THE HAVEN OF HEALTH. Chiefly gathered for the comfort of Students, and consequently of all those that have a care of their health, amplified upon five words of Hypocrates, written Epid. 6. Labour, Cibus, Potio, Somnus, Venus. Hereunto is added a preservation from the Pestilence, With a short censure of the late sickness at Oxford.  
By THOMAS COGHAN Master of Arts, and Bachelor of Physic.  Ecclesiasticus Cap. 37.30. By surfeit have many perished: but he that dieteth himself prolongeth his life. 
The fourth Edition, corrected and amended.  
LONDON, Printed by ANNE GRIFFIN, for ROGER BALL, and are to be sold at his, shop without Temple-bar, at the Golden Anchor next the Nagshead Tavern. 1636.   

TO The Right Honourable, and my very good Lord, Sir Edward Seymor Knight, Baron Bewchamp, and Earl of Hertford, Thomas Cogan wisheth perfect health with increase of Honour.  
THe art of Physic (right honourable) by the judgement of the learned, hath two principal parts: 
Two principal parts of Physic, preservative and curative.  the one declaring the order how health may be preserved, the other setting forth the means how sickness may be remedied. Of these two parts (in mine opinion) that is more excellent, which preserveth health and preventeth sickness. For as much as health is the most perfect state of man's body in this life, 
The end of Physic is to maintain health.  and the only end or mark whereunto the Physician directeth all his doings; which state to continue, which end to enjoy, which mark to hit, is much better than after we are fallen and erred, and miss, eftsoons to recover the same. Even as it is better to stand fast still, than to fall and rise again; better keep still a Castle or City, than after we have suffered the enemy to enter, to rescue it again. For as the Poet saith, Aegrius eijcitur quam non admittitur hospes. And for this cause (as I think) Asclepiades that famous Physician, leaving in a manner the use of medicine, bend all his study to the order of diet: As though diet were of such force, that by it diseases might be cured better than by medicines. Or, as Cornelius Celsus saith: Quia omnia fere medicamenta stomachum laedunt, 
Cor. Cel. li. 5.  malique succi sunt. And no doubt but that mean and temperate diet, in the fear of God, is more commendable than all the delicate fare in the world, and aught of the godly to be esteemed as a thing that best contenteth nature, and preserveth health. Which is not only confirmed by Solomon in his Proverbes, 
Ca 15. ver. 16. & ca 27.17. Daniel. 1.12. Eccle. ca 31. 19.  and by the example of the Prophet Daniel, but most manifestly by Ecclesiasticus in these words. How little is sufficient for a man well taught and thereby he belcheth not in his chamber nor feeleth any pain. A wholesome sleep cometh of a temperate belly. He riseth up in the morning and is well at ease in himself. But pain in watching and choleric diseases, and pangs of the belly are with an unsatiable man. And again, he saith: Be not greedy in all delights, and be not too hasty upon all meats: 
Eccle. ca 37. ver. 28.19.30.  for excess of meats bringeth sickness, and gluttony cometh into choleric diseases. By surfeit have many perished: but he that dieteth himself prolongeth his life. 
Whether diet may prolong life.  But some will say: may diet prolong a man's life? Why, jesus Sirach saith so. And it is a common case defended by the Physicians, that Medicina unam prorogare potest. Because Physic is the ordinary means that God hath appointed for the preserving and recovering of health, and consequently for the prolonging of life so long as his good pleasure is. 
Eccle. ca 38 to the 13, verse.  And though Physic cannot make a man immortal, nor surely defend him from all outward harms, nor assure him to live out all his days, yet it maketh us sure of two things (as Avicenna saith) in that it keepeth the body from corruption, and defendeth that natural moisture be not lightly dissolved and consumed. But it is a common saying: Qui medice vivit, 
The force of Physic.  misere vivit. And a great punishment it is for a man to refrain his appetite. As, for your youth to forbear fruit: for one that hath the gout, to forbear wine and women. Whereunto I answer, 
To keep a good diet is great happiness  that to live after the rules of Physic is to live in health. And to live in health is great happiness: for health and strength is above all gold (as saith jesus sirach. 
Cap. 30.15.16. ) And a whole body above infinite treasure: so that for the inestimable commodities of health, some have supposed that Valetudo is Summum bonum, as Aristotle declareth in his Ethiques. 
Lib. 1. cap. 4.  Now what a reproach is it, for man whom God hath created after his own likeness, and endued with reason, whereby he differeth from beasts, to be yet beastlike, to be moved by sense to serve his belly, to follow his appetite contrary to reason? for as much as by the very order of nature, reason ought to rule, 
Reason ought to rule appetite.  and all appetites are to be bridled and subdued, as the Philosopher notably teacheth in these words: Vt enim puer ex pedagogi praescriptione, 
Ethic. Lib. 3. c. 13  sic vis haec concupiscendi convenienter rationi debet vivere: Quocirca debet in moderato viro ac temperante, rationi congruere ea pars animi, quae cupiditatum est sedes: utrique enim propositum est id quod deceat. Nay, if a man be naturally inclined (as the most part of men be) to one thing or other contrary to reason, yet he should strive against that inclination, and do as they do, which would make crooked things strait, that is, to bend them as much as may be to the contrary. For, as the Poet Ovid saith: 
Ethic. Lib. 3. ca ult.  Est virtus placidis abstinuisse bonis. and Fortior est qui se quam qui fortissima vincit.  
Whereof we have a worthy example in the Philosopher Socrates, 
Eras. in apo. Socrates a singular example of abstinence and continence  who of set purpose oftentimes exercised and enured himself to endure hunger and thirst: which be more hard to suffer than to feed moderately, and to forbear that which reason forbiddeth, although our appetite desire it. And when he was demanded why he did so, that I may not accustom myself, (quoth he) to follow my sensual appetites, lusts, and desires. Also the same Philosopher affirmeth, that such as had well broken themselves to virtuous living and temperate diet, did perceive and take of the same, both much more pleasure and less pains, than such as with all high care & diligence did on every side make provision to have all things of pleasure. And I myself have known some that have taken as must delight in drinking of small drink, as others have by drinking of the strongest. And no marvel, 
Vera voluptas quid.  for true delight is best perceived, when appetite is ruled by reason, and not chose, as the Epicures imagine, who make voluptas summum bonum. As that Philoxenus Erixius in Aristotle, who wished that nature had made his neck longer than the neck of a Crane, 
ethi. Lib. 3. Cap. 12. Philoxenus the Epicure.  to the end that he might have felt a long while the sweetness & pleasure of meat & drink going down the throat. But he that hath the Gout will say, as I have heard many Gentlemen say ere now: Drink wine, and have the Gout: 
Whether or no keeping of a diet do ease our malady  drink none, and have the Gout. As who should say, that it maketh no matter what a man eateth or drinketh, for all is one so his stomach be to it. But this opinion is both repugnant to reason and common experience. For who so hath commonly an aching head, if it proceed of a hot cause, shall feel that by drinking strong drink, the pain will be increased. And who so hath a hot stomach or inflammation of the Liver, shall plainly perceive that by hot wines & spices it will become worse. And who so hath a wound or sore to be healed, shall find that by eating fresh Beef, Goose & garlic, Pigeons and Eels, & such like, the cure will not come so fast forward, as otherwise it would. What meaneth this, but that meats and drinks do alter our bodies, and either temper them or distemper them greatly? And no marvaile, seeing that such as the food is, such is the blood, and such as the blood is, such is the flesh. Wherefore I say to the Gentleman that hath the Gout: (for poor men seldom have it, because for the more part it groweth through excess and ease) I say that although the forbearing of wine and women, 
Surfeit and ease great causes of the Gout.  and other things noisome in that disease do not utterly take away the Gout, yet it will abate, qualify and abridge the pain, and make it much more tolerable. And so I think of all other diseases whatsoever. And to prove that good diet may preserve a man from sickness, I need to use no other example than of Galen himself, who by the means of his temperate diet, (as he witnesseth) after he passed the age of 28 years until the time of his death, 
Lib. 5. cap. 1. de Sa. tu. The good effect of diet in Galen.  he was never grieved with any sickness, except the grudge of a Fever of one day, & that happened only by too much labour, and lived, as Sipontinus writeth, 140 years, and died only through feebleness of nature. His diet stood chiefly in three points, which I will here declare, that such as would live long in health may endeavour to follow it. The first point was, Nunquam ad satietatem comedere aut bibere. The second, Crudum nunquam gustare. The third, Odorificum semper anhelitum spirare. These three points, 
Galens diet stood chiefly in three points.  whosoever will carefully keepe, if he be of a sound constitution, may live long in perfect health. I say, if he be of a sound constitution, for some are so corrupt from their nativity, that if Esculapius (as Galen speaketh) were ever at their elbow to advise them in their diet, yet could they not live out half their days. And some that be of a sound constitution by nature, 
Intemperancy corrupteth the original complexion.  do yet through intemperancy so corrupt their complexion, that either they live not until they be old, or else their old age is most fulsome and loathsome. Whereof hath risen that saying not so common as true, Intemperanter acta inventus, effaetam parit senectutem. In this number chiefly be Courtiers, Lords, Ladies, Gentlemen, and Gentlewomen, though not all, yet many more than of the common people. For these commonly live not so long as the inferior sort. As for learned men, (if they be Students indeed) through rest of the body, and immoderate musing of the mind, they are not commonly so long lived (the more it is to be lamented) as the vulgar sort. Wherefore that noble Philosopher Theophrastus, 
Cice. 3. Tus. Theophrastus' complaint of nature.  when he died, is reported to have accused nature, for that she had given long life to Ravens and Crows, whom it nothing availed, and had given but a short time to men, whom it behoved to live much longer, to the end that man's life might be perfectly instructed with all manner of arts and disciplines. But I trust your honour being chiefly moved by a special gift of God's grace, and partly following these and such like advertisements, will so diet yourself, that you may live long to the glory of God, to the benefit of the commonwealth, and to the comfort of your friends: which God grant according to the good pleasure of his will. And so I end, beseeching your honour to take this my dedication in good part. And although the work be most unworthy of so worthy a Patron: yet because it is an exercise of learning, whereof your honour hath been always a special favourer, my trust is that you will vouchsafe to give it your protection, and the rather for that it is the fruit of your own soil, I mean the testimony of a dutiful mind of the tenant towards his Lord and Master. 1584.  
Your Honour's most humble Orator, Thomas Coghan.   

Authoris carmen Sapphicum ad Lectorem, depromptum ex Ecclesiastico, Cap. 30. vers. 14, 15, 16, 17.  
QVisquis optata fruits salute,  
Sit licet pauper, tamen hic potenti  
Diviti praestat, mala quem flagellat  
Invaletudo.  
Praestat argento superatque fulvum  
Sanitas aurum, super atque censum,  
Quamvis ingentem, validaeque vires  
Omnia praestant.  
Vita languescens properante morte,  
Prior est multo: requiesque dulcis,  
Anteit longe miserum dolorem  
Corporis aegri.  
Si sapis, quaeres igitur salutem.  
En tibi portus patefit salutis.  
Hunc tene, salvum  fruere & salute:  
Vivo valeque.   

To the Reader.  
BEcause this Treatise chiefly concerneth the diet of our English nation, I have thought good, (most gentle Reader) first to declare the situation and temperature of this our country of England, and next to set down the reason and order of the whole book. Touching the situation, if we consider the division of the whole earth habitable into four parts, that is, Europe, Africa, Asia, and America, then is England a parcel of Europe, and situated on the West side thereof, yea, so far West, as of old time it hath been thought, (Cornelius Tacitus witnessing the same in the life of julius Agricola) that beyond England dwelled no Nation, Nihil nisi fluctus & saxa. And as the Poet Horace speaketh, ultimos orbis Britannos. Whereas now through the providence of God, and travail of men there is found further in the West, as it were a new world, a goodly country named America, or new India, for largeness, plenty, wholesome and temperate air, comparable with Africa, Europe, or Asia. Again, if we respect the division of all the earth into five parts called in Latin Zonae, correspondent to the division of the heavens by five circles, that is to say, the Equinoctial circle, the two Tropickes, the one of Cancer, the other of Capricornus, the circle Arctic, and the contrary Antarctic, which are briefly and plainly set forth by the Poet Ovid in the first book of his Metamorphosis, in this manner: 
Vtque duae dextra coelum, totidemque sinistra  
Parte secant Zona: quinta est ardentior illis:  
Sic onus inclusum numero distinxit eodem  
Cura Dei, totidemque plagae tellure premuntur.  
Quarum qua media est non est habitabilis aestu.  
Nox tegit alta duas, totidem inter utramque locavit  
Temperiemque dedit mixta cum frigore flamma.   
Then I say of five parts of the earth, those two which lie about the Poles, within the circle Articus and Antarticus, through extremity of cold, are inhabitable: (as of old time hath been thought,) howbeit now certain Lands are discovered within the circle Arctic, and found to be inhabited. The third and greatest part which lieth in the mids between the two Tropickes, by reason of the continual course of the Sun over it, and the direct casting of the Sun beams upon it, named Torrida Zona, as burned or parched with overmuch heat, hath likewise been thought inhabitable, yet now found otherwise: considering the greatest part of afric well inhabited, and no small portion of Asia, with sundry Lands adjoining do lie within this compass, yet by the judgement of Orontius a man very expert in Cosmography, right under the Equinoctial is most temperate and pleasant habitation: for so he saith: Torrida inprimis quanquam assidua Solis irradiatione arescere videatur, 
Lib· 2. sph. ca 8.  sub ipso tamen aequatore, faelicissima aeris temperatura ceteras omnes antecellit. The other two parts only, of which the one lieth Northward, between the circle Arctic and the Tropic of Canker, the other Southward between the circle Antarctic and the Tropic of Capricorn, are counted temperate and habitable regions, because they are tempered with heat on the Southside, and cold on the Northside. Howbeit these parts also about the midst of them are most temperate. For toward their utmost bounds they are distempered with heat or cold according to the Zones next adjoined. Now in the temperate Zone Northward lieth our country of Britain. After Appianus, England within the eight Clime called Dia Ripheon, and Scotland in the ninth called Dia Darvas, or after Orontius, whose judgement I rather allow, England in the ninth Clime, and Scotland in the eleventh: for the old division of the earth, according to the latitude into seven Climates, Orontius utterly rejecteth, and thinketh the famous university and City of Paris in France, to be placed about the end of the eight Clime, because the latitude of the earth, or elevation of the pole Arctic (for both are one in effect) is there 48 degrees; and 40 minutes. The same reason do I make for England, because the pole Arctic is exalted at London 51 degrees and 46 minutes, and at Oxford 51 degrees and 50 minutes, that therefore England should be the ninth Clime, because the distance of parallels from the Equator is after Orontius in the ninth Clime, all one with our elevation. England then lieth in the temperate Zone Northward, and the ninth Climate, having on the Southeast side France, on the North-East, Norwey, on the South-West Spain, on the West Ireland, on the North Scotland. Now concerning the temperature of the air in England, whether it be in a mean, or do exceed the mean, in heat, cold, dryth or moisture, shall best be perceived by comparison of other countries. Hypocrates in the end of his third book of Prenotions, setteth down three Countries for example of temperate or untemperate air in heat or cold, that is Libya, Delos and Scythia, Libya or Africa as over hot, Scythia or Tartary as over cold, and the Island Delos of Greece as mean & temperate betwixt both. The like comparison is made of Aristotle in the 7. book and 7. Chapter of his Politikes. Those nations (saith he) which inhabit cold countries, are courageous, but they have little wit and cunning. Wherefore they live in more liberty, and hardly receive good governance of the weal public, neither can they well rule their borderers. And such as dwell in Asia, excel in wit and art, but they want audacity, for which cause they live in subjection to others. But the Grecians as they have a Country in a mean between both, so have they both qualities. For they are both valiant and witty. Whereby it cometh to pass that they live at liberty, and have good government, and such a state as may rule all other. Hereunto I will add the judgement of Galen that famous Physician, written in the second book de San. tu. and 7. Chapter, which may be as an interpretation of Hypocrates and Aristotle. The best temperature of body (saith he) is as a rule of Polycletus, such as in our situation being very temperate, you may see many. But in France, Scythia, Egypt or Arabia, a man may not so much as dream of any like. And of our Country which hath no small latitude, that part which lieth in the midst is most temperate, as the Country of Hypocrates: for that there Winter & Summer hath a mean temperature, and at the Spring and fall of the leaf much better. So that Greece by the judgement of these men is most temperate, and France distempered with cold by the opinion of Galen. And if France exceed the mean in cold, then is not England in a perfect temperature, but more declining to cold, because it is three degrees and ten minutes farther North, comparing Oxford and Paris together in the elevation of the Pole Arctic. Howbeit julius Caesar in the fifth book of his commentaries, thinketh the air to be more temperate in Britain, (in those places where he was) than in France, and the cold lesser. And Polidorus Virgilius in his Chronicle of England seemeth to be of the same mind. The country (saith he) is at all times of the year most temperate, and no extremity of weather, so that diseases be rare, and therefore less use of Physic than elsewhere. And many men all abroad do live a hundred and ten years, and some a hundred and twenty, yet he thinketh the air for the most part to be cloudy and rainy, which also is confirmed by Cornelius Tacitus in the life of julius Agricola, saying: The air of Britain is foul with often storms and clouds, without extremity of cold. But to reconcile these sayings of ancient authors, I think that England may be called temperate in heat in respect of Spain, and temperate in cold in respect of Norwey, yet to be reckoned cold notwithstanding & moist, because it declineth from the mids of the temperate Zone Northward. And this is the cause why Englishmen do eat more, and digest faster than the inhabitants of hotter countries (videlicet) the coldness of air enclosing our bodies about. And therefore we provide that our tables may be more plentifully furnished oftentimes, than theirs of other nations. Which provision, though it proceed chiefly of that plenty which our country yieldeth, is yet notwithstanding noted by foreign nations, as of Hadrianus Barlandus in a dialogue between the Inholder and the traveller, saying in this manner: Ego curavero ut Anglice, hoc est opulentissime pariter ac lautissime discumbant. Thus much touching the situation & temperature of England.  
Now concerning the order of the book: Hypocrates in the sixth book of his Epidemies setteth down this sentence, Labour, Cibus, Potio, Somnus, Venus, omnia mediocris: as a short sum or form of a man's whole life touching diet. By the which words (if we mark them well as they be placed in order) not only the time most convenient for every thing to be used, but also the measure in using is plainly signified in the word (Mediocria) according to that saying of Terence, Id apprime in vita esse utile, ut ni quid nimis. Every man therefore that hath a care of his health as much as he may, must not only use a measure in those five things, that is to say, in labour, meat, drink, sleep, and venus, but also must use them in such order as Hypocrates hath proposed them, that is, to begin the preservation of health with labour, after labour to take meat, after meat, drink: after both sleep: and venus' last of all. And not chose, using Hysteron Proteron, to begin with venus, and to end in labour, like as I have heard say of a gentleman who had been a traveller in foreign countries, and at his return, that he might seem singular, as it were despising the old order of England, would not begin his meal with pottage, but instead of cheese would eat pottage last. But wise English men I trust will use the old English fashion still: and follow the rule of Hypocrates approved by Galen, and by common experience in men's bodies found most wholesome. Such as have written of the preservation of health before me, for the most part have followed the division of Galen of things not natural, which be six in number: Air, Meat, and Drink, Sleep and watch, Labour and rest, Emptiness and repletion, and affections of the mind. Which be called things not natural, because they be no portion of a natural body, as they be which be called natural things, but yet by the temperance of them the body being in health, so continueth by the distemperance of them, sickness is induced, and the body dissolved. This division Sir Thomas Eliot knight, no less learned than worshipful, in his Castle of Health hath precisely followed, and hath set forth every part right according to Galen, as plain as may be, in the English tongue. Yet (in my judgement) this Aphorism of Hypocrates, which I purpose (God willing) to declare, is more evident for the common capacity of men, and more convenient for the diet of our English Nation. For who is so dull of understanding that cannot remember these five words, Labour, Cibus, Potio, Somnus, Venus, and in using them apply Omnia Mediocria. Yet I know that the division aforesaid being well scanned may be found in a manner wholly comprehended in this short sentence. For exercise is to be used in an wholesome air, and affections of the mind do commonly follow the temperature of the body which is chiefly preserved by the moderate use of those five things. Then whether we follow in diet Galens division into six things not natural, or this rule of Hypocrates comprehended in five words, there is no great difference, saving that in writing for the instruction of others, that Method is to used which is most brief and manifest. And this is the cause gentle Reader, why I have taken another order than such as have written of this matter before me, even that order (as I think) which of all other is the best: Herein to give a watch word as it were, or occasion to others that be better learned and more at leisure to handle these points more perfectly. And in the mean time I trust every well disposed person will thankfully accept this my good intent, considering that none other cause hath moved me hereto but only the good will I bear first to the learned sort, who have most need of wholesome counsels, and consequently to all those that love to live in health. And as the words are placed in order, so shall in order prosecute them. Yet one thing I desire of all them that shall read this book: If they find whole sentences taken out of Master Eliot his Castle of Health, or out of Schola Salerni, or any other author whatsoever, that they will not condemn me of vain glory, by the old Proverb (Calvus Comatus) as if I meant to set forth for mine own works that which other men have devised: for I confess that I have taken Verbatim out of others where it served for my purpose, and especially out of Schola Salerni: but I have so interlaced it with mine own, that (as I think) it may be the better perceived. And therefore seeing all my travail tendeth to common commodity, I trust every man man will interpret all to the best. Candid lector, etiam atque etiam vale.   

THE HAVEN OF HEALTH.  

CHAP. 1. What labour is, the commodity thereof, the difference of labours, the preparation to labour, the time, the measure of labour.  
THE first word in order of that golden sentence proposed by Hypocrates, is labour, 
Epid. 'a  which in this place signifieth exercise. For so is the word Labour commonly taken of Hypocrates, as Galen witnesseth, saying: 
Epid. 6. come. 6.  Hoc nomen labor saepius consuevit Hipp. pro exercitatione accipere. Labour then, 
What labour is.  or exercise, is a vehement moving, the end whereof is alteration of the breath or wind of man. Of exercise do proceed many commodities, but especially three. 
The benefit of Exercise.  The first is hardness and strength of the members, whereby labour shall the less grieve, and the body be more strong to labour. And that exercise or labour doth strengthen the body, beside the witness of Galen, where he saith, 
Li. 1. de Sa. tuen.  Exercitationibus etiam firmitas quaedam membris accidit, cum & naturalis ipse calor accenditur, & ex partium inter se attritu duritia quaedam indolentiaque comparatur, it is proved by experience in labourers, who for the more part be stronger than learned men, and can endure greater toil. Whereof we have a notable example in Milo Crotoniates, 
Milo Crotoniates.  who by the use of carrying a Calf everyday certain furlongs, was able to carry the same being a Bull. The second commodity of labour is increase of heat. Whereby happeneth the more alteration of things to be digested, also more quick alteration and better nourishing. The third is more violence of the breath or wind, whereby the Pores are cleansed, and the filth of the body naturally expelled. These things are so necessary to the preservation of health, that without them, no man may be long without sickness. For as the flowing water doth not lightly corrupt, but that which standeth still: Even so bodies exercised, are for the more part more healthful, and such as be idle, more subject to sickness. According to that saying of the Poet Ovid:  
Carnis ut ignavum corrumpant otia corpus,  
Vt capiant vitium ni moveantur aquae.  
Lib. de ponto.  

Cor. Col. lib. 1.  Which also is affirmed by Cornelius Celsus, saying: Ignavia corpus hebetat, labour firmat. Illa maturam senectutem, hic longam adolescentiam reddit. Yea Galen himself is of the same mind, for thus he saith: Siculi quies corporis deses prorsus maximum est ad tuendam sanitatem incommodum, 
Lib. de Suc. none & vitio. cap. 3.  sic plane maximus fuerit in mediocri motione usus. 
Difference of exercise.  But there is great difference of exercises. For some are swift, as running, playing with weapons, throwing of the Ball. Some are strong or violent, as wrestling, casting the bar. Some are vehement, as dancing, leaping, football play. Again, some are exercises only, as those now rehearsed, and other mentioned of Galen, not used among us. Some are not only exercises, but works also, as to dig or delve, to ear or plow land, or to do any other work appertaining to husbandry, or whatsoever Crafts men of any occupation are wont to do for the use and commodity of man's life. For these as they are labours, so are they exercises, and make a good state or liking of the body, 
1. Aphoris. come 3.  as Galen declareth, and is found true by common experience in England. For Husbandmen and craftsmen, 
Labourers more healthful than learned men.  for the more part do live longer and in better health, than Gentlemen and learned men, and such as live in bodily rest. Wherefore Galen himself sometime used rustical labours, especially in winter: as to cleave wood, 
Lib. 2. de Sa. Tuen. cap. 8.  to pun Barley, and such like. Again, 
The proper exercises of all parts of the body.  some exercises are appropriated to the parts of the body, as running, and going are the proper exercises of the Legs, Moving of the arms up and down, or stretching them out, as in shooting and playing with weapons, serveth most for the arms and shoulders. Stooping and rising oftentimes, as playing at the Bowls, as lifting great weights, taking up of Plummets or other like poises on the end of staves, these do exercise the back and loins. Of the bulk and lungs the proper exercise is moving of the breath in singing, reading, or crying. The Muscles and together which them the sinews, veins, arteries, bones, are exercised consequently, by the moving of the parts aforesaid. The stomach and entrails, and thighs, and reins of the back are chiefly exercised by riding. As for sitting in a boat or barge which is rowed, riding in a horse Litter, Coach or Waggon, is a kind of exercise which is called gestation: and is mixed with moving and rest, and is convenient for them that be weak and impotent, or in long and continual sickness. 
Tennis play is the best exercise of all other. Galen de pravae pilae exercitatione.  But above all other kinds of exercises, Galen most commendeth the play with the little ball, which we call Tenise, in so much that he hath written a peculiar book of this exercise, and preferreth it before hunting, and all other pastimes. Because it may be easily used of all estates, as being of little cost. But chiefly for that it doth exercise all parts of the body alike, as the legs, arms, neck, head, eyes, back and loins, and delighteth greatly the mind, making it lusty and cheerful. All which commodities may be found in none other kind of exercise. For they strain more one part of the body than an other, as shooting the arms, running the legs, etc. wherefore those Founders of Colleges are highly to be praised, that have erected Tenis-courts, for the exercise of their Scholars: and I counsel all Students as much as they may to use that pastime. Notwithstanding I restrain no man from his natural inclination, 
Eglo. 2. Li.. 2. Ser. Sa. 1.  for I know that to be true which Virgil writeth, Trahit sua quemque voluptas. And as Horace saith, 
Castor gaudet equis Ivo prognatus eodem  
Pugnis, quot vivunt capitum totidem studiorum  
Millia—   

The games of Olympos.  For in the Mount Olympus in Greece where the most principal plays and exercises of all the World, were solemnly kept and used every fifth year, first ordained by Hercules the Champion (as it is thought) all men did not practise one only kind of activity, but every man as he was minded so he applied himself. There was wrestling, running with Horses, and on foot, turning, leaping, coarsing with Chariots, contentions of Poets, Rhetoricians, Musicians, disputations of Philosophers and others. So I restrain no man from his natural inclination, but I show what exercise is best by the judgement of Galen. But least that by the violence of heat kindled by exercise, 
The preparation to exercise.  any of the excrements should hastily be received into the habit of the body, also lest some thing which is whole should by heaviness of excrements or violent motion be broken or pulled out of place, or that the excrements by violence of the breath should stop the Pores or Conduits of the body, the old greeks and Romans were wont to use fricacies or rubbings before exercise, in this manner. First, 
Frications.  to rub the body with a course linen cloth softly and easily, and after to increase more and more to a hard and swift rubbing, until the flesh do swell and be somewhat ruddy: then to anoint it with sweet Oil, stroking it every way gently with bare hands. 
Three sorts of rubbings.  And of fricacies they have made generally three sorts, first hard rubbing to bind or consolidate, then soft rubbing to lose or mollify, and lastly mean rubbing to augment and increase flesh. But this kind of preparation whereof Galen hath written abundantly in his second Book De Sa. Tuen. is not used in England, and therefore I will end it with a merry tale of Augustus the Emperor, and an old Soldier. On a time as the Noble Emperor Augustus came to a Bath, 
A merry tale of rubbing.  he beheld an old man that had done good service in the Wars rubbing himself against a Marble Pillar, for lack of one to help him. The Emperor moved with pity gave an annuity, to find him a servant to wait upon him. When this was known, a great sort of old soldiers drew themselves together & stood where as the Emperor should pass by every one of them rubbing his back against the stones; the Emperor demanded why they did so, because Noble Emperor say they, we be not able to keep servants to do it. Why (quoth the Emperor) one of you might claw and rub another's back well enough. So wisely did he delude the practice of Parasites, according to the old Proverb, Illi mutuum scabunt. Notwithstanding Master Eliote reporteth of himself, that he found great commodity in one kind of fricassee, which is thus: 
A kind of rubbing good for all men.  In the morning after we have been at the stool, with our shirt sleeves or bare hands, (if our flesh be tender) first softly, and afterward faster to rub the breasts and sides downward and overtwhart, not touching the stomach and belly, and after to cause our servant sembably to rub overtwhart the shoulders and back, beginning at the neck bone, not touching the reins of the back, except we do there feel much cold and wind and afterward the legs from the knee to the ankle, last, the arms from the elbow to the hand-wrest. And for those that cannot exercise their bodies at convenient times, either because they are letted with necessary business, or else by reason of utter weakness, this kind of rubbing may well be used in stead of exercise. Supplet enim fricatio exercitium, as Georgius Pectorius writeth. But leaving all kind of fricacies to such as have leisure, 
Exercitatio alvi & vesicae praerequirit.  I prescribe none other preparation to be used before exercise, but only evacuation of excrements from all such parts as nature hath appointed thereunto. That is, when you are risen from sleep, to walk a little up and down, that so the superfluity of the stomach, guts, and liver, may the more speedily descend, and the more easily be expelled. That done, to wash your face and hands with clean cold water, 
Washing of the face, and bathing of the eyes.  and especially to bathe and plunge the eyes therein: For that not only cleanseth away the filth, but also comforteth, and greatly preserveth the sight, (as Avicen writeth) whereof Students should have a special care. Moreover to extend and stretch out your hands, and feet, and other limbs, that the vital spirits may come to the utter parts of the body. Also to comb your head, 

Caput pectore a fronte cervicem versus optimum est.  
Rubbing of the teeth.   that the pores may be opened to avoid such vapours as yet by sleep are not consumed. Then to rub and cleanse the teeth. For the filthiness of the teeth is noisome to the Brain, to the breath, and to the stomach. They may be cleansed (as Cornelius Celsus teacheth) by washing the mouth with cold water, 
Lib. 1. cap. 2.  putting thereto a little Vinegar. And with the same (if you list) you may gargarize or guddle in your throat, and after rub them hard with a dry cloth. Some use to rub their teeth and gums when they wash, with a Sage Leaf or two, which is good to preserve them from corruption and abateth the rank savour of the mouth. All these things (which are six in number) are briefly comprehended in Schola Salerni, as followeth. 
Lumina mane, manus surgens gelida lavetunda,  
Hac illac modicum pergat, 
Cap. 2.  modicum sua membra  
Extendat, crines pectat, dentes fricet, ista  
Confortant cerebrum confortant caetera membra.   
After this preparation, as occasion shall serve, you may fall to exercise, yet first you must diligently consider where and when (that is to say) the place and time. 
The place and time of exercise.  The place where exercise is to be used doth chiefly concern the air, which among all things, not natural, as in habitation, so in exercise is greatly to be regarded, for as much as it doth both enclose us about, and also enter into our bodies, 
Aire.  especially the most noble member which is the heart, and we cannot be separate one hour from it for the necessity of breathing. 
Four properties of wholesome air.  Wherefore exercise must be used in a good and wholesome air, which consisteth in four points, first that it be fair and clear without vapours and mists. Secondly, that it be lightsome and open, not dark, troublous and close. Thirdly, that it be not infected with carraine lying long above ground. Fourthly, that it be not stinking or corrupted with ill vapours, as being near to draughts, Sinks, Dunghills, Gutters, Channels, Kitchens, Churchyards, or standing waters. For the air so corrupted, being drawn into our bodies, must of necessity corrupt our bodies also. These four properties are briefly contained in two verses in Schola Salerni: 
Lucidus & mundus sit ritè habitabilis aer,  
Infectus neque sit, nec oleus faetore cloacae.   

The fittest time of exercise. Epid. 6. Sect. 4.  Now for the time when you should exercise, that Divine Physician Hypocrates teacheth us plainly saying, 〈◊〉 〈◊〉 〈◊〉. Whose authority Galen following saith; Sanitatis tutelam a labour est auspicandum, quem excipere debeat, 
Lib. 2. de Sa. Tuen. cap. 2.  cibus, potio, deinde somnus, mox venus, in iis videlicet quibus venere est utendum. We must begin the preservation of health with labour, after that take meat, drink, and so forth. The time then most convenient for exercise, is when both the first and second digestion is complete, as well in the stomach, as in the veins, and that the time approacheth to eat again. For if you do exercise sooner or later, you shall either fill the body with raw humours, or else augment yellow choler. 
The colour of the Urine showeth when we should exercise.  The knowledge of this time is perceived by the colour of the urine; for that which resembleth unto clear water, betokeneth that the juice which cometh from the stomach is crude in the veins, that which is well coloured not too high or base, betokeneth that the second digestion is now perfect. Where the colour is very high or red, it signifieth that the concoction is more than sufficient: wherefore when the urine appeareth in a temperate colour, not red nor pale, but as it were gilded, then should exercise have his beginning. By this means doth Galen try out the time most fit for exercise. But because every man hath not skill to judge of urine, or hath not leisure or opportunity to view his water in a glass as often as he would or should exercise, for the time most convenient, it shall be sufficient to remember that golden sentence of Hypocrates, 
Inst lib. 2. cap. 'a  Labores cibos antecedant. Let exercise be used before meat. Which rule (as that famous Physician Fuchsius noteth) is unadvisedly neglected in the Schools of Germany. For there the Scholars never exercise, 
An abuse of exercise touching the time.  but forthwith after meat either leaping, or running, or playing at the ball, or coyting, or such like. And the same abuse is ripe among us here in England, both in Universities, and in the Grammar Schools. Wherefore it is no marvel if Scholars oftentimes be troubled with scabs, and other infirmities, growing of corrupt humours, because by that means great store of raw humours are engendered and brought forth to the skin: (according to the saying of Hypocrates) Si impurgatus laboraverit, ulcera erumpent. Wherefore I counsel all Students not to exercise immediately after meat, 
Epid. 6. Sect. 5. Apho. 33.  for by that means the meat is conveyed into all the members, before it be concocted or boiled sufficiently. Yet to rise up after meat, and to stand upright for a while, 
Rise up after meat.  or to walk softly a little is very wholesome: that so the meat may descend to the bottom of the stomach, where (as Avicenna writeth) resteth the virtue of concoction, and is one of the first lessons in Schola Salerni, Surgere post epulas. But hasty moving driveth the natural heat from the inward parts, and causeth ill digestion. As for craftsmen, and labourers, if any demand the question, how they can have their health, and fall to work strait after they have eaten, I answer with Virgil; 
Geor. 1. De San. Tu. lib. 1.  Labour omnia vincit improbus. And as Galen writeth; Nos neque Germanis, neque aliis agrestibus, aut Barbaris hominibus haec prodimus, non magis equidem quam Vrsis, Apris, aut Leonibus aut aliis id genus: sed Graecis, & iis qui tametsi genere sunt Barbari, Graecorum tamen aemulantur studia. So I write not these precepts for labouring men, but for students, and such, as though they be no students, do yet follow the order and diet of students. 
The exercise of the Emperor Antonius'.  Antoninus the Roman Emperor, who lived in Galens time, and had a special care of his health, was wont to come to the wrestling place about Sunne-setting when days were at the shortest, and about nine or ten of the clock when they were at the longest. 
Palestra.  Whose example if any list to follow (as Georgius Pictorius doth interpret) he should exercise in Summer six hours before noon, and in the Winter, in the afternoon at Sun going down, and in the Spring time near by noon. But I restrain no man to the hour, so it be done according to the rules aforesaid, 
Three things to be observed touching the time of exercise.  that is, briefly to conclude, Excrementis expulsis, In aere salubri, & Ante comedendum. Yet it is not sufficient in exercise to observe the time, the place, the things proceeding, except we keep a measure therein: which also is taught by Hypocrates in the word (mediocria.) And although every man doth know (as Cicero saith) that In omnibus rebus mediocritas est optima, 
Offic. 1.  that measure is a merry means, yet few can hit that mean, as well in other things, as in this, unless they be directed by a certain rule. Wherefore Galen, who leaveth nothing unperfect, 
Lib. 1. de San. Tuen. cap. 12. The measure of exercise.  setteth down four notes by the which we may know how long we should exercise, and when we should give over. The first is, to exercise until the flesh do swell. The second is, until the flesh be somewhat ruddy. The third, until the body be nimble, active, and ready to all motions. The fourth is, until sweat and hot vapours burst forth. For when any of these do alter, we must give over exercise. First, if the swelling of the flesh shall seem to abate, we must give over forthwith. For if we should proceed, some of the good juice also would be brought forth, and by that means the body should become more slender and drier, and less able to increase. Secondly, if the lively colour stirred up by exercise shall vanish away, we must leave off, for by continuance the body would wax colder. Thirdly, when agility of the limbs shall begin to fail, we must give over, lest weariness and feebleness do ensue. Fourthly, when the quality or quantity of the sweat is changed, we must cease, lest by continuance, the sweat be greater or hotter, and so the body become colder and drier. But of these four notes, sweat and swelling of the flesh, are the chiefest to be marked in exercise, as Hypocrates showeth; In exercitationibus signum extenuationis est sudor, guttatim emanans, 
Epi 6. Sect. 3: Aphoris. 4.  quique tanquam à rivulis egreditur, aut à tumore contractio. As who should say sweat and abating of the flesh, are two of the chiefest signs to know when we should give over exercise. This measure Pythagoras, that was first named a Philosopher, though no Physician hath yet defined in his golden verses.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thus Latined by Vitae Amerbachius: 
Corporis & debes non intermittere curam,  
Inque cibo potuque modus sit, gymnasiisque.  
Hoc Died lasses si te non illa gravabunt.   
The same in effect is uttered by the excellent Greek Orator Isocrates, in his Oration ad Demonicum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Latined by Violent, Eas corporis exercitationes amplectere, quae valetudini potius quám quae ad robur prosunt: quod ita consequere, si laborare desinas, dum adhuc laborare queat. 
The remedy of immoderate exercise.  Now as I have showed what time we should give over exercise, so here I will end my treatise of exercise, if first I shall declare what remedy is to be used against weariness which cometh by immoderate labour, either voluntary or necessary, for we cannot always keep the mean, but we must do as cause requireth. Weariness, as all other infirmities of the body, is cured by the contrary: that is to say, 
Lib. 2. Apho. 42.  by rest. According to the saying of Hipp. In omni corporis motu, quum fatigari coeperit, quies confestim lassitudinis est remedium. For when the body is tired through overmuch labour, and the strength faileth, and natural moisture decayeth, than rest for a time recovereth the strength, reviveth the spirits, and maketh the limbs able to endure labour, whereas otherwise they would soon languish and pine away. Which thing Ovid well perceived, as appeareth where he saith; 
Quod carry alterna requie, durabile non est. 
Lib. 2. Epist.. 'a   
Haec revocat vires, fessaque membra levat.   
Where the Poet hath worthily added the word (Aeterna) that is to say (done by course) for as it is not convenient always to labour, so is it not good always to rest. For that were idleness or slothfulness, which corrupteth both the body and soul. For in the body through immoderate rest, is engendered crudity, and great store of noisome humours. 
Lib. de morb. cau. ca 3.  Wherefore Galen reckoneth Idleness or immoderate rest, among the causes of cold diseases. And what inconvenience doth grow to the soul thereby, Christ himself doth teach in his Gospel, where he saith, It is better for a man to rip his Coat and sow it again, than to be idle. But moderate rest doth comfort both the body and mind, 
Li. 1. de pont.  as Ovid writeth: 
Otia corpus alume animus quoque pascitur illis:  
Immodicus contra, carpit utrumque labour.   
Wherhfore I will conclude with that notable sentence of Galen: 
De Suc. bo. & vi. ca 3.  as sluggish rest of the body is a very great discommodity to the preserving of health, so no doubt in moderate motion there is very great commodity.   

CHAP. 2. Of study or exercise of the mind in what order we may study without hindrance of our health.  
AS man doth consist of two parts, that is of body, & soul; so exercise is of two sorts, that is to say, of the body, and of the mind. Hitherto I have spoken of exercise of the body, now I will entreat of exercise of the mind, which is Study: that is (as Hugo de Sancto Victore defineth it) Assidua ac sagax retractatio cogitationis aliquid involutum explicare nitens, 
What study is.  vel scrutans penetrare occultum. This kind of exercise (as Tully writeth) is the natural nourishment of the mind and wit, 
Acad. 4.  for so he saith, Est animorum ingeniorumque nostrorum naturale quasi quoddam pabulum, consideratio contemplatioque naturae, doctoque homini & erudito cogitare est vivere. And likewise, Tantus est innatus in nobis cognitionis amor & scientiae, ut nemo dubitare possit quin ad eas res hominum natura multo emolumento invitata radiatur. Which thing may well be perceived even in little children; for as soon as they have gotten strength to go of themselves, they are as busy as flees, and they devise a thousand toys to be occupied in. Which motion's no doubt proceed from the mind: For (as Tully saith) Agitatio mentis nunquam acquiescit. 
Offi. 1. Idleness is against nature.  Idleness therefore is not only against nature, but also dulleth the mind, as Ovid worthily writeth: 
Lib. 5. de Trist.   
Add, quod ingenium longa rubigine laesum,  
Torpet, & est multo quam fuit ante minus.  
Fertilis assiduo si non renevetur aratro  
Nil nisi cum spinis gramen habebit ager.  
Wherefore notable is that counsel of Isocrates ad Demonicum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Latined by Volgius: Da operam ut corpore sis laboriosus, animo studiosus: Nam ut moderatis laboribus corpora, sic honesta doctrina mentes augeri solent. Which lesson Publius Scipio who first was named Aphricanus, well followed, as Tully allegeth by the witness of Cato; whose saving, because it is worthy and most fit for students, 
Offic. 3. Scipio his saying to be followed of students.  I will recite verbatim: Dicere solebat Scipio, Nunquam se minus otiosum esse quam cum otiosus, nec minus solum quam dum solus esset. Of this saying Tully speaketh as followeth; Magnified vero vox ac magno viro ac sapiente digna, quae declarat illum & in otioo de negotiis cogitare, & in solitudine secum loqui solitum, ut neque cessaret unquam, & interdum colloquio alterius non egeret. Itaque duae res quae languorem afferunt caeteris, illum acuebant, otium & solitudo. Leasure then and solitariness are two of the chiefest things appertaining to study; which two who so hath obtained, and is φιλομαθὴς, (as Isocrates speaketh) that is to say discendi cupidus, let him him observe these rules following: 
Mane cito lectum huge, mollem discute somnum:  
Templa petas supplex, & venerare Deum.   
Those things presupposed which I have spoken of in the preparation of exercise of the body, 
How to begin our study.  this golden lesson of Lily is next to be observed. And if you go not to the Church, yet forget not (venerare Deum.) And for this purpose no time is more convenient than the morning. 
The morning most fit for prayer.  Which the Prophet David every where witnesseth in his Psalms, namely Psalm 5. saying: Quoniam ad te orabo domine mane exaudies vocem meam, mane astabo tibi, & videbo, quoniam non Deus volens iniquitatem es tu. And for study how much better the morning is than other times of the day, the reasons following may declare. First of all there be three Planets (as the Astronomers teach) most favourable to learning; that is, Sol, Venus and Mercury; these three in a manner meeting together when night approacheth, depart from us, but when day draweth near, they return and visit us again. 
The best time for study is the morning.  Wherefore the best time for study is early in the morning, when the Planets be favourable to our purpose. Again, when the Sun ariseth, the air is moved, and made more clear and subtle, and the blood, and spirits of our bodies do naturally follow the motion and inclination of the Air. Wherhfore the morning or sun rising, 
A good counsel for students.  is most fit for study. Aristotle therefore in his Economics, not without great cause biddeth us to rise before day, and saith that it prevaileth greatly both to the health of the body, and to the study of Philosophy. Whose counsel that famous Orator of Greece Demosthenes, diligently followed (as Tully reporteth of him) Dolere se aiebat Demosthenes, 
Tuscu. 4.  si quando opificum antelucana victus esset industria; whose good example I wish all students to follow, having always in mind this short sentence, Aurora Musis amica: and not to imitate the practice of Bonacius a young man, of whom Poggius the Florentine maketh mention. This Bonacius was wont to lie long in bed, and when he was rebuked of his fellows of so doing, 
An example of a slothful Scholar.  he answered smiling, that he gave ear to certain persons who contended and disputed before him. For as soon as I awake, said he, there appeareth in the shape of women, Solicitudo and Pigritia; Carefulness and slothfulness: Carefulness biddeth me to rise and fall to some work, and not to spend the day in my bed. chose slothfulness biddeth me lie still, and take mine ease, and keep me from cold in my warm Couch. Thus while they vary & wrangle, I like an indifferent judge inclining to neither part, lie harkening and looking when they will agree: and by this means the day is overpassed or I beware. This young man's practice I leave to loitering Lurdans, and return again to diligent students, 
How long we should study without intermission.  who having used the preparation aforesaid must apply themselves earnestly to reading and meditation for the space of an hour: then to remit a little their cogitation, and in the mean time with an Ivory Combe to comb their head from the forehead backwards about forty times, and to rub their teeth with a corpse linen cloth. Then to return again to meditation for two hours, or one at the least, so continuing, but always with some intermission, until toward noon; and sometimes two hours after noon, though seldom, except we be forced to eat in the mean season, for the Sun is of great power at the rising, and likewise being in the midst of the heavens: And in that part also which is next to the midst, which the Astronomers call the ninth part and the house of wisdom, the Sun is of great virtue. Now because the Poets do account the Sun as Captain of the Muses and Sciences, if any thing be deeply to be considered, we must meditate thereon especially the hours aforesaid. As for the residue of the day is convenient rather to revolve things read before, than to read or muse of new: 
Afternoon study not very good.  Always remembered that every hour once at the least we remit a little while the earnest consideration of the mind; neither should we meditate any longer than we have pleasure therein; for all weariness is hurtful to health; weariness of the body is evil, but weariness of the mind is worse, and weariness of both worst of all: For contrary motions draweth as it were a man in sunder and destroyeth life. But nothing is more hurtful than studying in the night: 
Lucubratio nocturna studiosis inimica.  for while the Sun shineth over us, through the power thereof the pores of the body are opened, and the humours and spirits are drawn from the inner parts outward. And chose, after the Sun setteth the body is closed up, and natural heat fortified within. Wherefore to watch, 
Why study is better by day than night.  and to be occupied in mind or body in the day time is agreeable to the motions of the humours and spirits; but to watch and to study in the night, is to strive against nature, and by contrary motions to impair both the body and mind. Again by continual operation of the air, opening the Pores, there followeth exhalation and consumption of the vital spirits, whereby the stomach is greatly weakened, and requireth a renewing and repairing of the Spirits, which may best be done in the season when natural heat returneth from without to the inward parts. Wherefore whosoever at that time shall begin long and difficult contemplation, shall of force draw the spirits from the stomach to the head, and so leave the stomach destitute: whereby the head shall be filled with vapours, and the meat in the stomach for want of heat, shall be undigested or corrupted. Well therefore saith Erasmus, Nocturnae lucubrationes longe periculosissimae habentur. Notwithstanding I know that such as be good Students indeed, having always in mind that notable saying of Plinius, Omne perire tempus quod studio non impertias; do spare no time neither night nor day from their books. Whereof Pliny himself hath given a goodly example, 
Pliny his diligence to be followed of Students.  in that by his own testimony, he wrote that most excellent work called the History of nature, Noctibus et succisivis temporibus. Yea Galen in his old age (as he writeth) was fair to care lettuce boiled; 
Lib. 2. de ali. fa. cap. 40.  of purpose to make him sleep, Quoth in juventute (saith he) †meap●e† sponte vigiliis a●uever●m. And again he saith, Vrgebam ego studia supra condiscipulos omnes non interdiu solum 
De. Succo. none & vi. cap. 1.  sed etiam noctem. As for poor Students they must follow the example of Cleanthes, who in the night time, by drawing of water, got wherewithal to find himself in the day to study Philosophy under Chrysippus, or the example of that Noble King Alured or Alfrede, the first Founder of the University of Oxford, who divided the day and the night into three parts, and spent eight hours in eating, drinking and sleeping, and eight hours in hearing and deciding of causes, and eight hours in study: Or as that excellent Poet Plautus, 
Plautus' painfulness.  who was fain for his living to serve a Baker in turning a Querne or Hand-mill, that he might yet sometime apply his study. Wherefore let not poor Students disdain to do service in the day, that they may yet employ sometime in the night. 
Better to be pale with study than love.  And if they wax pale with overmuch study, it is no reproach but a very commendable sign of a good student. Yet would I have none to study so much, that thereby they should fall into sickness, or become melancholic, as Homer writeth of Ajax and Bellerophon: 
Mediocritas semper optima: satietas enim omnium rerum.  But I would have all students always to remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Isocrates writeth. And if it happen that we be cloyed with study, then must we fall to recreation and use some honest play or pastime, yet so as Tully prescribeth, 
Offic. 1. How play is to be used.  Ludo et joco uti illis quidem licet sed sicut somno & quietibus caeteris tum cum gravibus seriisque rebus satis fecerimus. Ipsumque jocandi genus non profusum, nec immodestum, sed ingenuum & facetum esse debet. Whereof we have have a notable example in Valerius Maximus, of Scevola that learned Lawyer, 
Lib. 8. cap. 8.  who being wearied with law matters, was wont to recreate his mind with Tenis-play, and therein is said to have excelled: Yet sometimes he played at Dice and Tables, when he had been long busied in well ordering the laws of the Citizens, and Ceremonies of the gods. For so he saith, Vt in rebus seriis Scevolam, ita & in scurrilibus lusibus hominem agebat, 
Scevola optime pila lusisse tradunt. Cic. 1. de. Orat.  quem rerum natura contiunt laboris patientem esse non sruit. Likewise we read of Socrates the Philosopher, who notwithstanding he was adjudged by the Oracle of Apollo, to be the wisest man in the world, yet for recreation he blushed not to ride upon a Reed among his little children: And when he was laughed to scorn of Alcibiades for so doing, 
A witty answer of Socrates made to Alcibiades.  he answered him very prettily, tell no body (saith he) that thou sawest me, until thou have children of thine own. As who should say, Such is the affection of Parents towards their children, that they are not ashamed oftentimes to play the children with them. But of recreation of the body I have spoken sufficiently before, and now I will speak somewhat of recreation of the mind: for there be some pastimes that exercise the mind only, 
Unlawful games.  as Dice, Tables, Cards, and such like, which because they are accounted unhonest games, and forbidden even by heathen writers, as by the sage Cato in his moral precepts, 
Troco ludi, alias †●age†.  I will omit them; and if any Student will use them, he shall not do it (me authore:) yet I will rehearse one example of Dice playing, because it is famous. Caligula the Emperor (as Erasmus reporteth) when he played at Dice, 
lib. 6. Apoph.  got more by lying and forswearing, than by true play; and upon a time yielding his turn of casting unto his next fellow, 
The dice play of the Emperor Caligula.  going forth to the door, he espied two rich gentlemen of Rome passing by, whom straightway he commanded to be taken, and their goods to be seized to his use: And so returning again into the house very joyful, he boasted that he never had a more lucky cast at the Dice. As Caligula got those gentlemen's goods, so think I all is gotten that is won by dicing. Therefore I let it pass, and return to my purpose. There is an ancient game called the Chess, which was invented after Polidorus Virgilius, in the year of the world, 3635, by a certain wise man called Xerxes, 
Play at the Chess.  to mitigate the minds or hearts of Tyrants. For it declareth to a Tyrant, that Majesty or authority, without strength, help, and assistance of his men and subjects, is casual, feeble, and subject to many calamities. This game is an earnest exercise of the mind, and very commendable and convenient for students, and may easily be provided to be always ready in their chambers. But for a mind wearied with study, and for one that is melancholic, (as the most part of learned men are) especially those that be excellent, as Arist. witnesseth, 
Probl. Sect. 30. quest. 1. Omnes homines qui ingenii claruerunt, melancholici fuerunt.  there is nothing more comfortable, or that more reviveth the spirits than Music, according to that saying of Hessus; 
Nam nihil humanas tanta dulcedine mentes  
Afficit, ac melicae nobile vocis opus.   
And because it is one of the liberal sciences, it ought the more to be esteemed of students. And that for good cause. For by the judgement of Aristotle, 
Politi. 8. cap. 3.  Music is one of those four things that ought to be learned of youth in well governed Commonwealths: and in the fourth chapter of the same Book, 
The commodities of Music.  he declareth that Music is to be learned, not only for solace and recreation, but also because it moveth men to virtue and good manners, and prevaileth greatly to wisdom, quietness of mind, and contemplation. But what kind of Music every student should use, I refer that to their own inclination. Howbeit the examples following may declare, 
The Harp the most ancient instrument.  that the Harp of all instruments is most ancient, and hath been in greatest price and estimation. Orpheus' that ancient Poet, and Harper most excellent, (as the Poets surmised) did with his music delight wild beasts, as Lions and Tigers, and made them to follow him, and with his sweet harmony drew stones and woods after him, that is to say, moved and qualified the gross hearts, and rude minds of men. The Prophet David delighted in the Harp, and with the sweet melody thereof, delivered King Saul from the vexation of the evil spirit. 
Sam. 1. Cap. 16. Lib. 1. de Stu Sa. tuend.  Marsilius Ficinus speaking of himself, sayeth, Ego etiam si modo †Lysinia† licet componere summis, quantum adversus atrae bilis amaritudinem, dulcedo lyrae cantusque valeat, domi frequenter experior. And if every student could play upon instruments, it were the more commendable. 
Tuscu. 1.  For Themistocles (as Tully writeth) Quoth in convivio recusaret lyram est habitus indoctior. And Socrates when he was old, so much esteemed of Music, 
Eras. 3. Apoph.  that he was not ashamed being old, to learn among boys to play upon instruments. And how comfortable Music is to all sorts of men, we may plainly perceive by labourers; for the Gally-man, the Ploughman, the Carter, the Carrier, ease the tediousness of their labour and journey with singing and whistling: yea, the brute beasts be delighted with songs and noises, as Mules with bells, Horses with Trumpets and Shawms, are of a fiercer stomach to their appointed ministry. Wherefore I counsel all students oftentimes to refresh their wearied minds with some sort of melody. For so shall they drive away the dumps of melancholy, and make their spirits more lively to learn. And so I end this Treatise of labour.   

CHAP. 3. Of Meat.  
AFter labour; there followeth in the sentence of Hypocrates, Cibus, whereby he giveth us to understand, that meat must be taken after we have exercised. The necessity whereof needeth no proof, considering that nature hath taught all living creatures to seek by sustenance to maintain their lives. 
The necessity of meats.  The infant new borne seeketh to suck. The Lamb, the Calf, the Colt, yea, the whelp yet blind, gapeth for the dugs of the Dam. For such is the state of man and beast touching the body, that the spirits, humours, yea, the sound substance of all parts do continually waste and wear away; so that unless by nourishment other like be restored, of necessity the whole must shortly be consumed. For life may well be compared to the match of a Lamp, which if it be not continually fed with sufficient oil, is soon extinguished. Against this necessary and natural imbecillity and mortality of mankind. God of his infinite providence and goodness hath provided food whereby to repair, to restore and countervail so long as his good pleasure is, the continual impairing and decaying of our flesh. Wherefore it behoveth us to have a special care and regard that we use such meats as may best nourish our bodies, and in no wise hinder our health. Which to perform, it is necessary, that in meats we consider six things: First, 
Six things to be considered in meats.  the substance. Secondly, the quantity. Thirdly, the quality. Fourthly, custom. Fifthly, time. Sixthly, order. These six are briefly set down in Schola Salerni, though not in like order as followeth: 
Quale, Quid & Quando, Quantum, Quoties, ubi dando:  
Ista notare cibo debet medicus bene doctus.   
These six I shall briefly handle as they are proposed.  

The substance of meats.  
Concerning the substance of meats, some are good, which make good blood, and some are ill, which engender ill blood. Which difference may easily be perceived by the view of the Treatise following divided into three parts, 
Lib. 1. de Ali. fa.  according to Galen First I shall speak touching Corn or Graine; next touching Herbs and Fruits; lastly, touching living and sensible creatures, and their parts pertaining to died.    

