¶ A compendious or short Treatise, gathered out of the chief and principal Authors of physic, containing certain precepts necessary to the preservation of health, and long continuance of the same: very pleasant and profitable to read. (⸫) ❧ To the right honourable masty William Cicyll Esquire, one of the two principal Secretaries to the king his most excellent majesty Henry Wyngfield wisheth long continuance of true welfare, and like prosperous success. Having without any my desert enjoyed the commodity of your benevolence and good will, I have often devised, & been desirous ●accomplyshe some thing which I might exhibit unto you, as a testimony and pledge of my poor earnest zeal & entire affection. And knowing by late proof, that if my power were to declare the same by some gift of price, ye would not well take it: being so sincere and upright, rather to esteem the good will, than the value. The consideration of the which thing hath moved me at this my present being here, to take in hand this small and simple treatise, presenting it unto you for a new years gift, that it might openly appear how inwardly I bear you (according to my bounden duty) my poor heart and service. And albeit that lack of time, and let of business as it is well known, hath withdrawn from me leisure requisite to the absolute finishing here of. Yet I trust well in your wont gentleness that you will both in good part take my simple labour here employed (until some worthier thing may happen,) and also for lack of power ●accepte my poor good will, heartily wishing that such profit may proceed unto you by this process, as you may evermore enjoy a healthful mind in a whole and sound body, being worthy for your excellence deserts long continuance of the same. At London the first of January. An 1551. Who so will have his days in health long endure, And without pain or grief to live and far well. These precepts let him practise, or faithfully put in ●re, And of health he may be sicker, & sickness so expel. ¶ The preface to the gentle Reader. THe sharpness and quick Ingeni●●. capacity of man's wit (which is the best gift, & greatest treasure, granted memoria. to mankind:) The memory, trusty, firm, & strong in retaining & keeping things committed to her custodi: are not so much necessary or expedient to the having of a perfect and exact knowledge of the tongues and liberal faculties (wherein all treasures of science & wisdom are comprehended,) as Juditi●. is a pure and sincere judgement. Furthermore, to have so uncorrupt or upright judgement, truly to judge & esteem every thing to be as it is, is a thing very hard and difficult: Not only for because of the great variety and dissension in opinions, but also for the vain and uncertain confectures which be in many sciences, as Palmistry, pyromancy, and Astrology, and other faculties unlawful by the laws o● God & man. Wherefore unless man know such secret mysteries and hid operations Experientia. of nature by experience, he can never come to the knowledge there Longa vi ta ad scientie cognitionem necessaria of, the judgement is so amazed, oppressed, and overwhelmed with darkness. Moreover, experience also is oftentimes uncertain and fallible, both for the imbecility of our judgement, and also for that our life time is feeble, frail, and of short continuance. Wherefore of these premises the noble Physician Hypocrates of most worthy memory did plainly gather, that no man can come to the perfect and exact knowledge of learning in short continuance, so that it is requisite that life be prolonged, And there is no man so dull, no such lack wit, but that knoweth well enough, that this thing may be easily performed if he use wisdom and diligent provision in the ordering thereof, Which thing to be true, not only experience, but also the diligent and expert cure of physic is a sure witness and testimony. For it is daily seen, that feeble and weak bo●ies by this providence and moderation in living, live as long as those which be valiant, lusty, and strong. To the confirmation where of, Plato and Aristotle bear me witness, that a man of excellent learning and wisdom named He ●odicus, which was in all his life as feeble and sickly as any man living at that time, by such providence and order in diet, to have iyved until he was an hundred years old. I let pass many other, of whom plutarch maketh mention, which although they were very feeble and weak, yet they by observing these precepts of living, and using great diligence to preserve the same, have lived long time without any grievous or painful sickness. Which things considered and kept in remembrance, causeth many not a little to marvel what should be the cause of so sudden a change & alteration in our bodies at this time from their nature which have been before us. For now adays if a man live to thirty or. lx. year, it is thought a great age. And the most part of men ere this time even in their flourishing youth are attached with fearful death which shaketh of their fresh colour, their beauty, and their strength. And yet the case is plain, that man's life might continue as long now as it hath done afore time, if we in leading forth thereof would use such diligence and circumspection as did our progenitors. Which thing I speak not as any derogation unto god's honour, as who say, that we can appoint or constitute any time, excepting always the power of God which is wonderful & also merciful above man's reason or counsel, preserving, or striking, whom, when, or where it shall like his divine power. For oftentimes as holy scripture doth record, horrible sin hath been the cause of short life. And as it Gen. xvi. is written the first book of Moses in the first age, one man lived as long as. v. or. vi. do now, but shortly after, like as men, so did sin increase on the earth. Wherefore the Lord said: my spirit shall not always strive in man because he is flesh, and his days shall be a. C. &. xx. years, but none at all, or very few doth approach near unto this age: And truly to speak as I think our imtemperance, continual banqueting, and daily ingurgitations of meats and drinks, is great occasion of short life now adays. The spirit of gluttony so triumphing among us in his glorious chariot called welfare, driving all smelfeastes and belly-guts as his