good or no. vi.  
Whether eating of pears be good or no. seven.  
Whether eating of apuls be wholesome or no. viii.    


In the queyre of. E.  
Whether eating of milk be wholesome or no. i.  
To choose milk/ and what milk is best. two.  
Whether eating of cheese be wholesome or no. iii.  
Eating of salt meat or smoke dried. iii.  
Whether eating of hartis flesh/ hare flesh/ goat's flesh/ and ox flesh be wholesome or no. iiii.  
How to choce flesh: and the goodness of pork. v.    


In the queyre of. F.  
The variance of physicians in choice of flesh. i.  
What flesh should be sod and what roasted. two.  
What meats nourish most/ and first of eggs. two.  
How many & the best ways that eggs be dressed. iii.  
Of red wine: how wines vary in colour. v.  
The operation of wines/ and for whom which wine is best/ for cooling of thirst/ heat/ and for nourishing and fatting of the body. vi. vii.viii.    


In the queyre of. G.  
Of suppings or broths made of good flesh. i.  
Of bread: choice of wheat: & of butt milk. two.  
Of gottis milk/ green cheese/ cocks stones/ pork/ and eating of brains. iii.  
What brains are best/ and what marry. iiii.  
Why delicious meats be good/ of rear eggs/ ripe figs/ and which figs be best to eat. v.  
Of th'operation of grapes: & which be the best. vi.  
By what tokens we may know good wine. viii.    


In the queyre of. H.  
What hurts be engendered by sweet meats. iii.  
What hurts are engendredde by the over moche drinking of red wine. v.  
Remedies against poison/ & first of garlic. seven.    


In the queyre of. I.  
Wherefore eating of likes and oynions is good. i.  
Wherefore eating of garlic and nuttis is good/ and what diseases eating of nuttis breedeth. two.  
Wherefore rue is wholesome/ and ii kinds thereof. iii.  
Of pears: and of radish roots. iiii.  
Of treacle. and choice of wholesome air. v.  
What is to be done/ when one is diseased or sick by drinking of wine over night. viii.    


In the queyre of. K.  
What hurts are engendered of drunkenness. i.  
five bonties of wine moderately drunk. two.  
The properties of melancholy and of wine. iii.  
seven. doctrines to choose wine. iiii.  
How we should choose good ale or bear. seven.    


In the queyre of. L.  
Diet after the four seasons of the year. i.  
Why we should eat little meat in summer/ and why we ought to eschew eating of fruit in autumn. iii.  
What herbs be wholesome to put in our drink. v.  
A remedy for parbraking on the see. vi.  
How we may make a common sauce. viii.    


In the queyre of. M.  
Of divers good sauces for sundry meats. i.  
Wherefore we ought to wash after meat. two.  
To choose bread: eating of hot bread: and of five properties of good bread. iii.  
The comparasion between pork and mutton. v.  
What hurts must or new wines breedeth. vi.  
What hurts are engendered by drinking of wat. seven.    


In the queyre of N.  
What veal/ and what fowls are best to eat. iiii.    


In the queyre of O.  
To choose fish/ and of ten sorts most wholesome. i.  
What conditions good fish ought to have. iii.  
What time and who should not eat fish. vi.  
How we should eat & drink at dinner & souper. viii    


In the queyre of P.  
What time and how peasen be wholesome. i.  
To choose milk four The properties of butter. vi.  
properties of whey vii The ꝓpretes of cheese. viii    


In the queyre of Q.  
The absolute reproof of the use of cheese. i.  
To drink little and oft at meat/ and how we should begin our souper with drink. two.  
Why we should drink after eating of an egg. iii.  
Of a nut meg. And wherefore we should drink wine after eating of pears. iiii.  
Eating of cherries vi What prunes are best. seven  
For what cause we drink wine with peaches. viii    


In the queyre of R.  
Wherefore plasters made of figs are good. i.  
A plaster made of figs and popie sede. i.  
What eating of figes engendereth. two.  
For what cause eating of medlars is good. two.  
The properties of must or new wine. iii.  
The viii properties of good ale or bear. iiii.  
What utility cometh by eating of rapes. vi.  
Of the heart and maw of beasts. seven.  
Of the tongue and lights of beasts: and for what the brain of an hen is good. viii.    


In the queyre of. S.  
Wherefore eating of fennel seed is good. i.  
Wherefore anise seed is good: in the place whereof dill is written/ for the which dill ye must read anise. two.  
The virtue of Spodium/ and what thing it is. two.  
Of salt/ and the holsomenes thereof. iii.  
The hurts that very salted meats engendereth. iiii.  
The qualities of all tallages/ salt/ sweet/ bitter/ sharp/ tert/ sour/ tough/ and such like. v.  
For what cause wine sops been wholesome. viii.    


In the queyre of. T.  
Why we ought to keep diet or custom. i.  
Three manner of dietes/ and which they be. iii.  
What and how many things the physician should consider when he ministereth diet. iiii.  
Wherefore coleworts and their broth is good. vi.  
The properties and effectis of mallows. viii.  
Of a mint/ and why it should be so called. viii.    


In the queyre of. U.  
The bontie and utility of sage. i.  
Of the virtue of sage/ and of sage wine. two.  
Two kinds of sage/ and which is the best. iii.  
What are the effects or properties of rue. v.  
How to kill and rid the house of fleas. v.  
Of oynions/ and of their sundry operations. vi.  
The complexion of mustard sede. viii.  
What are the properties or effects of violets. viii.     