CHAP. 4. Of Wheat.  
OF all Corn or Graine used in diet, Wheat is the chiefest. 
Triticum.  Theophrastus describeth diverse sorts of Wheat, but the greatest difference in my judgement is in the colour, for some is browner or blacker, and other is whiter and fairer. The best kind of Wheat was called in old time Siligo, whereof was made the finest bread, called Panis Siliginius, which we call Manchet, and was plentiful among the Romans and other Nations also subject to the Roman Empire. And although Pliny prefer the Wheat of Italy before all other, 
Ga. li. 1. de Ali. ca. ca 2.  confirming the same by the saying of the ancient Poet Sophocles, Et fortunatam Italiam frumento carere candido: 
Lib. 18. cap. 7.  yet as I think, we have as good Wheat in England, both red and white, as may be found in any Country in all Europe, and as good bread is made thereof, especially that of York, which they call Main bread. Wheat in nature is manifestly hot, 
Main bread of York. Ga. li. 1. de Ali. lady ca 9  and being laid to outwardly as a medicine, is hot in the first degree, without any manifest moisture. And touching the choice of Wheat, which is best to make bread withal, Matthiolus perfectly describeth, 
Lib. 2. Dios. 1. cap 78. What Wheat is best.  Triticum ex quo omnium optimus fit panis, eligi debet fractu contumax, densum, grave, colore aureum, lucidum, leave, trium mensium, maturum, mundum, pinguique terra ortum. And if we cannot conveniently provide Wheat that hath all the foresaid properties, yet let it be such as Galen requireth. 
Lib. 1. de Ali. fa. cap. 2.  Let it be hard Wheat that will not easily be broken between the teeth, let it be thick or close together, not loose or open: Let it be heavy or weighty; let it be of yellow colour. Of such Wheat as this may be made that bread which is best and most wholesome for youth and age, 
Wheat bread ought to have five properties. Gal. li. 1. de Ali. ca. ca 2.  which ought to have five properties First, it must be well leavened, Nam panis qui fermento caret, nemini prorsus est accommodus. Howbeit in England our finest Manchet is made without leaven. Next it ought to be light, for thereby it is known that the clamminess thereof is gone. Thirdly, it ought to be well baked, for bread that is ill baked is of ill digestion, and sore grieveth the stomach. Fourthly, it must be temperately salted, for bread over sweet is a stopper, and bread over-salt is a drier. The fifth thing is, that bread should be made of the best Wheat, such as I have spoken of before. These five properties are briefly comprised in two verses in Schola Salerni; 
Panis non calidus, nec sit nimis inveteratus,  
Sed fermentatusque oculatus; sit bene coctus,  
Et salsus modicè, & frugibus validis selectus.   
But the first verse containeth two other notes touching bread. The one is, that it ought not to be eaten hot, 
The smell of new bread very wholesome.  because it stoppeth much, and swimmeth in the stomach, by reason of his vaporous moisture, yet is the savour of new bread very wholesome, and reviveth one out of a swoone, as Arnoldus saith. The other is, that we ought not to eat bread that is very stale or mouldy, for it drieth the body, and engendereth melancholy humours. 
What bread is best.  Whereupon it followeth that bread to be best, which is made of pure flower of good Wheat, sufficiently leavened, somewhat salted, well moulded, well baked, neither too new nor too old: that is to say, after Doctor Board, that it be at least a day and a night old, and not past four or five days old, except the loaves be very great, which definition Galen himself uttereth in these words; 
Lib. 1. de Ali. ca. ca 2.  Concoctu inter panes sunt facillimi, qui plurimum sunt fermentati, & pulcherrimè subacti, quique in Clibano igne moderato fuerunt assati. Whereby it appeareth that all kind of bread made without leaven is unwholesome, 
Lib. 1. de Ali. fa. cap. 4: Unleavened bread is very unwholesome.  and after Galen, descendeth slowly from the stomach, engendereth gross humours, causeth oppilations of the liver, increaseth the weakness of the spleen, and breedeth the stone in the reins. Wherefore cakes of all forms, Simnels, Cracknels, Buns, Wafers, and other things made of wheat flower, as Fritters, Pancakes, and such like, are by this rule rejected. 
Ga. li. 1. de Ali. ca. ca 7.  Quando ne tritici quidem sumpta farina, concoctu sit facilis, nisi per salem, fermentum, misturam, triturationem, clibanumque elaborata fuerit. 
Process of time doth alter men's stomaches:  Howbeit now adays common experience proveth in men's stomaches, that bread much leavened is heavy of digestion, and no bread is lighter than Manchet, which is made of fine flower of Wheat, having no leaven. And by the foresaid definition, all loaves that are not baked in an Oven, but upon irons, or hot stones, or upon the hearth, or under hot ashes, are unwholesome, because they are not equally baked, but burned without, and raw within. And of such loaves as are baken in an Oven, the greatest loaves do nourish most, after Master Eliot, 
The greatest loaves do nourish most.  because the fire hath not consumed the moisture of them But whether bread be made in form of Manchet, as is used of the Gentility, or in great loaves, as it is usual among the Yeomanrie, or between both, as with the Franklings, it maketh no matter so it be well baked. Burned bread, and hard crusts, and Pasticrusts, 
Burned crusts ill.  do engender adust choler, and melancholy humours, as saith Schola Salerni: Non comedas crustam, choleram quia gignit adustam.  
Wherefore the utter crusts above and beneath should be chipped away. Notwithstanding, after Arnold, 
Crusts good for some.  the crusts are wholesome for them that be whole, and have their stomaches moist, and desire to be lean, but they must eat them after meat, for they must enforce the meat to descend, and do comfort the mouth of the stomach. Brown bread, made of the coarsest of Wheat flower, having in it much bran, 
Brown bread.  and that bread which Galen calleth Autopyros, that is, when the meal wholly unsifted, bran and all is made into bread, filleth the belly with excrements, and shortly descendeth from the stomach. And beside, that it is good for labourers, (Crassa enim crassis conveniunt,) I have known this experience of it, 
Brown bread looseth the belly.  that such as have been used to fine bread, when they have been costive, by eating brown bread and butter, have been made soluble. But Wheat is not only used in bread, but being sodden, is used for meat, as I have seen in sundry places, & of some is used to be buttered. 
Buttered Wheat. Lib. 1. de Ali. lady Ca 7.  And Galen himself (as he writeth) travelling into the Country, for want of other food was fain to eat sodden wheat in an husband man's house: but the next day after, he and his mates that had eaten with him, were much grieved thereby both in the stomach and head. Whereby he concludeth that it is heavy and hard of digestion, but being well digested, nourisheth strongly, and strengtheneth a man much: wherefore it is good for labourers. Of wheat also is made Alica and Amylum mentioned of Galen, things not usual among us. Yet Amylum is taken to be Starch, the use whereof is best known to Launders. 
frumenty.  And Alica Saccharata is taken for frumenty, a meat very wholesome and nourishing, if it be well made, yet in digestion much like to sodden Wheat. As for Turkey Wheat, French Wheat, and such like strange grain, I will overpass them, because they be not usual in our Country of England. Yet of French Wheat I can say thus much by experience, 
French Wheat.  that in some parts of Lancashire and Cheshire they use to make bread thereof for their household, being mingled together with Barley, but for the Winter time only. For when the heat of the year increaseth, it waxeth rank of savour. Also therewith they fat their Swine, for which purpose it is greatly commended, and in my judgement it is more fit to feed Swine than Men. More of bread shall be spoken hereafter, when I entreat of other grain.   

CHAP. 5. Of Rye.  
SEcale, commonly called Rye, a grain much used in bread, 
Rye bread.  almost throughout this Realm, though more plentiful in some places than in other: yet the bread that is made thereof is not so wholesome as wheate-bread, for it is heavy and hard to digest, and therefore most meet for labourers, and such as work or travail much, and for such as have good stomaches. There is made also of Rye mixed with Wheat, a kind of bread named misseling or masseling bread, 
What Misseling or Masseling is.  much used in diverse Shires, especially among the family. Which being well made after the order prescribed in the Treatise of Wheat, is yet better than that which is made of clean Rye, but that which is half Rye and half Barley is worse. Rye laid outwardly to the body, 
The temperature of Rye.  is hot and dry in the second degree after Dodonaeus, whose authority I allege, because Galen hath written little or nothing thereof, except Typhas be Rye, as Master Eliot judgeth it; then is it in a mean between Wheat and Barley.   

CHAP. 6. Of Barley.  
HOrdeum, Barley, whereof also bread is used to be made, but it doth not nourish so much as wheat, and after Matthiolus, troubleth the stomach, maketh cold and tough juice in the body, 
In li. 2. Dios. ca 79. Barley bread good for gouty folks. Ga. li 7. the simp. li 1. de Ali. ca. cap. 9  nourisheth little and engendereth wind, yet some affirm that it is good for such as have the Gout. Barley is cold and dry in the first degree, and (as Galen saith) howsoever it be used in bread, or ptisan, or otherwise, it is of cooling nature, and maketh thin juice, and somewhat cleansing. And in the tenth Chapter of the same book, he saith, that Barley bread passeth very soon from the belly. As of Wheat, so likewise of Barley there is great choice to be had, for some is better and some is worse. 
Males.  Yet all Barley generally considering the nature thereof is more meet for drink than bread, 
What Malt is made of.  and thereof is made the best Malt to make Ale or Beer. And though Barley be cold, yet it maketh such hot drink, that it setteth men oftentimes in a fury.   

CHAP. 7. Of Oats.  
AVena, Oates, after Galen, have like nature as Barley, 
Lib. 6. Simp.  for they dry and digest in a mean, and are of temperature somewhat cold, also something binding, so that they help a laske, which I myself have proved in Caudles made with Oatmeal: 
Lib. 1. the ali. lady cap. 14.  Yet Galen affirmeth, that Oats are jumentorum alimentum non hominum, whose opinion in that point must be referred to the Country where he lived: For if he had lived in England, especially in Lancashire, Chesshire, Cumberland, Westmoreland, or Cornwall, he would have said, that Oats had been meat for men. For in these parts they are not only Provender for Horses, but they make Malt of them, 
Malt made of Oats.  and thereof good Ale, though not so strong as of Barley Malt. Also of Oats they make bread, 
Oat bread.  some in Cakes thicker or thinner, as the use is; 
janock bread.  some in broad Loaves which they call janocks of which kind of bread I have this experience, that it is light of digestion, but something windy, while it is new it is meetly pleasant, but after a few days it waxeth dry and unsavoury, it is not very agreeable for such as have not been brought up therewith: for education both in diet & all things else is of great force to cause liking or misliking. 
Oats are bread, drink and meat.  In Lancashire as I have seen, they do not only make bread and drink of Oats, but also diverse sorts of meats. For of the greats or groats, as they call them, that is to say of Oats, first dried, and after lightly sealed, being boiled in water with salt, 
Sundry sorts of meats made of Oates.  they make a kind of meat which they call water-Pottage, and of the same boiled in Whey, they make Whey-pottage, and in Ale, Ale-potage: meats very wholesome and temperate, and light of digestion; and if any man be desirous to have a taste of them, let him use the advice of some Lancashire woman.   

CHAP. 8. Of Beanes.  
FAba, Beane, 
Ga. lib. 7. Simp.  in cooling and drying is very near in a mean temperature. Green Beans before they be ripe are cold & moist, but when they be dry they have power to bind and restrain. The substance of Beanes is something cleansing, 
The nature of Beanes.  and the Husk is somewhat binding. Pythagoras the Philosopher gave forth this saying: Faba abstineto, as some interpret, abstain from Beans; because they make the sight dull, and raise up ill dreams (as Pliny saith.) But howsoever Pythagoras meant it, true is that saying of Galen, 
Lib. 1. de Ali. Fa. cap. 19  Flatulentus est cibus etiamsi elixatus diutissime fuerit, ac quovis modo paratus. And again he saith, 
Lib. 7. Simp. Beanes are windy and hard of digestion.  Faba ut edulium flatulenta est, ac coctu difficilis si quid aliud. Wherefore they are meat for Mowers, as the Proverb is, and for Ploughman, but not for Students. Being sodden they are used to be eaten as well green as dry: the green Beans they use to butter, the other they eat with salt unbuttered. Of green beans Galen giveth his judgement, 
Green Beans.  Si virides priusquam maturae Wilt atque exiccatae edantur, idem eis accidet quod fructibus omnibus, 
Lib. 1. de Ali. fa. cap. 19  quos ante perfectam maturitatem mandimus: humidius scilicet alimentum corpori praebebunt, ob idque excrementosius, non in intestinis modo, sed in toto etiam habitu. Also of Beans in Leycestershire they make bread; I mean not hors-bread (which is commonly done throughout England) but for their family: but it can in no wise be wholesome, because it filleth the body full of wind: Notwithstanding I know that such as have been brought up therewith do like it well. Adeo a teneris assuescere multum est.   

CHAP. 9 Of Pease.  

Lib. 1. de Ali. fa. cap. 21. Pease are better than Beanes.  PIsum, Pease, after Galen, are like in substance to Beanes, and eaten after the same manner, yet they differ in two things. First in that they are not so windy as Beans: and next because they be not so abstersive or cleansing, and therefore they pass more slowly from the belly. There be three sorts of Pease common among us in England. 
Three sorts of Pease.  The first Garden Pease or hasty Pease. The second sort is called Grey Pease. The third green pease; both growing in the fields. The two first sorts are used to be eaten green before they be full ripe. First they are sodden, then buttered, 
How Pease or beans should be eaten. The seasoning of windy meats.  salted, and peppered. But if any student list to eat green Beans or green Pease, let him spare no pepper upon them, for this is a general rule in Galen, for meats that be windy, Quicquid in omnibus cibabariis inest flatulentum, id per calfacientia & tenuantia corrigitur. Pease are commended in Schola Salerni, on this wise: 
Pisam laudandam delegimus ac reprobandam:  
Pellibus ablatis sunt bona pisa satis.  
Sunt inflativa cum pellibus atque nociva.   
That is, they be wholesome to eat when the Husks be taken away, for if they be eaten in the Husks, they be hurtful, and do inflate. But how they should be eaten without the husk I do not know, except it be in pottage; for they are not wont to be blanched as Almonds, but there is made of them a kind of broth or pottage called Pease-pottage. 
Pease pottage.  Some make it with Pease boiled whole, but that is not good; Other strain the pease after they be boiled, and that is best. 
Pease pottage good.  And this kind of pottage is commended of Arnoldus, upon the said verses, for it maketh (saith he) the belly laxative, and procureth urine, and unstoppeth the veins; wherefore it is wholesome at such times as folks use gross and oppilative meats, as on fasting days; 
At what time pease pottage is most wholesome.  and in England it is used accordingly, for commonly pease pottage is most eaten in Lent. If pease be unwholesome, than the bread which is made of them is unwholesome, yet it is much used in Leicestershire. But I leave it to rustics, who have stomaches like Ostriges, that can digest hard iron; and for students I allow no bread but that which is made of wheat, as before is mentioned.   

CHAP. 10. Of Rice.  
O Risa, Rise, after Galen, is something binding, 
Lib. 8. Simp.  and therefore stoppeth or bindeth the belly. And again he saith: 
Ga. li. 1. de Ali. ca. ca 17.  All men use this grain to stop the belly; and they boil it as Alica, yet is it more hardly digested and nourisheth less, and is not so pleasant in eating. But we use to make a kind of Pottage with Rise called Rise-pottage, 
Rise pottage, and their property.  which being well made with good Milk, and spiced with Sugar and Cinnamon, is very pleasant and easy of digestion and restorative. For thus writeth Matthiolus, Sunt qui Orisam quoque dicunt genitale augere semel, 
Lib. 2. Dios. c. 88  in bubulo lacte decoctam, additis Saccaro & Cinamome. And in the same place he saith, that it is very good to be eaten in any kind of lask or flux, especially being first dried and after boiled in Milk wherein hot stones have been quenched. 
Rise pottage good for a flux, how they should be.  But if any list to make Rise pottage properly for a flux, they may be made in this manner. Take a good handful of Oaten bark and boil it in a gallon of running water to the half or more; then strain it and let it cool, then take half a pound of Jordan Almonds, and beat them in a Mortar with the holy and all on, after strain them with the foresaid water, & so with Rice make Rice pottage. Rise may be eaten also with Almond Milk, and so it doth restore and comfort nature. Hitherto I have entreated of such grain as is usual among us in bread and meats as for other sorts named of Galen legumina, 
The Preface to the herbs.  in English Powis, as Fitches, Ears, Fengreeke, and such like, I overpasse them, because they are not used as sustenance for man, but for medicine, or else as fodder for beasts. And now shall I speak of herbs and fruits, I mean of those that appertain to diet, and as they be used pro alimentis, and not pro medicamentis. For that belongeth to another part of Physic, though I know that there may be, as Hypocrates saith (it cibo medicamentum) which thing as occasion shall serve, I will briefly touch for the behalf of Students. And of herbs I shall declare first such as be hot, and after those that be cold.   

CHAP. 11. Of Sage.  
OF all garden herbs none is of greater virtue than Sage, in so much that in Schola Salerni, 
Hot herbs.  it is demanded, Cur moriatur homo cui salvia crescit in horto?  
As who should say, such is the virtue of Sage, 
The nature of Sage.  that if it were possible, it would make a man immortal. It is hot and dry in the third degree, and hath three special properties, contained in these verses following: 
Salvia confortat nervos, manuumque tremorem  
Tollit, & ejus open, febris acuta fugit.   
Now because it is good against palsies and comforteth the sinews and Brain, 
Sage is good for students.  it must needs be good for Students, who are commonly cumbered with diseases of the head: It may be used in way of meat, as in the spring time with bread and butter, especially in May: 
An old man's diet.  as I myself have known a man of 80. years and upward, who for his Breakfast in Summer used to eat six or seven Sage Leaves minced small with a little salt, and in winter as many blades of unset Leeks, drinking always a draught of good Ale after it, by which means he preserved himself long in healthful state. Sage is used commonly in sauces, as to stuff Veale, Pork, roasting Pigs; 
Why Sage is used in sauces.  and that for good cause, for it drieth up superfluous moisture, and stirreth up appetite. 
Sage wine.  Also of Sage is made a kind of wine, which they call Sage wine, in this manner. Put a little bag full of Sage bruised in a Quart of new Wine, and let it stand so a night, then wring it out and use it. This wine is good to consume phlegm and to comfort the brain and sinews. Much after the same manner is made Sage Ale; 
Sage Ale.  yet some use only Sage Leaves, whole as they grow, being first clean washed they put them in the bottom of a Vessel, and ton up new Ale upon them, so letting it stand for three or four days, until they draw it: for every gallon of Ale two handfuls of Sage will suffice, in operation, it is like to Sage wine. I myself have proved it very good for a rheum. Moreover Sage is used otherwise to be put in drink overnight close covered, 
Sage and Rue put in drink, are good against infection.  or two or three hours before we drink it, for so it is good against infection, especially if Rew be added thereto, as witnesseth Schola Salerni; Salvia cum Ruta faciunt tibi pocula tuta.   

CHAP. 12. Of Rosemary.  
NExt in virtue to Sage is Rosemary and of much like quality. For it is both hot and dry. Fernelius saith, 
Lib. 5. cap. 18. Meth. 〈◊〉.  una cum cerebro & nervis, cor, sensus omnes & memoriam confirmat, tremori atque paralysi salutaris, and therefore excellent good for students any way used. 
Rosemary good for students. Lib. 3. Dios. c. 73.  Beside that (as saith Matthiolus) Visum acuit, si toto tempore quo floret, quispiam jeiunus flores una cum circumstantibus foliis cum pane & sale quotidie voraverit. Praestat etiam ad frigidos ventriculi affectus, ad coliacas passiones & vomitum ibi, si cum pane devoretur, aut bibatur in pulverem contritum ex meraco. The use of Rosemary in Kitchen, is well known to all men. I would the herb were as plentiful among us in England, 
Plenty of Rosemary in one part of France.  as it is in that part of France which is named PROVANCE, where it groweth of itself without setting, and is used for a common fuel. Such as have not the Herb, may yet have the flowers preserved of the Apothecaries, called Conserva Anthos, 
Conserva of Rosemary flowers. Lib. 1. p. 80.  like in operation to the Herb, which I wish to be often used of students. Such as have the Herb, may use it now and then, as Alexis prescribeth, to cleanse and comfort the stomach, and to make a sweet breath in this manner: 
A good decoction of Rosemary for the stomach.  Take Rosemary, with the flowers, or without, a handful, or more, seeth it in white Wine a good space, and put thereto if you may, a little Cinnamon, then drink it, and wash your mouth therewith. The same Wine without Cinnamon is good to wash the face and hands, for it maketh a very clear skin. 
Another.  I was wont to put a handful of Rosemary in a quart of white Wine, and to suffer it to boil in the quart until it were ready to be burned, and then to use it, or half a handful in a pint of Wine, and sometimes a few Cloves withal. Which drink by experience I found greatly to comfort both my stomach and brain. 
This maketh sweet breath, and killeth Worms.  Or if you like not to be at the cost of Wine, seeth it in Ale, or pound it and strain it with Ale or Wine. For being so drunk, it is very good to open the obstructions of the Liver and spleen, which is a special way to preserve health: Good therefore to be used at the spring or fall of the leaf, for a week together. And so I was wont to use Agrimony to prevent a dropsy. If any man list to make a perfect Electuary of Sage & Rosemary, 
An excellent Electuary of Sage and Rosemary.  to comfort the stomach and brain, and to make a sweet breath, he may compound it after Alexis, in this manner: Take of Sage two ounces, of Rosemary flowers half an ounce, of Cloves five dams, of Cinnamon one dram and a half, of Nutmegs one scruple, bray every thing, and with honey or Sugar make an Electuary, and give thereof in the morning half a spoonful: then drink a little red Wine, wherein is boiled a little Sage, and this do every day, until you have your purpose.   

CHAP. 13. Of Borage.  

The temperature of Borage:  BOrage, which of Galen is named bugloss, is hot and moist in the first degree. But in Gardens there is found another Herb commonly called bugloss, differing from Borage both in leaf and flower. 
Borage is good for students.  And after Dodoneus, bugloss, and langue de boeuf, are cold and dry, not far from the mean temperature. No Garden Herb is more convenient for Students than Borage or bugloss, because of those five things which be enemies to study, 
Lib. 1. cap. 7. de Stud. sani. tu.. Five great enemies of students.  as Marsilius Ficinus writeth, that is to say, Pituita, Atrabilis, exitus, Sacietas, Matutinus somnus, two of them, that is, Pituita and Atrabilis, are well holpen by the use of these herbs. For thus writeth Galen of bugloss, 
Lib. 6. Simp.  which is to be understood likewise of Borage. Buglossum humidae calidaeque temperiei est, itaque vinis injectum, laetitiae ac hilaritatis causa esse creditum est, sed & iis qui ob supremi gutturis asperitatem tussiunt, coctum in melicrato convenit. Whereby it appeareth, 
Why Borage leaves are used in wine.  that to put Borage leaves in Wine, is no late invention, and is done for good cause, and to be frequented of Students. Such as have not the Herb ready, may yet have Conserva of Borage flowers, 
Conserva of Borage, and how it is to be made.  or bugloss flowers, which may be made as followeth. Take Borage flowers, or bugloss, when they are full ripe and may easily be pulled from the stalks, pound them small, then take for one ounce of the flowers, three ounces of Sugar: put in your Sugar by little and little, and incorporate them well together, put it up in a Galley pot, and Sun it for twenty or thirty days, and keep it for one year. 
Borage water.  But he that will not be at such cost, may yet distil the Herb with the flowers when it flowreth, 
How to drink a distilled water.  and use to drink the water with Wine, or of itself with a little Sugar, if need be, which also is a good way to take any distilled water. The water of Borage or bugloss being drunk with Wine, doth comfort the brain and the heart, and increaseth memory and wit, and engendereth good blood, and putteth away melancholy and madness.   

CHAP. 14. Of Balm.  
Balm, after Avicen, 
The temperature of Balm.  is hot and dry in the second degree, an herb greatly to be esteemed of Students: For that by a special property it driveth away heaviness of mind, sharpeneth the understanding and the wit, and increaseth memory: other virtues it hath also, which be declared at large by Gesnerus in his Book of distillations, where he teacheth to draw a water from this Herb, as followeth: 
Balm water, and the properties thereof.  Take Balm with the whole substance, shred it small, and brag it, and lay it to steep a whole night in good white Wine, in an earthen vessel, well covered and stopped, on the morrow distil it. This water hath the properties aforesaid, and may be drunk of itself with Sugar, or mingled with good Gascoigne Wine. And if any list to make a perfect water, 
An excellent water for students.  and expert against melancholy, let them take bugloss, Borage, and Balm, and distil them together, for this water is highly commended of Marsilius Ficinus, 
Lib. 1. cap. 10. de Stud. sani. tu.  in atrae bilis remediis.   

CHAP. 15. Of Hyssop.  
Hyssop is hot and dry in the third degree, whose virtues are briefly comprehended of Schola Salerni, 
Gal. lib. 8. Simp.  in these verses: 
Hyssopusque herba est, purgant è pectore phlegma,  
Ad pulmonis opus cum melle coquenda jugata.  
Vultibus eximium fertur praestare colorque.   
Of Hyssop is made a Wine named Hyssop Wine, which helpeth by drinking thereof diseases of the breast, the sides, the Lungs, the shortness of wind, and an old cough, all which effects may be wrought by the use of the syrup. When I was much troubled with cough and cold, 
Syrup of Hyssop. Hyssop Ale.  I was wont to make Hyssop Ale, after the manner prescribed of Sage Ale, saving that I put to an ounce or two of good Liquorice, thin cut in slices, whereby in that case I have been much eased. Also for the same purpose you may distil the Herb, and use the water distilled after the manner aforesaid.   

CHAP. 16. Of Mint.  
MInt is hot and dry in the third degree. Whereof be diverse kinds, 
Gal. lib. 6. Simp.  both of the Garden and field, but one most fragrant in savour, which is called Spear Mint, and is used to be put in puddings, and is found by experience to comfort the stomach, and help digestion, beside that, it giveth a pleasant verdure in eating, and one passing property it hath, and that very profitable for Students, Quod animum olfactu excitat, 
Lib. 3. Dios. ca 35  as Matthiolus writeth. Therefore of it may be made a good posy for Students, to smell to oftentimes: and if any be troubled with ill savour of the mouth, 
A good Lotion for the teeth and mouth.  and rottenness of the gums, they may boil of these Mints in white Wine, with a little Vinegar, and when it is cold, wash their mouth and gums therewith, and after rub them with powder of dry Mints. 
Powder of Mint good to kill worms.  The same powder also is very sweet, and an approved Medicine for the Worms in children or old folks, Si detur in lacte tepido sorbendum jejuno. Which thing also is confirmed by Schola Salerni: 
Mentitur Menta si sit depellere lenta  
Ventris lumbricos, stomachi vermesque nocivos.    

CHAP. 17. Of Time.  
TIme is hot and dry in the third degree, 
Gal. lib. 'a Simp.  the use whereof in the Colic & Stone, is well known to the Physicians, and the use of it in Kitchen is well known to all men. Beside that (as Aetius reporteth) it may be dried and made in powder, and used for sundry good purposes, but one way especially it serveth our turn: That is, three dams of this powder, mixed with a draught of Oximell, 
Powder of Time good for Students.  doth purge melancholy humours, and dulness of the senses, proceeding of melancholy, & the same potion also giveth clearness of sight, and helpeth the pain of the eyes, if it be taken fasting, or before supper. The same powder is good also for the Gout, for swelling of the belly and stomach, for pain of the bowels and loins: and for want of Oximell, it may be taken in a draught of white Wine.   

CHAP. 18. Of savery.  
SAvery, after Master Eliot, purgeth phlegm, helpeth digestion, maketh quick sight, provoketh urine, and stirreth up carnal appetite. It is hot and dry in the third degree, and one good property it hath, whereby it is good for students, in that it doth quicken the brain by smelling thereto, Et lethargicos olfactu excitat, as saith Fernelius. Beside that, it doth strengthen the stomach that is prone to vomit, it may be taken, as I have said of Time, being dried and made in powder, 
How Savoury may be taken.  and supped off in a rear egg, or else boiled in wine.   

CAP. 19 Of pennyroyal.  
pennyroyal is hot and dry in the third degree, and doth extenuate heat, and decoct, it reformeth the stomach oppressed with phlegm, it doth recover the faint spirit, and expelleth melancholy: by siege it may be taken, as I have said of Time and Savery.   

CHAP. 20. Of Town Cress.  
Town Cress, or Garden Cress, is hot and dry in the third degree. It may not be eaten alone, but with cooling Herbs, as Lettuce, Sorrell, or Purslane. For so is the heat qualified, and that is the best way to make Salads, to mingle hot herbs and cold together, except a man do it of purpose to cool or heat. The often eating of this Herb in Salads, doth give a sharpness and readiness of wit. And one medicine I will write, which I have read in an old written Book of this Herb, that if any have an extreme Laske, 
For a Laske.  if he drink but a dram of the seeds thereof in powder, in a draught of red Wine, or cold water, six or seven mornings together, not receiving any thing in two hours after, he shall be holpen, if it be curable.   

CHAP. 21. Rue.  
RUe, or Herb Grace, is hot and dry in the third degree, 
Gal. lib. 8. simp. cap. 61.  the virtues whereof are pithily set forth in Schola Salerni.  
Ruta facit castum, dat lumen, & ingerit astum,  
Cocta facit Ruta de pulicibus loca tuta.  
Which verses contain four properties of Rue: The first is, that it sharpeneth the sight, 
Four properties of Rue.  which effect is wrought either by eating of it green, as it is there mentioned.  Ruta comesta recens, oculos caligine purgat. 
Or else the juice of Rue, together with the juice of Fennell and Honey being clarified, and made up into an ointment, and used to be put into the eyes. The second property is, that Rue abateth carnal lust, which is also confirmed by Galen, where he writeth of Rue; Quin & tenuium est partium flatusque extinguit, quare ad inflationes competit, ac Veneris appetitum cohibet, digeritque atque exsiccat sane strenue. Yet Schola Salerni in this point maketh a difference between men and women: for they say; Ruta viris coitum minuit, mulieribus anger.  
Because the nature of women is waterish and cold, and Rue heateth and drieth, therefore (say they) it stirreth them more to carnal lust, but it diminisheth the nature of men, which is of temperature like unto the air, that is, hot and moist. The third property is, that Rue maketh a man quick, subtle, and inventive; by reason that by heating and drying, it maketh a man's spirits subtle, and so cleareth the wit. The fourth is, that the water that Rue is sodden in, being cast and sprinkled about the house, riddeth away Fleas, and killeth them. Beside these foresaid properties, which be all very profitable for Students, 
Rue is good against poison and the pestilence.  Rue hath a special virtue against poison, in so much that the very smell of Rue keepeth a man from infection, as is often proved in time of pestilence: for a Nosegay of Rue is a good preservative, but being received into the body, it is of much greater force. For as Dioscorides writeth, Lethalium medicamentorum antidotum est si semen ex vino acetabuli mensura ebibatur, 
Lib. 3 cap. 45.  folia per se sumpta, aut cum nucibus, jugandibus, aridisque ficis inefficaces venenorum vires reddunt, contra serpentes simili modo sumere convenit. Arnoldus affirmeth, that the eating of Rue, in the morning with figs and sweet Almonds, preserveth one from poison: And true is that medicine, and approved of king Mithridates, that if any do eat fasting two dry Walnuts, 
King Mithridates medicine.  as many figs, and twenty leaves of Rue with a grain of Salt, nothing which is venomous, may that day hurt him, and it also preserveth against the pestilence.   

CHAP. 22. Of Dill.  
DIll is hot and dry in the second degree: the seeds be chiefly occupied in medicine, 
Ga. lib. 6. Symp.  & of the green herb Galen writeth, that it procureth sleep; wherefore in old time they used to wear Garlands of Dill at their feasts.   

CHAP. 23. Of Sperage.  
SPerage is temperately hot and moist, the seeds, herb and roots are used in medicine chiefly for the stone and strangury. Name semen aut radix aut herba ipsa in vino albo cocta & pota plurimum prodest calculosis. Sperage is used also to be eaten, as appeareth by Galen, where he saith: Omnes Asparagi stomacho utiles sunt, 
Lib. 1. the ali. lady.  urinam cient, & parum praebent nutrimenti. 
Fen. ult. lib. 4.  And as Avicen writeth; the eating of them doth amend the sight, soften gently the belly, purgeth the breast, the bowels and the reins, and maketh a good savour in all the body, but the Urine than stinketh. 
Medicine for the stone.  By mine advice such Students as be troubled with gravel or stone, shall use Sperage, Alisander, Gromell, and such like herbs in Salads, at their first budding forth, or else make pottage with them.   

CHAP. 24. Of Lonage.  
LOnage is hot and dry in the third degree, the seeds and roots be most used in medicine, and be of like operation to Percely and Fenell. Semina sumi possunt totam noctem in vino albo infusa, aut etiam decocta, sed adhibito pari pondere anisi & seniculi, nam alioquin vehementer corpus perturbant, purgant enim utrinque valide.   

CHAP. 25. Of Grummell.  

Lib. 3. cap. 141.  GRummell is hot and dry in the second degree, not used in meats but in medicine, especially the seeds have this operation, after Dioscorides, Lithospermon, quoth a seminis duritia nomen accepit, hanc vim habet, ut semine cum vino albo poto, 
An easy medicine for the stone.  calculos frangat, pellatque urinam. An easy and a necessary remedy for many Students.   

CHAP. 26. Of Coriander.  
COriander commonly called Coliander. The seed is most in use, and is moderately hot and dry, which is proved by that it breaketh wind, and resolveth impostumes, 
Lib. 3. cap. 62.  though Dioscorides think it to be of cooling nature. It is thought to be very hurtful and to cause madness, and therefore reckoned of Dioscorides, among poisons; which is to be understood (as Matthiolus upon the same place noteth) of the immoderate use thereof, and especially when it is prepared; 
Lib 6.  for it should never be used neither in meat nor medicine, except it have been first steeped in Vinegar by the space of three days: 
Coriander Confits good for students.  it is used to be made in Confits, which in my judgement are most wholesome for Students of all other sorts; for being eaten after meat, they do not only strengthen the stomach, but also repress the vapours ascending to the head, and therefore good to stay a rheum, a common and a continual adversary to Students; 
Coriander Confits good for a Rheum.  and Simeon Sethi affirmeth, Semen Coriandri stomacho bonum esse & eundem corroborare, cibum in ventriculo retinere, donec probe concoquatur. Which last property is very good to help a Rheum, because that commonly it proceedeth of indigestion. Wherefore I advise all such as be much troubled with Rheums, to use after their meals, some Coriander Confits.   

CHAP. 27. Of Chervil.  
CHarvaile is very profitable unto the stomach, but it may not sustain very much boiling; being eaten with Vinegar, it provoketh appetite & also urine. The decoction thereof drunken with wine cleanseth the bladder. In Schola Salerni I read three properties of Charvaile. 
Cap. 67.  First that if it be stamped and laid plasterwise to a Canker, it helpeth it. Next that if it be drunken with wine, it easeth the belly. Thirdly, that it ceaseth vomiting and the laske, which properties are briefly contained in these verses: 
Appositum cancris tritum cum melle medetur.  
Cum vino potum, lateris sedare dolorem,  
Saepe solet, tritam si nectis desuper herbas  
Saepe solet vomitum ventremque tenere solutum.    

CHAP. 28. Of Senuie.  
SEnuie which bringeth forth that seed whereof mustard is made. After Galen Mustard seeds be hot and dry in the fourth degree, 
Lib. 8. Simp.  and are much used in medicine, especially to purge the head. The virtues of them are briefly set forth by Schola Salerni: 
Ect modicum gramen siccum calidumque Sinapi:  
Dat lacrimas, purgatque caput, tollitque venenum.   
The force of the seed is well perceived by eating of Mustard, for if it be good in licking too deep, we are straightway taken by the Nose, & provoked to neese, which plainly declareth that it soon pierceth to the brain. 
Mustard for whom it is good.  Wherefore as it is a good sauce, and procureth appetite, so is it profitable for the Palsy, and for such Students as be heavy headed, and drowsy, as if they would fall asleep with meat in their mouths: and if any be given to music, and would fain have a clear voice to sing, 
A medicine to clear the breast, good for fingers.  let them make Mustard seeds in powder, and work the same with honey into little balls, of the which they must swallow one or two down every morning fasting, and in short time they shall have very clear breasts. And for a Tetter or a Ringworm a little Mustard laid upon it within few days will cure it. 
For a tetter or ringworm.    

CHAP. 29. Of Mercury.  
MErcurie is not that herb which is called in Latin Mercurialis, but (as I think) it is that which of Matthiolus is named Bonus Henricus, of hot and dry temperature, and is found by experience to lose the belly, and to purge choler and phlegm, insomuch that diverse who have been grieved with the ague, 
Pottage of Mercury good to lose the belly.  by often using of pottage, made chiefly of Mercury, Beets and Orages, have been delivered by that means in short time. And it is a common proverb among the people: Be thou sick or whole, put Mercury in thy cool.   

CHAP. 30. Of Mallows.  
Mallows are hot and moist in the first degree, being used in pottage they lose the belly, and are good for such as be costive, for so saith Schola Salerni: Dixerunt Malvam veteres, quod molliat alvum.  
The roots of wild Mallows, or Garden Mallows, being made clean from the earth, and washed, and at the one end first a little scorched with a knife, and then rubbed hard upon the teeth, taketh away the sliminess of them, and maketh them very white. But of all things that I have proved to make the teeth white, 
To make white teeth.  and to preserve the gums from putrefaction, Mastic is best: which must be beaten to powder, and laid upon a linen cloth, suppose a corner of the towel, that you dry your face withal, & rubbed hard for a space upon the teeth, & the mouth after washed with clean water. this practice used once in a moneth, keepeth the teeth fair, and marvellously preserveth the gums from corruption.   

CHAP. 31. Of parsley.  
PErsely is hot in the second degree, and dry in the third: It is of piercing and cleansing nature and thereby dissolveth winds, provoketh urine, and breaketh the stone. 
The virtues of parsley.  The chief virtue of parsley is in the root, the next in the seed, the leaves are of least force, yet of most use in the Kitchen; and many use to eat them not only with flesh or fish, but also with Butter in a morning, and that for good cause, for by the judgement of late writers, Perselie is very convenient for the stomach, and stirreth up appetite, and maketh the breath sweet: yet I read in Fernelius, that Perselie should be ill for the Falling-sickness, 
Lib. 5. Meth. me.. cap. 7. Perselie, why it is evil.  for young children, and for women that give suck; for so he saith, Sed epileptic, (ut quorum paroxismes irritet) & faetus, & mulieri lactanti infensum.   

CHAP. 32. Of Fenell.  
FEnnell is hot in the third degree and dry as it were in the first. Whether it be green or red of colour, I think there is no difference in operation, though the common people judge otherwise, as they do also of Sage, for the red fennel or red sage (as they think) is of greater virtue. Schola Salerni setteth forth four properties of fennel in two verses: 
Four properties of Fennell  
Bis duo dat Marathrum, febres fugat atque venenum,  
Et purgat stomachum, lumen quoque reddit acutum.   
The seeds of Fennell are of greatest virtue, and most in use; being eaten they break wind, provoke Urine, 
The virtues of fennel seeds.  and open the stopping of the Liver and spleen. And in women they bring down their terms, and increase milk in their breasts; and therefore good to be used of Nurses. Students may use them being made up in Cumfits, 
Fennell Cumfits.  wherein I myself have found great commodities, as being often grieved with windiness of the stomach.   

CHAP. 33. Of Anise.  
ANise is hot and dry in the third degree: The herb is little used, but the seeds altogether. They may be either eaten or drunk whole, or made in powder. Schola Salerni compriseth two special virtues thereof in one verse, Emendat visum, stomachum confortat Anisum.  
Beside that it maketh sweet breath, procureth Urine, cleanseth the reins, causeth abundance of milk in women, & increaseth spermit it is used to be made in Cumfits, and so is it best for students: 
Anise seeds Cumfits.  and if any be grieved with the Colic or stone, it shall be good to put Anise seeds or Fennel seeds in their bread, whole, 
Bread for such as have the Colic.  or being made in powder, it may be easily wrought up with the Dough.   

CHAP. 34. Of Cumin.  
CVmmin is hot and dry in the third degree, the seed is chiefly used and not the herb, nor root; It is little used in meats, but often in medicines, to provoke Urine, and break wind. For one that hath a stinking breath, if it proceed of corrupt fumes, rising from the stomach, it may be used thus: Take two handfuls of Cummin and boil it in a Pottle of good white wine, 
For an unsavoury breath.  till half be wasted, than strain it, and drink it first in the morning and last at night fifteen days together, half a Pint at a time, hot or cold. The same wine also is good for the Colic, & for the Cough; and Cummin seeds sodden in water, if the face be washed with the same, 
To beautify the face.  do cause the face to be clearer and fairer, so that it be used now and then, for the often & much using of it doth make the face pale: good therefore for such as be high colour. In Matthiolus I read a practice to be wrought with Cumin seeds and (as I think) hath been used in time passed of Monks and Friars. 
Lib. 3 Dios. c. 60.  Cumino (saith he) frequenter utuntur in cibis, & eo saepe sufficiuntur qui facies suas exterminant, ut sanctitatem & corporis macerationem admentiantur.   

CHAP. 35. Of Caraway.  
CAraway the seed which is most used in medicines is hot and dry almost in the third degree. 
Gal. lib.. 7. Simp.  The virtues whereof are well set forth by Dioscorides: Vrinam concitat, 
Lib. 3. cap. 57  stomacho utile, os commendat, concoctionem adjuvat. Wherefore they are much to be used of students, who commonly do need the foresaid helps. The Herb and root be also in use, for so saith Matthiolus, Herba pro olere comeditur, Estur radix cocta perinde ac Pastinaca. Moreover he saith, that in Germany, they use to put Caraway seeds whole in their bread, and to spice their meats therewith, as they do in Italy with Anise and Fennel. Wherefore I advise all students that be troubled with wind in the stomach or belly, 
Good bread for such as be troubled with wind  to cause Fennell seeds, Anise or Caraway to be wrought up in their bread. And if they list they may boil any sort of them in white Wine, as I have said of Cummin and use the decoction in like manner, and in mine opinion these are the better. For the same purpose Caraway seeds are used to be made in Comfits, and to be eaten with Apples, 
Caraway Comfits.  and surely very good for that purpose, for all such things as breed Wind, would be eaten with other things that break wind. Quod semel admonuisse sat erit. And if they be eaten alone, they be very wholesome.   

CHAP. 36. Of Coleworts.  
COleworts are hot and dry in the first degree, they are used to be eaten, especially the Cabage Cole. Which being boiled are very good with Beef, together with Vinegar and Pepper. The virtues of Cole are well described by Schola Salerni.  
Ius caulis solvit, cujus substantia stringit.  
Vtraque quando datur, venture laxare paratur.  
Arnoldus affirmeth, that Coleworts engender melancholy humours, and ill dreams, and that they hurt the stomach, nourish little, dull the sight, all which qualities be very noisome to Students. Wherefore I counsel them not much to use Coleworts. Diosc. writeth, 
Lib. 2. cap. 113.  that if they be eaten last after meat, they preserve the stomach from surfeiting, and the head from drunkenness. Yea, some write, that if one would drink much Wine for a wager, 
A practice to preserve a man from drunkenness.  and not be drunk, but to have also a good stomach to meat, that he should eat before the banquet, raw Cabbage leaves with Vinegar, so much as he list, and after the banquet to eat again four or five raw leaves, which practice is much used in Germany, 
The contrariety between the Vine and the Colewort.  as Matth. upon the Preface of Diosc. noteth, where he saith, that the Vine and the Coleworts be so contrary by nature, that if you plant Coleworts near to the roots of the Vine, that the Vine of itself fleeth from them. Ideo nil mirum (saith he) si tantum Brassicam contra temulentiam pollere credant, quodque Germani quotidianis mensis idolus semper apponant, ut vini noxam effugiant. But I trust no Student will prove this experiment, whether he may be drunken or not, if he eat Colewort leaves before and after a feast.   

CHAP. 37. Of Basill.  
BAsill is hot in the second degree, and somewhat moist. 
Gal. lib. 8. Simp.  For the which cause it is not good to receive it inwardly, but outwardly applied it doth digest and concoct. Yet Galen saith, that many do eat it with oil and Vinegar. 
Lib. 2. de Ali. Fa.  With us in England it is not used to be eaten, but yet greatly esteemed for the sweet savour thereof, which of some is thought to comfort the brain, and to open and purge the head: yet to a weak brain it is hurtful by reason of the strong savour, and causeth headache, as I myself have proved. And one thing I read in Hollerius of Basill, 
Lib. 1. cap. 1.  which is wonderful: Cuidam Italo ex frequenti odoratu Basilicae herbae, natus Scorpio in cerebro, vehementes dolores, 
A strange tale of Basill.  & longos, mortem denique attulit.   

CHAP. 38. Of Majoram.  
MAjoram is hot and dry in the third degree, an Herb much esteemed of all persons for the pleasant smell thereof. 
Ga. lib. 8. Simp.  I mean that which is called Majoram-gentle. The Herb being made in powder, and given with meat, or drunk in Wine, doth heat the coldness of the stomach, and comforteth digestion. And the powder of Majoram, with a little Ginger drawn up into the Nose, 
To provoke sneezing, and purge the head.  or the green Herb a little bruised, and put into the nostrils, doth provoke sneezing, and gently purgeth the head.   

CHAP. 39 Of Spike and Lavender.  
SPike & Lavender be both of one nature, both hot and dry in the second degree complete. 
Matth. lib. 1. Diosc. cap. 6.  That which we call Lavender, is thought to be the female of this Herb, and Spike the male. The chief use is of the flowers, which being of fragrant savour, be dried and laid among linen, or else they are distilled, and a very sweet water is drawn from them. Which water being sunned for a time, is not only sweet of smell, and therefore comfortable to the brain, but also is good for the Palsy, 
A Lotian for the Palsy.  and all other infirmities of the brain proceeding of cold, if the Temples, the hollowness under the ears, the nape of the neck be washed therewith. Yea, two or three spoonfuls of the water being drunk, recovereth the speech being lost, 
To recover the speech being lost.  and reviveth one from a swoone. Wherefore not without cause the Herb is reckoned of Schola Salerni, among those things that cure the Palsy.  
Salvia, Castoreumque Lavandula, Primula veris,  
Nasturt. Athanas. haec sanant paralytica membra.  
That is to say, Sage, Castory (that is, the stones of the beast Castoreum) Lavender, Primrose, Water Cress, and tansy, cure and heal members infected with the Palsy.   

CHAP. 41. Of Lilly.  
Lily is hot and dry of quality; both the flowers, leaves, and roots are used in medicine, but not in the Kitchin. The flowers are commended in the Gospel for beauty, and preferred before the royalty of King Solomon. Wherefore they are a great ornament to a Garden or house, yet the smell of them is discommended, and accounted ill for the plague. They be of two sorts, white and red. As for wood Lilies, called in Latin, Lilium connvallium, so much used and esteemed in Germany, 
Lib. 3. Diosc. cap. 120.  as Matth. writeth, or water Lilies, called in Latin, Nymphea aquatica, I say nothing of them, because they are not usual in Gardens.   

CHAP. 42. Of Flower Deluce.  
FLower Deluce is hot and dry in the third degree. The root is only used in Medicine, the flowers in adorning the house. One Medicine I have read to be made with this Herb, which I will set down for the behoof of Students. Take a new laid egg, 
A Medicine for the Dropsy.  pouring out the white, put into the yolk so much of the juice of the root of Flower Deluce, as was of the white, after set the same egg a while in hot embers, which being sufficiently warmed, sup off fasting in the morning, and the patient shall after send forth a marvellous abundance of water, and so be eased of the dropsy. Or else you may take a dram or two of the dry root made in powder, and drink in Whey clarified, for so it is good also to purge the dropsy water. 
Ad Gonorrheam.  And if you put a little Cinnamon to the juice of Flower Deluce in the egg yolk, it is a very good Medicine for the shedding of nature, as hath been often proved.   

CHAP. 43. Of Pionie.  
PIonie is of two sorts, male and female, the male is of more effect in Medicine, and is hot and dry in the second degree. The leaf, root and flowers are in use. The root being made in powder, 
Fer. lib. 5. meth. cap. 18.  and drunk in Wine, doth ease the pains of the reins and bladder. And the powder of the seeds of Pionie, being ministered in meat and drink to children, 
For the stone in old folks or children.  doth send forth the stone beginning in them, good therefore to be used in youth, of such as have the stone by inheritance from their parents, by a tenure called ex vitioso semine: Or else have gotten it by purchase, 
Two general ways that diseases do grow by.  ex intemperantia: By which two ways the most part of diseases do grow.   

CHAP. 44. Of Giliflower.  
GIliflower is of sundry sorts and colours, the purple flowers are of greatest virtue, and are of hot and dry temperature. As they are in beauty and sweetness, 
Gillyflowers good for sundry diseases.  so they are in force and wholesomeness, they may be preserved in Sugar as Roses, and so they are very good against the plague, or any kind or venom. Also for the falling sickness, Palsy, giddiness, cramp: but for the pestilence Matthiolus saith, succus ex universa planta express, quatuor unciarum pondere haustus, ubi morsus invaserit, liberat. 

Lib. 2. Dios. cap. 153. An easy Medicine, and excellent for the plague.  
Vinegar of Gillyflowers excellent for diverse purposes.   Moreover, the leaves of the flowers put into a glass of Vinegar, and set in the Sun for certain days, do make a pleasant Vinegar, and very good to revive one out of a swoon, the nostrils and temples being washed therewith: And is good also to preserve from the pestilence, being daily used in like manner. As for Winter Giliflowers of all sorts, they are of much like temperature, and used in Medicine, but not in meats. Yet for their sweetness they are worthily cherished in Gardens.   

CAP. 45. Of Germander.  
GErmander is hot and dry in the third degree. It is much used in Medicine, 
Gal. lib. 8. Simp.  but not in meats. Yet if the green leaves clean washed be eaten fasting, it is a good preservative against the plague, 
A preservative for the plague. Lib 3. Dios. c. 96.  as Matthiolus reporteth: Because it is somewhat bitter, it may best be eaten with great Raisins clean washed, and the stones first taken out. 
A good Medicine for a Tertian Fever.  It is called of some Febrifuga (saith he) Eo quod spots ejus decocto diebus aliquot, tertianas fuget & finiat . And no marvel if it help Tertian Agues, for it openeth the Liver & Spleen, and avoideth choler. For which purpose this decoction may greatly help. Take a quart of white Wine, and boil therein an handful of Germander, half an ounce of Scene, 
An excellent Medicine for any kind of Fever.  a quarter of an ounce of Fennell seeds, and if you put as much Persley seed thereto; it doth not only open the stopping of the Liver and Milt, but also helpeth the Strangury & Stone. Boil it to the half, strain it, and drink it fasting in two mornings, and abstain two hours after. Also one Medicine I have read of this Herb, which is very profitable for students. 
A passing good Medicine for a rheum.  The Herb being made in powder, and put in a linen bag, and applied hot to the head, is a special remedy against the rheum.   

CHAP. 46. Of Blessed Thistle.  
CArduus Benedictus, or Blessed Thistle, so worthily named for the singular virtues that it hath. 
The perfect use of Carduus Benedictus.  It is hot and dry of temperature, and may be used sundry ways, either in the green leaf eaten with bread and butter, as we use Sage and Persly in a morning, or it may be boiled in Pottage among other Herbs, or it may be used in the juice, strained with Wine or Ale, or the Herb may be boiled in Wine or Ale and strained, and a little Sugar put in to make it sweet, or it may be drunk with Ale or Wine, being made in powder, or it may be used in the distilled water drunk by itself alone, or with white Wine before meat, or with Sack after meat, or you may use it in a decoction on this wise; (Take a quart of running water, seethe it and scum it, then put in a good handful of the Herb, and let it boil until the better part of the liquor be consumed, then drink it with Wine, and if you list, with Sugar, to make it the more pleasant. Howsoever it be used, it strengtheneth all the principal parts of the body, it sharpeneth both the wit and memory, 
The virtues of Carduus Benedictus.  quickeneth all the senses, comforteth the stomach, procureth appetite, and hath a special virtue against poison, and preserveth from the pestilence, and is excellent good against any kind of Fever, being used in this manner: Take a dram of the powder, 
An excellent Medicine for any kind of Fever.  put it into a good draught of Ale or Wine, warm it, and drink it a quarter of an hour before the fit come; then go to bed, cover you well with clothes, and procure sweat, which by the force of the Herb will easily come forth, and so continue until the fit be past. Or else you may take the distilled water after the same manner. By this means you may recover in short time, yea, if it were a pestilential Fever; so that this remedy be used before twelve hours be passed after the disease felt. For which notable effects this Herb may worthily be called Benedictus, or Omnimorbia, that is, a salve for every sore, not known to Physicians of old time, but lately revealed by the special providence of Almighty God.   

CHAP. 47. Of Wormwood.  
WOrmwood is hot in the first degree and dry in the third. 
god Lib. 6. Simp.  Two sorts of wormwood are well known to many, that is our common wormwood, & that which is called Ponticum, now sown in many gardens, and commonly called French wormwood. And while it is young it is eaten in Salads with other herbs, to the great commodity of the stomach and Liver; for it strengtheneth a weak stomach, and openeth the liver and spleen: which virtues are chief, for the preservation of health, as Galen witnesseth, jecoris Beatus per quos fertur alimentum, apertos esse, non aegrotis modo, sed sanis etiam est tutissimum. 

Lib. 2. de Ali. lady cap. 8. The chief means for the preservation of health.  
Wormwood wine.   For which purpose there is to be had in the stillyard at London a kind of wine named wormwood wine, which I would wish to be much used of all such Students as be weak of stomach; they may easily have a Rundlet of three or four gallons, or less, which they may draw within their own chambers, as need requireth. I was wont when appetite failed, to steep a branch or two of common wormwood in half a pint of good white wine, close covered in some pot all night, and in the morning to strain it through a clean linen, 
Wormwood wine easy to be made.  and to put in a little Sugar and warm it, and so drink it; or sometime to burn the like quantity of wine with sugar and a branch or two of wormwood put into it; wherein I have found many times marvellous commodity, and who so shall use it now and then, shall be sure of a good stomach to meat, & be free from worms. I read yet another way to make wormwood wine, prescribed by Eramus, as followeth. Take of Aqua vitae and Malmsey, of each like much, put it in a glass or bottle, and put to it a few leaves of wormwood, especially when it is dried, let it stand certain days, and when you list strain out a little spoonful, and mix it with a draught of Ale or wine, it may be long preserved.   

CHAP. 48. Of Sothernwood.  

Gal. lib. 6. Simp.  SOthernwood is hot and dry in the third degree, it is not used in meats, the smell of it is so strong that it will make some men's heads to Ache, yet the herb something dried and put in a linen bag, and laid as a Stomacher next the skin, comforteth a cold Stomach well. That which is commonly called Sothernwood after Matthiolus, is the male kind of this herb, 
Li. 'a Dios. ca 25. Lavender Cotten.  and that which we call Lavendercotten, is the female, named in Latin Cypressus and Santolina, and are both of like temperature: yet Lavender Cotten, beside the beauty that it beareth in a Garden, is commonly given of women to young children for the worms, being first punned and strained with milk, and taken fasting, warmed, which effect it surely worketh (as I have proved by often experience) which it doth through the bitterness. 
A proved medicine for the worms.  For this is a general rule, that all bitter things kill worms, as Centory, wormwood and such like: But the setting of Sothernwood or Lavender Cotten within the house in flower pots, must needs be very wholesome, for Dioscorides writeth, that Sothernwood, Serpents & substratu & nidore fugat, 
Sothernwood good to be set up in the house  & in vino potum exitialium venenorum antidotum est.   

CHAP. 49. Of Artichokes.  
ARtichokes; reckoned of Matth. among the number of Thistles, 
Li. 3. Dios. c. 14. Lib. A. de 〈◊〉. cap. 51.  is hot and dry in the second degree: It is called of Galen, Cinara, and thought to make evil juice, especially when the flowers begin to shed: they have been used to be eaten raw, but our use is to boil them, and so they are best, by the witness of Galen in the same place. They are now proved to be restorative, 
The virtues of Artichokes.  & being well sodden and eaten with Vinegar and Pepper, they do not only strengthen the stomach, but also they procure a more earnest desire both of man and woman to the venereal act. They that eat them only for that purpose, I would they might eat the innermost part only, and not those leaves which be plucked off round about, nor yet the bottom which groweth next the stalk.   

CHAP. 50. Of Leeks.  
LEekes are hot and dry in the third degree, and as Arnoldus affirmeth in Schola Salerni their nourishment is nought, they hurt the eyes, 
Cap. 13. Raw Leeks unwholesome.  and engender black melancholy blood, and cause terrible dreams, they hurt the sinews through their sharpness, they hurt the teeth and gums, and choleric and melancholy folks should not use to eat them, and especially raw, yet if they be boiled and eaten with Hony, 
Leeks boiled, and eaten with honey good for phlegm.  they cause one to spit out easily the phlegm which is in the breast, and open and ease the Lungs. In some Shires of England they use in Lent to eat raw Leeks, and Honey with Beanes or Pease sodden, but what Rustics do, or may do without hindrance of their health, is nothing to Students, Crassa enim (ut aiunt) crassis conveniunt. If any student be desirous to eat Leeks, 
Leek pottage very wholesome.  let them be first boiled, or else made in pottage, for Leek pottage be very wholesome, not only for such as be cumbered with phlegm, but also for those that have the colic or stone. Unset Leeks are best: And one notable experiment I will set down for the comfort of those that be troubled with the said diseases, how by this herb which is so common in use, they may be greatly eased. 
A good plaster for the Colic  For the Colic take unset Leeks, blades and all, chop them small, boil them in good white wine, with May Butter or fresh Butter, until the wine be in a manner wasted away, then lay them abroad between a clean linen cloth plasterwise on the belly, so hot as the patient may well abide it, and at the cooling of that, apply another hot plaster, and thus do the third or fourth time together, if need shall so require. And for the stone, take unset Leeks in the month of june, 
A medicine for the stone.  shred them small and distil them, sun the water for a month or two, and drink morning and evening a good draught; for this helpeth the costive belly, helpeth the pain of the Hypps, purgeth the Kidneys and Bladder, causeth Urine, and sendeth forth the stone. For which purpose also I have known some to cut Leeks in small pieces, and to dry them in an Oven, or against the fire, and to make them in powder, which powder they would use in their drink oftentimes. Beside the qualities aforesaid, Leeks have two effects mentioned in Schola Salerni: 
Cap. 74.  
Reddit faecundas mansum persaepe puellas,  
Manantemque potest naris retinere cruorem. 
Cap. 80.    
And again, they say, that Leeks seed & Henbane seed burned together, 
A good medicine for the toothache.  & the smoke received through a funnel into the mouth on that side which acheth, helpeth the toothache.   

CHAP. 51. Of Onions.  
Onions are hot and dry almost in the fourth degree: 
Scholar Sa. ca 13. Raw Onions unwholesome.  Being eaten raw (as Arnoldus saith) they engender ill humours and corruptible putrefactions in the stomach, and cause fearful dreams and headache, and if they be much used, they mar the memory and trouble the understanding. Yet we see that husbandmen and labourers are nothing hurt by eating of Onions, but rather holpen both in appetite & digestion. The reason whereof (as I think) is that which the Poet Virgil writeth, Labour improbus vincit omnia. Yet experience teacheth that Onions sliced & served to the Table with sufficient water, with a little salt, is a good sauce to stir up appetite to meat, and to put away loathsomeness of the stomach, and cause good digestion, and their hurtfulness is thereby something diminished: and the water or broth of them may be well used of Students, with Mutton roasted, or Capon, or Woodcock, and the Onions themselves, may be eaten also of such as be phlegmatic: But Onions, if they be sodden, especially in the broth of good flesh, and so eaten, they comfort a cold stomach, and cause good digestion, and are not hurtful; wherefore being used in pottage, or otherwise boiled for sauces (as cooks best know) or baked in a pie, 
Onions sodden be very wholesome.  as I have seen in some places, they be not hurtful but wholesome, especially for phlegmatic persons, or at such times as phlegmatic meats be used, as in Lent, or upon fish days: And if any be troubled with the cough, & be over-laid with abundance of phlegm in the breast, so that they cannot easily draw their wind, 
A medicine for the cough.  let them roast Onions under hit imbers and eat them with Honey and Pepper, and Butter, morning & evening, and within few days they shall feel their breasts loosed, and the phlegm easily to be avoided, as I myself have often proved. And for any burning or scalding Fernelius writeth, Porri illita folia praesenti sunt ambustis remedio; 
Me. lib. 6. ca 20. For burning or scalding. For the plague  & Cepae cum sale contusae ambustae parti impositae miraculo persanant. And for one infected with the Pestilence take a great Onion, and cut him overthwart, then make a little hole in each piece, the which you shall fill with fine treacle, and set the pieces together again, as they were before; after this wrap them in a wet linen cloth, or wet paper, putting it so to roast covered in the hot imbers, and when it is roasted enough, press out all the juice of it, and put to it a little vinegar and Sugar, and give the Patient. Hereby it appeareth, that Leeks and Onions are not only good in meats, but also in medicines. As for Scallions, they are much of the Nature of Onions.   

CHAP. 52. Of Garlic.  
Garlic is hot and dry in the fourth degree; 
Gal. lib. 8. Simp.  if it be eaten raw it hurteth the sight, and breedeth Headache, yet is it good for them that have phlegmatic, gross and clammy humours, being moderately taken and in the cold time of the year; 
For whom Garlic is good, and for whom not.  but choleric folks should abstain from it, especially in hot seasons, for it doth inflame and dry much, and engendereth red choler and adust humours; but in the body wherein there is gross matter, or much cold enclosed, it heateth all the body, and openeth the places which are stopped, it cutteth gross humours and slimy, and dissolveth gross winds; wherefore it is good for the Cough, and maketh one to spit well; it may be sliced thin as Onions are, and put in water with a little salt, or as commonly they use, to pun it, and put to it a little water, or the broth of flesh; but if it be sodden, it hath somewhat less force, and yet loseth not his property: The like is said of Onions and Leeks of Galen, 
Lib. 2. de ali. fa. cap. ult. Who may best eat Garlic, Onions, Leeks, and who not.  where he giveth a general judgement of eating of Garlic, Leeks, Onions, and such like sharp things for whom they be wholesome, and for whom not, as followeth. Abstinendum ab assiduo usu omnium acrium, & potissimum, cum is qui ipsis vescitur, natura fuerit biliosus. Solis enim qui vel succum pituitosum, vel crudum & crassum ac lentum acervarint, cibi ejusmodi sunt accommodati. Moreover, Garlick hath a special property against poison, as appeareth in Schola Salerni, Allia, Ruta, 
Cap. 13.  etc. and is thought of some a good preservative against the Pestilence; But especially, it is good for them that travail over diverse countries, 
Sundry virtues of Garlic.  and use diverse drinks, or if they happen to drink naughty corrupt water, as it is alleged in the same place out of Macer.  
Allia qui mane jejuno sumpserit ore,  
Hunc ignotarum non laedet potus aquarum,  
Nec diversorum mutatio facta locorum.  
Also Garlic is named of Galen, Theriaca rusticorum, 
Lib. 12. Me. c. 8. Garlic is the country man's treacle.  where he saith, Est allium ex eorum ciborum genere qui & flatum discutiant, & minime sitim inferant. Ac si quis vel, Thracos vel Gallos', vel denique qui frigidam regionem incolunt, vesci alliis vetuerit, non leviter iis hominibus nocuerit: and if Frenchmen may eat Garlic, because of the coldness of the Country, 
English men may eat Garlic by Galens rule.  then may English men much more eat it, because they dwell in a colder Region, as I have showed in my description of Britain. Also in the same place Galen saith, that to eat Garlic and drink treacle (as I guess) in Ale or wine, 
Garlic is good for the Colic.  is good for the Colic, if it come without an Ague, Quia omnium eduliorum maxime flatum discutit: And one thing I read in master Eliot very profitable for such as be troubled with a rheum falling down to the stomach, 
A medicine to dry up a Rheum, falling to the stomach.  whereby their stomaches be over-moist, as mine was many years together. The medicine is thus, to boil certain Cloves of Garlic in Milk, and to strain it and drink it fasting, for that drieth up the moisture of the stomach. 
A good medidicine for worms.  The same medicine is also very good to kill Worms, as I have often proved.   