prisoners afore him into the dungeon of surfeit, where they be tormented with sundry painful diseases, driven, drawn, and finally drowned. Such miserable nature remaineth in some men, that to live idly and voluptuously, they will choose rather to be sick then to be whole: rather to have pain then pleasure, rather to die then to live. For this is not a rare thing, but in daily experience, that by such revel, gormandize, and daily surfeiting, many cruelly are put to death, oftentimes in flourishing youth, in the most pleasant time of their life. Wherefore the saying of the wise man Solomon is truly on them verified, more die saith he by surfeit and intemperance, then doth by battle and outward bostilitie. For the reformation whereof, and to restrain their prompt disposition from such beastly nature, and wanton appetire: I have gathered of the most principal writers of physic, this compendious extract, wherein are contained certain observations and precepts very necessary and profitable to the prolonging of life: which being well observed, put in due execution, and discretely ordered, doth conserve and keep our life long in health, without the which all pleasures be painful, riches unprofitable, & yet few consider this (the more pity it is) but this omitting, I have proceeded in this place with over far circumstance, and also with somewhat to much liberty of words, more than in a preface is requisite, for that it grieveth me that Men'S minds be taken prisoners, and subdued to gluttony and intemperance. And now will I come to my matter purposed and first enterprise began (which except I be much deceived) shall minister to the diligent readers, both commodity, and profit. ❀ (⸫) ☜ ¶ The heat in our bodies which is called vital, because as long as it endureth the body is living and quick, and all the powers thereof, which be three in number: natural, vital, animal, do perform their operations, is nourished and said with moistness, by the superfluous increase or diminution whereof, over or under his natural assignment, the life runneth on hazard, the body is dissolved, & death immediately followeth, which many men have in extreme hate, and most fearfully abhor. The first Chapter. THat same quick and lively power in our bodies which is called life, supported by natural heat and moisture, liveth and dwelleth in the body, which two so together are conglutinate or knit, that the one can not be separate from the other, & the humidity or moistness is a very nurse to this natural heat, which by power digestive for her sustentation receiveth of her nurse such inyce as is conformable to her appetite. These two qualities be the material causes of our living. For a more plain declaration whereof, I will use a familiar example daily represented before our eyes. As the light and brightness of the lamp cometh of the oil and the week, semblably this vital power commonly called life, proceedeth of natural heat & moisture: and when the oil is consumed and wasted, the light of the lamp is extinguished and quenched: also when there is to much excess or abundance thereof being waterish or corrupt, the light is in danger to be drowned, Likewise it fareth by the increase and diminution of humidity in our bodies. For if moisture be wanting or superfluous, if it be more or less than is convenient to the natural proportion and temperature of the body: it doth shortly debilitate, make feeble and weak natural heat, which so weakened in short continuance is clean extinct and so the body is dissolved, and life destroyed. Moriendi necessitas obduas causas Ob humoris resolutionem cuinullis modis resisti potest. Ob humoris p●trefactiout de qua quomodo vitari potest, est nobis hoc loco explicandum. If for lack of moistness natural heat be destroyed, the body dieth by resolution or consumption. If the natural heat be drowned by superfluous moisture, or else by moisture vitiate and unnatural, the body dieth by suffocation, putrefaction, or corruption. This suffocation cometh unto the body, when any of the four humours (which every man is composed and made of) doth exceed their proportion that nature hath limited, or else when any of them be putrefied and rotten, specially when there is either great abundance of phlegm in the body, or else when it doth approach to putrefaction or rottenness, whereof is the fever quotidian engendered: wherefore pituita is so called (as some men think) quia petit vitam. This necessary therefore and convenient form or discipline of living, which to the prolongation of man's life, is requisite and profitable, doth as well instruct us how to be vigilant and circumspect, least natural moisture in our bobodies be not lightly consumed and wasted, as also to avoid the danger of death, which cometh by putrefaction of humours. And that every man may wisely and discretely order these precepts, to the prolongation of his life, with long continuance of health: it is expedient and necessary that every man know the natural habit and disposition of his own body. For if the body be hot and dry, and the conduits thereof open, and his humours subtle or thin: then he must use those things which do resist consumption or wasting, for because his body lacking natural moisture is lightly thereunto disposed. And to satisfy the desire of such, which per adventure by these general words hot and dry, do not yet perceive what I mean thereby, here for the plain understanding thereof, it shall be declared by sensible tokens Such as have bodies hot & dry, their pore●, which be little holes in the skin, dispersed thorough out all the body be great and open, wherefore the skin in feeling is rough, & the vulgar people ignorant of letters do call such as be of that disposition or natural habit, goose skinned. Also their veins be so little that by the outward senses they can not well be perceived. And a contrary disposition hath contrary totokens, as a smooth or soft skin, large and ample veins, and such as be of this constitution must use such things which specially do resist putrefaction and corruption of the humours which shallbe declared hereafter. But such persons which by aptitude of their nature be given only to studious meditation, which with vigilant and constant study abandon all pleasures, and give themselves wholly to the exercise of the wit: These most of all other have need to be provident, wise, and circumspect in these things, for asmuch as their bodies be disposed as well to consumption and wasting of humidity, as to putrefaction by to much abundance and excess of humours. To the evident proof whereof it is to be noted that their brain alway declineth to dryness and horns by reason of the continual motion of the wyrte which is alway occupied, and the fantasy always conceiving things, and committing them to memory, and also because the bodies of these men M. fici●●. lib. i de stud▪ ca.