Regimen sanitatis.  
Anglorum regi scripsit schola tota salerni.  
Si vis incolumem/ si vis te reddere sanum  
Curas tolle graves. Irasci crede prophanum.  
Parce mero. cenato parum. non sit tibi vanum  
Surgere post epulas. somnum fuge meridianum.  
Non mictum retine. non comprime fortiter anum.  
Hec bene si serves/ tu longo tempore vives.  
THis little book was compiled at the instance & for the use of the most noble and victorious king of England/ and of France/ by the doctors and physicians of the university of Salerne/ to conserve and keep man's body in good health and prosperity. The auctor in the beginning of this book teacheth eight general doctrines/ which here after be specified and also declared. The first doctrine is to eschew & avoid (if we desire corporal health) great charges/ thought and care. For thought drieth up man's body/ hurting and leaving the spiritis in desolation and comfortless: which so left/ and full of of heaviness drieth up the bones. In this doctrine be comprehended melancolynes and heaviness/ which greatly hurt the body: for by their operation the body waxeth lean and cold/ the hat shrynkethe up/ the wit and understanding cometh dull/ the reason troubled/ & the memory utterly marred. Yet nevertheless/ it is very expedient for fat and corsye folk to be some time pensive and heavy/ that there by they may moderate the rank heat of their spiritis/ and make their bodies leaner and more slender. The second doctrine is/ to eschew anger. For anger in like manner drieth up the body/ and excessively chaffeth & inflameth the membres. And to great heat (as writeth Avicen in the first dist. and first chap. of the three doctrine) drieth up man's body. Secondly anger hurteth by the heat and inflammation of man's heart/ and letteth also the operations of reason. Some there be that naturally/ or by sickness/ or chance of poison/ be cold: for such folk to be angry is very necessary for their bodily health/ that their natural heat by such means may be stired up/ gotten/ and kept. The third doctrine is to eat and drink soberly: for eating & drinking excessively causeth us to be unlusty/ drowsy/ & slothful/ hurting & infebling the stomach. Many other inconuenientises (as saith Avicen in the chap. of wine and water) groweth and chanceth through excess of meats and drinks/ as here after shall be declared. The four doctrine is/ to make a light supper. For to much meat taken at night causeth and engendereth gnawing and pain in the bealye/ unquietness/ let of natural rest/ and other griefs/ which we feel and see by experience: the which here after shallbe more plainly declared. The .v. doctrine is to walk after meat. For thereby the meat descendeth to the bottum of the stomach/ where (as Avicen saith) resteth the virtue of digestion. For the mouth of the stomach desireth food/ and maketh digestion. The uj doctrine is to eschew sleep incontinent after meat/ which causeth health and avoideth divers infirmities/ as it is after showed in these verses: Febris/ pigrities etc. The vij doctrine is to make water as oft as needeth: For who that keepeth or holdeth his water longer than nature requireth/ shall avoid it with great pain: and so it may chance that death shall follow/ as Avicen saith in his xix dist. li. iij. and chapter of the difficult of making of water. Also to keep the dregs and superfluite of man's food longer than nature requireth/ engendereth many inconuenientises in the body. For the liver and veins called meseraikes/ dry up (for the most part) the humours of the foresaid superfluite/ and so made hard/ can not be avoided: and thus causeth oppilations in the guttis and ventosites/ and (so it may chance) impostumes: as after shall be showed. The eight doctrine is/ that one doing his easement and avoiding ordeurs and filth of the body/ should not much enforce and constrain his fundament: for so doing the emerardes & fistule shall grieve him/ and the fundament many times is mysordred and thrust out of his proper & natural place. Finally th'author saith/ that who so will observe the foresaid doctrines/ shall live long in good health and prosperity.  
Si tibi defitiunt medici/ medici tibi fiant  
Hec tria. mens leta/ requies/ moderata dieta.  
Here th'author giveth three general remedies to conserve in health all creatures/ and specially noble men. The first is to live joyfully: for joy and mirth causeth man to be young and lusty. By moderate joy and mirth youth is conserved/ natural virtue comforted/ the wit sharped/ & thereby man is more prompt/ quick/ and of ability to do all good and honest operation. Nor it is not said without a cause that our joy and mirth must be moderate. For when it is without measure/ it engendereth death both bodily and ghostly. This moderate joy is most convenient for them that have moche care and trouble. Which joy may begot by the use of delicate meats and drinks/ by avoiding of such things as engender melancholy. And also (as Avicen saith in his xj book & chap. of failing of man's heart) by dwelling and accompanying among our friends. The two remedy is tranquillity of mind/ of understanding/ and of thought. For noble men through their great business and charges/ are much more grieved & troubled than other mean persons. Great care of mind and understanding destroyeth the natural rest of man/ most expedient for noble men/ which most commonly are naturally dry and choleric: for whom rest is right profitable and convenient. The three remedy is moderate diet/ that is to eat and drink moderately. And after shall be declared what inconveniences grow through excess of meats and drinks.  
Lumina mane manus surgens gelida lavet unda.  
Hac illac modicum pergat. modicum sua membra  
Extendat. crinem pectat. dentes fricet. ista  
Confortant cetebrum/ confortant cetera membra.  
Lote cale/ sta/ pasce/ vel infrigisce minute.  
Here are declared uj doctrines/ which comfort man's brain & the other membres of the body. The first is when we rise in the morning yarly to wash our eyes with clear cold water. The eyes would be washed to cleanse away the ordure and filthiness that hang in the bries of them. And Avicen saith in the xiij dist. of his three book/ and chap. of conservation of the eyes/ that the soveranst thing to mundify and cleanse/ and to make sharp of sight the eyes/ is to open them/ 
for the eyes.  and so to put & plunge them in clear water. And again he saith in the three dist. and chapter of feeble sight/ that to bathe and plunge the eyes in clear water/ & therein to open them/ comforteth and concerueth the sight/ and specially of young folk. The reason why the eyes must be cleansed with cold water/ is because every thing must be conserved by that that is like it. For Galen in his three book de reg. saith/ that hot bodies have need of hot medicines/ & cold bodies cold medicines: Considering than that man's eyes be cold of nature: it standeth with reason/ they should be washed with cold water & not with hot. The two doctrine is to wash our hands when we be up in the morning/ for they be intrumentes ordained to keep & to mundify the membres/ by the which the superfluities of the brain be expulsed and avoided/ as by the nostrils/ the eyes/ the ears/ and other natural conditis. And therefore the hands specially ought to be washed with cold water/ for the washing of the hands with hot water engendereth worms in the belly: and specially to wash them in hot water incontinent after meat/ as Avicen saith in the xuj dist. of his three book/ the .v. treatise/ the chap. of worms. For the washing of hands in hot water incontinent after meat/ draweth the inward and natural heat of man to the exterior partis/ and so the digestion is unꝑfet: the which unꝑfet digestion is the principal cause that worms be engendered. The third doctrine is to rome a little hither and thither when we are risen from rest/ that so the superfluities of the stomach/ guts/ & liver (as the gross matter of the urine) may the spediler be thrust under. The four doctrine is competently after rest to extend and stretch out our hands/ feet/ and other limbs/ that the lifely spiritis may come to the exterior partis of the body/ and so cause the spiritis of the brain to be more quick and subtle. The .v. doctrine is to comb our heed in the morning/ to open the pores of the heed/ to avoid such vapours as yet by sleep were not consumed: and also to quicken the spiritis of the brain. Farther more to comb the heed is very wholesome/ and specially for aged men. And Avicen saith in the three dist. of his four book/ and chap. of feeble sight/ that to comb the heed is wholesome/ specially for old men. Therefore one should daily & oft comb his heed. For oft combing draweth up the vapours to the superior partis/ and so separateth them from the eyes. The uj doctrine is to wash and purge the teeth. For the filthiness of the teeth causeth the breath to stink. And of the filthiness of the teeth groweth certain vapours/ that greatly annoy the brain. Farther more the filthiness of the teeth mingled with thy meat/ causeth the meat to putrefy in the stomach. Avicen in his vij dist. of the three book and chap. of conservation of the teeth/ 
for the teeth.  teacheth how we may keep the teeth from ache & stench. That is to wash the mouth with wine twice a month: but to make the breathe sweet/ it must be boiled with the root of spurge. Who so ever useth the foresaid decoction & medicine shall never have the tooth ache. In the last verse are certain general rules: The first is that after we have washed and bathed ourself/ we must keep us warm: For than the cunditis of the body/ that is the pores/ been open: whereby cold will pierce in to the body/ and engender in us divers diseases. The two is/ that after we have dined or taken our repast/ we must for a while stand up right/ that so the meat may descend to the bottum of the stomach/ and than walk a little softly: for hasty moving driveth natural heat from the interior parts to the outward/ and causeth ill digestion. The three is/ that one of cold complexion should not warm himself to suddenly/ but little and little. for sudden change hurteth nature: as Galen saith in the glo●e of this canon: Secundum multum et repent etc. All strong things and of extreme nature corrupt the body.  
Sit brevis aut nullus tibi somnus meridianus.  
Febris/ pigrities/ capitis dolours/ atque catarrus  
Hec tibi proveniunt ex somno meridiano.  
Here are declared four inconuenientices engendered by after none sleep. first the after none sleep causeth and engendereth fevers by reason of oppilations. For the natural heat and spirit of man by day draweth to the outward parts of the body: and therefore digestion by day is but feeble: But when natural heat and spiritis of man draw to the inward partis of the body: than through their motion natural heat is stired up: and therefore the night is the very season of perfit digestion: and the undigested & raw humours are the cause of oppilations/ which oppilations engender fevers/ as Avicen saith in the i dist. li. iiij. and chap. of putrefaction. Secondly after none sleep causeth man to be slothful in his operations & business/ by the reason afore said/ for gross humours and undigested cause man's spiritis slowly to move the body: For as a subtle quick spirit causeth lightness of body/ so a lumpish spirit causeth a sluggish body. 
cause of heed ache.  thirdly/ the after none sleep engendereth heed ache: For the gross and undigested meat that remaineth in the stomach lift up to the brain gross vapours/ which trouble it. And of very consequence/ if vapours of gross matter be stired up & caused/ they must also be gross. For Galen saith in the gloze of this aphorism: qui crescunt etc. that hit must needs follow/ that all things be like those things/ of whom they be engendered. The four inconvenience is the pose and rheum. rheums be humours that rounne from one member to an other/ and as they rounne in divers partis of the body/ so they have divers names. For when the rheum cometh to the lights/ they be called catarri: and when they descend to the cheeks/ they be called branchus: and when they come to the nose/ they are called corizam: as appeareth by these verses:  
Si fluit ad pectus/ dicatur reuma catarrus/  
Ad fauces branchus/ ad nares dico corizam.  
But besides the reasons of the diseases before rehearsed/ there be many other reasons/ and more effectuell. The cause of the first inconvenience/ that is of fevers/ which some time are called putrefied fevers/ and some time fevers effimeres. A fever effimere is engendered of vapours and smudge fumes kept and retained after the after noon sleep/ the which abstaining from sleep is wont to consume. The foresaid smudge fumes mixing themself with man's spiritis engender an unordinate and a strange fever called effimere. The putrefied fever is ingengdred of the humidities in man undigested/ and augmented by the after noon sleep. The two inconvenience that is to be slow in operation and motions/ chanceth by reason that by the after noon sleep the humidities and fumes in man are retained about the muskyls/ veins/ & jointiss/ and causeth the foresaid membres to be astonied and a sleep: and therefore the body after dinner is slow and heavy in operations. The third inconvenience (that is the heed age) cometh/ as is before declared in the two inconvenience: that is to say/ by the humidities & vapours retained in the body through sleep and rest: which by such means are troubled and moved toward the brain/ and so cause the heed age. The four inconvenience is (that is the catarr) signyfyenge all manner of rheums/ chanceth to man and vexeth him/ through vapours and fumes/ which are wont to be dissolved & consumed by watch/ by sleep they draw to the inward partis of man/ and fume upward toward the brain: which fumes engrossed by cold/ return to the low partis caterrisans of man's body. Avicen in the xiii dist. li.j. in the two doctrine and ix chap. allegeth many other inconueniencis & diseases engendered of the after noon sleep. The first disease is the gout and palsy. Which grieve us/ by reason that the humidites/ that are wont to be dried up and consumed by the heat of the son/ and by watch remain still in the body. The second is the colour/ and corruption of the face/ through the wattrishe humidities like unto man's urine mingled with the blood/ which are wont to be wasted by watch/ that now with the blood they ascend toward the brain & the face/ and cause it to sweet/ and to wax pale. The third inconvenience is/ that after noon sleep engendereth the spleen/ and that by the keeping in of the gross melancholy humours by the day rest. For as watch with the heat of the day (which do open) giveth moving and way to melancholy humours/ by the straight cundites of the body: so the day sleep letteth and destroyeth the passages and proper ways of them: & specially it destroyeth the cundites/ that come from the spleen to the mouth of the stomach/ made to provoke man's appetite/ by which cundite all melancholy superfluities are wont commonly to be clarified. The four is/ that after noon sleep mollifieth the veins/ by cause the humedites/ which are wont to be desolued by the day watch/ can not be resolved: which so remaining in man's body dry up the veins. The .v. inconvenience is/ that man by reason of rest or sleep/ loseth his appetite/ for lack of humours resolution: which resolution is chief and principal cause of the appetite. another reason is the replenisshing of the stomach by fumes and humidities/ mollifieth and filleth the mouth thereof. The vi inconvenience/ that after noon sleep doth engender/ is impostumes/ by means of humidities increased by the day sleep/ which draw to one member or other/ and so cause it to sweet. Avicen saith/ that besides all these aforesaid/ there be two other special causes/ that prove the after noon sleep to be hurtful. The first is/ that the day rest is soon corrupted/ because the heat of the day draweth the corporal heat to the exterior partis of man: but the night rest doth clean contrary/ for it draweth the corporal heat of man toward the inward partis. Of the which two motions there is engendered a violent motion that distourbethe nature. And therefore they that will sleep & rest them by day: are counseled to sleep in dark places/ and in the shadow. The two cause is that the day rest maketh a man unlusty/ drowsy/ and as half a feared/ and that by the changing of nature from his old custom/ that is from digestion of his meat: yet not withstanding that the after noon rest is generally dispraised/ & the night rest greatly commended and praised/ yet the sleep that is taken in the morning from three hours before the son rising/ till three of the clock after the son is risen/ is not to be dispraised: As Hypocrates saith in his two book of pronostic. sleep convenient and natural taken by night or by day is allowable/ and contrary is hurtful: but the morning sleep of all the day is lest worthy dispreise. And all be it the day sleep and at after noon are forbidden by old fathers and doctors/ yet for all that/ now adays sleep taken in the day time is not greatly to be blamed specially as Bartrutius saith/ if these .v. conditions therein be diligently observed. The first is/ if it be customably used: The two that it be not taken immediately after dinner. The three that one sleep not with a low heed. The four not to sleep to long. The .v. not to be waked suddenly & fearfully/ but with good moderation.  
Quatuorex vento veniunt in ventre retento.  
Spasmus. hydrops. colica/ vertigo. quatuor ista.  
Here are declared four inconveniences that come by to long holding of wind in man's body. The first is called the cramp. The ventosites of the body/ run oft among the joints & veins filling them with wind. Qf the which filling cometh retraction and wrynkeling to gether of the veins. And Avicen saith in his two dist. the cramp is a disease that lieth in the veins: by the which the membres of man move & extend themself. This cramp is divers: one is caused by replenyshing: whereby the member is made short and great/ and wrynkeling to gether as leather/ or a harp string/ through the matter/ replenyshing the members. This kind of cramp cometh suddenly. There is another kind of the cramp moche like a taboret: which enforceth the member after his length & largeness to crompull to gether like parchment cast in the fire. This kind of cramp cometh slowly. The second inconvenience is called the dropsy/ a material disease engendered of matter right cold entering and inflating the membres or places of man's body/ in which is the regiment/ that is the digestion of meats and humours as the stomach/ the liver/ and the void places about the bealye. For dropsy never engendereth/ but when the liver is corrupt by reason of the blood. There be three spices of dropsy. Iposarca/ asclides/ & tympanites: & of the tympany this two inconvenience is understand. A tympany (as saith master Bartruce) is engendered of ill complextion/ by coldness of the stomach/ & liver/ not suffering man's drink or meat to be converted in to good humours/ but turneth them in to ventosites/ which if they be avoided by belching/ by sweat/ or other wise/ they will stop the ways of avoidance. Also these ventosities gether to gyther between the places of the bealye called mirac/ and syphax/ and there engendereth the dropsy. The three inconvenience/ is called the colic/ a perilous & a painful disease/ it engendereth in a gut named colon. Like as the disease called ilica/ is engendered in one of the guts called ylion. And these two diseases are engendered by ventosites closed in the guts. The four inconvenience and disease is the heed ache called vertigo: which maketh a man to ween that the world turneth: the ventosites of the brain causeth this infirmity: which drawn to the brain/ & mixed with the lively spiritis/ causeth the heed age called vertigo. Avicen in his xuj dist. rehearseth these inconveniences with other: and he saith that ventosites kept long/ cause and engender the colic/ by reason they ascended and gether to gether/ feblysshing the guts. And some time engendereth the dropsy: and some time darkness of sight/ and some time the megryme/ and some time the falling evil/ and some time it runneth in to the joints and causeth the cramp.  
Ex magna cena/ stomacho fit maxima pena  
Vt sit nocte senis/ sit tibi cena brevis.  
Here we be taught to make a light supper. For to much meat letteth man's natural rest/ and causeth anguish & gnawing in the belly/ & causeth the face to break out: & maketh one to have a heavy heed in the morning/ and an unsavoury mouth. Here this question cometh well to purpose. Whether a man should eat more at dinner or at supper? For a definition here of/ it is to be noted: that after the quantity of the body more or less/ meat is convenient at supper/ or at dinner. For other the bodies be whole and sound/ orels sick. If they be sick either incline to material sickness/ or to unmaterial: If the sickness be not caused through some humour: one may eat the more at supper: because in such sicknesses/ nature only endeavoureth to digest the meat. If the sickness be material/ one may eat the more at dinner/ as it is declared in the four treatise in the .v. chap. of the curation of falling sickness on this wise: He that can not be sufficed with one repast in a day/ because he is other wise accustomed/ he must divide his meat in three partis/ and eat two partis at dinner/ and the other part after temperate exercise at supper. The reason here of is this: For in such sesonne the feeble nature hath help by the natural heat of the son to digest/ and the superfluities there by are more resolved/ wherefore the refection should be larger at dinner than at supper. And more over because the heat of the day/ which causeth digestion/ joineth with the natural heat of man's body: and so by day are two sundry heats to help the digestion: but it is not so in the night. Like wise nature endeavoureth by night to digest the superfluities. Therefore it should not be hindered to digest with to much meat. And though it be so that the natural heat of man be in many things fortified in the night: as by retraction of the spiritis and reduction of sleep: yet that self heat can not digest two divers things/ as the meat/ & the superfluities. Than it followeth that such folk should eat less at souper. If the bodies of such seem hole/ or else be very hole/ strong/ & without any sensibilite of superfluities/ avoiding all through their vigour/ as mighty big men: such may eat more at supper. For the nature of these bodies/ labour only by night to digest the meat received: and not to ripe the superfluities: for in a manner they have none. Also they labour only to fortify their bodies/ which waxeth more stronger by night/ than by day: because the blood and corporal spiritis be engendered by night in a more quantity/ and better divided through out the body. If the bodies be not greatly disposed/ as is rehearsed: but are disposed to be lightly sick: Than whether they travail and labour sore continually with their arms and hands or not: it is best they eat more at dyner than at supper. For meat is not only taken to nourish & restore the body: but also to make moist/ to over sprynkylle and water the membres/ that through great labour and travail they wax not dry: and like wise to withstand the dissolution of natural heat. Nor such travail & labour letteth not their true digestion. For we see by experience/ that they eat twice or thrice in a day with good appetite/ and good digestion. If the bodies be not apt nor disposed to labour continually/ as the bodies afore rehearsed: it may chance two ways: For either they labour very sore/ but not continually: or they labour feebly: whereby superfluities increase. They that travail moche: as in riding or going about their worldly business/ should eat more at supper than at dinner: because the unaccustomed great travail would not suffer the meat taken at dinner to digest/ but corrupt it. Yea and farther through superfluous motion the natural heat is dissolved/ & spread in every member of the body: which in the night draweth to the inward partis of the body/ and is the principal cause of good digestion. And therefore a good and a large supper is more expedient for them/ than a large dinner. Also the same persons were not brought up before this sesonne in such great travail: and therefore their bodies are full of humidities: which little meat at dinner may resist the resolutions caused by great motions & travail. But in case they travail little and easily by the way/ to eat more at dyner than at supper is best: as it is declared in sick bodies/ for they most commonly are feeble both of complexion & of digestion/ and the heat and light of the son comfort their natural heat and spiritis. Also the reason hereof is this/ the corporal cundites and passages by day are open: wherefore the superfluities of the body are sooner expulsed by day than by night. Farther they ought to eat but little meat by night: for than nature is greatly occupied to digest raw humours: the which sleep must digest and bring to good point. And though the digestion to digest and great repletions of meats/ and the superfluous humours be holp by the night. Yet never the less/ the streingthing thereof is not sufficient to digest great repletions of meats/ and also superfluous humours. And weteth well/ the custom in eating moche or little at dinner or supper/ ought to be regarded/ and kept. For custom is good and necessary/ for health of the body/ and to cure sickness: as appeareth. li.ij. of sharp diseases. For sudden change of custom is very hurtful/ and specially for old folks. For nature can not bear nor yet suffer sudden mutation. And thus it is well proved/ that we ought to eat more at dyner than at supper: and that because sicknesses are most commonly materials/ yet for all that/ if a man could be contented with one repast in a day/ it were better to take it at supper/ than at dinner: so that he be not diseased in the eyes/ or the brain: for than it were better to take it at dyner/ than at supper. For the repletion of the supper/ hurteth sore the brain and the eyes. And witteth well that not only the repletion of the supper/ hurteth the stomach/ but also all manner of other repletions. For they engender opylations/ fevers/ putrefactions/ the lepre/ and undigested humours. And Avicen (in the xiij dist. of his three book/ and chap. of things that hurt the stomach) saith/ that all manner of repletions hurt the stomach: nor the great eater by repletion augmenteth not his body/ for he digesteth not his meat: but he that eateth moderately/ hath always some appetite/ & increaseth his body: for he digesteth well his meat. Therefore we ought to take good heed we hurt not our stomach by over moche repletion: nor that we make not ourself poursye/ and the pulse to beat more vehemently. In like manner repletion that engendereth loathing of meat/ aught principally to be eschewed/ but specially when it cometh of ill meats. For if it come by ill meats/ it engendereth pain in the joints/ in the reins/ in the liver/ and the gout: and generally all other phlegmatic diseases. And if it come by clean meats: it engendereth sharp fevers/ and hot impostumes. It followeth than that this repletion must be eschewed above all other. For it grieveth both soul and body. Secondly we must take heed we over fill not our stomachs: and utterly destroy our appetite: but we must keep some appetite: and specially they that have a strong and a good appetite. Some there be that have a feeble appetite/ & these aught to eat more than their appetite requireth.  
Tu nunquam comedas/ stomachum nisi noveris ante  
Purgatum/ vacuumque●ibo quem sumpseris ante  
Ex desiderio poteris cognoscere certo  
Hec tria sunt signa subtilis in ore dieta.  
Here are certain commandements/ which man desiring health/ must of necessity observe & keep more duly than eat or drink. The first is/ he should eat no manner of meats/ without his stomach be net/ and purged of all ill humours/ by vomit or other convenient ways. For if a man receive meat with corrupt humours in to his stomach: they will mingle themself to gether and cause the meat newly eaten to corrupt. The second is/ to eat no more till the first meat eaten be digested and avoided out of the stomach. For there is nothing more hurtful to man's body/ than to cast meat upon meat not digested/ but only begun to be digested. For the meat last taken/ shall let the digestion of that that was first eaten: and the digestion of the meat first taken/ shallbe first finished: which departeth to the liver by the veins called miseraikes/ and therewith cariethe the meat last taken not yet well digested. Whereof raw humours and undigested be multiplied in man's body. Farther in the text are put two tokens/ to know when the stomach is void of the meat before taken. The first is very hunger. And for a knowledge hereof/ witteth well that there is ij. manner of hungers/ very hunger/ and feigned hunger. Very hunger is discrived by Galen in the comment of the canon of the aphorism/ Indigentia non oportet etc. Very hunger (saith he) is when a man needeth meat: But feigned hunger is an appetite to have meat/ though the body hath no need thereof. And as very hunger cometh by contraction and corrugation of the veins proceeding from the mouth of the stomach/ by sugillation of the membres needing meat: so in like wise feigned hunger is wont to be caused of them that constrain that they should provoke the mouth of the stomach/ the membres having no need of food/ as by cold things hard or sharp. And of this sign & two precept precedent/ Avicen. iij.j. doct two cap. de eo quod etc. saith: No man ought to eat but after he hath a lust: Nor he should not tarry long therein/ when lust pricketh/ unless it be a feigned lust/ as the lust of kronkers/ or such whose stomach aborrethe meat: For to endure hunger long filleth the stomach with putrefied humours. And after in the same chap. he saith: That who so ever love their health/ should never eat till they have a sure lust: nor till their stomach and uppermost entrails/ be voided of the first food. For the dangerust thing that may chance man's body/ is to receive meat upon dndigested meat. The two that signifieth true lust/ or very hunger/ is slender diet precedent: that is small sustenance before taken: for when hunger followeth there upon it is very true hunger. Farther more know ye/ that to eat moche and of sundry meats mixed to gether at one repast or refection/ is worst of all: as flesh and fish/ chekyns and pork: and after to ꝓlonge the time in eating: For the first meat beginneth now to digest/ when the other are brought to the table: and so the partis of the meat are unlike in digestion: So that the first taken are digested/ or the last taken come to the mids of their digesting: And this causeth that some partis corrupt other some. And this thing Auicen iij.j. doct. cap. ij. de eo etc. warneth/ saying: There is nothing more dangerous than to mingle divers sustinances to gether: and after to prolong the time in eating. For when the last meat is received/ the first is well near digested. Therefore the said meats in divers of their partis (as touching digestion) be not like. But yet witteth well/ that prolonging of time in eating moderately (as an hour space) to chaw and swallow our meat well/ 
●lōginge ●ne at ●ynet.  is allowable/ & helpeth moche to the conservation of health. For good chawing and swallowing down is as half a digestion: And ill chawing of the meat doth either let digestion/ or else doth greatly hinder it. But prolonging of time in eating/ with talking and telling of tales two or three hours/ is right hurtful: & thereof are engendered the diseases before rehearsed.  
Persica. poma. pira. lac. caseus. et caro salsa.  
Et caro ceruina. leporina. caprina. bovina.  
Hec melancolica sunt/ infitmis inimica.  
Here are declared ten manner of meats or foods that engender melancholy/ and are unwholesome for sick folks. Of which the first is eating of peaches: 
Eating of peaches.  Whereof Galen two alimentorum/ cap. ix. saith/ the ieuce of peaches/ and their material substance is soon corrupted and utterly ill. Wherefore they ought not as some say/ to be eaten aft other meat. For they swiming above are corrupted. But this ought to be minded/ which is a common thing/ that all that is moist/ slippery/ & lightly goeth under/ should be eaten first: and so should peaches: which swiftly go to the bottum of the stomach/ and make way for the meats that come after. But when they be eaten last/ they corrupt themself and the other meats. And thus it appeareth / that this saying aught to be understand of peaches eaten after other meat. For when they be eaten before meat they be good for the stomach/ mollify the bealye/ and provoke the appetite: as Avicen in the two Canon & chap. of peaches saith: Ripe peaches be good for the stomach/ & giveth an appetite to meat. And farther he saith: They ouhgte not to be eaten after other meat: for they corrupt after/ but they must be eaten before. Like wise Serapion/ in the chapter of peaches/ by authority of Dioscorides/ saith: Ripe peaches are good for the stomach/ and they mollify the belly: But when they be not ripe they make a man costive: and when they be dry they bind sorer. And decoction made of dry peaches and drunken/ doth let the flowing of humidities to the stomach & belly. And the powder of peaches cast upon the place where one bleedeth/ stauncheth the blood. And all though peaches have these medicinable virtues aforesaid: yet because they engender putrefied humours/ they be hurtful to sick folks/ and specially when they be not taken duly. peaches be cold in the first degree/ and moist in the second. The second is peers/ or eating of peers. The cause is/ 
Eating of peers.  for peers (and generally all manner of new and raw fruit) fill the blood with water/ boiling up in the body: And so prepareth the blood to putrefy/ and by consequens hurtful for sick folks. Peres/ as Avicen in two canon/ and chap. of them/ saith/ engender the colic. But yet peers above all fruit make folk fat. And therefore hogs fed with peers/ are made fatter than with any other fruit. And because peers engender ventosites/ and so cause the colic: therefore they be used to be eaten with such fruit that break or avoid ventosites: or else to withstand the ill operation of these fruits/ drink after them/ a draught of old wine of good savour. And the sweeter savour that peers have/ & the more doulce/ the better they be. And also sod peers be better than raw: and they may be sod with anis seed/ fennel sede/ & sugar. The third is eating of apples: 
Eating of apples.  which as Avicen saith (two can. cap. j) to eat often and much cause ache of the sinews. And also apples have an ill ꝓprete/ in engendering ventosites in the second digestion/ wherefore they be unwholesome for sick folks. And also for like cause as it is before said of peers. And these sayings of peers and apples ought specially to be understand when they be raw/ and not when they be sod or roast. And not only these fruits should be eschewed of them that be sick/ but also all other fruits that fill the blood with boiling water: as new fruit/ whose ieuce boylethe in man's body as it were must or new wine. And ieuce of fruit boil without in a vessel and that is through the heat of the son that remaineth in them when they ryped. These new fruits/ through boiling of their ieuce/ cause the blood to putrefy. All though when they be eaten they comfort a man's body with their moisture. And for this cause Avicen forbiddeth them specially eating of fruit/ that have the ague/ in his four dist. and chap. of the universal cure/ saying: All fruits hurt them that have the ague/ through their boiling and corrupting in the stomach. The four is eating of milk: 
Eating of milk.  the cause why eating of milk is not good/ is because it is lightly corrupted/ and turneth unto fume or sharpness in the stomach/ as in their stomach specially/ that are diseased with putrefied fevers: & therefore they that have a putrefied fever are forbidden eating of milk. And to them also it is hurtful that have the heed ache/ to them that have the swyns pocks/ & to many other. Whereof Hypocrates speaketh in the Aphorism: Lac dare caput etc. to give them milk that have the heed ache is very hurtful. Yet not withstanding in some diseases/ milk is agreeable for them that have the tysike/ the fever etike/ and for some other: as Hipp. saith in the afore allegate aphorism. And also following/ some thing shall be said when we come to Lac ethicis etc. And all though milk in the foresaid diseses is blamed/ yet in them that be whole it is allowable/ and that if it be well digested in the stomach & liver. For than it washeth the entrails with it wattrishenes/ and it mundifieth with it buttrines: and striveth against venomous humours: and with it cheese moisteth the membres/ and alleviateth the griefs of the breast: and it doth mitigate the shooting or pricking of the longs/ guts/ reins/ entrails/ and of the bladder: and it is good against pricking humours in the entrails. Farther more milk is good for temperate bodies/ whose stomach is clean from choleric and flumatike humours. For to such folk milk well digested is great nourishing/ it ingendrethe good blood/ it nourisheth the body/ and conveniently moisteth and maketh fair the exterior partis: as Isaac saith in the universal dietis. And there also he saith by authority of Ruffus: that they that will drink milk/ must drink it fasting: and it must be drunk hot from the cow: and to eat nothing till that be digested: and not to labour nor steer about moche than. Yet seldom or at no time one should forbear walking/ but than one must walk an easy pace/ till he parceive it be descended to the bottum of the stomach. But milk is unwholesome for these bodies that be distempered. For in hot bodies it is soon turned in to choleric fumosite. In such as be cold/ it tournethe to sharpness and putrefaction. Also milk is unwholesome for an unclean stomach: for therein it corrupteth. 
Choice of milk.  touching the choice of milk/ it is to be noted/ that mean milk is to be chosen for nourishment/ and not thin milk/ as milk of a camel/ or of an ass: nor the most fat and gross is not to be chosen/ as milk of kine & sheep: wherefore goottis milk should be chosen. For it is not so wattrishe as camels milk: the which is not apt to nourish/ by reason of humidity/ and it maketh a man to lask: Nor it is not so fat/ nor so gross/ nor so full of curds and butter/ as kowe milk and shepis milk is: which by reason of their fatness/ stop the heynes/ and engender ventosites/ : and is more harder of digestion than is necessary in governance of health. Therefore milk of a gootte/ not to near kidding time nor to far from it/ and that goth in a good pasture/ & when pastures be at the best/ should be chosen. The .v. is eating of cheese: 
Eating of cheese.  and it may be understand of all sorts of cheese/ but specially of old cheese. The reason is because new cheese is cold/ moist/ and of gross substance/ and hard of digestion: & engendereth oppilations and the stone: and helpeth or conserveth man's health (by way of nourisshement) very little or nothing: And old cheese is hot & dry/ by reason of the salt therein/ it causeth digestion: but yet of itself/ it is hard of digestion/ & of small nourishment/ and hurteth the stomach/ & drieth over sore/ & agreeth worse than new cheese. But cheese between both/ neither new nor old/ 
The bontie of cheese  not to tough nor to brittill/ to hard nor to soft/ to sweet nor to sour/ not to salt/ nor to full of eyes/ of good tallege & of good savour when it is cut/ which tarrieth not long in the stomach/ made conveniently of good milk/ sufficiently oily. Such cheese is good and should be chosen afore all other: whereof after meat we should eat a little quantity: for moche in quantity/ in way of nourishment is universally ill/ and hurteth the stomach/ & will not digest/ and engendereth oppilations/ the stone in the reins/ gross humours in the body/ & ventosites. Therefore that cheese is only good that cometh out of any guards hands. The uj is salt meat: dried with salt or smoke/ 
Salt meat.  and of what kind of best so ever it be/ it engendereth gross blood and melancholy: and so per consequens/ it is unwholesome for sick folks: nor wholesome for them that be hole: as Avicen. ij.j. doct. ij. cap. xv. about the end/ saith: that salt flesh nourisheth but little/ and that it is gross/ & engendereth ill blood. The vij is hartis flesh/ 
Hartis flesh.  which like wise engendereth melancholy blood/ as witnesseth Rasis Alman three cap. de animalibus siluestribus et domesticis. The eight is hare flesh/ 
Haare flesh.  which like wise engendereth melancholy blood/ as Rasis saith in the place afore allegate: This flesh engendereth more melancholy than any other. And of this Isaac in dictis universalibus saith: that hare flesh should not be eaten as meat/ but only used in medicines. And witteth well that hare flesh & hartis flesh/ when they be old ought utterly to be eschewed: yet never the less they may be eaten/ & they be best before calving time/ that their dryness may be tempered with the age: And yet they ought to be eschewed except they be fat. For their dryness is tempered with their fatness. The ix is goat's flesh. The ten is ox flesh. For these be melancholy fleshes. For Isaac in dictis vniuers. saith: Gootis flesh and ox flesh be worst/ 
Gootis flesh. 〈…〉.  hardest/ and showest of digestion: and when they be digested/ they engender gross blood and melancholy. And Avicen in his two canon of goat's flesh saith: Goottis flesh is not very good/ and ꝑchance the humour is very ill. And like wise ye shall understand of goat's flesh and cows flesh: which are worse than the foresaid flesh's/ gootis and ox flesh. For of them Avicen in the two Canon the chap. of flesh/ saith: Cow flesh/ hartis flesh/ wild goat's flesh/ and great fowls engendereth the fevers quartans. And yet farther he saith of cow flesh: that cow flesh nourisheth moche/ and engendereth gross melancholy/ and melancholy diseases. And he saith farther that cow flesh engendereth leper. And of goat's flesh he saith that it is absolutely ill. And for as much as it is touched in the text what fleshes should be eschewed/ specially of four footed beasts: me seemeth it were convenient/ to show/ what flesh of four footed bestis are to be choose. And in the choice of fleshes the physicians agree not. 
Choice of flesh's.  For Galen and certain other say/ that pork is best. Some other/ as Avicen/ Rasis/ and Auerroys say/ that kyddis flesh is best. Yet not withstanding Auerroys in the .v. coll. blamethe Avicen/ by cause he said pork was best: yet he said it not as though he held therewith/ but after the christian opinion. Some other praise vele above all other. The two is/ a man may know the best flesh of four footed bestis & the goodness thereof many manner of ways. first by great nourishing/ which thing betokeneth hard digestion/ & by the likeness of man's flesh: and this wise pork is better than any other flesh/ first for the likeness unto man's flesh: as witnesseth Galen three alimentorum/ where he saith: That pork is like man's flesh/ may be known/ by that that many have eaten man's flesh in stead of pork/ and could not perceive neither by the savour nor the taste/ but that it had been pork. And Avicen two canon. cap. de sanguine/ saith: Man's blood and hogs blood be like in every thing: so that there have been that have sold man's flesh in stead of pork/ which thing was not spied/ till a man's finger was fond among the flesh. Auerrois writeth the same in the .v. coll. cap. de carne. secondly/ Pork nourisheth greatly. For Gal. saith three alimentorum/ that pork above other flesh nourish most: whereof those that be called athlete have best experience. And after in the same book he saith: One can eat no flesh the nourisheth more than pork. Thirdly pork engendereth a steadfast and a strong nourishment/ resisting resolution. This is Galens' opinion in the places afore rehearsed/ where he preferrethe pork above all other flesh: and in his eight book de ingenio/ he saith/ Pork of all flesh is most laudable: so that it be wild brought up on mountains: and next pork kid. And like wise in .v. tera. he saith: Of all flesh of four footed bestis pork is most laudable/ which is temperate in heat and moisture: and engendereth better blood than any other flesh: so that it be of young swine/ that is of a year or two old/ whether it be wild or tame: nor young suckers are not so good: for their flesh is most moist. And of a more likelihood wild pork brought up in the woods/ is better than tame brought up at home: for tame pork is more clammy than it ought to be. And of wild hogs flesh or boor/ Avicen two Canon/ cap. de carne/ saith: Christian men and their followers say/ 
The best hog flesh  that the best wild flesh that is/ is of a wild swine. For besides that that it is more light than the tame swines flesh/ it is of more strength and moche more nourishing/ and more sooner digesteth: and in winter there can be no better flesh. So than it followeth that hogs flesh is right good & wholesome for their bodies that be young/ hole/ strong/ occupied in labour/ and not disposed to oppilations: & for them that desire to be fat. For such have need of moche nourishment: and hard of digestion. And therefore Rasis three Almansoris/ cap. de virtute carnium/ saith: Gross flesh is convenable for them the labour moche: but clean flesh is best for them that do contrary wise. Avicen will the same . iii.i. ca de regimine eius quod comeditur. saying: They that labour moche may better a way with gross meats than other. The choice of good flesh standeth in three things: in temperance of complexion/ in lightness of digestion/ and engendering of good blood: that is to say/ the better flesh is of temperate complexion/ easy of digestion/ and temperate in engendering blood/ between hot and cold/ sklendernesse/ and grossness. And for this cause kid flesh is better & more laudable than any other flesh/ after the mind of Rasis/ Avicen/ and Auerrois. For Rasis iii Almansoris/ ca de animalibus/ siluestribus et domesticis. saith: kid flesh is temperate/ without any ill mixion: the which though it engender temperate blood/ yet it is not convenient for labourers: but yet for all that/ no nother flesh should be preferred before it. Hit is not so week/ that man strength is minished thereby: nor the nourishing thereof is so much gross/ the repletion should come of it/ or gross blood be engendered. The blood also that is engendered thereof/ is between subtle & gross/ hot and cold. Nor this flesh is not meet for great labourers/ but for attemperate young folks/ using mean exercise. For this flesh engendereth blood/ that by mighty exercise or labour is soon resolved/ but not with mean travail. And (touching the intention) as kid flesh is better than any other housolde flesh/ so gottis flesh is better than any other bred in the woods. And next to kid flesh many physicians/ as Rasis and Auerrois/ put mutton. And Auerrois saith .v. coll. cap. de carne: That most part of physicians are of this opinion/ save Galen which laudeth not mutton. And he thinketh that veal nourisheth more than mutton. And peradventure Galen understandeth here the betternes of nourishment of that that is to nourish moche/ and to give nourisshement more hard of resolution/ which more agreeth unto veal than mutton/ sins mutton is of more humidity. Thirdly the goodness and choice of flesh may be taken by reason of their small clammynes/ and by their good savour: and herein veal is better than any other flesh. And this is showed of Auerrois .v. coll. ca de carne/ saying: And veal is good flesh because it is not clammy/ cold/ nor dry as beef is/ and veal hath a swetter savour than any other flesh: and in these points it is better than kid flesh: for in kid flesh one may perceive a clammynes before it is sod: and in that the veal engendereth better humours/ it is better than kid. And thus it appeareth plainly what is the cause of controversite among physicians touching the choice of fleshes. 
The cōtr●uersite in choice of flesh.  Farther witteth well/ that the flesh of dry complexion/ is better near calving time than far from it: And therefore kyddis and caulues be better than goats and oxen: because their dryness is abated with the humidity of their yongnes. But flesh of beasts of moist complexion/ is better and more wholesome in age than in youth. For their overmuch humidity is dried moche away/ as they increase in age: And therefore wethers of a year old are less clammy and more wholesomer than sucking lambs: and like wise porks of a year or two old/ be better than young pigs. And therefore Avicen saith well . iii.i. cap. de reg. eius quod comeditur. It behoveth that the meat/ that conserveth health should be such as the flesh of kid or a sucking calf is/ or lambs of a year old. By these reasons it appeareth than that the flesh of goat's male and female/ of old mutton/ of beef/ of old pork/ and specially of brawn/ of pigs/ and of sucking lambs/ is not very wholesome for the conservation of man's health: but the flesh of young caulues'/ of yearling wether's/ and pork of a year or two old/ is convenient enough to eat to preserve man's health. 
Flesh.  And it is to be well noted/ that flesh inclined to dryness/ must be sod: and inclining to humidity/ must be roasted/ to attempre their humidity: And therefore the flesh of conies/ haaris/ hearts/ calves/ and kyddis/ should be sod: and pork and lamme roasted: for seething attemprethe the dryness. And hereby appeareth/ that in moist seasons/ and for moist complexions flesh disposed to dryness/ should be roasted: and in dry seasons/ and for complexions dry and old/ moist meats be more convenient.  
Qua recentia/ vina rubentia/ pinguia iura.  
Cum simila pura nature sunt valitura.  
Here in this text been expressed divers nourishing meats. 
Of eggs.  The first are new laid eggs/ which be of that sort/ that in little quantity nourish moche/ as saith Avicen ii canon. cap. de ovis. and like wise he saith in. iiij.j. cap. j Things (saith he) of small quantity and great nourishment are eggs and cocks stones. And the self same he repetethe in many other places. touching the choice of eggs/ witteth well that the eggs of hens/ partridges/ and fesances young and fat are very good in regiment of health/ and simply/ better than any other eggs: For the priest daughter said/ that long eggs and small were the best of all/ as in these verses: 
Filia presbiteri jubet pro lege teneri.  
Quod bona sunt ova/ candida/ longa/ nova.   
Farther/ poched eggs/ be better than eggs roasted hard or rear/ and they be of great nourishment / and of good and light digestion/ and engender blood specially proportionable to the heart: Wherefore they be exceeding good for such as be recovered from sickness/ for aged folk/ and for weak persons/ and specially the yolk. For Avicen in the treatise de viribus cordis saith: that the yolk of eggs/ of fowls whose flesh is good to be eaten/ as of hens/ partridges/ and fesantis/ though they be not medicinable for the heart/ yet they comfort right moche. And he addeth following: That they be lightly turned in to blood: & after they be turned/ they have small superfluite: And therefore they comfort most specially the heart. And farther he saith/ that they be excellent good to restore the spiritis & blood of the heart: Rear roasted eggs are lightly digested/ and they ease the longs and the breast/ and mollify the belly temperately/ but they nourish not so much as poached eggs. Hard eggs sod are hard of digestion/ and they nourish the body grossly/ descending slowly to the stomach/ & slowly they enter therein: Farther witteth well/ that eggs by the dressing of them are made better and worse: 
Dressing of eggs.  For either they be roasted/ sod/ or fried/ or sod with some broth. Roasted eggs be more gross than sod/ and more hard of digestion: for the herthe or fire driethe up their substantial humidity. And they be roasted two ways: For either in the shells they be raked in the hot embers/ or else they be broken in the shells. They that be broken be worse than the other: but they that in the shells be raked in the hot embers are done two manner of ways/ either they be all raked in the embers/ or else set upon embers & coals with part uncovered. They that be all covered be worse: for by reason that the heat of the fire goth about them/ the fumosites/ are kept still in/ they that be set upon the ymbers/ part uncovered/ avoid out the fumosites and be mundified. They be better sodden in water than roasted: for the humidity of the water striveth with the heat of the fire/ drienge their humidity. And so they be dressed two ways: For either they be sod in the shells/ or else broken in the water. Sodden in the shells are worse than the other. For the shells let dissolution of fumositees and grossness. When they be poached/ the heat of the water temperately pierceth in/ and maketh more pure their grossness: and taketh away the ill smell and savour. Wherefore poched/ they be most wholesome/ and worst fried: For fried they ingendre most ill humours/ 
Rasis opinion in dict. universa.  and hurt the stomach/ & causeth fumosite and corruption/ and maketh one to loath his meat. But sod in some good broth are between both/ roasted and poached. Also witteth well/ that there is a diversity in an egg/ touching his componde partis. For the yolk is temperately hot: The white is cold and clammy/ and hardly digesteth/ and the blood also thereof engendered/ 
Rasis iii Alm. ca de vir. ovorum.  is not good. And as the foresaid eggs/ that is to say of hens/ partridges/ and of fesantis/ be more convenable in the regiment of health: so eggs of ducks/ geese shovelardis/ & such like fowls/ be unwholesome in the regiment of health/ and should be eschewed. The two is red wine. 
Red wine  Where upon ye shall understand/ that wines differ in colours. For some wines be white/ some claret/ some citrine/ and some black. White wine is feebler than any other/ colder and less nourishing/ but they least hurt the heed/ and they make one to piss better than other. That they be weaker than other wines appeareth: for after Galen. super i canon iii ꝑticule regiminis acutorum. Weak wine is it/ that least heateth or inflameth/ & less grieveth the brain than other. That white wines be colder than other appeareth by Galen in the comment of the canon iii partic. reg. acutorun. where he saith of white wine/ thus: It is impossible that white wine should greatly inflame any man. And after he saith: White wine inflameth or heateth least of all wines. Which thing is true/ if one will make comparison between white wine and red of one country growing/ and none other wise. For the red wines of France are not so hot/ nor yet so strong as the white wines of some other country. And therefore the comparison must be made between the wines of one manner and country: and that they nourish less than other wines appeareth by Galen in the comment of this aphorism ii particule aphoris. It is easier to fill one with drink than with meat: where he saith: Watterysshe slender & white wine/ is universally neighbour to water: and as touching nourishment is like water/ whereby it provoketh one to piss/ and nourisheth one to piss. And this is the cause/ that strong wines/ be not convenient for feeble brained folks/ as it is said: But it agreeth well with them that have a strong brain: For a strong brain resisteth vapours when they smite up there unto/ as Avicen saith. iij.j. and chap. afore allegate. And here noteth well/ that the wit of a man having a strong brain/ is clarified and sharped/ if he drink good wine/ than if he drank none/ as Avicen saith. iij.j. and chap. afore allegate. And the reason is/ because of good wine more than of any other drink are engendered and multiplied subtle spiritis clean & pure. And this is the reason why that these divines/ imagyning & studying high and subtile matters/ love to drink good wines. And after the opinion of Avicen in the foresaid chap. these wines are good for men of cold and flumatike complexion. For such wines redress and amend the coldness of complexion: and they open the oppilations & stoppynge/ that are wont to be engendered in such persons/ and they digest phlegm/ helping nature to convert and turn them in to blood: they lightly digest/ and enter quickly/ they increase & greatly quicken the spiritis. But wine citrine is not so burning as red claret/ as Galen in the comment of the canon afore allegate saith. Red wines be hotter than white/ & therefore they grieve the heed more/ as Galen saith in the canon/ Potus autem duicis. Also claret wine nourisheth less than red/ and more than white. And in some places they call claret wine white: and that is the cause that some say that white wine doth quickly inflame man's body. The black wines be not so fervent hot as the red be. And therefore they hurt the heed less. But for as much as they descend more slowly in to the belly/ and provoke more slowly man's urine/ they grieve the heed more than white wine/ as Galen saith in the canon Potus autem dulcis. And these wines nourish less than white or citrine/ and less than red wine. The third is suppings/ made of good broth of flesh/ 
suppings or broths.  but specially of chekyns: for such broths are very friendly to man's nature: and are lightly converted in to good blood/ and ingendrethe good blood/ specially when it is made with fine flower. For flower/ principally of wheat/ is greatly nourishing/ and causeth great nourishment/ as saith Ra●is three Alman. And these three foresaid things Avicen putteth . ii.i. doct. two. summa. i ca xv. in the end/ where he saith: Example of clean and good nourishing meats and humours be the yolks of eggs/ wine/ and broths made of flesh: and there upon he concludeth/ that these three foresaid things are comfortable and of great restorative for man's body.  
Nutrit et impinguat/ triticum/ lac/ caseus infans.  
Testiculi/ porcina caro/ cerebella medulle.  
Dulcia vina/ cibus gustu iocundior/ ova  
Sorbilia/ mature ficus/ vueque recentes.  
Here are touched twelve manner of things/ which greatly nourish and make fat man's body. The first is bread made of wheat: 
bread.  which as Avicen saith ii can cap. de pane. fatteth swiftly/ specially when it is made of new wheat. Rasis iij. Alm saith: wheat is neighbour to temperance/ all though it incline a little to heat: & the heaviest and soundest/ nourisheth best: and of all grains it is most wholesome for all folks: And the blood engendered thereof is more temperate than of any other grain. 
Choice of wheat.  touching the choice of wheat/ ye shall understand that the election is to be considered ii manner of ways: first on the behalf of his substance: an other way on the behalf of his preparation. The choice on the behalf of his substance Auic. putteth two can. chap. of corn/ saying: That is the better that is neither hard nor soft/ great/ fat/ and new/ not to old/ between red and white. Black wheat is an ill nourisher. Rasis saith it is heavy. touching the choice concerning the preparation/ witteth well/ that all things made of wheaten flower descend from the stomach slowly/ engender gross humours/ cause oppilations about the liver/ augment the spleen/ and engender the stone/ and digested nourish moche. Wheat sod is heavy meat and indigestable/ but when it is digested/ it nourisheth strongly/ & strength a man moche. But wheat made in bread/ well leavened/ and baken in an oven/ hat with moderate fire/ is marvelous wholesome. All these things are gathered of Galen Alimentorun. The two thing is milk: 
Buttter milk.  and after the mind of some doctors/ it is understand by butter milk/ called o●or/ and commonly called balbuca. there is nothing nourisheth more than this milk/ when it is new sopped up with new hot bread. Hit may also be understand by goat's milk: 
Gootis milk. Grene cheese.  which nourisheth moche: whereof we have largely spoken before. The three thing is green cheese/ which as Avicen saith ii can. cap. de caseo/ is a nourisher and a fatter. And all though green cheese nourisheth and fattethe/ yet it is not wholesome in the regiment of health: for thereof come the inconveniences before declared/ Persica poma etc. The four thing is stones: and specially stones of fat cocks: which as Auicen ii can. ca de testiculo/ 
Coyllion●.  saith: be very good and great nourishers: And he saith that in a small quantity they nourish moche. This also may be understand of hogs stones very fat/ that hath not boorred a low. For as pork of all four legged bestis (touching his nourishing) is best/ in like manner the stones/ in regard of other beasts stones/ be the best. And here is to be well noted/ that the stones of aged bestis/ whose sede is fermented/ be nothing nourishing. But the stones of young bestis/ not yet able to do their kind/ whose sede of generation is not yet ripe: be of meetly good nourishment/ if they be well digested. The .v. thing is pork/ 
Pork.  in choosing whereof/ and of theffect of the same/ is largely declared before/ there/ Persica poma etc. The uj thing is eating of brains: And wyttethe well that brain is ill for the stomach/ 
Eating of brains.  and causeth loathsomeness/ and taketh a way a man's appetite/ and engendereth gross humours: yet never the less it nourisheth the body/ if it be well digested: But in no wise it should be eaten after other meats. And if it be dressed with pennyroyal or nepte/ to attempre the clammynes & cold thereof/ or with things/ that by their virtue give heat: it is good and wholesome. And take heed/ eat no brain/ outcepte it be first hat upon the coals. And witteth well/ that it is not good for them that be sick other while of cold diseases: but for them that be hot of complexion it is wholesome/ as Rasis three Alm. saith/ in the chap. de virtutibus membrorum animalium. And briefly it is forbidden in the regiment of health. But yet some time it doth well in medicine: as the brain of a little gootte is good against venom/ and against venomous byttynges: And a haaris brain against trembling: And some say the brain of chekyns and capons is good for the memory/ and comfort the wit. 
Choice of brains.  Yet touching the choice of brains/ it is to be known/ that the best brains be of fowls that flee/ and properly about mountains. And of four footed bestis the best is of a ramme/ and next of a calf/ as Avicen saith ii can. cap. de cerebro. The vij is marry/ which well digested nourisheth moche: 
Mary.  as Avicen saith in the foresaid canon and chap. of marry. And it is lightly turned in to blood: yet never the less/ it destroyeth the appetite/ and maketh one to loath his meat: And therefore Avicen teacheth us to eat them with pepper. And touching the choice/ Avicen saith the marrow of veal/ of a hart/ of a bull/ of gootis/ and of sheep/ is most wholesome. And some say the mary of young fat bulls/ is very wholesome and good. The eight is sweet wines: whereof we shall entreat after there/ Sunt nutrativa. 
Delicious meats. two. particula aphorismorum.  The ix is delicious meats/ for such most specially nourish/ as Hypocrates saith. And Galen saith/ that all sovorie meat/ wherein one delighteth when he eateth it/ the stomach receiveth and retaineth/ and digesteth that with a far greater delectation than other: But if the meat be loathsome/ the stomach will not abide it: whereof vomit/ abhorring of meat/ inflation/ and belching are engendered. And that is the cause we see some more helthye with course meat/ than with good/ because the course is more delicious unto them. The ten is rear eggs: 
rear eggs  which in small quantity nourish moche/ whereof we have spoken before at ova recentia etc. The xj is ripe figs: which through their sweetness/ nourish and fat moche. And touching figs/ 
Ripe figs.  though they nourish not as strongly as flesh and grain: yet there is no fruit so strong a nourysher: as Avicen saith ii can. cap. de ficubus. And there he saith/ that figs nourish more than any other frutis. And he saith in regimine eius quod comeditur/ that frutis of most nourishment/ and most like and near unto flesh in nourishing/ be figs/ very ripe resyns/ and dates. As concerning the choice of them/ witteth well/ 
Choice of figs.  that after Avicen in the place above allegate de ficubus. The white is best/ for it is lighter: next the ruddy or citrine/ Rasis in the place before allegate/ it nourishethe well/ and comforteth the stomach and liver/ and avoideth oppilations. And it is said/ that the liver is fatted with them/ and specially if they be cleansed from the grains or kyrnels. And thus the foresaid text may be understand of a fresh gethred grape or a resyn: or of a dry grape called passula.  
Vina probantur odour/ sapore/ nitore/ colore.  
Si bona cupis vina. hec tunc probantur in illis  
Fortia/ formosa/ fragrantia/ frigida/ frisca.  
Here in this text be declared .v. manner of proves of good wine. 
The tokens of good wine.  The first is the smell/ for wine of good odour and flavour multiplieth man's spiritis: and as Constantine .v. theoric saith/ it nourishethe well and engendrethe good blood: But stinking wine is unwholesome for man's nature/ engendering gross and melancholy spiritis. And after the mind of the said Constantine/ it engendereth ill blood and heed ache of the ill fume ascending to the heed. Galen iii reg. acut. commento. i. speaking of the diversity of wines/ of the odour saith: that wine that hath good smell/ engendereth good blood/ but it filleth one's heed full of fumes & vapours/ because of the subtilty & heat thereof: But ill smelling wine/ after the quantity of ill blood engendered thereby/ hurteth the heed very little/ because it is cold and gross. The two is savour: for like as good savoury meat nourisheth better and is better received of the stomach/ as is aforesaid/ in like wise so doth wine. But ye shall understand/ the wines differ in savour: for some be sweet/ more nourishing than other/ engendering gross blood/ and moisting the bealye/ yet they be hard of digestion/ and engender thirst. There is another sort of wines called pontica or styptica/ which comfort the stomach/ and easeth the belly/ but it hurthe the breast and purtenance/ as the longs/ and the pipe thereof: wholesome for the entrails & hard of digestion. There be other wines that be sharp or sour: that provoke one's urine/ they engender not/ but they dissolve gross humours. There be other bitter wines less hot: as saith Constantine .v. theoric. The three is clearness or brightness/ which showeth the pureness of the wine/ and so consequently of the spiritis thereof engendered. The four is the colour. In colour wines vary and differ greatly in their nourishing. For the ruddier wines of the same apparel are more nourishing than white. And therefore they be more wholesome for lean folk than white: yet the white be more wholesome for them that be fat. And of this diversity of wine in colour/ we have spoken before at/ ova recentia. Farther in the text are put .v. special things/ how a man should ꝓue & know good wine. first is by the strength/ which is known by the operation. 
Gal. commento. i.iii. pari. reg. acutorum.  For as Gal. saith strong wine is it that vehemently inflameth a man's body/ & repleteth the heed. This strong wine is special encreacer of the spiritis/ & a great norysher. But yet I advise them that have a weak brain to be ware how they drink strong wine/ outcept it be well allayed with water. For the fumishenes thereof hurteth the heed. The two is fairness of the wine: For the fairness or goodliness of the wine/ causeth one to drink it desirously/ which causeth it better to digest/ & better to nourish. The three is fragrant and of good odour. For fragrant and redolent wine comforteth most/ and engendereth subtle spiritis/ as it is said. The four is/ that wine must be cold touching the taste/ but hot in effect and operation. For wine made hot/ by reason of the clearness/ and fines/ over cometh a man's brain the sooner/ feebleth the sinews/ and hurteth the heed but if it be taken moderately. The .v. is/ that wine must be frisk & sprynkeling/ and with the spuming to make a little noise/ and the spume to be thin and soon flashed/ and the spume to tarry in the mids. For if it have not these ꝓpretes/ it must be called hanging/ that is feeble wine/ and specially if it make no sown/ & hath great bubbuls & spume/ that tarrieth long by the sides of the cup.  Sunt nutrativa plus dulcia candida vina. 
Here is one doctrine of wine declared: which is that gross and sweet wines be more nourishing than any other of the apparel. To this agreeth Constantine in the above allegate place: & so doth Avicen . iii.i. cap. de reg. aque et vini. where he saith: Gross wine that is doulce/ is best for him that would be fat. The reason is/ because the doulce wines/ for their doulcetnes/ are vehemently drawn of the members/ where with nature rejoiceth. For Avicen saith ii can. tract. i cap. iii. that the operations of dulce wines are digestion/ mellowing/ and increasing of nourishment/ and nature loveth it/ and the virtue attractive draweth it. And all though this text may be verified by all doulcet wines/ yet the moderate doulce wine/ is to be chosen/ & not that that is exceeding doulce/ as muscadel: For such corruptethe the blood/ by reason that nature draweth it violently from the stomach to the liver/ before it be well digested/ & before the superfluity thereof be riped/ & through the great dulcetnes thereof/ it filleth the blood with undigested aquosite/ that maketh the blood apt to boil and putrefy. And this also should be understand by other meats exceeding sweet. And farther witteth well/ 
Three inconvenience engendered of doulce foods.  that of the use of sweet wine and other doulce nourishments three inconveniences are to be feared/ specially of them that be inclined thereto. The first is loathing: for the sweet foodes/ through their heat & moisture suppull & fill the mouth of the stomach/ and there engender a disposition contrary to the vacuation & corrugation of it/ that causeth hunger. The two is swift inflammation of these doulce foods & converting in to collar. For doulce things most aptly engender collar. Therefore honey above all other things soonest engendereth collar/ because of sweet things it is most sweetest: and next honey is sweet wine/ as Galen saith. And here upon riseth thyrstynes/ 
Gal. in commento can. three part. reg. acutorum.  nor hit is not wholesome for them that have the ague/ nor for choleric folks. The third is oppilation of the liver and spleen: For these two membres/ and specially the liver draw dulce things with their dregs/ to them/ for the great delight they have in them/ before they be digested. Wherefore there they lightly cause oppilations/ through the help & operation of the gross substance/ wherein the savorynes of sweetness is grounded/ as Avicen saith ii can. tract. i cap. iii. And this is the cause that sweet wine doth less steer one to piss than other wines. Against these three nocuments eager or sharp savoury things are very wholesome: for with their tartness they provoke the appetite: & with their coldness they quench enflammation/ & with their fines of substance they open oppilations. Farther/ wytteth well/ that all though sweet wines/ and other doulce nourishments/ stop or shut the liver and spleen: yet they unstoppe the longs. And the reason why they stop not the longs as well as the liver and spleen/ Gal. declareth in the comment of the can iii part. reg. acut. Because doulce things in their passage/ resude nothing there to/ but that that is fine and pure: and the blood engendered of doulce things cometh to the longiss/ purified first in the liver/ 
Hipp. iii. ꝑticu. reg. acut. can. Mentem lemus etc.  and fined in the heart. Also as Hypocrates saith/ Doulce wines do least make one drunken. Thus we may conclude/ that if wine be drunk for nourishment/ for restorative of the body/ and to make one fat/ as it chanceth in them that be lean/ whether it be naturally or accidentally: than doulce wines and gross/ sufficiently coloured are wholesome. For such wines are nouryshers/ restore ●es of such as be low brought/ and fatters. Wherefore they be most convenient to fat lean bodies. But if we intend not to nourish/ to restore or make fat our bodies/ as they that be corsye and fat: than though we may not use sweet wines but subtle/ yet they must choose such as be amiable/ and have good savour and flavour/ inclined to whiteness/ & sufficiently strong. If one drink wine to quench his thirst/ than he must take white wine/ thin and feeble. For such wine do moist more/ and coulethe more: & so consequently/ better quencheth thirst: And the greater the thirst is/ the wholesomer such wine is. But if so be wine be drunk to refresh the spiritis/ and comfort the corporal virtue: than it would be subtle/ sweet/ & of delectable savour/ of mean colour/ & of sufficient strength: and such wine ought to be taken with little meat: and it must be depured from either superꝑfluite/ and to be taken in small quantity. But if we purpose to scour the breast and longs/ & to cause us to lask: than doulce wines of mean substance/ and of good flavour should be chosen.  
Si vinum rubeum nimium quandoque bibatur/  
Venture stirpatur/ vox limpida turpificatur.  
This text showeth to us two hurts/ that come by over moche drinking of red wine. The first is/ that over moche drinking of red wine/ maketh one costive. The cause after the opinion of some/ is. For such red wine heatethe more than other of the apparel/ and is more nutrative. For in that that it is hotter/ it drieth more: & in that the it is more nutrative/ it is more desirously retained of nature. But yet this text may be understand by over moche drinking of binding red wine/ which is some what eager/ sharp/ & costive. Yet concerning this/ witteth well/ that if the stomach or the guttis be feeble in their natural operation: than red or black wine/ called stypticke/ that is some what tart/ aught to be used and drunken: as they do/ that by debility of stomach/ can hold nothing/ but be laxative. This saith Hypocrates in the canon Palmeus quidem etc. And also Galen in the comment of the same. But if we will comfort the virtue of digestion/ the clean wine or mean in substance and colour/ of good odour/ and of convenient savour/ and of sufficient strength/ & some what styptic/ is most wholesome. The two is hoarseness of the throat/ which hoarseness/ some red wines/ through their dryness & erthynes/ cause and induce. And this hurt cometh also by drinking of red wines growing in the parties of Brabant/ through their stipticalnes and erthynes: and specially when the said wines be not fined/ this grief chancethe. But yet they make not a man costive: For must that is very red/ is wont to cause the flux/ by reason of his earthy dregs mingled there with all: which biteth and gnaweth the guttis: of which gnawing cometh the flux. And such wine should not be drunk till it be fined. For so long as it is gnawing/ through the earthy dregs thereof/ a mordicant fume is raised to the brain/ which gnawethe or bytethe the eyes/ and maketh them red: Such inconveniences are engendered by new unfyned wines of Brabant/ whether they be white or red/ through their erthynes. The cause why this fume is mordicative is by cause the wine that he cometh of is mordicative. 
Gal. in commento illius aphori. Et qui crescunt etc.  For Gal. saith: What so ever is dissolved from a thing/ must needs be like the thing/ from which it is dissolved.  
Allea/ nux/ ruta/ pira/ raphanus/ et tyriaca.  
Hec sunt antidotum contra mortale venenum.  
In this text are comprised uj remedies against venom. The first is garlic: which is very medicinable against such inconveniences/ 
Garlic.  as are wont to engender of water: and specially it is wholesome/ if one drink ill corrupt water. Whereof Serap●on in the segregatis and chap. of garlic saith: That if one eat garlic first/ and drink corrupt water after/ it shall not hurt him. In like wise saith Avicen ii can. cap. de alleo. et. iii.i. ca de conser. a nocu. diuer. aquarum. The same operation is also in oynions/ as Avicen saith two can. & chap. of oynions/ and so oynions may be comprehended under garlic. And Auicen in the fore allegate place saith: That an onion is subtle/ piercing/ and scouring/ with stipticite: and openeth strongly: and is hot in the third degree: wherefore it heateth ill waters/ ꝓhibiting/ that they with their coldness hurt not the stomach: and it maketh pure gross humours/ causing them lightly to penytrate. And vinegar mixed with an onion doth greatly fortify his virtue subtle and penitrative/ and keepeth one from thyrstynes/ which oynions eaten are wont to induce. This same is verifiedde of garlic. And Avicen saith in the above allegate place/ that one should eat garlic/ after drinking of gross and troublous waters: for it fyneth them/ and maketh them lightly to descend: & letteth that they hurt not the stomach and entrails: and that they stop not the veins. And garlykeiss good eaten before one take his journey. and after that it is one of the best and most wholesomest things that can be/ for them that come out of a cold air or go in to it: as Avicen saith . iii.i. cap. de regendo iter. And by this appeareth that garlic is specially good for them that journey and wander over divers countries/ & use divers drinks/ according to these verses: 
Allea qui mane ieiuno sumpserit ore.  
Hunc ignoratum non ludit potus aquarum.  
Nec diversorum mutatio facta locorum.   
More over garlic is good against the stinging of venomous worms/ & bytynge of serpentis/ when it is drunken with wine: which thing Avicen in the two can. and chap. of garlic/ saith/ he hath proved. And also it is good against the biting of a mad dog: And a plaster made of garlic/ fig leaves/ & common/ is good laid to the place bitten with a venomous be'st called mugall. An onion/ as Avicen saith/ the two can. and chap. thereof/ is eke wholesome for biting of a mad dog/ when the place bitten is anointed with the juice thereof/ or a plaster thereof made with salt and rue. And an onion eaten expelleth the hurt of venomous things. And some say they engender in a man's stomach a moist humour very wholesome against the hurt of venomous thyngiss. And here is to be noted/ that garlic/ oynions and also likes are not wholesome for temperate bodies/ nor hot/ and specially raw. For they nourish very little/ and they nourish ill/ and engender sharp pricking blood: yet they make subtle gross humours/ and break or cut the clammy. And after they be sod/ they lose the pricking/ and yet than their virtue incisive and subtilative remaineth. Therefore they be wholesomer sod than raw. Likes be hot and dry/ 
Eating of likes.  and their nourishment is naught/ they hurt the eyes/ and engender black melancholy blood/ & terrable dreams: they hourte the sinews with their prickings: they hurt the teeth and gums: and choleric & melancholy folks should not use to eat them/ and specially raw. Oynions be hot/ 
Eating of oynions.  & they have an earthy superfluous heat/ with a wattrishe moistness/ subtle/ undigested. If they be eaten raw they engender ill humours/ and corruptible putrefactions in the stomach/ and they cause ill dreams and dreadful/ and heed ache. And if they be to moche used/ they mar the memory/ and trouble the understanding/ and make one beside himself. But in case they be sod with the broth of good flesh/ & eaten/ than they cause good digestion/ and their hurtfulness is diminished/ and they moderate the coldness of meats/ where with they be sod: 
Eating of garlic.  but the best is/ not to use them. Garlic is hot/ declining some what to humidity/ but less than oynions/ it is medicinable against ventositees/ and the cough/ and maketh one to spit well/ but it hurteth the sight and causeth heed ache: and it is treacle for uplandish men. And thus the foresaid things/ be wholesome for them only/ that have phlegmatic gross and clammy humours/ but choleric folks ought to abstain from them. 
The use of nuts.  The two thing is walnuttis: whereof Avicen ii can. cap. de nuce/ saith: That it with figs and rue/ be medicinable against all manner of venom/ and thereof/ of oynions/ & salt is made a plaster to lay to the biting of a mad dog. And this specially is understand of a dry nut/ taken before meat/ in form afore said. And witteth well/ that dry nuts are worse/ than new and moist. 
Diseses engendered by eating of nuts.  For the dry are more oily: by reason whereof they turn to collar/ and cause heed ache/ they trouble the eyes/ and engender swiming in the heed/ and specially taken after meat: they cause the palsy in the tongue/ and provoke one to vomit/ and make blisters in one's mouth: and they that have a choleric stomach ought specially to eschew dry nuttis: and the older they be/ the worse they be. The new nuttiss have less of ill oiliness/ and therefore they engender not the ache or swiming in the heed/ & such like diseases/ as the dry do: and by reason of their slippery humidity/ they make one have the lask. And if they be a little warmed at the fire and eaten after dinner/ they press down the meat. And thus it appeareth the new nuttis are more wholesome for folks in health than dry. 
Of rue called herb grace.  The three is rue. Whereof Avicen ii can. cap. de ruta/ saith/ that it resisteth poison. And after he saith: If one fear lest he drink poison/ or to be stung of a venomous best/ let him take. 3.j. of the seed/ with the leaves thereof/ & drink it with wine/ and a nut stamped and mingled to gether. And aristotel in his book de animalibus saith/ that when the weasel will fight with the edder/ or the toode/ she eateth rue first and sleeth the other: For the smell of rue is foo to poison. The eating of rue in the morning with figs & sweet almonds/ preserveth from venom. Here is to be noted/ that there be two kinds of rue. 
two. kyedes of rue.  The one is garden rue/ the other is wild rue. The garden rue is better than the field rue. For the field rue is exceeding dry. Hit is hot/ & dry in the four degree: wherefore it is hurtful to take moche thereof. The garden rue is moist hot and dry in the two and three degree. It pierceth and resolveth ventosity/ and specially/ if it be dry. For Serapion in the chap. of rue saith/ that dry rue of all medicines for ventosites is the best/ and most wholesome: but moist it engendereth ventosity. Also rue vehemently quickeneth the sight/ and specially the juice thereof/ with the juice of fennel/ and honey made in an ointment or else eaten/ as Avicen saith in the two canon and chap. of rue. But yet for as much as the ieuce of rue hath a proprete hurtful to the eyes/ it were best to fan wind upon your eyes there with: & in no wise to touch your eyes with the material rue. The four is peers: 
Peres.  whereof Avicen ii can. cap. de piris/ saith: that they be wholesome against mortal diseases engendered by mushrooms or toode stools. For peers/ sod with mushrooms/ do allay their hurtefulnes. or else this text may be understand by peers aromatike/ which by reason of their sweet smell/ comfort the spiritis and so repel poison. The .v. is radishes: 
radish coolis.  whereof Avicen in his second canon/ and chap. of them saith: that they be wholesome against biting of a snake: and drunk with wine it is good against the biting of the be'st cornute: and the seed thereof is good against all venoms. And the seed of radish laid upon a scorpion/ it sleeth him/ and the water thereof hath in that behalf been proved/ and it is stronger than the seed: and if a scorpion bite one that hath eaten radish/ it shall not hurt him. Hit is also very good against chokynke of mushrooms. Or it may be said it is good against venom/ because it provoketh one to vomit: and so by reason of vomit/ the stomach is purged of ill humours. And here is to be noted/ that radish and radish rootis are like of complexion/ which are unwholesome for choleric folk: for they engender sharp pricking blood: and radish is unwholesome for the stomach/ for it maketh one to belch/ and engendereth gross humours. And if the digestion be feeble/ it engendereth raw humours: yet it is of a subtle and piercing nature. But some men eat radish after other meatis to comfort digestion: whereat Galen marveleth. And cunning physicians say/ that if it be eaten after other meats/ it helpeth digestion: and unlosethe the bealye. But if radish be eaten before other meats/ it lifteth upward the meat/ and causeth one to vomit. But it is good to eat a small quantity with vinegar and salt/ after other meat. Yet never the less they hurt the eyes and the heed. Rasis three Alm. saith/ that radish/ dying long in the stomach/ void phlegm/ the leaves whereof digesteth meat/ and helpeth the appetite/ taken in a small quantity. The uj is treacle/ which of every sort is good against venom: 
treacle.  and therefore it is good both for man and beast/ against venom/ as well cold as hot. And under the name of treacle the noble medicine Metridatis may be comprehended: which two be like in operation. For Avicen of treacle saith: 
avicen vi.iiii. cracked. three cap. i.  Ye shall understand/ that the greatest rule in curing of venom is to comfort natural heat: and to labour to drive it out/ as treacle doth. And of treacle and the medicine Mitridiate to gether/ 
avicen vi.iiii. tract. i ca de med. commun.  Avicen saith: There be certain medicines contrary to venom: which will not suffer venom to approach near the heart/ as treacle and Mitridiate.  
Aer sit mundus/ habitabilis/ ac luminosus.  
Nec sit infectus/ nec olens fetore cloace.  
This text declareth four things touching the choice of wholesome air. Of which the first is/ 
Choice of wholesome air.  that one ought to choose a clean air/ not enfected with vapours: For unclean air altereth the heart after the nature of the complexion/ that it is mingled with/ 
Haly. iii. 〈◊〉 in commento illius 〈…〉.  as Haly saith. The two is/ one should choose light air: For dark air maketh a man heavy and dull spirited: for such air myngleth itself with the humours in man's body/ and so troubled runneth to the heart: whereby of it and of the humours/ gross and troublous spiritis been engendered/ which make one lumpyshe & slow. Therefore there is nothing maketh a man more jocund and less heavy/ than to walk in a clear air/ or to rise yearly. The three is/ that we ought to eschew infected air/ that is where slaughter of people hath been. For commonly in those places where as great slaughter of people hath been/ and in places near to/ followeth great pestilence: for when we draw in the infect air/ it infecteth the spiritis in our body. The four is/ we should eschew gunges/ sinks/ gutters/ channels/ stinking ditches/ and all other particular places infected with carrion/ & placis where deed carcases or deed folks bones are cast/ and places where hemp and flacce is wattered. For air so enfected infecteth the spiritis of our body/ 
avicen ii.i. ●octri●● cap.▪ two.  and specially hurteth the brain. And therefore Avicen saith/ that as long as the air is temperate and clear/ and no substance contrary to man's nature mingled there with/ it causeth and conserveth man's health. And when it is changed/ it doth contrary to the operation thereof: And for a more declaration of the foresaid things/ witteth well/ that air in the regiment of health is necessary two ways. first/ for the refreshing of the heart. Secondly/ for the avoiding out of fumish superfluities/ that trouble the spirit and natural heat. For like as we see by exterior things/ the fire without fanning of the air is schoked & quenched: so like wise we may imagine that the spiritis and natural heat in man have need to nourish conserve and attempre them. The attemperance of natural heat is caused by drawing of the air/ and his purging is caused by expulsing of the air. The first is done by motion of the attraction/ & the second by motion of expulsion. Therefore if we draw in air stinking & unclean/ it corrupteth the natural heat and spirit. Therefore the air should be of good substance/ without vapours and mistis. The air should not be troublous & cloudy/ nor mixed with ill vapours. For such air troubleth the humours/ and maketh a man heavy and sad/ as is afore said. The open air would be chosen/ and not between walls or houses: and truly to speak the shut air should be eschewed. Yet never the less in time of pestilence/ when the air chancethe to be enfected/ the shut air is to be chosen. Therefore at such seasons/ it is good for us to abide within our houses/ and to keep our windows fast shut/ lest the putrefied air enter in: But else the open air is best. Farther in the regiment of health/ the air should be eschewed/ which is mixed with vapours of lakes/ and deep pittis' containing stinking waters: and of certain herbs/ as coal wortes/ homlockes'/ and such like: and of trees/ as fig trees & walnutte trees. Farther the air is to be chosen/ wherein the wind blowethe from high or equal groaned. And also we ought to take good heed/ that the air exceed not in any of his first qualities/ that is in heat/ cold/ moystute/ and drought/ which if it chance/ it must be tempered by craft as much as is possible. These things Avicen teacheth ii primi. doct. two. de diversis.  
 tibi serotina noceat potatio vina/  
Hora matutina rebibas/ et erit medicina.  
This text teacheth one doctrine/ which is/ if a man be diseased by drinking of wine over night/ He must on the morrow a fresh drink wine again. For either drinking of wine over night causeth drunkenness/ thirst in the morning/ or inflammation of the body. If it inflamme the body/ than it is right unwholesome again in the morning to drink wine a fresh/ for that were to lay fire to fire: But if one hap to be drunk & there with parbrake a little: than it were wholesome to drink wine again a fresh in the morning. For the drinking of wine again/ than doth lightly cause one to vomit/ whereby the stomach is cleansed: For by that cleansing/ the hurt of drunkenness and parbraking goeth lightly away. And therefore Hypocrates counseleth to be drunken ones a month: that of the drunkenness may come vomit: which thing preserveth us from ill diseases of long continuance. If drinking of wine over eve hurt one/ and that by reason he is not accustomed to drink wine: than he may drink wine in the morning/ to accustom him: and so the drinking of wine shall less hurt him. For as Hypocrates saith/ 
Hipp. two. aphorismo. Ex multo tempore etc.  of a customable thing cometh less grief. But in case that thyrstynes in the morning followeth on drinking of wine over eve: than to drink water in the morning/ should cool his thirst better. For as much as we have spoken of hurt coming by drynkynke of wine: witteth well/ that a person having a feeble brain/ and eke of what so ever other condition he be/ he ought most circumspectly to beware of drunkenness. For oft drunkenness/ as Avicen saith: 
Auic. iii. i. ca de regi. de aque & vini. Six inconveniences engendered of drunkenness.  causeth uj inconveniences. Of whom the first is corruption of the livers complexion. For wine excessively taken/ coming to the liver/ resolveth the heat thereof: whereby the liver loseth his natural generation of blood: and in stead of blood/ engendereth wattrishenes'/ causing the dropsy/ or it cuttethe the liver or the humours thereof/ whereby leper or woodness is engendered. The two is/ corruption of the brains complexion/ through thick and continual ascending of fumes of the wine thereto/ disposing the hot brain to woodness and frenzy: & the cold to the falling evil/ forgetfulness/ and palsy. The three is weakes of the sinews. For we see that these drunkards/ as well in youth as in age have the palsy in the heed/ & other their members. The four is diseases of the sinews/ as the cramp & palsy. For superfluous drinking of wine/ oft-times turneth to vinegar in the stomach/ which hourtethe the sinews. Also often times/ for fault of digestion/ it turneth in to undigested wattrishenes'/ which mollifieth the sinews. And often times it enduceth gross humours to the sinews/ whereby they be stretched out/ or drawn to gether. The .v. is the palsy/ through humidites of the brain/ increased by the wine: so that they stop wholly the ways of the lifely spiritis/ proceeding from the brain to the other membres. The uj is sudden death/ for while the drunkard snortethe or slepethe/ his wind pipes/ through abundance of wine/ or humidites thereof engendered/ are closed/ whereby he is suddenly strangled. And though the immoderate drinking of wine causeth the foresaid inconveniences: Yet wine moderately taken/ is wholesome divers ways. And Auicen in the afore allegate chap. rehearseth .v. bonties of wine moderately drunk. The first is/ 
●. bonties of wine moderately drunk.  that hit easily conveyeth the meat/ that it is mingled with/ to all the members of the body/ through the heat/ subtillite/ and hid convenient proprete thereof. The two is/ it digestethe phlegm/ and resolveth it through the heat and subtility of his substance/ making it apt to avoid out/ opening the ways/ and comforting nature to drive it out. The three is/ it avoideth red colour by urine/ and by other insensible vacuations/ as sweat and such like. And this is to be understand of claret wine/ or white/ that is feeble of his nature/ or allayed with water: or else it would increase collar/ by turning itself in to collar/ and inflammation of the liver. The four is/ it maketh melancholy/ which is gross and moveth slowly/ easily to slide by it proper pipes/ from the liver to the spleen/ and from the spleen to the brim of the stomach: and at last/ with the dregs/ to avoid out of the body. And it declineth or represseth the hurt of melancholy/ through contrariousnes of complexion/ and manner of substance/ in the effectis thereof. For melancholy engendereth heaviness/ feintnes of heart/ & covetousness: 
properties of melancholy and of wine.  But wine engendereth joy/ boldness/ stoutness of stomach and liberality. The .v. is/ it resolveth all causes of weariness/ outcepte it be mixed with some other heat. For wine reviveth the resolute spiritis again abundantly/ and comforteth natural virtue/ and taketh away or diminishethe humidites left in the musculs/ sinews of the heart/ or in the joints. And if the body dried by weariness/ needeth moisting/ wine moystethe it quickly/ so it be alaide with water. Farther more besides these wine hath many other good properties. For above all other things wine is a swefte and a sudden nourisher: it comforteth the heat and natural spirit/ and heateth all the body/ it cleareth the wit/ appeseth anger/ putteth away heaviness/ and steereth to bodily lust. And no drink digesteth raw humours so well. And wine maketh one manly both in stomach and body. And they that drink no wine are nothing in regard of their equals that drink wine/ neither in stomach nor courage.  
Gignit et humores melius vinum meliores.  
Si fuerit nigrum/ corpus reddit tibi pigrum.  
Vinum sit clarumque/ vetus/ subtle maturum.  
Ac bene limphatum saliens moderamine sumptum.  
This text declareth one doctrine of wine: and that is/ the better wine is/ the better humours it engendereth. The cause is/ for black wine is more gross and erthie than other: therefore the spiritis thereof engendered be gross: Like as it is proved by Gal. saying before. gross spiritis make the body heavy or slow. 
seven. doctrines to cho● wine.  And farther there are put vij doctrines touching election of wine. The first is/ the wine ought to be clear. For such wine by reason that it is subtle/ engendereth subtle and clear spiritis. The two is/ it aught to be old and not new. For new wine or must doth sooner over come one's brain/ and make one have the lask/ than other of the apparel: it engendereth the colic/ and other accidentis/ that shall be declared after/ when we come to/ Impedit urinam. Nor ye should not understand/ that wine ought to be to old. For such wine/ 
Auic. iii. i. ca de regimine aque ● vini.  as Auicen saith/ is as a medicine/ and not as drink. For such wine doth rather alter a temperate body to heat and drought/ than nourish it: it is of small nourishment. For when it is so very old/ it receiveth again it first natural verdure and sharpness/ and is than all fiery: wherefore the aggregatour/ in the chap. de vite/ by authority of Galen writeth/ that it is hot and dry in the three degree. The three is/ that wine ought to be subtle. For subtle wine maketh the spiritis of man subtle/ and gross wines gross spiritis. The four is/ wine should be ripe/ and not vert or eager/ or else it will deprive man of all his natural vacuations and good health/ as Galen saith in the comment of the canon iii part. reg. acut. And therefore it is hurtful for them/ that want evacuation by urine and all other their upper members. Yet as Gal. in the same place saith/ such wine stypticall/ is wholesome for diseases that chance in the guts. Yet as Galen saith there/ the stypticalnes of the wine would be put away by moche mingling of water. The .v. is/ that wine should be allayed with water: For thereby the fumosite of the wine is put away: and so overcometh the brain less. This is truth/ if the wine be subtle/ but if it be gross/ it overcometh the brain the sooner: for thereby it is subtiled & made more fumyshe. And of this wine Avicen understood when he said/ 
Auic. ●ii. i. ca de regimine aque et vini.  that wine alaide with water doth sooner over come the brain than pure wine. The uj is/ wine should be sprinkeling/ when one tastethe it: and this is one of the conditions of good wine/ before said. The vij is/ taken of the drinkers condition/ and not of the wine: that is/ we must drink wine temperately: For wine temperately taken/ sharpeth the wit/ and engendereth all the wholesome things before declared. By all these. things here expressed we may conclude/ that wine most to be chosen and best in the regiment of health is mean wine/ equal between old and new/ clear/ some what red/ of good odour and flavour/ of equal savour/ that is neither eager/ sharp/ nor sweet: which is not gross/ nor to much subtle: and eke that it be not to strong nor to weak: and that it grow not on stony & hilly ground/ nor on simble plain & earable ground/ but on high ground/ dying open toward the south/ in a country not to hot nor to cold. And these things are partly gathered out of Gal. iij.j. the place afore allegate. touching the regiment of wine/ concerning the ages/ the rules that Avicen putteth in the above allegate place/ be to be noted. The first is/ to give children wine to drink/ is as one laid fire to fire of dry wood. For children be tender and soon inflamed/ through th'abundance of their natural heat/ & their sinews and brain be weak & feeble. Wherefore wine hurteth them many ways. First by quick inflammation/ by striking of the brain/ by lightly piercing of the sinews/ and abundant fumosite. Therefore when one giveth wine to children to drink/ the flaming heat of the wine is added to the flaming heat of children bodies/ which is of small resistance/ as dry sticks/ reeds/ or towe is against the fire. The two rule is/ that one give an old man as much wine to drink as he can bear without hurt/ that is/ as moche as his natural and due appetite desireth. For like as old bootis and buskyns that be dry and wrynkeled/ are made soupull and plain with oil/ like wise been the bodies of old folks by drinking of chosen wine/ as wine of Bewois. Ancient folks are cold/ and wine heateth/ their spirit is heavy/ and they be full of melancholy: but wines maketh them merry/ and represseth melancolyes: and commonly old folks sleep ill/ but wine maketh them to sleep well. They be prone to oppilations/ but wine openeth and letteth them. And so/ like as wine to children is most contrary/ so for old folks it is most wholesome. The iii is/ that young folks drink wine temperately/ temperately is/ touching measurable quantity/ and convenient alayenge with water. And all though young folks are as hot as children/ yet they have their members more sound/ the sinews and brain more strong/ whereby they may the stronglyer resist the hurt of wine drinking. There follow many good things of drinking wine soberly/ that is to say/ the voiding of collar/ the quickening of the corporal might and wit/ and the abundance of subtle spiritis.  
Non sit acetosa ceruisia/ sed bene clara/  
De validis cocta granis satis ac veterata.  
This text declareth .v. things to choose good ale by. first that it be not sour/ for that hurteth the stomach. A sour thing/ as Avicen saith in many places/ hurteth the sinews/ for the stomach is a member full of sinews/ and that is touching the brink. The two is that ale must be clear: for troubled ale is a stopper/ and hurteth them over moche that have the stone/ it fattethe and enflatethe and maketh one short wynded/ and engendereth moche phlegm. The three is/ ale should be made of good corn not corrupt/ that is to say of the best barley/ wheat or ●otis: for the better the corn is/ the better is the humour thereof engendered. The four is/ that ale ought to be well sod: for it is the better digested/ and more amiably received of nature: and the pageants thereof growing/ are the better borne. For ale not well sod engendereth ventosites in the belly/ gnawing/ inflasion/ and colic. The .v. is/ ale ought to be stolen & well purged/ and not over new. For new ale engendereth the same hurt that ale doth that is not well sod: and there with most easily causeth the strain coilion.  De qua potatur/ stomacus non inde gravetur. 
Here is taught one lesson touching the use of ale. That we must drink it moderately/ so that the stomach be not hurt thereby/ nor drunkenness caused. For it is worse to be drunk of ale than of wine/ and longer dureth: the fumes and vapours of ale that ascend to the heed are gross/ wherefore they be not so resoluable/ as they that be monted up by wine. Where upon it is to be noted/ that in the beginning of dinner or supper/ it is wholesomer to drink ale before wine: the cause is/ for at the beginning of our repast or dinner/ the body is hungry: so the stomach before we began to eat meat was hungry/ and so drew superfluities from the members. Therefore if we begin with wine/ for that nature greatly desirethe it/ for the great nourishment thereof: the superfluities/ to gether with the wine drawn of the stomach/ are drawn to the parties of the body: but nature so desirously draweth not ale. Like wise ale washeth the humours hanging about the brim of the stomach. And for this cause physicians counsel/ that when one is most hungry he should first assay to vomit or he eat any meat/ that those superfluities drawn to gether of the hungry stomach/ may be voided out/ lest they be mingled with the meat. Like wise he that feareth to be thirsty by superfluous drinking of water/ should drink ale: For it quencheth unnatural thirst.  
Temporibus veris modicum prandere ivueris.  
Sed calor estatis dapibus nocet immoderatis.  
Autumni fructus caveas. ne sint tibi luctus.  
De mensa sume quantum vis tempore Brume.  
Here is determined what quantity of meat should be eaten/ 
Diet after the four seasons of the year.  after the diversity of the four seasons of the year/ which are ver or springe time/ summer/ autumn/ and winter. He saith that in the time of ver/ we must eat little meat. The same willeth Avicen/ & showeth the reason why/ because/ 
avicen ii.i. doct. two. ca vi. &. iii.i. doct. v. de reg. tpmm cum recti auris.  saith he/ in winter man's body is not greatly given to labour and exercise/ through prohibution of resolution/ raw humours are increased/ and specially phlegmatic: which after the ꝓportion of the season/ than specially be engendered: which humours by reason of cold/ are enclosed in the body. But when ver or spryngetyme cometh/ it causeth these raw humours/ gethered to gether/ to melt and spread through all the body: wherefore nature is than greatly occupied in digesting of them. Therefore in for season/ if one eat moche meat/ it letteth nature to digest such phlegmatic humours/ and should be diverted an other way: for by these humours and great quantity of meat nature should be over pressed. And so such humours should remain in the body undigested: and running to some member/ should cause some disease there. And therefore we ought to take good heed/ that we eat no great quantity of meat in ver. For diminishion of meat in this season/ is a special preservation from diseases reyning in ver/ as Avicen saith. ij.j. the place before allegate. And this saying is of a truth/ from the mids to the end of ver/ and not in the beginning: for the beginning of ver is likened to winter: wherefore than one may nourish the body as well as in winter. And this also may be understand when vere find the body full of humours/ than meat is to be given after the natural heat and resolution/ that is caused of the body: for than the cause is avoided: for which meat should be diminished. And the same willeth Hipp. j aphorismorun/ where he saith: Bealies in winter and vere are most hot/ and sleep most long. Therefore in those seasons/ for the natural heat is moche: therefore it needeth larger nourishment. Secondly he saith/ that to eat to much meat in summer is hurtful: because than the virtue of digestion is feeble: For the spiritis and natural heat/ which are the instumentes of corporal operation/ are than right feeble/ sparcled/ and resolute/ through outward heat/ vehemently drawing them to the exterior partis: and contrary wise/ moche meat can not be digested. And here is to be noted/ that for the vehement resolution of humidites/ as well substantial/ as mutrymentall of the body/ grosser and more meat in summer should be eaten/ if the night digestive could digest so moche meat: but because nature can not digest moche at ones/ we must eat a little/ and oft: 
The reason that one ought to eat little meat in summer.  as Galen saith in the comment of this Canon/ Et quibus semel aut bis etc. In summer we must eat many times and little: many times because the body hath need through oft dissolution: a little/ for default of digestion. And all though little meat should be eaten in the summer/ yet one may drink moche: for than is greater resolution and drought of the body: and the natural heat of the body exceedeth the moisture thereof: and man is more thirsty than/ than other times. But yet than one ought to drink less wine/ specially if it be pure/ for such wine soon inflameth/ and causeth the natural heat/ hat by the ardent heat of summer/ to burn/ and therefore if we drink wine/ we must mingle it with moche water: and we must forbear old & strong wine. Thirdly he saith/ 
To avoid eating of fruits in autumn.  that in autumn we ought to beware of fruits/ specially of the same season/ as grapis/ peaches/ figgis/ and such like: or at least to eat but little of them/ for such frutis' engender blood/ apt to putrefy/ through the boylling that they make in the body & humours: & specially if they be received in to an unclean stomach / or a corrupt body/ which for the most part chanceth in autumn. And so than/ ill and filthy diseases are engendered/ as the pocks and other pestilent sicknesses. Yet for a farther knowledge of the regiment of meat and drink in Autumn/ witteth well/ that in harvest/ hunger and thirst should be eschewed/ & to eat moche meat at one meal: as Rasis three Alm saith/ cap. de reg. corporis secundum tp̄s. The wine also that is drunk in harvest/ should be allayed with moche water/ that it may moist the body/ and coal the heat: but not so superfluously allayed with water than/ as in summer: nor to be than drunk so superfluously: for than nature feebled/ is not able to weld and digest it: and to much alayenge with water/ would destroy natural heat/ & increase ventosites: whereby the colic may be engendered. Fourthly he saith/ that in winter we may eat as much as we will/ that is to say/ more than in other seasons/ after the mind of Avicen in. iij.j. the place afore allegate. And Galen saith/ in the canon of the aphoris. E● quibus semel aut etc. In winter moche meat leiserly should be eaten. The reason is because the heat of our body in winter is strongest/ both by reason it is conieled to gether/ and fortified/ by position of his contrary/ that is to say/ the coldness of the air/ environing our bodies about. And this is verified in big bodies & fleshy/ and not in bare and feeble: for on such body's coldness of winter inclined doth not comfort with heat/ but feblethe them more: For in winter as Hypocrates saith: bealies be hottest of nature and sleep most long. Hit followeth/ that the grosser norishementis and harder of digestion are wholesomer in winter than in other seasons/ by cause the heat is stronger. But the wine that we must drink than ought to be ruddy as a rose/ and not white/ and allayed with a little water. Here is to be noted/ that all though/ through the strength of heat/ and virtue of digestion in winter/ the gross and strong meatis are wholesomer: yet because the seasons than are disposed to oppilations and repletions/ through very moche phlegm/ it were wholesome than to use mean meats/ between heavy and light/ gross & subtle/ as kid/ veal/ mutton/ pikes/ perch/ and crevices. And they that use grosser meats/ as beef/ pork/ venison/ goat's flesh/ & such like/ should eat but one meal a day: or else to use meatis laxative/ as parsley/ cressis/ mustert/ and such like/ and to use great labour.  
Saluia cum ruta faciunt tibi pocula ●uta.  
Add rose florem minuit potenter amorem.  
Here are put two remedies against ill drink. 
Herbs wholesome to put in drink.  The first is sage/ the leaves whereof put in to the drink fordothe the hurt of it/ with it proprete/ and also it comforteth the sinews and brain: which comforted/ resist the better the ill fumes/ that of the ill drink ascend there unto. The two is rue/ whose leaves whole without any bruising/ should be put in to the drink/ for with it heat & proprete/ it fordoth the malice of the drink. And how good rue is against poison/ it hath been declared before at/ Allea nux/ tuta etc. And this text saith/ to the two foresaid herbs/ we may put the rose flower. And this specially should be understand of a red rose: for the sweet smell & stipticalnes thereof/ amendeth the malice of the drink.  
Nausea non poterit quemquam vexare marina.  
Aurea cum vino mixtam si sumpserit illam.  