CHAP. 53. Of Radish.  
RAdish is hot in the third degree, 
Gal. lib. 8. Simp.  and dry in the second: The roots are much used to be eaten with Mutton roasted at supper, & those are best that be whitest, as they cry in London, white Radish white; and the sweetest Radish say they, do grow in the sourest places, videlicet, in Sterquiliniis. Master Eliot by his own experience would disprove Galen touching the use of these roots, 
Lib. 2. de Ali. fa. cap. 70.  for Galen findeth fault with those Physicians that eat Radish roots raw after other meats, to comfort digestion, whereas all others following their example have been by that means grieved. So saith Galen, 
Galen defended against M. Eliot touching the use of Radish. Lib. 2. cap. 106.  though Master Eliot write the contrary; whose opinion though it be ancient and grounded upon Dioscorides, where he saith, Summo cibo sumi debet, quo magis ejus distributionem adjuvet, cum autem praesumitur, cibum suspendit: yet this proof I have had in myself, and I dare say not one among an hundred is otherwise, but if they eat Radish roots last, they shall belch much, by reason that they break wind, or rather breed it, and they shall feel their stomaches oftentimes turned up; And as before meals, if they be eaten first, they let the meat that it may not descend, 
Radish neither good before meat, nor after meat.  so eaten after other meats they will not suffer the meat to rest in the stomach, but as the Countryman said, that had eaten fish fried with Lamp Oil, they will make the meat eftsoons to rejolt; but our common manner in England is not to eat them before meat or after meat, but together with meat as sauce. And for that purpose they are not only served whole, but also sliced thin, 
How Radish may best be eaten.  and with salt strewed upon them, beaten between two dishes until they be somewhat soft, and the salt hath pierced through them, which indeed is the best way to use them: but they are unwholesome any way, especially for such as have weak stomaches and feeble digestion; for they engender raw humours, and cause loathsomeness, and breed such corruption in the stomach, that by much using them they make a stinking breath, 
Radish corrupt the breath. Lib. problem. 40.  which quality is well declared by Alexander Aphrodissaeus, where he saith, that they are deceived that think Radish by a natural property to make the breath unsavoury; for then (saith he) Omnes qui eam edissent, faetidum eructarent. But this is the reason why it worketh it in some, and not in others; 
The very cause of a sweet breath or of the contrary.  Quorum ventriculus non vitiosis excrementis, maximeque pituitosis redundat, eorum eructus purior est; quorum autem illis redundat, impurus & male olent. Radix enim vim calefaciendi incidendi extenuandique materiam obtinet. Flatusque ex humoribus movet, quos per ructum retrudit ac rejicit. The like reason is to be given of Turnips, and roasted Cheese, why they should corrupt the breath.   

CHAP. 54. Of Turnips.  
TVrneps are of hot and moist temperature; if they be first well boiled in water, and after in the fat broth of flesh, and eaten with Pork or Beef, they nourish much, they augment the seed of man, and provoke carnal lust; 
The virtue of Turnips.  They be windy, wherefore they should be eaten with Pepper: They break phlegm in the breast and cause one to spit easily, but being much and often eaten, they make raw juice in the stomach, and corrupt the breath; the seed of it is put in treacle, as good against poison.   

CHAP. 55. Of Parseneps and Carats.  
Parsnips and Carats are hot and dry, 
Parsnips and Carats good for the Colic and stone.  but Carats are hot and dry almost in the third degree; they both have virtue to break wind and expel Urine, which properties be very profitable for such as be subject to the Colic and stone. The roots are used to be eaten of both, first sodden, then buttered, but especially Parsnips, for they are common meat among the common people all the time of Autumn, and chiefly upon fish days: But they that abstain from flesh, and eat Parsnips or Carats, meaning thereby partly to subdue their lust, are deceived, by the judgement of Matthiolus, where he saith: Pro jejunantium instituto, essent potius eorum cibis abdicandae; 
Li. 3. Dios. ca 5.2. Parsnips and Carats provoke Carnal lust.  venerem enim non obscure stimulant: wherein he agreeth with Diosc. in the same Chapter; for so Dios. writeth of Parsnips; Radix urinam pellit, venerem stimulat. And of Carats, Galen writeth, 
6. Simp.  Radix flatuosum quiddam obtinet ac venereum: Wherefore they are both good for such as be weak and in a consumption. 
Parsnips and Carats be restorative.  And if students do eat them, I mean those that be Students indeed, which follow the lesson of Pliny, Omne perire tempus quod studio non impertias, except they use other provocation, they need not greatly to fear Cupid's force; for Pythias said to Chremes in Terence, Sine Cerere & Baccho friget Venus. But of Parsnips and Carats Galen writeth, Vrinam citat, & si quis ipsis copiosius utatur vitiosum succum mediocriter gignent, 
Lib. 2. de Ali. fa. cap. 67. Carats are better than Parseneps.  Cari Radix melioris est succi quam Pastinacae.   

CHAP. 56. Of Capers and Sampere.  
Caper's be hot and dry in the second degree; they are brought to us from beyond the Sea, and as Galen writeth, 
Lib. 2 de Ali. fa. cap. 34.  they nourish nothing after that they be salted, but yet they make the belly loose, and purge phlegm which is therein contained. Also stirreth appetite to meat, 
Capers be very wholesome for the preservation of health.  and openeth the obstructions or stopping of the Liver and Spleen, which is a special virtue in the preservation of health. They should be eaten with Oximell before other meat, but our custom is to eat them with meat. 
Sampere.  Sampere is of much like nature, and used as a sauce with meats after the same manner: It is a weed growing near to the Sea side, and is very plentiful about the I'll of Man, from whence it is brought to diverse parts of England, preserved in Brine, & is no less wholesome than Capers.   

CHAP. 57 Of tansy.  
tansy is hot in the second degree, and dry in the third. It is one of those six things which are reckoned in Schola Salerni to be good for the Palsy. The reason is (as I think) for that it avoideth phlegm, 
Cap. 60.  and by the heat thereof dry the sinews: Also it killeth worms, and purgeth the matter whereof they be engendered: 
Why Tansies are to be used about Easter.  Wherefore it is much used among us in England about Easter, with fried Eggs, not without good cause, to purge away the phlegm engendered of fish in the Lent season, whereof worms are soon bred in them that be thereto disposed, though the common people understand not the cause, why Tansies are more used after Lent, than at any other time of the year. The herb is good also for the Stone, and stopping of Urine, as Matt. reporteth. 
Lib. 3. Dios. cap. 138.    

CHAP. 58. Of Feverfew.  
FEverfew is hot in the third degree, and dry in the second: it is not used in meats, but in medicine: It is called of Matthiolus Matricaria, and is only to be used in women's diseases. Yet this experience I have of it, 
An experiment for a Fever.  that being punned small and tempered with a little salt, and laid to the pulses of both wrists, it cureth Agues in children; and sometime in the elder sort too, so that it be renewed once in 24 hours, and used continually for the space of nine days.   

CHAP. 59 Of Fumitory.  
FVmitory is hot and dry almost in the second degree; though it grow wild, yet because it is found in some gardens and is very profitable for Students, I have here mentioned it. Galen showeth how a Countryman was wont to use it, 
Lib. 7. Simp.  both to strengthen his stomach, and to lose his belly: 
How a man of the Country used Fumitory.  First he made the herb into powder, Et cum uti volebat subunctionis gratia, melicrato inspargebat: at roborare volens stomachum, vino nimirum diluto. But Students may distil the herb, and use to drink the water by itself with a little Sugar or with white wine fasting, for it doth strengthen the stomach, open the Liver, purify the blood by purging humours adust, 
Great virtues of fumitory.  and by that means helpeth itching and scabbiness, and Morphew, and giveth a lively and fresh colour to the face; 
To make a fair colour in the face.  good therefore for such as would be fair, and hurtful to none. Some use to boil Fumitory in clarified Whey, and so it is very good also to be drunk for the purposes aforesaid. Syrup of Fumitory is of the same effect, and may be drunk being mixed with white Wine, three spoonfuls of the Syrup to a quarter of a Pint of the Wine.   

CHAP. 60. Of Filipendula.  
FIlipendula is hot and dry not fully in the third degree: it is highly commended of Physicians for the Stone, and Strangury, and stopping of Urine: Wherefore such as be grieved with the like infirmities, may use the herb in pottage or broths, or otherwise by the wise counsel of the learned Physician.   

CHAP. 61. Of S. john's Woort.  
SAint john's Woort is hot and dry in the third degree: Beside that, it is a very good Pot-hearbe, it is used both in Physic and Surgery. In Medicines, as Matthiolus writeth, 
Li. 3. Dios. c. 156.  Epotum semen ex vino calculos ejicit, & venenis adversatur. Aqua stillatitia florescentis jam herbae, maxim quibusdam praefertur comitialibus et resolutis. And in Surgery there is made thereof a Balm which is excellent good for wounds, after Alexis, in this manner: Take of S. john's Wort the flowers, and of the flowers of Rosemary, of each one a handful, put them together into a glass, & fill it with perfect Oil, 
Lib. 2. par. 4.  and close well the mouth of the glass, that no Air go out, 
An excellent Balm to heal any wound.  then let it stand in the Sun the space of thirty days, and in clear nights also, and when the Oil shall have gotten the colour of the flowers, strain it, and put to it Ginger one dram, and a little Safron, dissolved in good wine, than set it in the Sun again the space of 18 days, and anoint the wounds with the said Oil, luke warm twice a day, and you shall have your effect.   

CHAP. 64. Of Cinckfoile.  
Cinquefoil is dry in the third degree, & hath very little heat: it is much used in Surgery, when need requireth to bind and consolidate, and is a very pot herb.   

CHAP. 63. Of Avens.  
AVens is hot and dry in the second degree, an herb sometime used in Medicine, but most commonly for the Pot.   

CHAP. 64. Of Heart's-ease.  
Hearts-ease or Panses are dry & temperate in cold and heat: the flowers are beautiful for variety of colours, but not used in meats, yet the herb is commended for a rupture. And the distilled water, the herb and flowers is thought good for the falling evil in children, 
For the falling sickness in Children.  if they drink it oftentimes.   

CHAP. 65. Of Marigolds.  
MArigolds are hot and dry, an herb well known and as usual in the Kitchen, as in the hall; the nature whereof is to open at the Sunrising, & to close up at the Sunne-setting: It hath one good property, and very profitable for Students, that is, as Matthiolus writeth, 

Lib. 4. Dios. cap. 186. For redness of of the eyes.  
For the Toothache.   Hujusce herbae usu acui indies oculorum acies. And again, Constat stillatitiam floridae plantae aquam, oculorum ruborem et inflammationem arcere, si in oculis instilletur; aut si linteola in ea macerata superponantur. Siccatae pulvis cavis dentium immissus dolorem levat. But it is of greater force in women's diseases, as he writeth in the same Chapter. Constat sexcentis faeminarum factis periculis, eandem valere plurimum ad menses ducendos, et praesertim epoto ejus succo, aut herba ipsa recente diutius devorata.   

CAP. 66. Of Lark's claw.  
Lark's claw, or Lark's heel, is temperately warm, and is of small use in meat or Medicine.   

CHAP. 67. Of Columbine.  
COlumbine is temperate in heat and moisture: the flowers only are used to adorn the house. 
An easy medicine for the Yellow jaundice  Semen (ut scribunt quidam rei herbariae authores) drachmae pondere potum ex Cretico vino addito croci momento, icteritiam sanat, sed aegros in lecto subinde sudare oportet.   

CHAP. 68 Of Camomile.  
Camomile is hot and dry in the first degree An Herb in great estimation among the Egyptians, and was thought a remedy for all Agues, 
Lib. 3. Sim.  as Galen reporteth. And this Medicine I learned of a Country man, for an Ague, 
A good medicine for a Fever.  which I have proved true in many, though it failed in some. Take a handful of Camomile, wash it clean, and bruise it a little, and seethe it in a pint of Ale, till half be wasted, scum it well, and strain it, and drink it an hour before the fit, and if you think it bitter, put in Sugar, cover you warm, and procure heat, so doing three days together fasting. The smell of the Herb is comfortable to the brain, and therefore to be frequented of Students.   

CHAP. 69. Of Saffron.  
SAffron is hot in the second degree, and dry in the first; though it be reckoned among spices, yet because it groweth in many Gardens, and is so usual in meats, I thought good to mention it in this place. Fernelius writeth, 
Lib. 5. Meth. cap. 21.  that Saffron, Cor imprimis, deinde alias partes roborat, emendatque earum putredines: sed extra modum sumptus lethalem vim infer perhibetur. Which thing is proved true by experience: for if a man use much Saffron, it will make him very fainty: but being moderately used, Stomacho utilis est, ciborumque concoctionem juvat.   

CHAP. 70. Of Oak of Jerusalem.  
Oak of Jerusalem is hot and dry in the second degree. The chief use of it is in Physic for shortness of wind, and avoiding of blood and phlegm by spitting, as in Pleurisies and Impostumes. It may be boiled with Liquorise thin cut, or else by itself in pure water, and after sweetened with a little honey or Sugar, and so drunk. But Students may cut the Herb when it is full grown, and dry it a time in the Sun, and after lay it among their clothes, for so it will keep them from Moths, and give them a good savour, which Wormwood will not do, 
To preserve clothes from Moths.  though Wormwood being used in the like manner, preserve garments from Moths.   

CHAP. 71. Of Alecost.  
ALecoast is hot and dry in the second degree. 
Alecost Ale.  If you list to make a pleasant drink, and comfortable to the stomach, put certain handfuls of this Herb in the bottom of a vessel, and ton up new Ale upon it, after the manner of Sage Ale before prescribed. The Herb Maudlin is of the same nature, 
Maudlin.  and much like of smell.   

CHAP. 72. Of Clary.  
CLary is hot and dry almost in the third degree. It is found by experience very good for the back, and restorative in a waste. For which purpose they use not only to boil the leaves whole in broths, tied together in one bunch or handful, 
A good Medicine for the back grieved, or for a waste in man or woman.  but also they fry the leaves with the yolks of eggs, and so serve them up to the table. And thus much I can say by proof, that who so shall use this Herb often, shall find great ease for the griefs aforesaid.   

CHAP. 73. Of betake.  
BEtaine, though it grow wild, yet it is set in many Gardens, and is hot and dry in the second degree. The virtues of it are innumerable, (as Antonius Musa, who hath written a peculiar book of this Herb, 
Lib. 5. Meth. cap. 18.  doth testify, 
For diseases of the brain.  but especially it is good for the brain, so that (as Fernelius writeth) Cerebrum vel odore solo recreate, hinc Comitialibus furiosisque medetur, Paralysis, torpentiaque membra persanat. For which virtues it is greatly to be esteemed of Students. And one thing I have often proved, 
To purge the head.  when I was a Student myself, that if you put a leaf of it up into the nostrils, it will provoke sneezing, and purge the head of phlegm.   

CHAP. 74. Of Angelica.  
ANgelica is hot and dry almost in the third degree. It is a rare herb, and of singular virtue, but chiefly commended against the Pestilence, as well to preserve a man from it, as to help him when he is infected. After Matthiolus, Pestilentiam arcet hausta, 
Li. 4. Dios. c. 111.  aut frequenter commansa. And so was I wont to use it at Oxford in time of Plague, to grate of the dry root into drink, 
A good Medicine to preserve from the Pestilence.  and to carry a little piece of the root in my mouth when I went abroad. And for such as be infected, Datur radicis semidrachma unà cum Theriacae drachma è sua ipsius aqua, iis qui peste laborant, & deinde sudore coguntur, repetiturque eodem modo post septem horas, aliqui enim hoc tantum antidoto sanati sunt. Beside the virtues aforesaid, 
For one infected with the Pestilence.  the decoction of the root in water or wine, is excellent good for those that be short wound, through abundance of cold phlegm stopping the Lungs. And the same decoction is wonderful good to dissolve and avoid any inward imposthume, 
For shortness of wind and an imposthume.  or congealed blood, and greatly strengtheneth the stomach, yea, the powder of the root being taken in drink, comforteth the heart, and strengtheneth such as be subject to swooning, and for the biting of a mad dog, or stinging of any venomous worm: pound the leaves of this Herb and Rue together, 
For biting of a mad dog, or stinging of a venomous Worm.  and apply them to the place, and give the Patient to drink inwardly the decoction of the leaves or roots. Moreover the root chewed, or a little piece thereof put into the hollowness of the tooth, helpeth the toothache, 
For the toothache.  and amendeth the ill savour of the breath: in so much, that it will in a manner take away the smell of Garlic. Wherefore every Student that hath a Garden, should provide to have this Herb.   

CHAP. 75. Of Pellitory of Spain.  
PEllitory of Spain is hot in the third degree fully, and dry in the second. 
To purge the head.  The chief use thereof is in Medicines to purge the head. Which effect it worketh, if a man cut but a little piece of the root dried, and chew it between his teeth for a time. For so it draweth abundance of phlegmatic and waterish humours, which must be avoided by spitting, holding down the head. It may best be done fasting, or at night a little before we go to bed. And this practice I have proved good, nor only to ease the toothache, 
For a rheum.  (which is a pain most intolerable) but also for a rheum & grief of the head, proceeding of a rheum, which is a common calamity of Students. Also Matthiolus saith, that this root Oris halitum commendat, 
Lib. 3. Dios. c. 65.  & omnes roborat sensus, and that in pulverem contrita, vinoque subinde pota frigidis occurrit morbis: Quamobrem resolutis, comitialibus, convulsis auxilio est.   

CHAP. 76. Of Dragons.  
Dragons is hot and dry in the third degree: The chief use whereof is against the plague. For which purpose we use to distil the Herb, and preserve the water, which may be used as need requireth. A little fine Treacle being mixed withal, Non solum valet ad praeservandum, 
For the plague.  verum etiam ad liberandum infectos.   

CHAP. 77. Of Elecampane.  
ELecampane is hot in the third degree, and dry in the second. The chief virtue thereof is to open the breast, and to help shortness of wind, caused by tough phlegm stopping the Lungs. Also it openeth oppilations of the Liver and Spleen, and comforteth the stomach, as saith Schola Salerni. 
Cap. 68  Enula Campana, haec reddit praecordia sana.  
And for this purpose, who so listeth may make Conserva of Elecampane roots, in this manner. First wash the roots clean, slice them in pieces as big as your thumb, seeth them in fair water until they be tender, take them up and pound them, and draw them thorough a hair Sieve or strainer, 
Conserva of Elecampane.  than set them again over the fire, and put to them the double or treble weight of Sugar. And when it is perfectly incorporated, take it off, and keep it in a glass or galley-pot. Also of the roots of Elecampane is made a kind of Wine called Vinum Enulatum, much used in Germany, as Matthiolus writeth; 
Lib. 1. Dios. c. 12.  Quod vinum in potu sumptum mirifice visum acuit. Beside that, it hath like virtue as the conserve. The best time to gather the roots, is when the leaves fall. 
The best season to gather roots in.  Which time also is best to take all other roots that are to be used in Physic, except it be for present necessity.   

CHAP. 78. Of Setwall.  
SEtwall, or Capons-taile, is hot and dry in the second degree. Thereof be two sorts, commonly known and set in Gardens. The one small, which is called Valerian, and is a good pot-herbe, and beside that, is very good to heal a cut, as every Kitchen maid knoweth. The other is named of some, great Valerian, whose virtues are very great and very many, after Matthiolus, where he saith: 
Lib. 1. Dios. c. 10.  Praestat Phu ad venenosorum ictus ex vino potum, & adversus pestilentiam, non modo haustum, sed etiam olfactum, valet ad stranguriam ejus decoctum potum. Datur quoque utiliter anhelosis, & tussientibus, praesertim si coquatur cum dulci radice, uvis passis & semine anisi. Devorata radix flatus pellit. Tota planta virens una cum radicibus contusa, & capiti dolenti illita, dolores & punctiones mulcet. Facit & ad oculorum vitia, ubi albo vino decoquatur, & deinde vinum in oculum instilletur. Additur in potionibus vulnerum intrinsecorum, magno juvamento. And one thing I will note of this Herb for the pleasure of Students, that the roots thereof being dried and laid among clothes, they give a sweet smell to them.   

CHAP. 79. Of Galingale.  
GAlingale, or rather Cypress roots, though it be rare, yet is it found in some Gardens, and is hot and dry in the third degree. Beside that, the roots are good in Medicines; if they be laid among clothes, they make them to savour well. 
Lib. 1. Dios. c. 4.  Matth. setteth down an easy Medicine to be made of this root for the Dropsy, 
For the Dropsy.  in this manner; Ciperi radicum farina, addita baccharum lauri eadem mensura, urina impubis pueri excepta & illita, hydropicos mirifice juvat.   

CHAP. 80. Of Skirret.  
Skirret is hot and dry in the second degree. The roots thereof are used of skilful Cooks for Salads, as Burr roots when they are young.   

CHAP. 81. Of Prickmadem.  
PRickmadem is one kind of (Sedum.) Another is Houseleek, 
Cold Herbs.  and the third is Stone crop. All three do grow commonly upon the slates of houses, but Prickmadem is planted in Gardens, and is used for a Pot herb, and is cold in the third degree.   

CHAP. 82. Of lettuce.  
lettuce is cold and temperately moist in the second degree: The herb is much used in Salads in the Summer time with vinegar oil, and sugar or salt, and is found both to procure appetite to meat, and to temper the heat of the stomach and Liver. But in one point we differ from the use of old time. For we eat lettuce in the beginning of our meals, 
The old custom of eating lettuce.  whereas they were wont to be eaten last, as the Poet Martial writeth: 
Claudere quae caenas lactuca solebat avorum,  
Dic mihi cur nostras inchoet illa dapes.   
Galen giveth lettuce this commendation, 
Lib. 2. de Ali. fa. cap. 40.  that of all herbs it breedeth lest evil juice; it may be eaten raw (as I have said) in Salads, yet because of itself it is waterish and cold, 
Cap. 52. eius. lib.  as Galen writeth Non modo suavior sed utilior etiam redditur, si acrium olerum quoddam assumpserit, ob eam certe causam nonnulli Erucae ac porri follia, alii Ocimi lactucae admiscent. It may be also eaten being first boiled, as we use in Broths, 
Li. 2. de. Ali. fa. cap. 40.  or as Gal. used in clean water, for so he saith; Aetate juvenili cum mihi ventriculus bile assidue infestaretur, lactuca quo ipsum refrigerarem utebar: cum vero ad aetatem declinantem perveni, hoc olus fuit mihi adversus vigilias remedio: 
How Galen used to eat lettuce, and why.  tunc enim contra ac in juventute, somnum mihi dedita opera conciliabam, grave enim mihi erat praeter voluntatem vigilare, quod mihi accidebat partim quod juventute meapte sponte vigiliis assueveram, partim quod declinantium aetas ad insomnium est propensa. Itaque lactuca vespere commansa, unicum erat mihi insomniae αλεξιφαρμακον: Whose example I wish all Students to follow, because they are commonly in youth and age even as Galen was: 
For whom lettuce are ill.  Yet one thing I warn all men of out of Matth. Cavendus est lactucarum usus, suspiriosis, sanguinem excreantibus, pituitosisque, sed iis maxime qui procreandis liberis dant operam. And if any Student list to live honestly unmarried, let him use oftentimes this medicine, set forth by Dios. Epotum semen lactucae libidinum imaginationes in somno compescit, 
For one that would live unmarried. Lib. 6. Simp.  & veneri refragatur. And as Galen saith, Geniturae profluvium cohibet: sumi potest in Cervitia, prius contritum mane & vespere.   

CHAP. 83. Of Endive and Succory.  

The virtues of Endive and Succory.  ENdive and Succory are cold & dry in the second degree; because they are much like in operation, I join them both together. The leaves especially of white Endive are not only used in medicines, but also in meats, either raw in Salads, or boiled in Broths. Both Endive and Succory any way used do cool the heat of the liver, and by a special property do strengthen it, and open the obstructions thereof. For which virtues they are worthy to be greatly esteemed: For it is a great preservation of health, to have the liver temperate and unstopped, considering that it is the place where all the humours of the body are first wrought, and therefore called Officina sanguinis. 

The Liver is the workhouse of blood.  
The heat of the Liver.   Students that have hot stomach or hot livers, may cause their Cooks to boil them in a broth with a chicken: Or they may distil them in the Summer season and keep the water, and when they are disposed, drink a good draught fasting with a little Sugar, or else by the advice of some learned Physician, they may use the syrup of Endive, or Succory. I was wont to lay certain handfuls of the green herbs, clean washed in the bottom of a vessel, and to ton up new Ale to them, not over strong: and so to make Endive Ale, after the manner of Sage Ale, 
Endive Ale.  showed before, wherein I found great commodity being troubled with inflammation of the Liver. Dandelion and Sowthistill, 
Dandelion and Sowthistill.  are of much like effect to Endive and Succory; for they are both cooling and very good to be used in pottage, or boiled whole in Broths, or eaten in Salads: They have one good property, very profitable for Students, (who for the more part have ill stomaches) for of Sowthistill Matth. saith, In vino decoctus stomachi fluxionibus medetur: and of Dandelion he saith, 
Li. 2. Dios. c. 124.  Cocta herba stomachum dissolutum adstringit.   

CHAP. 84. Of Bleet.  
BLeet is cold and moist in the second degree: It is used for a Pot-hearbe among others, and is sometime eaten being first boiled in water, and then fried with Oil and Butter, and after that seasoned with Salt and Vinegar, or Verjuice: yet the often eating of it is disallowed by Matth. Quia vomitiones movet ventriculi, & intestinorum termina facit, & alui fluxiones ciet excitata bile.   

CHAP. 85. Of spinach.  
spinach not mentioned in Galen is cold and moist in the first degree, being used in broths or pottage it maketh the belly soluble, and easeth pains of the back, and openeth the breast, and strengtheneth the stomach.   

CHAP. 86. Of Orage.  
ORage is moist in the second degree, and cold in the first, being used in pottage it doth both loose the belly, & ease the pain of the bladder. The seed of Orage is a vehement purger, as Matt. writeth; novi ego Pharmocopolam quendam, 
Li. 2. Dios. c. 112. Orage seed purgeth extremely both ways.  (saith he) qui ad ructicos purgandos, Atriplicis tantum semen exhibebat. Quod iis non sine molestia magna, abunde aluum ciebat, atque etiam simul crebros provocabat vomitus.   

CHAP. 87. Of Beets.  
BEtes are cold in the first degree, and moist in the second, they be abstersive and looseth the belly. But much eaten they annoy the stomach, yet are they right good against obstructions or stopping of the liver, and do greatly help the spleen.   

CHAP. 88 Of Violets.  
VIolets, the flowers are cold in the first degree, and moist in the second: 
Conserva of Violets how to be made.  Of them is made Conserva in this manner. Take the flowers of Violets, and pick them clean from the stalk, and cut off all that which is green. Pun them small, and put to them double the weight of Sugar, to the weight of Violet Flowers; But to all other Flowers, 
The virtues of Conserva of Violets.  put three parts of Sugar to the weight of the Flowers, incorporate well together the Violets and Sugar, and keep it in a glass or Gallipot, it will last one year, it is very good, to be used of such as have hot Stomaches or hot Livers. Also it cooleth the head, and procureth sleep, it tempereth the heart & all other parts of the body. The leaves may be boiled in a broth with other cooling herbs, as Endive, Succory, Orage, Beets, Sorrell, 
What herbs are good for a cooling broth.  Strawberry Lettuce; For so they make the belly soluble & avoid choler and do bring the parts inflamed to good temper.   

CHAP. 89. Of Sorrell.  
SOrrell is cold in the third degree and dry in the second; 
For the Pestilence.  the leaves being sodden do lose the belly. In a time of Pestilence, if one being fasting do chew some of the leaves, and suck down some of the juice, it marvellously preserveth from infection as a new practiser called Guainerius doth write; and I myself have proved in my household, saith Master Eliot in his Castle of health. Which practice proveth that green sauce is not only good to procure appetite, but also wholesome otherwise against contagion. The seeds thereof brayed, and drunk with wine and water, are very wholesome against the Colic, and fretting of the Guts; it stoppeth the laske and helpeth the stomach annoyed with repletion: If any be grieved with heat of the stomach or inflammation of the Liver, they may easily make a good Conserva for the purpose in this manner: 
Conserva of Sorrell.  Take the leaves of Sorrell, wash them clean, and shake off the water, or else tarry until the water be dried clean; then beaten them small in a marble Morter if you have it, if not in some other, and to every ounce of Sorrell, put three ounces of Sugar and incorporate them well together, putting in the Sugar by little and little then put it in a glass or Gallipot, 
How to make Conserva of any herb.  and stop it close; and so keep it for one year. After the same manner you may make conserva of any herb.   

CHAP. 90. Of Rose.  
Risen is cold in the first degree and dry in the second, 
Fer. lib. 5. me. c. 3.  somewhat binding, especially the white Rose: but the red is less cold and more dry and binding, as for the damask and musk rose is hot & moist withal. Beside the beauty and fragrant savour of Roses, which is very comfortable to all the senses: of Rose leaves is made a conserva, passing good to be used of Students, 
The virtues of Conserva Roses  not only to cool, but also to comfort the principal parts of the body, namely, the head, heart, 
How to make Conserva Roses  stomach, liver, spleen, reynes; it may be made thus: Take the buds of red Rose, somewhat before they be ready to spread, cut the red part of the leaves from the white, then take the red leaves and beat them very small in a stone Morter with a pestle of wood, or otherwise, as you may conveniently, and to every ounce of Roses put three ounces of Sugar in the beating after the leaves be small, and beat all together, until they be perfectly incorporated, then put it in a glass or Gallipot, stop it close, and set it in the Sun for a season, 
Conserves should be sunned.  for so teacheth jacobus Weckerus in all Conserves. It my bee kept for a year or two. Of Rose leaves likewise may be made a water of like operation to the conserva and may be drunk as other distilled waters, either of itself with Sugar, or mixed with wine. 
Red-rose water or damask.  The red Rose water pure without any other thing mingled, is most commended for wholesomeness, but the damask Rose water is sweetest of smell: And the best way to distil Roses or any other flower or herb, 
Li. 1. Dios. c. 113.  after Matth. is in a Stillatory of glass set over a pot of boiling water, which they call Balneum Mariae, for those waters which be distilled in Lead or Brass, receive some smatch of the mettle and be not so wholesome for men's bodies: But our common manner of distilling in England is in Lead or Tin, and so we draw very good waters, which keep their strength for a year or two; and if any list to draw a very sweet washing water, he may draw it as followeth. Take the buds of red Roses; Spike flowers, and Carnation Gilophers, or others, 
A very sweet washing water.  but most of the Roses, let them dry a day and a night, put to them an ounce of Cloves gross beaten, and so distil them, after that Sun the water certain days close stopped; and if you will yet make it more sweet, take of Musk and Civet, of each a grain or more, tie it in a fine linen cloth by a thread, 
Damask powder to make sweet water to strew among clothes.  so that it may soak in the wares, & so let it stand in the Sun for a time. Or else you may make a very sweet water thus. Take of Cypress roots, of Calamus aromaticus, of Arris of Cloves, of Storax, calamity, of Benjamin, of each a quarter of an ounce; make them in powder, and when you will distil your Roses, fill your Still with Rose Leaves, and a few Spike Flowers, and upon the top strew some of your Powders, and so distil them: These Rosecakes will be very sweet to lay among clothes. And if you list you may hang Musk and Civet in it, and Sun it, as I have said before, for twenty or thirty days; and if you will not be at cost upon Spices, you may make a very sweet water thus: Take Damask Roses or red-Roses, 
A sweet water good cheap.  Spike Flowers, Rosemary, Giloflowers, mint, Majerom, Balm, Bay-Leaves, of each alike, and distil them. Also Spike Flowers distilled alone do make a very sweet water. These waters, 
The use of sweet waters for students.  I counsel all Students that be able, to have, at the least some one of them, and to sprinkle themselves therewith sometimes, and wash their temples, Nostrils, and Beards, for the savour of sweet waters and perfumes do greatly comfort the Brain, and revive the senses; but pure Red Rose water is not only good to be drunk, but it is good also to wash the eyes; and if any Student be dim of sight, he may make an excellent water for the eyes, 
A good water for dimness of sight, or for any other impediment of the eyes.  in this manner: Take three Spoonfuls of Red-Rose water, one spoonful of White Wine, of Tutia a dram, of Aloes Epaticke, of white Sugar-Candy, of each the weight of two pence, make all in Powder, and mix them together, let them settle in a glass for two or three days, whereof drop as need requireth into the eyes, for it doth cleanse, dry, and strengthen the sight, and helpeth all exulceration and redness, proceeding of heat. And for such as have a care to preserve their sight, as all good students have, 
Another good water for eyes.  (for it standeth them upon) they may make a water after the prescription of Scholar Sal. as followeth: 
Feniculus, Verbena, Rosa, & Chelidonia, Ruta,  
Ex istis fit aqua quae lumina reddit acuta.   
Take of each of these five alike, gather them when they are dry cut those herbs short that be long, distil them, and Sun the water as before is said, and use now and then to wash your eyes therewith.   

CHAP. 91. Of Purslane.  
PUrslane is cold in the third degree, and moist in the second. The leaves are used to be eaten in Salads with Vinegar, by themselves, or with Lettuce in the Summer season. And surely very good for such as have hot stomaches, for it doth mitigate the great heat of all the inward parts of the body, likewise of the head and eyes. Also it represseth the rage of Venus: 
Against Venus.  wherefore it is much to be used of such students as will live honestly unmarried. Being eaten, it helpeth the teeth that be set on edge with sour things. Some use to preserve it in salt and brine, but so it heateth and purgeth the stomach.   

CHAP. 92. Of Strawberry.  
Strawberry is cold in the first degree, and dry in the second. The leaves and roots are used in Medicines, 
The virtues of Strawberries.  but the fruit is used to be eaten. And beside that it is very pleasant in taste, it qualifieth the heat of the stomach and Liver. In some places where they are plentiful, they use to distil them, and draw a very cooling water, which is good to drink for such as have choleric stomaches, or inflamed Livers, and being dropped into the eyes, helpeth the itch, redness, and inflammation of them, 
Strawberry water, wherefore it is good.  as I myself have proved. They may be made in a Conserva in like manner, as I shall show afterward of Berberies.   

CHAP. 93. Of Poppy.  
Poppy, whereof be three kinds, white, red, and black. The red is wild, and groweth among corn, the white & black are commonly in Gardens, it is cold & dry in the first degree. The seeds of white Poppy and black, are used to be eaten, as appeareth by Diosc. and Matth. yea, the Country folks about Trident, 
Lib. 4. Dios. c 60.  (as saith Matth.) take the leaves of wild Poppy, at their first budding forth, and boil them as they do other Herbs, and eat them with butter and Cheese. And one goodly experiment I learn out of Matth. in the same place, that the red leaves of Poppy which grow among corn, 
For a Stitch or Pleurisy.  being dried and made in powder, and given in drink, should marvellously help a Pleurisy, and the women of Salerne give their children the powder of white Poppy seeds with milk to cause them to sleep; it may also be given otherwise for the same purpose, as in Posset-drinke, 
To procure sleep.  in an Ale-berry, or best of all in a Caudle made of Almonds and Hempseed.   

CHAP. 94. Of Orpine.  
ORpine cooleth in the third degree. It is proved good to heal a cut, being pounded and laid to it. It is wonderful to see how long this herb will continue green, being hanged up in the house as I think, through the abundant and firm moisture that is in it.   

CHAP. 95. Of Burnet.  
BUrnet is dry in the third degree, and cold in the second. It is very astringent, and partly cooling, and therefore good to put in Wine, to confirm the stomach. And being used in pottage, 
Lib. 4 Dios. c. 45. Burnet good for any flux of man or woman.  it bindeth the belly. And as Matth. reporteth, Muliebre profluvium efficacissime sistit, dyssenteriam, & caeteros alvi fluxus cohibet, & biliosas vomitiones reprimit. And as he saith in the same place by the authority of Matthaeus Curtius, it is also very good in the plague. For which purpose I have known some to distil the Herb, 
Burnet good for the Plague.  and to keep the water all the year. Which thing may easily be done, for the Herb is very plentiful, and is commonly green, Winter and Summer.   

CHAP. 96. Of Deysies.  
DEysies are of nature cold and moist, whether they be red or white, double or single. They be of like virtue, they are used to be given in Potions in fractures of the head, and deep wounds of the breast. And this experience I have of them, that the juice of the leaves and roots of Deysies being put into the nostrils purgeth the brain, 
To purge the head. Lib. 3. cap: 139.  they are good to be used in pottage, for Matth. writeth, Herba ipsa recens in acetariis devorata, alvum adstrictam lenit, id quod etiam praestat ex jure pinguium carnium decocta.   

CHAP. 97. Of Gourds, Melons and Cucumbers, which though they be fruits, yet because they are commonly set in Gardens, be here specified.  
GOurds are cold and moist in the second degree. Being eaten raw, they be unpleasant in taste, and ill for the stomach, and almost never digested. Therefore he that will needs eat them, must boil them, roast them, or fry them. Every way they be without savour or taste, and of their proper nature they give to the body cold and moist nourishment, and that very little, but by reason of the slipperiness of their substance, and because all meats which be moist of nature be not binding, they lightly pass forth by the belly, and being well ordered, they will be meetly concoct, if corruption in the stomach do not prevent them.   

CHAP. 98. Of Melons and Pepons.  
MElons and Pepons, commonly called pompions, be cold and moist in the second degree, they be almost of one kind, saving that the Melon is round like an Apple, and the innermost part thereof where the seeds are contained is used to be eaten. The Pepon is much greater and somewhat long, and the inner part thereof is not to be eaten. The vulgar people call both by the name of Melons, and they use to boil them and to eat them with fat Beef, or fry them with Butter, and to eat them with vinegar & pepper. They both are very cold and moist, and do make ill juice in the body, if they be not well digested, but the Pepon much worse than the Melon. They do least hurt if they be eaten before meals. Albeit if they do find phlegm in the stomach, 
Melons and Pepons be like the Chameleon.  they be turned into phlegm, if they find choler, they be turned into choler, Notwithstanding there is in them the virtue to cleanse and provoke urine, and if any be troubled with heat of the stomach or liver, or reins, with the Strangury, they may take ripe Melons, and shred them into small pieces, and distil them, 
An excellent water to cool the reynes and to help the stone.  and sun the water for a month, then drink thereof every morning tempered with a little Sugar, the quantity of three or four ounces, for the space of a month: for besides that, this water cooleth all the inward parts, it doth greatly help the stone, provoketh urine, and cleanseth the kidneys.   

CHAP. 99 Of Cucumbers.  
CVcumbers be likewise cold and moist in the second degree, they are pared, sliced thin and served to the table with vinegar and pepper in the Summer season, and eaten with Mutton, and proved to be cooling and comfortable to such as labour with their bodies, or have hot and strong stomaches. But for phlegmatic and delicate persons which do no labour, they be unwholesome, and engender a cold and thick humour in the veins, which seldom or never is turned into good blood, and sometime bringeth in fevers. They are good to abate carnal lust. And the seeds as well of Cucumbers as of Melons and Gourds, being dried and made clean from the husks, are very medicinable against sicknesses proceeding of heat, and the difficulty or let in pissing, as Physicians prove daily in their practice.   

CHAP. 100 Of Nettle.  
AFter all garden herbs commonly used in kitchen, I will speak somewhat of the Nettle, that Gardeners may understand, what wrong they do in plucking it up for a weed, seeing it is so profitable to many purposes. Whether it be cold or hot, may well be perceived by touching: for who so handleth it without some defence for his hand, shall feel that it is hot in the third degree, and dry in the second, according as Avicen affirmeth. Cunning cooks at the spring of the year when Nettles first bud forth, 
Nettle pottage/  can make good pottage with them, especially with red Nettles, very wholesome to cleanse the breast of phlegm, to break wind, to provoke urine, and to lose the belly. All which properties with other more are briefly comprehended in Scho. Sa. 
cap. 6●.   
Aequis dat somnum, vomitum quoque tollit & usum,  
Compescit tussim veterem, Colicisque medetur,  
Pellit Pulmonis frigus ventrisque tumorem,  
Omnibus & morbis sic subvenit articulorum.   

CHAP. 101. Of Fruits.  
NOw that I have spoken sufficiently of garden herbs, it followeth that I entreat of fruits, which is the second part of my division proposed before, touching meats. For such is the providence of God toward mankind, that he hath not only provided corn and herbs for our sustenance, but also fruits, 
Herbs and fruits were the first meats of mankind.  flesh and fish. Howbeit, herbs and fruits were the first food that ever was appointed to man, as appear by the commandment of God given to Adam. And from the time of Adam until after Noah's flood, 
Gen. 1. ver 29.  he use of flesh and wine was altogether unknown: for before the flood they neither eat flesh nor drank wine. 
Gen 9 Ver. 3.  But now by the change of diet of our progenitors, there is caused in our bodies such alteration from the nature which was in man at the beginning, 
The alteration of mankind touching diet.  that now all herbs and fruits generally are noyful to man and do engender ill humours, and be ofttimes the cause of putrified Fevers, if they be much and continually eaten. Notwithstanding unto them which have abundance of choler, they be sometime convenient to repress the flame, which proceedeth of choler. And some fruits which be stypticke or binding in taste, eaten before meals, do bind the belly, but eaten after meals they be rather laxative. Wherefore it shall be expedient to write particularly of such fruits as be in common use, declaring their noyful qualities in appeyring of nature, and how they may be used with least hurt.   

CHAP. 102. Of Apples.  
OF all fruits, Apples are most used amongst us in England, and are cold and moist in the first degree, as M. Eliot allegeth. Howbeit there is great difference in apples, as in form, so in taste: for some be sweet, 
The difference of Apples.  some be sour, some bitter, some harrish or rough tasted Apples, some be of a mixed temperature both sweet and sour, etc. The sweet and bitter Apples are inclining to heat, the sour & harrish are cooling, and therefore good, where the stomach is weak by distemperance of heat. But all Apples generally are unwholesome in the regiment of health, especially if they be eaten raw or before they be full ripe, or soon after they be gathered. For (as Avicen saith) they hurt the sinews, they breed wind in the second digestion, they make ill and corrupt blood. Wherefore raw apples and Quodlings are by this rule rejected, 
Raw Apples & Quodlings.  though unruly people through wanton appetite will not refrain them, and chiefly in youth when (as it were) by a natural affection they greedily covet them, as I have known in my days many a shrewd boy for the desire of apples, to have broken into other folk's orchards. But apples may be eaten with least detriment, 
How Apples may be eaten with least hurt.  if they be gathered full ripe, and well kept until the next Winter, or the year following, and be eaten roasted, or baken, or stewed. For so they are right wholesome and do confirm the stomach and make good digestion most properly in a choleric stomach, yea raw apples if they be old, being eaten at night going to bed, 
Cold Apples for whom they are good.  without drinking to them are found very commodious in such as have hot stomaches, or be distempered in heat and dryth by drinking much wine, & are thought to quench the flame of Venus, according to that old English saying, He that will not a wife wed, must eat a cold apple when he goeth to bed, though some turn it to a contrary purpose. And this experiment I have known, that a roasted apple suffered until it were cold, and then eaten last at night to bedward, hath loosed the belly, and is therefore good for such as be commonly costive. 
A cold roasted Apple what it worketh. Lib. 2. de Ali. fa. cap. 21.  But what time is best to eat apples Galen declareth. Caeterum post cibum statim dare ipsa conveniet, nonnunquam autem & cum pane ad ventriculum & stomachum roborandum iis qui deiecta sunt appetentia, tardeque concoquunt: quique vomitu, diarrhaea ac dysenteria infestantur. Which saying is diligently to be noted, 
The English use of eating Apples proved by Galen.  for this is a confirmation of our use in England, for the serving of Apples and other fruits last after meals. Howbeit we are wont to eat Caraways or Biscuits, or some other kind of Comfits, or seeds together with Apples, 
The best way to eat apples.  thereby to break wind engendered by them: and surely this is a very good way for students. The best Apples that we have in England are Pippins, Costards, Duseannes, Darlings, and such other. They that will not eat Apples, may yet eat Apple tarts, 
Apple tarts. How to preserve apples a long time.  which be very wholesome for choleric stomaches, if they be well made. Who so will preserve apples long, must lay them in honey, so that one touch not another.   

CHAP. 103. Of Pears.  
Pears are much of the nature of Apples and of the same temperature, that is to say, cold and moist in the first degree. The difference of Pears must be discerned, by the taste even as of Apples. For some are sweet, some sour, some both, some drier, some more moist, etc. But they are heavier of digestion than apples. And all manner of fruit generally fill the blood with water, which boileth up in the body, as new wine doth in the vessel, and so prepareth and causeth the blood to putrify, and consequently bringeth in sickness. 
How raw pears may be eaten with least hurt.  So Pears eaten raw make waterish and corrupt blood, and beside that they engender wind, and so cause the Colic. And therefore if any be so greedy of them, that needs they will eat raw Pears, it shall be good to drink after them a draught of old wine of good savour, as sack or Canary wine. And this is the reason (as I think) of that saying which is commonly used, that pears without wine are poison, that is to say, hurtful to man's nature, as it is said, in Scho. Sal. 
cap. 39   Add pyro potum sine vino sunt pyra virus. 

Pear baken, roasted or stewed.  But if they be roasted baken, or stewed, they are not unwholesome. And eaten after meat being ripe and well gathered, they do restrain and knit up the stomach and fortify digestion, which also is approved by Schola Sal.  
Cum coquis, antidotum pyra sunt, sed cruda venenum. 
eodem.   
Cruda gravant stomachum, relevant pyra cocta gravatum.  
But to avoid all inconvenience that may grow by eating of Pears, Apples, and other fruits, Cordus giveth a very good caveat in this manner. 
How Pears & other fruit may be eaten without hurt.   
Vt pyra non noceant, extra mundentur & intra,  
Mox immerge sali projice deinde foras.  
The great pears which Virgil nameth Gravia volema, in English peare-wardens, 
Georg. li. 2.  may be longest preserved and have chiefly the foresaid virtues. As for other sorts of pears, though they be more pleasant in taste; yet they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Galen speaketh, that is to say Summer fruits.   

CHAP. 104. Of Peaches.  
PEaches be cold in the first degree, and moist in the second. Dios. saith, 
Lib. 1. cap. 131.  that ripe peaches be wholesome both for the stomach and belly. But they should be eaten before meals, as Galen showeth, and not after meat (as our manner is in England) for being eaten after meat, they swim above, 
Li. 2. de ali. fa. cap. 19  and both corrupt themselves, and also the other meats. But eaten before, 
Pears should be eaten before meat.  they mollify the belly, and provoke appetite, and qualify the distemperature of choler in the stomach. And after Peaches we should drink wine, 
Wine to be drunk with Pears.  to help the coldness of them, as it is in Scho. Sal.  Persica cum musto, vobis datur ordine iusto. 
But for such as can rule themselves and refrain their appetite according to reason, it is best of all to forgo both apples, pears and peaches, together with other things which engender melancholy, and are unwholesome for sick folks, and are briefly contained in these verses following taken out of Scho. Sal.  
Persica, poma, pyra, & lac, caseus & caro salsa,  
Et caro cervina, & leporina, bovina, caprina,  
Atra haec bile nocent, suntque infirmis inimica.   

CHAP: 10. Of Plums.  
Plums are cold and moist in the second degree. Though there be divers sorts of Plums both of the garden and field, and of sundry colours, yet the Damasins are counted most wholesome: and being eaten before meats they cool a hot stomach and soften the belly, 
cap. 41.  as it is in Schola Sal.  Frigida sunt, laxant, multum prosunt tibi pruna. 

Damasins  The Damasin Plums are wont to be dried and preserved as figs, and are called in English, Prunes. Howbeit the Latin word Prunum signifieth any kind of plum: yea Sloes and Bullase which grow wild. Our Damasins in England be so small, 
What Prunes are best. Lib. 2. de ali. fa. cap. 31  and so sour, that they will make no good Prunes. But our Prunes are brought from beyond the sea. The best are called Damask Prunes, because they grow in a city of Syria called Damascus, as Galen noteth, and are brought out of Syria to Venice, and from thence to other parts of Europe. The next in virtue to Damask prunes, be Spanish prunes. They are used diverse ways in Physic, as in Syrrups, electuaries, Conserves to lose the belly, and to avoid choler. But for meats, though they nourish little, they be chiefly used in Tarts, or stewed in water or in wine, and so if they be eaten before meals, they dispose a man to the stool. I say before meals, because we are wont to eat them after meals. And some (as I have known) being costive and using them after meals, purposely to make them soluble, have miss of their purpose. Which error may be holpen by eating them before meat. For so saith Math. speaking of Prunes stewed. Primis mensis devorata praeter id quod esui placent, commodissimè aluum citant. 
Stewed Prunes should be eaten before meat to lose the belly.  Whose judgement I myself following having a choleric stomach, and a costive belly, was wont sometime to break my fast with a dish of prunes stewed, contrary to the use of other men who commonly eat them last. I have written the more of Prunes, because it is so common a dish at Oxford. As for Sloes and Bullase, they are more meet for swine, than men. 
Sloes and Bullase.    

CHAP. 106. Of Cherries.  
Cherries be cold and moist in the first degree, they be diverse in taste and commonly of two colours, either black or red. The red Cherries, if they be sour or sharp, be more wholesome. And if they be eaten fresh and newly gathered, & fasting, or at the beginning of dinner, their nature is to scour the stomach, and to provoke appetite (as saith Arnoldus) upon Sch. Sal. whose authority I allege, 
Cherries should be eaten before meals. cap. 40.  because peradventure it may seem strange to some, that I prescribe them to be eaten before dinner, whereas our common use is to eat them after dinner. The virtues of Cherries are briefly set down in the same Chapter, as followeth; 
Si Cerasum comedas, tibi confert grandia dona.  
Expurgat stomachum, nucleus lapidem tibi tollit,  
Hinc melior toto corpore sanguis inest.   
That is to say, Cherries purge the stomach, and the kernels of the cherry stones, 
The virtues of cherries.  eaten dry, or made milk, breaketh the stone in the reins or bladder, and that which no fruit in a manner else doth, the substance or meat of Cherries, engendereth very good blood, and comforteth and fatteth the body. But yet let no student be too bold hereupon, to take any surfeit of Cherries, as I have known some do, but always to remember that golden lesson of Pythagoras' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And if you would eat Cherries or plums, without all danger, then may you preserve them after this manner. 
How to preserve cherries.  Take a pint of fair running water, half a pint of Rose-water, half a pound of Sugar, seeth all together upon a soft fire of coals, till the one half be consumed, then take it from the fire, and when it leaveth boiling put therein your cherries or plums, if they be cherries cut off half the stalks, and let your fruit be the like weight as of the Sugar. Set it again on the fire, and keep it in the like heat, till they be soft, the space of an hour, if need be. Then put into it some Cloves bruised, and when it is cold keep it in a glass or gallipot, the stronger the syrup is with sugar, the better it will continue. Some put to the syrup Cinnamon Sanders, Nutmegs, Cloves, and a little Ginger. Seeth them not hastily for fear of much breaking.   

CHAP. 107. Of Quinces.  
QVinces be cold in the first degree, and dry in the beginning of the second. They are not used to be eaten raw, for so they are both unpleasant and unwholesome. And in my judgement no better for a student's stomach than raw beef, but being roasted, stewed, or baked, and eaten after meals, they close and draw the stomach together and help digestion, and mollify the belly, if they be abundantly taken: for this is Galen his rule: Qui stomachum habent imbecillum, ventrem iis dejici, 
Lib. 2. de Ali. fa. cap. 22.  cum postrem is epulis astringentium quippiam sumpserint. Wherefore students having commonly weak stomaches, may (if they be costive) ease themselves, by eating after meat something which doth bind and restrain the stomach, as Galen telleth of one Protas a rhetorician, on whom the like practice was proved. But Quinces may be otherwise used very wholesomly, as being made in conserva, or preserved in syrup condite, or made in Marmalade. And because the making of Marmalade is a pretty conceit, and may perhaps delight some painful student, that will be his own Apothecary, partly to spare cost, and partly to be sure that it be rightly made, I will here set it down as plainly as I can. 
How to make marmalade of Quinces.  Your Quinces being full ripe, and very yellow, as in Lent season, or thereabout, first pair them, and take out the cores, then seeth them until they be tender and soft. That done, beat them small in a wooden mortar, or marble, with a pestle of wood, then with some of the liquor wherein they were sodden, draw them through a strainer, as you would do a tart, then set it over the fire to seethe softly, and in seething, strew in by little & little white Sugar made in powder, the weight of the Quinces or more, as your taste shall tell you, stir it continually and put thereto some pure Rose-water or Damask-water, let it seeth on height, until it be wall standing. Which thing ye may know by taking some of it upon a knife, and letting it cool. For if it be stiff, then take it off and box it, while it is warm, and set it in a warm and dry air. And if you will not have your Marmalade so binding, you may put some ripe Apples of good verdure among your Quinces, when you boil them with Sugar. The Apples must first be sodden or roasted, and then drawn through a course boulter, as a tart. After the same manner you may make Marmalade of Wardens, Pears, Apples, Medlars, Cherries, Strawberries, yea, of Prunes or Damasins, or other plums. First to boil them upon a soft fix with a little fair water, 
To make any kind of marmalade.  till they be soft, then to draw them, as ye do a tart, after to boil them again with sufficient sugar, to dash them with sweet water and box them.   

CHAP. 108. Of Grapes.  
Grapes be diverse in taste, and so are they in quality, for sour grapes are cold and moist, and sweet grapes are hot and moist. The like is to be said of other sorts. All grapes, if they be eaten newly gathered do trouble the belly, and fill the stomach with wind. But if they be kept two or three days after they be gathered, till the husk be somewhat assuaged, they nourish the better, and are less laxative: neither do they inflate so much, as saith Arnoldus. Ripe Grapes and sweet do nourish much, and make one fat, 
Lib. 2. de Ali. fa. cap 9  as Galen proveth by experience of those which keep vineyards, who feeding two or three months upon grapes and figs only, become very gross. But the flesh so gotten, soon weareth away again, because it is not firm and fast, but loose and over-moist. And Schola Salerni reckoneth grapes that be sweet, 
cap. 9  for one of the twelve things that nourish and make fat. And well I wot that who so eateth many of them, they will make him fat with an R. you know what I mean. 
Grapes make one fat with an R.  Grapes are used to be eaten after meat as other fruits; but Arnoldus saith, upon the same chapter, That if they be eaten upon a full stomach, they both be corrupted in the stomach, and they corrupt other meat.   

CHAP. 109. Of Raisins.  
OF Grapes dried through the heat of the Sun, are made Raisins, which be therefore named in Latin uvae passae, and they be hot in the first degree and moist in the second. Among us in England, they be of two sorts, that is to say, great raisins, and small raisins, otherwise called Corans. The greatest sort are called raisins of the Sun, the other are commonly to be had, and be much used in meats, and that for good cause, for beside their pleasantness in taste, they do make the stomach firm and strong, and do provoke appetite, and do comfort weak bodies being eaten before meals. But some question is made of raisins, whether they be binding or losing, which Galen himself doth answer, 
Whether Raisins be binding or losing. Lib. 7. & 8. the come. ●edi. Li 5, Dios. cap. 4  where he saith, that Raisins without kernels do open the breast and liver, but eaten with the stones they bind. Whose opinion Matthiolus confirmeth in these words, Vuae passae quae vinaciis carent, vel quod ita natura producantur, vel quod two arte fuerint exempti, si dulces sint, adstringente facultate adeo privantur, ut etiam mirifice leniant. Quamobrem pectoris angustiae, tussi, exasperatis faucibus, & renum vesicaeque vitiis maxime conveniunt. 
Raisins by nature are good for the liver.  Beside this, Raisins are Secundum totam substantiam visceri ipsi, hoc est iocinori familiares ac propriae. And they concoct raw humours, and withstand putrefaction, 
Lib. 7. de Comp. med.  as Galen writeth, and for this purpose they may well be eaten fasting, the stones being first taken out. And for crudity or rawness of the stomach, master Eliot by his own report never found any thing better, than fine rhubarb chewed with raisins of Currants, yet raisins of Currants, by the judgement of Arnoldus, do cause oppilations of the spleen, though they be good for the breast and reins, and so saith Schola Sal. 
cap. 4●.   Passula non spleni, tussi valet, & bona reni. 
But Rhubarb may be better eaten, as I think, with great raisins.   

CHAP. 110. Of Figs.  
Figs, if they be new, are hot and moist, if they be old, they be hot in the first degree, and dry in the second, if they be ripe they do least harm of any fruits, or almost none. Yet being much eaten, they make ill blood, whereof lice are engendered. By reason of their sweetness, they annoy the liver and spleen inflamed, and they fill the belly with wind, but by their quick passage the wind is soon dissolved. In Sch. Sal. are set forth two operations of figs, 
cap. 43.  as followeth, Vermiculos veneremque facit, sed cuilibet obstat.  
After Avicen, figs are best eaten fasting with nuts or almonds, for so they breed better juice in the body, and open and prepare the way for meat. And he more commendeth the eating of them with nuts than with almonds. But our use is to eat figs and almonds together, which (in my judgement) is better. For so they may better cleanse the breast and lungs, which is a special virtue that figs have. And though we eat them commonly after other meats, or upon fasting days for want of other meats, yet, as it appeareth by Galen, 
Lib. 2. de. Ali. fa. cap. 8. Figs to be eaten before meals.  Physicians were wont to give them long ante cibum, with ginger or pepper, or powder of Time or pennyroyal, to such as had oppilations of the liver or spleen, or had any hard congealed matter in the inward parts of the body, or any distillations or rheums falling into the breast and stomach, for in all these cases figs do profit much; beside that they make the belly soluble, and do cleanse the reins of the back. And one easy medicine I will set down for the comfort of such students as be short wound, 
Lib. 1. de Dios. c. 1 4 6 For a cough● cap. 43  taken out of Math. Caricas duas aut tres, nocte una in aqua vitae maceratas, asthmaticos juvare qui mane eas devoraverint. Also in Sch. Sal. it is showed that a plaster made of figs first sodden in water and a little vinegar, and after beaten small in a mortar, are good for the swine's evil, for kernels, for swellings, as appeareth in the verses following, 
For swelling in the necke.  Scrofa, tumour, glans, ficus cataplasmate cedunt.   

CHAP. 111. Of Almonds.  
ALmonds be hot and moist in the first degree, they do extenuat and cleanse without binding. Wherefore they purge the breast and lungs, and be good to be eaten with figs, 
Bitter almonds  of such as be short wound. As for bitter Almonds, I omit, because they are not used to be eaten, though in medicines they be of great virtue. Of sweet Almonds is made by skill of Cooks, Almond milk, 
Almond milk how to be made Caudles of Almonds.  a very temperate meat in hot diseases. Also cawdales of Almonds, both comfortable to the principal parts of the body, and procuring sleep: also almond Butter very delicate and good for a stuffed breast. 
Almond Butter  The making of which things I refer to cunning cooks, or to the learned Physician, who is, or ought to be a perfect cook in many points. Yet because all students be not of hability to have a cook, or a Physician at their pleasure, I will set down an easy way, which I was wont to use myself in making of almond milk. Take a pottle of fair water, boil in it two handfuls of violet leaves, or if you list, one handful of violet, and another of strawberry leaves or the like quantity of Endive and Succory or other cooling herbs; take also an ounce of good Liquorice, cut in thin slices, if you would make it for phlegm, let the herbs and Liquorice boil in the water leisurely until half be wasted, then strain it, and let the liquor cool. Then take a quarter of a pound of almonds and blanche them, 
To blanche almonds.  that is to say, put them into water boiling hot, and let them steep therein a while, then get off the husks, as you shalt nuts, that done, pun them small in a mortar of Marble (if you have it) until they wax moist, then put the Almonds into the liquor, and stir and blend both together with a spoon, after that draw the liquor and all through a streiner, pressing the Almonds well with the back of a spoon. And of that which is strained when you will occupy more or less, you may put in sugar and set it over the fire, until it boil, then take it off, and use it as please you. 
Divers sorts of Almond milk  Some draw their almonds after they be blanched and strained, with fair water only, making it neither too thick nor too thin, which way also is good: or to draw them with any distilled water, as rose-water, Endive or Succory water. As for Almond Caudles are made with ale, strained with almonds, 
Caudles of Almonds how they are made  blanched and brayed, as before, then lightly boiled and spiced with Nutmeg & Sugar, as before is said, or otherwise, as pleaseth the party.   