▪ turned. ca.▪ tercio. be always in rest and idleness, for lack of competent exercise they be full of phlegm & melancholy. Wherefore the first cause doth threaten consumption of humidity, the later putrefaction of humours: therefore they must use things which resist the one as well as the other, of the which hereafter in place convenient shall be spoken abundantly. ❧ How it is necessary to the prolongation of life to have equal and just portion of natural heat and moisture called radical. For if inequality be thereof, the body shortly dieth. The second chapter. IN ministering of oil to a lamp, every man is circumspect: for they perceive well if they put in to much at one time, they drown the light, or else if by negligence they forget to putce any oil in, for lack of humidity the light is extingwyshed & goth forth. By example whereof we may learn discretely to temper heat and moisture in our bodies, by virtue and power of the which, life time maid prolonged. first therefore because this life is enclosed in a mortal body, a vessel frail, brickle, and of short continuance, we may not refuse and cast away all regard or respect thereof, or neglect our duties in attending of it, for asmuch as it containeth in it precious treasures. but with vigilant custody entreat and order it, not in much cherysheing or pampering of it, not suffering it to be subdued to all joys, pleasures, delicacy, and voluptuousness. For by such belie cheer all the powers are weakened, the goodly beauty of the visage, and shape of mankind, also strength of the body decayeth and vanisheth away in short time. Wherefore we must accustume ourself to a moderation in diet which may comfort nature, and not fill the belie. It is written that Galene the prince of all Physicians, which in his time was had in wonderful reverence, did never in all his Life eat so much, but that he left with a great appetite and desire to eat more. Neither did he use to eat by and by after he had risen, which we call breakefastes, that be given to assuage the guawing and complaints of a young stomach (and yet he lived Celius auti-lecti lib. xvi, as Celius writeth. xx. years, or as some other affirm a hundred and forty,) albeit breakefastes to be necessary in this Realm, a certain worshipful and well learned man deserving notable remembrance, hath proved by good reason, for asmuch as choler being fervent in the stomach sendeth up fumosities unto the head, and causeth headache, or sometime becometh adust, whereby happeneth perilous sickness if the heat enclosed in the stomach have not convenient matter to work on Wherefore they be necessary in this Realm, specially to young men or choleric. But to return to our purpose, it is to be remembered that the lamp burneth long, the light whereof is tempered according to the oil, so that it do not hastily, but by little and little burn and waste up the same. Likewise we in all our life time, specially in youth, must be advertised that this heat naturally graffed in us, be not superfluous or abundant, then very like shortly to consume all humidity called radical, which oftentimes is great occasion of short life. Furthermore by our outward senses we perceive the lamp not to burn clearly if the oil be not pure and clear but thick, turbulent and full of dregs. For shortly bubbels which rise on the dregs drown and extinct the light. But we in the time of our nativity have received of nature oil, I mean moisture radical, pure, & ayerye. Wherefore that which is daily engendered in our body in the place of that which is consumed by heat, wherewith this heat is fed and nourished, ought not only to be of just and equal portion and quantity to that which was before, but also in all conditions like unto it, and that it may be so conformable unto it, it must not only be pure and ayerye, but also not having any part of fece or dregs.) Which if you will escape and avoid, you must beware of crudity which is a vicious concoction of things received, they not being wholly or perfectly altered. Remedies convenient & fit therefore shall be expressed in the chapter following. Also much rest, idleness, or sluggishness, wherefore we must not neglect competent exercise, and that in due and convenient time, which surely is a thing so necessary to the preservation of health, that without it no man may long be without sickness, which is affirmed by Cornelius Celsus saying Corn. Celsus. lib. x. that sluggishness dulleth the body, labour doth strength it: the first bringeth the incommodties of age shortly, the last maketh a man long time lusty, and most of all to abstain from such meats which engender dregs, making ill juice, and nourishing, and such as engender melancholy, as beef very old, flesh or fish very salt, cheese hard & old, wine thick and black, goose, duck & swanue, also fruits not ripe & much used. There be also many more like kinds of meats which I purposely pass over, forasmuch as I desire to be in this treatise compendious. But he that will know more abundantly of these & such other, let him read the book of Galene, where he entreateth of the nature and operations of meats, and he shall be therein fully satisfied. ¶ What things diminish or consume natural moisture, and what superfluously increase the same. Also that good digestion is very necessary to the prolongation of life. The third chapter. THese things following in short continuance exhaus●e and dri up natural moisture Great and abundante esfusion of blood, either by fighting or by other chance of fortune, violente l●ws●●es of the belie being long soluble. Immoderate sweeting the p●res & conduits of the body ●o●uch opened. Overmuch ●amili●● acquaintance with ●●●●s, of wanton delight the gods & patrons, great