A remedy for parbraking on the see.  Here is put a remedy to avoid parbraking or spuing/ for such as are not accustomed to pass the see. He that will pass the see/ must a few days before he take shiping/ mingle the see water with his wine. This is a remedy for the rich: but if it be a poor man/ than he must drink see water/ that he may easilier eschew spuing. The reason hereof is/ because the see water is salt: and so with his saltness and stipticite/ that followeth saltness/ it closeth the mouth of the stomach/ and thereby fordothe spuing. And here is to be noted/ that as Avicen saith/ a travailer on the see/ 
Auic. iii. i. de reg. iter agentis in mari.  should not much go about to withstand or to forbear parbraking or spuing/ at the beginning/ but to vomit/ until he think himself well purged: for that preserveth from many diseases/ and not only preserveth/ but also healeth or alleviateth grievous & great diseases/ as lepre/ dropsy/ palsy/ coldness and swelling of the stomach. Thus saith Avicen . iii.i. doct. two. ca two. But in case that the travailer on the see spew so moche/ that he thereby is right greatly feebled/ he must● than restrain it by eating fruit stypticall and sour/ as been unripe fruit/ crabs/ sour pomegarnades and such like: wherewith the mouth of the stomach is comforted/ & humours expelled down: and also the stomach thereby comforted/ drivethe away humours flowing there unto by tossing of the water. or else we may take musterte sede dried by the fire/ and drink it with wine/ or wormwood may be eaten or drunken/ or a toast wet in redolent wine is good to eat. And generally tart meats be good for travailers on the see/ for they comfort the stomach/ and prohibit vapours & fumes to ascend to the heed/ as herbs sod in vinegar/ or in the juice of sour grapes.  
Saluia/ sal/ vinum/ piper/ allea/ petrocilium.  
Ex his fit salsa/ nisi sit commixio falsa.  
This text teacheth us to make a common sauce if we lack a better. 
To make a common sauce.  And .v. things goth to the making of this sauce. The first is sage. Wherewith we may make sauce for a goose roast or sod. For commonly a goose roasted or a pig is stopped with sage/ to draw up the humidities and clamminess of them/ and also because the flesh should smell some what thereof: yet after it is roasted/ the sage should be cast away and not eaten. Like wise of sage uplandish folk make a sauce to eat with a goose: for they stamp sage and garlic to gether/ that the sage may abate some what of the garlykes savour. The two is salt with wine: & this sauce is for rich and noble men. For when they want mustert/ or ver juice/ they put wine in a saucer/ & mingle it with a little salt. The three is pepper/ uplandyshe folks sauce. For they mingle pepper with beans and peasen. Like wise of bread toasted/ with ale or wine/ & with pepper they make a black sauce/ as it were pap/ that is called pepper/ and that they cast upon their meat flesh and fish. The fourth is garlic/ where of the uplandish people make a sauce: for they mingle soft cheese and milk/ and stamp garlic to gether/ and so eat it with their meat/ whether it be roast or sod/ salt or fresh/ and with hard eggs. The .v. is perslye: the leaves whereof stamped/ with verjuice or white wine is made a green sauce to eat with roast meat. And here is to be noted/ that sauce or sauces vary after the seasons. For in hot seasons/ it must be made of cold things/ or of stuff of little heat/ and in cold seasons contrary wise. Therefore summer sauce should be verjuice/ or easel/ or vinegar/ the juice of lemons/ or of pome garnades with rose water and such like. And other while in sauces made in summer/ one may put a little pellitory & parsley/ to attempre the coldness of the foresaid things. But the matter of competent sauces in winter are musterte/ carloke/ ginger/ pepper/ cynomum/ gelofers/ garlic/ sage/ mints/ pelitory/ & perslye: wine water of flesh/ vinegar not to strong/ but very near to the nature of wine: And in mean seasons/ they should be mean/ neither to hot nor to cold. secondly sauces differ by reason of the meats for which they be made: for one meat will have one sauce/ an other meat another sauce: as lords cooks know. Sauce for mutton/ veal and kid is green sauce/ made in summer with vinegar or ver juice/ with a few spices/ without garlic/ with parsley/ white ginger/ ver juice/ and toasted bread with vinegar. In winter the same sauces be made with many spices/ & a little quantity of garlic/ and of the best wine/ and with a little verjuice/ or with mustert. Sauce for roasted beef is made with pepper/ toasted bread/ broth of flesh and grapes. And the same sauce is good in winter to eat with pork. Also pork in summer may be eaten with vinegar and perslye in the beginning of our repast. But in case/ the foresaid meats be baked/ & specially beef & pork/ in winter/ than serve in a white onion/ and a small quantity of sweet spice beaten in powder. But in summer without oynions/ and with ver juice/ or else with a few small oynions. But if the pastis be made of more tender flesh and light of digestion/ serve in there with no oynions: but in summer almond milk with ver juice/ and a little blanch powder: and at the last ye may put thereto/ an egg broken with verjuice. But in winter in stead of ver juice take wine/ and more spice. With roasted rabbattis and chekyns/ sauce made with cynomume/ 
divers good sauces for sundry meats  crumbs of bread/ and with ver juice in summer is wholesome/ and in winter with wine. For roasted pork take of the drypping/ tempered with good wine and oynions in winter: and in summer take the green sauce above named. For roasted pheasants/ pigeons/ and turtyls/ take none other sauce but salt. For boiled capons and cocks take of the same broth with a little blanch powder. And precisely if they be boiled with sage/ Isope/ & parsley/ this is good sauce in winter: and in summer/ the broth of the capon/ and a little verge's mingled to gether is a wholesome sauce. For fat capons & hens baked/ serve in none other sauce/ but a small quantity of blanch powder: and at the end the above named green sauce in summer/ and in winter good wine. But fish the grosser it is/ the harder of digestion/ the more superfluous/ and moister of nature/ the more it needeth hot sauces and sharp: and the same rule is like wise true in all manner of flesh.  
Si fore vis sanus ablue sepe manus  
Lotio post mensam tibi confert munera bina  
Mundificat palmas/ & lumina reddat acuta.  
Here are declared two wholesome things that come by washing of our hands after meat. The first is/ the palm of our hands are mundified. The two is/ our sight is sharped there by/ and that is specially by accidens/ for the hands be the instruments to cleanse the eyes: and it is right wholesome for them to be mundified: whereof we have before spoken at Lumina mane manus.  
Panis non calidus. nec sit nimis inveteratus.  
Sed fermentatus/ oculatus/ sit bene coctus.  
Modice salitus. frugibus validis sit electus.  
Non comedas crustam/ coleram quia gignit adustam.  
Panis salsatus/ fermentatus/ been coctus.  
Putus sit sanus. qui non ita sit tibi vanus.  
This text toucheth two things concerning the choice of bread. The first is heat. For bread ought not to be eaten hot. 
Eating of hot bread  Hot bread is hurtful to man's nature: as Avicen saith ii ca de pane. Hot bread is not convenient for man's nature: and bread that cometh hot from the oven is unwholesome. The reason is/ because it stoppeth moche. And again after he saith: Hot bread through it heat causeth thyrstynes: and swimmeth by reason of his vapourous humidity: & is of quick digestion/ and of slow discence. And all though hot bread in the regiment of health be unwholesome to eat/ yet the smell thereof is right wholesome/ it relyvethe one in a sound: and it is possible/ that some folks may live by the smell of new bread. The two is/ we ought not to eat bread very stolen/ or mouldy: for such bread is unwholesome for the nourishment of man's nature: for it driethe the body/ and engendrethe melancholy humours: whereon it followeth/ that bread should not be to new nor to stolen/ but a day old. Farther the text declareth .v. properties of good bread. 
v. ꝓpretes of good bread.  The first/ it must be well levende/ as Gal. i alimentorum/ ca two. saith: The best bread for digestion/ is it that is very well levende/ and baked in an oven hat with moderate fire. And again in the same chap. he saith: Vnlevende bread is wholesome for no body. And after the mind of Avicen/ bread made with little leaven/ 
Avicen ii can. cap. de pane.  nourishethe moche/ but the nourishment thereof is a stopper/ outcepte they eat it/ that labour moche. The two is/ that bread ought to be light/ for thereby is known/ that the clamminess is gone. Yet never the less this bread/ after the mind of Avicen/ in the chap. and place before said/ is a swefte entrer/ and of less and worse nourishment/ as bread is/ made of moche bran. The three is/ that bread ought to be well baked: for bread ill baked is of ill digestion/ and engendrethe grief in the stomach. And Avicen in the foresaid canon and chap. saith: That the bread ill baked/ nourisheth very moche/ but the nourishment causeth oppilations/ outcepte they labour moche that eat it. And bread baken on a stone or in a pan is of the same fashion: for it is never well baked with in. The four is/ that bread ought to be temperately salted. For bread over sweet is a stopper/ & over salt a drier. But bread moderately salted nourisheth best/ so it have the other conditions. The .v. is/ that it should be made of the best grain/ that is to say/ of the best wheat. More over the text warneth us to beware of crustis eating: for they engender adust collar/ or melancholy humours/ by reason they be burned and dry. And therefore great estates/ which of nature be choleric/ cause the crustis above and beneath to be chypped away. Wherefore the pith or the crumb should be chosen/ which is of more and swyfter noryshement than the crust. Yet not withstanding crustis are wholesome for them that be whole/ and have their stomach moist/ and desire to be lean/ but they must eat them after they have dined. For they enforce the meat to descend/ and comfort the mouth of the stomach. Farther/ in the two and last verses is mentioned/ that good bread ought to have these .v. conditions/ that is/ the it be salted/ levende/ well baked/ made of good corn/ that is/ that the corn be pure/ reaped/ gethered/ shefte/ and housed in due season. And these conditions Avicen remembreth in the foresaid place/ saying: Hit behoveth that bread be pure/ salted/ levende/ well baked/ and a day old. And here is to be noted/ that if one desire to nourish his body/ he must have his bread made of pure flower/ the bran clean taken out: if one will be leaner/ leave some bran therein. For bran norishethe but little/ and unlosethe the bealye/ and flower doth contrary wise.  
Est caro porcina sine vino peior ovina.  
Si tribuis vina/ tunc est cibus medicina.  
Here in this text pork is compared to mutton. If pork be eaten without wine it is less wholesome than mutton/ but pork eaten with wine/ nourishethe best/ and it is medicinable: for it moisteth moche. And is to be understand specially of roasted pigs/ and brawn well dyghte. And here is to be noted/ that pork/ salted/ or dried in the smoke/ such as men of the country use/ called bacon/ be in no manner wise so wholesome as mutton/ whether it be eaten with wine or no: but it is understand by roasted pork/ or pig/ or brawn/ as is before said.  Ilia porcorum bona sunt/ mala sunt reliquorum. 
This text saith/ that hog tripes/ be better than of other beasts. The reason is/ by cause we eat few entrails/ outcepte they be full of blood/ and of very fat beasts/ as hogs be. Now only hoggis blood/ through the complexion/ and similitude of complexion with man's nature/ is blood/ of which the bowels be filled. And like wise hoggis be sooner fat/ than any other bestis. Therefore we eat rather the tripes & chitterlynges of an hog than of other bestis.  
Impedit urinam mustum/ soluit cito ventrem.  
Epatis infraxim splenis/ generat lapidemque.  
This text openeth .v. inconveniences/ that grow by drinking of new wine or must. The first is/ that must letteth the urine: and this may be understand two ways. first/ for gross must/ through his grossness/ mixed with the dregs/ stopeth the liver and the reins/ so that the urine can not easily have it course. Secondly/ it letteth the urine of it due course/ as some reinnyshe must doth/ and certain other subtle wines like wise: For there is some reynnyshe must/ that whose lies are mordicant or biting: & while it runneth in to the bladder the earthy lies bite and prick the bladder: and constrain one to piss contrary to the due order and manner that he was wont to do. The two is/ it loseth the bealye/ by reason that it scoureth the entrails/ & through the sharpness of it lies/ it pricketh the guttis to void out the orders: first/ through mordicatenes of the lies. Secondly through ventosite/ which such wine causeth. thirdly/ by reason it maketh the guttis slyppry/ by way of undigestiblenes/ and grief of the stomach/ wherefore the stomach leuseth/ and openeth the ways that were shut. The three is/ that must hurteth the good complexion of the liver: For it stoppeth the liver through moche mingling of it lies: and causeth disease in the liver called dissenteria/ through swelling/ whereby the liver is feebled. Thus saith Avicen . iii.i. ca de reg. aque & vini. And thus it engendrethe an ill colour/ and ill diseases of the liver/ that is to say spices of the dropsy. The four is/ that must hurteth the spleen and disposition thereof/ through the same cause that it doth the liver: for it stoppeth the spleen: and so causeth it to be hard. The .v. is/ that must engendereth the stone: and specially that is in the reins: which is ruddy/ and lightly frangyble/ by reason of oppilation/ that it causeth by it gross substance. And this is certain if the must be of very sweet wines/ whose lies be nothing biting or sharp. For must/ that hath sharp & biting lies/ preserveth a man from the stone: for it maketh one to piss often: as some reinyshe must/ that causeth sand or gravel to be seen in the urine: oft provoking one to make water: which oft making of water/ washeth away the small gravel/ that cleaveth to a man's reins/ and so avoideth hit.  
Potus aque sumptus/ sit edenti valoe nociws.  
Infrigidat stomachum. cibum nititur fore crudum.  
Here are declared two hurts/ 
hurtis that come by drinking of water.  that come by drinking of water. The first is/ that drinking of water hurteth one's stomach that eateth: by reason that water cooleth and leusethe the stomach: and specially it destroyeth the appetite. The two is/ that drinking of water with meat letteth digestion/ for it maketh the meat received rawyshe. After the mind of Avicen/ 
Auic. iii. i. ca de reg. eiu●/ quod comeditur. Auic ca de regi. aque et vini.  saying: Nor after meat/ moche water should not be drunken: For it divideth the stomach and the meat/ and causeth it to swim in the stomach. And he saith: And when nature doth digest meat/ and that sufficient quantity of water be mingled therewith/ than after that/ if we drink more water/ it letteth very much the digestion that was begun. And again Avicen saith: 
Avicen. two. can. tract. i cap. iiii.  that drinking of water should be eschewed/ outcepte it be to help the meat down/ when it sticketh or descendeth slowly. But with meat water should never be taken or used. Auerrois in his comment showeth the reason/ when we receive water upon meat/ it maketh the stomach cold or it be through hot: and maketh the meat rawyshe: and eke causeth the meat to swim in the stomach: and it is the cause: that the meat sticketh not fast there as it should digest/ as it conveniently should. The operation of the stomach is/ to make a good myxion of things received there in/ and to digest them well. That done there followeth an ordinary/ and a natural separation of pure & unpure things. And as a great quantity of water put in a pot slakethe the sything of the meat therein: so like wise it chanceth in the stomach/ by drinking of moche water: But to drink a little quantity of cold water/ with our meat/ before it descend down in to the stomach/ is not forbidden but allowable/ specially if we be very thirsty: for a little quantity of cold wat/ taken after the foresaid manner/ easethe the stomach and quenchethe thirst. The coldness of the water enforcethe the heat of man to descend to the very bottum of the stomach/ and so fortifieth the digestion thereof. Thus saith Auicen in the above allegate placis. But witteth well/ that though water be more convenient to quench thirst than wine: yet wine for a man's health is more wholesome than water. And though water universally quench thirst better than wine/ because it is cold and moist/ yet to make natural and good commixion of meats/ and to convey them to the extreme partis of man's body/ wine is better than water. For wine through his subtle substance and operation/ myngleth itself better with the meat/ than water doth: and nature delighteth more in wine than in water: therefore the members draw wine more sooner unto them/ myngling it with the meat. This mixing in this manner is as a boiling or seething of things to gether: which is greatly holp by the heat of the wine: but warer with it coldness/ letteth it. So than it appeareth/ that wine in mingling with meat and delating of the same/ is better than water. For wine/ by reason of it subtility of substance/ and virtuous heat is a marvelous percer. And so by consequens wine delateth or spreadeth more than water/ wherein is no virtuous heat/ nor substance of air nor fire: the water letteth the passage thereof. Farther/ water is not so wholesome drink as wine: for water hyndrethe the nourishment of the body: by reason it nouryshethe very little or nothing at all: So that the more wattrysshe that meat is/ the less it nourisheth. Therefore it is very wholesome to drink wine with our meat: for it doth not hinder nourishment/ but greatly fordreth it: for wine is a special nourishment and restorative/ and nourisheth sweftely/ as it is afore said. Farther/ ye shall understand/ that to drink water with meat/ is not only hurtful/ but also in many other cases/ 
Auic. iii. i. ca de regimine aque ● vini.  which are declared of Avicen. first it is unwholesome for a man to drink fasting: for it pierceth in to the body by all the principal membres thereof: mortifienge it natural heat. This is of truth/ if one that is truly fasting drink it. Yet for a drunken man/ it is some time wholesome: nor it hurteth him not/ though he drink it fasting: For a dronkerde fasting is not utterly fasting/ his stomach is not vacande/ but some what remaineth of the other days ingurging. But in whose nitrosite/ water drunk in the morning doth mitigate: and the stomach/ there with washed/ & the vapours & fumes repressed/ is disposed to receive new sustenance. The two hurt is to drink water after great labour & travail: and like wise after the fleshly act/ between man and woman: For than the poris of the body be very open: whereby the water entereth in to the bottum of the membres/ mortifienge the natural heat. Which heat also after the fleshly act is weaked. The three inconvenience is after baining/ specially/ if one bain him fasting: for than the cundites and ways of the body be very open: wherefore the water entering in hurteth/ as is afore said. 
avicen v●. quarti/ s●ma ii ca ultimo.  Of this drinking of water Avicen saith: That of water drunk tasting/ after bayning/ and after carnal copulation/ corrupting of complexion & dropsy is to be feared. Fourthly/ it is hurtful to drink cold water to quench feigned thirst/ in the night/ as it chanceth to surfetters and dronkerdes: For by drinking of cold water/ the resolution and digestion of salt humours are prohibited/ whether it be of wine or other sharp things/ causing thirst: & so soon after drink thirst cometh again/ as strongly as before. But in case the thirst be so vehement/ vexing & unquieting over moche/ that neither coldness of breathing/ nor washing of the mouth with cold water/ can suffice/ than let the thirty drink cold water/ out of a narrow mouthed vessel or cup/ or sipping/ that the water more slowly may come unto the brim of the stomach: for so it shall best quench thirst/ and less thereof shallbe drunk/ and than it shall not utterly destroy digestion. Fyftelye/ generally/ it is ill for whole folks to drink much cold water/ for it quencheth natural heat/ grieveth the breast/ marreth the appetite of the stomach/ and is very hurtful to all the senowye members. Yet never the less water temperately cold some time per accidence/ steereth one to have an appetite/ and maketh the stomach strong/ helping it/ opening and cleansing the ways thereof.  Sunt nutratiue multum arnes vituline. 
Here the author saith that veal nourisheth very moche. And this Avicen affirmeth/ saying/ that meat that conserveth health must be such as the flesh is. For they are of like nature/ & very apt to be converted in to blood: and specially kid/ young sucking calves/ and yearling lambs. And this veal Galen iii alimentorum/ 
The best veal.  preysethe highly/ saying/ that veal of uj or eight weeks old roasted/ is more wholesome than mutton/ it is soon digested/ and nourisheth very moche. And of these fleshes we have spoken before.  
Sunt bona gallina/ capo/ turtur/ sturna columba  
Quiscula vel merula phasianus/ ethigoneta.  
Perdix/ frigellus/ orex/ tremulus/ amarellus.  