CHAP. 112. Of Dates.  
DAtes new gathered are hot and moist in the first degree, but if they be old, they be hot and dry in the first degree. Dates being much eaten, 
Galen. Lib. 2. de Ali. fa. ca 26.  and not well digested, annoy the head and cause gnawing in the stomach, and make gross juice, and sometime cause obstructions or stops in the liver and spleen: wherefore they are not wholesome for students. Yet they are commonly used at delicate feasts, to set forth other meats, and are counted restorative. But their chief virtue is, that if they be well digested, and temperately used, they nourish and make the flesh firm, and bind the belly. And for this last property they are much used in medicines, when it is requisite to bind or restrain, 
Lib. 1. cap. 126.  and so saith Diosc. Decoctum Palmarum, per se potu & gargarizatione magnopere astringit & cohibet. 
For any laske or waste.  Good therefore in any laske or waste in man or woman. And for that purpose they may be used, sodden in milk or in Muskadine. Yea the very stones of Dates being beaten to powder, and used together with sanguis Draconis, in Raspis or red wine, is passing good in the said cases, as by experience I have often proved.   

CHAP. 113. Of Pomegranates.  
POmegranates be of good juice, and profitable to the stomach, especially they which are sweet. But in hot fevers, they that are sour be more expedient and wholesome, for then the sweet do incend heat and puff up the stomach. They are found by experience to be very comfortable and restorative in long sickness, and specially they are good in any consumption or flux. 
Lib. 8. Simp.  Because as Galen saith, Malum granatum omne, adstringentem qualitatem obtinet. Insomuch that the very pill of a Pomegranate, being made into powder and drunk in red wine or Raspis, together with a little Cinnamom, 
A good medicine for a laske Lib. 1. Dios. c 1: 7  is a singular remedy for any laske or flux, as I have often proved. Yet Matthiolus prescribeth the whole Pomegranate to be used, as followeth, Punicum malum ●ictili vase inclusum, cooperculo argilla circumlito & in furno combustum, dysentericos, & ●orminosos, praesentane● remedio juvat, ubi ipsius sesquidrachmam in pulverem contrite, ex vino potandum propinabis. And as for the kernels of sour pomegranates, he writeth in the same place, 
For a waste in women.  that Ossiculi punicorum malorum acidorum uncia una cum thuris drachme, in tenuissimum pulverem contrita, auxiliantur faeminis albis uteri profluviis laborantibus, si quotidie rosarum stillatitia aqua, huiusce pulveris binas hauserint drachmas.   

CHAP. 113. Of Medlars.  
MEdlars are cold and dry in the second degree, they strain or bind the stomach, and therefore they are good after meals, especially for such as be over laxative: being much eaten they engender melancholy, and be rather medicamentum than alimentum, as Galen saith. Yet of the stones or kernels of Medlars, may be made a very good medicine for the stone, 
Lib. 2. de ali. fa. cap. 25.  as Matth. writeth. Mespilorum ossicula, in pulverem contrita, calculos e renibus pellunt, ubi cochlearis mensura, 
Lib. 1. cap. 136. Li. 1. Dios. c. 133. A good medicine for the stone's.  ex vino in quo vulgaris petroselini radices decoctae fuerint, ebibantur.   

CHAP. 114. Of Services.  
SErvices are much of the nature of Medlars, saving that they are not so binding. Yet they are more pleasant in eating. They are likewise to be eaten after meat, to constrain and close up the stomach. They are plentiful about Oxford. Manduntur, ut alvum sistant, as saith Dios. 
Lib. 1. cap. 136.    

CHAP. 115. Of Berberies.  
BErberies are cold and moist in the second degree. Because of their sourness they are not used to be eaten alone, but made in conserva, or else put in other meats. Conserva of Berberies is very good for a hot stomach, or hot liver, to provoke appetite, to restrain vomit, 
The virtues of Conserva barberies, and how it is to be made  as I have often proved in hot diseases. It may be made in this manner: Take of Berberies a pint full, clean washed and picked from the stalks, let them seeth leisurely in a quart of water, or more, until they be soft, then pour out the water, and draw them through a strainer as you do prunes, then take all that is strained, and put to it three times so much sugar, and let them seeth together, until the sugar be incorporate with the Berberries, then take it off, and put it in a glass or gallipot. Also this experiment I will disclose for the behalf of students. 
For the yellow jaundice  That the inner rind or Bark of the Berberry tree, being laid in ale or white wine close covered and drunk the next morning after, is a sufficient medicine to cure the yellow jaundice, if it be used four or five times fasting in a morning, abstaining two hours after it, and if any list to preserve Berberries whole, for a banqueting dish, they must be used as I have declared before of Cherries. And if you would keep them all the were for saucing of other meats, then take them, and pick the leaves clean from them and put them in a pot of earth and fill the pot full of verjuice, 
How to keep berberies all the year.  or cover them over with salt, and take them out as you occupy them.   

CHAP. 116. Of Olives.  
OLives, if they be ripe are temperately hot, they which be green, are cold and dry. They are brought into England from Spain, being preserved in salt liquor, and are used as a sauce, and so they do not only stir up appetite, but also strengthen the stomach, and being eaten with vinegar, they lose the belly. Of Olives is made our salad oil, and that which is commonly called oil Olive, the mother or ground of many other oils, & is most properly called by the name of oil, as Galen writeth, wherewith as Matth. reporteth, may be made a very good medicine to ease the pain of the colic and stone. 
Lib. 6 Simpl Li. 1 Dios... cap. 31.  Which I will recite for the behalf of students. Oleum si cum pari pondere vini Cretici calidum bibatur, aut clystere infundatur, Colicos, Iliacos, & Calculosos dolores mirifice mulcet. 
A good medicine for the colic and stone.  And this commodity I note in this medicine, that it may be received at both ends or tone or tother, as best shall like my brother. The salet oil, which is indeed the purest oil olive, 
Salet oil and the operation thereof.  is wholesome to be eaten with sops of white bread, & is like in operation to butter, yet some deal stronger in losing. And this proof I have of it, that if you would procure an easy vomit, and without all danger, to cleanse the stomach and inward parts, 
Sack and salet oil to procure a vomit  take but four spoonfuls of Sack or white wine, and as many of salet oil, and mix both together, and warm it and drink it, and you shall have the effect.   

CHAP. 115. Of Oranges.  
Oranges are not wholly of one temperature, for the rind is hot in the first degree, and dry in the second, the juice of them is cold in the second degree, and dry in the first. They are colder and hotter as they are in sourness or sweetness. For the sourer the juice is, the colder it is, and the sweeter, the more hot. With the juice of Oranges is made a syrup, and a conserva very good and comfortable in hot fevers, and for one that hath a hot stomaches. Also with the juice putting to a little powder of Mints, Sugar, and Cinomon may be made a very good sauce for a weak stomach, to provoke appetite. The rinds are preserved condite in sugar, and so are the flowers of the Orange tree. Either of them being taken in a little quantity, do greatly comfort a feeble stomach. The substance of the Orange is used to be eaten raw with roasted flesh, as a sauce, yet Matth. doth not commend it, Quia cruda non facilè coctioni obediunt, 
L. 1. Dios c. 131.  & crassum generant succum. But Lady Gula hath not only commended them to be eaten with meats, but also devised a banqueting dish to be made with sliced Oranges and sugar cast upon them.   

CHAP. 118. Of Lemons.  
Lemons are like in nature to Oranges, saving that as they are sourer, so are they colder. Neither is the pil of them bitter as the pil of an Orange, but may be eaten together with the substance, though it be of harder digestion. Of the juice is made both syrup and conserva, and the whole Limon is preserved condite with sugar. Yea, the juice of a Limon is very good against the stone, 
Lib. 1. Dios c. 131  for so saith Matth. Limoniorum succus ex vino Cretico potus, mirifice calculos pellit. Wherefore a cup of Rhenish or white wine, 
An easy medicine for the stone.  with a Limon sliced and sugar is a pleasant medicine next a man's heart in a morning. And I would every good student might be hurt so thrice in a week.   

CHAP. 119. Of Hasill Nuts and Filberts.  
HAsill Nuts be hot & dry in the first degree, they be hard of digestion, they fill the stomach and belly with wind, they incline one to vomit, 
Hasill nuts very unwholesome  and as experience proveth, they stuff the breast full of phlegm, and cause a cough. Wherefore I advise all students not to use them much, especially after they be dry for the dry nuts are worse than the new and moist, because they are more dry and oily: by reason whereof they turn soon to choler, and engender headache. Yet if any be come of a Squirrels kind, and loveth well to eat old nuts, let him eat raisins together with them. For raisins through their moisture will qualify the dryness of the nuts, as Scho. Sal. teacheth, Sumere sic est mos nubibus sociando racemos. 
cap. 4.   
Yet in another place, 
cap 38.  dry nuts are commended to be eaten after fish in stead of cheese saying, Post pisces nuces, post carnes caseus adsit.  
Because nuts by reason of their dryness, let the engendering of phlegm that is wont to come of fish. But otherwise nuts are discommended, as in the verse following, Vnica nux prodest, nocet altera, tertia mors est.  
Meaning, that the Nutmeg is wholesome, the Hafill nut hurtful, and the Nut which the Arabians call Nux Metel is venomous. Filbers are of much like nature, 
Filbers.  saving that they are more pleasant in eating, longer in form, thinner in shalt, and sooner ripe, Matth. setteth down a medicine to be made of nut shales in this manner: 
Li. 1. Dios c. 142.  Putamina ipsa cruda, in tenuem pulverem contrita, 
A medicine of Nut shales, for a laske.  & ex vino austero hausta drachmarum duarum pondere, diarrhaeam cohibent, & alba faeminarum profluvia.   

CHAP. 120. Of Walnuts.  
WAlnuts be hot and dry in the second degree. If the pills be taken off, they are thought to be good for the stomach, and somewhat losing the belly, and mixed with sugar they do nourish temperately. 
cap. 13.  They are reckoned in Scho. Sal. for one of those six things which are good against poison.  
Allia, Ruta, Pyra, & Raphanus cum Theriaca Nux,  
Haec sunt antidotum contra mortale venenum.  

King Mithridates medicine against poison.  And true it is, that dry Walnuts, and Rue, and Figs and salt, were king Mithridates' medicine, against venom, which after he had long used, when he sought to dispatch himself with poison he could not. And no marvel, for the water of green Walnuts taken about Midsummer being drunk two or three ounces, 
A sure medicine against the pestilence taken out of Euonymus.  cooleth and resisteth the Pestilence. And the water of the outer husks of Walnuts, being not rotten distilled in September, is given to drink against the pestilence with a little vinegar, as a certain experiment.   

CHAP. 121. Of Chestnuts.  
CHestnuts are commended of Galen of all wild fruits to yield best nourishment. 
Lib. 2. de ali. fa. cap. 38.  Yet elsewhere he saith, that whether they be roasted, fried or boiled, they be hurtful; but much more if they be eaten raw. But if any man desire to eat them, let him first prick them through the husk with a knife, and then roast them under the embers or hot ashes. And if they be eaten with honey fasting, they will help a man of the cough. But their chief force is in binding the belly. For so saith Matthi. Castaneae vehementer sistunt, tum alvi, 
Li. 1. Dios. c. 122.  tum ventriculi fluxiones, idque maxime siccae: quin & sanguinem excreantibus prosunt. 
For a laske or flix.  Acorns of the Oke-tree are like in operation, which being likewise roasted under ashes, and eaten will soon stay a laske, as I learned of an old woman, which therewith did great cures in the flix.  
Of Spices, which because they are for the most part fruits of certain trees growing out of this Realm, yet much used in meat and drink among us, I have here annexed to the Treatise of fruits.   

CHAP. 122. Of Pepper.  

cap 75. Three sorts of pepper. Lib. 8. Simp.  PEpper after Arnoldus upon Scholar Sal. is hot and dry in the fourth degree. There be three sorts of pepper, that is black, white, and long pepper, all growing upon one tree, as Galen reporteth. And that is white pepper which is gathered very green & moist. And that long Pepper, which is a little dried, but not perfectly ripe. And that black pepper which is gathered full ripe. But the Spaniards and Portugese's, which have traveled the East and West Indies, report the black Pepper to grow upon long bushes, and the long pepper to be the blowings of a certain tree, much like those blossoms which the Hasill trees bring forth at the fall of their leaves. But in operation all sorts of pepper differ little, though the white Pepper be best for the stomach, 
L. 4, de Sa. Tuen.  as Galen writeth: for all kinds of Pepper generally do heat the body, contrary to the vulgar opinion, which is, that pepper is cold in operation. 
The vulgar opinion of pepper disproved.  But who so receiveth it into the body, shall feel it hot in operation, for through the heat and dryness that it hath, it dissolveth phlegm and wind, it helpeth digestion, expulseth urine, and availeth against diseases of the breast, proceeding of cold. All which properties are briefly and pythily set forth in Schola Sal. 
cap. 75i   
Quod piper est nigrum, non est dissolvere pigrum.  
Phlegma purgabit, digestivamque iuvabit.  
Leucopiper stomacho prodest tussique dolorique  
Vtile, praeveniet motum febrique rigorem.  
In which verses, the chief commendation is given to white pepper, and that it hath five virtues: first to comfort the stomach, secondly to help the cough, thirdly to help the colic or any pain coming of wind, fourthly to withstand the causes of a cold fever being given before the fit, five to ease the shaking of fevers. All which properties notwithstanding may be ascribed to the other kinds of pepper. For which causes there is an excellent confection made of all three peppers, 
Diatrion piperion.  and is thereof called Diatrion piperion, passing good for a cold and windy stomach, and may be taken at any time of the day. And such as have not that confection, may take a few corns of black pepper gross beaten in a draught of ale fasting, or take a little of the powder of any of the three sorts together with meat, for nothing is better for wind and phlegm.   

CHAP. 123. Of Cloves.  
CLoves are hot and dry almost in the third degree They have virtue to comfort the sinews, also to consume and dissolve superfluous humours, they are good for the stomach, liver and heart, they help digestion, and stay a laske. And being sodden whole in milk or made in powder, and so taken in milk, they comfort the debility of nature, and stir up Venus. Beside this, they are sundry ways used both in meats and medicines, and to give a sweet savour to distilled waters and powders no spice is of more force, they are the fruit of a certain tree growing in the East Indies.   

CHAP. 124. Of Maces.  
MAces are hot in the second degree, and dry in the third. They are found growing close about the Nutmeg, covering it as it were an husk, they are to the stomach very commodious and restorative, being used in meats. And for this purpose they are boiled whole in broths or coleyses, or milk. Beside that, they be very good to be drunk against spitting of blood, and bloody fluxes, and excessive laxes, and the colic.   

CHAP. 125. Of Nutmegs.  
NVtmegs be hot and dry in the second degree. They are the fruit of a tree in India like unto a peach tree, they strengthen the stomach and liver, they abate the spleen, they provoke urine, they stay a laske, they break wind. And that which is best for students, they make the mouth to savour well, they comfort the brain, the sight, the liver, the spleen, & specially the mouth of the stomach. Yea as I have proved in many that had weak heads, 
Nutmegs is the best spice for students.  being taken last at night in a caudle of Almonds or hempseed, they procure sleep. And in my judgement it is the best spice for students of all other. And I would advise them to grate often of it into their drink, and if they can get nutmegs condite, which must be had of the Apothecaries, that they would have always by them half a pound or more to take at their pleasure.   

CHAP: 126. Of Ginger.  
GInger is hot in the second degree, and dry in the first. It is the root of a certain herb, 
Li. 4· de Sa. Tuen·  as Galen writeth. It heateth the stomach, and helpeth digestion, and is good for the sight. For this experience I have of Ginger, that a penny weight thereof together with three penny weight of white sugar both made very small in powder and searsed through lawn or a fine boulter cloth, and put into the eye, 
A certain experiment to take away a phlegm or pearl from the eye.  hath within short time worn away a phlegm grown over the eye: also with two ounces of sugar, a quarter of an ounce of ginger, & half a quarter of an ounce of Cinnamon, all beaten small into powder, you may make a very good blanche powder, to strew upon roasted apples, 
Blanch powder  Quinces, or Wardens, or to sauce a hen. But that ginger which is called green Ginger, or ginger Condite, is better for students: for being well made, if it be taken in the morning fasting, it comforteth much the stomach and head, and quickeneth remembrance, and is very good for a cough. 
Green ginger    

CHAP. 127. Of Cinnamom.  
CInnamom is hot and dry in the third degree: that which we have is the bark or rind of a certain tree growing in the Indies, & is the right Cassia, as Mathio. thinketh. The use thereof is great as well in meats, 
Li. 1. Dios. ca 13.  as in medicines, & found to be very comfortable to the stomach, and principal parts of the body, insomuch that I have read in an old Author of Physic, this meeter following, Cur moriatur homo, qui sumit de Cinamomo?  

An excellent cinnamon water  There is made a water with cinnamon, very good for many purposes, in this manner. Take a pound of good cinnamon, and beat it gross, then take a pottle of perfect rose-water, and as much of good wine, sack or Canary wine, or else take a gallon of the wine only without rose-water, steep all together close covered in some clean vessel the space of four and twenty hours, than still it in a Limbeck, you may keep that which cometh first if you list by itself about a pint, for the later will be weaker. Some put a pound of Sugar Candie to steep with the cinnamon, and so they make it very pleasant. And I have proved the best way to be to take a gallon of Sack, a pound of cinnamon gross beaten, and a pound of sugar candy, and to steep all together, and so distil them. This water hath innumerable virtues, but especially to restore and preserve the debility of nature. And as Matthiolus saith in the Chapter aforesaid, Ventriculum, iecur, lienem, cerebrum, nervosque iuvat, & roborat. Wherefore I reckon it a great treasure for a student to have by him in his closet, to take now and then a spoonful.   

CHAP. 128. Of Grains.  
Grains are hot and dry in the third degree: they are good for a cold stomach, and are much like in operation to Pepper. Old folks use them oft in their drink, either for some special property, or else because they are better cheap than other spices. Doctor Board in his dietary saith, it is a good spice for women.   

CHAP. 129. Of Sugar.  
Unto this treatise of spices, Sugar may be added, because it is commonly joined with spices, both in meats and medicines. It is the juice of certain Canes or Reeds, which grow most plentifully in the Islands of Medera, Sicilia, Cyprus, Rhodus, and Candie. It is made by art by boiling of the Canes, much like as they make their white salt at the wiches in Cheshire. Sugar is not so sweet as honey, nor so hot, and therefore causeth not so great thirst. It may be given in agues, as Galen affirmeth, because it doth not inflame the body as honey doth. 
Lib. 8. cap. 4. Meth. Meden.. Sugar & honey compared together in wholesomeness  And this I can say of experience, that Sugar agreeth with all ages, and all complexions but honey chose anoyeth many, especially those that be choleric or full of wind in their bodies: yet I grant that honey is very wholesome to some, especially our English honey, if it be pure and unmixed, for in my judgement it is comparable with Mel Atticum, which was in Galens time most commended. And honey is the more wholesome if it be clarified: 
How to clarify honey.  that is to say, a little water being put to it, gently boiled, and scummed while any froth ariseth. For by this means (as Galen showeth) Melli acrimoniam adimemus, 
Lib 3. de Ali. fa. cap. 39  ipsumque efficiemus ad distributionem & coctionem accommodatius. And if you would know briefly for whom honey is wholesome, 
For whom honey is wholesome and for whom not wholesome.  and for whom not wholesome, Galen in the end of the foresaid Chapter declareth in these words, Senibus quidem ac in universum frigidi temperamenti corporibus est accommodum: aetate autem florentibus, & calidis in bilem vertitur. And this is the reason why honey agreeth with some natures, and not with others. Wherefore sugar is generally more wholesome. And although it be not so strong in operation against phlegm as honey, yet it purgeth phlegm well. 
Sugar and water, good to clear the breast and stomach of phlegm.  And for that purpose, some use to drink white sugar and water brewed together, and thereby have found great ease. And if a branch or two of Rosemary be put to it in brewing, it will be much the better. Yet white sugar is not so good for phlegm, as that which is called Sugar Candie, 
Sugar candy.  whether it be white or brown, for both sorts are exceeding good in this case. And the ginger, which is named ginger Condite is passing good both to digest phlegm, and to comfort the stomach and head, 
Ginger condite.  and is to be used of Students that be much cumbered with phlegm.   

CHAP. 130. Of Beef.  
NOw that I have spoken sufficiently of corn, herbs, and fruits, it remaineth that I prosecute the third and last part of my division before set down, which is touching living and sensible creatures, and their parts pertaining to diet. And because beef of all flesh is most usual among English men, I will first entreat thereof. I need not to show how plentiful it is throughout this land, before all other countries, 
Beef and the commodity thereof  and how necessary it is both by sea for the vitailing of ships, and by land for good house keeping, insomuch that no man of honour or worship, can be said to have good provision for hospitality, unless there be good store of beef in readiness. And how well it doth agree with the nature of Englishmen the common consent of all our nation doth sufficiently prove. Yea, that it bringeth more strong nourishment than other meats, may plainly be perceived, by the difference of strength in those that commonly feed of beef, and them that are fed with other fine meats. Notwithstanding, Galen affirmeth, that beef maketh gross blood and engendereth melancholy, 
Lib. 3. de All fa. cap. 1 Beef is a melancholy meat.  especially if it be much eaten, and if such as do eat it be of melancholy complexion, for in those, (saith he) it breedeth melancholy diseases, as cankers, scabs, lepry, fevers, quartaines, and such like. And Isaak judaeus is of the same judgement. For which cause, 
Par. 4 de diaetis universalibus. c. 7  Sco. Sal. reckoneth beef among those ten sorts of meats, that engender melancholy, and be unwholesome for sick folks: the verses are these.  
Persica, poma, pyra, & lac, caseus & caro salsa,  
Et caro cervina & leporina, bovina, caprina,  
Atra haec bile nocent, suntque infirmis inimica.  
But all these authors (in mine opinion) have erred in that they make the beef of all countries alike. For had they eaten of the beef of England, or if they had dwelled in this our climate, which through coldness (ex antiperistasi) doth fortify digestion, & therefore requires stronger nourishment, I suppose they would have judged otherwise. Yet do I not think it wholesome for sick folks, but for those that be lusty and strong. Or else we may say, that those famous Physicians meant of old beef, or very salt beef. For there is great difference of beef touching age, for young beef is tender and pleasant in eating, 
Great difference of beef.  and old beef is more tough and unsavoury. Again Ox beef is better than Bull beef, except it be for those that would look big. And cow beef if it be young (as Irish men think) is better than both. But by master Eliotes judgement, Ox beef not exceeding the age of four year is best of all. As for veal is greatly commended in Schola Sal. because it doth nourish much, 
Veal. cap. 28.  for so they say, 
Lib. 3. de al. fa. cap. 7.  Sunt nutritivae multum carnes vitulinae.  
Whose judgement Galen approveth, where he saith, that the flesh of a sucking calf, of six or eight weeks old, being roasted doth nourish much, and is easily digested. But our use is to kill calves at three weeks or a month old, at which time they must needs be full of superfluous moisture: yet that superfluity is very well abated by roasting. Therefore veal is better roasted than sodden. 
Roasted meat is drier than boiled.  And should be rather little over roasted than under. For this is a general rule in Philosophy and Physic, that meat roasted is drier than boiled. 
Lib 3. de ali. fa. cap. 2. Salt beef.  Which is confirmed by Galen in these words, Quae assantes aut in sartagine frigentes mandunt, ea corpori siccius dant alimentum: quae vero in aqua praecoquunt, humidius. As for salt beef which is much used in some places of England, whether it be kept in brine or hanged up in the smoke, called Martinmas beef, because it is commonly killed about that time of the year, is in the verses before alleged out of Scho Sal. reckoned unwholesome, and to breed gross and melancholy blood. And as I have often proved in myself, is very hard of digestion. Yet beef light powdered, is more wholesome than fresh beef. Because by the salt it is purified and made more savoury. And this much I know that in choleric stomaches, as it is commonly in youth, beef is more convenient than chickens, and other like fine meats. Because fine meats in hot stomaches, be as it were over-boiled, when the grosser are but duly concocted. The good ordering of Beef and other victuals, I refer to good Cooks.   

CHAP. 131. Of Mutton.  
MVtton is commended of the most part of Physicians, save Galen, who saith, that it maketh i'll juice for so he writeth of lamb and mutton jointly. 
Lib. de Ali· fa. cap. 1 Galen disproved concerning mutton.  Agni carnem habent humidissimam ac pituitosam: Ovium vero excrementosior est, ac succi deterioris. But how much Galen is deceived if he speak generally of the Mutton of all countries, experience proveth here in this realm, for if it be young, and of a wether, it is a right temperate meat, and maketh good juice. And therefore it is used more than any other meat, both in sickness and in health. Yet is it not like good in all places in England. Nor the sheep which beareth the finest wool, is not the sweetest in eating, nor the most tender. But as Galen speaketh of all kinds of flesh, so of mutton, Carnes castratorum sunt praestantiores, Senum autem pessimae, tum ad coquendum, tum ad succum bonum generandum, 
The best Mutton.  tum ad nutriendum. Wherefore Rams mutton I leave to those that would be rammish, and old mutton to butchers that want teeth. 
Lamb flesh.  As for lamb is moist and phlegmatic, and not convenient for aged men, or for them which have in their stomaches much phlegm, except it be very dry roasted. But mutton contrary to veal should be rather under roasted than over. For it is seldom seen that any man hath taken harm by eating raw mutton, so light and wholesome it is in digestion.   

CHAP. 132. Of Swine's flesh.  
Swine's flesh is most commended of Galen above all kinds of flesh in nourishing the body, 
Li. 3. the ali. fa. c. 1.  so it be not of an old swine, and that it be well digested of him that eateth it. And that it giveth more steadfast and strong nourishment than other meats, he proveth by experience of great wrestlers, who if they eat like quantity of any other meat, and withal use like exercise, shall feel themselves the next day following more weak than they were, 
Swine's flesh in many points like to man's flesh.  when they fed of Pork. Moreover, the flesh of a swine hath such likeness to man's flesh, both in savour and taste, that some have eaten man's flesh in stead of pork. Yea swine's blood and man's blood, be so like in every thing, that hardly they can be discerned. And the inward parts of a swine (as is proved by Anatomy) be very like to the inward parts of a man. But notwithstanding this similitude and strong nourishment, yet I think swine's flesh no good meat for students, and such as have weak stomaches, to be commonly used. For as that worthy Arabian Rhazes writeth, 
Lib. 3. c. 9. add Alman.  Crassa caro multum sese exercentibus convenit, iis vero qui vitam in maiore otio ac quiete degunt, subtilis & extenuans. So than it followeth, that swine's flesh is good & wholesome for their bodies that be young, whole, strong occupied in labour, and not disposed to oppilations, and for them that desire to be fat. But for students that flesh is better which is temperate of complexion, easy of digestion, and engendereth good blood. Neither is all swine's flesh so commendable, but that which is young and best of a year or two old. Also better of a wild swine than of a tame, because as Galen saith, the flesh of swine fed at home is more full of superfluous moisture for want of motion, 
Lib. 3 de. all fa. cap. 13.  beside they live in a more gross air than those that live wild. 
Wild swine better than tame.  But our use in England is for the more part to breed our swine at home, except it be for the time of mast falling, for than they feed abroad in the woods, which kind of feeding in my judgement is most wholesome: wherefore brawn, which is of a bore long fed in a sty, can in no wise be wholesome meat, although it be young. 
Brawn.  For beside that it is hard of digestion (as common experience proveth) it must needs breed ill juice in the body, considering the want of motion and gross feeding thereof, for which cause we use commonly to drink strong wine with brawn, to help digestion. And we eat it before other meats, that it may lie lowest in the stomach where digestion is strongest, and we eat it in the cold time of the year, when we are best able to digest gross meats, as Hippias saith, Ventres hyeme ac vere natura calidissimi, & somni longissimi. 
Aphoris. 1.  Which use of England is confirmed in Scholar Sal. on this wise, 
Est caro porcina sine vino peior ovina, 
cap. 15.   
Si tribuis vina, tunc est cibus & medicina.   
Which is to be understood (as Arnoldus affirmeth in his commentary upon the same) especially of roasting pigs and brawn. For young pigs commonly called roasting pigs, though they be commonly eaten, and accounted light meat, yet they are not very wholesome, 
Roasting pigs.  by reason of their overmuch moisture, and they breed in our bodies much superfluous humours, wherefore they need good wine as well as brawn, the one because it is over hard and gross, the other because it is over moist and slimy. But physic teacheth the cook, that flesh which is inclined to dryness should be sodden: 

What flesh should be boiled, and what roasted.  
Pottage to make one soluble.   & the flesh which is inclined to moisture should be well roasted. Wherefore pork, pig, veal and lamb, is better roasted than boiled. Yet if a man be costive, and would sane be soluble, let him make pottage with fresh pork, and none other herb but Mercury, and by eating thereof (as I have often proved) he shall be easily loosed. 
Bacon.  As for Bacon is in no wise commended as wholesome, especially for students, or such as have feeble stomaches. But for labouring men it is convenient, according to the Latin proverb, Crassa crassis conveniunt. For the country woman when her sick husband would eat no fat bacon, thought he was past all eating: for when the Physician advised her to dress him a chicken: What master Doctor (said she) do you think he will eat of a chicken, when as he will eat no bacon as yellow as the gold noble? And indeed in such kind of men, it forceth not much how wholesome meat be, so it fill the belly, and keep strength. For as the Poet Virgil writeth, 
A gamond organon.  Labour improbus vincit omnia. Yet a gamond of bacon well dressed is a good shooing horn to pull down a cup of wine. But all sorts of swine's flesh were, and are abominable to the jews, because it was forbidden by God to be eaten of them, 
Levit 11. cap 7. verse.  as being unclean. In so much that seven brethren and their mother were most cruelly put to death, 
Mac. 2.7. chap.  because they would not eat swine's flesh. 
Act, 10, 15 Rome, 14, 2, 3.14.  But it is lawful for the faithful to eat all kind of meat. And although swine be unclean beasts, yet their flesh maketh clean nourishment, as Galen thinketh.   

CHAP. 133. Of Goat's flesh.  
Goat's flesh either of male or female is dispraised of Galen. 
Li. 3. de. ali. fa. cap. 1.  Quia praeter succum vitiosum acrimoniam etiam habet. 
kid.  Yet kid is commended of him next unto pork. But Avicen and the sect of the Arabians, prefer kid flesh before all other flesh, because it is more temperate, and breedeth purer blood: as being in a mean between hot and cold, subtle and gross. So that it can cause none inflammation nor repletion. And is therefore a good meat for those that have weak stomaches, and use mean exercise. But it is not convenient for labourers, because great labours would soon resolve the juice engendered thereof. Isaak judaeus maketh four differences in age as well of goats, 
par 4. de animalibus.  as of other kinds of beasts. That is to say, Lactens, adolescens, juvenis, & decrepitus. And he most commendeth sucking Kids. For this rule is general, that flesh of a dry complexion, 
The difference of beasts concerning age.  is better near calving time than farther from it. Wherefore Kids and calves be better than Goats and Oxen, because their dryness is abated with the moisture of their youngness. But flesh of beasts of moist complexion, is better and more wholesome in age than in youth, for a great part of their over much moisture, is dried away as they do increase increase in age: wherefore weathers of a year old, are less clammy and more wholesome than sucking lambs. And likewise porkes of a year or two old, are better than young pigs. But generally all beasts and birds that be in the fourth age before mentioned, that is decrepiti, are tough and unwholesome. For most true is that English proverb, young flesh and old fish doth men best feed. Again generally Castrati sunt meliores.   

CHAP. 134. Of Hare.  
HAre flesh, beside that it is hard of digestion, maketh gross and melancholy blood, and is one of the four kinds of flesh which breed melancholy, mentioned before in the chapter of beef: wherefore it is not for the goodness of the flesh, that this silly beast is so often chased with hounds and hunters, but for pastime. 
The manifold commodities of the hare.  Yet thus much I will say to the commendation of hares, & for the defence of the hunter's toil, that no one beast, be it never so great, is profitable to so many & so diverse uses in Physic as the hare & parts thereof, 
Lib. 2. Dios. c. 18  as Math. showeth. For the liver of the hare dried and made in powder is good for those that be liver sick, and the whole hare skin and all, put in an earthen pot close stopped, and baked in an oven so dry that it may be made into powder, being given in white wine is wonderful good for the stone, as well in the raines as in the bladder. The gall of the hare mingled with sugar, doth take away Flewmes of the eyes, and helpeth dimness of sight. The kidneys of the hare eaten raw, especially while they are hot, do marvellously help those that have the stone, and being boiled they are of like force. The stones of the Hare are wholesome to be eaten of them that have griefs of the bladder. The blood of the Hare while it is warm, boiled with barley meal and eaten helpeth the flux presently. The dung of the Hare is good for the same purpose. The hairs of the Hare burned and applied do staunch blood, but chiefly the hairs that grow under the belly, pulled off while the Hare is alive, and put into the nostrils, do stop bleeding at the nose. The ankle bone of the foot of an Hare is good against the cramp. This much touching medicine. Now concerning diet, 
Lib. the 60. anim.  Rasis that famous Arabian saith that Hare's flesh being roasted is wholesome for them that have any kind of flux. But our use is to roast the hinder parts and to boil the fore parts, or to bake the whole. But howsoever it be used, Galen saith, 
Lib. 3. de Ali. fa. cap. 1  that Caro leporum sanguinem quidem gignit crassiorem, sed melioris succi quam bubula & ovilla. The opinion which some hold that every hare should be of both kinds, that is male and female, is disproved by Matth. in the chapter aforesaid as untrue.   

CHAP. 135. Of Conie.  
COnie, which is so plentiful a meat in this land, and proved so light in digestion, is little spoken of by Galen and other ancient writers. But it is well proved among us, that there is no meat more wholesome, or that more cleanly, firmly and temperately nourisheth than Rabbits. 
A digression touching hospitality.  And what commodity a good warren of Coneys bringeth toward the keeping of a good house, men of honour and worship that love hospitality do well know. Which virtue being acceptable to God, and a singular benefit of all the country round about them (the more it is to be lamented) is every day more and more neglected in England. The chief cause thereof (as wise men think) is wasteful and sumptuous apparel now commonly used in every degree far otherwise than William Rufus did, who being a king's son and the second king of this land after the conquest, was thought to exceed, when he bestowed a mark upon a pair of hose, using commonly to bestow but three shillings. Whose example may well be a condemnation to gentlemen in these days, who bestow as much upon one pair of hose, as the king did upon twenty.   

CHAP. 136. Of Venison.  
VEnison, whether it be of red dear or fallow, maketh ill juice, engendereth melancholy, and is hard of digestion, as Galen witnesseth. Wherefore it is no wholesome meat for students, 
Li. 3. de. ali. fa. cap. 1. why Venison should be drowned in wine.  no though it be drowned in wine, as the best manner is to eat it. Which way no doubt was first devised to amend the noisomeness thereof, because wine is of contrary nature to that humour which venison most of all breedeth. For wine is hot and moist, and melancholy is cold and dry. A wonder it is to see how much this unwholesome flesh is desired of all folks. In so much that many men rashly will venture their credit, yea, and sometime their lives too, to steal Venison, when they cannot otherwise come by it. But I would advise them as Demosthenes said by the strumpet Lais, Non tanti emere paenitere. And I could wish (saving the pleasure of honourable and worshipful men) that there were no parks nor forests in England. For a good part of the best pasture in this Realm is consumed with dear which might otherwise be better employed for a commonwealth. And when with great travail and peril they have gotten a piece of flesh, than the dressing and eating is more costly, than would provide many other dishes of meat a great deal more wholesome. And concerning red dear, Simeon Sethi writeth, 
Red dear.  that stags' in the summer season eat vipers and serpents, whereby their flesh is made venomous and noisome, and therefore is in no wise to be eaten. Yet master Eliote thinketh the flesh of gallow deer more unwholesome and unpleasant than foe red dear. And I think there is more virtue in the stags' horns than in the flesh. For I know the horn burned and made in powder, is given with great success in all kinds of tasks, spitting of blood and jaundice. Virgil writeth that the Crow liveth nine times the age of a man, 
De aetatibus animalium.  accounting the age of man to be an hundred years. 
The age of a Stag.  And that the Hart or Stag liveth four times the age of a Crow. Whose opinion how true it is, I refer to keepers of Parks and rangers of forests. The verses of Virgil be these.  
Ter binos deciesque novem superexit in annos,  
justa senescentum quos implet vita virorum,  
Hos novies superat vivendo garrula cornix,  
Et quater egreditur cornicis secula cervus.   

CHAP. 137. Of strange beasts used for meats.  

Li. 3. the ali. fa. c. 1.  GAlen maketh mention of diverse other kinds of beasts which some nations use to eat, as the flesh of Asses, Lions, Dogs, Wolves, Bears, and such like. To the which he might have added the Cannibals who feed on man's flesh, as sometime the Scots did, as Saint Jerome witnesseth of his own knowledge. For so he saith, what shall I say of other Nations? Since that, when I was a boy, I saw in France, Scots a people of Britain eat man's flesh. 
The Scots were sometime Anthropophagis.  And when they found in the forest's herds of swine, beasts and cattle, they would cut off the buttocks of the boys which kept them, and also the women's paps, and took that to be the most dainty and delicate meat. And snails are a common dish among the Grecians, as Galen writeth in the second chapter of the book aforesaid. Much like as I have heard tell of a bishop of this land, that would have eaten fried frogs. 
Rookes.  And some have I known to eat hedgehogs, and as for Rooks, if they be fleaed, parboiled and well roasted or baken, are good meat for poor folks, and (as I have heard) be medicinable for an ague. But the other sorts aforenamed are more meet for hogs than men. Wherefore I will let them pass, and will speak of the parts and members of such beasts as be usually eaten in England.   

CHAP. 138. Of the head of beasts.  
THe flesh of the head of any beast is slow of digestion, and annoyeth the stomach. Yet after it is digested it nourisheth much and augmenteth seed. Some say that every part doth best nourish his like. Which if it were true, then should the head of a calf or a sheep, best nourish the head of a man. But I think otherwise, for I know that the flesh of heads is very hurtful to them that have the falling sickness, which is a disease of the head. Wherefore I think that reason proceeded first out of a Calf's head, or a sheep's head.   

CHAP. 139. Of the Brain.  
THe brain is phlegmatic, of gross juice, slow in digestion and noisome to the stomach, causeth loathsomeness and taketh away appetite. But where it is well digested it nourisheth much, and is reckoned in Schola Sal. for one of the twelve things which greatly nourish and make fat man's body, 
cap. 9  as appear in the verses following.  
Nutrit triticum & impinguat, lac, caseus infans,  
Testiculi porcina caro, cerebella, medullae,  
Dulcia vina, cibus gustu iucundior, 
Twelve things that breed fatness.  ovi  
Sorbilia, & ficus maturae uvaeque que recentes.  
Notwithstanding if any man list to eat brains, he should in no wise eat them last after other meats, because so they procure vomit, and beside they should be well sodden, and after well spiced with pepper, or such like. But the preparing of meats I refer to skilful Cooks. The Calf which is not the wisest beast, hath yet the most brains and most used to be eaten. Yet some wise gentlewomen set more store by the brain of a Conie or a woodcock. And in some men's opinions, (as Arnoldus reporteth upon the verses aforesaid) the brains of Chickens and Capons is good for the memory and comforteth the wit. But I think the brain of a Calf will make a man as wise as the brain of a Capon. The Hare's brain is good against the trembling and shaking of the limbs, which is commonly called the Palsy.   

CHAP: 140. Of the Tongue.  
THe tongue is of a spongy and sanguine substance, and is of good nourishment, especially about the roots, if it be well digested, if not, it breedeth phlegm Aesop being sent to the market by his master to buy the best meat, bought a tongue: and being sent the second time to buy the worst meat, bought a tongue likewise. As who should say, a tongue is both the best meat and the worst, according to that saying of Saint james the Apostle: The tongue can no man tame. It is an unruly evil full of deadly poison, etc. But of man's tongue I have not to speak, but I wish all men to use that Physic which the wise man Cato prescribeth.  Virtutem primam puta esse compescere linguam. 
Yet it is very hard for women to observe it, as he knoweth best that is troubled with a shrew. But a neat's tongue well dressed is best to be eaten, and if it be pricked with cloves, it is the better, because thereby the moisture is diminished. But the well dressing I refer to good cooks, whom I mention oftentimes, because cookery is a part of Physic, and a good cook (as Doctor Board saith) is half a Physician. The kernels which are in the roots of the tongue or elsewhere in the body, 
Kernels of the tongue.  are of much like nourishment to the tongue. For so Galen writeth, 
Lib. 3. the ali. fa. cap. 6.  Alimentum quod ex iis probe quidem in ventriculo concoctis provenit, prope sane ad carnium alimentum accedit: quod si minus quam sat est, sint confectae, succum crudum aut pituitosum generant.   

CHAP. 141. Of the Ears.  
THe Ears are nothing else but gristill and skin, and therefore hard to digest, and nourish little. The gullet or wezand is of like nature.   

CHAP. 142. Of the Eyes.  
THe Eyes be of diverse substances, of skins, humours, fat and filth. Yet they are light of digestion, and being of a fat beast they are pleasant, as of a calf or salmon, for these two have best eyes to eat, though the beast Lynx have best eyes to see.   

CHAP. 143. Of the Heart.  
THe Heart is of hard flesh and therefore is not soon digested, nor passeth shortly from the stomach. But where it is well digested, the juice that it maketh is not to be dispraised. Nay (as Isaak judaeus saith) Multum & bonum praestat corpori nutrimentum. 
Par. 5.    

CHAP. 144. Of the Lungs.  
THe Lungs or lights are easy of digestion, and soon pass throughout the body by reason of their natural softness. Yet their nourishment is little and unwholesome, for it is phlegmatic. Albeit the lungs of a Fox are medicinable for them which have sickness of the Lungs, being used in this manner. Take the lungs of a Fox and dry it to powder, 
The lungs of a Fox good for the lungs of a man.  and put a quarter of a spoonful in a little almond milk, or broth, and eat it, for it is very good to preserve the lungs. Or else you may take it with syrup of Hyssop. Or you may have an electuary at the Apothecaries called Loche de pulmone vulpis, excellent for the same purpose.   

CHAP. 145. Of the Stomach.  
THe stomach or maw is of ill digestion, and hardly passeth the body, and maketh ill blood by reason that it is a sinewy member and gristly, yet the extreme parts of the maw, as the bottom and brim are better digested, because those parts are more fleshy and fat. 
cap. 48.  Which is approved in Scho. Sal. as also that which I have written touching other parts as followeth; 
Egeritur tarde cor, digeritur quoque dure,  
Atque itidem stomachus, tamen exteriora probantur.  
Reddit lingua bonum nutrimentum medicinae.  
Concoctu facilis pulmo est, cito labitur ipse,  
Est melius cerebrum gallinarum reliquorum.    

CHAP. 146. Of the Liver.  
THe liver of beasts is ill to be digested, passeth slowly and maketh gross blood. But it is strong in nourishment, and is best of those beasts that suck, as of calves and lambs.   

CHAP. 147. Of the Spleen.  
THe Spleen or milt, maketh ill juice and melancholy blood. For it is the very place where melancholy is made. Isaak judaeus saith: Splenporcinus melior est caeteris propter substantiae suae subtilitatem & raritatem. But with us in England, 
Par. 5.  the milt of a swine is not used to be eaten.   

CHAP. 148. Of the inward of beasts.  
THe entrails or inward of beasts, as tripes, and chitterlings, be hard to digest, and therefore although they be well digested, yet make they nor juice naturally sanguine or clean, but raw juice and cold, and requireth a long time to be converted into blood: thus saith master Eliote. Yet common experience proveth that a fat tripe well roasted or fried, is easily digested. And that shall any man find that eateth tripes at supper. Tripes and other sauce are used to be broiled upon coals, or fried. But neither way is commended in Physic, for broiled meat is hard of digestion and evil for the stone, 
Broiled meat and fried meat unwholesome.  and fried meat is harder of digestion and breedeth choler and melancholy.   

CHAP. 149. Of Puddings.  
OF the inward of beasts are made Puddings, which are best of an hog, as Schola Sal. saith: 
cap. 25.  Ilia porcorum bona sunt, mala sunt reliquorum.  
For the blood of swine is most agreeable in complexion to man's nature. Yet puddings are used to be made also of the inward of sheep, and of kine, which though they be not so good, do yet serve well to fill up the belly of those that be hungry, and have strong digestion, for as the Poet Horace writeth: 
Ser. lib. 2. Sa. 2.  jeiunus stomachus raro vulgaria temnit.  
A hungry dog will eat thirty puddings, as the Irish man saith.   

CHAP. 150. Of the Reynes.  
THe Reynes or Kidneys make gross and ill blood, 
Par. 5.  as Isaac judaeus writeth, both for the hardness of their substance, and also because that nourishment which is in them, passeth away with the urine. Yet at Oxford the Scullion is glad of the Kidneys of loins of Mutton, and many pour scholar is glad to receive them well roasted at the scullion's hands.   

CHAP. 151. Of the Stones and Udders.  
THe stones and udders of beasts being well digested do nourish much, but the stones are better with their moistness, the udders cold and phlegmatic, they both do increase seed of generation. But the blood made of the udder, is better than that which cometh of the stones, except it be of Calves and Lambs, which be very good baked. And the stones of Cocks are best of all, 
Lib. 3. the ali. fa. cap. 7.  if they be fat and young as Galen witnesseth. And stones are reckoned of Scho. Sal. for one of those twelve things which greatly nourish and make fat man's body, as appear by the verses before alleged, where I have spoken of the brains of beasts, wherefore they may be accounted among meats restorative.   

CHAP. 152. Of Marrow.  
MArrow of all beasts is hot and moist, and where it is well digested, it nourisheth much, yet it doth mollify the stomach, and taketh away appetite, it is best, 
How Marrow may best be eaten.  if it be spiced with pepper and salt. And the marrow of Beef is best to be eaten. If it be of a Deer, it is good to anoint any place where ache is. This also is one of the twelve things that maketh fat, as appeareth in the verses aforesaid. The Marrow that cometh down the back bone is of like nature to the brain.   

CHAP. 153. Of the Fat  
THe fat of flesh alone without lean is unwholesome, and cloyeth the stomach, and causeth loathsomeness, & better is lean without fat, than fat without lean. Yet have I known a countryman that would feed only of the fat of Bacon, Beef, or Pork, without leane, but that is not to be marvelled at, considering that many of them have stomaches like the bird that is called an Ostrich which can digest hard Iron.   

CHAP. 154. Of the Feet.  
THe feet being well boiled and tender in a whole stomach digest well, and do make good juice, and pass forth easily. Galen commendeth the feet of Swine. But I have proved (saith M. Eliot) that the feet of a young Bullock tenderly sodden, and laid in souse two days or three, & eaten cold in the evening, have brought a choleric stomach into a good digestion and sleep, and therewith hath also expulsed salt phlegm and choler. And this I have found in myself by often experience, always foreseen that it be eaten before other meat, & without drinking immediately after it. All this I have taken out of M. Eliot, because he hath written most pithily of this part. Yet one thing will I note of mine own experience, that the fat which is left upon the water of the seething of Netes feet, called commonly foot seam, 
For stiffness of the Sinews and for the Cramp.  is passing good for the stiffness or starkenesse of the Sinews or joints, for the Cramp and such like. And if you mix a little Aqua vitae withal, it is a very good ointment for any ache, for the Sciatica or cold gout, as I have often proved.   

CHAP. 155. The Preface to Fowl.  
HItherto I have spoken of the flesh of Beasts, and their parts usually eaten. Now I will entreat of Birds and their parts concerning diet. And if comparison be made between both generally, whether is lighter of digestion, I say that the flesh of birds is much lighter than the flesh of beasts. And again that the flesh of those fowls which trust most to their wings, and do breed in high countries, is lighter than the flesh of such as seldom or never fly, and be bred at home. 
Par. 5.  Yet the tame birds (as Isaac saith) do nourish more than the wild, and be more temperate.   

CHAP. 156. Of Capons, Hens and Chickens.  
THe Capon being fat and young, is praised above all other fowls, because, as it is easily digested, so it maketh little ordure, and much good nourishment. The flesh will be more tender if it be killed a day or two before it be eaten, it is commodious to the breast and stomach. Hens in winter are almost equal to the Capon, but they do not make so strong nourishment. The flesh of them is without superfluity, as Haly and Mesues write, and is soon turned into blood. And they have a marvellous property, 
conciliator dissert. 68  to temper man's complexion and humours, and their broth is the best medicine that can be for Lepers. 
Canon. 2. c. 296.  And Avicen affirmeth that the flesh of young Hens augmenteth understanding, and cleareth the voice, and increaseth the seed of generation. That hen is best which as yet never laid egg. And a fat hen full of eggs is not the worst. The Poet Horace in the person of the Epicure setteth forth a way to make a hen tender upon the sudden in this wise. 
Ser. li. A. la. 4. How to make a Hen tender upon the sudden.   
Si vespertinus subito te oppresserit hospes,  
Ne gallina minus responset dura palato,  
Doctus eris vivam misto mersare Falerno.  
Hoc teneram faciet.  
If guests come to thee at unwares,  
In water mixed with wine,  
Souse thou thy hen, she will become  
short, tender, nesh and fine.  

Chickens.  Chickens in Summer especially if they be cockerels, are very convenient for a weak stomach, and nourish well, neither is there any flesh lighter of digestistion than a chicken, or more agreeable with all natures, as well in sickness as in health: yet would I wish those that be in good health, 
A caveat not to use much fine meats.  not to use themselves much to such fine meats, but rather accustom to feed on grosser meats till need require. As for chickens upon sops, they are no meat for poor scholars, unless they can get them.   

CHAP. 157. Of Cock.  
THe flesh of a Cock, especially if it be old, is hard of digestion: but the broth wherein it is boiled looseth the belly, and if you boil therewith Polipodium or Carthamus, it purgeth ill humours. Galen saith, 
Lib. 11. Simp.  Gallinarum ius simplex retinendivim possidet, uti gallorum veterum subducendi. If you list to still a Cock for a weak body that is in a consumption, through long sickness or other causes, you may do it well in this manner. Take a red cock, that is not old, dress him, and cut him in quarters, and bruise all the bones, 
To make a Coleise of a cock or capon.  then take the roots of Fennell, parsley and Succory, Violet leaves and Borage, put the Cock into an earthen pot which is good to stew meats in, and between every quarter lay of the roots and herbs, Corans, whole Mace, anise seeds, liquorise being scraped and sliced, and so fill up your pot. Then put in half a pint of Rose water, a quart of white Wine or more, two or three Dates made clean and cut in pieces, a few prunes and raisins of the Sun, and if you put in certain pieces of Gold, it will be the better, and they never the worse, and so cover it close and stop it with dough and set the pot in seething water, & let it seeth gently for the space of twelve hours, with a good fire kept still under the brass pot that it standeth in, and the pot kept with liquor so long. When it hath stilled so many hours, then take out the earthen pot, open it, strain out the broth into some clean vessel, and give thereof unto the weak person morning and evening warmed and spiced, as pleaseth the patient. In like manner you may make a coleyse of a capon, which some men like better.   

CHAP. 158. Of pheasant.  
pheasant exceedeth all fowls in sweetness and wholesomeness, and is equal to a Capon in nourishing but is somewhat dryer, and is of some men put in a mean between a hen and a partridge. It is a meat for Princes and great estates, and for poor scholars when they can get it.   

CHAP. 159. Of Partridge.  

Partridge most light of digestion.  Partridge of all fowls is most soon digested, and hath in him much nourishment. It driveth away the dropsy, it comforteth the stomach, it maketh seed of generation, and increaseth carnal lust, and it is said that customable eating of this flesh comforteth the memory. Wherefore it were a convenient meat for students, & such as be weak, and I would that every good student twice in a weak instead of his commons might have a Partridge to his supper. 
A good wish for students.  Neither do I marvel considering the goodness of the flesh, that Gentlemen be at such cost to keep hawks, 
Hawking commended.  and take such toil to kill Partridges and Pheasants. For beside the pleasant pastime in hawking, the flesh of these birds is very precious, and every morsel worth gold.   

CHAP. 160. Of Woodcocks.  
Woodcocks are of a good temperature, & meetly light in digestion, and the flesh of them is very wholesome. They come into England at the fall of the leaf, and depart again at the spring, but whence they come or whither they go, it would trouble a good Doctor to define. When the woodcock goeth, 
The Woodcock compared with the Swallow.  the Swallow cometh, but the Swallow is like a feigned friend that forsaketh us in adversity: for when cold beginneth, she returneth again over the sea into hot Countries, and as Pliny judgeth into Africa. So may we guess likewise that Woodcocks come out of cold Countries, as Denmark, Norway, Swetia, or else from those regions which have summer when we have winter, and contrariwise.   

CHAP. 161. Of Pigeons.  
PIgeons are very hot and moist, wherefore they are not good for those that be choleric, or inclined to any fevers, but to them that be phlegmatic and pure melancholy, they are very wholesome, and be easily digested. They should be taken when they be ready to fly, & so killed that they may bleed well. Arnoldus saith that they be better baked, being stuffed with sour grapes, than roasted, because the sour grapes do qualify and temper the heat of them. Wherefore cunning cooks have devised to stuff them with grapes also when they be roasted. The old doves for their very great heat. drought and hardness of digestion, are to be eschewed, yet the Turtle dove is commended in Scho. Sal. and is said to nourish well, 
cap. 29. Canon. 2. ca 146  and to engender good blood. Which Avicen also affirmeth, where he saith, that there is no fowls flesh better than a Turtles or a hens, nor more subtle: but I think he meaneth of young Turtles.   

CHAP. 162. Of Quails.  
QVailes are commended in Scho. Sal. to be wholesome, yet Isaak judaeus affirmeth that they are worse than any other foul, and that they engender the cramp, & experience proveth them to increase melancholy, therefore they are no good meat for students, although they were the meat that God reigned from heaven to feed the Israelites withal in the desert. But God gave them a sour sauce to their meat, for while the flesh was yet between their teeth, 
Num. 11.7.31.  before it was chewed, even the wrath of the Lord was kindled against the people, and the Lord smote the people with an exceeding great plague. God defend this Land from such a sauce for all the sweet meats that be so plentiful in it.   

CHAP. 163. Of Black Birds.  
Black birds or Ousiles are greatly commended for lightness of digestion, and that they make good nourishment and little ordure, and they be one sort of the fourteen kinds of wild fowls reckoned most wholesome in Schola Salerni, where also are named certain other sorts of birds, 
Cap. 29.  as the Stare or Shepstare, which unless it be taken before it fly from the nest, is bitter in taste. Also the Moor hen, the Wagtail, the little Robin red breast, all these aforesaid are briefly contained in the verses following.  
Sunt bona Gallina, & capo, turtur, sturna, columba,  
Quiscula, Phasiades merulae simul ortygometra,  
Perdix, frigellusque orex, tremulusque amarellus.   

CHAP. 164. Of Larks.  
Larks, as they be delicate in eating, light of digestion and of good nourishment, so are they medicinable, for as Dios. writeth, Assa, 
Lib. 2. cap. 48.  & in cibum sumpta caeliacos adiuvat, which Master Eliote expoundeth to be the colic.   

CHAP. 165. Of Sparrows.  
Sparrows be hard to digest, and are very hot, and stir up Venus, especially the cock sparrows. Being boiled in broth, they are restorative, and good for weak and aged persons, Mulieres nonullae salaces, hos parant in cibis maritis suis, ut sint procliviores ad libidinem.   

CHAP. 166. Of Goose.  
GOose is hard of digestion, but being young and fat the wings be easy to digest in a hot stomach, and nourish competently, but the green goose is better than the stubble goose, and I speak of tame geese, for wild geese are much worse, yet a Lancashire man will find fault with neither, being fat and well roasted. The swan is much like in nature to the goose. 
Swan.    

CHAP. 167. Of Duck and Mallard.  
DVcke and Mallard, wild or tame be hard to digest and make ill juice, saving that the brawns on the breast bone, and the neck is better than the remnant. They feed oftentimes of frogs and toads, wherefore their flesh must needs be unwholesome.   

CHAP. 168. Of Plover.  
PLover is thought to be a dainty dish, and right wholesome, yet it is slow of digestion, nourisheth little, 
Lapwing and Teal.  and increaseth melancholy, likewise is to be said of the Lapwing. The Teal is some deale better.   

CHAP. 169. Of Peacock.  
Peacocks if they be old, be hard of digestion, and so are Turkey cocks likewise, but the chickens of either of them about half a year old, are good and wholesome.   

CHAP. 170. Of Crane.  
CRane is hard of digestion, and maketh ill juice, but being hanged up a day or two before he be eaten, he is the more tender and less unwholesome.   

CHAP. 171. Of Bustard.  
BVstard being fat and kept without meat a day or two before he be killed, to expulse his ordure, and then drawn and hanged as the Crane, and after roasted or baken, is a good meat, and nourisheth well if he be well digested.   

CHAP. 172. Of Heron.  
Heron, Byttour or Shovelar, being young and fat be lighter digested than Crane. And the Byttour, sooner than the Heron, and the Shovelar sooner than any of them. But all these fowls must be eaten as venison, with much spice, and have good old wine drunk after them, and so shall they be more easily digested, and the juice coming of them be the less noyful. Other fowls also are used to be eaten, which I omit, because I find little written of them, and these which I have mentioned be most common, therefore now it remaineth that I speak of the parts and members of the birds aforesaid.   

CHAP. 173. Of the Wings.  
THe wings, brains and necks of Geese, Capons, Hens, pheasant, Partridge, and small birds being fat, are better than the legs in digestion, and lighter in nourishing. Of wild foul and Pigeons being fat, the legs are better than the wings: The brains of Duck, Teal and Widgeon except, which is better to digest than the residue.   

CHAP. 174. Of the Gizzard.  
THe gizzard or stomach of a Goose or Hen, being made fat with wheat, bran and milk, or water, and wheat bran made in powder, or else well sodden, is good for the stomach, in making it strong to digest, and nourisheth competently.   

CHAP. 175. Of the Liver.  
THe liver of a Capon, Hen, Fesant, or Goose, being made fat with milk, mixed with other meat, is not only easy to digest, but also maketh good juice, and nourisheth excellently.   