thirst or hunger, immoderate watch, overmuch use of things hot & dry. Also affects & passions of the myud, as ire & wrath, also sorrow, heaviness, & daily languishing in torments incurable, than the which there is nothing more enemy to life, for it consumeth both natural heat, & moisture of the body, also it doth extenuate or make the body lean, dulleth the wit, darkeneth spirits, letteth the use and judgement of reason, and oppresseth memory. Which things be ratified by the authority and witness of Solomon Sorrow saith he, drieth up the Prou. xv. bones. For like as the moth in the garment, and the worm in the tree, so doth heaviness annoy the hearse of man. Things contrary to these which went before, make moisture unnatural and superfluous to redound in the body: as often drun kennes, which doth both exhaust heat, and maketh abundance of evil moisture, and also causeth crudity. For when the meat is not well concoct or boiled in the stomach, than there is toomuch evil and corrupt juice where by natural heat is drowned, oppressed, and overwhelmed. Foresene therefore that good digestion is so necessary to the prolongation of life, let us if affectionately we covet the preservation thereof with all our endeavour and ●●udye use diligence and circumspection, that we run not into this crudity. But considering that it is great occasion both of consumption of humidity, and also of suffocation of heat diligently to avoid it in using a moderation both in meat and drink. For over much ingurgitation of meats and drinks, or the vicious quality thereof, or the receiving of them out of order, & greedy and hasty feeding without mastication or good chewing, or much and very oft drinking at meals or between meals be the chief causes of this affect or disease. Let us therefore give good attendance that the meat be not hard to concoc●●, or that it be not over sweet, as banqueting dishes or ●lles that they be not of diverse qualities, which do specially corrupt digestion. Nature teacheth us things necessary which be but few and soon prepared, foolishness hath invented things superfluous which are without number & hard to comby. If thou give necessaries unto nature, she is delighted and made strong as with things fi●te for her appetite. But if thou give her superfluous, she is weakened and afflicted as with gobbets not agreeing unto her diet. Last of all let us beware of sleep at after nuns, of long watching and sitting up of nights, which all with many other more do greatly let digestion. When I speak of digestion, I do not mean that only which is in the stomach, but the second also which is in the liver, and the third in the veins, and the fourth or last which is finished in all the members which, surely to their perfection have need of good space and continuance which in nine hours space, as some men think is brought to pass. And if the least of them all be in any wise letted or troubled, nourishment is not dueli ministered. Moreover as it is necessary to the prolongation of life to help digestion and make it perfit: So likewise ●urgynge of excrements is as necessary. Also to keep the skin clean from any filth, and those places would be oft cleansed, out of the which filthiness cometh from the inward parts, as the head, the ears, the nosethi●les, the eyes, the armholes and the other secret places that nature hideth, & honesty scase would have named. The. iii. thing which doth make strong & lus●y the lively and quick power of the body is exercise and labour, which thing to be ne cessarye is known by this, that those original things corruptible, whereof all living creatures are composed and made, be ever more in continual motion as the air, the fire, and the water. But in this place it seemeth expedient, saying I did promise the same before, to declare some remedies against this crudity where with many be affected and troubled, and therewith to make a perfit conclusion of this chapter. Galene and all other do agree in this case, that pepper bruised and eaten with meat is very expedient. And where there is much wind in the stomach, then to eat all times of the day the medicine made of three kinds of pepper▪ time, anise seed, and honey clarified, which is called diatrion piperi on, and if phlegm be abundant, then oxymel, that is to say, honey and water sudden together with the roots and seeds of fencl and parsley, and a quantity of vinegar put thereto in the boiling is very commendable. The rest are fully handled and set forth of Galene in his books de Cacoclymia. ¶ By what tokens one may know whether the blood in his body b● good or ●●o & if it be vi●●ate or ill, how to rectify it: For nothing is more necessary to the producing of life, then good blood, The fourth Chapter THe most famous and expert Physicians, among all other precepts which specially apperteme to the prolongation of man's life do advise and counsel us to eat such meat as maketh good juice, and such we call fine and wholesome meats which engender good nourishment, that is to wit good & laudable blood, which causeth above all things the life long to continued in health. And good blood is known by this, it is not cold, not dry, not dark & turbulent, nor of the colour of a beasts liver, but it is hot, moist & cler●. Yet it is not of fervent & burning hottes as is fire, nor yet of thine humidity or moisture as is water. For if the blood approach nigh to the nature & condition of fire, it maketh natural heat overmuch to surmount in the body, by the superfluous increase whereof humour radical is lightly consumed. And if the blood approach ne●er to the nature of water, it doth extenuat, abate, & diminish natural heat, and with overmuch thin and wa●ry moisture doth drown and oppress it. Wherefore such evil blood maketh both heat and moisture to exceed their bounds and transcend their limits appointed by nature, whereby life is like to fall in ruin. And verily if natural moisture be mingled with wa●ry and thine blood, it soon receiveth putrefaction, which is oft cause & occasion of fevers & agues called putrid. And for this cause it is not wholesome to eat fruits or herbs cold, for they much & abundantly eaten do shortly fill the veins with juice crude & raw, which soon will receive putrefaction. Of these premises it followeth therefore that the blood in