The best fowls to eat.  This text showeth what wild foul are most wholesome to eat/ to nourish man's nature. The number of them is xiiij The first is an hen: the which is very wholesome to eat. For Haly/ Auenzoart/ and Mesue say/ that the best flesh of poultry is an hen/ that never laid/ & of a cock/ that never tread hen. For they without superfluite are soon turned in to blood: their proprete is to temper man's complexion: and their broth is the best medicine that can be for lepers. And Galen saith/ 
Galen. two. can. ca de g●inis ● gallo.  that flesh of young pullets/ augmenteth intellection/ it cleareth the voice/ and increaseth the seed of generation. The two is a capon/ whose flesh conciliator/ in his lxviij question/ numbereth among the most wholesome fleshes. And these fleshes/ and like wise the other afore said/ the stomach of it proprete/ doth digest. The three is a turtle/ which also nourisheth well/ and engendereth good blood. 
Avicen ii can. ca d● cane.  The flesh whereof Avicen highly preysethe/ saying: There is no fowls flesh better than a turtyls or a hens/ nor subtler. But yet they are not so nourishing as the pertriche. The four after the opinion of some is a stare. This bird should be eaten young. Some other call this foul Starna: which Rasis three Alm preisethe above all other fowls/ saying: A sterlyngiss flesh is lightest of all other fowls/ & wholesome for them that will keep a slender diet: and by this may be understand a greater foul/ as a grey goose/ the flesh whereof/ is right commendable/ specially young. And on this wise Almans. understandeth/ preferring this flesh before other. or else by a stare may be understand/ certain small ꝑtriches: whereof Moses seemeth to understand/ saying to the jews: Like wise stars are unwholesome for our king/ for they constrain and indurate the bealye. And this proprete some ascribe unto partridges. For their flesh bind the belly/ as witnesseth Rasis three Alm. The .v. is a dove/ whose flesh is choleric. Which/ as Rasis saith/ is exceeding hot: the which engendereth blood fervently hot/ and lightly engendereth the ague. And therefore pigeons be better baked with sour grapis/ than roasted. For by the sour grapes/ the heat engendered in the blood is allayed. And the best to eat be young pigeons/ ready to fly/ for such be of light digestion/ and of better humour. For young pigeons/ not able to flee/ are superfluously hot & moist: whereby they engender gross humours/ as Avicen saith the two canon/ & chap. of pigeons. But old pigeons and their flesh/ for their over great heat/ drought/ and difficult of digestion/ are to be eschewed. And like wise old turtyls. The uj is a quail. Some doctors say that a quail is of light substance/ and engendereth good blood: and is very wholesome for whole folks. But after the mind of Isaac/ quails are worse than any other wild foul: nor they for nourishment nor digestion ought to be praised. For through eating of their flesh the cramp is to be feared. As Avicen saith ii can. cap. de cotur. And he saith the reason is in the substance of their flesh/ that they engender the cramp. And for this reason french men bake & eat quails with soft buttery cheese. Yet by the quail may be understand an other bird a little more than the foresaid ꝑtriche/ of the same colour/ with red feet and bylle/ of a delicious savour. And on this wise Rasis three Alm taketh a quail/ when he preferreth the flesh thereof above the flesh of a stare/ and all other fowls. The vij is an osell: which like wise should be eaten young. The eight is a phesande: which of all physicians is numbered for one of the best fleshes. For the flesh of that foul is most wholesome for man's nature: and it is meat for princes & great estates. conciliator saith/ that the wild fesante is best/ both for health and strength. And also peradventure universally/ seeing that they are near like unto hens/ and well near of the same shape. And they be drier of air and of feeding/ and larger of exercise. The ix is a woodcock/ the flesh of this bird is specially wholesome. The ten is a pertriche: whose flesh as Avicen saith/ is subtle/ 
Avicen ii can. ca de cubigine. Galen iii alimentorum. cap. xvii. et xviii de iugenio cap. two.  & a great fatter/ it scoureth away the dropsy/ comforteth the stomach/ and augmenteth carnal lust. Yet never the less it is a bynder. And this flesh Galen preferreth above all other. And it is said that customable eating of this flesh/ comforteth the memory. The xj is a ruddocke/ called robin red breast/ she eateth grapis/ and fleethe sweftly as a stare doth/ but it nourishethe better than a stare doth: and they haunt moche about the vines/ & they be drunk by eating of grapes/ and they be best in season to eat about all Halomas. The twelve is orex/ which as some say is a pheasant hen/ and as some say a more hen: whether it be a pheasant hen or a more hen/ the flesh is of good nourishment. The xiij is a bird called tremulus: which bird commonly abideth near the see cost/ less in quantity than a hen/ in colour russet/ it crieth loud and fleethe sweftelye/ and when his plumeth upon the earth/ the tail waggeth still/ and therefore it is called tremulus/ and upon the heed thereof groweth long feathers. Hit is not that bird/ the phesitions call a wag tail. The xiiij & last/ is amarellus: which also is a water foul/ like unto a duck/ but it is less. And to speak generally/ among fowls to eat/ they be best praised/ that be swifter in flight. And as the flesh of the foresaid fowls are of a commendable nourishment/ and of easy digestion: so like wise the flesh of some fowls is of a discommendable nourishment/ hard to digest/ and of unegal complexion/ as the flesh of geese/ peacocks/ and malardes/ and universally of all fowls/ that have long necks/ long bills/ and live upon water. And the flesh of sparrows/ which are exceeding hot/ & untemperate/ steering to bodily lust. But touching election of fowls flesh/ ye shall understand/ that their natural nourishing must be considered/ that is whether they be restorative/ light of digestion/ light of substance/ or of subtle operation: and so after their divers properties to praise them. Wherefore Galen beholding the easy alteration & subtilty of partridges flesh/ preferreth them. But Rasis with Isaac/ considering the subtilty and lightness of the stare/ preysethe that best. Isaac also after the divers intentions of wild fowls flesh/ praiseth divers. Avicen commendethe turtyls flesh above other: either having respect to the proprete/ whereby it strengtheth and comforteth man's understanding: or else that in the country of Araby/ where Avicen was borne/ turtyls are better than in other countries. Farther wittethe well/ that flesh of fowls is more wholesome/ than of four legged beasts/ for them that forsake labour/ & give them to study and contemplation/ for it is sooner digested: as Galen three alimentorun saith: yet this flesh of fowls is sooner digested than of beasts/ & specially of ꝑtriches/ which engendereth clean and pure blood: disposed to augment & to sharp the operations of the brain/ that is man's understanding/ cogitation/ and memory.  
Si pisces molles sunt/ magno corpore tolle  
Si pisces duri parvi sunt plus valituri.  
This text openeth two knowledges in choice of fish. For either fish is hard or soft: if it be soft/ the elder the better. The reason is/ for softness cometh of humidity: which in young fish is undigested/ and in old is more digested: and so when such fishes be young/ they engender phlegm/ but when they be old they do nothing so moche. And so appeareth/ that an old yele is wholesomer than a young/ as some say. But if such fish be hard/ than it is wholesomer young/ that is/ sooner digested/ as pikes & perches be. For the hardness resistethe digestion. This is the opinion of Avicen ii ca de piscibus/ saying: Of hard fishes take the smallest: and of soft fishes/ chose the greatest.  
Lucius et parca/ saxaulus/ & albica/ teuca.  
Gurnus/ plagicia/ cum carpa/ galbio/ truca.  
Here are rehearsed ten sortis of fishes very wholesome for man's body. The first is a pike/ called the tyrant of fishes: For he not only devoureth fishes of other kind/ but also of his own. On whom these verses were made: 
Lucius est piscis rex & tyrannus aquarum.  
A quo non differt Lucius iste parum.   
The fish of a pike is hard/ and swift in swymming. The two is a perch/ dirivied of this verb parco/ parcis to forbear or spare/ by a clean contrary sense/ for a perch spareth no fish/ but wondethe other fishes with his fins on his back: nor a pike dare not venture upon a perch: but as Albertus saith/ in his book of beasts nature/ there is a natural amity between the perch & the pike. For the pike hurt of an other fish/ is healed with great difficult. But when he is hurt/ he goeth unto the perch/ which saying him hurt/ touchethe and sokethe the wound/ and so the pike is healed. And the perch is like wise an hard fish. The three is a see fish called a sole/ which is a special good fish. The four is a whyting. The .v. is a tench/ Which is a fresh water fish/ whose skin is slippery & slymely/ some what black: the meat thereof is hard. When so ever we will dress a pike/ a perch/ or a tench/ we must take the skin away. The uj is gurnus/ which is a see fish. This fish is as great in quantity/ as half a man's middle finger/ the which is eaten with the heed and fins. The vij is a plaice. The eight is a carp/ a fresh water fish/ which is moche slime: but great estates have them soddde in wine/ & so the slymynes is done away. The ix is a rochette/ a see fish/ and is a fish of hard meat & wholesome. Some other textis have govio/ that is a goien/ which is very wholesome fish. The ten is a trout/ which in eating is like salmon/ and yet it is no salmon/ it is long/ and not gross: it is taken in great rivers/ and will suffer itself to be rubbed and clawed/ being in the water/ & so it is taken/ & thereof pastis be made with spicis/ and it is a right dainty fish. touching the choice of fish/ ye shall first understand/ that fish/ compared with flesh/ is less nourishing/ lighter of digestion/ and the nourishment thereof is full of phlegmatic superfluities/ cold/ & moist: and they be hardly digested/ and abide long in the stomach. And by reason the stomach laboureth in digesting of them/ and other while they be corrupted in the stomach/ they receive a certain putrefied quality/ and engender thyrstynes. And surely the nourishment of laudable flesh is better than of fish. Secondly/ witteth well/ the see fish is better in regiment of health/ than other of the same sort taken in fresh water. For their noryshement is not so superfluous/ and is more near to the nature of flesh. But because see fish are harder than other of the sort taken in fresh water: therefore they be of more difficult in digestion/ of more and pure nourishment. Yet not withstanding/ fresh water fish is wholesomer for sick folks/ by reason of their feeble digestion. thirdly note/ 
Conditions of good fish.  that fish/ as well of salt water as fresh/ should be chosen/ the which dressed are white/ & not clammy/ but brittyll/ not very gross/ but subtle/ not of hard savour but soute/ that doth not soon putrefy/ of good colour/ not bred in lakes or pondis/ nor in filthy placis/ nor in water wherein groweth ill weeds. And they ought not to be to old nor to young/ that be swift of moving/ & of small clammyshenes. And if it be see fish/ we must choose such as is taken in rivers a good way from the see/ and having the other foresaid conditions: And the more skaly that fish is the better it is: and it is like wise understand by the fins. For many fins and scales/ betoken the pureness of the fishes substance. Also among see fish/ the best be they that breed in the dippest water/ that ebbeth and floweth. And therefore/ the fish that is taken in the north see/ that is more surging/ and more tempestuous/ & more swift in ebbing and flowing/ be better than the fish taken in the deed or the south see. And ye shall like wise understand of fresh water fish: For fish bred in deep water/ is better than other of the sort bred in shallow & unnotable waters. And here by may be sufficiently known/ which fish should be chosen/ and which not. For bestial fish/ as the see swine/ dog fish/ and dolphin/ be unwholesome in the regiment of health. For they be hard of digestion/ and of superfluous humours. Nor in the meat of the foresaid fishes/ the above numbered conditions appear not/ as whiteness/ subtilite and such other. And if those fishes & such like chance to be eaten/ they should not be sod as soon as they be taken/ but should be kept a few days after: till time the meat of them mollify/ and wax tender/ without corrupting of their substance. And also the foresaid fishes be better a little corned with salt than fresh/ or utterly salt. And among all see fish/ the foresaid conditions considered/ the rochet and gurnat seem to be most wholesome. For their meat and substance is most pure/ and than next a plaice and a sole. But the meat of those is more clammy/ less frangible/ less white/ more gross/ & less subtle: nor the savour or smell of them is not so delicious/ and per chance the whiting is more commendable than the rochet. For it is not so gross and clammy/ as a plaice and a sole/ and it substance is frangible enough/ but the releshe/ smell/ colour/ pureness/ of substance/ and mobilite considered/ it is not so good as the rochet and gurnade: And like wise ye shall understand of herring. And the fish called morua/ being young enough/ draweth near the foresaid fishes in goodness/ so that it have the above said conditions: yet it is grosser and more clammy/ than the foresaid fishes. But salmon/ turbut/ and mackerell/ be not so good: for they be much grosser/ more clammy/ harder of digestion/ and fuller of superfluite. Therefore they be only wholesome/ for labourers/ and young folks of strong complexion: their clamminess/ grossness/ and coldness/ may be taken away with certain sauces. Among fresh water fish/ the foresaid conditions considered/ the perch and pike are the best/ so they be fat: and next are the vendosies/ and than lopsters. And though the perch be more skaly than these afore said/ yet the meat thereof is so white/ frangible/ and subtle/ as the pike and carp: and it is oft found in ponds. And universally/ the best fresh water fish of the same sort/ is it that is taken in water stony in the bottum/ running north ward/ deep/ and labouring moche/ where into runneth no urdeurs of cities: and wherein no weeds grow. Creveces both of the see and rivers/ are much nutrative/ and corrupt not lightly in the stomach: but they be hard of digestion. Farther more note/ that fresh fish moist the body/ and increase milk and seed of generation: & is very wholesome for choleric folks. 
Eating of fish good & bad.  And after great travail or big labour/ we should not eat fish/ for than it soon corrupteth in the stomach. And they that have a weak stomach/ or full of ill humours/ aught to beware of eating fish. More over/ gross fish/ corned with a little salt/ is better than fresh fish. And fish of long time salting is unwholesome. Also fish & flesh to gether should not be eaten: nor fish and white meats: nor fish should not be eaten after other meats. Also fish a little salted/ and in small quantity taken is wholesome: it steereth up the appetite/ and fortifieth it/ if one have an appetite thereto.  
Vocibus anguilie brave sunt si comedantur.  
Qui phisicam non ignorant hec testificantur.  
Caseus anguilla nimis obsunt si comedantur.  
Nitu sepe bibas. et rebibendo bibas.  
The auctor saith here/ that the yele is an unwholesome fish/ and specially hurteth the voice. And this he proveth by the saying of physicians/ and studentis of natural philosophe. The reason is/ a yele is a slimy fish/ clammy/ and specially a stopper: and wanteth moche of the conditions of good fish before spoken. And this that is said by an yele/ may be understand of lampreys: all though lampreys be a little wholesomer than yeles/ and less ieoperdus/ saying they be not so clammy and gross as yeles. And though these fishes be delicious in taste/ yet they be very perilous: for their generation in the water/ is like generation of serpents on the earth. Wherefore it is to be doubted lest they be venomous: and therefore the heeds and tails/ in which the venom is wont to be/ & like wise the string within/ should in no wise be eaten. Also it is good to plunge them alive in good wine/ to take away their clamminess/ and let them lie still therein till they be deed/ and than let them be dight with galentyne made of the best spicis/ as great estates cooks are wont to do. Yet it is good to parboil them twice before in wine and water: and that broth done away/ to sith them through/ and to make galantyne for them/ or else to bake them/ or fry them in green sauce with strong spicis/ & a little good wine in winter: in summer to dress them with a little wine/ vergis & vinegar: but he that can foreare these two fishes doth best. Farther the text saith/ that cheese and yeles hurt moche if they be eaten: and this is to be understand if ye eat great quantity thereof. The cause of cheese/ is before showed at Persica poma etc. And of yeles here now before. Hit folowtth in the text/ that if those things be taken with oft drinking of wine/ their hurtfulness is amended: & this should not be understand of subtle and piercing wine: nor of wine that is given in way of drink conductive: for such wine should not be given upon meat/ that engendrethe ill humours/ when it is eaten: nor before/ nor after it is digested: 
Auic. iii. i. ca de regi●ne aque ● viiii.  as Avicen saith: For such wine enduceth great hurt: for it causeth ill humours/ engendered of that drink/ to enter in to the extreme partis of the body: which peradventure were not able to enter without help & leading of the wine. But this is to be understand of strong wine/ not greatly piercing/ oft and in small quantity given/ to th'intent to mix the meat to gether: For such wine doth allay the malice of the meat/ comforteth digestion/ and directeth the phlegmatic cold humours: wherefore it helpeth the digestion of cheese and yeles/ that are of ill digestion.  
Inter prandendum sit sepe parumque bibendum.  
Si sumas ouum/ molle sit atque nowm.  
Here the auctor toucheth two things. The first is/ that one at dinner and supper should eat well and drink oft and a little at ones. And not to do as a brute beast doth/ that eateth his fill of meat and drinketh after ward: For the better the drink is mingled with the meat/ the sooner the meat is mollified/ and the more capace of digestion. And here is to be noted/ that there is three manner of drynkynges. The first is that mynglethe the meat to gether: the two that delateth it: the three that quencheth thirst. The first that we spoke of is to be understand of drink mingled with our meat/ though we be not thirsty. Thus we ought to drink even as we have eaten a little. For outcepte a better reason/ I say we may not abide till the meals end/ nor till we be a thirst. And this manner drinking is specially good/ for them that feed on meat actually dry: as appeareth by sick folks/ that eat dry bread. But drinking to quench thirst/ for such as be in good temper/ should be forborn till the meals end: for than cometh the true thirst/ through the heat of the meat hot and dry. Hit is not very reasonable that thirst and hunger should assail us both to gether: for they are of contrary appetite. and this drink should be given after as the thirst is more or less. Drinking delative is most convenient after the first digestion regularly/ and a little before we take other meat. And this manner of drinking is wholesome/ when the meats before taken were gross in substance: nor thus to drink/ we may not tarry till we be thirsty. For this drinking prepareth the stomach to receive other meat: and causeth the meat digested to descend from the stomach to the liver: nor this drinking should not be in great quantity: to th'end it may soon be digested. For before it be digested/ it goth not to the liver. And this is of truth/ outcepte such drink delative were water/ in which one must not tarry till digestion before it come to the liver. But regularly convenient drink delative or ꝑmixtive/ ought not to be water/ but wine/ or else ale/ bear/ cider/ ꝑtey/ or such like/ than all which wine is better. Secondly wittethe well/ that the grosser/ drier/ and colder that meat is/ the bigger the drink parmyxtive and delative should be. And contrary wise/ the hotter/ subtler/ and moister that meat is/ the weak the drink ꝑmixtive & delative should be. And the more subtle/ hot/ and digestible the meat is/ the weaker the drink or wine ought to be. Wherefore stronger wine should be drunk with beef/ than with chekyns/ & we should drink stronger wine with fish than with flesh. The two doctrine is/ that if we will eat an egg/ it must be rear rostedde and new: the cause thereof is before showed.  
Pisaque laudare decrevimus ac reprobare.  
Pellibus ablatis sunt bona pisa satis.  
Sunt inflativa cum pellibus atque nociva.  

Of peasen.  This text rehearseth a notable thing of peasen. That is that they some way are praised/ & some way dispraised. They be lauded when they be eaten/ the husks taken away/ and discommended/ when they be eaten with the husks: for than they instate. And therefore it is not artificial to eat them in the husks/ for the nature of that within & the husks/ disagree. The one laboureth to be loosed and to go out: the other withstandeth/ & bindeth/ as Isaac saith in dictis universalibus. Wherefore a hurling moving is caused in the body/ inducing gnawing and inflasion in the bealye. And peasen do not this all only/ but also all pulse/ as beans/ chiches/ chestons/ and such like. And specially such as have moche husk/ as beans and black rice. Also the husk of them all nourisheth worse than the pith within. And here is to be noted/ that there is a manner of white round peasen: whereof the cod is very small & thin: & one may eat these peasen with the husk more surely than other/ all though it were better to hull them. And albe it that the reason afore said is true touching all pulse/ yet ye shall understand/ that the hulles of green pulse is less/ and less diversity is between the husks & the pith within/ and more easy to digest: And therefore some say they be more wholesome for folks in health: but it is not so: For green pulse is of right great superfluite and corruptible substance/ wherefore they be less wholesomer for whole folks. And note this for a truth/ that dry pulse/ the utter husk taken away/ be more wholesome than green: but green are better than dry unhulled. Farther ye shall understance/ that the substance of all pulse/ is inflative and hard of digestion: and their ill nourishment is unwholesome in the regiment of health: but the broth of them is wholesome: For the broth of them maketh the belly laxative/ and maketh one piss/ and unstoppeth the veins. Wherefore it is wholesome at such times as folks use gross and opilative meatis/ as on fasting days. For in this broth or pottage conveniently made/ are not the hurts that be in the substance: therein is no inflasion/ nor difficult of nourishment and digestion/ nor the malice of nourishment. This broth is made on this wise. The rice or peasen/ must be laid in sything water: and therein a good while to be all to rob with ones hands: and after in the foresaid water should be tempered all the night: and therein the next night following to be boiled twice or thrice/ and than dyghte/ and so reserved: And when the hour of dinner draweth near/ to dress it with cynomum and saffron/ and a little curtsy wine put thereto: and than boil it once/ and so eat it at beginning of our refection. And the broth or pottage of rice and of round white peason is better/ and more wholesome & friendly to man's nature: and like wise their substance.  
Lac ethicis sanum. caprinum post cametinum.  
Ac nutritiwm/ plus omnibus est asininum.  
Plus nutritiwm. vaccinum sit et ovinum.  
Si febriat caput et doleat/ non est bene sanum.  