CHAP. 176. The Preface to Fish.  
THus much of flesh. Now concerning fish which is no small part of our sustenance in this Realm of England. And that flesh might be more plentiful, and better cheap, two days in the week, that is Friday and Saturday, are specially appointed to fish, and now of late years, by the providence of our prudent princess Elizabeth, the Wednesday also is in a manner restrained to the same order, not for any religion or holiness supposed to be in the eating of fish rather than of flesh, but only for a civil policy as I have said. That as God hath created both for man's use, so both being used or refrained at certain seasons, might by that intercourse be more abundant. And no doubt if all days appointed for that purpose were duly observed, but that flesh and fish would be much more plentiful, and bear less price than they do. For accounting the Lent season, and all fasting days in the year together with Wednesday, Friday and Saturday, you shall see that one half of the year is ordained to eat fish in. But here I must crave a pardon of the divines, that they will give me leave to utter mine opinion touching abstinence from meats, I confess that meat maketh us not acceptable to God, 
Corint. 1. cap. 8. Rom. 14.  and that there is nothing unclean of itself, and that every creature of God is good, and nothing aught to be refused, if it be received with thanksgiving: 
Ti. 1. cap. 4.  yet this much I will say that if a man would refrain from such meats, as do most nourish and cherish his body, (which indeed is the exercise of fasting) he should rather forgo the eating of flesh than fish, because as Cornelius Celsus saith, Plus alimenti est in carne quam in ullo alio cibo, which thing peradventure was the occasion why people were prohibited in time past to eat flesh or any thing else having affinity with flesh, 
Lib. 2.  upon the fasting days. Which order (as it is thought) being first established by Gregory the great bishop of Rome, was afterwards superstitiously abused. But now that superstition is abandoned among us, and all men do know that whatsoever goeth into the mouth, defileth not the man, but that which cometh forth, 
Math. 15.  me think for order's sake, all people should be obedient to good laws, and be aswell contented to forbear flesh upon the days appointed, as to use it at their pleasure at other seasons. But such is the selfewill of some, and voluptuousness of many in this our own licentious time, that without any reasonable cause, or sufficient authority, only to satisfy their fleshly lust, they will eat flesh at all times and seasons, yea some in contempt of all good order, and as it were despising all kinds of fish, as though God had not created fish for our food as well as flesh, wilfully misorder themselves in this behalf. But this kind of people had need to sail to the Island Antycyra, according to the old proverb, to have their melancholy strongly purged, least in process of time they become stark mad. But the reformation hereof I refer to the godly magistrates, and return to my purpose. And this generally I say of fish, that if it be compared to flesh, it is of less nourishment than flesh, and the nourishment thereof is full of phlegmatic superfluities, cold and moist. And of fish generally I say, 
A comparison between flesh and fish, between sea fish and river fish.  that sea fish is of better nourishment, then fresh water fish of the same sort, because it is not so superfluously moist, by reason of the salt-water which drieth and purifieth. Yet I grant that fresh water fish is sooner digested than sea fish, and therefore better for sick folks, because of their feeble digestion. And again of sea fish that is best which swimmeth in a pure sea, and is tossed and hoist with winds and surges. And therefore the fish that is taken in the North sea, which is more surging, and tempestuous, and swift in ebbing and flowing is better than the fish that is taken in the dead or south sea. Wherefore, the fish that is taken about this our country of Britain, must needs be very wholesome. And true it is, as Doctor Board witnesseth in his Dietary, who was a great traveller, 
The felicity of Britain for fish.  that no nation under the sun is better served with all manner of fish, both of the sea, and the fresh water than Britain. And as I have said of sea fish, so I say of fresh water fish, that to be best which is bred in the deep waters, running swiftly toward the north, 
What fresh water fish is better  stony in the bottom, clean from weeds, whereunto runneth no filth nor ordure coming from towns, or cities. For that which is taken in muddy waters, in standing pools, in fens, motes and ditches, maketh much phlegm and ordure. And here occasion is offered to speak somewhat of the old English proverb touching the choice of fish, 
The English proverb expounded touching the choice of fish.  which is: That young flesh and old fish doth men best feed How it is verified in flesh I have declared before. Now concerning fish I say, that old fish is not always the best: for if fish be of a firm and hard substance, than it is better young than old, as a young Pike or a young Perch is better than an old. But if it be of a soft and open substance, then the elder is the better, as an old Eel is wholesomer than a young as some say, which my interpretation is approved in Sco. Sal.  

cap. 30.  Si pisces molles sunt, magno corpore tolles,  
Si pisces duri, parvi sunt plus valituri.  
But now what sorts of fishes be most wholesome for man's body, may well appear by the verses following, where are reckoned ten sorts as principal in the preservation of health.  
Lucius & perca, & saxaulis, & albina, tencha,  
Sonus, plagitia, & cum carpa, galbio, truta.   

CHAP. 177. Of the Pike.  
OF which ten sorts, the first is a Pike, which is called the king and Tyrant of other fishes, because he not only devoureth fishes of other kinds, but also of his own kind, as it is in the verse following.  Lucius est piscis rex atque tyrannus aquarum. 
The Pickerel or Pike is of firm and hard substance, yet giveth clean and pure nourishment. The dressing as well of this fish, as of all others, I refer to the art of Cookery.  
The second is a Perch, so called by the figure Antiphrasis, quia nulli piscium parcit, but woundeth other fishes with his sharp sins. The Perch is likewise of hard and fast substance, and therefore is of more pure nourishment.  
The third is a sea fish called a Sole, whose commendation Arnoldus uttereth in these words: Est inter pisces marinos saluberrimus.  
The fourth is a Whiting, which for wholesomeness is well entertained in the court of England, and is now become an old Courtier.  
The fifth is a Tench, which is commonly called the Physician of other fishes, because when they are hurt, they are healed by touching of the Tench, and as he is medicinable to fishes, so is he wholesome to man's body.  
The sixth is a sea fish called a Gurnard, which is of divers colours, some red, and some grey, both very toothsome and wholesome.  
The seventh is a Plaice, which if it be well grown and some deal thick, is a passing good fish, and may seem to be so called a placendo, quia palato valde placet. Flounder or Floukes be of like nature to a plaice, though not so good.  
The eighth is a carp, a fresh water fish greatly desired of great estates, and no marvel, for it is in wholesomeness of great value. And the tongue of a Carp is very pleasant to carping Ladies.  
The ninth is a Gogion (as I understand) which fish is found as well in the sea as in fresh waters & is of sundry sorts, as Dioscorides declareth. And of Gogions, 
Lib. 2. cap. 29. Lib. 3. the ali. fa. cap. 29.  as Galen writeth, Prestantissimus ad voluptatem, coctionem, simul ac distributionem, & succi bonitatem est is, qui in arenosis littoribus, aut saxosis promontoriis vivit.  
The tenth is a Trout, which is so sound in nourishing, that when we would say in English, that a man is throughly sound, we use to say that he is as sound as a Trout. This fish by nature loveth flattery: for being in the water it will suffer itself to be rubbed and clawed, 
The nature of a Trout.  and so to be taken. Whose example I would wish no maids to follow, lest they repent after claps.   

CHAP. 178. Of other fishes very wholesome.  
BEside those ten sorts aforesaid, there be divers other of the sea and fresh water, which be very wholesome, as Breame, Bret, Turbot, Holibut, Cod, Haddock, Tunie, Mullet, which is a fish of this nature, that being afraid hideth only his head, and thinketh that then all his body is hid. Also Barbil, a fish in such estimation among the Ancient Romans, that in the time of Claudius the Emperor, 
A strange nature of a fish.  Asinius Geler one that had been Consul, paid for one of the said fishes 8000 Serstertios, which after Tonstals account, is forty pound sterling. 
Forty pound given for one fish.  Also Roch, Loch, Base, Smelled, are very wholesome fishes. And generally all fish that hath scales and fins, for many scales and fins betoken the pureness of the fishes substance. Likewise Shad and Mackerel are both sweet in taste and soft in substance, yet not very wholesome. Of which the one is out of season and full of bones, except it be at the spring of the year, that is the Shad. And the Mackerel, as in colour it doth resemble the Edder, so is it not lightly taken, but when thunder and lightning, or some tempestuous weather ariseth.   

CHAP. 179. Of other fishes much used though not so wholesome.  
Among all fishes that be pleasant in taste and not wholesome, the Eels are most in use, 
Of Eels.  which as they be engendered of the very earth, dirt or mire without generation, or spawn, so be they of a slimy substance, clammy and greatly stopping, whereby they are noisome to the voice, as it is recorded in Scho. Sal. in these words: Vocibus anguillae pravae sunt si comedantur. 
cap. 31.  Also they are ill for such as be given to the stone: for their sliminess will cause the gravel sooner to congeal, and gather to a stone, and they dispose a man to the gout, breeding such like matter as bringeth pain of the joints. Wherefore Arnoldus saith prettily upon the said verse: Inique natura fecisse videtur, quae tam suavem refutandis expuendisque piscibus indiderit saporem.   

CHAP. 180. Of lampreys.  
lampreys or Lampurnes be partly of the nature of Eels, yet somewhat wholesomer, and less jeopardous, for that they be not so clammy and so gross as Eels, yet they are thought in some part venomous, because they engender as Serpents do, or as some say with Snakes. Wherefore the heads and tails, and the string within, should in no wise be eaten. After eels and lampreys, we should drink good strong wine, as saith arnold, and generally with all kinds of fish wine is very wholesome. 
The French proverb of wine to be used with fish.  For as the French man saith (Poisson sans vin est poison) that is to say, Piscis sine vino venenum.   

CHAP. 181. Of Conger.  

Lib. de Ali. fa. cap. 31.  COnger is of hard substance, as Philotimus thinketh, whose judgement Galen alloweth, and therefore hard of digestion: For this rule is general and alleged in the same place, 
A general rule touching choice of fish.  Tum concoctio quae in ventriculo fit, tum in singulis corporis partibus alendis assimilatio, in mollioribus quidem facilius, in durioribus vero aegrius fit.   

CHAP. 182. Of Salmon.  
SAlmon though it be a pleasant fish, and very sweet, especially the belly thereof, yet is it not so wholesome as many other before mentioned, but much grosser, more clammy, harder of digestion and fuller of superfluity. And that it is not simply wholesome is proved hereby, for that it is not used to be eaten hot or immediately after it is boiled. The mort is of like nature, for it is the young Salmon. The nature of the Salmon is to spawn in the fresh water, and after useth both fresh and salt.   

CHAP. 183. Of Ray or Thornebacke.  
Ray or thornebacke is a fish of soft substance, saving that it is full of bones, like unto gristles. This fish also is thought unwholesome, if it be eaten hot, and to dispose a man to the falling evil. Which noisome quality (as I think) doth rise thereby, for that it is so moist a fish and full of superfluity. Yet the pricks thereof which grow without upon the skin, pulled up by the roots, and dried and made in powder, and drunk in white wine or Rhenish wine fasting, 
A good medicine for the stone.  is an excellent medicine to avoid gravel and to break the stone, as it hath been often proved.   

CHAP. 184. Of Porpus and Sturgeon.  
purpose and Sturgeon are fishes of hard substance, (and in my judgement) not much better than bacon and brawn. Although for the rareness they be esteemed of great estates. But that fish is best which breedeth best juice in the body, and the best juice is that which is in a mean between thick and thin. Qui fit ex pane optime praeparato, 
Optimus succus.  et animalibus volucribus perdice scilicet atque id genus: quibus ex marinis piscibus Pelagij sunt propinqui, as Galen writeth. 
Lib. 3. de ali. fa.. cap. 26. The best flesh & the best fish.  Where I note that he putteth a partridge for example of the best flesh and such fishes as live among rocks, to be best, and to approach nearest to the nature of wholesome flesh. Which fishes afterward he calleth Saxatiles, Alocis in quibus versari comperiuntur, as he himself expoundeth, Non enim in laevibus aut arenosis aut terreis littoribus, 
cap. 28.  sed in petrosis promontoriis & ubi saxa sunt, delitescunt & pariunt, among which he reckoneth the whiting, the perch the gilthead or goldnie.   

CHAP. 185. Of Herring.  
HErring is a fish most common and best cheap. Yet it is not very wholesome. As it is often proved by them who through eating of fresh herring, fall into fevers, yet they may not well be spared, of poor folks, who regard not so much the wholesomeness of meats, as that they fill up their hungry bellies. For as the Poet Horace writeth, Cum sale panis, latrantem stomachum bene leniet. 
Ser. li. 2. Sa. 2.  Pilchards be of like nature to herrings, which kind of fishes as they be small in quantity, so be they small in value. As for red herrings and sprats they be much worse, and they give as good nourishment to the body, as resty bacon.   

CHAP. 186. Of Shellfish.  
GAlen giveth this general property of shell fishes, Quod salsum in carve succum contineant qui aluum subducit. 
Li. 3. the ali. fa. cap. 33.  Wherein he preferreth Oysters before others of the same sort, because they have a very soft substance. Oysters with us are eaten raw. Which Galen also mentioneth in the same place. 
Oysters.  They be used also in broths, boiled, or roasted upon coals. One good property they have, in that they do not lightly corrupt in the stomach, But if they be eaten raw, they require good wine to be drunk after them, to help digestion, I think red wine or sack is best for that purpose. They be not good for any that have an itch or breaking forth of a hot liver.   

CHAP. 187. Of Muskles.  
MVskles are worse to be digested raw than Oysters. Wherefore they be most used being roasted or boiled, they are very noisome to such as be disposed to fevers, gout or dropsy. There is a kind of Muskles in which Pearls are found, and though the Indian pearls be greatest and more desired as being far fetched, 
Pearls.  yet certain it is (as Matth. writeth) that pearls do grow and are gotten, 
Lib. 2. Dios. ca 4.  in the west Ocean about England and Scotland. With which kind of pearls julius Caesar adorned a breast plate and offered it up in the temple of Diana, as Pliny reporteth. 
Good pearls gotten about Britain.    

CHAP. 188. Of Cockles.  
COckles be lighter of digestion than muskles or oysters, yet are not to be eaten raw. But being roasted upon coals, as soon as they open they may be eaten without danger, neither do they breed like inconvenience as Muskles do. 
When shell fish is at the best. Lib. 2. Ser. Sa. 4.  Shell fishes be at the best when the moon increaseth, as the Poet Horace noteth.  Lubrica nascentes implent conchilia lunae.  

CHAP. 189. Of Crevice and Shrimps.  
AMong shell fishes may be numbered these also which follow. Howbeit Galen calleth them Crustata and not Testacea, but the name is not material, and the Crevice is chief of them. For it is very nourishing, and doth not lightly corrupt in the stomach. Yet is it hard of digestion, as Arnoldus saith upon Scho. Sal. 
Cap. 30.  The Crab, the Lobster, and the Shrimp are of the same nature. At Oxford (as I remember) upon festival days, they are wont to eat Crevices, last after flesh. And commonly at great feasts in London and elsewhere, they use to serve up sturgeon last, as it were to make up the mouth. And this they name a feast royal. But this kind of service is dispraised by Arnoldus in the same Chapter, 
A feast royal. Flesh and fish should not be eaten together at one meal.  where he saith, that fish and flesh together should not be eaten, nor fish and white meat, nor fish should not be eaten after other meats.   

CHAP. 190. Of the Puffin.  
THere is also a kind of fish called a Puffin, which in respect that it liveth altogether in the water, may be accounted a fish: whereas otherwise considering that it is feathered and doth fly, as other fowls do, it may seem to be flesh, except you would account it as a Siren or mermayden, that is half fish, and half flesh. They be eaten as well fresh as powdered, and as they be in a mean as it were between flesh and fish, so be they in wholesomeness, neither best nor worst. A Carthusian may eat them and never break his order.   

CHAP. 191. Of Saltfish.  
Divers sorts of the fishes beforesaid, are used to be eaten salt as well as fresh, as Salmon, Conger, Cod, Eeles, Herrings, and such like. Beside these, there be some other which are used no way but salt. 
Whether fresh fish or salt fish be more wholesome.  Now if comparison be made between fresh fish and salt fish, whether is more wholesome, to speak generally in my judgement, fresh fish is to be preferred. For as Arnoldus saith upon Scho. Sal. fresh fish doth moisten the body, and increaseth milk and seed of generation, 
Cap. 30.  and is very wholesome for choleric folks. 
Fresh fish good for choleric folks. Cap. 52.  But salt fish chose, drieth the body, diminisheth seed of generation, and is hurtful to those that be choleric. Beside this, if it be much eaten, it hurteth the sight, and causeth itch and scabbiness, by reason that it engendereth a sharp, biting, and burnt humour. All which discommodities are briefly comprised of Scho. Sal. in two verses, as followeth.  
Vrunt res salsae visum semenque minorant,  
Et generant scabiem, pruritum, sive rigorem.  
Which inconveniences although they grow as well by much eating of salt flesh as of salt fish, yet I think they are rather bred by salt fish. Notwithstanding I grant that somekind of fish, a little salted, is better than the same fresh. Because it taketh away loathing, and maketh a good appetite. But fish of long time salting (as is the most part of our salt fish) is unwholesome.   

CHAP. 192. Of Stockfish.  
THere is yet a kind of fish which may be doubtful, whether it should be reckoned among salt fish or fresh fish, because it is in taste fresh, yet brought to us dried from Island and other countries Northward. Concerning which fish I will say no more than Erasmus hath written in his Colloquio. Est genus piscis, quod vocatur Anglice Stockfish, non magis nutrit quam lignum. Yet I have eaten of a pie made only with Stockfish, which hath been very good, but the goodness was not so much in the fish as in the cookery, which may make that savoury, which of itself is unsavoury. And as it is said, a good Cook can make you good meat of a whetstone, even so it may be that such fish and flesh as is of it own nature unwholesome and unpleasant, by the skill of dressing may be made both wholesome and pleasant. Therefore a good Cook is a good jewel and to be much made of, modo sit vir bonus.   

CHAP. 193. Of White meats.  
THere remaineth yet a third kind of meats, which is neither fish nor flesh, commonly called white meats, as eggs, milk, butter, cheese, which notwithstanding proceed and come of flesh, as eggs from the hen, and milk from the Cow. Yet because they are not plainly flesh, they are permitted to be eaten upon the fish days, among which four sorts, eggs is the chiefest and most nourishing. 
Eggs.  For eggs be of that kind of meat, which in a little quantity nourish much, as Avicen writeth. 
Ca 4. cap. 1. Cap. 8.  Wherefore they are reckoned in Scho. Sal. together with other two very nourishing things, as followeth, 
Ova recentia, vina rubentia, pinguia iura,  
Cum simila pura, naturae sunt valitura.   
That is to say, new laid eggs, chiefly the yolks, red wine, & pottage or broth of good flesh, as of mutton, veal, capon, or chicken, especially being made with fine flower or grated bread, these three are very comfortable and restorative for man's body, & these three would I wish to be much used of students, for they most need nourishing meats. But touching the choice of eggs, first I say, that hen eggs, as they be most used so are they best. Yet eggs of Pheasants and Partridges be not unwholesome: but eggs of ducks, geese, 
Hen Eggs are best.  turkeys and other fowls should be eschewed. And of hen eggs the choice standeth in three points, 
How to choose an egg.  that they be white, long, and new: as it is in Sch. Sal.  
Filia presbyteri iubet pro lege teneri  
Quod bona sunt ova haec, candida, longa, nova. 
Ser. lib 2. Sat. 2.   
Which is approved in the Poet Horace.  
Longa quibus facies ovis erit illa memento,  
Vt succi melioris, & ut magis alba rotundis,  Ponere. 
Now concerning the dressing of eggs, 
The difference of eggs in dressing.  there is great difference. For either they be sodden, roasted or fried. And they be sodden two ways; either in the shells, or else the shells being broken, the eggs are put into seething water, 
Sodden eggs Poched eggs.  the first is called seething of eggs, the second poaching of eggs. Both ways are good, but eggs poch are best and most wholesome. Yet eggs sodden in their shells, 
Roasted eggs.  are better than roasted, because the moistness of the water, 
Fried eggs.  tempereth the heat of the fire which drieth up the substance of the eggs, overmuch. And fried eggs be worst of all, for they engender ill humours, annoy the stomach, & cause corrupt fumes to rise to the head. 
Collops and eggs.  Wherefore collops and eggs, which is an usual dish toward shrovetide, can in no wise be wholesome meat, yet it is, the less unwholesome, if the eggs be not fried hard. For in the regiment of health, eggs should in no wise be eaten hard. But being in a mean between rear and hard, 
Hard eggs. Soft eggs. Rear eggs.  which Galen calleth Ova tremula, yet rear eggs, named Ova sorbilia, that is to say little more than through hot, are good to clear the throat and breast, and they do ease the griefs of the bladder and reins made with gravel, so that they be taken before any other meat. 
A fine breakfast for a weak stomach.  And if a man would break his fast with a light and nourishing meat, than I say there is nothing better, than a couple of eggs poch, or the yolks of two eggs sodden rear and put into one shell, seasoned with a little pepper, butter, and salt, and supped off warm, drinking after it a good draught of Claret wine. This I know to be very comfortable for weak stomaches, and is often used of the wisest men in England. And this rule is generally to be observed, to drink a good draught of wine, ale or bear, after we have eaten an egg, as it is taught in Schola Sal. 
Cap. 38.   Singula post ova, pocula sume nova. 
If hens be slack in laying of eggs, give them hempseed enough, and they will become fruitful. For as Mat. saith, Canabis sativae semen in cibis sumptum, 
Lib. 3. Cap. 48.  plane contrarium efficit in gallinis & in nobis. Siquidem largius com manducatum nobis genituram extinguit, 
Hempseed hath contrary effects in men and in hen.  gallinas vero oviferaciores reddit. There is great difference in the parts of an egg, for the yolk is temperately hot, the white is cold and clammy, and hardly digested, and the blood thereof engendered is not good. Yet it is of great use in bruises, wounds, and sores: as skilful surgeons do know. The chicken is engendered of the white and nourished with the yolk, though some be of a contrary opinion. Alexander Aphrodissaeus hath a pretty saying of an egg. Orbis universi quem mundum vocamus, 
Lib. 2. proble 84.  speciem in ovo dixeris demonstrari: 
An egg resembleth the whole world.  nam & exquatuor constat elementis, & in spherae faciem conglobatur, & vitalem potentiam obtinet. The shell he likeneth in qualities to the earth, that is cold and dry: the white, to the water that is cold and moist the some or froth of the white to the air, that is hot and moist: the yolk to the fire, that is hot and dry. So he maketh the egg as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little world.   

CHAP. 194. Of Milk.  
Milk is made of blood twice concocted, or as Isaak judaeus defineth it, 
Par 5. What milk is.  Lac non est aliud nisi sanguis secundo coctus in uberibus: For until it come to the paps or udder, it is plain blood: but afterward by the proper nature of the paps it is turned into milk. Diosco. giveth this commendation to milk generally, 
Lib. 2. c. 6 4.  Lac generatim omne boni succi est, corpus alit, aluum emollit, stomachum & intestina inflatione vexat. But this last inconvenience may be holpen, as he teacheth afterward: minus inflat quodcunque semel fervefactum est. 
How the windiness of milk may be holpen.  And I was wont to help it by putting in a little pepper, Cloves and Mace. Milk, notwithstanding that it seemeth to be wholly of one substance, yet it is compact or made of three several substances, that is to say in effect, 
Three substances in milk.  of Cream, Whey and Cruds. Foe Cream is made Butter, and of Cruds Cheese, of which I shall entreat afterward. But of milk there is great difference, not only concerning the kinds; but also touching the time of the year. For Cow milk is thickest and the milk of a Camel is thinnest, 
Three sorts of milk.  and the milk of a Goat is between both. Wherefore in the governance of health, 
Goat's milk is best.  Goat's milk is best, and Cow milk is next. Yet the goodness of the pasture helpeth much to the goodness of the milk: for ill pastures make ill milk, and good pastures make good milk: for such as the food is such is the blood, and such as the blood is, 
Lib. 3. de All fa. cap. 15.  such is the milk, as Galen excellently proveth, by example of Goats which fed on Spurge and Scammony, whose milk was very laxative. Also by example of a Nurse; who having fed much of wild herbs after she gave suck to a child, infected the same with many sores and biles. And touching the time of the year I say, that in the spring time, milk is thinnest, and at the fall of the leaf it is thickest and best according to that old saying, 
What time of the year milk is best.  when fern waxeth red, then is milk good with bread. And how natural and nourishing a meat, Milk is, may be perceived not only by children, who live and like better with that, than with any other thing: but also men and women, who being used from their childhood for the most part to Milk, and to eat none or little other meat but milk and Butter, appear to be of good complexion and fashion of body. And no marvel: for where milk is well digested, it engendereth good blood, and giveth great nourishment, yea, it is a restorative for them that be wasted or in a consumption, or be lean, as appeareth in Scho. Sal. in these words. 
Cap 34.   
Lac hecticis sanum, caprinum, post camelinum,  
Ac nutritivum, plus omnibus ast asininum, 
The degrees of milk in goodness.   
Plus nutritivum vaccinum, sic & ovinum,  
Ad sit si febris, caput & doleat, fugiendum est.  
Whereby it appeareth that Goat's Milk is principal in a consumption, Quia mediae est consistentiae, 
Lib. 3. the all fa. cap. 15.  as Galen saith, because it is not so thin as Camel's milk or Ass' milk, nor so fat and thick as Cow milk or Sheep's milk, yet common experience proveth that women's milk sucked from the breast is without comparison best of all in a consumption, Whereof a notable example was showed of late years in the old Earl of Cumberland, 
The Earl of Comberland cured of a consumption by woman's milk.  who being brought to utter weakness by a consuming Fever, by means of a Woman's suck together with the good counsel of learned Physicians, so recovered his strength, that before being destitute of heirs male of his own body, he gate that most worthy gentleman that now is inheritor both of his father's virtues and honour. But in the last verse it is said that milk hurteth them that have the ague or the head ach: the reason is, 
Why milk is unwholesome in Agues or Head ache.  because in bodies that be distempered, it is lightly corrupted in the stomach, and is turned into choleric fumes, which both inflame the body and grieve the head. 
Milk is ill for the Colic or stone, and causeth obstructions.  Also milk is hurtful to them that have the Colic or stone, or obstructions of the Liver or Spleen. But it is especially good for them which be oppressed with melancholy, which is a common calamity of students. 
Milk good against melancholy  And for this purpose it should be drunk in the morning fasting abundantly, new milked warm from the udder. But who so would use it, should cause the beast to be milked into a vessel wherein are first put a few leaves of Spear Mint, a little Sugar or pure honey. For by this means it shall neither rise in the stomach afterward, nor yet turn into cruds, and after it should abstain both from other meats and exercise for three or four hours, for so doing it may purge the belly, which is one good property that milk hath: 
Whether milk be losing or binding.  for because it is buttery, it washeth and cleanseth the entrails, and is good against pricking pains of the Lungs, guts, reynes, and bladder. But otherwise if the Whey be consumed by any means, Milk rather bindeth the belly than looseth, and may be used as a medicine for a laske in this manner. Take Milk warm from the Cow, 
A medicine for a laske.  or else new milked, and heat a gad of Steel or Iron glowing hot in the fire, and quench it therein, so doing nine or ten times, together, then drink it fasting and it will help. Yet some I have known almost grown to a flux, that by drinking of milk well boiled without salt, and well spiced with cinnamon, or with chalk shaved into it, have been eased in short time. 
Whey.  But so long as the Whey is in it, it is rather laxative: for Whey of itself is very laxative, and may well be used of such as be costive, because it looseth the belly gently. And for this cause (as Galen writeth) Veteres ad alvum subducendam; 
Lib. 3 de. ali. fa. cap. 15.  hoc potu plurimo uti videntur. And this I can say of experience, that if it be commonly drunk at the spring of the year, and especially in May, it bringeth the body to good temper, and is good against itch, skabs, Morphew, and other impediments, without the skin, and maketh a good colour in the face, (as I suppose) for that it purgeth Choler and Melancholy, and qualifieth the heat of the stomach and liver: all which properties are briefly set forth in Scho. Sal. in one verse. 
Cap. 36.   Inciditque lavat, penetrate, mundat quoque Serum. 
Some use to boil Fumitory, Hartstong, Endive, or Succory, scabious, Violet leaves, Sorrel, and such like cooling herbs in the Whey, 
A cooling decoction of whey good for many purposes.  and so it is made more effectual for the foresaid purposes, and who so needeth may use this decoction, for it is of great force.   

CHAP. 195. Of Cream.  
Cream is one part or substance of milk, and is indeed the very head or heart of Milk: and is of two sorts, that is to say, raw Cream which is gathered of the milk without fire after it hath stood a time, and clouted Cream which is made by setting the milk over an easy fire, until it come to a thick head. Both these kinds are used as a delicate dish in the summer season, either with Sugar, or with Strawberries. But how wholesome a dish it is Matth. teacheth upon Dios. saying: 
Lib. 2. ca 66.  Ob pinguedinis copiam, praeterquam quod ventriculum relaxat, & cuncto supernatat cibo, nutrimentum eijcit, & crassum generat succum. Wherefore they that go from Oxford to Botley, or from London to Islington to ear Cream, make but a sleeveless errand, yet raw Cream well boiled with a little Sugar, is a good nourishing meat, and good for a weak student, so it be used according to the conditions aforesaid in the treatise of Milk.   

CHAP. 196. Of Butter.  
OF both sorts of cream is made Butter, which if it be fresh and new made, is very wholesome, especially if it be eaten in the morning; but afterward it is not so good, according to the old English proverb, butter is Gold in the morning, and Silver at noon, and lead at night. The meaning whereof because it is so common, I will here omit. The chief properties of Butter are reckoned to be three in Schola Salerni as followeth. 
Cap. 35.   Lenit & humectat, soluit sine febre butyrum. 
Butter mollyfieth and moisteneth and looseth the belly, 

An experiment of butter to make one soluble.  
The virtues of butter.   which effects are wrought chiefly by reason that it is oily and slippery. Wherefore it is good for such as be commonly costive: and this experience I have of it, that some which have been wont to a fine diet, and to eat no bread but manchet, by the eating of brown bread and butter in a morning fasting, (which is a Country man's breakfast) have been made as soluble as if they had taken some purgation. Also Paracelsus writeth in his book named Paramirum, 
The Flemings little troubled with the colic.  that the Flemings are little troubled with the colic, because they use to eat much Butter. But in one respect they are reproved by Arnoldus upon Scho. Sal. in the Chapter aforesaid, for that they eat it last after other meats, for Butter (saith he) should in no wise, as meat be eaten in great quantity, and especially it should not be eaten after other meat. But to use it with other meat it is very wholesome. Beside this, it profiteth them much that be stuffed in the breast or lungs, with superfluous humours, and be short wound, especially if it be eaten with Sugar or honey. Yet it is not good for them that have any fever or hot livers, for the fatness thereof doth augment the heat of the fever or Liver. The necessity of Butter in dressing of meats, in making of salves and ointments, I overpasse, yet would I wish that such as have children to bring up, 
May Butter.  would not be without May Butter in their houses. It is to be made chiefly in May, or in the heat of the year, by setting Butter new made without salt, so much as you list in a platter, open to the Sun in fair weather for certain days, until it be sufficiently clarified, and altered in colour, which will be in twelve or fourteen days, if there be fair Sun shining. This is of marvellous virtue in any exulceration, and I have known the wild fire healed therewith, 
To heal the wild fire.  being incorporate with Sage leaves. And for the ease of Infants to bring forth their teeth, 
To bring forth teeth in children. Lib. 10. Simp.  Galen adviseth us to rub their gums oftentimes with fresh Butter, and thinketh it of no less force than Hony, for that purpose. Of the making of Butter is left a kind of whey, which they commonly call Butter milk, or sour milk, which after it hath stood a time, becometh sour, and is much used to be eaten either of itself, or with sweet milk, especially in the Summer season, because it is cooling, and no doubt but that it is both moist and nourishing, and cleanseth the breast and is shortly digested. Also with it is made together with sweet milk, 
A posset of two milks.  a kind of posset, which is called a posset of two milks, or a sour milk posset, which is a very temperate and cooling drink, and is used in hot diseases with great success, and doth cool more than any other drink, as is proved daily in Lancashire, where it is most usual. The way to make it is to take a quantity of Butter milk after it is sour, and to use that as you are wont to use Ale or Wine to make other possets. This kind of posset, and the other made with Ale and sweet milk, are so usual in the Country aforesaid, that they supply a great part of Physic. And the one sort that is made with Ale, 
Possets used at breakfast in Lancashire.  is commonly used in the morning and at breakfast for their servants, and found by experience to be as good in health, as in sickness, but every Country hath his fashion according to the old adage. There is yet an other kind of butter made of Almonds with Sugar and Rose water, 
Almond Butter  called Almond Butter: which being well made and eaten with Violets especially in Lent, when Violets be most fragrant, is very wholesome and commodious for students, for it rejoiceth the heart, it comforteth the brain and qualifieth the heat of the Liver.   

CHAP. 197. Of Cheese.  
CHeese generally in Physic is reckoned unwholesome, and is thought to annoy the stomach, to cause oppilations, to engender ill humours, to breed the colic and stone. Wherefore it is no good meat for students, though labouring men commonly use it without harm. The nature of Cheese standeth chiefly in three points, as it is in Schola Salerni. First in that it is cold, which is to be understood of new Cheese. 
Cap 37.  Secondly in that it bindeth the belly, and maketh one costive. Thirdly in that it breedeth gross humours, which is the property of all sorts of Cheese as Galen writeth, saying, 
Lib. 3· de Ali. fa· cap. 17.  Vitium omnium Caseorum est common, crassum generare succum. The foresaid three properties are briefly expressed in this manner.  Caseus est gelidus, stipans, crassus quoque durus. 
Where durus and stipans have one signification, yet of all sorts of cheese, that which is soft being well made, doth least harm, yea as it is in Schola Salerni, 
cap. 9  it both nourisheth and maketh far, for so it is said, Nutrit triticum & impinguat, lac, caseus infans.  
Now what Cheese is well made or otherwise may partly be perceived by this old Latin verse. 
What cheese is best.   
Non nix, non Argos, Mathusalem, Magdalanaeve,  
Esau non Lazarus, caseus ille bonus.  
That is to say, Cheese should not be white as snow is, nor full of eyes as Argos was, nor old as Mathusalem was, nor full of whey or weeping as Marie Magdalen was, nor rough as Esau was, nor full of spots as Lazarus. Master Tusser in his book of husbandry addeth other properties also of Cheese well made, which who so listeth may read. Of this sort for the most part is that which is made about Banburie in Oxford shire: for of all the Cheese (in my judgement) it is the best, though some prefer Cheshire Cheese made about the Nantwich, and other also commend more the Cheese of other Countries, but Banburie Cheese shall go for my money, for therein (if it be of the best sort) you shall neither taste the rennet nor salt, which be two special properties of good Cheese. Now who so is desirous to eat cheese, 
Cheese should be eaten after meat.  must eat it after other meat, and in a little quantity, A penny weight according to the old saying is enough, for being thus used, it bringeth two commodities. First it strengtheneth a weak stomach. Secondly it maketh other meats to descend into the chief place of digestion, that is the bosom of the stomach, which is approved in Scho. Sal. in these words.  

Cap 37.  Languenti stomacho caseus addit opem,  
Si post sumatur, terminat ille dapes.  
But old and hard Cheese is altogether disallowed; and reckoned in Schola Sal. among these ten manner of meats which engender melancholy, 
Cap. 7.  and be unwholesome for sick folks, as appeareth before in the Chapter of Beef, yet an old hard Cheese is good for something, 
Lib. 10. Simp.  for Galen showeth, that an old Cheese cut in pieces, and sodden with the broth of a gammon of Bacon, 
A good plaster for the gout made of an old cheese.  and after stamped with a little of the broth, and made in manner of a plaster, and laid to the joint where the gout is, will break the skin, and dissolve those hard knots which the gout causeth, which experiment he first proved himself, and was afterward used of others. Whereby it appeareth that old Cheese, though it do no good within the body, yet it may do good without. And surely for students I think an old and hard Cheese is better in their coffers, than in their bellies: yet I know that labouring men eating it daily, feel no inconvenience thereby. But that is not to be mervailed, 
cap. 37.  for (as I say often) Labour improbus vincit omnia, and that sort of men have commonly good stomaches, and so saith Scho. Sal.  
Caseus & panis bonus est cibus bene sanis.  
Si non sunt sani, tunc hunc non iungito pani.  
And surely the state of body that many labouring men have, is very sound and perfect, and is named of Galen absoluta ευεξια. And chose the state of students, I mean of those which be students in deed, 
Apho 3 come. 1.  and not loitering Lurdeines, I say the state of their bodies is rather κακεξια. For they be commonly valetudinarii, that is sickly, and therefore they have more need to forbear such meats as be of hard digestion, and of evil nourishment, as hard Cheese and such like. The welsh folks of all other use to eat much Cheese, and oftentimes roasted, 
Roasted Cheese.  which they think to be a good meat. But I think, roasted cheese is more meet to bait a trap, to catch a mouse or a rat, than to be received into the body, for it corrupteth in the stomach both itself and other meats, and sendeth up ill vapours and fumes, which corrupt the breath. Wherefore let students let Caus bobi alone. Some folks by nature do abhor Cheese which cometh of a natural property of the stomach, 
Why some by nature abhor cheese. Lib. 1. de temp. Lib. 1. de Consu.  by reason of the temperature thereof, for that reason Galen yieldeth, Cuilibet corpori proprietas quaedam temperamenti est, quae huic naturae consentit, ab hac vero dissentit. And again, Omnibus animalis partibus inest desiderium quoddam, etc. Hitherto of white meats.   

CHAP. 198. Of Sauces.  
NExt after meats I have thought good to speak somewhat of Sauces, because weak stomaches, as commonly of students, do need oftentimes to be provoked. Yet I will not say much thereof, because the making of Sauces doth belong to the Cook and not to the Physician, and diverse meats require diverse sauces, and diverse men have diverse appetites, so that it were an infinite matter to discourse fully therein. But I will briefly set down some things very profitable in this behalf, which if student's shall follow, they shall find thereby great commodity touching their health. 
Two principal Sauces. Lib. 5. Tus.  Of all Sauces, those two are the best, which were commended by Socrates, as Tully reporteth. That is, Cibi condimentum fames, potionis sitis. And thereof Tully giveth two notable examples in the same book, which I will recite in Latin, because my English is in no wise able to countervail Tully's Latin. 
Two notable examples in two Kings, of hunger and thirst.  First of hunger, that it is the best sauce for meat, he proveth by Ptolomaeus king of Egypt in this manner, Ptolomaeo peragranti Aegyptum, comitibus non consecutis, quum cibarius in casa panis datus esset, nihil visum est illo pane iucundius. And that thirst is the best sauce for drink, he proveth by the example of Darius the great king of Persia, as followeth, Darius in fuga cum aquam turbidam & cadaveribus inquinatam bibisset, negavit unquam se bibisse iucundius: nunquam videlicet sitiens biberat. To these may be added that worthy apophthegm of Dionysius King of Sicily, mentioned by Tully in the said book, Cum Tyrannus caenavisset Dionysius, 
These Lacedaemonian sauces are good for such as feed at full.  negavit se iure illo, quod cenae caput erat delectatum, is qui illud coxerat, minime mirum, condimenta enim defuerunt. Quae tandem? in quit ille, labor labor venatu, sudor, cursus ab Eurota, fames, sitis. His enim rebus Lacedaemoniorum epulae condiuntur. So that hunger and thirst are the best sauces for meat and drink, and the means to get hunger and thirst, are exercise and abstinence for a time. This did Socrates well perceive, the author of this golden sentence, for as Tully writeth in the foresaid book, 
How Socrates procured hunger.  Quum usque ad vesperum contentius ambularet, quaesitumque esset ex eo quare ita faceret, respondisse, quo melius caenaret, obsonare ambulando famem. But this kind of sauce is natural, and every man doth bring it with him to the table: but there be other sauces that be artificial, of which I will set down those that be most usual.   

CHAP. 199. Of Salt.  
THe sauce most common of all other is Salt, which is so necessary that we cannot well live without it, and therefore it is the first thing that is to set on the Table, & should be last taken away, according to those old verses mentioned by Arnoldus upon Schola. Sal.  
Sal primo poni debet primoque reponi,  
Omnis mensa male ponitur absque sale. 
cap. 52.   
The necessity of salt in seasoning of meats, and preserving of meats is such, that almost it is used with every kind of meat. The virtues thereof be chiefly two, in the Chapter aforesaid. 
Two virtues of Salt.  The first is that salt resisteth venom, by reason that it is a dryer. The second is, that salt maketh a man's meat savoury, which needeth no proof. These two properties are thus expressed in meeter in the said Chapter: 
Sal virus refugat, recte insipidumque saporat,  
Nam sapit esca male quae datur absque sale.   
There be two kinds of Salt in use among us in England, that is, Bay salt and whitesalt, 
Two kinds of salt used in meats.  which is chiefly made in Cheshire, at the towns called the Wiches, where there be certain pits or Wells of salt water, whereof by boiling they make the white salt. And the same water is as good to powder any kind of flesh, as brine: for (as I have heard them say that dwell about the wiches) within 24. hours it will powder Beef sufficiently. A great blessing of God to raise up such Springs for our use so far within the land. There be also other sorts of salt used in Physic, but not used in meats, wherefore I let them pass: and although salt do make the meat more savoury, yet I advise all students not to eat much salt nor salt meats, for much salt eaten (as it is said of old) will make one to look old soon, and salt meats breed the discommodities aforesaid in the Chapter of saltfish: and this experiment I have of myself, which peradventure may do others good, that being troubled with an itch diverse years at Oxford, by forbearing salt altogether and salt meats, I was cured thereof throughly within one year, and I was so precise in that point, that I would eat no salt with an egg, which at the first I thought unsavoury, but afterward by use it waxed pleasant enough.   

CHAP. 200. Of Vinegar.  
THe second sort of sauce which is in common use, is Vinegar, whose nature is to cool and bind, as Dioscorides writeth. It is good for the stomach, provoketh appetite, 
Lib. 5. cap. 17  and is very wholesome to be used in time of pestilence. 
cap. 46.  For (as Avicen saith) to use Vinegar with meat in time of pestilence, is a good preservative. 
cap: 46  In Scho. Sal. there be five properties ascribed to vinegar. First, that it drieth. Secondly, 
Five properties of vinegar.  that it cooleth. Thirdly, that it maketh lean. Fourthly, that it engendereth melancholy. Fiftly, that it diminisheth seed of generation, all which properties are contained in the verses following.  
Frigidat & modicum: Sed plus desiccat acetum,  
Frigidat emaceratque Melanch. dat, sperma minorat,  
Siccos infestat nervos, & pinguia siccat.  
The last verse showeth, that Vinegar hurteth the sinews, and maketh one lean, which is to be understood, if it be taken fasting, 
A practice to make one lean and low coloured.  as I have known some maidens to drink Vinegar next their heart to abate their colour and to make them fair, and sometime to eat tostes dipped in Vinegar: but if it be often used, it will breed many inconveniences. 
A good water to cleanse the mouth.  One spoonful of Vinegar mingled with three spoonfuls of Rose water, or for want of Rose water with well water, is a good lotion to cleanse the mouth and gums from filth which corrupts the breath. There be two sorts of Vinegar in common use, that is to say, white and red. For the colour it maketh no matter, so that it be rightly made: for some use to mingle Ale and Wine together, and so to make Vinegar, and some make it of Ale only, giving it a colour afterward with Turnsall, or such like: but that is rather Aliger than Vinegar, for right Vinegar is made of Wine only. And if any list to make a perfect kind of Vinegar, that is not only toothsome but wholesome also, 
Rose vinegar.  let him take a gallon or two of good Vinegar, in some little barrel or glass, and put into it, for every quart of Vinegar, one handful of Rose leaves, gathered before they be fully budded forth, and withered half a day before upon a fair board, put them into the Vinegar, and stop up the barrel or glass very close with cork and clay, and set it so that the sun may have power upon it, but yet defended from the rain, and let it stand so a month or six weeks or longer, and at the end of Summer strain the Vinegar from the Roses, and keep it for your use. Or if you would have it stronger of the Roses, strain forth the old Roses, and put in fresh oftentimes, or if you suffer the Rose leaves to remain all the year in the vinegar, it is not amiss, for they will not putrify. After the same manner you may make Vinegar of Giloflowers, 
Vinegar of Giloflowers.  which I have spoken of before where I entreated of that flower. Likewise of Violets and such like: but the Vinegar of Roses and Giloflowers is best, and is indeed of great virtue, 
Preservatives from the Pestilence.  aswell in meats as in medicines, specially against the Pestilence. And if a man cannot abide to drink it, yet to drench an Handkerchief, or such like cloth in it, and to smell to it, is a good preservative, or to heat a slate stone or other stone in the fire, and to pour vinegar upon it, and to receive the smoke or fume thereof with open mouth. Verjuice, which is made of Crabs pressed and strained, 
Verivice.  is like to Vinegar in operation, saving that it is not so strong. A posset or Selibub made of Verjuice, is good to cool a choleric stomach, and I have known some to use them in hot Fevers with good success. With Vinegar also is made Oximel, 
Oximel.  which is very good to open obstructions of the inner parts of the body, whereby Fevers may be prevented which commonly proceed of obstructions. It is to be made in this manner: Take a quart of fair water, and a pint of pure Honey, boil them both together leasurly, always scumming as froth ariseth. And when they are boiled to the third part, that is to a pint, then put in of strong white Vinegar (if you can get it) half a pint, boil them again a little, and scum it clean with a Feather, then take it off, and use it at your pleasure. This is named Oximel simplex. Some put in Rosemary at the first boiling, and so they make it more pleasant. But if you put in roots of Persely & Fenel and their seeds, it is then Oximel compositum, and is more effectual in opening obstructions. 
Lib. 7. de Meth.  Fernelius prescribeth as much Honey as water. 
Anti. lib. 2.  Weckerus appointeth a pottle of Honey a quart of water, and another of Vinegar, to be made as afore is said, so that you may follow whether author you will.   

CHAP. 201. Of Mustard.  
THe third sauce which is in common use is Mustard, which as it procureth appetite, and is a good sauce with sundry meats both flesh and fish, so is it medicinable to purge the brain, as I have showed in the treatise of herbs, which effect may easily be perceived, by that, if the Mustard be good, if a man lick too deep, it straightway pierceth to the brain, and provoketh sneezing, 
How sneezing proceeding of Mustard may be holpen.  which extremity maybe soon holpen by holding bread at your nose, so that the smell thereof may ascend up to the head, for that killeth immediately the strength of the Mustard. The best Mustard that I know in all England is made at Teuksbery in Gloucester shire, and at Wakefield in Yorkshire. Of the three foresaid sauces, Salt and Mustard are hot: but Mustard much hotter than Salt, and Vinegar is cold, which difference must be applied to seasons of the year: for in hot seasons we should use cold sauces, and in cold seasons chose.   

CHAP. 202. Of a Common sauce.  
IN Scho. Sal. is set forth a common sauce, to be made with six things, 
Cap. 22.  that is to say, with Sage, Salt, Wine, Pepper, Garlic, Percely, as appeareth by these verses: 
Salvia, Sal, vinum, piper, Allia, Petrocelinum.  
Ex his fac salsa, ne sit commixtio falsa.   
But I do not think that all these together should be made in one sauce, for that were a mingle mangle indeed, and a sweet sauce for a sick Swine: but I take it, that all these are good to be used in common sauces, especially for the Winter season, because they be hot. Yet I know one sauce which is common, and very good for diverse sorts of meats, and that is Onions sliced very thin, fair water and gross pepper, for this sauce will serve well for Capon, Hen, Fesant, Partridge, Woodcock. The Onions will do the less harm if they be boiled in water, until they be in a manner dry, then may you put some of the dripping to them, and Pepper gross beaten, for so it will serve also for a Turkey. But I will enter no further into the art of Cookery, lest some cunning Cook take me tardy, and say unto me as the Tailor said to the Shoemaker, Ne suitor ultra crepidam. Wherefore of the goodness or substance of meats this much. It followeth now that I speak of the quantity of meats.   

CHAP. 203. Of the quantity of meats.  
THe second thing that is to be considered in meats (as appeareth by my division) is the quantity, which ought of all men greatly to be regarded, 
Cap. 1.  for therein lieth no small occasion of health or sickness, of life or death. For as want of meat consumeth the very substance of our flesh, so doth excess and surfeit extinguish and suffocate natural heat wherein life consisteth. So that the word Mediocre which Hypocrates applieth to all those five things, spoken of in this book, must especially be applied to meats, that is to say, that the quantity of meat be such, as may be well digested in the stomach. That it be according to the nature of him that eateth, and not always according to appetite. For the temperate stomach only (which is rare to be found) desireth so much as it may conveniently digest. 
Three differences of stomaches.  chose the hot stomach doth not desire so much as it may digest. The cold stomach may not digest so much as it desireth. Wherefore, the surest way in feeding, is to leave with an appetite, according to the old saying, and to keep a corner for a friend. Which also is approved by Hypocrates, where he saith, Sanitatis studium est non satiari cibis, & impigrum esse ad laborem. 
Epid. Sect. 4. Apho. 20. Two chief points of preserving health. Cap. 31.  The same also is taught in Ecclesiasticus after this manner. How little is sufficient for a man well taught, and thereby he belcheth not in his chamber, nor feeleth any pain. A wholesome sleep cometh of a temperate belly, he riseth up in the morning, and is well at ease in himself: but pain in watching and choleric diseases, and pains of the belly are with an unsatiable man. This rule although it be very hard, (for hardly may a man withhold his hands until his belly be full) yet I advise all men as much as they may, to follow it, and to bear well in mind these two latin verses following: 

Two verses to be followed of all that would live in health.  Pone gulae metas, ut sit tibi longior aetas,  
Esse cupis sanus? sit tibi parca manus.   
But the greatest occasion why men pass the measure in eating, is variety of meats at one meal. Which fault is most common among us in England far above all other Nations. For such is our custom by reason of plenty (as I think) that they which be of hability, are served with sundry sorts of meat at one meal. Yea the more we would welcome our friends, the more dishes we prepare. And when we are well satisfied with one dish or two, then come other more delicate, and procureth us by that means, to eat more than nature doth require. Thus variety bringeth us to excess, 
Variety of meats, breedeth excess and surfeit.  and sometimes to surfeit also. But physic teacheth us to feed moderately upon one kind of meat only at one meal, or at the least wise not upon many of contrary natures. Which the Poet Horace notably declareth in this manner, 

Ser. li. 2. Sa. 2.  Accipe nunc victus tenuis quae quantaque secum  
Afferat, inprimis valeas bene, nam variae res,  
Vt noceant homini, credas, memor illius escae,  
Quae simplex olim tibi sederit, at simul assis  
Miscueris elixa, simul conchilia turdis,  
Dulcia se in bilem vertent, stomachoque tumultum  
Lenta feret pituita.   
And thus much I can testify of mine own experience, that a man, who was before very gross and fat, 
An experiment to make one slender.  by feeding upon one dish only at one meal, and drinking thereto but small drink, within a year or two became slender. Also another I knew, that by eating one meal only in one day, though diverse sorts of meats, was made thereby much smaller. But hereof we have no better a proof than is in the Universities of Oxford and Cambridge, where the Students have commonly but one kind of meat at a meal, and do live and like very well therewith, and be for  the most part as clean men of personage, as lightly may be seen. Yet I condemn not variety of meats, especially with us in England that be daily accustomed thereto, so that there be no great contrariety between them, as there is between fish and flesh, between Martinmas beef and chickens, and so that we exceed not the mean in eating: for excess bringeth surfeit, and surfeit bringeth sudden death oftentimes, as Galen showeth. 
Lib: 1. Apho. 3.  The reason is alleged in the same place. Quum vasa cibo ac potu fuerint supra modum repleta, periculum est, ne aut ipsa rumpaniur, aut calor ipse nativus suffocetur atque extinguatur. This disease, (I mean surfeit) is very common. For common is that saying and most true, Plures mori crapula quam gladio. And as Georgius Pictorius saith, Omnis repletio mala, sed panis pessima. 
Dialo. 3.  And if nature be so strong in many, that they be not sick upon a full gorge, yet they are drowsy and heavy, and more desirous to loiter than to labour, according to that old meeter, Distentus venture vellet dormire libenter. Yea the mind and wit is so oppressed and overwhelmed with excess, that it lieth as it were drowned for a time, 
A full belly is unfit for study.  and unable to use his force. Which thing the Poet Horace worthily setteth forth in the foresaid Satire as followeth: 
Vides ut pallidus omnis,  
Caena desurgat dubia, quin corpus onustum  
Hesternis vitijs, animum quoque praegravat una,  
Atque affigitit humo divinae particulam aurae.  
Alter ubi dicto citius curata sopori  
Membra dedit, vegetus praescripta ad munia surgit.   
Wherefore I counsel all students to follow the advice of the Poet Osellus, mentioned by Horace in the said Satire, in these words, 
Discite non inter lances, mensasque nitentes,  
Dum stupet insanis acies fulgoribus, & cum  
Acclivis falsis animus meliora recusat.  
Verum hic impransi mecum disquirite cur hoc?  
Dicam si potero, male verum examinat omnis  
Corruptus iudex.   


Lib. 5. Tus. Two notable sayings of Tully touching the quantity of meat.  
Three sorts of diet.   And Tully himself is of the same mind, where he saith: Mente recte uti non possumus, multo cibo & potione completi. And in Cato maior he saith, Tantum cibi & potionis adhibendum est, ut reficiantur vires, non opprimantur, But that the quantity of meat may be fully declared, it is necessary that I propose three sorts of diet prescribed by Physicians as well in health as in sickness. Which be, Plena, moderata, tennis: a full diet, a mean diet, a slender diet. Or if you will apply it to meats, much enough, enough in a mean, and little enough. The full diet doth not only sustain the strength of the body, but also increase it. The mean diet doth only preserve the strength and maintain it, The slender diet abate and diminish it. The full diet (for example sake) may be such, as is used at Oxford upon gaudy days. The mean diet, such as is used commonly. The slender diet, such as is used upon fasting nights, as a little bread and drink and a few raisins or figs. Now as the mean is best in all things, so in diet, 
Lib. 2. Apho. 4.  as Hypocrates teacheth, Non satietas, non fames, neque aliud quicquam quod naturae modum excedat bonum. Nam omne nimium naturae est inimicam. Yet if a man shall decline from the mean toward either of the extremes, for it is very hard always to hold the mean, it is better in health to decline to a full diet than to a slender, so it be not a plain surfeit. For so teacheth Hypocrates. Quoduis peccatum, gravius in tenui, quam in paulo pleniore victu esse solet. 
1 Apho. 5.  Eadem de causa sanis etiam valde tenuis, stataque & exquisita victus ratio, parum tuta, quia errata gravius ferunt. So that in health we should keep no precise diet, but always seek to augment the strength of the body, by a full diet, or at the least wise to maintain it by a mean diet, and in no wise to diminish it by a slender diet. And this is the cause (in my judgement) why some men observing no diet at all, be more healthful and stronger, than those who tie themselves continually to certain rules in diet. Quia videlicet, natura in illis fortior nulli non morbo resistere valet, materiam morbi mire expellenda. But yet in sickness sometimes a slender diet is necessary, especially in morbis acutis, 
Diet in sickness. 1 Apho. 4.  as Hypocrates teacheth. And in long sickness the mean diet is to be used, as well as in health. For otherwise the strength of the patient were not able to endure till the end of the sickness. But in a sickness that will end within three or four days, we should use a diet which Galen calleth in his commentary upon the aforesaid Aphorism, Sum tenuis victus, that is to eat nothing at all, or else, but a little melicrate: and surely this kind of diet is good in some diseases, 
Fasting driveth away sickness.  and I have known many that have driven away sickness by fasting. That is to say, by eating nothing for a time, which is named in latin Inedia And for this cause (as I think) that ancient Physician Thessalus, mentioned of Galen, first devised this Diatriton, 
Lib. 4. the meth. med. cap. 4.  that is to say three days abstinence, for his patients, whom notwithstanding Galen refuteth in the same place, because he used it in long diseases, and by that means brought his patients to utter weakness. Wherefore he concludeth, that the Physician in dieting should regard chiefly two things. That is to say, the force of the sickness, and the strength of the party that is sick, and thereafter to prescribe less or more to be received. More shall be said touching this point, where I shall entreat of custom, time, and order. Now if a man being in health, take more than nature may well bear, let him follow the counsel of jesus Sirach. If thou feel that thou hast eaten too much, 
cap. 31.  arise, go thy way, cast it out of thy stomach, 
How surfeit may be eased.  and take thy rest, and it shall ease thee, so that thou shalt bring no sickness unto thy body.   

CHAP. 204. Of Quality.  
THe third thing that is to be considered in meats, 
The quality of meats.  is the quality, that is to say, the temperature or state thereof: As whether it be hot or cold, moist or dry, gross or fine, thick or thin, which is greatly to be regarded both in health and sickness, for in health such meats should be used as be like in temperature to the body. As to them whose natural complexion is moist, as is of children, aught to be given meats that be moist in virtue or power. And to them whose natural complexion is dry, aught to be given meats dry in virtue or power. chose to bodies untemperate and in sickness, such meats or drinks are to be given, which be in power contrary to the distemperance. As to them which be very choleric or sick of a fever, should be given moist meats and cooling. For true is that saying of Galen, Augetur quidque ac nutritur a similibus, 
De inequ●inte. cap. 6.  perimitur ac corrumpitur a contrariis. Itaque etiam sanitatis tutela per similia perficitur: morborum sublatio per contraria. Whereof springeth that common Maxima, contraria contrariis curantur. But here we must take heed that the meats do not much exceed the distemperature of the body: As those do which be named Cibi medicamentosi, as hot wines, pepper, garlic, onions, and such like. For these being hot and dry, far above the mean, if they be given to a choleric person, they be very noisome, because they exceed the just temperature of man's body in that complexion. But to them which be phlegmatic they be oftentimes wholesome. chose cold water, cold herbs, and cold fruits moderately used, be wholesome to choleric bodies, by putting away the heat exceeding the natural temperature. But to them which be phlegmatic, they be unwholesome, and do bring into them distemperature of cold and moist, but what meats be hot or cold, moist or dry, gross or fine, thick or thin, may he learned by perusing the treatise before, concerning meats of all sorts.   

CHAP. 205. Of Custom.  
THe fourth thing that is to be considered in meats is custom. Which is of such force in man's body both in sickness and in health, that it countervaileth nature itself, and is therefore called of Galen in sundry places, 
Lib. de Con.  Acquisititia, sive altera natura. Whereof he giveth a notable example, 
Lib. 3. Simp. Two merveilous examples of poison eaten without hurt. Lib. de Secret.  where he showeth that an old woman of Athens used a long time, to eat hemlock (which is a rank poison) first a little quantity and afterward more, till at length she could eat so much without hurt as would presently poison another. The like story is told by Albertus magnus, where he declareth that a child by long use and custom would eat spiders out of the wall without any harm: Notwithstanding that spiders (as all men do know) are a present poison. So that custom in process of time may alter nature and make that harmless, which is otherwise hurtful. And in meat and drink every man feeleth in himself, 
Custom in meat and drink.  that whereunto he hath been of long time accustomed, though it be not so good as other, yet doth it less harm than that whereunto he is not used. And this is approved also by Hypocrates, 
2 Apho. 50.  Quae longo tempore assueta sunt, etiam si deteriora sunt, minus iis quae insueta sunt molestare consueverunt. Convenit igitur etiam ad insueta permutari. Custom also bringeth liking, and liking causeth good concoction. For what the stomach liketh, it greedily desireth: and having received it, closely encloseth it about until it be duly concocted. Which thing is the cause that meat and drink wherein we have great delight, though it be much worse than other, yet it doth us more good. 
2 Apho. 38.  Which Hippias also teacheth, Paulo peior, sed suavior cibus ac potus, meliori quidem at ingrato preferendus. Which is not so to be taken as many Physicians do think, as if it were lawful for them to suffer their patients to have whatsoever they desire, although it be contrary to their disease: But it is meant conditionally as Hipp. teacheth, to wit: Si parum nocent, & noxa quae infertur reparari facile potest. 
Epid. 6. Sec. 4. Apho. 7.  And of what force custom is in labour, Hip. teacheth, Quotidianis laboribus assueti, etiamsi invalidi sint aut senes, insuetis quamvis robustis & iuvenibus, 
2 Apho. 40. Custom in labour.  facilius consueta ferunt exercitia. And this is the cause that Craftsmen and Husbandmen, although they be old and weak, can do that which stronger and younger men, being not so enured, may not do. As a feeble old milner to lift a great weighty sack, an old smith to wield and labour with a great hammer, than a younger man not thereto accustomed. Wherefore whosoever will be strong and endure labour, must accustom himself to labour. Custom likewise is of great force, in sleeping and waking, and other things called not natural, which I shall entreat of hereafter. Good therefore is that counsel in Sch. Sal. 
cap. 55.   
Omnibus assuetam jubeo servare dietam,  
Approbo sic esse, ni sit mutare necesse.  
Where it is to be noted, that sometime custom is to be changed if necessity so require. 
A diet for healthy men.  Neither is it good for any man that is in perfect health, to observe any custom in diet precisely, as Arnoldus teacheth upon the same verses in these words: Quisque corpus suum sic disponere debet, ut caloris & frigoris patiens esse possit, & ad motiones & cibaria sibi necessaria aptum reddat, & ut somni & vigiliarum horas, atque mansiones & domos sine laesione permutare possit. Fortassis enim ex necessitate hoc aliquando agere cogetur. Quod quidem fieri poterit, si consuetudo non observetur ad unguem, sed interdum ad inconsueta transeamus, which sentence of Arnoldus agreeth very well to that of Cornelius Celsus, 
Lib. 1. Men in perfect health should keep no precise order in diet.  Sanus homo qui & bene valet, & suae spontis est, nullis obligare se legibus debet, ac neque medico, neque alipta egere. Hunc oportet varium habere vitae genus, modo ruri esse modo in urbe, saepiusque in agro, navigare, venari, quiescere interdum, sed frequentius se exercere. But some man may demand of me how this may agree with that saying of Scho. Salerni. 
Cap. 1.   
Si tibi deficiant medici, medici tibi fiant  
Haec tria, mens hilaris, requies, moderata dieta.  
Whereunto I answer, that a moderate diet is always good, but not a precise diet: for a moderate diet is as Terence speaketh in Andria, 
How a custom in diet may be changed without harm.  Vt ne quid nimis, which always is to be observed. But if a man accustom himself to such meats or drinks, as at length will breed some inconvenience in his body, or to sleep or to watch, or any other thing concerning the order of his life, such custom must needs be amended and changed, yet with good discretion, and not upon the sudden, 
6 Epi. Sect. 3.  quia repentinae mutationes noxam imbecillitatemque pariunt, as Hippias teacheth. He therefore that will alter any custom in diet rightly, must do it with three conditions, which are expressed by Hip. Mutatio ipsa quidem non parum conducit, si eius recta fit translatio, hoc est st fiat sanitatis tempore, & per otium, 
Lib 2. Vict. acut. cap. 18.  nec fit repentina, and this much of custom.   