our bodies be neither very hot like fire, neither very thin & moist like water, but in keeping the golden mean between both. Hitherto the quality of good blood is declared, and now like wise the substance thereof shall be sufficiently expressed. Good blood is neither over thick nor over thin, But as in his quality, semblably in his substance doth keep and retain the mean, and in all conditions is correspondent to the quality of the air. If the substance of the blood be thin, it ngendreth humidity, ill, uncertain, and not long continuing, and maketh the spirits apt to be dissolved and consumed whereby nature is mortified. Spiritus, Naturalis in hepate, Uitalis in cord, Animalis in cerebro, If it be over thick, it doth debilitate and obfuscate the wit, stoppeth the pores, and giveth occasion of suffocation of the life, and the spirits which by thick blood be condensat and made tucbulent because of their thickness be nothing fit or convenient for life, for they put out and suffocate natural heat, upon the which the foundation of life is builded. Like as a great thick smoke doth over whelm the flame of the fire, and will not suffer it to burn out clearly. I let pas that it is so dark that it maketh man's life heavy, sad, and full of pensiveness, such as for the most part those that are of a melancholic constitution be. Good and pure blood is as necessary to the noryshing of the life, as good oils be for a lamp. Wherefore such meats must be picked out and chosen, which engender pure and good blood. Raises in a place showing us how to retain and keep still long time the freshness of youth, & keep back crooked, feeble and withered age, advertiseth us to use such meats as engender good blood, which be precordiall & confortatives of the heart, & also other like which would be known of such as write of the nature & operation of meats, for this short treatise can not receive them. ¶ How that he which desireth the course of his life long to continue must have diligent respect or regard to the election of his mansion or dwelling place. The fift Chapter. THe place where a man purposeth to dwell is diligently to be considered of them which desire to live long in health, for asmuch as the air which is according to the diversity of places good or evil, is special cause of long life or short. Wherefore of all other things air is chief to be observed, because it doth both enclose us, and also enter into our bodies, specially the most noble member the heart. For this cause we must choose a dwelling place where the air is pure and clear, and fly far from those places where the air is evil, stinking, and corrupt, and corruption of the air is either impured unto influences of sundry stars, or else to great standing waters which never be refreshed, or else to carrion lying long above the ground, or else to a great multitude of people in small room living uncleanly or sluttishely. Marcilius Ficinus remembreth Libr. ●. cap. seven. two things which most of all are to be observed in election of places. Never think (saith he) that you can live long in those places where either fruit can not be kept long from rottenness and corruption, or else where men, as you may see, be but of short time and continuance of life. And these places be best which be high, where the air is subtle and pure, not moist, nor cold. Low places in valleys, or among fens and marish grounds be worse. The same author saith in the place before alleged that it is unwholesome to use dunging of the ground, as plowmen be accustomed to do, to th'e●tent the ground may be more batryll and fertile, and also unwholesome for the inhabitaunies to make standing waters in pastures for beasts to drink of. For in such places all things be soon corrupted, wherefore saith he, I can not allow or approve their judgement, which did find fault with hesiod the Hesiodus 〈◊〉. 2. ●●gou ca● eme●on. greek poet, for that he in his bokede re rustica, did purposely pass over these two things before remembered, for he very wisely did more regard the wholesomeness of the air, than the rankness of the ground. But to return to the election of places most convenient for habitation. High places on mountains and hills be best, which have their situation against the east or thee, north, and it is to be kept in remembrance (as some men think) necessary that all the doors and windows of the house be situate either against the east or the north. For this cause (as I think) the winds that come from thence be more laudable than the other two▪ be: In bringing wholesome air, and in prolonging of life by expulsing of evil vapours. But if we be of necessity compelled to dwell in those places which be low, watery, and uncleanly, Marcilius doth advertise us to use hot and sweet fragrant savours, and to temper our meats with sanders, cinnamon, and safron, also to use moderate and competent exercise of the body, and not to suffer extreme cold, but oft sitting in such wether by a fire side. How wife is necessary to the prolon gation of life by reason it helpeth digestion, and comforteth nature all heat, also the incommodities which proceed of drunkenness. The sixth Chapter. PLato the wisest of all philosophers doth affirm that wine moderately drunk nourisheth and comforteth as well the body as the spirits of man, and therefore god did ordain it for mankind as a necessari remedy against the incommodities of age, that thereby they should seem to return unto youth & forget heaviness, for by his qualities which be heat & moisture, nature is chiefly conserved. Also Galene saith that wine is of good nourishment for the body, and doth preserve health, & that there is no other kinds of meat or drink that doth so much comfort natural heat, & so helpeth digestion. The profit that cometh by moderate drinking of wine is that it doth clarify the thick and troublesome blood, it doth cleanse & open the passages and pores of the body, and specially the veins it doth take away stopping of the liver, it doth expel from the heart dark fumosity which doth engender heaviness & so row, it causeth a man to forget all care, & maketh him merry & joyful. Wherefore it is wholesome for all ages, for all times, and all regions so that it be taken moderately and as he that drinketh it hath been accustomed to it, if he drink no more