To choose milk.  Here the auctor teacheth us certain lessons to choose milk. The first is/ that goat's milk is wholesome for them that be in a consumption/ or be lean/ 
Auicenna two. can. ca de lacy. et i. iiii. tract. three ca de remor. medic humect. echicos.  or that have a consuming ague. And Avicen saith/ that goat's milk and assis milk are good for them that be in a consumption. The reason is/ for that gootis milk is temperate/ and of moche nourishment. And next to this is camels milk. For that is subtle/ and of moche aquosite & humidity: whereby it may moist them. Yet for truth this milk/ through it over moche humidity/ nourishethe little: wherefore it is not so wholesome for them as goat's milk: yet this camels milk/ newly after foling/ is wholesome for them that have the dropsy/ and for them that have disease in the liver: for it reviveth the liver/ as Avicen saith. Secondly he saith/ 
Avicen. two. can. ca de lact.  that assis milk is wholesomer than other/ for dry folks in a consumption. This is of truth/ comparing assis milk/ with milk of other brute beasts: for it enclinethe to coldness and humidity/ and is subtle and sooner entereth: and more slowly conieyleth/ than the milk of any other brute beast/ as Galen saith. The same saith Avicen/ 
Galen. vi. de ingenio cap. seven. Avicen de lact.  and that after woman's milk/ there is none to assis milk. And he saith if any help the fever ethicke/ it is assis milk. Yet to compare assis milk with woman's milk/ it is not so wholesome. For woman's milk taken by sucking is most wholesome/ as Avicen saith. The reason is: 
Avicen i quarti loco preallex.  for woman's milk is cold/ moist/ more like to man's nature/ swiftlier entered/ quickelier digested/ & more nourishing. And this milk to be given to them that be in a consumption/ should be milked as near the patients beddis side as is possible/ & forth with to minister it unto him/ lest the air corrupt it. And here is to be noted/ that in some cases/ sour or butter milk is better for folks in a consumption/ than woman's milk or assis. first is when by this fever ethic/ they be cast in a lask. The two is/ when they suspect coagulation of the milk in the stomach/ either by vehement heat of the fever: or else by cause the stomach of hit self is choleric/ the milk should turn to collar. The three is when the ethic/ is coupled with a putrefied fever: specially when there be not many oppilations in the interior partis. For sour milk restraineth the belly/ and turneth not lightly in to collar: for the buttrines of it is gone: whereby the milk lightly enflammeth: nor in a putrefied fever/ it is not soon putrefied. The four is/ if the stomach be foul/ for than the milk corrupteth lightly therein. The .v. case is/ when he that hath the ethic disease/ abhorreth doulce & clean milk/ but not the sour or butter milk. The three lesson is/ that cow milk and ship milk are more nutrative/ for they be fatter and grosser than other/ 
avi. two. ca ca de lact  for so saith Avicen: And that all beasts milk/ that in bringing forth young/ continueth longer than a woman/ is unwholesome: but the milk of those/ that bear equally with woman/ is most wholesome/ as cow milk. 
Rasis iii Alm. cap. de lact.  But Rasis saith: that cow milk is the most grossest milk that any beast giveth: and therefore it is wholesomer than other/ for them that desire to be fat. The four lesson is/ that milk hurteth them that have the ague/ or the heed ache/ The cause why is before showed at Persica poma etc.  Lenit et humectat. soluit sine febre butirum. 

Three properties of butter.  Here the auctor showeth four ꝓpretes of butter. The first is butter mollifieth the belly/ and maketh it slippery/ through it oylyves. The two is/ that butter is moist/ for it is made of the beast partis of the milk/ wherefore it must needs be moist/ saying that the milk is moist/ whereof it is made. The three is/ that it leuseth the bealye/ and that is by the slypperynes that it causeth in the guttis. These three properties Avicen rehearseth two. can. cap. de butyro. And these three properties butter induceth in a body/ not sick of a fever: for it hurteth them that have an ague/ for butter with it unctuosity augmentethe the heat of the fever. Here is to be noted/ that though butter cause the foresaid properties: Yet by reason of it over moche humidity and unctuosity/ it is unwholesome in way of meat: specially to eat moche thereof. For if one use to eat moche thereof/ it engendereth loathsomeness/ and maketh the meat to swim about the brim of the stomach: and laxeth the belly out of measure/ & causeth vomit. Therefore butter should in no wise be eaten as meat in great quantity/ and specially it should not be eaten after other meat: but to use it with other meat/ it is very wholesome.  Incidit atque lavat/ penetrate/ mundat quoque serum. 
This text openeth four ꝓpretes of whey. 
The properties of whey.  The first is/ it is incisive or subtle. The two it is washing or scouring. The three it is piercing/ which proprete proceedeth of the first. The four is/ it cleanseth or purgeth. Avicen resiting these properties saith: that whey is subtiliative/ 
Avicen ii can. cap. de lact. Rasis iii Almansoris.  washing/ & leusing: and therein is no mordication. Rasis saith/ that whey doth counsel ruddy collar/ scabs/ and pushes: and also pympuls in the face: and also it is wholesome for them that have the ianders: and for them that be distempered by to much drinking of wine.  
Caseus est frigidus/ stipans/ grossus quoque durus.  
Caseus et panis bonus est cibus hic bene sanis.  
Si non sunt sani/ tunc hunc non ●ungito pani.  
Two things are here touched. first he putteth four properties of cheese. 
Four properties of cheese.  The first is/ that cheese is of a cold nature. And this is to be understand of green cheese/ which is cold and moist: and not of old cheese/ which is hot and dry/ as Avicen saith: 
Avicen ii can. cap. de ●aseo.  or else hit may be understand by cheese/ that cruddeth only of the milk/ without myngling of any other thing. For there is some cheese of hot nature/ that heatethe the stomach & biteth the tongue/ by mingling of other things there with: as some cheese green in colour: of which if one eat moche in quantity/ doth heat and inflame the body. The two proprete is/ that cheese maketh one costife: this is of truth/ specially if it be hard/ and made with moche renles. The three is/ that cheese engendereth gross humours: & this is truth of all cheese: for all cheese is made of the grosser and more earthy part of the milk. The four ꝓprete is/ that milk bindeth the womb/ and this and the two is all one. Farther the text saith/ that though cheese eaten alone be unwholesome/ whereby cometh ill digestion/ yet if one eat a little curtsy with bread/ it shall digest with the bread/ and not other wise: this is troth/ if whole folks and not sick eat it. We spoke before of cheese at Nutrit et impinguat etc.  
Ignari medici me dicunt esse nociwm.  
Sed tamen ignorant cur nocumenta feram.  
Languenti stomacho caseus addit opem.  
Si post sumatur terminat ille dapes.  
Qui phisicam non ignorant hec testificantur.  
Here the author blameth them that absolutely reprove the use of cheese. And he declareth two utilities thereof. first cheese comforteth a sick stomach. And here is to be noted/ that all cheese doth not ease every diseased stomach. But in other cases all cheese hurteth the stomach of seld knytting/ and every stomach weaked by long sickness. But new green cheese of small clamminess/ comfortethe a hot stomach/ for as Rasis saith: it repressethe his brounes and heat. And eke it comforteth a dry stomach/ through it humidity. And old cheese or very tart/ or much cruddye/ hurteth much such stomachs. But old cheese/ or very cruddye cheese/ comforteth a stomach/ where about hangeth moche phlegm: for such cheese with his tartenes/ cuttethe and scourethe away the phlegm. But new & soft cheese hurteth such a stomach right moche. And thus it appeareth/ that in some case these hurteth alway/ and not in some. And that new cheese is some time good/ & some time old. The two utility is/ the cheese eaten after other meat/ maketh it to descend down in to the place of digestion: that is the bottum of the stomach. All this they know/ that have the very science of physic. And of tart cheese Rasis saith: Never the less a little curtsy thereof eaten after meat/ fortifieth the mouth of the stomach: and taketh away the over moche satiete & loathing of meat/ that are wont to be engendered of sweet & unctuous meatis/ about the stomachs mouth.  
Inter prandendum sit sepe parumque bibendum.  
Vt minus egrotes/ non inter fercula potes.  
Here be two lessons. The first is/ that a man at his meat should drink little and oft. But this thing is all ready declared. The two lesson/ is that between meals/ we must forbear drink: specially if the meat that we did eat be undigested in the stomach/ except great necessity constrain us: for drinking than letteth and breakethe digestion of the meat first taken. For it causeth the meat to descend from the stomach undigested: & putteth away the appetite: grieveth the body/ and engendereth the fevers and other diseases.  Vt vites penam/ de potibus incipe cenam. 
Here the author saith/ that one ought to begin his supper with drink. Some expound this verse thus: If thou wilt eschew sickness/ drink at supper or thou begin to eat. But this exposition is reproved. For after physicians/ a man should begin his supper with meat/ and not with drink. And all though this book was made for english men/ yet they keep not this rule: For at what hour of the day so ever they drink/ they eat a morsel breadde first. Therefore this verse may be expound other wise: 
Hippoc. two. partic. aphonsm.  taking drink for meat moist and easy of digestion/ as Hypocrates taketh drink when he saith: Hit is easier to fill one with drink than with meat. So that the sentence of this verse should be thus: It is better to begin our supper with drink/ that is with meat moist/ and easy of digestion/ than with gross/ hard/ and ill of digestion. The reason is/ if we eat meat moist & easy of digestion/ after gross & hard of digestion/ it would through the digestive heat of the night/ be sooner digested long before the gross meats. And when it can not have issue for the gross meat undigested: it burneth over moche: or if it issue/ it pluckethe part of the gross meat undigested with it. Therefore it is best to begin with meat moist and easy of digestion: that when it is digested/ it may without let issue out.  
Singula post ova pocula sume nova  
Post pisces nux sit/ post carnes caseus assit.  
unica nux prodest/ nocet altera/ tertia mors est.  
Here be certain lessons. The first is/ after the eating of every new laid egg rear roasted/ we must drink/ and specially a draught of wine. The reason may be/ by cause a new laid egg rear roasted/ is of right great nourishment/ and easily digested: and it is of that sort that in small quantity nourisheth moche: and principally the yolk/ as is before said at ova ●●centia. So that the wine/ which is friendly to nature/ causeth that the egg is more desirously drawn of the nourishing membres/ and helpeth it to enter. another cause may be. An egg descendeth but slowly: and drink helpeth it to descend. The ii doctrine is/ to eat nattis after fish/ in stead of ●hese: For nuttis through their dryness/ hindereth thengendering of fl●me/ that is wont to be engendered of fish. And for this cause nuttis are the last service in lente. The three lesson is/ that after flesh we must eat cheese and not nuttis: for nuttis' dry over moche/ and so doth not cheese: but it causeth the meat to descend to the buttum of the stomach/ where the virtue of digestion is. And this is certain/ if the cheese be neither to old nor to new. Farther the text hath in the last verse/ 
A nut meg.  that a nut meg/ is wholesome for the body: it maketh the mouth to savour well/ it comforteth the sight/ and like wise the liver/ spleen/ and specially the mouth of the stomach/ as Avicen saith. But the other common nuts/ 
Avicen ii can. ca de ●uce mus●ata.  called a walnut/ is hurtful. This walnut/ as Avicen saith/ doth inflate/ engender ventosite in the womb/ it is hard of digestion/ and steereth one to vomit/ & that by reason of it calidite. But the three nut/ that is the nut of the cross bow/ is death/ for the cross bow slayeth men. or else we may understand the nut methel: which as Avicen saith/ is venomous/ wherefore it sleeth.  
Add potum piro/ nux est medicina veneno.  
Fert pira nostra pirus/ sine vino sunt pira virus.  
Si pira sunt virus/ sit meledicta pirus.  
Si coquas antidotum pira sunt/ sed cruda venenum.  
Cruda gravant stomachum/ elevant pira cocta gravatum.  
Post pira da potum/ post pomum vade fecatum.  
In the first verse here/ he learneth us to drink wine after peers. For peers (as is before sufficiently declared) engender ventosity: and of their proprete cause the colic/ and engender blood full of aquosite: and therefore with them one should drink strong wine: which consumeth ventosites and aquosites engendered of peers. Secondly the text saith/ that nuttiss is a remedy against venom: as hath been showed at Allea nux etc. Farther in the two and three verse he showeth/ that peers eaten without wine are venomous/ that is/ hurtful to man's nature/ the cause is showed in the first verse. Yet for all that peers be not venomous simply/ for if they were/ they slay/ and peers so doing are accursed. In the four verse he showeth/ that raw peers are venomous/ that is: hurtful: for they make the humours to boil/ and cause the colic/ sleme/ & scab. Yet if they be sod/ they be medicinable/ in manner as is before said/ that is to say with wine: and specially eaten after other meat: for so they expulce the dregs. In the .v. verse he saith/ that raw peers grieve the stomach: for they let his digestion/ and inflate: but sod peers relieve the stomach grieved: and dispose it naturally. In the last verse are two things. The first is after peers we must drink/ for the cause before said. The two is/ that after eating of appuls/ we must go to siege: for Avicen saith: 
Avicen ii can. ca de pontis.  If sweet or sour appuls find any gross humours in the stomach/ they force them to descend from thence to the guttis: for appuls are much inflative and engender ventosites: which nature expelleth to the inferior partis.  
Cerusa si comedas tibi con●ett grandia dona.  
Expurgans stomachum/ nucleus lapidem tibi tollit.  
Et de carne sua sanguis eritque bonus.  

Eating of cherries.  Here are declared three commodities/ that come of cheris eating. The first is/ that cheris purge the stomach. This some say is truth/ when the stones be broken and eaten with all: for these two to gether/ of their proprete scour and cleanse. The two is/ that the kernel of the cherry stone/ by his virtue/ breaketh the stone in ones reins or bladder: & is eaten dry or made in milk. The three is/ that the substance or meat of cherries/ engendereth very good blood/ comforteth/ and fattethe the body. And this is proved by experience: for we see that sparrows/ which are great eaters of cherries/ that in cherry time their livers be far greater than in other seasons: whereby appeareth that cherries increase and comfort the liver. Yet here is to be noted/ that there be two sorts of cheris/ gross/ & small. And eke of the gross are two sorts/ some are sweet/ and some sour. All doulce and small cheris are unwholesome: for they lightly corrupt/ and breed vermyn. The gross and sour cherries are called cina: and of these are two sorts: Some be ruddy and soft of substance: and such must be eaten fresh and new gethered/ and at beginning of dinner: their nature is to scour the stomach/ and to provoke the appetite. The other are black/ gross/ and hard of substance/ and specially the sour. And these should be eaten at the beginning of dinner or supper. The cause is/ for by their sowernes they close the mouth of the stomach/ whereby better & speedier digestion followeth.  Infrigidant/ laxant/ multum prosunt tibi prima. 
Here he putteth two utilities coming by eating of prunes. first/ prunes cool the body: And therefore Portugals/ that dwell in a hot country/ alway with their meat sith prunes. The two prunes cause one to lask/ by reason of their humidity & clammines: as Gal. saith. 
Galen ii alimentorum. Avicen ii can. ca de prunis.  This is of troth if they be ripe: for prunes that be not ripe/ be stypticall & nourish little as Avicen saith. And though damask prunes have the foresaid utilites/ yet properly they be ascrived to prunes of Armeny. For prunes of the country of Armeny/ be better than any other: And they unbind the womb more vehemently than other/ as Avicen saith. For a more declaration/ ye shall understand/ that ripe prunes are used/ & not unripe. 
The best prunes.  And prunes most wholesome for man's nature be the long ones/ that have little substance about the stone/ small/ hard/ in manner dry/ and the utter skin thin: & they should not be sweet in taste/ but some what sour/ and of this sort are Damask prunes: and such refresh and cool the body/ as said is. There be many other sorts of prunes/ whose use is not accepted. There be also prunes/ calledde wild prunes/ which grow in the woods: these be not laxative: of them water is distilled to bind the womb. Prunes that are taken to make one to lask/ must first be laid in cold water: for than they cool and moist more perfectly: and by slipperynes they leuse the collar that they come to: and so the stomach is better disposed to receive food. And here is to be noted/ that moist prunes and new are more alterative/ though they be of worse nourishment/ and of more superfluite: but dry prunes comfort more/ and better nourish the body. And as it is said by prunes/ so after the manner is understand of cheris. Yet not withanding the humidity of cheris is subtler and less clammy/ whereby they nourish less than prunes.  
Persica cum musto vobis datur ordine justo.  
Sumere sic est mos/ nucibus sociando racemos.  
Passula non spleni tussi valet/ est bona reni.  
Here be three doctrines. The first is/ that with peaches we should drink must/ for two causes: the first is/ for must is hot/ & boileth in our body: which boiling and heat the peach with it coldness fordoth. The two cause is/ for peaches be right cold/ and cool the body very moche: Therefore that wine should be drunk upon them/ which heateth more than other. But that is must/ that is known by experience. The manner how we should eat peaches and other frutis'/ is declared at Persica poma etc. The two doctrine is/ that with old dry nuttis we must eat resyns. For new gethered nuttiss are by themself wholesome: but old dry nuttiss are great driers: & through their unctuosity they lightly inflame the body: wherefore with them resyns must be eat/ which restrain inflammation & dryness/ by reason they moist. And of nuttis is spoken more largely at Allea nux etc. The three doctrine is/ that resyns of corans hurt the spleen/ for it causeth oppilation thereof: yet they are wholesome for the reins: for by their provoking of urine they purge the reins.  
Scrofa/ tumour/ glanss/ ficus cataplasmate cedit  
junge papaner ei confracta foris tenet ossa.  
Here be declared two wholesome things/ that come by plasters made of figs. first/ figs sod in water/ & moist laid to any of these three diseases cureth it/ that is swines evil/ kyrnels/ and swellings. By swines evil is understand inflasion under the chin about the throat. And it is called scrofula a scrofa/ that is to say a sow or a swine: either because this disease chanceth many times to swine through their gulosite: or else by cause the shape of this disease is likened to swine/ as Avicen saith. 
Avicen. iii.iiii. tract. two. cap. de stropulis.  By kyrnels are understand impostumes/ which commonly chance under the arm pittis'/ and in the groins. And by swelling may be understand inflasions in any part of the body. Wherefore to hele these impostumes/ and specially to ripe them/ figs should the sod with water: 
A plaster made of figs.  and with the water should be mixed a little curtsy of vinegar: which should help the virtue of the figs to enter. And when it is sod/ the figs must be beat in a mortar: and than mingled with a curtsy of the water that they were sod in: and so make a plaster. A plaster is properly a medicine made of some herb/ or flower/ and the juice thereof: as this verse saith: Tunc cataplasma facis/ cum succum ponis et herbam. The two utility is/ that a plaster made of figs and popie seed joineth or setteth broken bones to gether again. 
A plaster of figs & popie sede.  And they must be sod to gether in water without vinegar: and than stamp it in a mortar/ and put thereto a little of the water that it was sod in: and so lay it to the sore. The reason hereof may be: because popie seed both taketh away the sensibleness of the members/ whereby the ache/ that is wont to chance in breaking of bones/ is done away/ and provoketh to sleep. Fyggis eke draw the humidities of the body to the utter partis: which humidites brought to the bones/ may draw/ retain/ or hold them to gether/ but never perfectly knit them. And witteth well/ that there be three kinds of popis/ white/ red/ and black. The red is venomous/ and groweth among corn. Young scholars are wont to stamp the flowers thereof/ to make them red ink.  Pediculos/ veneremque facit/ sed cuilibet obstat. 

Eating of figs.  Here be declared two operations of fyggis. The first. Moche eating of fyggis maketh one lousy: and this is for certain/ if the figs be dry/ as Avicen saith. 
Avicen ii can. ca de ficubus.  And he saith that the cause is through the maliciousness and corruption of the humour of them engendered. And eke an other cause may be/ for that figs steer one to sweet moche/ whereof lice are engendered. The two operation is/ figs steer one to carnal lust: and like wise they have many superfluities/ and augment the seed of generation.  
Multiplicant mictum. ventrem dant escula strictum.  
Escula bona dura/ sed mollia sunt meliora.  
Here are declared two utilities of medlars. The first is/ that they increase urine: that is by reason they make the dregs hard/ and so the wattrynes turneth in to much urine. The two utility is/ medlars make one costife through their sowernes and stipticalnes/ and therefore the text saith/ hard medlars be good to stop the lask. But yet the soft medlars be better than the hard: for they nourish more and bind less. And here is to be noted/ that medlars nourish less than appuls/ peers/ peaches/ figs/ and such like: which thing appeareth plainly by their egernes of relish or taste/ & hardness of their substance after they be riped on the tree/ and therefore we should eat few medlars/ and rather in way of medicine than meat. And because they be very stiptical/ they be wholesome for the lask. And because medlars ripe not on the tree soft enough to eat/ they must be laid till they be soft: and than they be more delectable and less stiptical.  Provocat urinam mustum/ cito soluit/ & inflat. 
Three ꝓpretes of must be here touched. first/ must provoketh one to piss/ for in must are the earthy partis scouryngly biting the bladder/ when they come thereto: by reason whereof the bladder is constrained to avoid the urine. And this proprete is understand of mustis/ that have biting lies/ as moche reinnishe must. For mustis that have gross lies are not nipping/ but rather stopping and letting of urine/ as is before said at Impedit urinam etc. The two proprete/ must maketh one lightly lask/ through the same cause showed in the first proprete. thirdly/ must is inflative: for the boiling that it maketh in the body/ raiseth up ventosites. The causes of these two properties are showed before at/ Impedit urinam.  
Grossos humores nutrit seruisia vires.  
Prestat/ augmentat carnem/ generatque cruorem.  
Provocat urinam/ ventrem quoque mollit & inflat.  
Infrigidat modicum/ sed plus desiccat acetum.  
Infrigidat/ macerat melanc that/ sperma minorat.  
Siccos infestat neruos/ & pinguia siccat.  
Here the author toucheth two things. first he putteth eight properties of ale or bear. first/ ale engendereth in man's body gross humours/ which is of troth in regard of wine. And after the diversity of the corn or gross substance the ale is made of/ the grosser humours are engendered. Secondly/ ale augmentethe the strengths: and this doth ale made of the best grain & well sod: for by reason it nourisheth moche it increaseth strength. thirdly/ it encreateth flesh: by reason it nourisheth moche: and for the same cause it increaseth the blood. And these three last propropretes is in stolen ale/ well sod/ and made of the best grain. fifthly/ it steereth one to piss. sixthly/ it maketh one to lask. And these two ꝓpretes is in clear bear/ that hath moche of the hop/ as bear of Amburgens/ which by reason of the hops bringeth one in a lask. And it is not good for them that have a weak brain. For this bear/ by reason of hoppis doth lightly overcome the brain. Sevently/ it enflateth the bealye: this is of truth if it be ill sod: as Holande bear doth: which enflateth most/ and stoppeth/ and therefore fatteth right much. The eight is/ that a little curtsy ale colethe. So doth bear of holland/ Brabande/ Heynault/ and Flanders. And this is it that we use daily. And this proprete is for certain in respect of wine. Here is to be noted/ that ale may be made of ootis/ barley/ & wheat. And as the grain is altered/ so is the complexion of the ale. Hit that is made of barley/ inclineth more to cold/ for barley is cold. Hit that is made of barley and ootis/ stopeth less/ and less engendereth ventosites/ and less nourisheth. And ale made of wheat malt/ inclineth more to heat/ nouryshethe more/ and stopeth more. And the grosser the ale is/ the worse it is/ the subtler the better. Farther/ ale made of things/ that maketh one drunk is worst/ as of darnel. For this grain specially engendereth heed ache/ and hurteth the sinews. Farther in the text are .v. properties of vinegar. The first is it driethe. For Avicen saith/ it is a strong drier. 
Avicen ii can. ca de aceto. Auic. iii. i. in ca unico. doct. v.  And therefore physicians bid in time of pestilence to use it with meat and drink. For Avicen saith/ he that useth vinegar in his meat and drink in pestilence time/ needeth not to dread the sickness. The two is/ that vinegar of it own ꝓprete cooleth. thirdly/ it maketh one lean/ by reason that it driethe. And this is for a very troth if one take it fasting/ as Avicen saith. Yet never the less/ 
Auic. iii. i. doct. iiii. cap. v.  continual use of vinegar/ specially fasting/ causeth many inconveniences: it feebleth the sight/ hurteth the breast/ causeth the cough/ it hurteth the stomach and liver/ and vehemently oppresseth the sinews/ and joints: them vexing with arteticall griefs/ trembling and shaking. Fourthly/ vinegar engendereth melancholy/ by reason it cooleth & drieth. fifthly/ vinegar diminisheth the sede of generation/ for that it coolethe driethe/ and maketh lean. These ꝓpretes Rasis putteth/ saying/ Vinegar is cold and dry/ which maketh lean/ distroieth the strengths/ diminisheth the seed of generation/ enforceth black collar/ weaketh ruddy sanguine collar/ and maketh the meat subtle/ that it is mingled with. In the last verse the author putteth three things. first/ that vinegar hurteth lean folks/ by reason it drieth/ and it tartness maketh it dry the more. For like joined to like/ maketh the one more furious. And eke every decayed complexion is holp by the contrary/ and by the like/ is brought in worse case. Secondly/ vinegar hurteth the sinews/ & thirdly it maketh lean/ as is before said.  
Rapa juuat stomachum/ novit producere ventum.  
Provocat urinam/ faciet quoque dente ruinam.  
Si male cocta datur/ hinc tortio tunc generatur.  
Here are declared three utilities of rapes temperately sod/ and one inconvenience of the same. first/ rapis comfort the stomach: for the stomach digesteth them well/ and is not grieved there with. Secondly/ rapes break wind/ as appeareth by experience. thirdly/ rapes provoketh the urine. Yet besides these properties/ Auerrois saith/ rapes greatly comfort the sight. The hurt of rapes is/ the continual eating of them hurteth the teeth. In the last verse he saith/ rapis cause throws or gnawing in the belly/ by reason they multiply ventosites/ as saith this verse: Ventum sepe rapis/ si tu vis vivere rapis. The tails of rapis leusethe the bealye. Farther more note/ that of all rootis/ rapis do best nourish man's body/ as appeareth by the sweetness found in their savour. For all sweet meats nourish more the body than sour/ bitter/ or terte. Therefore by cause rapes be sweteste of all roots/ & less sharp/ they be most wholesome in way of meat: but yet they engender gross melancholy blood/ if they be not well digested. And it is good to purify them from the first water/ and in no wise to eat them raw. They steer one to bodily lust/ and cleanse the ways that the urine runneth.  
Egeritur tarde cor digeritur quoque dure.  
Similiter stomachus melior sit in extremitates.  
Reddit lingua bonum nutrimentum medicine.  
Digeritur facile pulmo/ cito labitur ipse.  
E●t melius cerebrum gallinarum reliquorum.  
In this passage are noted .v. things. The first is/ that the har●e of beasts is slowly digested: by reason the heart flesh is melancolious/ which is hardly digested/ and slowly descendeth/ and as Avicen saith/ is unwholesome flesh/ 
Avicen ii can. ca d● nuce.  and as Rasis saith/ it nourisheth little. The two is/ that the maw like wise is ill of digestion/ and slow of descending: by reason it is a senowye member and gristly: wherefore it digesteth ill/ & engendereth ill blood. Farther the text saith/ that the extreme partis of the maw/ as the bottum and brim are better digested: by reason that those partis are more fleshy and fat. The third is/ that the tongue is of good nourishment/ and that is touching the rote/ 
〈◊〉. can. 〈◊〉 cap. de 〈◊〉.  as Avicen saith/ by reason it is fleshy/ and of easy digestion. And among all other/ a roasted pigs tongue/ the skin scraped of/ is like brawn: as princes karuers know. A netis tongue by reason of it moistness/ is not very wholesome. But for all this/ these delicate fellows/ or they roast a netis tongue/ they stop it with cloves/ where by the moistness is diminished/ and the meat is apt to eat. The four is/ that the lyghtis are easy of digestion/ and easy to be voided out/ and this is by reason of their natural softness. Yet their nourishment is unwholesome for man's nature: for it is little and phlegmatic/ as Avicen saith. And here is to be noted/ 
Auic. can. 〈◊〉 cap. de pu●mone.  that though the lyghtis of a tup be unwholesome to eat/ yet it is medicinable for a kibed or a sore he'll/ if it be laid hot there unto/ as Avicen saith. The .v. is/ that a hens brain is best: 
Auicenna 〈◊〉 anon.  which (as Avicen saith) stauncheth bleeding at the nose. Hit must be eaten either with salt or spices: for of itself it provoketh one to vomit. And physicians say/ that chickyns brains augment the memory. The brain of a hog is unwholesome for man: but the brain of a sheep/ of a hare/ or a coney/ may be eaten with salt or spices. And of the brain we have more largely spoken before at/ Nutrit & impinguat &c.  Semen feniculi fugat/ & spiraculi culi. 
Here is declared one doctrine of fennel seed called maratrum/ which breaketh wind: 
Eating of fenel sede.  by reason it is hot and dry. And here is to be noted/ that by eating of fennel sede/ as physicians say/ be engendered four commodities. first/ it is wholesome for the ague. Secondly it avoideth poison. thirdly/ it cleanseth the stomach. Fourthly/ it sharpethe the sight. These four utilities are rehearsed in these two verses.  
Bis duo dat maratrum/ febres fugat/ atque venenum.  
Et purgat stomachum/ lumen quoque reddit acutum.  
And eke Avicen rehearseth these four properties. 
Avicen ii can. ca de feniculo.  And as touching the last of the four he saith as followeth: Democritus deemed/ that venomous worms desire new fennel sede/ to comfort & sharp their sight: and serpentis after winter/ issuing out of their caves/ do rub their eyes against fennel/ to clear their sight. Farther note/ that fennel digesteth slowly/ and nourisheth ill and little: and therefore it is used as a medicine/ and not as meat. Wherefore it ought not to be used in the regiment of health/ but to expel the unholsomenes of other meats: As we use some time to eat parsley with lettuce/ to resist the coldness and humidity of the lettuce: so like wise fennel may be sod with gourds and rapis/ to withstand the unholsomenes of them.  
Emendat visum/ stomachum confortat anisum.  
Copia dulcoris anisi sit melioris.  
Here th'author openeth two utilities of dill. first/ dyll comforteth the sight/ and secondly the stomach: by reason that it mundifieth the stomach/ and heateth it: and eke for the same reason it comforteth the sight: 
Most hurtful for the sight.  for nothing hurteth the sight more/ than uncleanness of the stomach. For from the unclean stomach ascend unclean vapours/ that hurt the eyes in troubling the sighty spiritis. These are the two ꝓpretes of doulce dill. And beside these/ 
Avicen ii can. ca de aniso.  Avicen rehearseth many other profits of dill/ saying that it aswagethe dolours/ breaketh wind/ quencheth thirst/ caused of salt moistness/ it openeth oppilations of the liver and spleen/ engendered of humidities: and like wise of the reins/ bladder/ and matrice: it provoketh urine/ and menstruous flux: it cleanseth the matrice from white humidities: & steereth to carnal lust.  Si cruor emanat spodium sumptum cito sanat. 
Here th'author putteth one commodity of spodium: and that is that spodium taken healeth the bloody flux: by reason that of it own virtue it comfortethe the liver: and so the liver fortified (which is the original fountain of blood) the blood is there better retained. 
Avicen ii can. ca de spodio.  And Avicen saith/ that spodium is the roots of reeds burned. And it is said/ that these roots/ moved by the wind/ and rubbing themself to gether/ burn one another. Yet Simon the janway saith/ that spodium is a thing whose beginning is unknown unto us: it seemeth to be a thing brent/ and divisions of reeds burned. And it doth not only help the bloody flix/ but also the lask and spuing/ as Rasis saith. Hit helpeth also a sharp ague/ and is comfortable against the shaking thereof/ and for over moche avoiding of collar it helpeth the stomach/ as Avicen saith. And as spodium doth help and comfort the liver: so there be other medicines/ that have like aspect and like proprete to comfort other special membres: as mace the heart: musk the brain: lykeres the lights/ caper the spleen/ and galyngale the stomach/ as appeareth by these verses.  
Gaudet eparspodio/ mace cor/ cerebrum quoque musco.  
Pulmoliquiricia/ splen/ epar/ stomachusque galanda.  
Vas condimenti preponi debet edenti.  
Sal virtus refugat/ & non spaciumque saporat.  
Nam sapit esca male/ que datur absque sale.  
Vrunt persalsa visum/ spermaque minorant.  
Et generant scabiem/ prur●tum/ sive vigorem.  
This text openeth three things. first he putteth a general doctrine observed every where: that before all other things salt must be set upon the table/ as the vulgar verses teach us: 
Sal primo poni debet primoque reponi.  
Omni● mensa male ꝑonitur absque sale.   
secondly he toucheth two wholesome things of salt. first/ that salt resisteth venom for two causes. first for that salt is a drier: and so with it dryness/ drieth up the humidities that would corrupt. another cause is/ that salt drieth and supresseth the humidities/ drawing them out of the body/ and so shutteth the poors/ and consequently stoppeth the entrance of venom/ which is wont to entre by the poors. The two wholesome thing is/ salt maketh man's meat savoury. For commonly we see no meatis savoury without salt/ as saith the third verse. Thirdly the author openeth four inconveniences of salt or meats to much salted. first/ very salt meats mar the sight/ for two causes. The first is/ that salt things dry over moche/ which is contrary to the eyes/ the instrumentis of sight/ for the eyes are of the nature of water/ 
〈◊〉 in de sensu & sē●.  as the philosopher saith. The two cause is/ for that meats very salt engender itch & nipping/ in manner as is afore said. Of mordicative meatis being in the stomach/ fumes mordicative are lifted up/ which by their nipping hurt the eyes/ and make them very red. And therefore we see that they that make salt/ have commonly red eyes. The two hurt is/ that very salt meats diminish the sede of generation: by reason that very salt meatis dry right moche all the humidities of the body: whereby also the seed of generation is dried/ and so lessed. The three hurt is/ it engendereth the scab: by reason that salt engendereth a sharp biting humour adu●t/ which causeth the scab. The four hurt is/ it augmenteth itch: by reason it engendrethe a mordicative itching humour. And these four hurtis Rasis remembreth speaking of salt/ thus: Farther it burneth their blood that take great quantity thereof: it feebleth their sight/ minisheth the seed of generation: and engendereth itch & scab▪ and besides these hurts/ very salt meat engendereth ring worms/ dry scurfes'/ morphew/ lepre/ in them that be disposed there unto/ & sleathe the passage that the urine ronnethe/ when they are long continued: yet when it is a little powdered it taketh away loathing/ and maketh one to have a good appetite.  
Hi feruore vigent tres salsus/ amarus/ acutus.  
Alget acetosus/ sic stipans ponticus atque.  
unctus et insipidus/ dulcis dat temperamentum.  
Here are put the qualities of all saverines. first he saith/ that these three savourinesses or relishes/ salt/ bitter/ and sharp/ heat the body that receiveth them. Secondly he saith/ that these three savourinesses/ terte/ stiptical/ and pontic/ cool. Thirdly he saith/ that these three relishes/ unctuous/ unsavoury/ and sweet/ be temperate/ they make the body neither hotter nor colder. Farther after Auicen/ there be. vii●. tallages or saverinesses/ that follow unsaverynes: and they be/ sweet/ bitter/ 
Avicen ii can. tract. i cap. iii.  sharp/ terte/ pontic/ stiptike/ & unctuous: and to number unsaverynes for saverynes/ as the text doth/ there be ix and than saverynes is taken for every thing judged by the taste. And among these tallages there be three hot/ as saith the text/ salt/ bitter and sharp: and as Avicen saith/ the sharp is the hotter/ and next is salt/ and than bitter: for as much as sharp is stronger to resolve incidentis and scour/ than bitter. And than salt is like bitter/ broken to gether with cold humidity. And of these tallages. ii●. be cold/ eager/ stiptike/ & pontic. But pontic is colder than the other: and next is stiptike/ and than eager. And therefore all fruits/ that come to any sweetness/ have first a tallage pontic/ of a vehement coldness: and after that by digestive heat of the son/ the fruits be digested/ there appeareth in them stiptisite: and after they decline to sowernes/ as grapes/ & than to sweetness. And though terte be not so hot as stiptike/ yet through it subtility and piercing/ is in many of more coldness. And after Avicen pontic and stiptike are in tallage very like: but yet the stiptike causeth the upper part of the tongue to be sharp and rough/ and pontic causeth the tongue to be rough within. And three of these tallages are temperate/ neither exceeding hot nor cold/ as sweet/ unctuous/ & unsavoury: for though sweet be hot/ yet therein appeareth no mighty heat/ as Rasis saith. And every tallage hath it own operations/ as Avicen and Rasis say. The operations of sweet saith Avicen/ be digestion/ soaking/ and increasing of nourishment/ & nature lovingly desireth it/ and the virtue attractive draweth it. And after Rasis/ sweet engendrethe moche ruddy colour/ and oppilations of the liver and spleen/ specially if the said membres be apt there unto. And thereof followeth the flux. Hit mollifieth the stomach/ and comforteth the breast and lightis/ it fatteth the body/ and augmenteth the seed of generation. The operations of bitter/ after Avicen/ be sharping and washing away. And after Rasis/ bitter heateth & drieth strongly/ and lightly reduceth the blood to adust malice/ and augmenteth ruddy colour in the blood. The operations of pontic tallage/ after Avicen/ is contraction/ if the ponticite be feeble/ or else expression/ if it be strong. And after Rasis/ pontic cooleth the body/ driethe the flesh/ and diminisheth the blood/ if one use it oft. Also it comforteth the stomach/ bindeth the womb/ and engendrethe melancholy blood. The operation of stiptike tallage after Avicen/ are contrary/ thycking/ hardening/ and holding. And after Rasis the operations thereof are like pontic/ though they be weaker: for he seemeth to comprehend stiptike tallage under pontic: for of stiptike he saith nothing expressly. The operations of unctuous tallage/ after Avicen/ are soaking/ slipperiness/ and small digestion. And after Rasis/ it mollifiethe the stomach/ maketh one laskatyve/ and filleth one or he hath taken any necessary quantity of meat: and it heateth/ specially them that be vexed with a fever: and that have a hot liver and stomach. Hit moisteth & soaketh the body: but it augmenteth phlegm and sleep. The operations of sharpness be resolution/ incision/ and putrefaction after Avicen: And after Rasis increaseth heat/ & lightly inflameth the body/ and burneth the blood/ turneth it in to red collar/ and after in to black. The operations of salt tallage/ after Avicen/ is to scour/ wash/ dry/ and let puttifaction. The operations of sharp tallage/ after Avicen/ is to coal and divide: and after Rasis/ it refraineth collar and blood/ and restraineth the bealye/ if the stomach & guttis be clean: but if there in be much phlegmatic matter/ it maketh the bealye lask/ cooleth the body/ and eke weaketh the virtue of digestion/ properly in the liver. It hurteth the sinews and senowye membres/ it drieth the body: but it steereth up the appetite. But of unsaverynes operations Rasis saith/ that some unsavoury thing nourisheth well/ & that is such as is temperate. There is other some that heateth temperately/ and an other that cooleth temperately/ and if moistness be joined there with/ it moystethe/ and with a dry thing/ it drieth.  
Bis duo vipa facit/ mundat dentes dat acutum  
Visum/ quod minus est implet/ minuit quod abundat.  
Here are declared four commodities of wine soppis. The first is/ they purge the teeth/ by reason they stick longer in the teeth/ than wine alone or bread alone: therefore the filthiness of the teeth is the better consumed/ and the teeth the better purged. The two commodity is/ that it sharpeth the sight: for it letteth the ill fumes to ascend to the brain: which by their myngling to gether/ dark the sight. And this is by reason it digesteth all ill matters being in the stomach. thirdly/ it digestethe perfectly meats not well digested: for it closeth the mouth of the stomach/ and comforteth digestion. Fourthly/ it reducethe superfluous digestion to mean. All this is of truth/ so that the breadde sopped in wine/ be first toasted/ or dried on embers.  
Omnibus assuetam jubeo servare di●tam.  
Approbo sic esse/ ni sit mutare necesse.  
Est hippocras testis/ quoniam sequitur mala pestis.  
Fortior est metha medicine certa dieta.  
Quam si non curas/ fatue regis/ et male curas.  
Here are certain doctrines. The first is/ that it is good for all folks to keep customable diet. 
To keep diet.  And by diet is understand the ministering of meat & drink. The reason is this. Breaking from customable use hurteth grievously: for customance is an other nature: Therefore/ as it behoveth us to keep nature/ so like wise it doth custom: and specially if the customable use be laudable. And as it behoveth to keep the wont administration of meat and drink: even so it behooveth us to observe custom in other things not natural/ for the self reason. Wherefore if a man wont to labour much/ will for go this custom & live idly: or labour much less: or go in hand with other labour: or take an other time/ or a no-way: undoubted it shall right moche infeble him. So in like manner it is in man's diet/ in his sleep/ in his watch/ and such like accidentis. For truly good custom in all thing must needs be observed/ if it be laudable or indifferent in goodness or hurtfulness/ in respect of it/ whereto the change is made. And witteth well/ that they that be accustomed to labour/ and exercise themself in any kind of labour/ all be it they be feeble or old/ it grieveth them less/ and labour more strongly than if they were young fellows/ unaccustomed/ as Hypocrates saith ii aphorism. by reason that these feeble or old persons have more inclination and custom to these labours: For now the custom before taken is lighter/ as is said in the aforesaid aphorism. And this is the cause/ why we see old & feeble crafts men/ to do that stronger and younger than they can not do/ and it grieveth them less: as a feeble old mylner to lift a great weighty sack: A smith to away with greater hammer labour/ than a younger man not thereto accustomed. The two doctrine is/ that great harm followeth change of diet/ as Hypocrates saith: outcepte it be needful to change it. first it is needful to change it/ when grievous diseases should grow thereby: as custom to feed on ill meats/ which at length of necessity will breed in us ill diseases. Such a custom and like must needs be amended and changed by little and little/ but not suddenly. For all sudden changes hurt vehemently/ specially from a thing customable/ to unaccustomable. Secondly/ it is needful to change/ to th'intent/ it less grieve us/ if we happen to change our diet. For he that useth himself to all manner diet/ shall hurt him the less. And this eke must be understand of other things not natural/ for as Hypocrates saith ii aphoris. A thing long customed/ though it be worse than these we have not used/ hurteth the body less. Therefore it behooveth us to use things unaccustomed. And here is to be noted/ that every man should take heed/ how he accustomethe him to one thing/ be it never so good/ which to observe were needful. Example. If a man custom him to one manner meat or drink/ or to abstain holly from them/ or to sleep/ or to know a woman carnally/ it were very dangerous for him/ if he other while must abstain from this custom. Therefore every body should be disposed/ to endure heat and cold/ and to all motions and nourishments/ so that the hours of sleep and watshe/ the house/ bed/ and garmentis/ may be changed without hurt: which thing may be done/ if one be not to near in observing custom. Therefore other while it behoveth to change customable things/ Thus saith Rasis. The third doctrine is/ that the stronger and near way in healing a patient/ 
Rasis iii Alm. ca de conseruat. consuet.  is to minister a certain diet: For which if the physician doth not care/ and will minister an other undue diet/ he foolishly governeth his patient/ and healethe him ill. And note/ that there be three manner of dietes/ gross/ which is whole folks diet/ 
Three manner of dietes.  slender diet/ which is to give in manner nothing: The third is mean diet/ which absolutely is called slender. And this diet is divided in to slender diet/ declining to gross diet: as the broth of flesh/ rear roasted eggs/ small chickyns: and declining to slender diet/ as mellicratum/ & wine of pome garnades: and mean diet/ which is called certain diet/ as barley juice not bearen to gether. And this certain diet is wholesome in many diseases/ but not in all. Hit is not wholesome in long diseases: for in such diseases/ the might of the patient/ with such mean diet/ can not endure to consume the sickness/ without great debility: Therefore in such diseases/ the meat must be engrossed. Like wise it is unwholesome in sharp diseases/ as these that end within three days space or sooner: for in such most slender diet is best/ as Hipp. saith i aphoris. there: The most sovereign help is to diet the patient after his strength and corporal might.  
Quale/ quid/ & quando/ quantum/ quoties/ ubi dando.  
Ista notare cibo debet medicus dietanda.  
This text rehearseth uj things/ to be considered of the physician in ministering of diet. first/ of what quality the meat ought to be: for in hot sickness/ we must diet the patient with cold meat: in moist sickness dry meat/ and in dry sickness moist meat. Yet the natural complexion must be observed with diet like thereto: For Gal. saith: 
Ga. ●. teg.  The hotter bodies need the hotter medicines: the colder bodies/ the colder medicines etc. The two thing is/ of what substance the meat ought to be: For they that be strong and lusty/ and exercise great labour/ must be dieted with grosser meat: for in them the way of digestion is strong: & so they ought not to use slender meats/ as chyckyns/ capon's/ veal/ or kid: For those fleshes in them will burn/ or be digested over soon: wherefore they must needs eat oft. But noble men and such as live restfully/ must use diet of slender substance: for in them the virtue digestive is weak/ & not able to digest gross meats: as bacon/ beef/ and fish dried in the son. Like wise they that be sick of sharp diseases/ ought to use more slender diet/ than they that be sick of long diseases/ as a fever quartan. The three is what time diet ought to be given: for they that be in health ought specially to regard custom. Wherefore they that rise yearly in summer/ and eat but two meals a day/ ought to eat about the hour of ten or a little before: and not to abide till noon/ because of the over great heat. Like wise they ought to sup about the hour of uj or a little after. But in winter they ought to dine at a xj of the clock/ or at twelve because of the long sleeping: and than to sup at vij a clock/ or a little after. And specially custom should be kept. Time also in dieting of sick folks/ must be considered. For they that have an ague/ when it beginneth to vex them/ or a little before or after/ they should eat nothing: for if one eat a little before/ or when the fit cometh: thereby nature/ that should intend to digest the meat/ is diverted an other way. If he should eat soon after the fit is gone/ it were unwholesome: for the virtue of digestion is very weak/ by reason of the fit paste: Therefore he must eat so long afore/ as the meat may be digested or the fit come. or else so long after the fit is gone/ when nature is come to due disposition. This is of truth/ outcepte ye dread great febleshing of nature: for than at all times he must eat. For when so ever man's strength be feblished by any chances/ he should eat forth with as saith Galen/ in the gloze of this aphoris. Contemplari autem etc. Fourthly/ the quantity of the meat must be considered: For as it is before said/ in summer we must use a small quantity of meat/ at every meal: for than the natural heat is feeble through the over great resolutions. But in winter we may eat a great deal of meat at a meal. For than the virtue digestive is strong/ when the natural heat is unied/ through circumstant cold as we said at Temporibus veris etc. The .v. is/ how oft we should eat in a day: For in summer we must eat oftener than in winter: in autumn and ver a little at each meal/ as is before said. Like wise/ if the virtue digestive be weak/ we must eat little and oft: but if the virtue digestive be strong/ we may eat much/ & make few meals. Syxtlye/ the eating place must be considered: which should not be to hot nor to cold/ but temperate.  
Ius ca●lis soluit/ cuius substantia restringit.  
utraque quando datur/ venture laxa●e paratur.  
This text declareth three things. The first is/ that the broth of colewortis/ and specially the first broth if they be sod/ leuseth the belly: by reason that in the leaves and utter partis of colewortis/ is a soapy scouring virtue/ weakly cleaving/ and lightly separable by small decoction or boiling: which spread abroad by the same water is made laxative. And this is the skele that the first water colewortis be sod in/ lax rather than the second. The two is/ that the substance of coleworts/ after they are boiled/ restraineth the belly: by reason that all their virtue laxative is taken away by the decoction: and the earthy dry substance remaineth/ which bindeth the womb. The three is/ that both taken to gether/ the broth and substance of colewortis/ leuse the bealye: by reason the scouring soapy virtue remaineth in the water/ which leuseth all. And note that colewortis engender melancholy humours/ & ill dreams/ they hurt the stomach/ nourish little/ dusk the sight/ cause one to dream/ & they provoke menstruosity and urine/ as Avicen and Rasis say. Farther more note/ that colewortis/ the decoction or seed thereof/ keep one from drunkenness/ as writeth Aristottell iii partic. problem. asking for what skele colewortis keep one from drunkenness. And this thing is affirmed of Avicen and Rasis. The reason/ as some think/ is the gross fumes/ 
Avicen ii canon. Rasis iii Almansol.  that by eating of colewortis are lifted up to the brain/ engrossing the fumosites of the wine/ which engrossing let them to enter to the brain. aristotel in the foresaid place saith/ that all thing that draweth to hit the moistness of the wine/ expelleth it from the body/ and that cooleth the body/ keepeth it from drunkenness: coal wortes are of such nature/ ergo etc. And that colewortis are of this nature/ he proveth thus: By the juice of colewortis/ the undigested humidities of the wine/ are drawn from all the body in to the bladder: and through it coldness left in the stomach/ which cooleth all the body/ the piercing thereof is fordone. And so by this mean it keepeth a man sober. For the subtle superfluities that naturally could not descend/ by reason the heat of the wine steereth them to ascend upward toward the brain: are repressed down/ and by virtue of this esperance drawn to the bladder.  
Dedixerunt maluam veteres/ quia molliat aluum.  
Malue radices rade dedere feces.  
Vulue nocuerunt/ et fluxum sepe dederunt.  