CHAP. 206. Of Time.  
THe fifth thing that is to be considered in meats is the time, which standeth chiefly in three points, that is to say: Time of the year: Time of the day: Age of the party. Concerning times of the year, no better counsel can be given, than that of Schola Salerni, 
Temporibus veris, modicum prandere juberis, 
Cap. 19   
Sed calor aestatis dapibus nocet immoderatis.  
Autumni fructus, caveas ne sint tibi luctus.  
De mensa sume quantum vis tempore brumae.   
For the better understanding whereof, it is necessary, that we know the four seasons of the year, and their temperature. That is to say, the Spring time, Summer, Autumn, or fall of the leaf, and Winter. 
The four seasons of the year  The spring time beginneth in March when the Sun entereth into Aries, and is in temperature, not hot and moist after the old opinion but in a mean without all excess, as Galen proveth, 
Lib. 1. de temp. cap. 4.  and the equal mixture of the four qualities in it, to wit, of heat and cold, moist, and drith, is the cause both of the mean temperature, and also of the wholesomeness thereof: for of all seasons of the year, the spring time is most wholesome. as Hippias teacheth. 
3 Apho. 9 Ver saluberrimum & minime exitiosum.  Yet it cannot be denied, but that the beginning thereof doth participate with Winter, and the end with Summer. Wherefore in the beginning of the Spring, the diet should be according to Winter. And in that sense Hip. joineth Winter and the spring together in like diet Ventres hyeme ac vere natura calidissimi, 
1 Apho. 15.  & somni longissimi, per ea igitur tempora, plus cibi dare oportet, si quidem plus nativi caloris habent. Quo fit ut copiosiore alimento egeant. But Scho. Sal. in the first verse aforesaid, meaneth the latter part of the Spring, 
The diet of the Spring time.  wherein we should eat but a little meat much like as in Summer, yet not so much as in Winter, nor so little as in Summer. But as the time is temperate: so then to use a temperate diet. And that which we do eat at that time especially, should be of good nourishment, because then blood chiefly increaseth, and such meats such blood, and such blood, such state of body. Now what meats be of best nourishment, I have declared before, and here again I say, that generally flesh is of greater and better nourishment than fish, 
Lib. 2. insti. Sect. 2. cap. 9  Quia piscium alimentum est frigidum & humidum, as Fuchsius teacheth.   

CHAP. 207. Of Summer.  
SVmmer beginneth in june, when the Sun entereth into Cancer. This season is naturally hot and dry, because therein heat exceedeth cold, and dryness moisture. In this time of the year by reason of the heat of the air without, the pores of the body are more open, whereby the spirits and natural heat are the more resolved and wasted, and by that means the virtue digestive is enfeebled, so that the stomach and inner parts than are not so well able to digest as at other times. 
The best diet in Summer.  Wherefore to eat much meat in Summer is hurtful according to the second verse, 
1 Aph. 17. Aestate saepe & parum dandum.  Sed calor aestatis, etc. But we must eat a little at once and often as Galen teacheth: Quia & accessione alimenti majore indigent, ut pote per id temporis cute perspirabili exhausti, & quia vires exolutae sunt ac dejectae. And that which we eat should be rather boiled than roasted. Pottage or broths made of cold herbs, as lettuce, 
In Summer drink much and eat little.  Endive, Succory, Violets, are then good to be used. Drink in more abundance, Wine allayed with water, to hot complexions much, to cold natures less.   

CHAP. 208. Of Autumn.  
AVtume or the fall of the leaf beginneth in September when the Sun-entreth into Libra. This season of the year is variable, and the air changeable in heat or cold. 
Sib. 1. de temp. cap. 4.  Wherefore it is not cold and dry after the old opinion, but of unequal temperature as Galen proveth. And the distemperature thereof is the very cause, Quae maxim Autumnes morbiferum facit, as he avoucheth in the same place. The diet most convenient for this season is to eat somewhat more in quantity than in Summer, and more often roasted meats, 
Diet in Autumn.  and to drink some deal less and a little stronger. And especially we must beware of Summer fruits, which are most plentiful at this time of the year, for as much as they make ill juice and wind in the body. But how they may be eaten with lest hurt, I have showed before in the treatise of fruits.   

CHAP. 209. Of Winter.  
WInter beginneth in December, when as the Sun entereth into Capricorn. This season by nature is cold and moist, for therein cold doth surmount heat, and moisture drought, by reason whereof, the heat of our bodies within is greater and the virtue digestive stronger, for the coldness of the air without, environing our bodies about, must needs keep in, and unite and fortify the inward heat, (ex antipe ristasi) as the Philosopher speaketh, that is to say by position of the contrary. Wherefore digestion being stronger, one may eat as much as he will, that is to say, more than in other seasons, and not only more but also meats of grosser substance: as Beef, Pork and such like, Quia vires validae sunt. And this also is approved by Hip. Ventres hyeme & vere natura calidissimi, etc. alleged before in the spring. And meats roasted are more convenient for this time than sodden, and flesh and fish powdered, is now better than in Summer. As for herbs and fruits especially raw, at all times are to be refused. Drink in Winter should be stronger, yet taken in little quantity, because of the moistness of the time. Hip. briefly setteth down the diet of all four seasons of the year. 
1 Aph. 18.  Aestate & Autumno cibi copiam ferant difficillime, Hyeme facillime, Vere minus. This much concerning times of the year.   

CHAP. 210. Of the times of the day.  
COncerning times of the day usual to eat and drink which we call meals, they are diverse in diverse Countries. But here in England commonly three, that is, Breakfast, Dinner, and Supper, which I shall speak of in order as they be proposed, if first I give forth that notable Caveat, 
cap. 6.  which is in Schola Salerni, always to be observed before we take any sustenance: So that it is, as it were a preparative to meat.  
Tu nunquam comedas, stomachum ni noveris esse  
Purgatum vacuumque cibo, quem sumpseris ante.  
Ex desiderio id poteris cognoscere certo.  
Haec sunt signa tibi subtilis in ore diaetae.  
In which verses, two things are chiefly to be noted. First if the stomach be oppressed with ill humours, that we eat nothing until they be avoided. And whether or no there be corrupt humours in the stomach, it is to be known Enidoribus & ructibus, 
Lib. 1. cap. 4. de locis. aff..  as Galen teacheth, and such ill humours as be in the stomach, may best be avoided vomitione ac ventris solutione, as Galen showeth. And for the one practice, 
Lib. 1. de Sa. tu. cap. 9  that is by vomit, what ease it worketh to a choleric stomach. I myself have proved these many years, following therein the counsel of Galen, where he alloweth the advice of ancient Physicians touching vomit to be used once or twice every month, 
Lib. 5. cap. 4. de usu par.  not fasting but after meat, yea and such things eaten before, as be acres & abstersoriae. But I use it commonly at the Spring or fall of the leaf, and no oftener, except great occasion offered, because often vomiting weakeneth the stomach, and filleth the head with vapours. And how vomit may most easily be procured, I have showed before where I spoke of Olives. The second thing to be noted in the verses aforesaid, is, that we eat not again, until the meat eaten before, be first concocted, and avoided out of the stomach: for otherwise the one will let the concoction of the other, and breed great crudity in the body, which is the original of the most part of diseases. Now to know when the stomach is void of the meat before eaten, 

Hunger is the best token of an empty stomach.  
What hunger is and how it cometh. Insti. lib. 1. Sect. 7. cap. 5.   the chiefest token is hunger, which if it be a true hunger, riseth by contraction of the veins, proceeding from the mouth of the stomach, for want of meat, for, so Leonhartus Fuchsius teacheth in these words, Vera fames a penuriae sensu fit quum venae ex ipso ventriculo veluti emulgentes sugentesque trahunt. Also an other sign of emptiness of the stomach is showed in the last verse, to be slender diet before going. For when appetite followeth upon small sustenance taken before, it is a plain token that digestion is ended. These things being observed, and exercise used according to the order set down upon the word (labour) I say with Master Eliot that worthy and worshipful Knight, 
English folks may eat three meals a day.  that in England men and women, until they come to the age of forty years, may well eat three meals in one day, as breakfast, dinner and supper, so that between breakfast and dinner be the space of 4. hours at the least, for 4. hours is the due time assigned to the stomach for the first concoction: And between dinner and supper six hours, and the breakfast less than the dinner, and the dinner moderate, that is to say, less than satiety or fullness of belly, and the drink thereunto measurable, according to the dryness or moistness of the meat. But touching breakfasts, 
Whether breakfasts are to be used in England.  whether or no they are to be used, it may be some question, because they are not mentioned in Galen and other ancient authors of Physic, neither are they appointed by order of the Universities, but only two meals of the day spoken of, which be dinner and supper. But to this question the answer of Hypocrates may suffice: Quibus etiam semel ne an bis, & plus minusve & gradatim praebere cibum conveniat, spectandum. 
1 Aphor..  Dandum vero aliquid tempori, regioni, aetati, & consuetudini. And doubtless the temperature of this our Country of England is such, (as I have showed in my Preface) that our stomaches for the more part, are hotter by reason of the coldness of the Clime, and therefore may digest better, and naturally require more meat, and sooner, than other nations that inhabit hotter Countries: wherefore I think it good for Englishmen not to be long fasting, if their stomaches be clean and empty, lest that happen to them which Galen speaketh of. 
Lib 3. cap. 13. de natu. fa.  That the stomach for want of meat draw unto it corrupt humours, whereby happeneth headache, and many perilous diseases, for true is that saying of the physician's Diutius tolerare famem, ventriculum malis complete hu moribus. But if the stomach be unclean, it is better to refrain than eat, for true is that saying of Hip. Impura corpora quo plus nutriveris, eo magis laeseris. 
1 Apho. 10.  But when the stomach is cleansed after the manner before mentioned, then may you eat safely And for breakfast (as I think) those meats be most convenient, especially for students, 
Break fast meats for students.  which be of light digestion, as Milk, Butter, Eggs, and such like. Howbeit herein appetite and custom bear great sway, as they do in every part of diet. And if nothing else be to be had, I think it better to take a little bread and drink, that the stomach may have somewhat to work upon, than to be altogether fasting until noon. Yet I know there is great difference among men in this respect, and some may better bide without meat than others may, which Hippias notably setteth forth. jejunium senes non decrepiti ferunt facillime secundum hos, 
1 Apho. 13. Who may best abide fasting.  qui constantem aetatem agunt: minus adolescentes, minime omnium pueri, at que inter eos maxime qui acriore sunt & vividiore ingenio praediti. Children then and young men until they come to the age of 35. may not be long fasting without inconvenience. Men of middle age, that is from 35. to 49. years, may better bear it, for so constans aetas is to be taken in Hip. and Galen as Fuchsius showeth, 
Lib. 1. Instit. Sect. 3. cap 5.  Old men being not decrepit, that is to say, from 50 to 70. years, may best of all abide fasting, but after seventy years they are to be dieted as children. Nam bis pueri senes, as the old proverb is. But some doubt may be made what the word (jeiunium) should signify in Hip. whether or no it be to be taken as the Divines use it, that is, for abstinence from flesh, taking but one meal a day, and in the morning and evening instead of breakfast and supper, to use bread and drink, which kind of fasting is some punishment to the Body, and subdueth the flesh (as I think) if it be rightly used, and the right use is this; Vt non nisi id quod convenit & quantum ad virium conservationem satis est, 
How fasting is to be used.  ingeratur. They therefore that fill their bellies with bread and drink, or with fish, or with white meats, or with other things being nor flesh, yet perchance more delicate, do not fast, but break their fast according to that saying of S. Augustine, Qui sic se à carnibus temperant, 
In Sir de do 4 in ad.  ut alias escas difficilioris praeparationis, & pretii majoris inquirant, multumerrant, non enim est hoc suscipere abstinentiam, sed imitari luxuriam. He therefore that will fast indeed, let him fast after the manner that Gregory hath described. Abstinentia est quae edendi horam non praevenit, 
In Hom.  ut fecit Ionathas in favo mellis: non lautiora quaerit edere, ut Israelitae in deserto, non accuratius parare, ut filij Eli in Silo: non ad superfluitatem, ut Sodomitae: non vile quodlibet, ut Esau edulium in fame concupit. This kind of fast may be well called Parsimonia and is in a family Magnum vectigal, and must be observed aswell in drink as in meat. For he that doth abstain from the one and not from the other, doth fast no more than a swine, that leaveth not drinking until the belly be ready to break. Wherefore this fast is well defined by Fernelius in this manner, Parsimonia non cibi duntaxat, sed & potus, 
Lib. 2. meth. me. cap. 22. The definition of a true fast.  qui magis promptiusque quam cibus, tum viscera, tum venas implet, iisque negotium facessit. But in the foresaid, Aphorism (as I suppose) Hip. meaneth that abstinence, which the Latins call Inediam or Famem, which is a forbearing to receive any meat or drink at all, 
Inedia.  which sometime is necessary aswell in sickness as in health, and is named of Hip. Summe tenuissimus victus, and is to be used in morbis peracutis, and not only preventeth, but helpeth many maladies. For if it be moderately used, and according to age, time of the year and custom, it is next in force to blood letting, and worketh like effect in process of time, as Fernelius declareth at large, for it abateth the blood, it concocteth raw humours, 
Lib. 2. meth. me. cap. 20.  it expelleth all manner of excrements, and is especially good for them which have very moist bodies, 
cap. 20.  Quia inedia siccat. And for that cause is reckoned in Schola Sal. for one of those seven things that cure the rheum.  
jejuna, vigila, caleas dape, tuque labora,  

Seven things good for a rheum.  Inspira calidum modicum bibe, comprime flatum.  
Haec bene tu serva, si vis depellere rhuma.  
Beside all this (Inedia) is a present remedy for repletion or satiety, when more meat is received, than the nature of the body may bear, for it is one kind of evacuation, 
A remedy for surfeit. 2 Apho. 17.  as Galen showeth upon Hip. yet it avoideth (ex accident) and not (per se.) For nature by this means being disburdened as it were, from all other actions, and set at full liberty, useth all her power in digesting and expelling, whereby sometimes it cometh to pass, 
The commodities of Abstinence.  that the belly is loosed of itself, and vomit breaketh forth, and the urine is more abundant, and the superfluities of the brain fall down, and such excrements as be far off from the usual ways of evacuation, be dispatched per insensiles corporis meatus. All these benefits aforesaid we may receive by moderate abstinence, but if it be above measure, the moisture of the body is thereby withdrawn and consequently the body drieth and waxeth lean, and natural heat by withdrawing of moisture is too much incended, and not finding, humour to work in, turns his violence to the radical or substantial moisture of the body, and exhausting that humour bringeth the body into a consumption. Notable therefore is that saying of Hip. Non satietas, non fames neque aliud quicquam quod naturae more lum excedat, 
2 Apho. 4.  bonum. And so I end touching fasting and breakfast.   

CHAP. 211. Of Dinner.  
WHen four hours be passed after breakfast, a man may safely take his dinner, 
Dinner time.  and the most convenient time for dinner, is about eleven of the clock before noon. Yet Diogenes the philosopher, when he was asked the question what time was best for a man to dine, he answered, 
Diogenes' answer touching dinner time.  for a rich man when he will, but for a poor man when he may. But the usual time for dinner in the universities is at eleven, or else where about noon. At Oxford in my time they used commonly at dinner, boiled beef with pottage, 
Oxford diet for dinner.  bread and beer and no more. The quantity of beef was in value an half penny for one man, and sometimes if hunger constrained, they would double their commons. This diet, 
To eat one only kind of meat at a meal proved to be the best diet. Lib. 11. cap. 52.  to eat but one kind of meat at a meal, and that less than fullness of belly, though it seem very slender, yet it is very wholesome, and good students like well therewith, and indeed it is the diet that Physic most alloweth. For (as Pliny writeth,) Homini cibus utilissimus simplex, acervatio saporum pestifera & condimenta pernitiosiora. And reason may persuade a man that sundry meats being diverse in substance and quality, that is to say, some gross and hard to digest, some fine and easy to digest, some hot, some cold, some moist, some dry, must needs work great trouble to the stomach. Neither may they be well digested at one time, for as much as they require diverse operations of nature, and diverse temperatures of the stomach. Notable therefore is that saying of Avicen. Nihil deterius est, quam si multa simul ac varia ciborum genera conjungantur, atque justo longius, in comedendo tempus protrahatur, quum enim postremum accedit nutrimentum, primum jam aliquo modo consectum est, parts ergo in coquendo non assimilantur atque inde sane morborum scaturigo, qui ex repugnantium sibi humorum discordia nascuntur. Hereby we may understand, that it is not only hurtful to feed on sundry meats at one meal, but also to prolong the time in eating two or three hours, 
An hour is a sufficient time for dinner. Scholar Sa. cap. 6.  with talking and telling of tales, as our manner is here in England at great feasts. But an hour's space, by the judgement of Arnol. is a sufficient time for one meal. And in the Universities commonly less time will serve, for as it is in the old Proverb, A short horse is soon curried. But the Archbishop of York, of whom D. Wilson speaketh in his Rhetoric, far exceeded this time, for as the Italian merrily construed it, this great Prelate sat three years at Dinner. And in time past, when Prelates were as Princes, I mean before the suppression of Abbeys, as their fare was great, so they sat a great while at meat. And at this day, 
Long sitting at meat is hurtful  such as be of great estate, Ecclesiastical or Temporal, they may by authority sit so long in the glorious chariot of Intemperantia, until they be carried as prisoners into the dungeon of Crapula, where they shall be fettered with gouts, racked with fevers, pierced thorough with plurifies, strangled with Squinances, and finally, cruelly put to death many times in youth, or in the flower of their age, when they would most gladly live. But herein I speak against mine own profit, and the commodity of all them that profess Physic. Nam intemperantia medicorum nutrix. But for my part, I had rather be without suck, than that any man through his intemperate feeding should have cause to fee me or feed me, and to that end I have with my great travel written this whole book. Wherefore I advise all men not to linger the time long in eating and drinking superfluously, but to have always in mind that golden verse: Esse decet vivas, vivere non ut edas.  
Man feeds to live, and liveth not to feed. Yet a reasonable time to eat in is necessary, for to eat over-greedily, and to snatch up our meat hastily, is hurtful, and hindereth concoction; and to chew our meat well, and to swallow it down leisurely, is a great furtherance to the well digesting of the same. And indeed, it is the very end and purpose why the teeth were ordained. For as there be three concoctions, 
Three concoctions, & three preparations of the meat received.  the first, in the Stomach, the second, in the Liver, the third, in every part of the body. So there be three places of preparation; the mouth to prepare the meat for the stomach: the veins called (Miseraicae) to prepare for the Liver: and the uttermost veins of every member, to prepare for nourishment of the parts themselves. Wherefore a dinner while must needs be had. And to sit a while after dinner is not unwholesome, according to that old English saying; After dinner sit a while, and after supper walk a mile. Yet in Scholar Sa. it is counted wholesome, Surgere post epulas, 
Cap. 1  that is, to stir or walk a little after meat, that thereby the meat may descend to the bottom of the stomach. Both may be done conveniently: 
To sit a while after meat, how it is to be taken  for it is no good manner to rise up from the table eating, or to rise up by and by after meat is out of the mouth.   

CHAP. 212. Of Supper.  
ABout four hours or six after that we have dined the time is convenient for Supper, which in the Universities, is about five of the clock in the afternoon. But in the country abroad they use to sup at six, and in poor men's houses, when leisure will serve. The diet most wholesome to be used at Supper is set down in Schola Salerni, Caenato parum, and again in this manner. 
Cap. 1. Cap. A.   
Ex magna caena stomacho fit maxima poena,  
Vt sis nocte levis, sit tibi caena brevis.  
So that in both places, we are counselled to make a light Supper, because much meat eaten at night, grieveth the stomach, and letteth natural rest, wherefore of good policy (as I think) was it provided at Oxford, that upon festival days, when as they fared sumptuously at dinner, yet at supper they should have little more than ordinary commons. But here riseth a great question, whether a man should eat more at dinner or at supper. Conciliator, a famous Physician is of that mind, 
Whether dinner or supper should be greater. Diff. 121.  that more meat should be eaten at dinner than at supper, because the heat of the day, joined to the natural heat of the body may digest more, and for that nature in the night season hath enough to do to digest the superfluities of meat eaten before, and should not therefore be letted with much meat taken in the evening. 
Institut. li. 2. Sect. 4. cap. 3.  Leonhartus Fuchsius chose proveth that the Supper for the most part should be greater than the dinner, because the coldness of the night and sleep do greatly help concoction, and the time from Supper, 
The question answered touching more meat or less to be eaten at dinner or Supper.  to Breakfast or Dinner, is much longer than between dinner and supper. But this question may easily be determined, and these great Clerks reconciled after this manner. They that be lusty and strong of nature, and travel much, may eat more at Supper than at Dinner, because in them there is no need of digestion of superfluities but only to strengthen their bodies, which may best be done in the night time when the senses are at rest. But they that be diseased or aged, or troubled with rheums; as the most part of students be, and others also, (Qui sedentariam vitam agunt,) these I say, should eat little at Supper, because nature in the night following should not be hindered in the concoction of raw and superfluous humours. Quos somnus maxime conficit, & benignus reddit. And to these men, the verses aforesaid foe Scho. Sal. must be applied. And for as much as the whole book of Scho. Sal. was written specially for English men, as appeareth by the Preface, it shall be hurtful for none to follow the said precepts, considering that there is not any one more annoyance to the health of men's bodies in this Realm of England, than distillations from the head, commonly called rheums, the occasion whereof some impute to much drinking of Beer. 
The cause of rheums in England.  but I think that the great moisture of the air of this Realm, for we have pluvium & nebulosum coelum, (as julius Agricola saith) and the continual gormandize, and daily feeding on sundry meats at one meal, is the very cause why English men be so rheumatic above other nations, for repletion breedeth crudity, and of crudity proceed rheums, and of rheums Gouts, Dropsies, Palsies, and other innumerable maladies. Wherefore it behoveth every man that would live in health, to feed moderately, whether it be at Dinner or Supper, and moderate feeding is according to the strength of the stomach, to take more or less, so it be without grief. 
2. Apho. 17.  For as Hypocrates writeth, where meat is received much above measure, that maketh sickness. Yet because it is hard always to hold the mean, and diverse occasions may make a man to forget himself at meat, if he miss the mark, and shoot over at Dinner, yet let him withdraw his hand, and hit the mark at Supper. Wherefore let Students avoid that Epicurism, which is too too much used in England, and especially of Merchants, to make great Suppers, and to sit eating and talking for the space of three or four hours. Yea, and after Supper, for fear lest they be not full gorged, to have a delicate banquet, with abundance of Wine, not leaving nor scant rising (excepts it be for necessities) until it be time to go to bed no nor then neither oftentimes, but so continuing in carousing and quaffing until midnight, or after, except they happen to fall a sleep at the board, or to fall down under the board. But let Students remember, that summum bonum is in virtute, 
Cap. 38.  non in voluptate. Yet one lesson remaineth in Schola Salerni, concerning Supper, which is this; 
To drink before supper or dinner, used of some.  Vt vites poenam, de potibus incipe caenam. Which is not so to be taken, as the words do seem to import, that one ought to begin his Supper or meal with drink, though I have known some to use that order, drinking a draught of Wine before they eat thereby the better to stir up appetite, and to fortify concoction. And as good drinkers use to say, it is great cleanliness to wash the pot before we put in meat to be boiled. But the true meaning of the verse is, (as Arnoldus expoundeth it in the same place) that we should begin our Supper with meats moist and easy of digestion, as Pottage, Broths, and such like; which interpretation, whosoever shall think strange, he may read the like in Galen upon Hypocrates, where he saith; Facilius est impleri potu quam cibis. And when Supper is ended, 
2. Apho. 11.  we must not forthwith go to bed, but according to the old English Proverb, after Supper walk a mile: or at the least wise, refrain from sleep two or three hours, 
What time the stomach requireth for concoction.  and if we make a great Supper, than four hours is but a sufficient time for the consuming of the vapours which ascend from such meat as hath been plentifully received: for, 
In Medi. li. 2. Sect. 4. cap. 3.  Quatuor horarum spacium ventriculo ad concoctionem ingesti cibi ascribitur, as Leonhartus Fuchsius writeth. Yet I know this time is longer or shorter, according to the temperature and strength of the stomach. And if we walk abroad after Supper, which is the common guise of the Universities, than it shall be good to follow the counsel in Scholar Sal. annexed to the second Chapter, as followeth; 
Where we should walk after supper.  
Fons, Speculum, Gramen, haec dant oculis relevamen,  
Mane igitur montes, sed serum in quirito fontes.   
Or after the old Meeter; Mane petas montes, post caenam flumina, fontes.  
Which verses I wish all Students to bear well in mind, not only for walking after Supper, but that in walking they may have a double commodity, as well in preserving their sight, as in digesting their meat. And now to conclude with the saying of Arnoldus, if a man could be contented with one meal a day, it were better to take it at supper than at dinner, so that we be not diseased in the eyes or in the brain, for than it were better to take it at dinner, for the repletion of the supper hurteth sore the brain and eyes. Wherefore I conclude, that generally, whether a man make but one meal, or two in a day, it is more wholesome to take more at noon than at night. 
One meal a day were better taken at noon than at night.  Great suppers then, and late suppers, must be banished from all healthful houses.   

CHAP. 213. Of the age of the party.  
THe third thing appertaining to diet, is the age of the party, which may the better be perceived, if first I define what age is, and what difference there is in age. 
What age is, and what difference in age. Inst. lib. A. Sect. 3. cap. 5.  Age after Fuchsius, is that race of life, wherein manifestly the state of the body of itself is changed. And in the same Chapter, according to Galen, he maketh five parts or differences of age, to wit, Childhood from our birth to fifteen years, hot and moist. Adolescency, from fifteen years to five and twenty, of a mean & perfect temperature. Lusty Iuventus, from twenty five to thirty five, hot and dry. Middle age or man's age, from thirty five years, to forty nine, declining to cold and dry. Old age from forty nine years, until the end of life, naturally cold and dry, as touching the substance of all parts of the body though accidentally by excrements, as spittle, phlegm, & such like, it may seem to be of moist temperature. In all this course of life, there is a continual change of the body, but especially every seventh year, which of the Philosophers is called, 
Annus Criticus.  Annus Criticus, the year of judgement, at which time ordinarily (as they say) we are in greater danger touching life and death, than in other years. How be it evermore that saying of job is true, Homo natus de muliere, brevi vivens tempore, repletur multis miseriis: qui quasi flos egreditur, & conteritur, 
Cap. 14.  & fugit velut umbra, & nunquam in eodem statu permanet. Which Hypocrates also confesseth in the very first Aphorism saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vita brevis. And if we consider well the state of mankind in this life, 
Man beginneth to die as soon as he is borne.  we may see that a man beginneth to die as soon as he is borne into this world, for that the radical moisture, which is the root of life, can never be restored and made up again, so good as it was at our nativity, but continually by little and little decayeth until the last time of our life. Yet by that moisture which cometh of nourishment, through meat and drink, 
How meat and drink do preserve life.  it is preserved and prolonged, so that it is not so soon wasted and consumed as otherwise it would be. Like as in a Lamp, by pouring in oil moderately, the light is long kept burning, yet it goeth out at the last. And this is it which Hypocrates speaketh; Interficit nos calor ille qui corpora produxit. 
Ga. de mar. ca 3. One cause of life and death in man.  Yet in the beginning of our age, while nature is yet strong, more of the nourishment is converted into the substance of the body, than is consumed: And that while the body increaseth and groweth. Afterward, so much only is restored as is wasted, and then the body is in perfect growth: at length nature waxing weaker, is not able to restore and repair so much as is wasted and decayed, whereby the body beginneth to decrease, and the powers and strength thereof be more and more diminished, until such time as life, even as the light of a lamp, be clean extinguished. 
Natural death what it is.  And this is called natural death, which few attain unto, but are prevented by death casual, when by sickness, or otherwise, the said Humidum radical, or Primigenium, is overwhelmed and suffocate. Now the means to preserve this natural moisture, and consequently to preserve life, is to use meats and drinks, according to the age of the person. 
A diverse diet requisite in youth and age. 1. Apho. 14.  For the diet of youth is not convenient for old age; nor chose, as Hypocrates teacheth; Qui crescunt, nativum calidum habent plurimum; itaque copioso quum egeant alimento, abunde ipsis suppeditare oportet, alioqui corpus consumitur. In senibus vero inest calidi parum, paucis propterea succendiculis, egent: siquidem multis extinguitur. Wherefore in youth especially, while we are in growing, we should feed more largely, and nature itself doth crave, as it appeareth in children. For (as it is said) children and chicken, would be always picking. And the nourishment that is most convenient for children, should be of hot and moist temperature. 
The natural diet of all ages.  For in sickness and in health, this Maxima is generally to be observed, Sani similes semper postulant cibos, aegri autem contrarios. And therefore young men from 14. years, until they be 25. years old, as they be of most temperate complexion, so do they require food of equal and like temperature. But young men above 25. until they draw toward 40. years, as they be hot & dry of complexion far above the mean, so do they require a contrary diet. 
Diet of lusty youth.  And the contrary diet must be understood in substance and quality. And the degrees, as well of the temperature of the body, as of the meats, aught to be equal and like, as near as may be. For where the meats do much exceed in degree the temperature of the body, they annoy the body, in causing distemperance, as I have showed before, where I have spoken of the quality of meats. Wherefore in lusty youth we should eat meats more gross of substance, 
Diet of old men.  colder & moister. Also salads of cold herbs, & to drink seldom wine, except it be allayed with water. Old age is naturally cold and dry, and therefore requireth a hot and moist diet. And because natural heat & strength is decayed, restorative meats are then most convenient, and such as be easy to digest, often bathing, hot wines, and much sleep, is good for old men. According to that verse wherein the diet of old age is prescribed; Vt lavit sumpsitque cibum; det membra sopori.  
Aged men should not feed so largely as the younger sort, but to eat often, and but a little at every time. As I have declared in the diet for Summer, for the Summer's diet is most fit and agreeable for old age. For it fareth by them as it doth by a lamp, the light whereof is almost extinct, which by pouring in of oil by little and little, is long kept burning, and with much oil poured in at once, it is clean put out. But here I think it good to set down some particular examples of diet of old men in time past, 
Sundry examples of old men's diet.  which notwithstanding every man may follow as he thinketh good Terence in Andria, setteth forth the Supper of old Chremes, in this manner; 
Chremes supper in Terence.  Olera & pisciculos minutos obolo in caenam senis. But such a supper were more meet for Ash-wednesday, or good Friday, than for Shrove-tuesday. And I would wish all loitering students to far no better. Antiochus a Physician, as Galen reporteth, 
De Sa. tu. lib. 5. cap 4. Antiochus' diet. A good breakfast for old men  above 80. years of age, used three meals a day, with frication, bathing, and exercise accordingly. His breakfast commonly was, Panis cum Attico melle, plerunque cocto rarius crudo. His Dinner was, Primum iis sumptis quae alvum dejiciunt, post haec maxime piscibus, vel quos saxatiles vocant, vel qui in alto mari degunt, rursus in caena a piscium esu abstinuit, & boni succi aliquid, ac quod non facile putresceret, sumpsit. Vtique aut far mulso, aut avem ex jure simplici. Telephus the Grammarian, as it is in the same Chapter, who lived almost a hundred years, used this diet following; Is hyeme his mense lavabatur, aestate quater, 
Telephus diet.  mediis harum temporibus ter. Quibus vero diebus non lavabatur, iis circa tertiam horam unctus est cum exigua frictione: mox mel optimum crudum alicae in aqua coctae permistum esitabat, eoque solo contentus pro jentaculo fuit. Prandebat septima hora & paulo citius, primum oleribus sumptis, deinde piscibus gustatis, aut avibus, vespere autem tantum panem ex vino misto edebat. In these two examples I note that these old men broke their fast commonly with honey. 
For whom honey is wholesome and for whom not. Lib. 1. de Ali. Fa. cap. 1.  And that for good cause, for honey is very wholesome for old age, and such as be phlegmatic, and unwholesome for youth, & such as be choleric, as Galen proveth, where he telleth a story of an old man and a young man, who contended about honey, by experience of their own bodies, the one affirming that he had proved it wholesome in himself, and the other avouching the contrary. Which controversy Galen determineth in this manner: Mel calidis & siccis est adversissimum: frigidis vero ac humidis utilissimum. But the benefit of honey in old men's diet, may likewise be perceived by the examples following: 
Pollio Romulus.  Pollio Romulus', who was above an hundred years old, (as Pliny affirmeth, 
Lib. 22.  being demanded of Augustus the Emperor, by what means he lived so long, and retained still the vigour or liveliness of body and mind, he answered, that he did it inwardly with Mead, which is a drink made with honey and water, and outwardly with oil, meaning friction and unction, which were used in Greece and some other countries in old time, as I showed in my treatise of exercise. Democritus also the great Philosopher, 
Democritus.  being demanded how a man might live long in health, he answered, if he wet him within with honey, and without with oil. The same Philosopher when he was an hundred years old and nine, prolonged his life certain days with the evaporation of honey (as Aristoxenus writeth.) To these may be added the example of Galen himself, 
Galen.  whose diet principally should be followed of students. Galen (as he saith of himself) by means of his good order and diet, was never vexed with any sickness, 
Lib. 5. de Sa. tu. cap. 1.  after he was 28 years old, until the time of his death, except the grudge of a fever of one day, and that happened only by too much labour. 
Auten. Lect. Lib. 30. cap. 12.  He lived (as Caelius Rhodiginus writeth) 140 years, and died only for feebleness of nature, which, (as I have showed before) is called mors naturalis, when a man dyeth as an apple that falleth from the tree when it is ripe. The order of his life was thus, He used such abstinence in meat and drink, that he left off always before satiety or fullness of belly, 
Galens diet.  which we commonly call, to rise with an appetite, and is indeed the principal point in preserving of health. Again, he never eat any crude or raw thing, as fruits, herbs, roots and such like. Which may be a second caution for all men to observe. Whereby he had always a sweet breath. Moreover as leisure would suffer, he used bathing, frication and exercise. Yea sometimes in the winter season when he was in the country, he refused not to cleave wood, and to pun barley, and to do other country works only for the exercise of his body, 
Lib. 2. de Sa. tu. cap. 8. Galeni valetudo.  as himself witnesseth. Whereof at length arose this Proverb, Galeni valetudo, and is as much to say, as a most perfect state of health, which I wish to all good Students, and the way to attain it, is to keep s diet. And for a conclusion of this point, I will here recite the diet for old and weak folks, prescribed by master Securis, in his Almanac 1580. They must make (saith he) in Winter, 
Securis.  two or three meals a day, according to their appetite and custom. They should eat either a soft roasted eggs to their breakfast, or a piece of a toast and butter, or a mess of hot milk, with crumbs of white bread and Sugar, or a caudle, or Almond milk, or such like thing, that may be soon digested before their dinner. I have known (saith he) some old men would eat in the morning a piece of a taste dipped in Muskadel in the Winter, and in Claret Wine in the Summer, drinking after it a draught of the same Wine, with thing, his father, a Doctor of Physic, was wont to do many years in his old age, who was above 80. years when he died, being in his life time seldom on never sick. And thus much touching diet of all ages.   

CHAP. 214. Of Order.  
THe sixth and last thing to be considered in meats is order in eating; which greatly helpeth or hindereth a man's health; for good order in diet is of no less force than it is in life and conversation. Whereof we need no better proof, than the example of Galen himself, whose words be these, Post octavum & vigesimum annum, 
Lib. 5. de Sa. tu. cap. 8.  quum persuasissem mihi esse conservandae sanitatis rationem quandam, praeceptis ejus per totam deinceps vitam parui. Ita ut ne minimo morbo post laborarim, nisi fort (quae tamen rarius accidit) diaria febri: quum alioqui liceat hanc quoque in totum effugere, si quis liberum vitam sit nactus. 
The benefit of an orderly diet.  Hereby it appeareth that there is an order in diet, which if a man duly observe, he may preserve himself from sickness all his life long. But some peradventure will disprove me by their own experience, and by the example of others, who keeping no diet at all, nor observing any order in receiving of meat and drink, are yet more healthful, and more lusty and strong, than they that keep a precise diet, and eat and drink as it were by weight and measure. Whereunto I answer, that a sound body, and strong of nature, may for a time suffer surfeit, and bear immoderate diet, without any manifest malady: but yet at length it will fall out according to that principle of Physic which never faileth Intemperanter acta juventus effetam parit senectutem: A riotous youth breedeth a loathsome age. For as the Lawyer saith, Quod defertur non aufertur. If you sow ill seeds in a Garden, they show not themselves by and by, but yet in process of time they bud forth. Even so diseases are bred in men's bodies by little and little, and at length they are perceived. Notable therefore is the saying of Avicen, Ille cui mala nutrimenta concoquuntur no gaudeat ex hoc, noxa enim, etsi ad tempus fortasse delitescit, 
3.1 doct. 2. c. 7.  temporis tamen successusese exerit. Et gravissimam certissimamque neglectae artis medicae poenam affert. With whom Galen agreeth also, where he saith, that evil meats. 
Desucco. boni. & vitio cap. 2.  Quamvis protinus nullam juvenum corporibus sensibilem laesionem inferant, sensim tamen occulteque crescente vitio, cum jam aetas progressu temporis inclinarit, articulos, nervosque & viscera iis morbis vexant, qui vel difficulter admodum, vel omnino tolli non possunt. And commonly so it falleth out, that they which lead a disordered life, either live not until they be old, or if they come to age, they are tormented with sundry diseases, as gout, stone, dropsy, leprosy, fevers and such like. Wherefore it is better to preserve health by sobriety, and temperance, than by surfeit and misorder, to make the body weak and sickly, and odious both to God and the world. Yet I think it not convenient for a man in perfect health to observe a precise rule in diet. But yet where the stomach is feeble, as is of the more part of citizens, and well nigh of all them that be studious in learning, or weighty affairs, there ought to be more circumspection, that the meat may be such, as that either in substance, or in quality, or quantity, or time, or order, nature being but feeble, be not rebuked or too much oppressed. And the due order in receiving of meats is thus, 
The due order of receiving of meats.  that such things as be of light digestion, be taken before those things that be hardly digested. Also that such things as mollify and lose the belly be taken before other meats, as pottage, broths, milk, rear eggs, butter, and such like, before flesh, and boiled flesh before roasted. And cheese and fruits, which be styptic and binding, as Quinces, Medlars, Pears, should be eaten last after all other things. And this is the due order in eating, and most wholesome for all men, (in my judgement,) which notwithstanding some men following their own appetite, do pervert, as I have known an honourable person, who upon fish days, would eat Eggs last after cheese: and one worshipful that would eat milk last, which is a common use in Lancashire: for there the servants think they have not well dined or supped, unless they have a soap of cold milk after all, as they use to speak. And the Flemings use to eat Butter last after other meats. So that almost a man may say: as diverse men desire diverse meats, so use they diverse orders in eating. But here in England where we feed on diverse sorts of meats at one meal, the order commonly is thus: that first we eat pottage or broths, than boiled meats, after that roasted or baked, 
Whether fine meat or gross should be eaten first.  and in the end cheese and fruits. But here riseth a question, which I have heard oftentimes moved at the table: that it were better to eat fine meats first, and grosser meats afterward, if perchance any corner were left unfilled. For now we fill ourselves before with gross meats, so that when fine meats and the best meats indeed come to the board, we can eat little or nothing for want of appetite, but not for want of will, as I think. Wherefore it were better (say they) to begin our meal where we make an end. And if we leave any for the Servitors, to leave of the worst meats, and not of the best. This is a strong argument in some men's opinions, and greatly grieveth those that be disciples of Epicurus. But this question in mine opinion may be very well answered in this manner. First I say that one manner of meat agreeable with the person that eateth it, were the most sure diet for every complexion. And next I say, that for as much as our stomaches in England most commonly be hot and choleric, 
The English custom defended, to eat gross meats first, and fine after.  that gross meats be most convenient to be eaten first, for in a hot stomach fine meats if they were first taken, would be burned before the gross meats were digested. chose in a cold stomach the little heat is suffocate with gross meat, and fine meat left raw for lack of concoction: whereas, if the fine meat be first taken moderately, it stirreth up and comforteth natural heat, and maketh it more able to concoct gross meats, if they be eaten afterward, so that it be in small quantity. And this is the best reason that I can yield of our English custom, to begin our meals with gross meats, and to end with fine. And so I end my treatise of meats.   

CHAP. 215. Of Drink.  
NExt after the word Cibus, there followeth in Hip. (Potus) which is the third word of the sentence, and is to be used according as it is in order proposed, that is to say, first exercise, than meat, and thirdly, drink, and not chose. Wherefore, they that drink before they eat, 
We should not begin our meal with drink. Cap 38.  keep not the due order of diet. And the order of England is (as it is noted by Arnoldus upon Scholar Sal.) Communiter quacunque diei hora bibere voluerint Angli, bolum sive morsum panis praesumunt. And the very order of service doth confirm the same: for commonly we use to set bread & meats upon the table before drink, Yet many good Malt-wormes, setting all order aside, begin straight to cut their meat with the spigot. I deny not but occasion in some may so serve, that they must needs drink before they eat. But I speak of the common order which is commonly to be observed. The chief causes why drink is necessary, 
Drink is necessary, for two causes.  be two: First, to preserve natural moisture. Secondly, to make the meat that is eaten to pierce and descend the better into the places of digestion. The desire of drink and the best sauce to season it, and to make us to like it, whether it be better or worse is, Sitis, which after Aristotle is, 
What thirst is and how it is caused. Lib. 1. Simp. cap. 32.  Appetitio frigidi & humidi, and is caused, à calore & siccitate, as Galen showeth: for hear working upon moisture, for the nourishment of the body, causeth the dryness, whereof cometh thirst, the remedy whereof is drink, which is to be used as Galen prescribeth; Potionis modus erit, ut nec in ventriculo innatet, 
Lib. 7. Meth. cap. 6.  nec fluctuationis ullius sensum invehat. And Dioscorides much after the same manner showeth the use of drink, saying, 
Lib. 5. cap. 7.  Non sitire & module cibos prolui, optimum est praeceptum, So that to quench thirst, and moderately, 
The right use of drink.  as it were to water the meat, whereby it may be the more easily conveyed to the places of digestion, is the right use of drink, and whatsoever is more than this, is superfluous. The same lesson is taught in Schola Salerni. De qua potetur, stomachus non inde gravetur. 
Cap. 18.  That is to say, we ought to drink moderately, so that the stomach be not hurt thereby, nor drunkenness caused: for much abundance of drink at meals, drowneth the meat eaten, 
The discommodities of much drink used at meat.  and not only letteth convenient concoction in the stomach, but also causeth it to pass faster than nature requireth, and therefore engendereth much phlegm, and consequently rheums, and crudenesse in the veins, debility and slipperiness of the stomach, continual flux, and many other inconveniences to the body and members. 
To drink little and often, is better than to drink much at once.  And after the better opinion of Physicians, the drink would rather be mixed with the meat by sundry little draughts, than by one great draught at the end of the meal. For the mixture well tempereth the meat without annoyance, and a great draught with much drink, drowneth the meat, rebuketh natural heat, which then worketh in concoction, and with his weight driveth down the meat too hastily. Yet some I know count it a jolly matter and princelike to forbear drink unto the end of their meals, and then to carouse lustily, a whole pint or a quart of Wine, Ale or Beer. But this custom is beastlike rather then princelike: for what doth a bruit beast other than eat his fill of meat, and drink abundantly, afterward? Better therefore is that counsel of Scho. Sal. 
Cap. 38.   
Inter prandendum sit saepe parumque bibendum.  
Vt minus aegrotes, non inter fercula potes.  
That is to say, at meat, whether it be breakfast dinner, or supper, we should drink little and often. And between meals we should forbear drink, 
Drink between meals not good.  except very great thirst do require it, especially if the meat that we have eaten, be yet undigested in the stomach, and not past the first concoction. For then to drink interrupteth the office of the stomach in concoction, and causeth the meat to pass faster than it should do, and the drink being cold, it rebuketh natural heat that is working, and the meat remaining raw, it corrupteth digestion, and maketh crudenesse in the veins. But after the first concoction is ended & a little before we take other meat we may drink a little Wine, Beer, or Ale, yea, though we be not thirsty, 
Cap. 32. Drink dilative.  as Arnoldus teacheth upon Sho. Sal. for this drinking (saith he) prepareth the stomach to receive other meat, and causeth the meat that is once concocted to depart more easily from the stomach to the liver, where it must be the second time concocted, yet always foreseen that the drink be in a little quantity, and if thirst procure it, let it also be small. And this kind of drinking he calleth Potum dilatiuum, for so he distinguisheth of drink, Notandum triplicem esse potum, permixtivum scilicet, delativum, & sitis sedativum. The first is to be taken at meals, though we be not thirsty: The second between meals: 
Three sorts of drink.  The third at the meals end of such as be in good temper. And if any of these three uses of drink be omitted, the drink delative may be best spared, for it is most wholesome either not to drink between meals, or else to drink but little, and that small. But some I doubt will abuse this distinction, and drink more often than they need, and will allege that they do it for one purpose or other, and so will all day be occupied in permiscendo, deferendo, or sitim sedando. But I advise them rather to follow the counsel of Cato, Quod satis est bibe. And concerning drink at meals, 
What drink should be used in the beginning of meals, and what after.  at the beginning the drink would be strongest, and so toward the end more small, if it be Ale or Beer, and if it be wine, more and more allayed with water, and if we have both Ale and Wine, 
cap. 18.  it is better (saith Arnold) upon Schola Sal. to drink Ale or Beer in the beginning of dinner or Supper than wine. For if we begin with wine, by reason nature greatly desireth it, the superfluities gathered together already in the stomach, together with the wine, shall be drawn off the stomach, and conveyed into all the parts of the body, but nature doth not so desirously draw Ale. And again, the grosser, drier, and colder meat is, the stronger should the drink be, and the more subtle, hot and digestible the meat is, the weaker the drink ought to be. Wherefore we ought to drink stronger wine with Beef, than with Chickens, and stronger wine with fish than with flesh, yet very strong Ale or Beer, or hot wines and sweet, as Muskadel or Malmsey, or made with spices as Hippocras, are not commended at meals, 
Strong drink or spiced, is not good to be used with meat.  except it be for a draught or two at the beginning of gross meats, for the meat by them is rather corrupted than digested, and they make hot and stinking vapours to ascend up to the brain, yet if the stomach be very windy, or so cold and feeble that it cannot concoct such a quantity of meat as is required to the sufficient nourishment of the body of him that eateth, or hath eaten raw herbs or fruits, whereby he feeleth some annoyance, then may he drink last incontinent after his meal, a little quantity of Sack or good Aqua vitae in small Ale. 
Sack or aqua vitae when they may be drunk after meat.  But if he have much choler in his stomach, or a headful of vapours, it were much better that he did neither drink the one nor the other, but rather eat some coriander comfits, or a piece of a Quince roasted or baked, or in a marmalade, and after rest to amend the lack of nature which sleep, moderate exercise, and plasters provided for comforting of the stomach. This much generally of drink, and the use thereof. Now I shall particularly handle all such sorts of drinks as be commonly used with us in England, which be as I judge seven in number, to wit, Water, 
Seven sorts of drink used in England.  Wine, Ale, Beer, Cider, Metheglin, and Whey.   

CHAP. 216. Of Water.  
WAter is the chiefest of all liquors, not only because it is one of the four Elements, but also for that it was the very natural and first drink appointed by God to all manner of creatures. And as it appeareth by the holy Scriptures in Genesis, there was none other drink used nor known but water, 
Water is the most ancient drink.  from the creation of the world until Noah his flood, during which time men lived eight or nine hundred years. Also after the flood of Noah, both Princes and people in all ages drank water, especially in Asia and the East Countries, as appeareth by the history of Moses, and the children of Israel in Exodus. And in Greece likewise it was used for a common drink, as Galen declareth in divers places of his works, but especially in the first book, where he affirmeth, 
De Sa. tu. c. 11. What water is best after Galen.  Aquam puram omni aetati utilissimam esse. And that water to be best, cujus ad orientem solem fons erumpit, quaeque permeatu aliquem mundum, aut puram colatur terram, eademque calefit ac refrigeratur ocyssime. But leaving Asia and Grecia aside, and returning home to England, if any shall demand whether or no it be as wholesome for English men to drink water, 
Whether it be good for Englishmen to drink water. cap. 18.  as for them that dwell in other Countries, M Eliot in his Castill saith, that if men from their infancy were accustomed to none other drink but water only moderately used, it should be sufficient to keep natural moisture, and to cause the meat that is eaten to pierce and descend into the places of digestion, which are the purposes which drink serveth for. As in Cornwall although that the country be in a very cold quarter, yet many of the poorer sort, 
Cornish men drink much water.  which never or very seldom drink other drink than pure water, be notwithstanding strong of body, and live and like well until they be of great age. Adeo a teneris assuescere multum est. But otherwise except the custom of drinking of water, I think as it is in S. Sal. 
cap. 27.   
Potus aquae sumptus comedenti incommoda praestat.  
Hinc friget stomachus, crudus & inde cibus.  
That is to say, the drinking of water with meat, cooleth the stomach over much, and so letteth digestion, and maketh the meat that is eaten to be raw. The like effect it hath, if it be drunken after meat, except it be after a great surfeit, 
When cold water may be drunk.  or when thirst happeneth after drinking of much wine. For in these cases, cold water drunken is a general remedy, and I have known many by drinking a good draught of cold water to bedward, have thereby had quiet rest all night after, and in the morning also it is right wholesome for him that drank too much overnight, to drink fasting a cup of cold water, especially if he be thirsty: for that will cleanse the stomach, and repress the vapours and fumes, and dispose it to retain new sustenance. Some also have I known that would oftentimes in a morning fasting, 
Cold water and Sugar good to cool and clear the stomach.  drink a draught of cold water with a little white Sugar, of purpose to clear and cool the stomach, and have by that means (as they thought) avoided much phlegm. But herein always respect must be had to him that drinketh it, for to young folks, and them that be hot of complexion, it doth less harm, and sometime it profiteth. But to them that are feeble, old, phlegmatic or melancholy, it is not convenient, for it destroyeth natural heat, it grieveth the breast, and taketh away the appetite of the stomach, and is very hurtful to all the sinewy members, and this caveat I will give to all such as be thirsty through great labour and travail, 
What drink is best when one is hot.  that they drink not much cold water in their heat or thirst, for thereby I have known many fall into sickness, and I think it better to drink a draught of Sack or good wine, or as they use in Lancashire, a hot posset at such times, than small drink or cold water. For though small drink or cold water seem to quench thirst better than wine because it moisteneth and cooleth more, yet wine being more agreeable with nature, and of more subtle substance & operation, is sooner drawn off the members, and consequently sooner satiffies and fills the veins, and so quencheth thirst without any great alteration of the body: whereas water or small drink by the great coldness thereof, suddenly changeth the body from heat to cold, which is a dangerous thing, as Hippias testifieth. Semel multum & repent vel vacuare vel replere, 
2 Apho. 51.  vel calefacere vel refrigerare aut alio quovis modo corpus movere, periculosum, omne si quidem nimium naturae inimicum. And as Galen teacheth, Si cum vino bibatur aqua, sitim efficacius, extinguit, quam si sola, 
Simp. li. 1. ca 31.  scilicet vino ipsam ad distributionem promovente. But whether you drink water with wine or of itself, 

Water mixed with wine quencheth thirst the better.  
How a man may prove which water is best.   you must always provide that it be of the best sort, which may be known by Galens description aforesaid, and by these notes also. First by the lightness, for the lightest is best. Secondly by little skim or froth in boiling. Thirdly by drenching of linen clothes in the water, and laying the same to dry, for that which is soon dry, showeth the best water. But how water may be drunk without any inconvenience aswell in sickness as in health, Fernelius declareth. 
Lib. 5. meth. ca 5.  Vt aqua tutius & citra viscerum offensionem pro potu, ac vice vini sumi possit, in ea integrum hordeum coquitur, dum crepuerit, vel Glycyrrhiza, vel pruna Damascena, 
How water may be drunk without harm Liquorise water.  vel Saccharum, cum praesertim ulla est pectoris affectio, adiecto sub finem Sinamomi momento, si ventriculi robur servandum est. And in places where I have been, the common people have used to cut liquorise very thin, and to lay it in cold water, and after it had steeped a time, to drink of the water in hot agues, or in stuffing of the breast with phlegm, and this they call liquorise water, and account it very wholesome.   