than his nature may well sustain & bear. Albeit concerning ages, touching the regiment of wine, A●icene sayeth: to give children wine to drink, is as one would lay fire to fire made of dry wood, but he saith that one may give an old man as much wine to drink as he can bear without detriment or hurt. Old folks are cold, and wine heateth, their spirits are heavy, and wine maketh them light and clear, and commonly old folks sleep ill, but wine maketh Raises li bro. iii, all mansoris them to sleep well. Also Raises sayeth: wine universally doth comfort the stomach and the liver, and it causeth the meats to pass down easily, it doth quicken the corporal might and wit. But over much ingurgitation of wine, & wine drunk superfluous doth hurt the liver, the brain, and the sinews, it doth engender cramps, palseys, apaplexies, & oftentimes daily experience teacheth, sudden death. Drunkenness is engendered of a gross and thick fume, which ascending up to the brain, doth there cover the places where reason and memory lieth, no otherwise then the clouds do cover the light of the sun, where by all the senses as well internal as external be so troubled that they can not execute their offices and duties appointed of nature, the inconveniences which come by drunkenness be these that follow. The first is corruption of the livers complexion, for it resolveth the heat thereof, whereby the liver loseth his natural generation of blood, & in place of blood engendereth a waterishness & causeth the dropsy. The second is corruption of the brains complexion. It doth dispose a hot brain to a woodness & frenzy, the cold to the falling evil, forgetfulness and palsy. The. iii. is weakness of sinews and diseases thereof as the cramp, palseis, gout, dropsies. Which things well considered and kept in remembrance should (except I be much deceived) refrain something their prompt disposition from such wanton appetites. But truly there is no man knowing the duties belonging to an honest he●t but will sorrowfully bewail, & piteously lament the foolish perversity of many, which by their negligent & dissolute living wilfully commit their bodies dies to be tormented with grievous and painful sicknesses, the dolour whereof, if by counsel & practise of physic at the first brunt be not appeased & pacified, for which the art of physic is rated, accused, & put in blame. And thus the pacientes transpose and lay away the fault which in themself is culpable: Unto the imbecility or feebleness of the art. But if effectual report were made unto such by the information of honest & approved physicians how such diseases by their negligence procured can not easily be expel'ed unless the original occasions thereof be something diminished, & so by advisement & good order in diet preceding to prevent the special causes thereof: than not only of their maladies they should be the sooner cured, but also physicians should avoid the reproachful rebukes & ●uyl reports which of long time they have sustained, & consequently the noble science of physic should be eftsoons restored to her pristinat honour & dignity. And verily that part of physic surmounteth all the other, Diatetici which do the tract and devise necessary and convenient form of living which we should diligently and circumspectly observe in time of our health and welfare, if affectionately we covet the preservation & long continuance thereof. ¶ A diet prescribed for old men, with certain medicines against the incommodities of age. The seventh Chapter. THey which are past the dangerous passage of youth, & now approach to old age, which is about fifty year, what time both natural heat and strength begin to decay, must diligently have respect and regard to ii of the seven planets: Venus and Saturnus. The first doth signify storyshing youth, the later withered and teble age. They therefore which ve under Saturn, as old men, must use circumspection that they be not entangled with the blandimē●es of Venus, of wanton appetites chief patroness. Also they must beware that they suffer not extreme cold, nor use not to be out of their houses in the air of the night time, which things are known to bring damage to that age. Also they must use such meats as engender good and pure blood, as the yolks of rier eggs new laid. Also wine fragrante and something sweet, which ingenderith good spirits. They must not use much hunger or thirst, and specially avoid much watching of the nights. Remedies for the provocation of sleep shall be remembered in the next Chapter. Exercise of the body would not be much used in age, also heaviness and sorrow of the mind would be above all things expelled. For the body can not seem young and lusty, unless the mind bequiet, merry and pleasant. If old men be very cold, let them lay this foment or application to their stomachs which is of wonderful efficacy and power in prolonging life. R. all the inward part of a hot new baked loaf sieped a little space in good maluissye, and then rolled in powder of mints, and so laid to the stomach or holden to the nose, is to old men wonderful profitable, for as Diogenes Laertius writeth: By virtue of this foment did the renowned and famous philosopher Democritus (belong sickness at deaths door) keep and retain the lively spirits within his body, and lived a good space after. Furthermore light frications and baynes be very good and necessari for aged men. Also the juice of good liquorice is supposed of many to increase natural heat and moisture. Almond milk, sugar, and raysynes would be also used. Rasis doth greatly commend mirabolanes called kebuly, condite in India, and doth command old men against the incommodities of age daily to eat of them. Remedies for old men, or any other that can not sleep. The eight Chapter, Lack of sleep cometh of great drives of the brain, which maketh short the course of life, and nothing so much encreseth melancholy, so that men hereby be oftentimes disposed to frenzies and madness the vest remedies to resist this evil be these that follow. After supper to eat raw lets with a little bread, to drink after, a little good and pure wine. For lets eaten in the evening, as Diascorides recordeth, provoketh sleep marvelously. Wherefore Galene the most noble physician, for this intent and purpose was accustomed to have his