〈…〉 e●.  Here are put three ꝓpretes or effectis of malowes. first/ malowes mollify the belly. For it is one of them that mollie. There be four that mollify: malowes & double malowes/ branca/ ursina/ and mercury/ of which most commonly clysters be made/ to mollify all indurate and hard matter in man. There be two sortis of mallows: the one beareth a blood red flower/ the other a white flower: and this of it proprete doth mollify more than the first. The two effect of mallows is/ that mallow rootis shaved/ and suppositories made of them/ such as physicians are wont to make of mercury/ draw out of man the indurate matter & dregs/ The three effect is/ malowes cause the menstruous flux in women/ and that through the great moisting and slipperiness thereof: whereby the veins about the matrice son pour out/ as Platearius saith/ and as appeareth by experience.  
Mentitur menta/ si sit depellere lenta.  
Ventris lumbricos/ stomachi vermesque nocivos.  
Here the author saith/ that a mint should not be called a mint/ outcepte it have might to kill worms in the belly & stomach. A mint hath a great strong savour/ and is right bitter: and therefore as worm wood killeth worms so doth the mint. And the juice thereof/ as of wormwood/ must be drunk and not the substance. Yet note/ because it is hot and dry/ burning the blood/ it is unwholesome in way of meat in the regiment of health. But yet in medicines/ it is wholesome/ for it comforteth the stomach/ and heateth it/ and stinteth yexing and digesteth/ and prohibitethe vomit phlegmatic and sanguine: and through inflation steereth to bodily lust/ and prohibiteth spitting of blood: it is very wholesome against biting of a mad dog: and if ye crymble mint in to milk/ it will never turn to make a cheese/ as Avicen saith ii can. cap. de menta.  
Cur moritur homo/ cui saluia crescit in horto?  
Contra vim mortis non est medicamen in hortis.  
Saluia confortat neru●s/ manumque tremorem  
Tollit/ et eius ope febris acuta fugit  
Saluia/ castoreum lavendula/ premula veris  
Nastur athanasia sanant paralitica membra.  
Saluia saluatrix natura consiliatrix.  
In this text the author toucheth principally four things. first he showeth the great utility of sage/ asking as though he doubted: 
The bounty of sage.  wherefore man dieth/ that hath sage growing in his garden. He answereth in the two verse/ that no medicine growing in the garden can withstand death all though in the garden grow medicines that keep the body from putrefaction/ and defend that natural humidity be not lightly consumed away/ as teacheth Avicen/ 
Auic. iii. i. ●p. sing.  saying: The science of physic doth not make a man immortal/ nor it doth not surely defend our bodies from outward hurt full things: nor can not assure every man to live to the last term and day of his life: but of two things it maketh us sure/ that is from putrefaction and corruption: and defendeth that natural moisture be not lightly dissolved & consumed. Secondly/ he putteth three effectis of sage. The first is/ 
The ver●ue of sage  that sage comforteth the sinews: for it driethe the humidities/ by which the sinews be let and leused. The two is/ it taketh away the shaking of the hands: by reason that it comforteth the sinews/ as is said/ now all thing comforting the sinews/ removeth trembling/ for trembling cometh of feebleness of the sinews. And therefore some old men and women specially put sage leaves in their meat & drink. Thirdly sage letteth the sharp ague to assail us: by reason that it driethe humours/ it letteth them to putrefy/ whereby a sharp fever might be engendered. Farther note/ that sage is hot and dry/ & therefore it is not very wholesome alone in way of meat. Yet because sage comforteth the sinews greatly/ folks in health use it moche two manner of ways. 
Sage. Wine.  first they make sage wine: which they drink specially at beginning of dinner or souper. This wine is wholesome for them that have the palsy or falling sickness/ moderately taken/ and after the purgation of the accident mattiers. Secondly they use sage in sauces: for it ste●ethe up a man's appetite/ and specially when the stomach is full of ill humours/ raw and undigested. There is two kinds of sage. One that hath great broad leaves. 
Two kindis of sage  An other commonly called noble sage/ whose leaves be more narrow and less: physicians call it silifagus. thirdly thauthor rehearseth uj medicines good for the palley. Hit is said/ that sage/ castory/ that is a castor's stones/ lavender/ primrose/ wattercresse/ and tansy/ cure and heal membres infect with palsy. Why sage doth help it we have showed/ for it comforteth the sinews/ which by palsy be weaked. And eke because sage is hot & dry/ it consumeth the phlegmatic matter remaining in the sinews/ whereof the palsy groweth. And that castory is wholesome for the palsy appeareth by that it is most comfortable/ heating and drying of the sinews: For Avicen saith thereof/ 
Avicen ii can. ca de castoreo.  that hit is subtler and stronger than any other that heateth and drieth. And after he saith/ that it comforteth and heateth the sinews/ the shaking/ the moist cramp/ and benomed membres caused of the palsy. And eke he saith: there is nothing better for ventosity in the ear/ than to take as much as a pease/ and temper it with oil of spike/ & so let it drop in to the ear. Castory hath many other virtues which Auicen rehearseth. Castorium is the stones of a see beast called castor. The oil also of Castory is as specially good for the palsy/ as castory after voiding of the matter: for than it consumeth the residue of the matter that remaineth/ & comforteth the sinews. Of lavender appeareth: For with it sweet savour/ it comforteth the sinews/ and with it heat doth consume the palsy matter. And also of the primrose eke appeareth/ for with it sweet savour and heat/ it comforteth the sinews. This flower is called premula veris/ because it is the first sweet flower that springeth in ver. The .v. is a water cress/ for it is hot/ dry/ subtle/ incisive/ and resolutive: whereby it taketh away the matter of palsy/ And Avicen saith/ it comforteth all mollification of the sinews/ for it heateth/ and draweth out fleme/ and cleanseth the sinews from phlegm: and physicians counsel us to eat water cressis in lent because lenten meat is phlegmatic. Watercresse is a common herb growing in cold/ stony/ & waterish places/ where as be many well springs. The uj is tansy: The virtue of this herb is to purge phlegm/ and with it heat drieth the sinews. Also it purgethe a man of worms/ and the matter whereof they be engendered. And therefore french men use commonly to fry eggs therewith in the Easter week/ to purge away the phlegm/ engendered of fish in the lente: whereof worms are soon engendered in them thereto disposed. In the end of the text the author saith/ that sage is called the saver and keeper of nature.  
Nobilis est ruta/ quia lumina reddit acuta.  
Auyilio rute vir quip videbis acute.  
Ruta viris coitum minuit/ mulieribus auget.  
Ruta facit castum/ dat lumen/ et ingerit estum.  
Cocta facit ruta de pulicibus loca tuta.  
This text declareth four ꝓpretes of rue. 
iiii. properties of rue Avicen ii can. ca de ruta.  first hit sharpeth the sight/ & properly the juice thereof/ as Avicen saith: and as is afore said at Allea nux ruta. The two is/ rue diminisheth the desire of carnal lust in men/ but in women rue augmenteth it: by reason that rue by it heating & drying diminisheth the seed of men/ which is subtle and of the nature of the air/ but in women rue maketh subtle and heatethe the seed: for in them it is wattrishe and cold: and therefore it sterethe them more to carnal lust. The three is/ rue maketh a man quick/ subtle/ and inventive: by reason that by heating and drying/ it maketh a man's spiritis subtle/ and so clerethe the wit. The four is/ that the water that rue is sod in/ 
To kill flees.  cast and sprinkled about the house/ riddeth away flees/ and as physicians say/ it killeth them. And after Avicen: when the house is sprinkled with the water of wild gourds/ the flees leap & flee away: And like wise doth the water that black thorn is sod in. And after Avicen saith/ 
avicen vi.iiii. tract. three cap. de effug. pulicum.  that some have said/ if goat's blood be put in a pit in the house/ the flees will gether there unto and die. And like wise if a log be anointed with the grease of an yrchyn/ the flees will gether thereto and die. Flees can not abide the savour of colewortis/ nor leaves of Oleandre. Some say/ that nothing is better to avoid flees than things of strong savour: & therefore rue/ myntis/ horse myntis/ and hoppis be good/ and above all things horse dung or else horse stolen is the chief. Also the house sprinkled with the decoction of rape seed killeth flees. And the parfuming of the house with a bulls horn/ drivethe away flees. Yet to take flees/ nothing is better/ than to lay blankettis on the bed/ for therein they gether themself.  
De cepis medici non consentire videtur.  
Colericis non esse bonas dicit Galienus.  
Flegmaticis vero multum docet esse salubres.  

〈◊〉  Presertim stomacho. pull chrumque creare colorem.  
Contritis cepis loca denudata capillis.  
Sepe fricans poteris capitis reparare decorem.  

〈◊〉  Here the author speaketh of oynions/ and declareth .v. things. first/ touching their operation physicians agree not: For some say they be good for phlegmatic folks: and some say nay/ as Rasis/ which saith/ that they engender superfluous and flematyke humours in the stomach. Secondly/ Galen saith/ they be right hurtful for choleric folks: because as Auicen saith/ oynions be hot in the third degree: and therefore they hurt hot folks/ as choleric be. Thirdly oynions be wholesome for phlegmatic folks: For they be hot/ piercing/ subtle/ scouring/ and opening/ wherefore they digest/ cut/ make subtle/ and wipe away phlegmatic and clammy humours/ grown in the phlegmatic folks. Fourthly/ oynions be wholesome for the stomach/ for they mundify it from phlegm/ and heat it. And therefore Avicen saith/ that it/ that is eat of the onion/ through the heat thereof comforteth a weak stomach. And eke therefore they make a man well colered: For it is impossible for one to have a lively collar/ if his stomach be very phlegmatic/ or filled with ill/ raw/ & phlegmatic humours. The .v. is/ oynions sod and stamped/ restore hears again/ if the place where the hears were/ be rubbed therewith. This is of truth/ when the hear goeth away through stopping of the pores/ and corruption of the matter under the skin. For the oynions open the pores/ & resolve the ill matter under the skin/ & draw good matter to he same place. And therefore/ as Avicen saith/ oft rubbing with oynions is very wholesome for bald men. 
Avicen ii can. ca de preal. Et seven. iii. ca de curatione alo perie.  Wherefore the text concludeth/ that this rubbing with oynions prepareth the beauty of the heed: for hears are the beauty of the heed. For a farther knowledge of oynious operation/ witteth/ that they steer to carnal lust/ provoke the appetite/ bring colour in the face/ mingled with honey they destroy warts/ they engender thirst/ they hurt the understanding (for they engender an ill gross humour) they increase spittle/ & the juice of them is good for wattring eyes/ and doth clarify the sight/ as Avicen saith. Farther note/ that oynions/ honey/ and vinegar stamped to gether/ is good for biting of a mad dog. And therefore some add these two verses unto the foresaid text. 
Appositas perhibent morsus curare caninos.  
Si trite cum melleprins fuerint et aceto.  But of this is spoken before at Allea nux. etc.  
Et modicum granum/ siccum/ calidumque sinapis.  
Dat lachrymas/ purgatque caput/ tol●tque venenu●.  
Here the author toucheth two things. first he putteth the complexion of mustard sede/ 
of mustard sede.  saying/ that mustard sede is a little grain hot and dry: which is true: for it is hot and dry unto the four degree after Avicen ii canon. cap. de sinapi. Secondly/ he putteth three properties or effects of mustard sede. The first is/ it maketh one's eyes to water: For with it great heat/ it maketh subtle and leusethe the humidities of the brain: whereof than by their flowing to the eyes/ the tears come. The two effect is/ it purgethe the brain/ mundifienge and cleansing away the phlegmatic humidities of the heed. Also it purgethe the heed/ put in to the nose thyrllis/ by it mordication provoking one to sneeze. And therefore it is put in their nostrils/ that have apoplexy/ for by reason of sneezing the brain is purged. And like wise mustard sede/ through it great heat/ doth dissolve and leuse such flemes as stop the cundites of the brain: of which followeth apoplexy: And thus it appeareth/ that mustard sede is a great leuser/ consumer/ and clenser of phlegmatic humidities. The three effect is/ it withstandethe poison: 
avicen loco prealleg.  For Avicen saith/ that venomous worms can not abide the smoke of mustard sede.  
Crapula discutitur/ capitis dolours/ atque gravedo.  
Purpuream dicunt violam curare caducos.  

The prophets of 〈◊〉.  Here are put three ꝓpretes or effectis of violettis. first/ violettis delay drunkenness: by reason that violettis/ have a temperate sweet savour/ which greatly comforteth the brain: For a strong brain is not lightly over come with drink/ but a weak is. Also a violet is cold/ wherefore it colethe the brain: and so maketh it unable to receive any fume. The two is/ violettis slaketh heed ache and grief/ that is caused of heat/ as Avicen/ Rasis Alma. and Mesue say: by reason that violettis be cold/ they withstand hot causes. The three is/ violettis help them that have the falling sickness. Though some say thus/ yet this effect is not commonly ascribed unto violettis. And therefore if violettis have this proprete/ it is but by reason of their sweet smell/ that comforteth the brain: which strengthened/ is not hurt by small geefes: and consequently falleth not in to epilencie (which is called the little apoplexy/ chancing by stopping of the sensible sinews.  
Egris dat somnum/ vomitum quoque tollit ad usum.  
Compescit tussim veterem/ colicisque medetur.  
Pellit pulmonis frigus/ ventrisque tumorem.  
Omnibus & morbis subveniet articulorum.  
This text openeth vij properties of nettyls. first nettyls cause a sick body to sleep. For it is subtiliative/ cutting/ and scouring of phlegm and gross humours/ grieving nature & letting sleep. Secondly it doth away vomit/ & custom thereof: by reason that vomit and parbraking is caused of a clammy humour/ which the nettle cutteth. thirdly/ the nettle fordothe old cough: and specially honey/ wherein nettle seed is tempered. For the nettle avoideth clammy phlegm out of the breast/ as Rasis saith. 
Auic. two. can. cap. de ut.  And Avicen saith of the nettle: that when it is drunk/ with water is is/ ther●yll drunk with wine/ healethe the belly ache: For it assuageth inflasion caused of gross ventosity/ whereof the ache cometh/ for it leuseth ventosity of the stomach and all other guttis/ and openeth stopping/ and there unto the wine helpeth. thirdly/ cherfyil cessethe vomiting and the lask: by reason it is hot in the three degree/ and dry in the two it digesteth/ and drieth that matter whereof vomit cometh. And this is very truth/ when vomit or the lask come of cold flematike matter. And besides these effectis/ it provoketh urine and the menstruosity/ and suageth ache of the sides and reins/ and specially taken with mellicratum. 
Enula campana reddit precordia sana.  
Cum succo rute/ si succus sumitur huius.  
Asfirmat ruptis nil esse salubrius istis.  Here the text openeth two effectis of enula campana. 
Elf dock ●worte or horse ●ele.  first/ it comforteth the heart string/ that is/ the brim of the stomach is properly called the heart stringis/ or else the vital membres/ that is/ the windy membres/ which be near the heart/ and specially the heart rote. That it comforteth the brim of the stomach appeareth/ in that the sweet smelling rote of enula comforteth the senowy members. The brim of the stomach is a senowye member. That it comforteth breathy membres appeareth. For wine made of enula/ called vinum enulatum/ 
Avicen ii can. ca de enula.  cleanseth the breast/ and lyghtis/ or longs/ as Auicen saith. Also enula swallowed down with honey/ helpeth a man to spit: and it is one of those herbs/ that rejoice and comfort the heart. The two effect is/ the juice of this herb/ with the juice of virtue/ is very wholesome for them that be burst/ and that is specially when the burstennes cometh by ventosity: for these two ieuses dissolve that. And besidis these effectis/ enula is good for a stomach/ filled with ill humours: and it openeth oppilations of the liver and spleen/ as Rasis saith. And it comforteth all hurts/ cold griefs/ and motions of ventosites/ and inflasions/ as Avicen saith.  
Cum vino coleram nigram potata repellit.  
Sic dicunt veterem sumptum curare podagram.  
Here are put two effectis of hill wort. 
A remedy for collar.  first hill wort/ & principally the water thereof taken with wine/ purgeth black collar. Secondly/ hilwort/ healeth an old gout. For the ꝓprete of this herb is to melt and dissolve phlegm: whereof/ very often/ the gout is wont to be engendered. And note/ that after Platearius/ hill wort is hot and dry in the third degree. The substance thereof is subtle/ the virtue comfortable/ through the sweet smell/ of it substance it openeth/ and of it qualites draweth: of it fiery substance or nature/ it consumeth/ by burning and drienge.  
Illius succo crines retinere fluentes  
Alitus asseritur/ dentisque curare dolorem.  
Et squamas succus sanat cum melle perunc●us.  
Here he putteth three effectis of water cresses. 
water cresses.  first/ watercresses retain hairs/ falling away/ if the heed be anointed with the iewse thereof/ or else if the juice or water thereof be drunk. This effect Avicen toucheth saying: 
avi. two. can. cap. de 〈◊〉.  The drynkynke or anointing with watercressis cure tooth ache: specially if the ache come by cold: for it persethe/ resolveth/ and heateth/ as appeareth at Cur moriatur homo. thirdly/ the juice of water cress taken with honey/ or the place anointed therewith/ doth away scales that cleave to ones skin: by reason that such scales be engendered of salt phlegm. Watercresse as is said/ purgeth all phlegm: therefore if it be drunk/ it resisteth the cause of scales: and the place anointed therewith avoideth the scales/ and specially mingled with honey: for that is a clenser/ and so helpeth the cressis to purge. Beside these effectis/ cressis dry up the corruption of the belly/ cleanseth the lyghtis/ heateth the stomach and liver/ and is wholesome against the grossness of the spleen: properly when thereof and honey/ a plaster is made/ it causeth one to cast up collar/ it augmenteth carnal lust: and by dissolving avoideth out worms/ and provoketh menstruosity/ as saith Avicen.  
Cecatis pullis/ ac lumina matter hyrundo/  
Plinius ut scribit/ quamuis sunt eruta/ reddit.  

of celendine.  Here is put one notable thing of Celendine. When young swallows be blind/ the dam bringeth celendine/ and rubbeth their eyes/ & maketh them to see: whereby the author showeth/ it is wholesome for the sight. And this appeareth plainly/ sith it is commonly put in medicines against feebleness of sight. Celendine hath juice & is well known. And why swallows know it better than other birds may be/ by cause their young be oftener blind: swallows dung doth make blind: and so the dam dongeth some time in the youngs eyes/ and maketh them blind. And after Platearie/ celendine is hot and dry in the three degree. And of it qualities and substance/ it hath virtue to dissolve/ consume/ and draw. And the rootis thereof stamped & sod in wine/ be good to purge the heed/ and woman's privity from broken moist humours/ if the patient receiveth the smoke thereof at the mouth/ & after gargyse wine in the throat.  
Auribus infusus vermes succus necat usus.  
Cortex vertucas in aceto cocta resoluit.  
Pomorum succus flos partus destru●t eius.  
Here th'author rehearseth three things of wylowe. 
To kill worms in one's ears. Avicen ii can. ca de salice.  first/ the juice of wylowe poured in to one's ear/ killeth worms: by reason of the stiptisite & drying thereof. And after Avicen nothing is better to heal mattering at the ears/ than the juice of wylowe leaves. Secondly/ the rind of wylowes/ sod in vinegar/ doth away warts. And Avicen saith/ wylowe ashes with vinegar/ 
To void warts.  draweth up wartis by the rotis: by reason of the ashes vehement drienge. Yet to destroy wartis/ nothing is better/ than to rub them with purslane. This purslane doth of it ꝓprete and not quality/ after Avicen. thirdly/ 
Avicen ii can. ca de portulaca.  wylowe flowers and juice of it fruit/ letteth the birth of a child: for through it stiptisite and drought/ it causeth the child to be borne with great pain.  
Confortare crocus dicatur letificando.  

of saffron.  Membraque defecta confortat epar reparando.  
Here are put certain wholesome things of saffron. first/ saffron comforteth man's body/ in gladding it. And witteth well/ that saffron hath such proprete/ that if one take more thereof than he ought/ it will kill him in rejoicing or laughing. Avicen saith/ 
〈◊〉. two. can. 〈◊〉 de ●reco  that to take a dram and a half/ will kill one in rejoicing. secondly/ saffron comforteth defective membres/ and principally the heart. Hit comforteth eke the stomach/ by it stiptisite and heat: and for the same cause restoreth the liver/ and specially through it stiptisite/ which will not suffer the liver to be dissolved. Yet to use it over moche/ induseth parbraking/ and marreth the appetite. Of this Avicen warneth us/ saying: Hit causeth parbraking & marreth the appetite/ because it is contrary to the sharpness in the stomach/ which is cause of appetite. Besides these ꝓpretes/ faffron maketh one sleep/ and dullethe the wits/ and when it is drunk with wine/ it maketh one drunk/ it cleanseth the eyes/ and letteth humours to flow to them/ it maketh one to breath well/ it steereth to carnal lust/ and maketh one to piss.  
Flegma vires modicas tribuit/ latosque brevesque.  
Flegma facit pingues/ sanguis reddit mediocres.  
Sensus hebes/ tardus motus/ pigritia somnus.  
Hic somnus lentus/ piger/ in hac sputamine mul●us.  
Et qui sensus habes pingues/ facit color albus.  
This text showeth certain properties of the complexion of phlegm. first/ phlegmatic folks be weak/ by reason that their natural heat/ which is beginner of all strength and operation/ is but feeble. Secondly/ phlegmatic folks be short and thick: for their natural heat is not strong enough to length the body: and therefore it is thick and short. Thirdly/ phlegmatic folks be fat/ because of their great humidity. Therefore Avicen saith/ that superfluous grese signifieth cold and moistness: For the blood and the unctuous matter of grese/ piercing through the veins in to the cold membres (through coldness of the membres) do conieile to gether/ and so engender in man moche grese/ as Galen saith in his two book of operation. He saith after/ that sanguine men are middle bare between the long and the short. Fourthly/ phlegmatic folks are more inclined to idleness and study than folks of other complexion: by reason of their coldness/ that maketh them sleep. fifthly/ they sleep longer/ by reason of their great coldness/ that provoketh them to sleep. Syxtelye/ they be dull of wit and understanding: for as temperate heat is cause of good wit and quick under standing: so cold is cause of blunt wit & dull understanding. Seventhly/ they be slothful/ & that is by cold: for as heat maketh a man light & quick in moving: so cold maketh a man heavy & slothful. The eight is/ they be lumpyshe and sleep long.  
Reddit fecundas permansum sepe puellas.  
Isto stillantem poteris retinere cruorem.  
This text openeth. i●. commodities of lekes. first oft eating of lekes make young women fruitful: 
Of lekes.  by reason as Avicen saith/ 
Avicen ii can. ca de porro.  lekes' delate the matrice/ and taketh away the hardness thereof: which letteth the conception. Secondly leeks stynce bleeding at the nose/ as Avicen saith. Many other effectis of lekes are rehearsed at Allea nux ruta.  
Quod piper est nigrum non est dissoluere pigrum.  
Flegmata purgabit/ digestivamque iwabit.  
Lencopiper stomacho prodest/ tussisque dolori.  
utile preveniet motum febrisque rigorem.  