CHAP. 217. Of Wine.  
NExt to water in antiquity and use is wine, which liquor (as it is in Ecclesiast.) was made from the beginning to make men glad and not for drunkenness. 
Cap. 31. v 28.  Howbeit Noah as it appeareth, who was the first that ever planted a vineyard, 
Gen. 9 ver. 20.  soon after he had drunk of the fruit of the grape, was drunken. So that wine and drunkenness, that is to say, the use and abuse began in a manner both together, 
Wine and drunkenness be of like antiquity.  much like as Adam soon after he was placed in Paradise, fell through disobedience. So ready is Satan to turn God's blessing into a curse. But of the abuse afterward, when I shall have declared the use. Wine after Galen is hot in the second degree, 
Simp. 8. The temperature of wine.  and if it be very old, it is hot in the third, and must, or new wine is hot in the first, and it is dry according to the proportion of heat. But this limitation of the temperature (in my judgement) cannot be generally applied to all wines, for who doth not know that sack is hotter than white Wine or Claret, and Malmsay or Muskadel hotter than Sack, and Wine of Madera or Canary to be hottest of all? Wherefore I think rather that Galen meaneth of some one sort of Wine, 
Lib. 3. de vict. 're in mor. acu. come. 6.  and of one country, for so he speaketh, saying, that white wine inflameth or heateth least of all wines. Which saying is true, if comparison be made between white wine and wine of other colours of one Country, and not otherwise, as to say, the white wine of France is not so hot as the Claret or Red of the same Country. For otherwise the red wines of France are not so hot nor so strong, as the white wines of some other countries. 
The diversities of wines and the countries that bring them forth.  France yieldeth those wines that be most temperate, as White, Claret, and Red: Spain bringeth forth wines of white colour, but much hotter and stronger, as Sack, Rumney and Bastard. Italy giveth wines most sweet and pleasant, as Muskadel, and such like. And in Galens time the chief praise was given to the wine of Italy, as now it is by Mathiolus, but especially to that wine which was named Vinum Falernum, most commended among all Nations. Yet the wine of the Island of Creta, now called Candy, which I suppose to be Malmsey, is of greatest force in Physic, 
Malmsey killeth worms in children.  for by a certain natural property it killeth worms in children, if they drink it fasting. As for wine of Madera and Canary, they bear the name of the Lands from whence they are brought, likewise as Rhenish wine beareth the name of that famous river Rhine of Germany, because the Vines whereof it is made, grow thereabout. But this our Country of England for the coldness of the Clime wherein it is situate, 
England bringeth forth no wine, and why.  bringeth no vines to make wine of, though in other things more necessary, it far surmounteth all other Countries. So God hath divided his blessings, that one Nation might have need of another, one Country might have intercourse with an other. But although wine be no necessary thing, (that is to say) such as Englishmen cannot live without, (for there is, and hath been many a one in this our Realm that never tasted wine) yet is it without doubt a special gift of God, for as it is in Deuteronomy God giveth wine unto those that love him. 
Cap. 11. v. 13.14  And those that obey not the commandments of God, 
Deut. 28.39.  shall not drink wine of their vineyards. And as it is in Ecclesiast. Wine soberly drunken, 
cap 31.27.28.  is profitable for the life of man. Wine measurably drunken and in time, bringeth gladness and cheerfulness of the mind. 
The commodidities of wine.  Of itself it is the most pleasant liquor of all other, and a special benefit and comfort of man's life: a great increaser of the vital spirits, and a restorer of all powers and actions of the body: and so cheereth and comforteth the heart. So that (vitis) may seem as it were vita, quia vitam maxime tuetur. And no marvel, considering that vita, as Aristotle affirmeth, standeth chiefly in calido & humido. Which two qualities are the very nature of wine. 
Life and wine agree in nature.  So that life and wine for the likeness of nature are most agreeable. And this is the cause, (as I think) why men by nature so greedily covet wine: except some odd Abstemius, one among a thousand perchance degenerate, and is of a doggish nature, for dogs of nature do abhor wine. Whereof hath grown that Latin proverb Caninum prandium, a dog's dinner, where is no wine at dinner or supper. But the commodities of wine are briefly and pithily gathered by Avicen, 
3.1. doct. 2. ca 8. Five virtues of wine used moderately.  where he reckoneth five benefits of wine moderately drunken. First that it easily conveyeth the meat that it is mingled with, to all the members of the body. Secondly that it digesteth and resolveth phlegm, openeth the ways, and stirreth up nature to expel it. Thirdly that it avoids red choler by urine, and other insensible evacuations, which is to be understood of white wine or Claret, and such like weak wines, and not of strong wines, for they inflame the liver and breed choler. Fourthly it expelleth melancholy, and through contrariety of nature amendeth the noisomeness of that humour. For whereas melancholy, engendereth heaviness, faintness of heart, and covetousness; Wine engendereth joy, boldness, stoutness of stomach and liberality. Fiftly it resolveth and caseth all sorts of lassitude and weariness, for it reviveth the resolute spirits again abundantly, and comforteth natural virtue, and taketh away or diminsheth such superfluous moisture as remaineth in the muskles, sinews and joints. Also the commodities of wine are well set forth by the Poet Ovid as followeth, 
Vina parant animos, faciuntque caloribus aptos. 
Lib 1. de arte amandi.   
Cura fugit, multo diluiturque mero.  
Tunc veniunt risus, tunc pauper cornua sumit,  
Tunc dolour & curae, rugaque frontis abit.  
Tunc aperit mentes, aevo rarissima nostro,  
Simplicitas, arts excutiente Deo.   
And now to turn my talk to students, I think (as it hath been said of old) that vinum moderate sumptum acuit ingenium. The reason is alleged by Arnoldus upon Sch. Sal. Because of good Wine more than of any other drink, 

Cap. A. Why wine moderately taken sharpeneth the wit.  
Divines love wine, and why.   are engendered and multiplied subtle spirits, clean and pure. And this is the cause (saith he) why the divines that imagine and study upon high and subtle matters, love to drink good wine: wherein he erred not much in mine opinion from the custom of the old Clergy, for they loved a good cup of wine, as well as any men alive. But I advise all students, such as be students nomine, & re, because they have commonly feeble brains, if not by nature, yet through study, to refrain from strong wines, 
Strong wines ill for students.  because they distemper the brain, and cause drunkenness ere a man be ware. Besides that strong wines are hurtful to them whose Liver and stomach is hot, because they inflame and burn their bodies inwardly: wherefore they are utterly to be eschewed, or not to be used except they be well allayed with water. But such as have strong brains, that is to say, not lightly overcome by the vapours and fumes which ascend from the stomach, may boldly drink any kind of wine that they like, so they keep a measure, for otherwise they fall into drunkenness as well as they that have weak brains, which vice, as it is odious to God, and without repentance disheriteth us from his heavenly kingdom: 
1 Cor. 10 10.3.1. Doct. 12. Cap. 8.  so it is most hurtful to our bodies, and if it be often used causeth chiefly six inconveniences, as Avicen teacheth. First it weakeneth and corrupteth the Liver, 
Six inconveniences of drunkenness.  making it unable to change the nourishment into blood, whereof ensueth commonly either Drowsy or lepry. Secondly, it marreth the brain, and killeth the memory, whereof cometh madness or forgetfulness, therefore it is said, Vinum memoriae mors est. Thirdly, it weakeneth the sinews, which is the cause that drunkards tremble both with head and hands, as well in youth as in age. Fourthly, it breedeth diseases of the sinews, as the Cramp and Palsy. Fiftly, it engendereth Apoplexies, and the falling evil, through overmuch moisture of the brain, stopping the ways of the spirits to the inferior members. Sixthly, it bringeth oftentimes sudden death, Propter nimiam vasorum repletionem. Notable therefore is that counsel of Isocrates in his Oration ad Demonicum, 
Isocrates against drunkenness.  & diligently to be followed of all students. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus latined by Antonius Schorus: Maxim fugias comptoationes. Si tamen interesse te aliquando contingat, ante ebrietatem surgas & abeas. Quum enim mens vino opprimitur idem prorsus facit, quod currus qui suis agitatoribus dejectis, nullo ordine ultro citroque feruntur, propterea quod rectoribus destituantur, according to that saying of the Ancient Poet Theognis. 
Theognis, against drunkenness.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thus translated by jacobus Schegkius.  
Immodico cuicunque mero praecordia servant,  
Haud linguam & mentem continet ille suam.  
Turpia quae loquitur, recidunt sine pondere verba,  
Ebrius ac nullo cuncta pudore facit.  
Diceret haud quae sobrius, haec effert bene potus,  
Si sapis a nimio disce cavere mero.  
So that the excess of wine is to be avoided, and not the Wine, for so he writeth in another place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Pocula quae cavere modo, mihi crede nocebunt,  
Vina tamen modice sumpta iuvare solent.   
And the excess of Wine is the cause as Leonhartus Fuchsius writeth, 
Insti. li. 1. ca 10.  why few young men that be students, come to profound knowledge and ripeness in these days: for first immoderate drinking of Wine maketh them disordered and unruly: next it weakeneth and dulleth the strength & force of the wit and mind. 
Why students in these days come not to such perfect knowledge as they have done in time past.  Wherefore he adviseth all students to have those golden verses of Eobanus Hessus not only imprinted in their minds, but also ingraved in some table in their chambers or closerts, to the intent that they may have them always before their eyes. Ita enim crebra horum lectione & inspectione forte fieret, ut ebrietatem tanquam immanissimam bestiam, & certum illis exitium afferentem evitarent. The verses be these, 
Immodici sensus perturbat copia Bacchi:  

Hessus, against drunkenness.  Ind quis enumeret, quot mala proveniant,  
Corporis exhaurit succos, animique vigorem  
Opprimit, ingenium strangulat atque necat.   
Wherefore Plato that divine Philosopher utterly forbiddeth Wine in youth until they be passed two and twenty years of age, 
2. de logi. Young men should drink no wine. Lib. 1. de Sa. tu. cap. 9  because saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non oportet ignem igni addere. And Galen nont only forbiddeth children wine, because they being of hot and moist temperature, should thereby become over hot, and their heads filled with vapours, whereof sometimes ensueth the falling sickness (as Aristotle affirms,) but also he forbids young men wine until they be 35. years of age, Quod videlicet, & ad iram & libidinem praecipites facit, & partem animi rationalem, hebetem turbidamque reddit. But to old men, wine is as suck to young children, 
Wine is good for old age.  and is therefore called of some Lac senum and the strongest wines for them are best, except they be choleric: for old folks are cold, and good wine heateth: they are heavy and full of melancholy, and wine maketh them merry and represseth melancholiness, they commonly sleep ill, and wine maketh them to sleep well: they are disposed to oppilations, and Wine openeth. So that Wine to old folks is most commodious, although to youth it be hurtful, unless it be temperately taken. Yet I read in Arnoldus upon Schola Sal. that surfeiting and drunkenness is sometime expedient, 
cap. 15. To be drunken once in a month allowed of some Physicians.  because thereby we fall to vomit, whereof ensueth cleansing of the stomach, and preventing of many ill diseases of long continuance, and this opinion is fathered upon Hip. for so saith Arnoldus, Consulit Hip. semel in mense inebriari ut ex ebrietate provocetur vomitus. But I will not say that Hip. counseleth us to be drunken once in a month, that thereby may come vomit, for I rather think it the counsel of some Arabian Physician: but this I know to be true, 
Lib. 51. the usu par. cap. 4. Cap. 107.  that Hip. biddeth one to vomit every month, two days one after another, that the second day may avoid that which the first could not, and this is approved by Galen, and Scho. Sal. is of the same judgement, where it is said: 
Quolibet in mense & confert vomitus, quoque purgat,  
Humores †n●c●os† stomacho, anfractus levat omnes.   
But to procure vomit through excess and drunkenness, as it is ungodly, so it is beastly: and doth more hurt the stomach, the brain, the breast, and all parts of the body, than it doth profit by evacuation of phlegm and choler: wherefore if any be desirous to vomit, let them rather go to the Sea, or drink Salet oil (as I have showed before in the chapter of Olives) or use Assarabacca, or Helleborus, by the advice of some discreet Physician, and let Wine be used according to the first institution, that is, to make men merry, and not to make men drunk. And if any be disposed to drink Wine after this manner, they may learn to choose good Wine by five properties: 
How to choose good wine, by five properties.  First by the colour, as white, red claret. Secondly by the taste as sweet, sour, rough, lieth. Thirdly by the savour or smell as fragrant or otherwise. Fourthly by the substance, as thick, thin, clear or muddy. Fifthly by the age, as new or old. All these properties saving the last, are set forth in Scho. Sal. as followeth: 
cap. 10.  
Vina probantur odour, sapore, nitore, colore,  
Si bona vina cupis, quinque haec laudantur in illis,  
Fortia, formosa, & fragrantia, frigida frisca.   

The choice of wine standeth chiefly in three senses.  So that three senses are the chief judges of wine. The eye for the colour and consistence, the tongue for the taste, the nose for the savour. And all these must be applied to wine in it kind, as for example, if Claret wine have a right claret colour, if it be in savour, in taste, in thinness, or thickness, in age accordingly, than may you be bold to call it good Claret. And so of all other sorts in suo genere. But it shall be necessary that I speak somewhat more of these properties. And first touching the colour I have this lesson in Galen Ex vinis albis nullum valenter calfacere potest: 
Li. 3 de vict. ra. in amor. acut. come. 6.  quod enim summe calidum est, id continuo & flavum existit: veluti & quod ab ipso est fulvum, mox ab his rubrum, & deinde dulce, album autem minus quidem his omnibus calfacit. Whereby I learn that white wine inflameth or heateth least of all wines, 
White wine least hot.  which is to be understood of one kind and of one country, as I have showed before. Beside this white wine is less fumish and less vaporous than other, and therefore less annoyeth the head. And it provoketh or causeth one to piss more than other, 
White wine procureth urine.  whereby it is proved to be more piercing, than other wine, and to have greater strength to open. And for these properties I think white wine more convenient for students than any other. Also this kind of wine is good for those that would be lean or slender, 
White wine good for those that would be lean.  because it nourisheth little. But red wine and Claret nourish more, because they are soon converred into blood: & especially red, for that is hotter than white wine, and nourisheth more than claret. Wherefore it is reckoned in Scho. Sal. for one of those three things which be most nourishing. 
cap. 8.  as Ova recentia, vina rubentia, pinguia iura.  
So that Claret wine for nourishing may seem to be in a mean between white and red. Yet red wine, if it be a deepered inclining to black as Raspis, being much drunken causeth two inconveniences as it is in Scho. Sal. 
cap. 12.   
Si vinum rubeum nimium quandoque bibatur,  
venture stipatur, vox limpida turpificatur.  
It bindeth the belly and maketh hoarseness. 
Red wine bindeth,  Yet sometime it is necessary, especially for such as by debility of stomach are laxative, and can hold nothing. And I have cured many of a laske, grown in a manner to a flux, only by giving them first in a morning and last in the evening, 
A good medicine for a laske.  a good draught of red wine well spiced with cinnamon, and the powder of the pill of a pomegranate. But wines that be yellowish, and sweet withal, as Malmsey, Muskadine, and such like, as they are most hot, so be they very nourishing, as it is in Scho. Sal. 
cap. 11.   Corpora multum angent tibi dulcia candida vina. 
The reason is because the sweet wines through their sweetness, 
Sweet wine for whom it is good.  are greedily drawn of the members. Wherefore they are good to be used of such as be lean, and weak and low brought, and so have I proved muskadine excellent in a waist or consumption. Now concerning the age of wine, Dioscorides writeth, 
Lib. 5 cap. 7.  Vino vetere nervi laeduntur, & reliqui sensus. Novum inflat, aegre coquitur. Aetate medium utraque vitia fugit. And this must be applied to wines after their kind. For some will abide longer in their strength and verdure, and others will sooner palls. But new wine or must is in no wise wholesome. For as it is in Schola Salerni, it breedeth five inconveniences as followeth: 
cap 26. New wine unwholesome.  
Impedit urinam mustum, soluit citoventrem,  
Hepatis emphraxim & splenis generat lapidemque.   

Whether wine be good fasting  And now to discuss this question, whether or no it be good to drink wine fasting, I know there be many that in a morning for their breakfast, in the cold time of the year use to drink a draught of strong wine, as Muskadine or Malmsey, and to eat tostes dipped therein, and that they think to be very wholesome and restorative, especially for old folks. But they are reproved by Fuchsius, saying: Cavendum autem unice ne matutino tempore, 
Insti. li. 2. c. A.  ventriculo adhuc vacuo & jeiuno, vinum forte, aut offae vino maceratae, (quod magnates tamen facere consueverunt) ingerantur Quod inde maxima coporis mala, ac gravissimi morbi oriantur. Yet I read in Scho. Sal. 
cap. 54.   
Bis duo vipa facit, mundat dentes, dat acutum  
Visum, quod minus est implet, minuit quod abundat.  
That is to say, 
Toasts dipped in wine wherefore they are good.  toasted bread dipped in wine cleanseth the teeth, sharpeneth the sight, digesteth that which is undigested, and reduceth superfluous digestion to a mean. And master Securis affirmeth in his Almanac anno 1580. that his father who was a Doctor of Physic, used in a morning a piece of a toast dipped in Muskadel in the winter, and in Claret wine in summer, drinking after it a draught of the same wine. So that it is not altogether unwholesome to drink wine next the heart, so there be respect had to the time, to the country, to the age, to custom. Some I have known to steep a branch of wormwood all night in a cup of Claret or white wine close covered, 
An easy practice to cleanse the stomach.  and the next morning after to strain it, and warm it and drink it fasting: others to cleanse their reins and bladder, use to steep over night a root or two of parsley slit and somewhat bruised, and a little liquorise in white wine or racked rhenish, 
An easy medicine for the stone.  and to strain it in the morning after, and warm it, and drink it for their breakfast. But these be rather medicines than simple drinks, the first to cleanse the stomach, the latter for the stone.   

CHAP. 218. Of Ale and Beer.  
CErvisia or Cerevisia is latin as well for Ale as Beer howbeit in quality these drinks differ greatly. For though both ale and beer be made of like matter and substance, that is to say, of barley, wheat or oats, yet there is great difference in the making, as good brewers can tell. And one thing more is used in the making of beer than ale, 
The difference between ale and beer.  which is hops. So that ale requireth two ingrediences, that is, water and malt, and beer is made of three things, that is water, malt & hops, of which the first two be cold of nature, and the third is hot. These two drinks are not mentioned in Hypocrates and Galen, (as I suppose) because they are used only in these north parts of the world. And as for ale, I can neither hear nor read, (saith master Eliote) that it is made and used for a common drink in any other country, than England, Scotland, Ireland, and Poile. And in England no doubt ale was the more ancient drink and more usual, as it is at this day in the north parts of the Realm, where they cannot yet tell how to make beer, except it be in cities or towns, or in men of worship's houses. And touching ale which is best, in Schola Salerni there be five properties noted as followeth: 
cap. 17.  
Non sit acetosa haec cervisia, sed bene clara,  
De validis cocta granis, satis ac veterata.   
That is to say, good ale must not be sour, it must be clear, and made of good corn, well sodden, stale and well purged. 
How to know where the best ale is.  But if you come as a stranger to any town and would fain know where the best ale is, you need do no more but mark where the greatest noise is of good fellows, as they call them, and the greatest repair of beggars. But withal take good heed that malt be not above wheat before you part. For it is worse to be drunk of ale than wine, and the drunkenness endureth longer: by reason that the fumes and vapours of ale that ascend to the head, are more gross, and therefore cannot be so soon resolved as those that rise up of wine. 
Whether ale or beer be better.  If you ask me the question whether ale or beer be more wholesome, I say that ale generally is better, namely the small ale, which is used as well in sickness as in health, and that for good cause, considering that barley, whereof it is made, is commended and used in medicine in all parts of the world, and accounted to be of a singular efficacy in reducing the body to good temper, specially which is in a distemperance of heat. And for this purpose that kind of ale which at Oxford is called sixteenes, is principal, 
Sixteenes.  as by common experience is proved both in hot seasons of the year and in hot diseases. But bear for the heat thereof by reason of the hops, is not so commendable in sickness, and therefore generally not so wholesome. Howbeit in health it is a very profitable drink (so it be not strong) for such as be choleric and have hot stomaches. For beside the virtue of nourishing, which it hath of the corn whereof it is made, it hath also a medicinable property of the hops, whereby it provoketh urine, 
The virtue of beer.  and expelleth some choler by siege. Wherefore in them that use it moderately, it increaseth strength, as appeareth plainly by the view of those nations that use it most, for they be strongest and fairest. Beside that it doth not so soon hurt the sinews, nor cause ache of the joints as wine doth. But Schola Salerni, reckoneth eight properties which may be indifferently applied to ale or beer as followeth, 
cap. 46. Eight properties of ale and beer.  but chiefly to beer.  
Crassos humores nutrit cerevisia, vires  
Praestat, & augmentat carnem generatque cruorem,  
Provocat urinam, ventrem quoque mellit & inflat,  
Frigidat & modicum.  
Of which eight (in my judgement) the first four belong chiefly to ale, and the latter four to beer. For beer doth more provoke urine, and more mollify and inflate the belly, 
The virtues of beer.  and cool more than ale. Yet it cooleth more or less, as it is stronger or smaller, and according to the malt whereof it is made. For beer or ale being made of wheat malt inclineth more to heat, for wheat is hot. If it be made of barley malt, It inclineth more to cold, for barley is cold. And if it be made of Barley and Oats together, it is yet more temperate and of less nourishment. Yet if a man would exactly scan the temperature of beer. Fuchsius saith: Cum magna ex parte in cerevisiis non levis fentiatur amaritudo, 
Lib. 2. insti. Sect. 2. cap. 11.  non dubium est has omnes esse temperamento calidas. Et quo quaevis amarior, eo quoque calidior existit. But notwithstanding I think that hops in beer maketh it colder in operation, because (as I said before) it purgeth choler. And to me verily it is much colder than ale of like strength, 
Beer more cold in operation than ale, and better for choleric folks.  having a choleric stomach, and liver inflamed. Neither do I think that beer more engendereth rheums and distillations than ale, although I know many to be of a contrary opinion. But by experience of mine own body I can testify, 
Whether beer breed rheums  that after I left Oxford and dwelled in the country, where ale is the more common drink, I was no less troubled with a rheum, but rather more, than when I continued at Oxford and drank nothing else but beer. Wherefore I think rather that the chiefest cause why we are now more disquieted with rheums than our forefathers were, is our excess, and surfeiting, and delicate feeding, whereof cometh crudity, and crudity breedeth rheums, and rheums are the occasion of the most part of diseases that happen to men. 
The very cause of rheums.  Wherefore the Greek Poet Theognis most truly hath written.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
That is to say, surfeit hath destroyed more than famine. Yea I dare say, that more die through surfeit than by the sword. Wherefore I think that of rheums as Galen writing upon Hip. thinketh of gout. Hip. saith, Eunuchi podagra non laborant, nec cale fiunt. 
come. 6. Apho. 28. A plain pattern of our time.  Whom Galen expoundeth in this manner: Hippocratis quidem temporibus pauci omni no laborabunt podagra propter vitae temperantiam & moderationem summam, vestra vero aetate in tantumauctis delitiis, & luxu & voluptatibus, ut nihil supra addi posse videatur, infinita est podagra laborantium multitudo: nonnullis nunquam se exercitantibus, 
Wine and women great occasions of the gout.  nulloque praesumpto cibo fortia vina potantibus & Venere immoderata utentibus, aliis vero et si non in omnibus, in uno tamen aut altero iis quae retulimus delinquentibus. Even so I say of rheums, that in time past, when men used more frugality and temperance than now they do, they were not so much troubled with distillations. 
Two chief causes of rheums, otium & intemperantia.  But now by reason of too much idleness and intemperance, rheums do more abound, and the gout also. For the gout is the daughter of a rheum. And those things that breed rheums, do likewise breed the gout in such as be given thereunto, as Desidia, Crapula, Venus immodica, multa & potentia vina potata, 
The chief causes of the gout.  maximeque si quis ante praesumptum cibum ipsis utatur. He therefore that will be free from rheums and gout, must avoid idleness, surfeit, Lechery, much wine, 
Who invented beer, and when.  and strong, especially fasting: and not condemn Beer as hurtful in this respect which was so profitably invented by that worthy Prince Gambrivius anno 1786. years before the incarnation of our Lord jesus Christ, 
Fol. 25. p. 2.  as Lanquette writeth in his Chronicle.   

CHAP. 219. Of Cider.  
THe fifth kind of drink usual here in England is Cider. Howbeit Cider is not in so common use any where within this land as in Worcester shire, and Gloucester shire, 
Worcester shire and Gloucester shire most fruitful  where fruits do most abound. And marvel it is to see how plentiful apples and pears are in those countries, in so much that every hedge almost in the common fields; and by high way sides are full of good fruits. And if a man travail through that country, when they be ripe, he shall see as many lie under his horse feet, as would in some places of England be gladly gathered up, and laid in store under lock and key. Cider is for the more part cold in operation, and is better or worse, according to the fruit whereof it is made: in respect of the coldness it is good for them that have hot stomaches, or hot livers. Yet if it be used for a common drink (as master Eliote reporteth) it maketh even in youth, the colour of the face pale, and the skin riveled. It cannot be very wholesome in any condition, considering that fruits do engender ill humours. Yet it is best after Christmas and about Lent. I remember when I was a student at Oxford one mistress, G. sold Pery instead of Rhenish wine, 
Perry.  and so beguiled many a poor Scholar. And indeed that Cider which is made of pure pears, being drunk after winter is like in taste, to a small white or Rhenish Wine, but yet differeth much in operation. Sed caveat emptor.   

CHAP. 220. Of Whey.  
THe sixth sort of drink usual, is whey, the nature whereof I have declared before in the chapter of Milk. And thus much more I will add, that if it be clarified, it is passing good for such as have hot stomaches, or hot Livers, specially in May, and for them that be costive. 
Whey for a hot Liver.  And if you would use it to cool the Liver, then boil it in Endive, Succory, Violet leaves, Heart's tongue, Sorrell, Dandelion. 
Whey form itch.  And if you would use it for an itch, or breaking out, then boil in it, Fumitory, Scabious, Liverwort, Hop leaves. Also Fumitory and Agrimony boiled in clarified Whey, and often used, do not only kill an itch, but also preserve the Liver from corruption. You must boil it to the half, and then strain it and drink it fasting, and fast two hours after it.   

CHAP. 221. Of Metheglin.  
THe seventh kind of drink is Metheglin, which is most used in Wales, and in the Marches of Wales. 
How to make Metheglin.  It is made of hot herbs, Honey and Water. And if any list to make it, he may take of all sorts of garden herbs a handful or two, and let them boil in twice so much water as he would make Metheglin, and when it is boiled to the half, and cooled, and strained from the herbs, then take to every two galons of the water, one gallon of honey. Let it boil well and scum it clean, then put it up into some vessel, and put Barm upon it, and let it stand three or four days, then cleanse it up as you do Beer or Ale, and put it into some barrel, and so let it stand three or four months, then draw it and drink it at your pleasure. If it be perfectly made and not new, it is a very good drink for Winter season, chiefly for old folks, and such as be phlegmatic, or have cold stomaches, or be troubled with the cough. It is best in a morning well spiced with ginger. Marvel it is to see how the Welshmen will lie sucking at this drink, sometime until they be as Chremes was in Terence, Vt neque pes, neque mens satis suum officium faciat. It is as natural a drink for them, as Nectar for the gods. And I have heard some of that nation defend, that it is the very Nectar which jupiter and juno drank. There is also another kind of drink like to Metheglin, 
Mead or Meath.  which is called Mead or Meath, and is made of one part of Honey and fouretimes so much of pure water, and boiled until no scum do remain, and is much commended of Galen, drunk in Summer for preserving of health. For if it be well made, it cleanseth the breast and lungs, causeth a man to spit easily, piss abundantly, and purgeth the belly moderately. This much concerning those seven sorts of drinks which be in common use among us, which may well be called simple drinks, for of these sundry others are as it were compounded or made for our necessities, but yet rather used as medicines than with meats: such is Aqua vitae, Aqua composita, Rosa Solis, Doctor Stevens water, cinnamon water, Hippocras, Bragger, Buttered Beer, and such like, of which I shall speak particularly, for the behalf of students, who need now and then such comfortable drinks.   

CHAP. 222. To make Aqua vitae.  
TAke of strong Ale, or strong Wine, or the Lees of strong Wine and Ale together, a gallon or two, as you please, and take half a pound or more of good Liquorise and as much Anis seeds: scrape off the bark from the Liquorise, and cut it into thin slyces, and Pun the Annis gross, and steep all together close covered twelve hours, then distil it with a Limbeck or Serpentine. And of every gallon of the liquor, you may draw a quart of reasonable good Aqua vitae, that is of two galons two quarts. But see that your fire be temperate and that the head of your Limbeck be kept cold continually with fresh water, and that the bottom of your Limbeck be fast luted with Rye dough, that no air issue out. The best Ale to make Aqua vitae of is to be made of Wheat malt. and the next of clean Barley malt, and the best Wine for that purpose is Sack.   

CHAP. 223. To make Aqua composita.  
TAke of Sage, Hisope, Rosemary, Mint, Spike, or Lavender leaves, Maierom, Bay leaves, of each like much, of all four good handfuls, to one gallon of liquor. Take also of Cloves, Mace, Nutmegs, Ginger, Cinamome, Pepper, Grains of each a quarter of an ounce, Liquorise and Anise, of each half a pound: beat the spices gross, and first wash the herbs, then break them gently between your hands. Use the Liquorise and Anise as is said in Aqua vitae, then put all together into a Gallon or more of good Ale or Wine, and let them steep all night close covered in some vessel of Earth or Wood, and the next morning after distil them as you do Aqua vitae.   

CHAP. 224. To make Rosa Solis.  
FIrst, because this drink beareth the name of a certain herb called Rosa Solis, which is not every where, nor at all times to be found, it shall be necessary to speak somewhat concerning the gathering of the same. I find by experience that it groweth most plentifully in marish grounds and fens, 
The growing of Rosa Solis.  and is most flourishing in june, july, and August. In Lancashire in their moss grounds where they dig their turns, there is great store of it, and there the common people do call it youth grass, & they think that it rotteth sheep, howsoever it preserveth men. If it be gathered about noon, you shall find upon it like as it were an oil or dew, and if you touch it with your fingers, they will be slimy. When you would occupy it, gather it in dry weather, and about the mid time of the day, 
How to make Rosa Solis.  and pick it clean from dirt and pelf, and cut off the roots, or if it be rank, you may cut it hard by the roots in gathering. Now when you have prepared it in this order, and would compound Rosa Solis, take a pot of good Aqua vitae, or Aqua composita, and put into it two good handfuls or more of the herb called Rosa Solis, and half a pound of fine Sugar, half an ounce of whole Mace, of Ginger pared, of Nutmegs, of cinnamon, of Anise seeds, all gross beaten in a mortar, of each half an ounce, Liquorise an ounce, first made clean from the bark, then cut in small pieces and a little punned, Dates four ounces, cut small, and the stones, and the white skin that is within taken out, put all together into a large pot or bottle, and stop it close, and so let it stand for three months shaking it, or stirring it together now and then, afterward (if you list) you may strain away the stuff, or let it remain in all the year, and when you would occupy some of it, cast a cloth over the mouth of the bottle to keep in the spices. Some do put in red rose leaves also in the making.  

Another way to make Rosa Solis.  
I Learned also another way to make Rosa Solis, of an honest Gentlewoman, in this manner: Take of strong Ale or wine two galons, of Annis seeds and Liquorise, of each half a pound, beat them gross. Take also of Rosemary, Sage, Time, Camomile, Majerom, Mint, Avens, Fenel, Dyll, Pelitory, Lavender or Spike, Hyssop, Roses, of each a handful, of Rosa Solis three or four handful, and put all into the Ale or wine, then take of cinnamon, Cloves, Mace, Nutmegs, Ginger, Grains, Long pepper, Galingale, of each a quarter of an ounce, beat them gross, and put them to the other, and let all steep together twelve hours, in some vessel of wood or earth close covered, then distil them, and of the two gallons, you may well draw two quarts; and it will be as Aqua composita, which after you may colour in this wise, put it into one glass or two, and put to it for either quart, two ounces of brown Sugar Candy, and as much of Dates dressed as I have showed before, and put in every week fresh Rosa Solis as much as may go into the glass until it have the colour of the herb, and if they will have it quickly to receive colour, you may set the glass warily within a stillitory, upon such things as you distil, and still nevertheless, neither will the glass lightly break, especially if it be full.    

CHAP. 225. To make cinnamon water.  
HOw cinnamon water should be made, I have partly declared before in the Treatise of Spices. Notwithstanding I will here set forth other ways to make it, drawn out of Gesner. Take of cinnamon one pound grossly beaten, on the which pour a wine quart of pure water, which being close covered, let stand to steep eighteen hours, after distil it as ye do Aqua vitae.  

Another way.  
TAke of the best cinnamon finely brought to powder in a mortar, but not searsed half a pound, this so charily pour into the distillitory body, that none cleave to the sides falling in, on which power three quarts of clear conduit water, then set on the head close to the body, after distil it in the beginning with a very soft fire, and increase the fire by little and little, as you see the drops come either quick or slowly. But the best way to make cinnamon water, is that which I have showed where I spoke of cinnamon itself.    

CHAP. 226. To make Doctor Stevens water.  
TAke a gallon of good Gascoigne wine, then take Ginger, Galingale, Canel, cinnamon, Nutmegs, greyns, cloves, mace, annis seeds, fenel seeds, caraway-seeds, of every of them a dram. Then take Sage, Mint, red Roses, Time, Pellitory of the wall, wild Maierom, Rosemary, wild Time, Camomile, Lavender, Avens, of every of them one handful, beat the spices small, and bruise the herbs, and put all into the wine, and let it stand 12. hours, stirring it diverse times, then still it in a Limbeck, and keep the first pint of the water, for it is the best: then will come a second water, which is not so good as the first.  

The sundry virtues and operations of the same many times proved.  
THe virtues of this water be these. It comforteth the spirits, and preserveth greatly the youth of man, & helpeth inward diseases coming of cold against shaking of the palsy, it cureth the contraction of sinews and helpeth the conception of women that be barren, it killeth worms in the belly, it helpeth the cold gout, it helpeth the tooth ach, it comforteth the stomach very much, it cureth the cold dropsy, it helpeth the stone in the bladder and reynes of the back, it cureth the canker, it helpeth shortly a stinking breath, and who so useth this water now & then, but not too often, it preserveth him in good liking, & shall make one seem young very long. You must take but one spoonful of this water fasting but once in seven days, for it is very hot in operation. It preserved Doctor Stevens that he lived 98 year, whereof twenty he lived bed-ridde.    

CHAP. 227. A Censure upon Doctor Stevens water.  
THis much I find written both touching the making and touching the virtues of D. Stevens water. But how true it is I refer to every man's own experience. I for my part having made it right according to the prescription, found the water so weak of the wine, so strong of the herbs, so unpleasant in taste, that I was fain to distil it again, and to make it after an other manner. So taking double the spices aforesaid, that is of every sort a quarter of an ounce, and of every kind of herb but half a handful, and not Cascoyne wine but Sack or very strong Ale, I made a water very strong in taste, and as I suppose of great virtue in all the properties aforesaid. This who so list to try shall find true, and let no man condemn me until he have proved.   

CHAP. 228. To make Hippocras.  
TAke of Cinnamon two ounces, of Ginger half an ounce, of Grains a quarter of an ounce, pun them gross, and put them into a pottle of good Claret or white wine, with half a pound of Sugar, let all steep together a night at the least close covered in some bottle of glass, pewter or stone, and when you would occupy it, cast a thin linen cloth, or a piece of a boulter over the mouth of the bottle, and let so much run through as you will drink at that time, keeping the rest close, for so it will keep both the spirit, odor and virtue of the wine and spices, and if you would make but a quart, then take but half the spices aforesaid.   

CHAP. 229. Another way.  
TAke a gallon of wine, an ounce of cinnamon, two ounces of Ginger, a pound of Sugar, twenty cloves bruised a little in a mortar, twenty corns of Pepper gross beaten, let all these steep together a night or more, in a bottle or pot close stopped as before. To half the wine take half the stuff.   

CHAP. 230. Another way excellent for a weak stomach.  
TAke cinnamon half an ounce, Ginger a quarter of an ounce, Cloves, long Pepper, Nutmegs, of each half a quarter of an ounce, beat them all gross, and with half a pound of Sugar mix them together in a pottle of pure white wine or Claret. Let all soak twelve hours, or all night in a close pot or bottle, and when you would occupy of it, cast a cloth over the mouth of the pot, and strain it and use it at your pleasure, and if you list to make but half the quantity, then take but half the spices and Sugar, and use it as before.   

CHAP. 231. Another.  
TAke an ounce of cinnamon, half an ounce of Ginger, Galingale and Grains, of each a quarter of an ounce, Cloves half a quarter, beat them gross, White Sugar half a pound, of the best wine a pottle, use it as before.   

CHAP. 232. To make Nectar after Arnold, which is a notable restorative.  
TO a pint of Malmsey or Muskadel take of Ginger pared, Cloves, cinnamon, of each a quarter of an ounce of Grains half a quarter, Sugar two ounces, Musk a grain, use it as before.   

CHAP. 233. Sugredwine for such as be in a consumption.  
TO three pints of good wine take two pounds of Sugar, let it boil until it come to the thickness of Live Honey, the use whereof is with liquid meats or drinks. It may stand in stead of meat and drink, and will refresh nature sufficiently. Or else take one pound of the best Sugar to three pints of wine, let them be so sod with a soft fire in manner of a syrup, keep it and use it with two parts of water or otherwise, as need requireth. It is good for old persons, cold and feeble, and in whom natural moisture and heat are diminished.   

CHAP. 234. Hippocras made with water.  
TAke of chosen cinnamon two ounces, of Ginger scraped half an ounce, long Pepper, Grains, Galingale, of each a dram, Nutmegs, Cloves, Mace, of each half a dram, Spring water three quarts, let it boil to the half or to one quart, then strain it hard through a cloth, and put to it half a pound of Sugar, boil it a little again and skim it, than put it into some close pot and use it. To make Hippocras of Aquavitae, excellent for one that is very weak. Take a quart of Aqua vitae, and put it in a glass, then take two ounces of cinnamon, one ounce of Ginger, two pennyworth of Cloves, as much of Grains, a penny worth of Nutmegs, beat them all gross, and put them to the Aqua vitae, and shake it together every day often for nine days together, then drink it with wine or ale, half a spoonful or a quarter, with half a pint of Ale.   

CHAP. 235. Hippocrat to preserve in time of pestilence.  
TAke of the best wine a pottle, half an ounce of Angelica, Nutmegs two drams, Galingale, long Pepper, Coriander, Ginger, Bole Armoniacke, of each a dram, cinnamon three quarters of an ounce, Sugar half a pound, use them as before is said, and drink thereof always fasting a good draught.   

CHAP. 236. Hipocras laxative for any fever.  
TAke of Sena an ounce, of Rhubarb and Agaricke, of each two drams, cinnamon half an ounce, Cloves, Mace, Grains, of each a quarter of an ounce, Ginger, Anise, Coriander, Nigella Romana, of each a dram, Sugar half a pound, white wine or claret a pottle, make it as before is said.   

CHAP. 237. To make wormwood wine upon the sudden to comfort a weak stomach.  
TAke Aqua vitae and Malmsey like much, and steep in it some leaves of wormwood dried. Of this you may take a little spoonful, and so mix it with a draught of wine, and so give it to drink.   

CHAP. 238. To make Bragget.  
TAke three or four galons of good Ale or more, as you please, two days or three after it is cleansed, and put it into a pot by itself, then draw forth a pottle thereof, and put to it a quart of good English Honey, and set them over the fire in a vessel, and let them boil fair and softly, and always as any froth ariseth, scum it away and so clarify it, and when it is well clarified, take it off the fire, and let it cool, and put thereto of Pepper a penny worth, Cloves, Mace, Ginger, Nutmegs, cinnamon, of each two pennyworth beaten to powder, stir them well together, and set them over the fire to boil again a while, then being milk warm, put it to the rest, and stir all together, and let it stand two or three days, and put barm upon it, and drink it at your pleasure.   

CHAP. 240. To make Buttered Beer, which is good for a cough or shortness of wind.  
TAke a quart or more of double Beer, and put to it a good piece of fresh Butter, Sugar Candie an ounce, of Licorice in powder, of Ginger grated, of each a dram, and if you would have it strong, put in as much long Pepper and Grains, let it boil in the quart after the manner as you burn wine, and who so will drink it, let him drink it as hot as he may suffer. Some put in the yolk of an egg or two toward the latter end, and so they make it more strengthfull.   

CHAP. 241. Of sleep.  
THe fourth thing to be regarded in preserving of health, is Somnus, Sleep, which after Aristotle is defined to be Impotentia sensuum. 
Lib. de Som. & vigilia.  Because in sleep the senses be unable to execute their office, as the eye to see, the ear to hear, the nose to smell, the mouth to taste, and all sinewy parts to feel. So that the senses for a time may seem to be tied or bound, and therefore Sleep is called of some ligamentum sensuum. And for this imbecility, for that Sleep after a sort maketh a man senseless, and as it were liveless, it is called in Latin Mortis imago, as Ovid writeth.  
Stulte quid est somnus, gelidae nisi mortis imago? 
Lib. 2. Elegi. Sleep the image of death and the brother of death.   
Longa quiescendi tempora fata dabunt.  
And in Seneca, in Hercule Furente, Sleep is said to be the Son of Astrea, that is to say, of justice, and the brother of death, as 
Volucer matris genus Astreae,  
Frater durae languidae mortis.   
And the holy Scripture in sundry places doth call death by the name of sleep, 
Death called by the name of sleep.  which is meant in respect of the resurrection: for as after sleep we hope to wake, so after death we hope to rise again. But that definition which Paulus Aegineta maketh of sleep, in my judgement is most perfect, where he saith, Somnus est animalium facultatum quies, 
Lib. 1. cap. 97. What sleep is.  ab utili humore cerebrum malefaciente proveniens: for here is showed by what means sleep is caused. That is, by vapours and fumes rising from the stomach to the head, 
How sleep is caused.  where through coldness of the brain, they being congealed, do stop the conduits and ways of the senses, and so procure sleep, which thing may plainly be perceived hereby: for that immediately after meat we are most prone to sleep, because then the vapours ascend most abundantly to the brain, and such things as be most vapourous do most dispose us to sleep, as Wine, Milk, and such like. The benefit of sleep, or the necessity rather needeth no proof, for that without it no living creature may long endure, according to that saying of the Poet Ovid.  Quod caret alterna requie durabile non est. 

The commodities of sleep  For sleep helpeth digestion and maketh it perfect, it recovereth strength, it refresheth the body, it reviveth the mind, it pacifieth anger, it driveth away sorrow, & finally, if it be moderate, it bringeth the whole man to good state and temperature. Wherefore Ovid in another place, 
Metamor. 11.  calleth sleep a god, as: 
Somne quies rerum, placidissime somne deorum,  
Paxanimi, quem cura fugit, tu pectora duris  

Four things to be observed in sleep:  Fessa ministeriis mulces, reparasque labori.   
But that I may fully declare the order of sleep, & how it is to be used in preserving of health, four things are to be observed therein. First the time, secondly the place, thirdly, the lying of the body: and fourthly, the quantity of sleep. Concerning the time, Hip. following the very order of nature, 
Presag. 2.  giveth forth a general rule: Quod ad somnos attinet, quemadmodum secundum naturam consuetum nobis est, interdiu vigilare oportet, noctu vero dormire: Si vero hoc fuerit transmutatum, peius est. Minime vero laedi aeger poterit, si dormiat mane ad tertiam partem diei: qui vero ab hoc tempore fiunt somni, deteriores sunt. Wherefore in sleeping and waking, we must follow the course of nature, that is, to wake in the day, and sleep in the night, meaning by the day, that space which is from Sun rising to Sun setting, and by the night, from setting of the Sun to the rising again of the same. And if you demand a reason why the night should be more convenient for sleep than the day, 
Why the night is better to sleep than the day.  I answer Quoniam nox naturali humiditate silentioque animum in somnum deducens, absolutam molitur concoctionem: non solum alimenti, sed humorum etiam superfluentium. And if this order be changed (saith Hippias) it is worse: for the natural heat, spirits and humours in the day time draw to the outward parts of the body. Wherefore if we sleep then, we violently resist the motion of nature: for sleep draweth natural heat inward, and the heat of the day draweth it outward, so there is made as it were a fight and combat with nature. Yet one that is sick or weak, and can take no rest in the night, may well sleep in the morning Ad tertiam partem diei (as Hippias saith) that is, three hours after the Sun is risen: 
Afternoon steep unwholesome. cap 1. cap. 3.  but afterward sleep is not so wholesome, especially at after noon. Profitable therefore is that counsel of Schola Salerui. Somnum fuge meridianum. And again.  
Sit brevis aut nullus tibi somnus meridianus,  
Febris, pigrities, capitis dolour, atque catarrhus,  
Haec tibi proveniunt ex somno meridiano.  
For afternoon sleep maketh undigested and raw humours, whereof groweth oppilations, which oppilations engender Fevers. Also it maketh a man slothful, by reason that superfluous humours, remain still in the muskles, veins and joints. Again, it causeth head ache, because gross and undigested meat, remaining yet in the stomach, sendeth up gross vapours to the brain. And last of all it breedeth rheums, by reason that the stomach is full of raw humours, whereby vapours and fumes, rise up to the head, which being engrossed by coldness of the brain, distil to the lower parts. All which discommodities might have been dissolved and consumed by watch. Yet notwithstanding: 
How sleep in the day may be used with least harm.  if any will needs sleep in the day time, it is less hurtful (as Bertrucius saith) if these five conditions therein be digently observed. First, if it be customably used. Secondly, if it be not taken immediately after meat, but half an hour, or an hour after. Thirdly that one sleep not lying, but rather sitting with his body upright. Fourthly, that he sleep not overlong. Fifthly, that he be not waked suddenly and fearfully, but with good moderation. But after Fuchsius, Dormiendum a prandio, 
In Li. 2. Sect. 4. cap. 3.  si nequii evitari somnus, aut minimum aut plurimum: minimum, ut calor solum colligatur, & vires recreentur ex negotijs & vigilijs dissolutae. Plurimum, ut perficiatur concoctio. Is enim qui eam inchoat, nec absoluit, illa parit incommoda quae paulo ante commemorata sunt. And he that will sleep quietly in the night, must put in practice that notable precept of Schola Salerni, mentioned before, where I have spoken of supper.  Vt sis nocte levis, sit tibi caeca brevis. 
And moreover to take heed that we go not to bed straightway after supper, but to tarry the time until the meat be well mingled and gone down to the bottom of the stomach, which may the better come to pass, if we walk softly an hour or two after supper: for as Fuchsius writeth in the same Chapter: Duabus minimum a caena horis vigilandum est, 
How long we should wake, after supper.  priusquam nos quieti mandemus. Or if we walk not abroad, than it shall be good to hear the noise of instruments, songs, mirth, and pleasant histories, and to confer and talk with our friends of merry matters until such time as the meat be settled. As concerning the place most convenient for sleep, 
What place is most fit to sleep in.  it must be somewhat dark, defended from the Sun beams, and from the light: it must be temperate in heat and cold, yet rather inclining to cold than heat, for so saith Hypocrates, Somnus in frigore vestibus contecto: 
Epid. 6. come: 4.  for if we sleep in a place very hot, we are in danger to fall into a swoon by reason of the contrariety of sleep and heat. For natural heat, which by means of sleep is drawn inward, through the heat without is chose drawn outward. Wherefore the place where we sleep, should not be very close, neither should we sleep upon the ground, nor upon cold stones, nor near the earth, for the coldness of stones, and the damp of the earth, are both very hurtful to our bodies. But let your lodging be in an upper chamber, yet severed from the roof with some small floor, 
Chamber Bed  let the bedstead be large and long, and no higher than a man may easily fall into it standing upon the chamber floor. Let the bed be soft, well shaken, 
The making of the bed.  and made rising up toward the feet, so that the bulk or chest of the body may be lowest. I remember when I was at Oxford in the second year of the reign of her highness, one M. Atkins being for disobedience put in prison at London had a chamber to himself but no bed, and at length waxing weary of the bare boards, upon a night, 
A merry tale of beating a bed.  having gotten a cudgel or two fell to beating and knocking of the floor, so long and so loud, that his keeper awaked, who in a rage coming to him, and demanding of him whether he were mad or no, that made such a noise? No forsooth master keeper (quoth he) I do but beat my bed to make it soft if it would be. For it is so hard that it maketh my bones to ache. Such beds have prisoners and soldiers now and then, but I pray God send all good students soft lodging. Concerning the manner of lying, while we sleep, 
Praefa. cap. 5. How we should lie while we sleep.  Hip. saith, Optimi sunt decubitus qui sanorum decubitibus similes existunt. And sanorum decubitus is, as he showeth in the same place, in latus dextrum aut sinistrum, & manus, & collum, & cura modice inflexa habere, & totum corpus flexibile situm. And Galen affirmeth that Hypocrates Vtrunque damnat, 
Lib. 2. de motu mus. cap. A.  & supinum iacere, & hiare dormientem, decubitus autem in alterum laterum laudat. Where he concludeth, that Supinum jacere, & hiare dormientem, non absque actione stertendi, aut exolutionis, aut ebrietatis, aut ignaviae sunt signa. Yet Alexis saith, that he that sleepeth with his mouth close, 
Lib. 4 Shires.  hath commonly an ill breath, and foul teeth. Hereby it may be gathered, that to lie on either side, is good. But to lie upright upon the back, or grovelling upon the belly is unwholesome. And it is most wholesome to sleep first on the right side, that the meat may the better descend to the bottom of the stomach, and be nearer to the liver. Which is to the stomach as fire to the pot, and after to turn to the left side. For this change doth greatly ease the body, and helpeth concoction. But to lie upon the back, causeth phlegm and other humours to fall into the hinder part of the head, where is the original of the sinews, and by that mean the spirits being stopped, the nightmare (as they call it) and palsy, and such like maladies be engendered. Again to lie on the belly, draweth the humours to the eyes, and so hurteth the sight. Yet it helpeth them that have feeble digestion. And we must not only regard that we lie on the tone side, but also that we lie with our heads somewhat high, well bolstered up, having sufficient clothes upon us, lest that while natural heat is within about digestion, the outward parts be grieved with cold. It is good also to wear a kerchief, or some such like thing in the night on our heads. But to have the feet covered with shoes or otherwise, is very hurtful to the sight and memory, and distempereth the whole body with heat. 
How long we should sleep.  Concerning the quantity or time, how long we should sleep, it cannot be certainly defined a like for all men, and for all seasons. But it must be measured by health and sickness, by age, by time of the year, by emptiness or fullness of the body, and by natural complexions. For such as be healthy and strong, need less sleep than they that be sickly and weak. Children and old folks need more sleep than youth and middle age. In winter longer sleep is requisite than in summer. Choleric persons need less sleep than phlegmatic, yet in health for the most part, 7.8. or 9 hours at the most is a sufficient time for the continuance of sleep, as it may be gathered by Galen. 
Lib. 6. de Sa. tu. cap. 5.  And as moderate sleep doth help digestion and confirm the body, and comfort the mind: So chose, immoderate sleep maketh the body slow, and unapt to honest exercises, and subject to many diseases, and the wit dull and unable either to conceive or to retain. Wherefore they that sleep a great part of the day, and do as it were strive with the Dormouse, who shall sleep longest, it is no marvel if they be both unhealthy in their bodies, and in wit, like the horse and mule in whom there is no understanding. Notable therefore is that common sentence, and to be followed of all students, Sanctificat, sanat, ditat quoque surgere mane.  
And the Poet Ovid most worthily hath written, 
Infelix tota quicunque quiescere nocte  
Sustinet, & somnes praemia magna putat.   
Wherefore I trust that all good students will rather follow that example of Demosthenes, mentioned before in the treatise of exercise, than learn of Thraso in Terence stertere noctesque & dies, lest they be likened to Epimenides, 
Epimenides and Endymion how they slept and what is meant by it.  who slept forty seven years continually, or Endymion, who slept always (as the Poets feign.) Yet I would they would prove like unto these two. For the first became a noble Philosopher, and wrote of the nature of things, and of the divine generation, and had the gift of prophecy as some suppose. And Endymion first found out the course of the moon. Wherefore the Poet's feigned, that the moon loved him, and descended down to kiss him while he slept. So they both for their continual and earnest contemplation, were feigned to sleep, But I would all good students would so sleep, or at the least wise take a little nap after their manner. For as the Poet Horace saith: Est aliquid prodire tenus, si non datur ultra,  
And this is Impallescere chartis, Inhaerere libris, which never yet was reproachful to a student. And if we sleep but at ordinary times, yet we sleep half the time of our life, for as Aristotle writeth; 
Lib. 1. ethi. ca ult Man sleepeth half his time.  Bonus ab improbo in somno minime internoscitur. Hinc negant inter beatos ac miseros, per dimidiatum vitae tempus quicquam interest. And Seneca saith in Her. fu.  
Tu O domitor  
Somne malorum, requies animi  
Pars humanae melior vitae.  
But the natural time of sleep is Durante concoctione, and the natural time of waking is when concoction is finished. For so saith Aristotle, Expergiscitur animal cum concoctio absoluta, ad finemque deducta fuerit. 
De Som. & vi. cap. 3. How to know when sleep is sufficient.  Now to know when all concoctions are complete and ended, it is to be discerned by the sensible lightness of all the body, specially of the brain, the brows, and the eyes, the passage down of the meat from the stomach, the will to make urine, and to go to the stool. chose heaviness in the body and eyes, and savour of the meat before eaten, signifieth that the sleep was not sufficient. Also the colour of the urine to those that be skilful declareth the perfection or imperfection of digestion, for if it be whitish or pale, it betokeneth that digestion is not yet complete. If it be yellow like pure gold, than it signifieth that digestion is sufficient. But the judgements of urines I refer to the Physician. And as digestion is diverse in diverse men, for some digest sooner than others, so the times of sleeping and waking, are likewise diverse according to the complexion, strength, age of the party, time of the year, etc. And for waking, what time students should rise, and how they should order themselves first in the morning, I have showed before in my treatise of exercise. So this may suffice for sleep.   

CHAP. 242. Of Venus.  
NOw that I have spoken sufficiently of labour, meat, drink, and sleep, it remaineth only that I speak of Venus, which in Galen is reckoned the fifth and last thing to be regarded in the preservation of health. 
Lib. 2. de Sa. tu. cap. 1.  And as it is the last in order of the words, so ought it to be the last in use. For so he saith, Hypocrates in proposing that sentence, Labour, Cibus, Potio, Somnus, Venus, omnia mediocria, hath not only declared the measure in using, but also the due time of using every thing by the very order of his words. Quip sanitatis tutelam a labour est auspicandum quem excipere debent cibus, 
How Venus should be used & in what age.  potio, deinde somnus, mox Venus, in iis videlicet, quibus Venere est utendum. Nam reliqua certe omnia cuiusque aetatis sunt communia, Venus aetate tantum florentium est utique quo tempore etiam ejus usus est. Quae enim hanc vel praecedunt aetates, vel sequuntur, aut plane semen non effundunt aut certe infecundum, aut male fecundum effundunt. By the which words of Galen we understand not only the time most convenient for the use of Venus, (that is after sleep) but also what age is most fit for that purpose, videlicet aetas florins: Which after Galen beginneth at 25 years, 
Apho. 3. come. 30. & Apho. 5. com.. 6.  and continueth until 35 years. But some man will say, is Venus requisite to the preservation of health? How then lived Priests in health in time past unmarried? 
Whether Venus be requisite for all men.  Or how live students at this day in the Universities that be of any society, who may not marry while they have interest in their College? To this I answer, Commune animantium omnium est coniunctionis appetitus procreandi causa. And this appetite or lust, was given by God to mankind from the beginning, as appear in Genesis. So that none, neither male nor female is clean without, 
Cap. 1. ver. 28.  although it burn more in some than others, according to age and complexion: although some can better bridle it and subdue it than others, according to their gift and grace. 
How lust groweth in mankind.  Now to enter more deeply into the nature of mankind, and to consider from whence this concupiscence doth arise, you shall understand, that as every living creature doth feed, and as the meat received is altered and changed three times, that is to say, in the stomach, liver and parts before it nourish the body, and as every concoction hath his superfluity, or excrement, as the stomach ordure, the liver urine, the veins sweat: So after the third and last concoction, which is done in every part of the body that is nourished, there is left some part of profitable blood, not needful to the parts, ordained by nature for procreation, which by certain vessels or conduits, 
Semen est quaedam pars utilis excrementi.  serving for that purpose, is wonderfully conveyed and carried to the genitories, where by their proper nature, that which before was plain blood, is now transformed and changed into seed. Neither is this any strange alteration, for the breasts of a woman by a like special property, do change that into milk which before was very blood, for milk whether it be of woman or beast, is nothing else but blood twice concocted. 
Semen emittunt tam faeminae quam viri. Li. 1. Inst. cap. 5.  And in the seed or nature of man and woman resteth the whole hability of procreation, as saith Leonhartus Fuchsius. Procreatrix facultas in semine tota posita est, quod quidem prolificum cum suapte natura sit, unius cujuspiam sibi similis procreandi, insitam vim habeat omnino necesse est. And as blood is daily engendered of such nourishment as we receive, so likewise of blood is nature bred continually, and needeth therefore sometime to be abated. For otherwise, it is an occasion of many grievous maladies, 
Lib. 6. de lo. aff. cap. 5.  as Galen declareth. And if it be not sometimes avoided by other means, of itself, Ad sui excretionem ui quadam stimulat, as every man almost doth feel in himself now and then. And the commodities which come by moderate evacuation thereof are great. 
The benefits of Venus.  For it procureth appetite to meat, and helpeth concoction, it maketh the body more light and nimble, it openeth the pores and conduits, and purgeth phlegm, it quickeneth the mind, stirreth up the wit, reviveth the senses, 
Venus' morbis a pituita natis utilis est Hip. ipid 6. Sect. 5. Apho. 23.  driveth away sadness, madness, anger, melancholy, fury. Finally it delivereth us utterly from lecherous imaginations, and unchaste dreams. Which although in some men's opinions they seem none offence, because they proceed only of abundance of nature, Yet I am of an other mind, for that I read in Deuteronomy, 
cap. 23.  If there be among you any that is unclean, by that which cometh to him by night, he shall go out of the host, and shall not enter into the host. But at even he shall wash himself with water, and when the sun is down, he shall enter into the host. But to return to my purpose, Venus is worthily reckoned of Hypocrates one of those five things that chiefly preserve health. But in the use thereof we must have a special regard, Ne quid nimis, 
The discommodities of immoderate Venus.  for to exceed the mean in labour, in eating and drinking, in sleeping or waking doth not so greatly impair a man's health, as Immoderatus coitus. For upon the sudden it bringeth a man to utter weakness, and bereaveth him (as it were) of all his senses. And therefore is likened by Hypocrates to the falling evil; and Avicen in his Book de Animalibus saith, Si quid spermatis supra quam natura tolleret, coitu profluat, obesse magis, quam si quadragies tantundem sanguinis emanarit. And no marvel, considering that the very root and foundation of our life, doth consist in semine & sanguine, as Galen teacheth in his book written against Licus: And this is the cause why such as use immoderate Venus, be short lived, and as the Sparrows, through incontinency consume themselves. But GOD of his infinite goodness, who from the beginning ingraffed in man's nature this carnal appetite, to the end, that by procreation the world might be replenished with people, hath yet notwithstanding bridled the same, and restrained it by special commandment, that mankind should not couple together without difference, after the manner of bruit beasts, but being joined in lawful marriage, 
Deut. 5.18. Exod. 20.  which estate was established between man and woman, as holy and undefiled by God himself in Paradise; 
Gen. 2.22.  and that for three causes chiefly: First for procreation of Children, to be brought up in the fear and nurture of the Lord, and praise of GOD. Secondly, for a remedy against sin, and to avoid fornication, that such persons as have not the gift of continency, might marry and keep themselves undefiled members of CHRIST'S body. Thirdly, for the mutual society, help and comfort that the one ought to have of the other, both in prosperity and adversity. So that marriage is the only lawful means to remedy this infirmity of Nature, and all other means are abominable in the sight of GOD; as Fornication, Adultery, Buggery, incest, and that practise of Diogenes mentioned of Galen, 
De lo. ass. cap. 5.  Genitalia contrectando semen ejicere. And now to the question proposed before, touching Priests and Students, how they have lived or do live unmarried. Saint Matthew in his Gospel setteth down two estates of men in general, 
Cap. 19 ver. 12.  both good and godly: the one married, 
The difference of men concerning chastity.  the other unmarried. And of the unmarried he maketh three sorts as followeth. For there are some chaste (saith he) which were so borne of their mother's belly. And there be some chaste, which be made chaste by men, and there be some chaste, which have made themselves chaste for the kingdom of heaven. He that is able to receive this, let him receive it. Here the Holy Ghost uttereth that some by nature are impotent and unable to fulfil the duty of marriage; others by Art (as by gelding, or so) are made unable; and the third sort is of them which have the gift of continency, and use it to serve God with more free liberty; which gift notwithstanding is not common to all men, but is very rare and given to few; whereupon I gather, that some may and do live honestly unmarried; and so I judge of Priests, Students, and all other degrees of men or women whatsoever. Yet I do not think the gift of continency so general, as it was supposed in time past, when all the Clergy were restrained from marriage; for it is said in Matthew, All men cannot receive this thing, save they to whom it is given: wherefore marriage ought to be free to all that are so disposed, even as it is honourable among all, by the judgement of the Apostle Paul to the Hebrews: 
Ver. 11.  For how hard a matter it is, and how rare a gift to live continently, the greater part of a man's age, I refer it to every man's own conscience. Nam quis potest dicere, mundum est cor meum? 
Cap. 13. ver. 4.  And (as the Poet Virgil writeth) 
Omne adeo genus in terris hominumque ferarumque,  
Et genus aequoreum, pecudes, pictaeque volucres, 
Pro. 20. ver. 9 Amoris & libidinis insania omnibus animalibus est communis.   
In furias ignemque ruunt, amor omnibus idem.   
And this rage is called of the Physicians Ερατικος furor quo fere omnes correpti, per adolescentiam iuvenculas depereunt; and as the Poet Mantuan saith, Res vulgaris amor, semel insanivimus omnes.  
Yet I know there is great difference among men and women in this respect, not only touching thought, but also touching deed; for of all complexions, the sanguine, which is indeed the best complexion, is yet most inclined to Venus, 
What complexion is most given to Venus Lib. 6. de lo. aff. Cap. 5.  by reason of abundance of blood, hot and moist; and so saith Galen, Non parva est hominum differentia. Sunt enim nonnulli, quos protinus a iuventute concubitus imbecilliores efficit: alii nisi assidue coeant, capitis gravitate molestantur, cibos fastidiunt, ac febribus obnoxii fiunt, atque ut deterior est ipsis appetentia, ita & concoctio minor, hos Plato arboribus immodice fructiferis comparat. Again he saith; Innoxia Venus iis tantum est, qui calidi humidique sunt, 
Lib. 6. de Sa. tu.. ca 4.  tum vero qui genitura naturaliter abundant. As for those that be of dry temperature, as the choleric sort, or cold and dry as the Melanchollick, to them Venus is most hurtful by Galens judgement in the same place. But although the most part of men and women be naturally given to this infirmity, especially in youth, yet there be certain means whereby to abate it, even in the lustiest complexions. 
Three principal means to abate concupiscence 2 Cor. 12.7, 8, 9  The chiefest is that which was given to Saint Paul, after he had prayed to the Lord thrice, that the prick of the flesh might depart from him; that is, Sufficit tibi gratia mea, nam virtus in infirmitate perficitur. The next (in my judgement) is for a man to keep himself out of the company of women. For as it is in Ecclesiasticus, Qui tetigerit picem, inquinabitur ab ea. 
ca 13. ver. 1.  And S. Paul saith: Bonum est homini mulierem non tangere: for certainly, the nature of women is such, that a man by their company shall be greatly inflamed.  
Lib. 3. Georg.  Carpit enim vires paulatim, uritque videndo 
Femina, as Virgil writeth, is much like to a wild beast called a Panther, 
Women compared to a Panther.  to whom it is said, that herds of cattle do resort, being marveilously delighted in the sweet savour that cometh from him, and in beholding of him. But when the Panther hath them within his reach, he easily preyeth upon the poor cattle, being utterly dismayed with his fierce looks: or as the Mermaydens whom Poets feign with their sweet melody to draw such unto them as pass by, 
Women compared to the Mermaydens' sirens were Sea monsters, half a woman and half a fish.  and then to devour them. But if students must needs be in company with women, as occasion oftentimes requireth, yet let them do as Ulysses did, who sailing that way, where these monster's abode, stopped the ears of all his company, to the intent they should not hear the Songs of the sirens, and caused himself to be bound to the mast of the ship, and so escaped. Even so should students that would lead a single life, either forgo the company of women, or if they be in company with them, stop their ears, that is to say, bridle their senses, or bind themselves to the mast, that is to say: pray unto God for grace, lest they be entangled ere they be ware. And the like counsel is given by Ovid. 
Li. 1. de reme.. amo.   
Manat amor tectus, si non ab amante recedas,  
Turbaque in hoc omnes ingeniosa sumus.  
Proximus a tectis ignis defenditur aegre:  
Vtile finitimis abstinuisse locis.  
Non facile esuriens posita retinebere mensa,  
Et multum saliens incitat unda sitim.  
The third mean whereby to abate this carnal appetite, is that which is mentioned in Saint Paul: 
1 Cor. c. 9 v. 27. Ordinary means to subdue the flesh.  Castigo corpus meum, & in servitutem redigo, which may be done diverse ways: As by earnest study and meditation, by often fasting, by much labour, by hard fare, by hard lodging, and such like: for as it is in Plato, when Lady Venus threatened the Muses, that unless they would follow her Sacrifices, she would arm her son Cupid against them, they answered, Marti O Venus, Marti talia minitare: tuus enim inter nos Cupido non volat. And Terence saith in Eunucho. Sine Cerere & Baccho friget Venus. And Diana flying the company of men, to the intent that she would not be moved with carnal lusts, did continually exercise herself in hunting wild beasts, and for her chaste life was honoured of the Paynims for a goddess: which fable declareth unto us, that exercise of the mind or body driveth away fleshly fantasies, and that idleness is a great occasion of Lechery, 
Idleness a great occasion of lechery. Lib. 1. dear. amo.  and so saith the Poet Ovid well experienced in such matters.  
Finem qui quaeris amoris,  
Cedit amor rebus, res age, tutus eris.  
Quaeritur Aegistus, quare sit factus adulter,  
In promptu causa est, desidiosus erat.  
And again he saith: 
Otia si tollas periere Cupidinis arcus,  
Contemptaeque iacent, & sine luce faces.   