poryge made with lets. Moreover vehement provocations shall be to take a confection at night made on this wise. ● ii ounces of white poppy seed and i ounce of lets seed, half a dram of safron vi ounces of white sugar, and seethe all together in the syrup of poppy, and eat of this confection ii drams at one time and also by itself a little of the syrup of poppy. For the same purpose it is good to anoint the forehead and temples with oil of violets, with the oil of the herb called nymphea, in english called a water rose, and with oil of almonds, and to hold at their nose a little vinegar or rose water, Also it is good to beset the bed and straw the chamber with cold herbs as endive, purslane mallows, camomile, vinetree leaves, and such other. Marcilius Ficinus approveth oft whashing of the head with water wherein poppy, lets, purslan, mallows, roses, camomile, the leaves of willows and vine trees be sodden, of each a like quantity & also with this water not only to wash the head, but also the arms, legs, and all the body. And here I have purposely left out many other more vehement provocations which be not used but when great need doth require and they be only used when phisicious cast their patientes into sleep to the intent to cut them without pain or grief. They be called of the Grecianes Narcotica, and Anodoyna, of the Latins Stupefaciencia, indolorifica, or molestia vacantia. And here I conclude to speak of remedies against immoderate watching, whereby the incommodities of age may be something mitigate, & also life time prolonged. Of the golden drink Auxum potabile, and something of the virtue thereof. The ninth Chapter. THere is no man having the free use of reason that will deny man's life chiefly to be conserved by the strength and power of that which is extracted as well forth of the virtue o● herbs as other metals called the quint essence, Foreseeing that not only the opinions of sage and wise Philosophers have in this thing concluded, but also we may see the experience of it in our own bodies: For forth of the meats being gross of substance which we receive daily to the sustentation of nature, is extract by power digestive the quinte essence of those same meats where doth nature is fed and nourished, that which is gross and evil being separate away, by power expulsive, as gobbettes not agreeing to her dyer. Wherefore she abhorring them, desireth to have them expelled by sundry kinds of excrements: but now to my purpose. Of all other that quint eisēce is the best and most precious, which is extract forth of the precious metal gold, for it of all other is most temperate, not object to corruption, and as Astronomers aflirme, for the goodly and shining colour and also for his temperature it is resembled to two of the most worthy planets having supremity over the rest: that is to wit Sol, and Jupiter. Of this is made a golden drink called aurnm potabile, which is of great strength & virtue in producing of our life. Of this aurum potabile is a book entitled Celun philosophicum, unto the which book for the more ample and plain declaration hereof, I remit the studious reader, for this little treatise can not receive it. Of the opinion of them which say man's life by degrees of seven years to be in danger of death or misfortune. The tenth Chapter. FOr asmuch as shortness of time and business otherwise taketh from me labour and study requisite to the exact and perfit finishing of this my purpose and enterprise begun, whereby I am constrained to leave many things unspoken concerning certain precepts of Astronomy, by the help whereof Astronomers promise preservation of health and continuance of the same, which things omitted I purpose only to remember their opinion which affirm ourelyfe evermore at seven years end to be in danger of death or misfortune, which years the Astronomers call Awos c●●nactericos, they are called also An ●● scabbards ●tadatii or dectetorii, which they prove to be by this reason: Foreseeing that all the planets do reign by order of succession and course. Every hour of the day semblably they reign in order, every day in the week, also every planet in order giveth influence and constellation for the space of a month to the child conceived in the womb, and brought forth by generation. Whereby wise Astrologers casting the day and hour of the child's nativity, do judge his natural inclination, and to what things he is of nature aptly disposed. And consequently they say that every planet in order for a years space giveth influence and constellation unto man's life. For a more evident declaration whereof it is to be noted that Saturn the highest planet in the first month after the child is conceived, hath supremity and chief rule over the child lying in the womb, not having perfect shape of man or woman, and so by dissension unto the lowest. In the seventh month, Luna hath rule and governance, and so after the child is borne and brought forth by ascension again 〈◊〉 first year of the child's age, the Moon hath sovereignty and giveth her influence. In the second Mercuri, in the third, Venus, in the fourth Sol, in the fift Mars, in the sixth Jupiter, in the seventh Saturn, & so in order returning again, that such course there is in all man's life which causeth in our bodies every seven year a great alteration and change. Wherefore every seven year is thought dangerous and jeopardous for the causes before mentioned. For this cause by the advertisement of ancient writers at every seven years end we should consult with physicians, wise and well learned, to know how to escape the danger then imminent. For by certain remedies Ptolomeus affirmeth that the menaces and threatenings of the planets may be repressed. Also he affirmeth that man's life may be prolonged by virtue and power of certain Images made of precious stones or other metal, if they be made at time oportunate and convenient, according to the reign of the planets, as Philost●atus telleth of a man named Appolonius, which by the virtue of seven rings which he made, giving every one of them a name according to the names of the planets, and using daily to put the rings on his fingers as the planets reigned in the days of the week: ly●ed an hundred years retaining still the young and goodly beauty of the visage, the lively power