Pepper.  This text declareth many commodities of pepper: and first three of black pepper. first/ black pepper/ through it heat & dryness/ leuseth quickly: for it is hot and dry in the three degree. Secondly/ it purgeth phlegm: for it draweth phlegm from the inner part of the body/ and consumeth it. Like wise it avoideth phlegm out that cleaveth in the breast and stomach/ heating/ subtiling & dissolving it. thirdly/ it helpeth digestion. And this appeareth by Auicen/ 
Auic. two. can. cap. de pi●.  saying: that pepper is digestive causing appetite. And this specially is to be understand by long pepper: which is more wholesome to digest raw humours than either white or black/ 
Gal. iii. de reg. sanitatis. ca seven.  as witnesseth Galen. Secondly/ he declareth .v. wholesome things of white pepper. first/ white pepper comforteth the stomach. And this appeareth by Galens' words/ saying: that it comforteth the stomach more than the other two To this agreeth Avicen/ 
Auic. loco preal●eg.  saying: white pepper is more wholesome for the stomach: and more vehemently doth comfort. The two is/ pepper is wholesome for the cough/ specially caused of cold phlegmatic matter/ for it heateth/ dissoluethe/ and cutteth it. To this Avicen assenteth/ saying: When pepper is ministered in lectuaries/ it is wholesome for the cough/ and aches of the breast. thirdly/ white pepper is wholesome for ache/ and that is to wit of the breast/ and ventous pain. And for that all pepper is good: for all pepper is a dimynysher and a voider of wind. And Avicen saith: that white pepper and long is wholesome for pricking ache of the bealye/ 
Against belyache.  if hit be drunk with honey & fresh bay leaves. Fourthly/ pepper withstandeth the causes of a cold fever/ for it digesteth and heateth the matter. fifthly/ white pepper is wholesome for a shaking fever/ by reason that pepper with it heat comforteth the sinews/ and consumeth the matter spread on them. And Avicen saith in rubbing it is made an ointment (with unguentum) wholesome against shaking. These .v. ꝓpretes are ascrived to the other kinds of pepper/ as Auicen saith. And beside these effectis/ pepper heateth the sinews and brawns of man's body: it mundifieth the lightis/ and a little thereof provoketh the urine/ but moche leuseth the belly/ as saith Avicen. There be three sortis of pepper/ white pepper/ called lencopiper/ long pepper/ called macropiper/ & black pepper/ called melancopiper. Hit is called white pepper that is very green and moist: and when it is a little dried/ and not perfectly ripe/ it is called long pepper. But when it is perfectly ripe/ it is called black pepper.  
Et mox post escam dormire/ nimisque moveri.  
Ista gravare solent auditus ebrietasque.  

Hurtful to the hearing.  Here are touched three things that grieve the hearing. The first is/ immediate sleep after meat/ and that is if one eat his fill. For the immediate sleep will not suffer the meat to digest: and of meat undigested are engendered gross undigested fumes: which with their grossness stop the cundites of hearing: & eke they engross & trouble the spiritis of hearing. The two is to much moving after meat: for that also letteth digestion/ and the due shutting of the stomachs mouth: by reason that than the stomachs mouth closeth not so easily/ as by a little walking/ whereby the meat discendethe to the bottum of the stomach. For when the stomach is not shut/ many fumes ascend to the heed/ that grieve the hearing. The third is drunkenness/ whereof many fumes and vapours are engendered/ which ascend to the heed/ & organ of hearing/ troubling the spirit thereof/ and grieving the hearing. And drunkenness doth not only hurt the hearing/ but also the sight/ and all the sensis/ for the same cause/ as is before said. 
avicen iiii.●ii. cap. two. de conseruat. sanit. auris.  There be three things/ as Avicen saith/ that hurt the ear and other senses/ loathing/ repletion/ and sleep after repletion. And some text hath this verse: Balnea/ sol/ vomitus/ affert repletio clamour. Which things grieve the hearing/ but specially great noise. For Avicen saith/ if we will here well and naturally/ we must eschew the son/ laborious bayning/ vomit/ great noise/ and repletion.  
Metus/ longa/ fame's/ vomitus/ percussio/ casus.  
Ebrietas/ frigus/ tinnitum causat in aure.  
Here are touched vij things/ which cause a humming & a noise in ones ear. The first is/ fear/ and after some/ motion. The cause is/ for in fear/ the spiritis and humours creep inward toward the heart suddenly: by which motion ventosity is lightly engendered/ which entering to the organ of the hearing causeth tynging or ringing in the ear. By corporal moving also humours and spiritis are moved/ of which motion ventosity is lightly engendered/ which coming to the ears causeth ringing. For ringing is caused through some moving of a vapour or ventosity about the organ of the hearing/ moving the natural air of those pipes contrary to their course. The two is great hunger: 
avicen iiii.iii. cap. ix.  Avicen showeth the reason saying: that this thing chancethe through humours spread and resting in man's body. For when nature findeth no meat/ she is converted unto them/ and resolveth & moveth them. The three is vomiting: For in vomiting/ which is a laborious motion/ humours are specially moved to the heed. In token whereof we see the eyes and face come red/ and the sight hurt. And thus also by vomiting/ vapours and ventosites are soon moved to thorgan of the hearing. The four is oft beating about the heed/ specially the ear. For thereby chanceth vehement motion of the natural air/ being in the organ of the hearing. For when any member is hurt/ nature is hurt. The four is the wind/ and specially the south. 
Hippoc. apho. illo. ●as●rini flatus etc.  Whereof Hypocrates saith: the south wind is misty/ and duskethe the eyes: for that wind filleth the heed with humidites/ which dull the wyttis and dark the sight. The .v. is pepper/ which through the sharpness thereof/ engendrethe fumes that bite the eyes. The uj is garlic/ which also hurteth the eyes/ through it sharpness and vaporosite/ as is said at Allea nux. The vij is smoke/ which hurteth the eyes/ through it mordication and drienge. The eight is lekes: For by eating of them/ gross melancholy fumes are engendered: whereby the sight is shadowed/ as is before said/ at Allea nux ruta. etc. The ix is oynions/ the eating of which hurteth the eyes/ through their sharpness. The ten is lens/ the moche eating whereof/ as Avicen saith/ dusketh the sight/ through the vehement drying thereof. The xj is to much weeping: which weakethe the eyes/ for it causeth debility retentive of the eyes. The twelve is beans: the use whereof engendereth a gross melancholy fume/ darking the visible spiritis/ as lekes do. And therefore the eating of beans/ inducethe dredefulle dreams. The xiij is mustard/ the use whereof feebleth the sight through it tartness. The xiiij is to look against the son: and that is through the vehement splendour and brightness thereof: whereby the sight is destroyed: as appeareth by experience. For the vehement sensibleness of a thing/ not proportioned to man's sense/ as the son beams / corrupt man's sense. The xu is to much carnal copulation/ and specially after great feeding or repletion/ or after great voiding or emptiness: but this is all ready declared. The xuj is fire/ the beholding whereof/ causeth vehement dryness in the eyes/ and so hurteth the sight: and eke the brightness thereof hurteth the eyes. And therefore we see commonly/ that smiths and such as work before the fire/ be red eyed and feeble sighted. The xvij is to great labour/ for that eke drieth vehemently. The xviij is smiting upon the eyes/ which hurteth the eyes and sight/ for it maketh them blood shot/ & troubleth the vissible spirit: & other while engendrethe impostumes. The xix is to much use of te●t or sharp things/ as sauces: and that is through the tertnes of fumes of them engendered. The twenty is dust/ or walking in dusty places: in which dust fleeth light lyin to the eyes/ & duskethe the sight. The xxj and above other hurtful to the eyes and sight/ is to much watch: For to much watch inducethe to much dryness in the eyes. And generally all repletions hurt the eyes: and all that driethe up nature: and all that trouble the blood/ by reason of saltness or sharpness. All drunkenness hurteth the eyes: but vomiting comforteth the sight/ in that it purgeth the stomach: and hurteth it/ in that it moveth the mattiers of the brain/ driving them to the eyes. And therefore if it be needful to spew/ it must be done after meat without constraining. Also to moche sleep incontinent after meat/ and moche blood letting/ and properly with ventosites/ hurteth the sight as Avicen saith iii tract. iiii. ca iiii. where he expresseth many of the foresaid causes.  
Feniculus/ verbena/ rosa/ celidonia/ ruta/  
Ex istis fit aqua/ que lumina reddit acuta.  
This text recitethe .v. herbs/ whose water is very wholesome for the sight. 
To clarify the eyes.  The first is fennel/ whose juice put in to the eye/ sharpeth the sight/ after Rasis three Alm. The two is vervain/ whereof the water is of many physicians put in resceytes' wholesome against feebleness of sight. The third is a rose/ whose water doth comfort the lively spirit and sight. The four is celendine/ whose juice is citrine/ it is called celidonia/ that is/ giving celestial gifts. The .v. is rue: the water of those two herbs is wholesome for the sight/ as physicians commonly say.  
Sic dentes serva/ porrorum collige grana.  
Ne careas iure cum iusquiamo simul ure.  
Sicque per embotum fumumque cape dente remotum.  
Here the author reciteth certain medicines for tooth ache. 
For tooth ache.  He saith/ Likes sede & henbane burned to gether/ is good for the tooth ache. They must be ministered on this wise: The juice of henbane with the like seed must be burned to gether: and the smoke must be received through a fonell/ on the side that the ache is. The virtue of the henbane taketh away the feeling of the pain. And the virtue of the like sedes fume killeth worms: which other while dying in the concavities of the teeth/ cause intolerable pain/ as Avicen saith/ two. canon cap. de porro.  
Nux oleum/ frigus capitis/ anguillaque potus.  
Ac pomum crudum faciunt hominem fore raucum.  
This text declareth uj causes of hoarseness. The first is eating of nuttis: for nuttis' dry moche: and therefore they asperate the voice/ and make it like a crane's voice. The two is oil/ the use whereof may engender hoarseness: for some clammy partis thereof cleave fast to the pipe of the lyghtis/ causing horsnes. Secondly/ it may make choleric folks hoorse for that in them the oil is lightly inflamed/ and so that inflammation causeth exasperation and horesnes: but the first cause seemeth better. The third is cold of the heed: For cold of the heed doth press to gether the brain: whereby the humours descend toward the throat/ and the pipe of the lyghtis: inducing hoarseness/ through to much moistness of the pipe. The four is eating of yeles: for the eating of them multiplieth clammy phlegm: which coming to the lyghtis/ stick there still/ and cause horsnes. The .v. is over moche drinking/ specially toward bed. Now the vehement witting of the pipe of the lightis/ doth chiefly cause horesnes of the voice/ as all physicians say. The uj is raw apuls/ for in that they be raw they increase phlegm: and if they be not ripe/ but sharp and sour/ they make the throat rough.  
jeiuna/ vigila/ caleas dape/ valde labora.  
Inspira calidum/ modicum ●ibe/ comprime flatum.  
Hec bene tu serna si vis de pellere reuma.  
Si f●nat ad pectus/ dicatur reuma catarrus.  
Ad fauces branchus/ ad nares esto corisa.  
Here are touched vij things that cure the rheum. The first is abstinence from meat/ 
●or the 〈…〉.  or fasting/ for thereby the matter of rheum is dimynyshed: for abstinence drieth/ and the matter is better riped and consumed: For when nature findeth no matter of food/ whereon she may work: she worketh upon rheumatic matter and consumeth it: and so the heed is less filled therewith. Wherefore Avicen saith: that a man having the catar or the pose/ should take heed he fill not himself with meats. The two is watch: for watch drieth the brain/ and withstandeth that the vapours ascend not to the heed. The three is hot meatis and drinks: for through their heat the cold matter of the rheum is digested. The four is to labour moche: for thereby the matter rheumatic is consumed: by reason that moche labour drieth up the superfluities of the body. And in stead of val●e some textis have vest: and than the sentence is/ that warm garmentis is wholesome for the rheum/ specially when it cometh by cold matter. The v. is inspiring of hot air/ and specially if the catarrh proceed of cold matter: for by breathing of warm air/ the matter is warmed and riped. The uj is to drink little and endure thirst: for thereby the rheumatic matter is consumed. And eke by little drinking the heed is not filled as with moche drinking. The vij is to hold one's breath: for that is specially good in a catarrh/ caused of a cold matter: by reason that this holding of the breath heatethe the partis of the breast: and so the cold phlegmatic matter/ causing the catarrh/ is better digested. These things and many other Avicen toucheth/ saying: 
avicen loc● prealleg.  Hit behooveth to keep the heed warm continually. And also it must be kept from the north wind/ and properly after the south. For the south wind/ repleteth and maketh rare. The north wind/ constraineth. Also he must drink no cold water: nor sleep on the day time: He must endure thirst/ hunger/ and watch: as much as he can: for these things in this sickness are the beginning of health. 
Rasis ix Almauso●.  Farther more Rasis biddeth him that hath the rheum/ to beware of dying up right. For by dying up right the rheumatic matter floweth to the hinder partis of man/ where as be no manifest issues/ whereby the matter may void out: Therefore it is to be feared lest it flow to the sinews/ and cause the cramp or palsy. And like wise he ought utterly to forbear wine: for wine is vaporous: and in that it is very hot/ it dissolveth the matter/ and augmenteth the rheum: And like wise he must not stand in the son nor by the fire: for the son and fire leuse the matter and augmenteth the rheum. In the last two verses th'author putteth difference between these three names/ catarrus/ branchus/ and corisa. And the difference standeth in the matter flowing to one part or an other of the body: When the matter ronnethe to the breast partis/ it is called catarrus: when it runneth by the nose/ it is called corisa: when it ronnethe to the neck/ it is called branchus. But this word rheum doth note & signify generally all manner of matter flowing from one member to an other.  
Auripigmentum sulphur miscere memento.  
His decet apponi calcem commisce saponi.  
Quattuor hec misce. commixtis quatuor istis.  
Fistula curatur/ quater ex his si repleatur.  
Here the author putteth a curable medicine for the fistule/ 
For the fistule.  saying: that a plaster made of auripigmentum/ brimstone/ white lime/ & soap mingled to gether healeth the fistule. For these thyngiss have virtue to dry and mundify: which intentions are requisite in healing a fistule. Platearie saith/ auripigmentum is hot and dry in the four degree: it dissolveth and draweth/ consumethe/ and mundifieth. Brimstone and soap as he saith/ be hot & dry: but brimstone is more vehement: for it is hot and dry in the four degree/ but soap is not. Avicen saith/ that lime washed/ drieth without mordication/ and maketh steady. The fistule is a rounning sore/ which avoideth matter more or less/ after the diversity and course of the moon. Auripigmentum is that the gravers fasten brass & other metals with to stones.  
Ossibus ex denis bis sentenisque novenis  
Constat homo denis bis dentibus et duodenis  
Ex tricentenis decies sex quinqueque venis.  

For the 〈◊〉  Here th'author numbereth the bones/ teeth/ and veins in man's body. first/ 
of bones.  he saith there be CCxix. bones. Yet after the doctors of physic/ as Hypocrates/ Galen/ Rasis/ Auerroys'/ and Auicen/ the bones in man be. CCxlviij. And though herein be variance/ yet there is a master of physic that saith:  Ossa ducenta sunt/ atque quater duodena. 
Secondly th'author saith/ that a man most commonly should have xxxij teeth. 
The number of teeth.  But yet it chanceth that some men lack four the last teeth: which be behind them that we call the grynders: & these have but xxviij teeth. Some lack these iiij. last teeth in childehod only: some other lack them till they be very old: and some all their life. 
avi. i. doct v. cap. de anoth. dendenttum.  Here is to be noted/ that after Avicen/ the two foremost teeth be called duales: and two on either side of these twain/ are called quadrupli. There be two in the upper jaw/ and two in the neither: all these teeth were ordained to cut: and therefore some call them cutters/ and specially the duales. next unto those quadruples/ are two teeth above/ and two beneath. called canini/ whose office is to break hard things. After those be four other on either side called grynders four above and four beneath. After those some have a tooth called sensus/ on either side/ and as well above as beneath. These also are ordained to grind man's meat. And so the whole number of the teeth is xxxij or else xxviij in them that have not the teeth called sensus. There is than four duales iiii. quadruples four dog teeth xuj grinders/ & four sensus. Thirdly the text saith/ that there is in man CCClxv. veins/ as appeareth in the anothamie.  
Quatuor hu●ores in humano corpore constant.  
Sanguis cum colera/ flegma/ melancolia.  
Terra melan. aqua/ fleg. et aer/ sanguis coler ignis.  
Here the author declareth the four humours in man/ as blood/ phlegm/ collar/ and melancholy. And showing the nature and complexion of them/ he compareth each to one of the four elements. melancholy is cold and dry & so compared to the earth/ which is of like nature: phlegm is cold & moist/ and so compared to water. Bludde is hot & moist/ and so compared to the air. Coler is hot & dry/ and so compared to fire. These things are declared in these verses.  
Humidus est sanguis/ calet/ est yis aeris illi.  
Alget/ humet/ flegma/ sic illi yis sit aquosa.  
Sicca calet colera/ sic igni fit similata.  
Melancolia friget/ siccat quasi terra.  

avi. i. doct iiii. cap. i.  For a farther knowledge wittethe well/ that after Auicen/ there be four humours in man's body/ blood/ phlegm/ collar and melancholy/ as is said. The best of them is blood/ first by reason it is the matter of man's spiritis: in whom consisteth man's life and operations. Secondly because it is comfortable to the principles of life/ it is temperately hot and moist. thirdly/ because it restoreth and nourisheth the body more than the other humours: and it is called the treasure of nature: for if it be lost death followeth forth with. next to blood in goodness is phlegm: first by reason that if need be/ it is apt to be turned in to blood. Secondly/ because it is very near like humidity/ which is as foundation of life. After phlegm in goodness is collar: which is partner with natural heat so long/ as it keepeth convenient measure. Than followeth melancholy/ as dregs and dirt removed apart from the principles of life/ enemy to joy and liberality/ and of near kindred to age and death. Secondly note/ that in the division of humours/ there is two kinds of blood/ that is to say/ natural & unnatural. Natural blood is ruddy: that is to say/ vain blood ruddy and obscure: and artery blood ruddy and clear: without ill savour: and in comparison of other humours/ is very sweet. Unnatural is double: the one is unnatural in quality/ that is to say/ which is changed from good complexion in itself: or else by myngling of an other humour. There is an other unnatural blood/ which through mingling of other humours/ is ill both in quality/ substance/ quantity/ and in proportion of the one to the other. And this is double: for the one is not natural/ by myngling of an ill humour/ that cometh to him from without. The other is unnatural by mingling of an ill humour/ engendered in the self blood: as when part of the blood is putrefied/ and the subtle part thereof is turned in to collar/ and the gross part in to melancholy: or else that collar/ or that melancholy/ or else both remaineth in the blood. And this unnatural blood/ by mingling of an ill humour/ varieth from natural blood many ways. first/ in substance: for it is grosser and fouler: sith melancholy is mingled therewith: or else it is more subtle/ when wattrishenes or citrine collar is mingled therewith. secondly in colour: for some time/ when phlegm is mingled therewith/ it inclineth to whiteness/ or through melancholy to blackness. Thirdly in savour: for by mingling of putrefied humours it is more stinking: or else by mingling of raw humours it hath no savour. Fourthly in tallage: for by mingling of collar/ it inclineth to bitterness/ and by melancholy to sowernes/ or by phlegm to unsaverynes. Also of phlegm there be two kinds/ natural & unnatural. Natural is that/ which within a certain space will be blood: for phlegm is undigested blood. There is an other spice of phlegm/ which is sweet and some what warm/ if it be compared to the bodily heat: But comparing it to ruddy blood and collar/ it is cold. phlegm is naturally white: and this is called sweet phlegm/ extending this name sweet to all the tallages deliting the taste: for other wise this natural phlegm is not sweet: but unsavoury and waterish/ and very near the tallage of water. And to this phlegm/ nature hath not given a proper mansion/ as she hath done to collar and melancholy: but nature maketh it run with the blood: for it hath a very near similitude to blood. And of this phlegm there be two necessites and one utilite. The first necessity is/ that it be near the membres/ so that their virtue may digest and turn it in to blood: and that the membres by it may be nourished/ when they have lost their natural food/ that is for to say/ good blood/ through restrynte of material blood/ which restraint is caused of the stomach & liver/ through some causes accidental. The two necessity is/ that it mingle with the blood/ and make it apt to nourish the members of phlegmatic complexion/ as the brain and nuche: for that that must nourish these members/ must be well mingled with phlegm. The utility of phlegm is that it moist the joints and membres/ that move moche/ lest they wax dry through the heat that cometh of their moving and rubbing. Unnatural phlegm may be divided. first in it substance: & so some thereof is muscillaginosun: and that is phlegm/ to ones seeming/ diverse: for in some part it is subtle and thin/ and in some other gross and thick: it is called muscilaginosun/ because it is like muscilages/ drawn out of sedes. There is an other phlegm that appeareth equal in substance/ that is in subtility & grossness to ones deeming: but for a troth it is divers in every part: this is named raw phlegm. And this encreasethe in the stomach and entrails. And to avoid it out of the stomach/ Hypocrates biddeth us spew twice a month: and to void it out of the guttis/ nature hath ordained collar to run from the chest of the gall to the entrayle jeiunium/ & so forth to the other lower guttis/ to scour away that phlegm from the brims of the entrails/ and to cause it to descend down with the other dregs and filth. Some time this phlegm is increased in the veins/ specially of old folks/ by minishing of their digestion: and there remaining/ is by little & little augmented and engrossed/ hurting nature/ which can not by the veins/ thereto ordained/ void it out/ yet it doth that is possible to keep it from the heart/ and other inward membres: and driveth it to the outward membres/ and specially to the legs: for by it heaviness it naturally draweth to the lower partis of man: And this is the cause why old folks legs are swollen/ & that if one press down his finger therein/ there taryethe a hole: specially toward night/ and in fat folks/ & such as were wont to be nourished with moist meats. There is an other spice of phlegm/ very subtle/ & wattrishe/ like unto water/ some what thick: This phlegm is very often mingled with their spittyll/ that have ill digestion/ and of those that be great drinkers: it runneth from the brain to the nose/ as it is wont in the beginning of the pose: and when by decoction and boiling in man/ it cometh gross/ it is turned in to phlegm/ gross/ white/ and muscillage. There is an other phlegm gross and white/ called gipseum: the subtle partis of this phlegm is dissolved/ through it long biding in the jointiss: and the grossness thereof/ remaineth in the jointis as hard as stones. This phlegm engendrethe a gout uncurable. There is an other phlegm thick and gross/ like to moult glass/ in colour/ clamminess and weight. Secondly unnatural phlegm differethe in tallage: for there is certain phlegm/ that is sweet/ which is by mingling of blood with phlegm. And under this is contained the unctuous phlegm: which is engendered by mingling of unctuous blood and phlegm. There is an other manner of unsavoury phlegm/ caused of rawness: as certain glassy phlegm. There is an other salt phlegm/ caused by mingling of collar. And this is more biting/ drier/ and lighter/ than any other phlegm/ through the collar/ mingled therewith/ which is dry light/ and sharp. And this phlegm is oft found in their stomachs/ that be phlegmatic/ that drink much strong wine/ and that use salt and sharp meats/ and cleaving to the stomachs/ causeth other while thirst intolerable: and running by the guttis/ it some time fleeth them: and causeth the bloody mensyn: & in the fundament oft times induceth strong ●o stivenes. There is an other phlegm that is sharp by mingling of sharp melancholy therewith: and some time/ through boiling of phlegm: as it chanceth in the sweet ieuses of fruits: that first boil/ and after wax ripe: And this phlegm appeareth oftener in their stomachs that digest ill/ than in other partis. For naturally collar floweth to the mouth of the stomach/ to steer up th'appetite: which descending downward/ some time mingled with phlegm/ maketh it sour: and this is perceived by sour belchynges. And other while this phlegm is engendered in the stomach by boiling with a weak heat. There is an other phlegm called pontic/ which is some time caused by mingling of pontic melancholy. But this is seldom/ by reason that pontic melancholy is very scarce. Hit is some time caused through vehement coldness thereof: whereby the moistness thereof is conieyled / and some what altered to erthynes: and thereupon cometh no weak heat/ which causing it to boil/ should convert it in to sharpness: nor no strong heat/ which digesting it/ should turn it in to blood. There be two kinds of collar/ natural and unnatural. Unnatural collar is the foam of blood/ whose collar is ruddy & clear/ that is/ citrine/ in the last degree of citrines: as saffron heeds: and it is light and sharp: and the hotter the more red it is. And after this collar is engendered in the heed/ it divideth in two partis/ one part goeth with the blood in to the veins/ the other goeth in to the purse of the gall. The part that goeth with the blood/ entereth therewith both for necessity and profit. Hit is needful that it mingle with the blood/ to nourish the choleric members. Hit is behoveful/ that it make the blood subtle/ and cause it to enter in to the veins. The part that goeth to the purse of the gall/ goeth eke thither for necessity and profit. The necessity is double. The one is needful for all the body/ to mundify it from choleric superfluities. The other necessity is in respect of the galls purse. The profit also is double. The one is to wash the entrails from dregs/ and clammy phlegm/ cleaving to them. The other is to prick the guttis & musculs/ that they may feel the thing that hurteth them/ and void all other filthiness. The proof of this is/ that colic chanceth oftentimes by stopping of the hole that cometh from the purse of the gall to the guttis. Unnatural collar is double. For one is unnatural through outward cause mingled there with. The other is unnatural through a cause in itself: for the substance thereof is not natural. Coler unnatural through an outward cause/ is an other known and famous: And it is that that phlegm is mingled with. And it is called famous or notable: by reason it is oft engendered. And of this kind of collar cometh the third/ well known. There is an other that is less famous/ and that is it/ wherewith melancholy is mingled Famous collar is either citrine/ and engendered by mingling of subtle phlegm with natural collar/ or else it is yolkye/ like to yolks of eggs/ and is engendered by mingling of gross phlegm with natural collar. Coler of less fame is caused two ways. One is when the collar is burned in hit self/ and turned to ashes/ from which the subtle part of the collar is not separated/ but mingled therewith. And this collar is the worst. An other is/ when melancholy cometh from without/ and mynglethe it with the collar. And this collar is better than other/ and is ruddy in colour: it is not clear nor flowing/ but more like to vain blood. This unnatural collar/ having his own proper substance/ without mingling of any other humour/ is oft engendered in the liver: by reason that the subtleness of the blood burneth hit self/ and turneth in to collar/ and grossly in to melancholy. another collar there is/ engendered in the stomach of ill meatis not digested but corrupted: or else it is engendered in the veins by other humours. And of this collar be two kinds. For one is called collar prassive/ like the colour of the herb called prassion: which is engendered of the yolkynes when it is burned: for the burning causeth a yolky blackness in the collar/ which mingled with collar citrine/ engendereth a green collar. The other is called rusty collar/ like to rusty iron: & it is engendered of passive: when prassive is burned only till the humidity thereof be dried away: and through it dryness beginneth to wax white. And these two last colers be ill and venomous/ and yet rusty is the worse. Like wise there be two kinds of melancholy/ natural and unnatural. The natural is the dreggis and superfluity of good blood/ whose tallage is between sweet and pontic. And this melancholy/ when it is engendered in the liver/ is parted in two partis. Of which one entereth with the blood/ and there with remaineth in the veins. The other is conveyed to the spleen. The first part entereth with the blood for necessity and profit. Hit is needful that it mingle with the blood/ to nourish the melancholy/ cold/ and dry membres/ as the bones. The utility is to make thick the thin blood/ to stint the superfluous running thereof/ to make it strong/ and to strength these membres in to which it must be converted. The other part/ that needeth no blood/ goeth to the spleen both for necessity and profit. The necessity is double/ one universal through out the body/ to purge it of melancolious superfluite. The other is but particular/ only to govern the spleen. This melancholy is also profitable for man's body/ for it runnethe to the mouth of the stomach/ straining out the humidites/ that it findeth there/ as a woman straining a cows dugs/ draweth out the milk. This utility is double. first it constraineth/ thycketh/ and comforteth the stomach. Secondly/ by reason it moveth the mouth of the stomach/ through it egernes/ it maketh one have an appetite and lust to meat. Unnatural melancholy is as a thing burned or ashes in respect of other humours. Of this there are four famous kinds/ though there be many not famous. The first is ashes of collar: and this is bitter. The two is ashes of phlegm: and if the phlegm that is burned were very subtle and wattrishe: than the melancholy thereof engendered will be salt in tallage. But if the phlegm be gross that is burned: than the ashes thereof/ or the melancholy of it engendered/ inclineth to sowernes or ponti●ite. The three is ashes of blood/ and this melancholy is last/ a little drawing to sweetness. The four is ashes of natural melancholy. And if natural melancholy/ whereof so it be/ be subtle: than it will be very sour. And when it is cast out upon the ground/ it boileth and savoureth of the air/ and causeth both flies and beasts to void the place. But if the natural melancholy be gross/ the unnatural thereof engendered/ shall not be so sour.  
Natuta pingues isti sunt atque locantes.  
Semper rumores cupiunt audi●e frequentes.  
Hos venus et Bacchus delectant fercula risus.  
Et facit hos hytares/ et dulcia verba loquentes.  
Omnibus hi studiis abiles sunt/ et magis apti.  
Qualibet ex causa/ nec hos leviter movet ira.  
Largus amans/ hylaris/ ridens/ rubeique coloris.  
Cantans carnosus/ satis audax/ atque benignus.  

Sanguine folks.  This text teacheth us to know sanguine folks. first/ a sanguine person is naturally fat. But we may not understand/ that sanguine folks be properly fat: for that is a token of a cold complexion/ 
avicen ii.i. doct. three cap. iii.  as saith Avicen: But they be fat and fleshy with all: for fat in sanguine persons is taken for fleshy. Avicen saith: that abundance of ruddy flesh and stiff/ signifieth a hot and a moist complexion/ as a sanguine person is. For th'abundance of ruddy flesh/ witnesseth fortitude of virtue assimilative/ and multitude of blood/ the work and wax by heat and moisture/ as witnesseth Galen/ saying: Thabundance of flesh is engendered by abundance of blood. For heat perfectly digesting/ and the like virtue to flesh maketh the flesh fast & stiff. Also Avicen saith: every fleshy body without abundance of fat & grease/ is sanguine. 
Galen. two. ●egni.  Whereto Galen assenteth. Secondly/ the sanguine person is merry and jocund/ that is to say/ with merry words he moveth other to laugh: or else he is glad/ through benignity of the sanguine humour/ ꝓuoking a man to gladness and iocundite/ through clear & perfect spirits engendered of blood. Thirdly he gladly heareth fables & merry sportis/ for the same cause. fourthly he is inclined to lechery/ through heat and moistness/ provoking to carnal copulation. fifthly/ he gladly drinketh good wine. sixthly/ he delighteth to feed on good meat: by reason the sanguine person desyrethe the most like to his complexion/ that is good wines and good meats. seventhly/ he laugheth lightly/ for blood provoketh to laughing. The eight is/ the sanguine person/ hath a gladsome & an amiable countenance/ through liveliness of colour/ and fairness of complexion. The ix is/ he speaketh sweetly/ through amiableness of sanguine nature. The ten is/ he is apt to learn any manner of science/ through liveliness and perspicuite of his wit. The xj is/ he is not lightly angry: and this cometh through moistness abating the fervour of collar provoking to anger. The last two verses recite some of the foresaid tokens/ and also some other. first/ a sanguine person is free/ not covetous but liberal. Secondly he is amorous. thirdly/ he hath a merry countenance. Fourthly/ he is most part smiling: of which all the benignity of the blood is cause and provoker. fifthly/ he hath a ruddy colour. For Avicen saith/ that ruddy colour of the skin/ signifieth abundance of blood: And this must be understand of bright ruddy colour & not dark: such as is wont to be in their facis that drink strong wines abundantly/ and that use sauces and sharp spices: for such colour signifieth leper to come. sixthly/ he gladly singethe and heareth syng●ge/ by reason of his merry mind. seventhly/ he is fleshy/ through the cause afore said. The eight is/ he is hardy/ through the heat of the blood/ which is cause of boldness. The ix is/ the sanguine person is benign and gentle/ through the bounty of the sanguine humour.  
Est humour colere/ qui competit impetuosis.  
Hoc genus est hominum/ cupiens precellere cunctos.  
Hi leviter discunt multum comedunt/ cito crescunt.  
Ind magnanimi/ sunt largi summa petentes.  
Hirsutus/ fallax/ irascens/ prodigus/ audax.  
Astutus/ gracilis siccus/ groceique coloris.  
Here the author teacheth us to know a person of choleric complexion. first/ he is hasty/ by reason of superfluous heat/ that moveth him to hastiness. 
avicen ii.i. doct. three cap. iii.  And therefore Avicen saith/ that deeds of excessive motion/ signify heat. Secondly/ the choleric person is desirous of honour/ and coveteth to be uppermost/ and to excel all other: by reason that superfluous heat maketh man's mind prone to arrogance and fool hardiness. thirdly/ they learn lightly/ by reason of the subtleness of the choleric humour. And therefore Avicen saith/ that the understanding/ promptness and quick agilite to intelligence/ betokeneth heat of complexion. fourthly they eat moche: for in them the heat digestive is stronger/ & more resolutive than in other bodies. fifthly/ they increase soon/ through strength of natural heat in them/ which is cause of augmentation. The uj is/ they be stout stomached/ that is they can suffer no injuries/ by reason of the heat in them. And therefore Avicen saith secunda i doctrina iii cap. tertio: that to take every thing impatiently/ signifieth heat. The vij is/ they be liberal to those that honour them. The eight is/ they desire high dignites/ & officis. The ix is/ a choleric person is hearye/ by heat opening the pores/ & moving the matter of hears to the skin. And therefore it is a common saying/ the choleric man is as hairy as a got. The ten is/ he is deceivable. The xj is/ he is soon angry/ through his hot nature. And therefore Avicen saith: oft angry/ and for a smal● cause/ betoketh heat/ through easy motion of collar and boiling of the blood about the heart. The twelve is/ he is a waster/ in spending largely to obtain honours. The xiij is/ he is bold: for boldness cometh of great heat specially about the heart. The xiiij is/ he is wily. The xu is/ he is slender membered/ and not fleshy. The xuj is/ he is lean and dry. The xvij is/ he is saffron coloured. And therefore Avicen saith: that collar signifieth dominion.  
Restat et adhuc tristis colere substancie nigre.  
Qui reddit pravos/ per tristes pa●a loquentes.  
Hi vigilant studiis/ nec mens est dedita somno.  
Servant propositum sibi/ nit reputant fore tutunt.  
Inuidus et tristis/ cupidus/ dextreque tenacis.  
Non ex per● fraudis/ timidus luteique coloris.  
Here he declareth some tokens of a melancholy person. first/ melancholy maketh folks shrewd and ill mannered: as they that kill themself. The two is great heaviness: for melancholy folks are most part sad/ through their melancholy spiritis/ troublous & dark: like as clear spiritis make folks glad. The three is/ they talk little/ by reason of their coldness. The four is/ they be studious/ for they covet always to be alone. The .v. is/ they are no slepers/ nor sleep not well/ by reason of the over moche dryness of the brain: and through melancholy fumes/ they have horrible dreams/ that wake them out of their sleep. The uj is/ they be steadfast in their purpose/ and of good memory/ and hard to please: and this cometh through their dryness. The vij is/ they think nothing sure/ they always dread/ through darkness of their spiritis. In the two last verses he recitethe some of the foresaid signs and other. first/ the melancholy person is envious. The two he is sad. The three he is covetous. Fourthly/ he holdeth fast/ and is an ill payer. fifthly he is simple/ & yet deceitful: and therefore melancholy folks are devout/ great readers/ fasters'/ and keepers of abstinence. Syxtlye/ he is fearful. Seventhly/ he hath an earth ye brown colour: which colour if it be any thing green/ signifieth the dominion of melancholy/ as Rasis saith two Alman.  
Hi sunt humores/ qui prestat cuique colores.  
Omnibus in rebus/ ex flegmate fit colour albus.  
Sanguine fit rubeus/ colera/ ●ubea qu●que ruffus.  
Si peccet sanguis/ facies ●ubet/ extat acellus.  
Inflantur gene/ corpus nimiumque gravatur.  
Est plusquam frequens plenus/ mollis/ dolour ingens  
Maxim fit stontis/ et constipatio ventris.  
B●caque lingua sitis/ et somnia plena rubo●.  
Dustior adest sp●ti/ sunt act●a duicta queque.  
Here the author putteth the colours that follow the complexions. A phlegmatic person is whitely coloured: the choleric is brown and tawny: the sanguine is ruddy: the melancholy is pale/ colered like earth. afterward the text declareth twelve colours/ signifying superfluite of blood. The first is when the face is red/ by ascending of blood/ to the heed and face. The second is/ when the eyes bowl out farther than they were wont. The three is/ when the eyes are swollen. The four is/ when the body is all heavy: for nature can not sustain nor govern so great quantity of blood. The .v. is/ when the pulse beateth thick. The uj is/ when the pulse is full by reason of the multitude of hot and moist vapours. The vij is/ when the pulse is soft/ through to much humidity/ mollifienge the matter. The eight is ache of the forehead. The ix. is when the belly is costife/ through great heat that drieth up the filthy matter. The ten is when the tongue is dry and rough for like cause. The xj is great thirst/ through dryness of the stomachs mouth engendered of great heat. The twelve is when one dreameth of red things. 
avicen ii.i. doct. three cap. seven.  This Avicen affirmeth saying/ sleep that signifieth abundance of blood/ is when a man dreameth he seeth red things: or else that he sheddeth moche of his blood▪ or else/ that he swimmeth in blood and such like. The xiij is/ the sweetness of spittle/ through sweetness of blood. Here is to be noted/ that like as there be tokens of abundance of blood/ so there be signs of the abundance of other humours/ as in these verses following:  
Accusat coleram dextre dolor asper alingua.  
Tinnitus/ vomitusque frequens/ vigilantia multa.  
Multasitis/ pingr●s/ egestio/ torsioventris.  
Naul● a fit morsus cordis/ languescit ore●is.  
Pulsus 〈◊〉 est grocilis/ d●us/velo●que calescens.  
Art/ amarescit/ incendi asomni● fingit.  
The tokens of abundance of phlegm are contained in these verses following.  
Flegma supergrediens proprias in corpore leges.  
Os facit incipidum/ fastidia cerebra/ ●il●as.  
Costarum stomachi/ simul occipitisque dolores.  
Pulsus adestrarus/ ettardus/ mol●s/ inanis.  
Precedit fallax/ fantas●ata/ somnus aquosa.  
The signs of abundance of melancholy are contained in these verses following.  
Humorum pleno dum fex in corpore regnat.  
Nigra cutis/ durus/ pulsus/ tenuis et ●rina.  
Solicitudo timor/ et tristicia/ somnia tempus.  
Accrescet rugitus sapor/ et sputaminis idem.  
Leu●que praecipue tinnit et sibilat auris.  
Denus septenus vix fleubothomia● petil annus.  
Spiritus vbe●ior erit per fleubothomiam.  
Spiritus ex potu vini mox multiplicatur.  
Humorumque cibo damnum lente reparatur.  
Lumina clarificat/ sincerat fleubothomia.  
Mentes/ et cerebrum/ calidas facit esse medullas.  
Viscera purgabit/ stomachum/ ventremque●oerce●.  
Puros dat sensus/ dat somnum/ tedia tollit.  
Auditus/ vocem/ vires producit et auget.  
Here th'author speaketh of blood letting. first he showeth what age is required to be blood let/ saying: At xvij year of age one may be let blood: And touching this Galen saith: 
Galen xl ●e iugenio  that children should not be let blood/ whiles they be xiiij year old at lest: because children bodies be soon resolved from outward heat: and therefore by voiding of blood they should be greatly weaked. Also for that they need to nourish their bodies and augment them/ they should not diminish their blood. And eke for that they be soon dissolved from outward heat/ it sufficeth/ wherefore they need not to be let blood. And wittethe well/ that as blood letting is not convenient for children/ so it is unwholesome for old folks/ as Galen saith: 
Gal. lx. tegni.  For the good blood is little and the ill moche: and blood letting draweth away the good blood/ & leaveth the ill/ as Avicen saith: and therefore blood letting is unconvenient for such persons. 
avi. iiii. i. cap. x.  secondly/ he putteth the hurt of blood letting. Of necessity with voiding of blood/ done by blood letting/ man's spiritis being in the blood/ do grealye avoid. thirdly/ he showeth how the spiritis should be cherished and restored: and that is by drinking of wine after the blood letting: For of all thing to nourish quickly/ wine is best as is before said. The spiritis also be cherished and restored by meatis/ but that is not so quickly as by wine. And the meat after blood letting/ must be light of digestion/ and a great engendrer of blood/ as rear eggs/ and such like. And all though meat restore the spiritis after blood letting/ yet let the pacientes beware of moche meat the first and two day. For Isaac saith in dietis: that they must drink more than eat: and yet they must drink less than they did before blood letting: for digestion is weaker. fourthly/ the author putteth xj conveniences of blood letting duly done. first/ temperate blood letting comforteth the sight: for diminishing of humours doth eke diminish fuming to the heed/ and the repletion thereof/ darking the sight. secondly/ it clerethe and maketh pure the mind and brain/ through the same cause. thirdly/ it heateth the marrow: for it minishethe the superfluities/ that thereto come and coal it. Fourthly/ it purgeth the entrails: for nature uncharged of blood/ digesteth better raw humours that be left. fifthly/ blood letting restraineth vomiting and the lask: for it diverteth the humours from the interior partis to the outward: & specially letting blood of the arms/ as Avicen saith: For letting blood of the feet stoppeth not so well: yet ꝑchance the blood letting shall augment the lask/ and that two ways. first/ by blood letting nature is discharged of her burden: and than comforted/ it provoketh other vacuations. Secondly/ if the lask be caused by great weakness of virtue contentive: For than/ for that by blood letting virtue is weaked/ the lask is augmented. The uj is that blood letting cleareth the wyttis: For it minisheth vaporation that goeth to the heed & troublethe the wyttis. The vij is it helpeth one to sleep/ for thereby many humours be voided/ by which sharp vapours and divers are lifted up/ letting one to sleep. The eight is/ it taketh away tediousness and over great grief: for thereby virtue is unloaden of grief: and eke with the blood melancholy/ the dregs of blood/ which induceth tediousness and grief/ is drawn out. The ix is/ it comforteth the hearing: for thereby the vapours and humours ascending to the heed/ and letting the hearing/ are diminished. The ten is/ it comforteth the voice: for thereby the superfluities and humidities/ that may come to the breast or pipe of the lyghtis/ and let the voice/ are diminished. The xj is/ it augmentethe the strengths: for thereby the body is unladen of it grief/ wherefore virtue is augmented.  
Tres insunt istis Maius/ september/ aprilis.  
Et sunt lunares/ sunt velut ydra dies.  
Prima dies primi/ postremaque posteriorum.  
Nec sanguis minui/ nec carnibus anseris uti.  
In seen vel iwene/ si vene sanguine plene.  
Omni mense bene/ confert incisio vene.  
Hi sunt tres menses/ Maius/ september/ aprilis.  
In quibus eminuas/ ut longo tempore vivas.  
Here th'author saith/ that these three May/ september/ & april/ are the months of the moon: and in them are days forbidden to let blood/ that is the first of may/ and last of september and april. Though this be a common rule/ yet it is false. For the foresaid days may be as good and worthy to be choose as the other/ after the diversity of constellation in them. Farther/ the author saith/ that in those days none should eat goose flesh: which also is false & erroneous/ and very witchcraft. I think th'author had this saying of the jews/ which observe such manner. Secondly he saith/ that men of middle age & young folks/ whose veins be full of blood/ may be let blood every month: for those may well resist resolution: & in them is great quantity of good blood. Thirdly he saith: that blood letting for man's health/ must be done in one of these three months/ may/ september/ & april. but yet with difference. for in april & may the liver vain must be let blood/ because than in ver time the blood increaseth: and in september in the spleen vain/ because of melancholy/ which than in autumn increaseth.  
Frigida natura frigens/ regio/ dolour ingens.  
Post lavachrum/ coitum/ minor etas/ atque seniles.  
Morb●s prolixus/ repletio potus et esce.  
Si fragi●is vel subtilis sensus stomachi sit.  
Et fastiditi tibi sunt fleubothomandi.  
Here th'author putteth twelve things that let blood letting. The first is coldness of complexion. for as Galen saith: blood letting cooleth & augmenteth coldness: because/ as Isaac saith/ blood is the foundation of natural heat: and in that blood letting voideth blood/ it voideth heat/ & so consequently cooleth. The two is a fervent cold country/ under which a cold season should be comprehended/ which also letteth blood letting: for in a country & season very cold/ the blood is closed in the deepest partis of the body: and the blood that tarrieth in the utter partis/ the cold maketh thick/ which to void is no wisdom. The three is fervent ache: under which eke may be comprehended great inflammation of the body: for if one in such accidentis be let blood/ there followeth motion agitative/ contrary to nature / and greater inflammation/ which weaketh nature more. The cause of this motion agitative is attraction to divers partis: for by blood letting attraction is caused to the place that is let blood: & by great ache/ attraction is caused to the place of ache. The cause of greater inflammation is/ that by blood letting the humours be moved/ whereby they be more inflamed. And this is truth when blood letting is little & artificial. Yet if it be done till one swoon it is wholesome in the foresaid cases: for this blood letting/ when it overcometh the attraction of the ache: it causeth not motion agitative. & like wise it taketh away inflammation/ when there be no humours/ that should move heat/ and cause more inflammation. This is Galens' mind/ saying: 
Gal. in comen. illius apho. que egerunt.  there is no better medicine for an impostume of fervent inflammation/ fevers/ & a great ache/ than blood letting. The four is baining/ specially resolutive: for that letteth blood letting: for that were vacuation upon vacuation/ which nature can not easily bear. The v. is carnal copulation: for immediately there after one should not be let blood/ because of double weaking of nature. The vi is to old or to young/ as it is before touched. Of this Avicen saith: Take heed how thou lettest one blood in any of the foresaid cases: outcept thou trust in the figure/ in solidite of the musculs/ largeness of the veins/ the fullness of them/ and ruddy colour. The vii is long sickness: for by such letting of blood/ nature is doubly feebled/ both by the long sickness & diminishion. This is of truth saith Avicen/ outcept there be corrupt blood/ for than blood letting is wholesome. The eight is great repletion of drink. The ix is to eat to much meat: and under this is comprised meat undigested. The cause hereof (as Avicen saith) is this: there be three things that draw to them/ that is voydnes/ heat/ and secret virtue or proprete. Than if the veins be empty through voiding of blood/ they draw to them from the stomach or liver/ undigested or superfluous meat or drink: which undigested meat comen to the members/ can not be amended/ that is/ digested: for the third digestion can not amend the fault of the two nor the second of the first: if the fault be so great that it can not convert into the members: it there remaining may cause some disease. The ten is feebleness. 
Gal two. 〈…〉.  for blood letting is a strong voider/ as Galen saith: therefore a feeble person may not endure great diminishing of blood. The xi is subtle sensibleness of the stomachs mouth: which is called the heart string: for of such blood letting swooning followeth easily. And under this/ weakness of the stomach is eke comprised/ and easy flowing of collar to the mouth thereof/ endusing vomiting. Wherefore they that have the foresaid accidents should not be let blood: for by blood letting the humours moved be induced to the stomachs mouth/ as to a place accustomed: and because it is a weak & an impotent member to resist that flux: therefore by such letting of blood many inconveniences chance. This is one cause why many swoon/ when they be let blood: by reason the collar floweth to the stomach: which biting the stomach/ pineth the heart & stomach so/ that it causeth one to swounde. The twelve is loathing: for if in this loathing one be let blood/ when the veins be empty/ they draw to them ill matter causing loathsomeness. Avicen toucheth many of these vi last accidentis. And besides the foresaid accidentis there be other that let blood letting. First voiding of menstruous flux or the emeralds: for one diseased with either of these should not be let blood: yet it may be done to divert the flux or matter. The ii is rareness of composition: for in rare bodies is much dissolution: & therefore this resolution sufficeth them without evacuation/ as Galen saith ix teigni. The iii is rawness and clamminess of humours: for than beware of blood letting/ because it increaseth rawenes of humours: and therefore in long sickness ye should not let blood: for rawness of humours increaseth/ strength feebleth/ and the sickness prolongeth. And therefore Avicen saith/ that in long sickness before one is let bloub/ he should take a laxative/ although he need both. Rawness of humours is caused ii ways. One is through abundance of humours choking natural heat: which choking breedeth raw humours/ and than blood letting is wholesome. Wherefore Alexander saith: Letting of blood in the beginning of the dropsy is wholesome: 
Alex. ii.ii. ca de hydroppist.  when it cometh by abundance of menstruous blood/ that through some cause is prohibited to issue: or by abundance of the emeraudis: For like as a little fire is quenched under a great heap of wood: like wise natural heat is suffocate with abundance of humours. The two cause of raw humours/ is feebleness of natural heat/ as in folks of feeble complexion/ or that have been long sick/ or be very aged: for than the said blood letting is unwholesome: because it augmenteth rawenes: for the blood that observeth heat/ is drawn out/ and so the body is made cold and the humours more raw: Therefore the blood must be left to digest these raw humours. The four is undue disposition of the air/ either to hot or to cold: for moche heat causeth strong resolution: and great cold maketh the blood thick and unapt to issue or avoid.  
Quid debes facere/ quando vis fleubothomar●.  
Vel quando minuis/ fueris vel quando minutus.  
unctio sine potus/ lavachrum/ vel fascia motus.  
Debent non fragili tibi singula mente teneri.  

v. things in blood letting.  This text declareth .v. things that ought to be done about blood letting: some before/ some at the time/ & some after. The first is anointing/ which other while is used in the blood letting/ as to anoint the place or vain that is opened: to assuage the pain: sometime it is used after blood letting to keep the gash that it close not up to soon/ that the humours left in the veins may have some respiration/ and some ill fumes void out. The two is to drink/ and specially wine/ which is good in blood letting/ if one hap to swounde: and also it is very wholesome after blood letting/ to revive the spirits & engender new blood/ which thing in practise all physicians observe. The three is baining/ which is wholesome three days before and three days after blood letting/ & not the same day. Hit is good before/ if one think he have gross humours within him: for baining leuseth & moveth humours: & for the said cause/ it is wholesome to take a sharp syrup before/ to move/ dissolve/ and make subtle the humours. And therefore/ when ye will let one blood/ ye must rub the arm/ that the humours in the veins about may be made subtle & prepared to issue out more easily. Hit is wholesome after blood letting/ that the residue of humours & vapours left behind/ may be leused. Hit is not wholesome the same day/ for baining maketh the skin lynnowe/ which made lynnowe/ will not abide the stroke given in blood letting/ & that is dangerous. The four is binding with linen clothes/ which is very wholesome to stop the blood after evacuation thereof: & before bleeding/ to draw the humours to the veins/ and to cause them to swell/ & better to appear. The .v. is moderate walking before blood letting to dissolve & make subtle the humours: afterward to leuse the residue of the humours left behind. Here note/ that some use to be let blood fasting: but some other say/ it were better to eat a rererosted egg first/ and thereto drink a draft of wine/ about the hour of ix or ten before dyner/ and forth with to be let blood. The cause is/ when the stomach is empty/ nature retaineth still the blood more strongly/ lest she should lack nourishment: but when one hath eat a little nourishing meat/ as wine & eggs is/ than nature suffereth the blood better to issue.  
Exhi●ara● tristes. iratos placat amantes.  
Ne sint amentes fleubothomia facit.  

 Here be declared iii effectis of blood letting. First it maketh a sad person merry. Secondly it appeseth angry folks. The reason is this: much melancholy mingled with the blood/ causeth heaviness/ and moche collar causeth anger: which two humours/ as they be mingled with the blood/ are drawn out by blood letting. Thirdly it keepeth lovers from furious raving/ for it removeth the blood from the heed avoiding it by the other exterior partis. Farther note/ that there be .v. causes of blood letting. The first is/ that the abundance/ whether it be in quality/ or quantity/ or both/ should be voided. For as Avicen saith/ two manner folks must be let blood. One is they that be disposed to be sick/ that have abundance of blood in quantity. The other is they that are sick already/ through the malice of humours or blood. But there is difference in these ii blood lettings. For blood letting for the abundance of blood ought to be moche: but when it is done to avoid ill blood/ it must be moderate/ as Galen saith ix metategni. And therefore they do very ill that let themself bleed till they perceive the good blood issue/ for peradventure all their blood shall run out/ ere they see any good blood appear. Therefore they should void a little at ones: and after the mind of Galen/ in this case: before they let one blood/ they should give him good meats/ to engender good blood/ to fulfil the place of the ill blood avoided: and after within a little space/ to let him blood a little and a little. This is called direct letting of blood: for it is done to avoid abundance of blood/ and of such humours as should be avoided. The first indirect cause is the greatness of the disease/ and greatness of the apparent vehement inflammation: for as Galen saith/ there is no better medicine for an impostume of vehement inflammation/ fevers/ & great ache/ 
Gal. in comen. illiu● apho. qu● egerunt.  than blood letting. The ii indirect cause is/ that the matter which must be avoided/ be drawn to the place from whence it must be avoided. And therefore in retention of the menstruous flux & emeraudis/ the great vain in the ●ote called sophena/ must be opened/ as Galen saith/ to draw down the matter of the blood. The three indirect cause is/ to draw the humours to the place contrary to that place that they flow to/ to divert the matter from that place. Therefore/ for to much abundance of menstruosity/ the vain basilica must be let blood/ to turn the matter to the contrary part/ and so to void it from it proper course. And therefore he that hath a pleurisy on his life side/ must be let blood on the right side/ to divert & draw the matter to the place contrary to that place that it inclineth to. And like wise if it be on the right side/ to let blood on the life. The four indirect cause is/ that by letting of blood one portion of the matter may be avoided/ that nature may be the stronger upon the residue: and so letting of blood is wholesome/ when the body is full/ lest impostumes grow: for the regiment of nature is feeble/ in regard of these humours: wherefore a portion of the matter is voided/ lest through unableness of nature in governing the matter/ the matter should flow to some weak place and breed an impostume.  
Fa● plagam largam mediocriter. ut cito fumus  
Ex●at uberius/ liberiusque cruo●.  
Here th'author saith/ that the gash made in letting o● blood/ aught to be of a mean largeness/ that the same & gross blood may easily issue out: for when the gash is strait/ the pure blood only goth out/ and the gross abith still in. And note/ that sometime the gash must be great & sometime small. The gash must be great for iii causes. first/ because the humours be gross/ and gross blood must be voided: as in them that be melancholy. Secondly/ in winter the gash must be great/ for cold engrosseth the humours. thirdly/ for th'abundance of humours/ for they avoid better by a great gash than a small. But the gash must be small/ when the person is of weak strength/ that the spiritis & natural heat avoid not to much: and like wise in a hot season/ and when the blood is pure.  
Sanguine subtracto sex horis est vigilandum.  
Ne somni fumus ledat sensibile corpus.  
Ne neruum ledat non sit tibi plaga profunda.  
Sanguine purgatus non carpas protinus escas.  
Three things must be considered when one is let blood. first/ that he sleep not within vi hours after ●est the fumes engendered by sleep ascend to the heed & hurt the brain. There be other causes. first/ lest he in sleep turn him on the arm that is let blood and thereby hurt him. The ii is/ lest the humours by sleep flow to the painful member/ by reason of the incision/ & so breed an impostume. For Galen saith/ that if impostumes breed in the body/ or in a member hurt: the humours flow thereunto. But Avicen assigneth an other cause/ that by such sleep may chance confraction of the members: The cause may be as Galen saith/ that sleep is unwholesome in the ague fit: for natural heat goth inward/ 
Gal. two. apho. super illo. In quo etc.  and the out ward partis wax cold/ & the fumes remain vnconsumed: whereby the rigour is augmented/ and the fever fit ꝓlonged. Also by moving of the humours in letting of blood/ fumes are raised up to the sinews and brawns of the arms: which remaining vnconsumed/ wax cold in sleep/ and engross in the utter parts. And therefore if one sleep immediately after letting of blood/ they cause confraction of the sinews and brawns of th'arms. Secondly/ he saith/ that one in letting blood must beware/ that he make not the gash to deep/ lest he hurt a senowe or an artery string under the vain: for hurting of a senowe causeth a mortal cramp/ or loss of a member/ as an arm or a finger: and hurt of an arteri string/ causeth bleeding uncurable. The four is/ one ought not to eat immediately aft he is let blood/ but he must tarry till the humours in him be in qete/ lest the meat ere it be digested be drawn together with the blood/ to secure the hurt member.  
Omnia de lact vitabis rite minute.  
Et vitet potum fleubothomatus homo.  
Frigida vitabit. quia sunt inimica minutis.  
Interdictus erit minutis nubilus aer.  
Spiritus exultat minutis luce per auras.  
subtle/ & to run through out all the body/ outcept the matter be furious. The ii is abundance of the matt●er: for Galen saith on the aphorism: Inchoantilus morbis. etc. that it is than behoveful to be let blood/ or take a medicine laxative/ to alleviate nature loaded with abundance of matter. The iii is greatness & sharpness of the sickness/ as when there is a great & an acheful impostume/ though the matter be little. 
Gal. xiii. 〈…〉  For Galen saith: if the impostume be great/ ye must let blood at the beginning though there be but little matter: lest it break or open ere it be ripe: therefore to eschew many inconveniences blood letting must be done. 
〈◊〉 is so 〈…〉 either to 〈◊〉 or death 〈◊〉  The ii rule is/ that blood letting may not be done on the day of motion of the sickness as in crisis) nor no other vacuation nor diverting of matter from the place that nature sendeth it to. Nor like wise in the ague fit. For Galen saith i aph. that when the sickness is in it estate neither blood letting nor laxative should be done: for than the matter ripeth/ which ripeth better by quietness tha●●rryng. The iii rule is/ that letting of blood should not be done in beginning of the sickness/ when crisis is removed: for Isaac saith in his book of urines/ that though the heart be the engendrer of the blood & spiritis/ yet the blood is foundation of natural heat/ & sustaineth it: for heat is naturally thereof engendered: and therefore one voiding blood voideth heat: which should digest the matter of the sickness: and so consequently the sickness is prolonged/ & strength weaked. And therefore it is to dread/ lest through lengthing of the sickness/ and weaking of the strength/ nature should fail. The four rule is/ that the body having dregs or filth in the guttis/ should not be let blood. The cause is: there be iii things that draw to them/ heat emptynes/ & all the shap: now the veins empted by letting of blood/ daw to them from the next members/ as the guttis & stomach/ whereby that belly is indurated/ & the matter in the veins more infected: the miseraike draweth the humidities of the orders/ & the ordeurs are dried the more: therefore ye must first mollify the belly with clysters or suppositories/ except it wax laxative alone. The .v. rule is/ That letting of blood should not be much used: for by oft using thereof/ one waxing old/ falleth in to divers diseases/ as epilencie/ apoplexy/ and palsy: for by removing of the blood & heat/ many phlegmatic superfluities are engendered/ that cause these diseases. The vi rule is/ that a woman menstruate/ or with child should not be let blood. A woman with child should not/ for thereby the heat that digesteth meat is dimin● and the food of that that she goth with/ taken away: specially when it that she goth with waxeth great/ for than it needeth more food. This saith Hypocrates .v. aph. when the menstruosity keepeth due curse & voideth naturally enough/ letting of blood should not be done/ but when it voideth to much/ than to divert the matter it must be done: for nature would not be let of her operation. The vii rule is/ that after the choleric passion one should not be let blood: for by reason that letting of blood stirreth up the humours/ a choleric on the right side of the body standeth the member that engendereth blood/ that is the liver: and the receptacle of collar/ the gall. autumn engendereth melancholy/ which is gathered to gether/ & not resolved by wenter: therefore in ver and winter/ those veins should be let blood/ in which melancholy hath dominion/ which be the life side veins: for the splen is on the life side of the body/ which is the receptacle of melancholy. Secondly he saith that these four members/ the heed/ the heart/ the foot/ and the liver after the four seasons of the year/ must be empted: the heart in ver/ the liver in summer/ the heed in winter/ and the foot in autumn.  
Dat saluatella tibi plurima dona minuta.  
Purgat epar/ splenem/ pectus/ precordia/ vocem.  
Innaturalem tollit de cord dolorem.  
Here he toucheth vi commodities that come by letting blood of the vey●e called saluatella. it is the vain on the back of the hand/ between the myddyll finger & ring finger. first/ it purgeth the liver/ Secondly it clēset●●ene. Thirdly it mundifieth the breast. Fourthly it preserveth the stomachs mouth from hurt. fifthly it doth away hurt of the voice. Sixtly/ it doth away unnatural ache of the heart. The reason of all these commodities is/ because the foresaid vain avoideth blood from all these places/ as after it shall appear. For a more ample declaration it is to wit/ that in letting of blood/ other while the veins be opened/ and sometime the arteries. The opening of the artery is dangerous: the chief cause hereof is the overmuch bleeding: which is caused ii ways. One is through fervent heat of the artery blood. for a hot thing is soon movable/ & delateth & openeth the artery: and therefore it helpeth moche/ to void the blood in letting blood the artery. The ii cause is mobilite of the artery: and therefore the wound or gash in it is slowlier healed: for wounds without rest can not heal. Yet this letting of blood is wholesome iii manner wise. first/ when there is abundance of subtle blood in the body. Secondly when the blood is vaporous. Thirdly when it is hot. For subtle blood/ of which natural blood & spiritis be engendered/ resteth in the artery: but gross blood that nourisheth the members/ resteth in the veins. Like wise vaporous blood is contained in the artery/ & sanguine blood in the veins. Also the hottest blood/ which of the heart the hottest member is engendered & digested/ is contained in the artery/ & the other b●d in the veins. Secondly note/ the veins are opened in many members/ sometime in the arm/ or in the great hand or small/ sometime in the foot/ sometime 〈…〉 nose/ in the forehead/ in the lips/ sometime under the tongue or in the ruff of the mouth/ sometime in the corners of the eyes toward the forehead. Fron the arm pit to the elbow are .v. veins to be opened/ as Rasis & Avicen say: One is called cephalica/ which is the heed vain: the ii is called basilica/ which is the liver vain. The iii is mediana or cardiana or nigra after Avicen/ or matrix after Rasis. The four is assellaris. The .v. is funis brachii. In the less hand is saluatella: so that in the arm/ in that it containeth the more and less hand/ are vi veins to be opened. Cephalica empteth the partis above the neck: and therefore to open it is good for diseases of the heed/ the megrym & other hot griefs/ or caused of hot matter. This vain beginneth at the shoulder/ & goth forth toward the life side of the arm. Basilica empteth the parts under the neck/ as from the breast & liver: and therefore letting blood of this vain is wholesome for diseases of the breast & liver/ and right good in a pluresy. This vain beginneth at the arm hole/ and goth along to the bowing of the arm. Mediana is between these ii said veins/ & is compact of them both: for it is the branch of each. And it is eke median in vacuation: for it voideth from all about/ under/ from/ & above the neck. Wherefore it is the universal vain to all the body in voiding: not universal (as some say) because it beginneth at the 〈◊〉▪ but because it is the branch of cephalica and basilica. Therefore if ye would let cephalica blood/ and it appeareth not: ye should rather take mediana tha● ●ica. And like wise if ye would let basilica blood/ & it appeareth not/ ye should rather minish mediana than cephalica: for it agreeth better to both/ than one of them with the other. Saluatella is the vain between the middle and ring finger/ more declining to the middle finger. Hit beginneth of basilica. This vain is opened in the right hand for oppilation of the liver/ and in the life hand for oppilation of the spleen. There is no reason why it should be so as Avicen saith/ but experience: which Galen found by a dream as he saith: He had one in cure/ whose liver & spleen were stopped/ and he dreamt to let him blood of this vain/ & so he did/ and cured the patient. This vain is let blood/ putting the hand in warm water/ to engroes and dilate it/ because it is subtle: and that the gash should not close to soon/ and to make the gross blood thin. Assellaris is under basilica/ and appeareth in binding the arm: and like judgement is of it as of basilica. Funis brachii is over cephalica/ or else the hyndermost bone: and is of one judgement with cephalica. Therefore as Auicen & Galen say/ though in opening of veins/ be universal vacuation of all the body: yet not from all veins equally: nor like jeopardy is not in all. For Rasis sayth cephalica is the surer/ & basilica more to be feared: and cardiaca is to fear/ but not so much as basilica. Cephalica is surest: for there is neither senow 〈…〉 above nor dnder it: but under cardiaca is a ●owe: and upper above it is a subtle senowe: therefore it is to fear lest it should be cut. Basilica is 〈◊〉 ieoperdous: for under it is an artery/ & near 〈◊〉 ●now & a muscul. Saluatella is not ieoperdous: and therefore the bet to open it/ it would be put in warm water. In the foot be iii veins/ sciatica/ sophena/ & the ham vain. These be opened when we will draw the blood to the lower partis/ as in provoking menstruosity: and the ham vain is better than sophena or sciatica/ for it is nearer the matrice. Sophena draweth blood from the yard/ coddis/ & matrice: and sciatica from the ankles reins/ and other members toward man's life side. sophena from the matrice & members there about/ though they be branches of one vain. In the mids of the forehead is a vain/ which is opened for old diseases of the face/ as morpheu/ dry scurf & scab. & for disesis of the eyes: but first cephalica must be minished. There is like wise a vain in the nose/ & in opening of each the neck must be bound/ & one opened after an other: & by binding the neck they will better appear. There be veins in the lips which be opened for impostumes in the mouth or gums: but cephalica is first minished. The .4. veins in the ruff of the mouth opened/ avail against rheums flowing to the teeth/ & causing them to ache. These veins apere plainly/ & must be opened when the matter is digested. There be veins in the corners of the eyes/ toward the forehead/ & they be opened for disesis of the eyes/ cephalica first minished. Also there be veins under ●he tongue/ which are let blood for the swynal● ●ephalica first minished. The veins in the timpu●s be let blood for the megrym and for great & 〈◊〉 heed ache. And those be the veins/ that Hippo● & Galen call iweniles: the incision of which maketh a man unable to get children. Also in the neck be veins/ called guides: which must be opened in the beginning of leper: and specially for stopping of the wind pipes/ & in the swynacy/ which letteth one to draw his breath.  
Si dolour est capitis ex potu limpha bibatur.  
Ex potu nimio nam febris acuta creature.  
Si vertex capitis vel frons estu tribulentur.  
Timpora fronsque simul moderate sepe fricentur.  
Morella cocta necnon calidaque laventur  
Here th'author noteth ii things. first/ 
A medicine for the heedach caused by drinking  if heedache come by to much drinking specially of wine/ or of any other drink/ that maketh folks drunk: one must drink cold wat upon it: which with it coldness engrosseth the fumes lifted up/ & letteth them to hurt the brain. The ii is/ that if the top of the heed or forheed be grieved with to much heat: than the tympuls should be moderately chafed/ & after washed with warm water that moderwort is sod in: for motherwort is cold and cooleth.  
Temporis estivi jejunia corpora siceant.  
Quolibet in mense confert vomitus quoque purgat  
Humores nocuos/ stomachi lavant ambitus omnis.  
Ver/ autumnus/ hiems/ estas dominatur in anno.  
Tempore vernali calidus fit aer humidusque.  
Et nullum tempus melius sit fleubothomie.  
Vsus tunc homini veneris co●ert moderatus.  
Corporis et motus. ventrisque 〈◊〉▪ sudor.  
Balnea purgantur tunc corpora medicinis.  
Estas more cale siccat nascatur 〈◊〉  
Tunc quoque praecipue coleram 〈◊〉 dominari.  
Humida frigida fercula dentur. sit Venus extra.  
Balnea non prosunt. sit rare fleubothomie.  
Vtilis est requies. sit cum moderamine potus.  
Here th'author noteth divers things. first/ that moche fasting in summer drieth the body: for in that that summer of it nature is hot and dry/ it resolveth the humours: the which also be resolved by oft sweeting in summer: & so fasting thereupon drieth the body moche more: for when the humidity of meat is gone/ the heat of the body worketh on it own humidites/ drieng them up. Wherefore Hypocrates saith: Hunger is expedient for those/ that are very moist: for hunger drieth the body. The ii is: that vomiting ones a month is wholesome: for thereby hurtful humours/ contained in all the circute of the stomach are voided. To this agreeth Auicen/ 
Hip. ●. ꝑt. 〈◊〉.  saying: Hypocrates biddeth one vomit each month twice ii days one after an other/ that the two. day may avoid it that the first day conude not: this conserveth health/ scouring the stomach from phlegm & collar. The stomach hath nothing to purge it/ as the guttis have red collar. Avicen putteth other profits of vomiting well done. first it is good for heed ache/ caused by moist vaporous matter ascending from the stomach to the heed: but if heed ache come of it own hurt of the brain/ than vomiting doth 〈◊〉 hurt than perfect. Secondly it cleareth the sight ●rke● by vaporous matter of the stamake/ or else not. The iii is/ it doth away wambling cau● 〈◊〉 ●make/ in avoiding the humour that 〈…〉. The four is/ it comforteth the stomach/ in to the which collar is descended/ the which corrupteth the meat. The .v. is/ it doth away loathing or aborring of meat. The vi is/ it doth away the cause/ that maketh one have a lust to sharp/ pontic/ and sour things: the which cause of these dispositions removed/ putteth away the effect thereof. The vii is/ vometing is wholesome for the lask that cometh before the dropsy: for it avoideth the matter of the said lask/ and purgeth the stomach. The viii is/ it is wholesome for the griefs in the reins and bladder: for the matter flowing to these parts/ it diverteth an other way. The ix is/ if vomiting be done by constraint of elborie/ it avoideth the matter/ whereof leper groweth: it amendeth the first digestion/ that the other digestions may the better be done. The ten is/ it maketh one to have a good colour. The xi is/ it purgeth the stomach of a humour/ that causeth epilencie. The xii is/ by strong constraint it removeth a stopping matter/ the which causeth ictericie: And like wise it avoideth a flematike matter/ which commonly is cause of this stopping. The xiii is/ it avoideth the matter that causeth asma: the which is a disease causing one to draw his breath peynfully: and eke it comforteth the spiritual membres/ by whose heat/ the superflu● causing asma/ are consumed. The xiiii is/ it 〈◊〉 ●lsome against shaking and palsy: for it auoy●h the matter that is cause thereof. The xv is ●s wholesome for one that hath great black sore● his lower parts: for it turneth the humours away from thence. Al though vomiting duly & well done be cause of these commodities: yet when it is unduly done/ it induceth many hurts: for it feebleth the stomach and maketh it apt for mattiers to flow into/ it hurteth the breast/ the sight/ the teeth/ old heed ache. etc. as Avicen saith. iiii.i. cap. xiiii. The iii thing that is noted in the text is/ that there be four seasons of the year/ ver/ summer/ autumn/ & winter. Ver in respect of other seasons/ is hot and moist/ though it be temperate in itself/ as Galen saith in his book of complexions: whereof it followeth/ that this season is more apt to let blood in than the other: for it doth more increase humours. And therefore in this season moderate use of carnal copulation/ temperate motion/ lask/ flux/ and sweat/ is convenient: and like wise temperate bathing to diminish repletion. This season is eke good to take purgations in. The four is/ summer heateth and drieth: and therefore it increaseth red collar/ hot and dry. And for this cause in summer we must feed on cold moist meats/ to diminish the ferventness of heat and drought: and than we must abstain ● from carnal copulation/ which also drieth: and from oft bathing/ and be let blood seldom/ for like cause. We must use quietness and little motion: for 〈◊〉 ●s doth moist/ and moche motion drieth 〈◊〉 ●is season in special we must use moderate ● 〈◊〉 drink: for superfluous drinking of cold●●nke/ by reason that the pores be open/ doth ma●●e body suddenly a cold/ or causeth the palsy/ or laxite of the membres/ or else sudden death: From the which he defend us/ that liveth and reigneth eternally. Amen.  
Finis.   

Thus endeth the regiment of health. Imprinted at London in Fleetstreet/ in the house of Thomas Berthelet/ near to the cundite/ at the sign of Lucrece.  
Anno domini. 1528. mense Augusto·  
Cum privilegio a rege indulto.