and quick vigor of the mind, and strength of the body. Albeit I let pass to write of such astrological Images, for because such witchcraft and sorcery is superstitious and devilish, unlawful by the laws of god and man. Wherefore all trust and confidence taken from such detestable practice, these medicines only may be lawfully used to drive away the in commodities of age, which on the earth God hath created for man's necessity. A confutation of the exoniouse opinion of certain philosophers which thought physic to be of such efficacy and power to make the body immortal. with the causes of bodily death, and the necessity thereof. The eleventh Chapter. THere were in time passed certain philosophers, which supposed that by such craft and other like as is before hearted, the body of man might be made immortal. Which opinion to be foolish, perverse, and erroneous it may soon appear to all them which will either follow daily experience or natural reason, to leave of that I should first have named, and that is the most true and substantial reason: verily the determinate sentence of almighty god. Albeit not only philosophers, but also physicians by overmuch affiance and trust had in their science supposed that this thing might be brought to pass against whose presumption & arrogancy the noble physician Auicene, the chief of the Arabians, in form following replieth, saying: The science of phisytke doth not make a manim mortal, nor doth not defend surely out bodies from outward hurtful things, no nor can not assure every man to life, to the last term and day of his life. But of two things it maketh us sure: that is from putrefaction and corruption and also defendeth that natural moisture be not lightly dissolved or consumed. Wherefore that cruel Lady of destiny named A●ropos whom we call comenlye death assaileth and pursueth our bodies to destroy and kill them by two sundry manner of ways. Whereof the first is called resolution or consumption of natural moisture which in continuance and precesse of time must of necessity be consumed and wasted, and can by no physic be avoided. And all the precepts which here be gathered together if they be discretely used, and put in due execution, serve specially for this purpose, that it be not lightly, as in flourishing youth or child age consumed or wasted, but be deferred to old age as long as nature will permit and suffer. The latter cause by the which death assaileth the body is called putrefaction or corruption of natural humidity, which may be easily avoided if man be circumspect in using the counsels before written, and to keep the body in safety and health. From the danger hereof doth belong the diligent consideration and right use of those things which be called in physic not natural, which be two in number. Air, meat and drink, sleep and watch, moving and rest, emptiness and repletion, and affects of the mind. Of the use whereof is some thing spoken in master Eliots' Castle, and therefore here omitted. But now to return to this necessity of our dying, to the which by force and constraint we are driven, and cometh by this reason. Natural heat in our bodies by continuance and process of time is a necessatie cause of her own destruction. For if it should always continue in our bodies, then should we live, but the thing is contrary, for at the length it doth consume and waste her own matter whereof she is made, that is natural moisture. For a more evident and plain declaration whereof, it is to be considered that like as the light of the lamp doth by continuance of time consume the oil which is cause of the light, and so is at length extingwyshed: Likewise it fareth by natural heat in our bodies, and the more it approacheth to age, the more it becometh drier, whereby heat is diminished, which diminution of natural heat is caused of two things, the one is overmuch dryness in all the members, the other is lack of moisture, which of necessity, immediately after causeth death to come, and the body to be dissolved. This I think sufficient to the confutation of the opinion before remembered. One thing I had almost forgotten, which although it be but a feigning of the poets, yet it is necessary to the amplifying of our purpose, and doth contain in it things delectable, worthy knowledge. The poets feign there to be. iii. fatal Ladies, or Ladies of destiny in whose will it standeth to prolong and shorten man's life, and they be called of the latins Parce, because as I suppose they favour no man. The first named Clotho, is feigned to hold a rock or distaff in her hand. The second named Lachesis to pluck forth the thread, and the third called Athrop●s, to pluck asunder and break the same, whereby they understand that the first of these Ladies hath power of our life at the beginning of it, and the second lady to stretch forth and draw along man's life, the third lady at her pleasure, and when she will to shorten it, so as it run not his full course. An epilog or brief rehearsal of the pr●misses. This is sufficient for the declaration of those things which be necessary and expedient to be known to the preservation of the health, and long continuance of the same, which specialye doth consist in reducing natural heat and moisture to an equal and just temperature in making digestion good and perfit, in rectifying of blood vitiate or corrupt, in consideration to be had concerning, a mansion or dwelling place, in ordinary diet to be observed, in preparing necessary remedies against inordinate watching finally in the power and strength of that which being extract out of herbs and other metals is called a quine essence, which being studiousely read, and put in due execution, I trust shall be to the readers, both commodious and profitable: o● whom I pray ●hat my small and simple ●abo●●es hece●● bestowed at vacant time from other lets and business, may be favourably accepted, and hereafter when I shall perceive where ●●her my little power, or poor ●●beuoure may better accomplish the thing for their commodity, there shall no labour let me from doing of it. Thus far ye well gentle Readers. FINIS. Uive, vale Lector, si quid scis rectius istis Candidus imperti, si non scis viere gratus. Imprinted at London by Robert Stough ten, dwelling within Ludgate at the sign of the bishops Mitre.