Lib. 1. de Sa. tu. cap. 14. Divers practices to abate concupiscence.  There be also other means to extinguish carnal lust, partly mentioned in Galen, as to anoint the reynes with some cooling ointment, which may be made of Wax, Oil of Roses, and the juice of some cooling herb, as Houseleek, Lettuce, Purslain, Nightshade, or to use plates of lead upon the reynes, or to apply Rose leaves, or Agnus Castus leaves to the back by night or by day, or to use daily to eat the seed of Agnus Castus, or the seed of Rew, or the herbs themselves: As once I knew an old Priest that lived chastely unmarried all his life, that would daily put Rew in his drink, and sometime eat it with bread and butter, and make it in a posset, and use it in posies, and all to destroy nature the original of lust. To these may be added the practices of Arnoldus. Si voluptatem Veneris volueris extinguere, 
The practices of Arnoldus to abate lust  inungantur genitalia ex succo Apti vel Rutae & praedicti succi in potu sumantur. Item odorare Camphoram multum valet. Sedere etiam supra lapidem marmoreum, vel supra lapidem multum frigidum, vel supra terram humidam, & infunde testiculos & virgam in aqua frigida, vel a ceto forti, & iisdem lavare Peritoneum & renes. Last of all to conclude these means whereby to abate carnal lust, I will recite certain examples gathered out of our English Chronicles of some men in time past, who supposed all chastity to consist in single life. Elphlegus Bishop of Winchester, put upon him Dunstanes a Monks apparel, that he might thereby avoid both the fire of concupiscence and the fire of hell. 
john Bale.  S. Petrock an hermit of Cornwall, was fain every night from the crowing of the cock, to the spring of the morning to stand naked in a pit of water to abate the movings of his flesh, yet could he never have remedy of that disease, until he went on pilgrimage to Rome and jerusalem. S. Aldelme Abbot and Bishop of Malmsbury, when he was stirred by his ghostly enemy to the sin of the body, 
Fabian. lib 6. cap. 141.  would hold within his bed by him a fair maiden so long time as he might say over the whole Psalter, to the intent to do the more torment to himself and his flesh. These men (as you see) as holy as they seemed, were yet captives to Cupid, and could hardly get loosed out of his bands, or whether they were loosed at all, it may be doubted, yet would they not follow Saint Paul's counsel, Melius est nubere, quam uri: But rather the contrary. Vri potius quam nubere maluerunt. But if I had been their Physician, 
Corin. 1. c. A.  they should have had the same remedy that Master Smith a canon of Hereford practised upon himself in the beginning of the reign of the Queen's Majesty that now is, 
The translator of Sallust into English.  videlicet abscissionem testiculorum. For this is the surest remedy that can be devised for Cupid's colts. Notwithstanding, for such as can abstain, I think it much better for themselves, and for the common wealth, especially if they be of the Clergy that they should live unmarried. For as S. Paul saith. The unmarried careth for the things of the Lord, how he may please the Lord: But he that is married, careth for the things of the world, 
1 Cor. cap. 7. ver. 3, 33, 34.  how he may please his wife. There is difference also between a virgin and a wife. The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit: but she that is married, careth for the things of the world, how she may please her husband. So that the state of man or woman unmarried is more free from the cares of the world, 
The single life more convenient for Divines.  and consequently more free for the service of God, then of the married sort, and therefore more to be desired of all them that would wholly dedicate themselves to serve the Lord. For as Basilius Magnus writeth to Gregorius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Devi. in some agen. The discommodities of marriage.  Coniugio mancipatum curarum agmen excipit. Inorbitate desiderium prolis, uxoris custodia, domestica procuratio, servilium officiorum constitutio, damna civilibus in contractibus accepta, digladiationes cum vicinis, forenses concertationes, negotiationis alea, agriculturae labores, unaquaeque dies suam adfert animo caliginem, noctes vero diuturnas curas excipientes, per easdem rerum species imposturam menti factitant. And Demea in Terence saith in Adelphi. Duxi uxorem: quam ibi miseram vidi? Natifilii, alia cura. So the first dish that is served up at the marriage feast, 
Two of the first dishes that be served up at the marriage feast.  is Miseria, and the second is Cura. Which both if they be well weighed, are but sour sauces to sweet meat. Nevertheless, let every man do according to his gift. For every man hath his proper gift of God, one after this manner, and an other after that. I exempt no estate nor degree from marriage, 
1 Cor. ca 7. v 7. De sanct. vi.  yet I say with Saint Augustine, Bona pudicitia coniugalis, sed melior continentia virginalis vel vidualis. And if any be disposed to marry, if they would follow the rule of Aristotle, 
Lib. 7. cap. 16. How man and woman should mary after Arist.  in his Politics, they should so marry that both the man and the woman might leave procreation at one time, the one to get children, and the other to bring forth. Which would easily come to pass, if the man were about eight and thirty years of age, when he married, and the woman about eighteen for the ability of getting children in the most part of men ceaseth at seventy years, and the possibility of conception in women commonly ceaseth about fifty. So the man and the woman should have like time for generation and conception. But this rule of Aristotle is not observed of us in England, nor else where now adays, that I wot of, but rather the liberty of the civil Law put in practice, that the woman at twelve years of age, and the man at fourteen, are marriageable, 
Rathe marriage is the cause why men be now of less stature than they have been before time.  which thing is the cause that men and women in these days, are both weak of body, and small of stature: yea in respect of those that lived but forty years ago in this land: much more than in comparison of the ancient inhabitants of Britain, who for their tallness of stature were called Giants. Which thing also is noted by Aristotle in the same place. Est adolescentium coniunctio, improba ad filiorum procreationem. In cunctis enim animalibus, iuveniles partus imperfecti sunt: & faeminae crebrius quam mares, & parva corporis forma gignuntur: quocirca necessa est hoc idem in hominibus evenire. Hujus autem coniectura fuerit, quod in quibuscunque civitatibus consuetudo est, adolescentes mares puellasque coniugari, in iisdem inutilia, & pusilla hominum corpora existunt. And the best time of the year to marry in after Aristotle, 
What time of the year is best to marry in.  is the winter season: because in the summer time natural heat is dispersed, and digestion feeble: But chose in winter, by reason of the cold without, closing up the pores of the skin, natural heat is made stronger and digestion better, and thereby the body is more able for generation. The same reason may serve also for the spring of the year, and I think that the better time of both, for that crescite and multiplicamini, is then in greatest force. But Diogenes was of another mind: for to one demanding when best season were to wed a wife, 
Diogenes' opinion concerning the time of marriage.  for a young man (quoth he) it is too soon, and for an old man overlate. So that no time by his judgement was fit for that purpose. But Diogenes was μισογυνης, being moved peradventure with that reason which Bias, one of the seven wise men of Greece made against marriage. 
Bias argument against marriage out of Aulus. Gel. lib. 5. ca. 11. Socrates' wife.  Non est ducenda uxor, nam si formosam duxeris, habebis communem †m●sin† deformem, molestam, or else was afraid lest he should have as ill luck as Socrates had in marriage, whose wife Xantip had all properties of a shrew, videlicet ware a kerchief, had a long nose and a longer tongue. But if Diogenes, or that Timon of Athens, who was for his hatred of mankind named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had used the company of a woman, perchance he would have thought as the Hermit did, whom Poggius the Florentine montioneth in his fables, 
A Hermit's repentance.  who by the advice of his Physicians, having used the company of a woman for a certain disease which he had, not otherwise to be cured, when he had done, fell a weeping. And being demanded why he wept, considering that it was done for his health sake, and not for any voluptuousness, that God would easily forgive it: No no (quoth the Hermit) I weep not for that cause, but I weep because I never felt how sweet a woman was before this time. But if that Hermit had so small experience in Venus' Court, yet I think many others of the same profession were better practised. As john Bale in his Chronicle merrily telleth, how that at York the Monks of Saint Mary Abbey, and the Nuns of Clement Thorpe, met together at hey making, the Abbot's fool being with them. 
A merry battle between Monks and Nuns.  And as the Abbots enquired of him at supper for pastime where he had been all that day, he fell into a great laughter, and declared before all the Abbot's guests, that a sore battle had been fought that afternoon, betwixt his Monks, and the Nuns of Clement Thorpe. 
Nuns.  But he thanked God that his monks had the best, for they were ever aloft. Such battles (I doubt) were fought very often, by those that had made a vow to the contrary. But if the Law of God had then prevailed, or might now prevail among us, which punisheth adultery with death, and simple fornication by dowry and recompense of marriage, 
Levit. cap. 20. ver. 20.  both they would have been, and we should be more fearful to offend in that behalf; or if the Law of justinian were in force, Quae temeratores alienarum nuptiarum gladio punit, & paenam irrogat stupratoribus, si honesti sunt, 
Justin lib. A. Titulo. 18. leg. 2.  publicationem partis dimidiae bonorum: si humiles corporis coertionem cum relegatione. And until some straighter punishment be ordained, that sin will never be reform. For standing up in a sheet is not much greater punishment than the Nun was enjoined to, 
The Nun's penance.  that had trodden her shoe awry, videlicet, that she should say every day the first verse of the 55. Psalm, Misere mei Deus, quoniam conculcavit me homo, with great threatening, that if she should do so again, she should be bound to say over the whole Psalm. But such flea-bite as these will not restrain us from that sin, whereunto we are so prone by nature, except we have this continually before our eyes, that our bodies are the members of Christ, that they are the temples of the holy Ghost, consecrated to God, 
1 Cor. 6.15. 1 Cor. 6 13.19. Ephe. 4. 4. 1 Cor. 6.18.  and not unto fornication, and therefore that we will keep the vessels of our bodies in holiness and honour, to the end God may be glorified thereby, as S. Paul willeth us, and for them which cannot live chaste otherwise, God of his goodness hath appointed the holy estate of matrimony, from the which none was exempted, except he will himself. 
1 Cor. 7.12.  But yet as Saint Paul saith, it were good for a man not to touch a woman: Because marriage, through man's corruption, and not by God's institution, bringeth cares and troubles. And for this difficulty (as I suppose) Metellus Numidicus a Censor of Rome, 
Aulus Gel. l. 1. cap. 6.  making an exhortation to the people to move them to marry, because the city could not otherwise be preserved, used this reason, which may seem as well against marriage, as with it, Si sine vxore possemus esse, omnes ea molestia careremus. Sed quoniam ita natura tradidit, 
Metellus argument to persuade marriage  ut nec cum illis satis commode, nec sine illiis ullo modo vivi possit saluti perpetuae potius, quam brevi voluptati consulendum. And for this cause (as I think) Aristotle counteth a woman Necessarium malum. Necessary, because a man cannot be well without her: Evil, because women are commonly shrewd. Howbeit (as I have heard say) there is but one shrew in all the world, but every man thinketh he hath that one. As old Laches in Terence saith, a man of great experience, In eorum omnes mihi videnter ludo doctae ad malitiam, 
Heci. act. 1. †S●†. 1.  & ei ludo (si ullus est) magistram hanc esse satis scio, meaning his own wife. But if any have so ill luck as to marry a shrew, let him learn this lesson of Marcus Varro, Vitium vxoris aut tollendum, 
Au. gel. lib. 1. cap. 17. Varro his counsel how to deal with a shrewd wife.  aut ferendum est. Qui tollit vitium, uxorem commodiorem praestat, qui fert, sese meliorem facit. This then is Varro his counsel, Vitiam uxoris si corrigi non possit, ferendum esse. And this was the best remedy that Socrates had against Xantippe. And this was the only help that job had in all his afflictions, therefore let no married man look to speed better, for he that will not marry a shrew, must marry when the sign is not in Coelo. 
Under what sign a man man avoid the marriage of a shrew.  And now to such as be married, to whom God hath granted the liberty of Venus, I say, Imprimis provideant, ut ne quid nimis. And ne quid nimis after Arnoldus is expounded in this manner: 
The right use of Venus standeth in three points.  Quidam dixerunt quod uti coitu semel in hebdomada satis est: Alij bis, alij ter, & hoc concordo, & si homo ulterius procedat, ille coitus est immoderatus. But how (Concordo) is here to be applied, I refer it to every man's own discretion. The second caution in Venus is: Vt non a cibo statim, & ante somnum, sed cibo jam confecto, ac jam fere sub auroram Venere utantur, & mox se iterum somno & quieti dent. Tum ut aestate, praesertim vero junij & julij mensibus, vel nunquam vel raro Autumno etiam parceac sobrie coeant. Hieme vero & maxim vere liberius. Tutissima enim est Venus temporibus & naturis calidis simul & humidis, hoc est vere ac iuventute. But these precepts, and all other before given, must be applied particularly to every man's own estate, or constitution of body. 
AEthi. 5. cap. 10.  For as Aristotle speaketh of Laws, Because they be general, therefore they cannot provide for every particular case that may fall out, yet is there no fault in the Law, nor Law maker, but in the uncertainty of matters, which be altogether casual and variable. So I say, notwithstanding that every rule prescribed in this book, cannot agree with every man's complexion, yet the rules, are not to be disallowed, but to be followed accordingly as every man shall find them good and wholesome in himself. And this is the best Physic of all for every man, to know throughly the state of his own body, and to mark diligently what things are wont either to do him good or harm, which also is given out by Tully in this manner, Valetudo sustentatur notitia sui corporis, 
Ossi. 2. in sine. Tully's Physic.  & observatione quae res aut prodesse soleant aut obesse, & continentia in victu omni atque cultu, corporis tuendi causa, & praetermittendis voluptatibus: postremo arte eorum quorum ad scientiam haec pertinent. And the same likewise is taught by Galen himself, 
Lib. 6 de Sa. tu. cap. 14. Galens counsel to every man touching the observation of his own body.  which I will add as a conclusion of this work, even as he hath made it the end of those excellent books. His words be these, Omnibus qui haec legent, communiter illud suasum velim: praesertim qui tamet si medicinae artis sunt ignari, cogitationem tamen habent exercitatam, ne veluti vulgus, ita ipsi quoque pecorum ritu, victus ratione utantur, quin potius usum explorent quinam ipsis cibus, potusve sit noxius, quae praeterea quantaque dimotio. Pari modo & de Venere observent, num noxia sibi innoxiave sit: tum ex quanto intervallo utentibus, noxia innoxiave sit: Nam sicut retuli, non nulli immodice laeduntur, alij citra noxam usui ejus ad senium usque sufficiunt. Verum haec ambo genera rara, nempe eorum qui magnopere laeduntur, & qui nullum sentiunt incommodum. Totum vero quod in medio est, id cum majoris minorisque discrimine, ad magnum hominum numerum se extendit: quorum qui non rudes sunt, sed ratione probe exercitata, (non enim quorum libet est haec noscere) iis suadeo observent ex quibus laedi se iuvarique sentiant, 
The author's physic to preserve health very good for a choleric stomach. The quantity of Aloes was a quarter of an ounce.  ita enim fiet, ut in paucissimis medicorum opera indigeant, quoad in sanitate sunt. Hereunto I will add that Physic which I myself was wont to use for preservation of my health. Every year in the spring when the sign was in Pisces, I took two mornings together Aloes Hepatike, shaved with a knife into half a pint of white wine, or Beer, or Ale, with a little Cinnamon grated, fasting two hours after it, and the third morning I took seven leaves of Assarabacca a little punned and steeped all night in like quantity of white wine, with a little Cinnamon, then strained and warmed.    

A SHORT TREATISE OF the Plague, and other like contagious diseases, how they may be avoided.  

CHAP. 243.  
AS I have declared (according to my knowledge) the whole order of diet, contained in those five things which chiefly concern man's life, that is to say: Labour, Meat, Drink, Sleep, and Venus, so now also for the benefit of students, (whose health I tender most of all) I shall briefly and plainly set forth, by what ways and means they may avoid such diseases as be contagious: namely the pestilence, which was twice in Oxford in my time within twelve years, being brought from London both times: once by clothes, and another time by lodging of a stranger, and after dispersed throughout the city, by receiving of bedding and other clothes from the places infected. This disease of all other; is common to all men of all complexions, (as Aristotle teacheth, 
proble. Sect. 1. quaest. 7. ) because the air compasseth all men about, and is drawn into all men's bodies alike, which if it be corrupt, must needs infect them also that receive it, though sooner or later, more or less, according to the disposition or state of the body: for as Galen writeth: Magnam in generatione aegritudinum partem habet ejus qui passurus est habilitas corporis. And again: 
Li. 1. de diff. ●e. cap. 4.  Nulla causa sine patientis aptitudine agere potest. The pestilence is defined of Marsilius Ficinus, Venenosus quidam vapour in aere concretus, 
Epid. an. cap. 1. What the pestilence is.  vitali inimicus spiritui. Not that the air is venomous of itself, but through corruption hath now gotten such a quality or property, that being drawn into man's body, it inflameth the humours, especially, where they be superfluous, and bringeth them to a venomous temperature. And this is called febris Pestilentialis: as Fuchsius defineth: Quod a venenata qualitate adeo a Pestilentialis ac venenati aeris inspiratione oriatur. 
Insti. lib. 3. Sect. 1. ca 10.  Now the reason why the air is more corrupt at one time than at another, or in one place rather than in another, is diversely assigned by the Astronomers and Physicians: 
Four causes of the Pestilence.  and is imputed both to celestial causes and terrestrial, which be specially four, videlicet: The influence of sundry stars, great standing waters never refreshed, Carrion lying long above ground, much people in small room, living uncleanely and sluttishly. But leaving those particular causes to such as write of this matter at large, I make one principal or general cause, that is the wrath of God for sin: for so God threateneth, 
Exod. 15. 26. Deut. 28, 35.  That he will send sickness and diseases unto those that will not hear his word, and disobey his commandments. Which came to pass evidently in the time of King David, when 70 thousand perished with the Pestilence in one day. 
Sam. 24.15. The first remedy to be used against the plague. Eccles. 38.9.  Wherefore if Plague and sickness be God's punishment (as they be indeed) then first of all we ought to have recourse unto God by prayer, as jesus sirach counseleth us. My son, fail not in thy sickness, but pray unto the Lord, and he will make thee whole. And next we ought to use those means for recovery of health, 
The second preservative. ver. 4.  which God hath ordained. For as it is said in the same Chapter: The Lord hath created Medicines of the earth, and he that is wise will not abhor them. Now the chief remedy for the Plague, to preserve from infection, is to avoid the infected air. For as much as the Plague doth come of corruption of the air, (as I have showed before:) and if you may not, or will not avoid it: (for some of necessity must still remain in the place where the Plague is,) then the remedy standeth in correcting and purifying of the air, 
The third preservative  and in taking such things into the body, as may strengthen the heart and vital spirits, thereby to make them able to withstand the poison. And in those three points shall this treatise be absolved. As for the cure of such as be infected with the Plague, or visited with any other sort of sickness, I refer it to the discretion and knowledge of the learned Physicians and expert Chirurgeons. The first way then of preservation from the Plague, is, with speed to go far from the place infected, and there to remain until all the infection be past. This remedy is merrily termed of jordanus a late writer: 
The electuary of three adverbs.  Electuarium e tribus adverbiis, which in Latin verse he reporteth thus: 
Haec tria tabificam pellunt adverbia pestem,  
Mox, long, tarde, cede, recede, redi.   
In prose as much to say, as Fuge cito, Procul, ac tarde revertaris. Fly quickly from the place infected, 
Cito fugere quid.  abide far off, and return not soon again. Cito fugere, is expounded by Marsilius Ficinus, 
Epide. 〈◊〉 cap. 25.  to depart away as soon as any certain signs of the Plague do appear. Now the signs of the Plague to come (as he saith) are, 
Signs of the plague to come.  where the air of that place varieth from his natural temperature, declining to heat and moisture, when it seemeth cloudy and dusty: When the Winds are gross and hot: when the Waters and fields smoke and smell: and the fishes are ill both in savour and taste: When many Worms breed of putrefaction of the earth: Toadestooles and rotten herbs abound: The fruits and beasts of the earth are unsavoury: The winds become muddy: Many birds and beasts fly from that place, strange Agues arise, raging continual, burning, phrantike, when the small Pocks, and Measles are rife, and worms abound in children and old folks: when many women are delivered before their time. Finally, when cruel wars and monsters against nature, or such like strange things do appear. But this I refer to every man's own providence to be directed herein by the advice of the Physician. Procul fugere, 
Procul fugere quid?  is to fly to those places where neither the things, neither the people, nor the noise, nor any rumours, of the place infected may come. And so to be separated that high mountains be between, whereby the venomous vapours may be letted, lest by blowing of the wind, or dilatation of the air, they approach unto us. And here we are to consider the disposition and situation of the place we go unto, that in no respect it be like the infected air in heat, 
What is to be observed in changing of the air.  cold, moisture, dryness, in clouds, rain, winds and such like: for this policy is of effect, not only in the Plague, but in all other diseases, which we seek to amend by change of the air. For if we remove to a like air, it will rather increase the sickness than remedy it. And so saith Aristotle, where he moveth the question: 
proble. Sect. 1. quast. 3.  Cur temporum statuumque mutationes morbos intendant, tollantue, iudicent, vel committant: for so he answereth: Quod si per humidam frigidamve materiam morbus constiterit, tempus accedens contrarium tollere illum porosity, sed si minus contrarium subsecutum sit, sed similis status temporis supervenerit, intendet sane atque interimet. Wherefore, we must not only remove from the place infected, but we must so remove, that we change the air as well as the place, according to the Latin Proverb: Ita fugias no praeter casam. 
Tarde reverti quid sit.  The third point of preservation is: Tarde reverti. That is, to take good heed that we return not until all be clear at home: for they that come out of a pure air into a corrupt air, are in greater danger than they that never fled away, and less occasion may infect them, because Nature may better endure that which is usual, than abide any sudden or new alteration. Neither is the air to be judged sound as soon as the Plague ceaseth, but a time is requisite for the purifying of the air, which after Marsilius, is at the least one quarter of a year. 
AEpide●. anti. c. 24.  So that if none have died of the plague in three months before, than we may think the air sufficiently purged. Yet must we be circumspect in approaching to the persons who have had the plague, and much more in entering into the houses that have been infected: and most of all in touching the clothes of those persons or places where the plague hath been. For these things retain the infection longer than the air itself. 
How long the infection remaineth in the body, in the houses and clothes  For in those persons that have been infected, the poison remaineth the space of two months. The houses and the household stuff, unless they be purified with fire, perfumes, washings, and such like, keep their venom for the space of a year or more. The clothes especially of woollen, except they be washed, fumed, aired, and laid forth oftentimes in the wind and Sun, continue contagious by the space of three years, and more. For as oil feedeth the fire, so wool above all things fostereth this infection, and doth not only preserve it, but increase it and fortify it, which in my time in Oxford was proved most true, 
The plague brought to Oxford & dispersed there by woollen clothes.  for both the plague was brought from London thither by woollen clothes, and was set abroad in the town through buying, & selling, and receiving of bedding, and other furniture infected. Let this therefore be a warning. Nam scitum est periculum ex aliis facere. But against this counsel of departing away from the place infected, many that otherwise be wise, and discreet, and of good judgement, do vehemently inveigh, saying: that either it is needless or bootless to shun the plague. Needless, because God may preserve us as well present as absent: Bootless, because God may strike us as well absent as present. And upon this presumption, many, specially in London and other Cities where the Plague chanceth, oftentime do not only refuse to avoid the place, but not so much as to forgo the house or persons infected, no more than they would do in any other sickness whatsoever; nay some are so fantastical, that they will deride and mock at those that seem more fearful or circumspect than they themselves be. 
Whether it be lawful to fly from the plague.  But against this presumption (for so I may worthily call it because it is grounded upon God's power, and not upon God's will) I will first use that reason which Leonhartus Fuchsius bringeth for the same purpose. 
Insti. li. 2. Sect. 1. cap. 2.  It is lawful for Christians to use Physic as the gift of God in all diseases, either to prevent them, or to cure them: but the chiefest means to prevent the plague is to avoid the place infected, Ergo it is lawful for Christians upon such occasion to change their habitation. The mayor is proved sufficiently in Ecclesiasticus. And I think no man doubteth that God hath created both physic and the Physician for the help, 
cap. 38.  comfort, and succour of mankind in sickness. The minor is approved by the general consent of all physicians of all ages, and is grounded upon this reason taken of experience, for that the more part of them which tarry in the corrupt air be infected with the plague, and they which flee from it do escape. As for the reason before alleged may serve as well for departing as abiding. For so I reply, it is needless to abide in the place where the plague is, because God may preserve us as well absent as present. Nay God will rather preserve us if we absent ourselves, even as he preserved Abraham, 
Gen. 12.10.  who to avoid the famine in the land of Canaan, went down into Egypt. For why should it be more lawful to flee from famine than from the pestilence, seeing that it is likewise God's punishment for sin, and God is as well able to deliver us in the one as in the other? Christ himself fleeth into Egypt, to avoid the tyranny of Herod, and willeth his Apostles, 
Math. 2.14.  if they be persecuted in one City to fly into another. What meaneth this but that it is lawful for Christians, 
Math. 10.23.  (so far as may stand with the glory of God) fugere a ventura ira, as john the Baptist speaketh? Hezekiah was sick unto death, 
Matth. 3.7.  (as it may seem of the plague,) and the Prophet Isaiah caused a lump of dry figs to be laid on a bile which he had, and so he recovered. 
Kings 2. 7.  Old Tobias was restored to his sight with the gall of a fish, which his son did on his eyes, by the advice of the Angel Raphael. 
Tob. 11.13.  Christ our Saviour healeth him that was borne blind, with his spittle. What meaneth this, 
Mark. 8.22.  but that God although he can preserve us and heal us; without other means and medicines: yet that he will not have these inferior means contemned? What folly then, nay what madness is in them that so presume of God's power that they neglect and despise those ordinary and necessary means, which GOD hath ordained, much like the Carter in Aesop, who perceiving his cart to stick fast in the mire, whipped not his horses, nor set not his shoulders to the wheels to lift them out, but fell down straight upon his knees, and made his prayers to jupiter to help out his cart: to whom answer was made from heaven: thou fool whip thy horses, and lift thyself at the wheels, and then jupiter will help thee, as much to say: as juva temet (inquiunt) ipse tum iuvabit te Deus. The whole world, as it was created by God, so is it governed and preserved continually by his power. Yet it is done by means, the Sun and the Moon, and the Stars are set in the firmament to shine upon the earth. The earth is to bring forth fruit for the use of man. The fowls of the air, the fishes of the Sea, the beasts of the field, are subject to man. Kingdoms, Nations, and countries, are ruled by Princes and other Magistrates. And shall we think that man whom God hath created a most excellent creature, and for whose cause all things else were created, is destitute of means to preserve himself, so long as God will prolong his life? Vain therefore is that Goddess of the Stoics called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
What Fatum is. Au. Gel. lib. 6. c. 2.  in Latin Fatum, in English Destiny, which Chrysippus defineth Sempiterna quaedam & indeclinabilis series rerum, & catena, voluens semet ipsa seize, & implicans per aeternos consequentiae ordines, ex quibus apta connexaque est. And vain is that argument against Physic, which the Stoics urge, and many foolish folks follow mentioned of Tully in his book de Fato. 
The Stoics argument against Physic.  Videlicet, Si fatum tibi est ex hoc morbo convalescere, sive medicum adhibueris, sive non, convalesces. Item si fatum tibi est, ex hoc morbo non cavalescere, si tu medicum adhibueris, sive non, non convalesces. Et alterutrum fatum est, medicum ergo adhibere nihil attinet. This kind of argument, although it seem strong in many foolish folk's fantasies, and utterly to take away the use of physic and physicians, yet it is called by Tully in the same place, Ignavum and Iners, quod eadem ratione (saith he) omnis e tolletur actio, and is thus refuted, Sive tu adhibueris medicum, sive non adhibueris, convalesces, captiosum: tam enim est fatale medicum adhibere, quam convalescere. Much like as the judge answered the thief, who alleged for himself, that his destiny was to steal, and therefore he could not do otherwise. Then said the judge, as thy destiny was to steel, so is it my destiny to hang thee. These kinds of copulative sentences, are called of Chrysippus the Stoic philosopher, Confatalia, because they be conjoined with destiny, if there be any destiny at all. But the same argument is somewhat otherwise answered by a Simile of that great Doctor Origines, in this manner: 
Lib. 2. contra Celsum.  Si praestitutum est ut suscipias liberos, sive cum faemina congrediaris, sive minus, liberos susscepturus es. At si praestitutum est ut liberos nullos suscipias, sive cum muliere coiveris, sive minus, liberos nequaquam suscipies. Frustra ergo cum muliere coiveris. Quemadmodum enim in hac ipsa re, quia fieri non potest, ut qui cum muliere non coeat, suscipiat liberos, haudquaquam frustra assumitur, ut cum mulieribus coeat, ita ut a morbo quis sublevetur, cum id medicae artis interventu efficitur, necessario admittitur medicus, & falsum esse deprehenditur, frustra medicum introducis. So this famous Clerk Origen judgeth physic no less necessary in sickness, for the recovery of health, than a woman is for the begetting of children. But these Stoical Christians do utterly deny this, saying: that many escape in sickness that use no physic at all. To whom I may answer, as the Philosopher Diagoras did, 
Diagoras.  who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he thought the Gods had no care of worldly things, who being advertised by a friend of his, that many by prayers made to the Gods, had escaped the force of tempests, and came safe to the shore, which thing he would prove by a painted table, wherein their pictures were set forth. Ita sit (inquit) illi enim nunquam picti sunt, qui naufragium fecerunt, in marique perierunt. Even so I say, that as many have escaped, and do escape in sickness without physic, so many have died, and do dye for want of Physic. For I think there is none so blind, or so impudent, 
The necessity of Physic.  but will grant that a pleurisy is present death without blood letting. Yea the yellow jaundice, which is a very common disease, as is proved by experience, at length bringeth death if it be not holpen by medicines. As for the worms in children, and old folks too, how dangerous they be, I refer it to every man's own judgement. Wounds and sores without salves, corrupt the sound members, and finally bring the whole body to destruction. Wherefore Physic is absolutely necessary, in some cases. Yet I grant that light diseases may be cured without any physic by the only benefit of nature, yet in the lightest disease that happeneth, if some physic be used, it is not unprofitable, but to nature very comfortable. But if the sickness be great, and nature sore oppressed, than physic is necessary to assist and to aid nature, whereby she may the better overcome her enemy. And so it cometh to pass that the physician cureth, Cooperante eo quod in nobis adhuc sanum est nutriendi principio, 
Lib. 7. ethi. ca ult.  as Aristotle teacheth, or as others say, Adiuvante natura: for otherwise physic prevaileth not, as Cornelius Celsus writeth. Natura repugnante nihil medicina proficit, 
Lib. 3.  when nature will no longer work, then farewell physic, and carry him to the Church. And much less doth it prevail if God be against it. For (as Fuchsius that famous physician writeth, Medicorum est conatus, at Dei aeterni gubernatoris est eventus. But if God first and nature next do work with the medicine, than no doubt shall that notable effect come to pass, which is more to be desired than gold or precious stones, that is to say, health. So physic if it be rightly used is profitable in all diseases, and so necessary in many, that without it, life cannot be preserved. Vain therefore is their fantasy that think it ungodly to flee from the place where the plague is, and to use the help of physic in their infirmities. I have been somewhat longer in this digression, for that it was my hap to live in a country, where a great number were carried away with that heresy of the Stoics, that they thought physic of no force, and of less value, yet would they visit the physician sometime with the urine, marry with this Dilemma, that if the patient were like to live, then would they be at no cost, but let nature work: And if the patient were like to dye, than would they be at no cost, because it were but vain. So Parcatur sumptui, made no Doctor to live in that country. But let them go with their desperate destiny, and let me return to the second way of preservation from the pestilence, which consisteth in correcting and purifying of the air, wherein we continue: 
The second way of preservation from the plague.  if there be no remedy but needs you must or will abide where the plague is, than first of all humble yourself before God, and desire of him mercy and forgiveness of your sins: And if it be his will, that he will vouchsafe to preserve and defend you from all infection. And if his will be otherwise, yet that you are willing to abide his visitation patiently and readily (if his good pleasure be so) to depart out of this wicked world. That done, have always in mind, and practise in your life, this short lesson following: 

Aer, esca, quies, repletio, gaudia, somnus,  
Haec moderata iuvant, immoderata nocent.   

Air, labour, food, repletion,  
Sleep, and passions of the mind,  
Both much and little, hurt a like,  
Best is the mean to find.    
For in these six points as it were in so many lute strings resteth the whole harmony of man's life, Wherein moderation beareth the burden of the song. Which if it be not kept, but that excess be taken in any one of them, there must needs follow great disturbance in our bodies. Nam omne nimium naturae inimicum. 
Hip. Apho. 51. lib. 2.  Wherefore you must avoid all excess and superfluity, specially in eating and drinking, sleeping and waking, in travail and women, and seek by all means to maintain and keep your natural and accustomed evacuation, and to be merry and pleasant, following herein the example of Socrates, who by his continency and good order of diet, escaped the plague at Athens, never avoiding the City, nor the company of the infected, when as the greatest part of the City was consumed. And touching the air, first look that the house wherein you dwell be kept clean and sweet, and all things in it as neat as may be. Open not your windows toward the West or South, but toward the East or North. And come not forth of your house until an hour or two after the Sun rising, and take your house again as long before the sun setting. And it shall be good, specially at night and in the morning, to perfume your house or chamber with frankinscense, or juniper, or storax Calamita, or Laudanum, or if you will not be at cost, with dried Rosemary, or as poor folks use to do in great towns, with rushes or broom, or hey laid upon a chafing dish and coals, and the windows and doors being close shut up for the time. Or to heat a brick or slate stone in the fire, and when it is hot, to take it out, and pour vinegar upon it, and to receive the fume with open mouth. But among all things that purify the air, either within the house or without, none is better than fire: for fire by nature doth consume corruption: 
Fire is a special preservative against the plague. Lib. de pest.  and as Holerius saith: Inspiratus halitus ignis, est antidotus contra pestem et putredinem. And it is well known how that Hypocrates delivered the City of Athens from a great Plague, only by causing many great fires to be made in sundry places within the City and round about it. Wherefore it shall be good to make fires oftentimes in your chambers, hals, courts, or streets. And if you list, you may cast into the fires, juniper, Bayes, Rosemary, Spike, Fir or Cypress wood, and such like. The third and last point of preservation from the Plague, is to use such things as do resist poison, 
The third point of preservation.  and do fortify the heart and vital spirits. For this venomous vapour which breedeth the Pestilence in men's bodies, is conveyed together with the air or breath, first to the Lungs or Lights, and from thence by the Arteriavenosa to the heart, 
How the corrupt air doth infect our bodies.  which is the fountain of life: from whence it is derived and dispersed by the veins and arteries into all parts of the body. And first it assaulteth the spirits: next the humours: and lastly, the very firm substance of the whole body. And after it hath once possessed the body, the force of it is such, that commonly within three or four days it groweth to extremity, and sometime sooner, if the body abound with superfluous humours, chiefly with choler and blood. 
What complexion is soon infected with the plague.  For the Sanguine sort are soon taken with this infection, & next to them the Choleric, thirdly the phlegmatic: and last of all, the Melancholic: because the cold & dry humour is the least apt to inflammation, & putrefaction: for that the conduits be straight, by which the poison should pass. And this is the reason why youth, which representeth the Sanguine complexion: and middle age, which representeth the choleric: and women, which represent the phlegmatic complexion are sooner infected than the aged sort, which represent the Melancholic complexion. Howbeit sometime, if the pestilence be outrageous, it spareth no complexion, nor no age, as it came to pass in my time in Oxford, when as diverse old folks, men and women above 70. years old died of the plague. But now to arm the heart against this infection, when you have occasion to go forth of the house, having first eaten or drunken some what, for it is not good to go forth with empty veins or else having received a fume, 
What is to be done when we go forth to avoid infection  (as is before said) you shall put into your mouth a Clove or two, or a little cinnamon, or a piece of Setwall, or of an Orange pill, or best of all, a piece of the root of Angelica, or Elecampane, and take in your hand an Orange, or a posy of Rew, or Mint; or Balm: Or else carry with you a handkerchief, or sponge drenched in white Vinegar of Roses, if you can get it, if not in common Vinegar, especially white. But if you would make a perfect mixture, and passing for this purpose, you shall take Risen water, white Rosevineger, strong white Wine or Malvasy of each like much, and spice it well with Saffron or Setwall, 
An excellent lotion against the pestilence  made in powder, or the powder of Orange pills, & drench a linen cloth or sponge therein, and carry it about with you. And if you wash your face and hands in the same, and drink a little thereof, it will do the better. And for the better strengthening of the inward parts against all infection, you may easily compound this mixture following, which is highly commended by Marsilius Ficinus. Take of red Sanders half an ounce, of chosen Cinnamon three drams and half, of Saffron half a dram, all made in fine powder, which powder you may spice your meats withal, at all times. And after meat it shall be very good to use Coriander seeds prepared, and fasting also, after Avicen, who highly commendeth them in this case. The common people, saith Hollerius, use to steep Elicampane roots in Vinegar, 
Lib. de peste.  and to lap them in a linen cloth, and to carry them about with them, smelling to them oftentimes. Others before they go forth in a morning eat Garlic, and drink a draught of new Ale after it, or good Wine. But Garlic is thought of many to be rather hurtful than wholesome in the Plague, because it openeth the pores of the body too much, and so maketh it more apt to receive infection. But I read in the Secrets of Alexis, 
Lib. 1. fo. 39  of a marvellous secret to preserve a man from the plague, which hath been proved in England of all the physicians in a great & vehement plague in the year 1348. which crept throughout all the world, and there was never man that used this secret but he was preserved from the plague, videlicet: 
An excellent preservative for the plague.  Take Aloe Epaticum or Cicotrine, fine cinnamon, and Myrrh, of each of them three drams, Cloves, Mace, Lignum Aloe, Mastic, Bowl Armenic, of each of them half a dram; let all these things be well stamped in a clean mortar, then mingle them together, and after keep it in some close vessel, and take of it every morning two penny weight in half a glass full of White Wine with a little Water, and drink it in the morning at the dawning of the day. And so may you (by the grace of God) go hardly into all infection of the air & plague. Hitherto Alexis. But the prescriptions of preservatives for the plague, I leave to the skill and experience of the learned physicians, whose advice in this case is chiefly to be sought for and followed. Yet this much I dare say by the authority of Galen, in his book de usu Theriacae ad Pamphilianum, 
Epide. anti. cap. 6. The virtues of treacle.  and by the judgement of Marsilius Ficinus, that no one medicine is better, either to preserve from the plague, or to expel the venom from the principal parts in such as be infected, than treacle, and is not only good in the plague, but also in all other poisons and noisome drinks: yea, and in the most part of other diseases, as the Cough, the Colic, the Stone, the Palsy, the jaundice, the Ague, the Dropsy, the Leprosy, the Headache, for dull hearing, for dimness of sight, to provoke appetite, to appease greedy desire, for Melancholy, sadness and heaviness of the mind. Non enim corporis modo, sed & animi morbos persanat, as Galen writeth in the same book. So that it may worthily be called Delphicus gladius, because it is profitable in an infinite number of infirmities. And Galen in his book de Theriaca ad Pisonem, confirmeth the same. And concerning the Plague, as well for the cure as for the preservation, he declareth upon the credit of Aelianus Meccius, a famous Physician, and sometime his teacher, that in a great Plague in Italy, when all other medicines prevailed not, after that by his advice they fell to the use of treacle, very few of them which were infected; Non modo periculum non evasisse, sed ne in morbum quidem incidisse. Atque mirum hoc alicui videri non debet, (saith Galen) quando si haustum venenum superat, pestilentiam quoque vincere possit. But it is not sufficient to know that treacle is good for the Plague, but we must also know how it is to be used. 
How treacle should be used against the Plague.  Wherefore Galen in the same place setteth down the order how it is to be taken, in this manner. It is given (saith he) in three Cyathes, that is (as I take it) about four ounces, that is, half a gill, or the fourth part of a pint: it is given I say in a draught of wine the bigness of an Hasill nut, aswell after poison, or after the stinging of venomous worms as before, if a man suspect any such matter: and after the same manner it is given to them, who for an outward cause or an inward pine away, as if they were poisoned. So the quantity of treacle is the bigness of an Hasill nut, and sometime the bigness of an Egyptian bean, and the quantity of drink to receive it in, is, 
How much drink and how much treacle should be taken at a time. Epi. anti. cap. A.  Ex aquae vel diluti vini cyathis neque pluribus tribus, neque paucioribus duobus. And the best time to take it in, is, Primo mane, except it be after poison, for than it is to be taken as occasion requireth. But Marsilius Ficinus showeth more particularly the use of treacle, saying: Necessaria nobis est bis in hebdomada, ipsa omnium compositionum regina, caelitusque que tradita Theriaca. Accipiatur post cibum horis novem, & ante cibum horis sex vel septem. Qui eam sumere non potest, saltem cordi apponat & stomacho nasoque & pulsibus: frequentius detur drachma una provectis, aliis vero drachma dimidia, seu scrupulus unus, Qui calidae sunt temperaturae, bibant aestivo tempore sumpta Theriaca tertiam partem cyphi aquae rosarum cum modico acetirosati, alii scilicet alterius complectionis, & alio tempore, sumant cum vino albo permisto cum aqua Scabiosae aut Melissa. Quod si Theriaca non affuerit, vel non competens fuerit tuae naturae, sum Mithridatum. Hitherto Ficinus. But here some doubt may arise: whether or no our treacle, which now we have in use among us commonly, called treacle of Gean, hath the virtues aforesaid against Plague, Poison, etc. Herein to speak what I think, I think verily that it hath not, except othermen can come by better than I have seen: for they make it not now as it was made in Galens time, the composition whereof is set forth, even in the same order that Galen himself made it for the Emperor Aurelius Antoninus. 
Lib. 1. de Anti. cap. 2.  For as it appeareth by Galen in that place, that Emperor, as others also before time, used every day to take treacle the bigness of a bean, sometime without water or wine, and sometime mixing it with some liquor, thereby to preserve himself from poison. Like as king Mithridates did his composition, bearing his own name: by the daily use whereof, his nature was so fortified against poison, that when he would have poisoned himself, rather than to fall into the power of the Romans, he could by no means bring it to pass. But the receipt which so strengthened Mithridates was not the same which Pompeius after he had vanquished him, 
Two sorts of Mithridatum.  found in his Sanctuary having this title, A nullo veneno laedetur, qui hac antidotoutetur: which Serenus writeth in this manner: 
Bis denum rutae folium, salis & breve granum,  
juglandesque duae totidem cum corpore,  
Haec oriente die pauco conspersa lyaeo,  
Sumebat metuens dederat quae pocula matter.   
But it was that noble confection, which as yet is called Mithridate in Latin, in English Mithridate, which because it draweth nearest to the ancient treacle, by mine advice shall be used instead of treacle against the Plague, 
How to try treacle whether it be good or not.  and other diseases before rehearsed. And if any man have treacle which he thinketh perfect, and would fain prove whether or no it be so indeed, then let him use this experiment of Galen written in his book de usu Theriacae ad Pamphilianum. Medicinam quae vel alvum subducat, vel vomere faciat, Scammonium aut Elleborum, vel quidvis aliud hisce etiam valentius exhibe, perinde atque si aliquem purgare velles: huic postea bibendum trade tantum theriacae quantum graecam fabam aequet. Si bona erit, non solum non purgabitur qui assumpsit, sed ne commotionem quidem ullam sentiet. Sin contrarium eveniet, vetustate deprehendes antidoto vires concidisse. And this much concerning strengthening of the heart against all infection. More you may read for the same purpose in their proper places, in the treatise of herbs, where I spoke of Sorrell, of Rue, of Germander, of Burnet, of Dragons, of Angelica, of Walnuts, etc.  

Of the sickness at Oxford.  
ANd now that I have given mine advice to Students touching the Plague, I will speak somewhat of other diseases near Cousins to the Plague, which have fallen out as well in the Universities, as in the country abroad, and may do again if Gods will be so. The chiefest of which, is that sickness which yet beareth the name of England, 
The sweeting sickness is febris pestilentialis diaria.  and is called of foreign nations, Sudor Anglicus, the English sweat, or sweeting sickness (as we term it) A kind of Pestilence no doubt, and so is it judged of Leonhartus Fuchsius, where he saith in this manner: 
Insti. li. 3. Sect. 1. Cap. 10.  Quod si venenata ac pernitiosa haec qualitas primum in spiritibus haeserit, eosque devastaverit, ac corruperit, erit tum febris, pestilentialis, Diaria, quales fuere quae in lieu illa, quam Sudorem Anglicum vocant, Anno 1529. per universam Germaniam grassabantur. This sickness began first in England, 
The sweeting sickness three times in England.  Anno 1485. in the very first year of the reign of King Henry the seventh, and was again renewed Anno 1528. in the twentieth year of King Henry the eight, and sprang the third time, Anno 1551 in the fifth year of King Edward the sixth. So that three times England hath been plagued therewith to the great destruction and mortality of the people, 
Cooper in regno Henrici. 8.  and not England only, but Germany also, and Flanders, and Brabant, insomuch that at Antwerp there died of the sweat in three days space five hundred persons. And in London and in the suburbs, there died in the same disease in manner within six day's space, in the fifth year of Edward the sixth, eight hundred persons, and most of them men in their best years. The manner of this disease was such, that if men did take cold outwardly, it struck the sweat in, and immediately killed them. If they were kept very close and with many clothes, it stifled them and dissolved nature. If they were suffered to sleep, commonly they swooned in their sleep, and so departed, or else immediately upon their waking. But at length by the study of physicians, and experience of the people, driven thereto by dreadful necessity, there was a remedy invented after this manner. If a man on the day time were taken with the sweat, 
Hall in his Chronicle.  than he should straight lie down with all his clothes, and garments, 
The cure of the sweeting sickness.  and lie still the whole 24 hours. If in the night he were taken, than he should not rise out of his bed for the space of 24 hours, and so cast the clothes on him that he might in no wise provoke the sweat, but so lie temperately, that the sweat might distil out softly of it own accord, and to abstain from all meat, if he might so long sustain and suffer hunger, and to take lukewarm drink, no more than would delay thirst, and withal to put forth neither hand nor foot out of the bed, but to avoid cold in every part of the body, and so continuing without sleep in a moderate sweat for 24. hours; after that time to sleep and eat at pleasure, yet measurably for fear of relapse, for some were taken thrice with this disease, and after the third time died of the same. Which relapse happeneth likewise in the common Plague: for as Ficinus writeth of his own knowledge, 
Epid. anti. ca 24.  that a Florentine who had been twice delivered of the plague, Tertio mortem evadere non potuit. Wherefore, let no man think that if he have once escaped the sweeting sickness, or the pestilence, that he may not fall again into the same disease. But some man will say, it is needless now to write of the sweeting sickness, because it neither is nor hath been of long time. Whereto I answer, that although it be not at this present (God be thanked therefore) and God defend us from it always) yet by the judgement of some Astronomers, namely Francis Keete a man very well learned in that art, in his Almanac for the year of our Lord God 1575., it was very like to have renewed in this our Realm, for as much as the heavens than were in like order in a manner, as they were at those times before, when that kind of disease so cruelly raged. Wherein he erred not much, for both that year, and diverse years since, have fallen out many strange and grievous sicknesses, and dangerous diseases, 
The sickness at Oxford.  unknown to the most part of physicians, as that disease specially, which was at Oxford at the assizes, anno 1577. and began the sixth day of july, from which day to the twelfth day of August next ensuing, there died of the same sickness five hundred and ten persons, all men and no women. The chiefest of which were, the two judges, sir Robert Bell, Lord chief Baron, and master Sergeant Baram, master Doile the high Sheriff, five of the justices, four counsellors at the law, and an attorney. The rest were of the jurors, and such as repaired thither. All infected in a manner at one instant, by reason of a damp or mist which arose among the people within the Castle yard and court house, caused as some thought, by a train and treachery of one Rowland jenks book binder of Oxford, there at that time arraigned and condemned: But (as I think) sent only by the will of God as a scourge for sin, showed chiefly in that place, and at that great assembly, for example of the whole Realm: that famous University, being as it were the fountain and eye that should give knowledge and light to all England. Neither may the University of Cambridge in this respect glory above Oxford, 
The like sickness at Cambridge that was at Oxford  as though they had greater privilege from God's wrath: for I read in Hales Chronicle in the thirteenth year of King Henry the eight, that at the assize kept at the Castle of Cambridge in Lent, anno 1522 the justices and all the gentlemen, Bailiffs, and other resorting thither, took such an infection that many gentlemen and yeomen thereof died, and almost all which were there present were sore sick and narrowly escaped with their lives: what kind of disease this should be which was first at Cambridge and after at Oxford, it is very hard to define, neither hath any man that I know written of that matter. Yet my judgement is, be it spoken without offence of the learned Physicians, that the disease was Febris arden's, a burning fever. For as much as the signs of a burning ague did manifestly appear in this disease, which after Hollerius be these: 
De mor. inter. lib. 2. the ●e. ar..  Extreme heat of the body, vehement thirst, loathing of meat, tossing to and fro, and unquietness, dryness of the tongue rough and black, gripping of the belly, choleric laske, cruel ache of the head, no sound sleep or none at all, raving and frenzy, the end whereof to life or death, is bleeding at the nose, great vomiting, sweat or laske. And this kind of sickness is one of those rods, and the most common rod, wherewith it pleaseth God to beat his people for sin, as it appeareth in Leviticus. If ye will not do all my commandments, but break my covenant, 
cap. 26.15. 16.  then will I also do this unto you: I will appoint over you fearfulness, a consumption, and the burning ague to consume the eyes, etc. And likewise in Deuteronomy: 
cap. 8.12.  the Lord shall smite thee with a consumption, and with the fever, and with the burning ague, and with fervent heat, etc. And this disease indeed, as it is God's messenger, and sometime God's post, because it cometh in post haste, and calleth us quickly away, so is it commonly the pursuivant of the pestilence, and goeth before it. For so Marsilius Ficinus noteth saying: Sunt nonnulla pestilentialis febris signa, 
Epi. an●i. cap. 4.  videlicet febris continua, absque ordinata & manifesta declinatione cum magna anhelitus & pectoris angustia, cum repentina pulsus debilitate, cum universi corporis gravamine, praecipue capitis, phrenesi, anxietatibus, ardore, siti, sanguineis vinculis pluribus in locis, cum urina grossa & turbida, qualis est iumentorum. And certainly after that sudden bane at Oxford, the same year, and a year or two following, the same kind of ague raged in a manner over all England, and took away very many of the strongest sort, and in their lustiest age, and for the most part men and not women, nor children, culling them out here and there, even as you would choose the best sheep out of a flock. And certain remedy was none to be found. Nay it was with men as the Poet Virgil describeth in a murrain of beasts. 
Georg. lib. 3. in fine.   
Quaesitaeque nocent arts, cessere magistri,  
Phyllirides Chiron, Amicthoniusque Melampus,  
Saevit & in lucem stygiis emissa tenebris  
Pallida Tisiphone, morbos agit ante, metumque  
Inque dies avidum surgens caput altius effert.  
Yet some Physicians attempted the common manner of curing used in hot agewes, 
The common cure of hot agues.  that is to say, by purging of choler and letting of blood, and ministering oftentimes cooling conserveses, syrups, potions, broths, with cooling herbs and such like. Which means notwithstanding took small effect in many. Nay at length it came to pass, that such as were purged or let blood, rather died. And they that took a moderate sweat at the beginning of their sickness, and did rid their stomach well by vomit, sped much better. Yet thanks be to God, hitherto no great plague hath ensued upon it. But if it do (as I doubt it will) unless we speedily repent, either the pestilence, or famine, or war, or all three) I say if it do, then must we do as the Prophet David did, offer a sacrifice unto the Lord, a contrite and humble heart: and say with the holy Prophet. Let us fall now into the hand of the Lord, for his mercies are great, 
Samuel. 2.24.14.  and let us not fall into the hand of man. And I beseech God, that whensoever it shall please him to visit our offences with his rod, and our sins with scourges, that we may likewise escape the hand of man, and fall into the hand of the Lord, to whom be all glory, praise, and honour for ever and ever, Amen.    
FINIS.   

THE TABLE CONTAINING the principal points of the whole book in Alphabet order, having relation to the page.  

A  
Air and the properties thereof. pag. 7.  
Anise and the nature thereof, Anise seed comfits and bread made with Anise. 51  
Artichokes and the virtues of them. 63  
Avens and their nature. 75  
Alecost, and how to make Ale therewith. 79  
Angelica and how it is good for the pestilence, for shortness of wind, and for an Impostume. 80  
Also for biting of a mad dog, and for the Toothache. 81  
Apples, and the difference of apples, raw apples and quodlins. 100  
How apples may be eaten with least hurt, cold apples for whom they are good a cold roasted apple what it worketh. 101  
The English use of eating apples, the best way to eat apples, apple tarts, how to preserve apples a long time. 101.102  
Almonds, almond milk how to be made, candles of almonds, and almond butter. 112  
Abstinence and the commodities thereof. 212  
What age is, and what difference in age. 220  
Of ale and beer. 249  
The difference between ale and beer. 250  
How to know where the best Ale is. ead.  
Whether ale or beer be better. 251  
A kind of small Ale called at Oxford Sixteenes. ead.  
Eight properties of Ale and beer. 251  
Aqua vitae, and Aqua composita. 257  
The common cure of hot Agues. 283   

B  
The smell of new Bread very wholesome. 26  
What bread is best. ead.  
unleavened bread is very unwholesome. ead.  
Brown bread looseth the belly. 27  
Barley, and that barley bread is good for the gout. 29  
Beans and their nature. 31  
Beans are windy and hard of digestion, green beans. ead.  
Borage and the temperature thereof, that it is good for students. 38  
Borage leaves why they are used in wine, conserva of Borage how to be made, borage water, or any other how to be drunk. 38.39  
Balm and the temperature thereof, Balm water and the properties thereof. 39  
Balm water excellent for students. ead.  
Basill, and the nature thereof, and a strange tale of basil. 54  
Blessed thistle and the nature thereof, and the perfect use of Carduus Benedictus. 59  
The virtues of blessed thistle, and a medicine for any kind of fever. 60  
Beteine, and how it is good for the brain and to purge the head. 79.80  
Bleete. 87  
Beets. 88  
Burnet, and that it is good for any flux of man or woman, and good also for the plague. 95  
Barberies, and how to make conserva, Barberies & the virtues thereof also a medicine for the yellow jaundice of Barbary bark. 116  
Beef and the commodities thereof, & that it is a melancholy meat. 129  
Great difference of beef. ead.  
Salt beef. 130  
The difference of beasts, as concerning age. 119  
The brains of beasts, 140  
Blackbirds or Ousills. 155  
Bustard. 157  
Barbill a delicate fish, for the which was paid xl. l. 164.  
Butter, and how it may make one soluble, the virtues thereof, that it is good for the colic. 180  
May butter, and how it may heal the wildfire. 181  
Almond butter. 182  
A full belly is unfit for study. 195  
Breakfast for a weak stomach, good for students. 209  
The virtues of beer 252  
Beer more cold in operation then ale, and better for choleric folks. ead.  
Whether Beere breed rheums: 252  
Who first invented beer and when. 254  
Bragget, and how to be made. 267  
Buttered Beer, and how to be made. 268  
Bed chamber, bed, and the making thereof. 273  
A merry tale of making a bed. ead.  
A merry battle between Munkes and Nuns. 290   

C  
Crusts burned are ill. 27.  
Crusts are good for some. ead.  
Cress, and how they may be used for a laske. 43  
Coriander, and the nature thereof. 46  
Coriander comfits good for students. 47  
Cold herbs. 84  
Coriander comfits good for a rheum. ead.  
Charvaile. 47  
Cummin and the nature thereof. 52  
A medicine of Cumin seeds for an ill breath, and to beautify the face. eadem.  
Caraway and the nature thereof. 52  
Bread made with carowaies, and caraway comfits. 53  
Coleworts and their nature, and how they preserve a man from drunkenness, and the contrariety between the vine and the colewort. 53, 54  
Capers and their nature, caper's very wholesome for the preservation of health. 72  
cinquefoil and the nature thereof. 75  
Columbine and thereof an easy medicine for the jaundice. 77  
Camomile and thereof a good medicine for a fever. ead.  
Clarie and thereof a good medicine for the back in man or woman. 79  
Cucumbers and for whom they are good or evil. 98  
Cherries, and when they should be eaten, the virtues of cherries. 105  
How to preserve Cherries, 106  
Chestnuts, and how they are good for a laske 121  
Cloves and their nature. 123  
cinnamon and how to make cinnamon water. 125  
Coney and rabbits. 136  
Capon, hen and chickens. 150  
Cock and to make a coleise of a cock. 151  
Crane. 157  
carp. 163  
Conger. 166  
Cockles and shellfish when they are best 169  
Crevice and shrimps. 169  
Cream and the nature thereof. 179  
Cheese and what Cheese is best. 182  
Cheese should be eaten after meat. 184  
An old cheese will make a good plaster for the gout. eadem  
Cheese roasted. 185  
Why some by nature do abhor cheese. ead.  
Custom in diet what it is, and two strange examples thereof. 200  
Custom in Labour. 201  
How custom may be changed without harm. 202  
The English custom defended to eat fine meats after gross meats. 229  
Cider, & that it is most plentiful in Worcestershire and Glocestershire. 254  
cinnamon water of diverse sorts. 261  
Consumption a wine. 265   

D  
An old man's Diet. 33  
Dill, and the nature thereof. 45  
Dragons & how they are good for the plague 82  
Dandelion and Sow-Thistle. 87  
Damask powder to make sweet water, or to strew among clothes. 92  
daisies and how they purge the head. 96  
The alteration of mankind touching Diet. 98  
Dates, and how they are good for a laske or waste. 113  
Duck and mallard. 156  
Three sorts of Diet. 196  
Diet in sickness. 197  
Diet for healthy men. 202  
Diet for the spring time. 204  
Diet for the summer season. 205  
Diet for Autumn. 205  
Diet for winter. 206  
Dinner time, and Diogenes answer touching that. 213  
Oxford dinners. ead.  
The best diet is to eat one kind of meat at a meal. ead.  
An hour is a sufficient time for dinner. 214  
Drink before dinner or supper used of some. 218  
Natural death what it is. 221  
A diverse diet requisite both in youth and age. 222  
The natural diet of all ages. ead.  
Diet of lusty youth, diet of old age. ead.  
Sundry examples of old men's diet. 223  
Antiochus diet. ead.  
Telephus diet. 224  
Pollio Romulus Diet. 224.  
Democritus Diet. 225  
Galens Diet. eadem  
Securis fathers diet. 226  
Of Drink. 230  
We should not begin our meal with drink. ead.  
Drink is necessary for two causes. 230  
What thirst is, and how it is caused. 231  
The right use of Drink. ead.  
The discommodities of much drink used at meat. ead.  
To drink little and often is better than to drink much at once. 231  
Drink between meals not good. 232  
Drink delative. ead.  
Three sorts of drink. 233  
What drink should be used in the beginning of meals, and what after. ead.  
Strong drink or spiced, is not good to be used with meat. 234  
Sack and Aqua vitae, when they may be drunk after meat ead.  
Seven sorts of drink used in England 234  
What drink is best, when one is hot. 236  
Six inconveniences of drunkenness. 242  
Theognis against drunkenness 243  
Hessus against drunkenness. 244  
To be drunken once in a month is allowed of some Physicians. 245  
Destiny what it is after the opinion of the Stoics. 304   

E.  
Exercise what it is, the benefit of exercise. 1  
The difference of exercise. 2.  
The proper exercises of all parts of the body. 3  
The preparation to exercise. 4  
The place and time of exercise. 7  
The fittest time of exercise. 8  
An abuse of exercise touching the time. 9  
The exercise of the Emperor Antonine, 10  
Three things to be observed touching the time of exercise. ead.  
The measure of exercise. 11.  
The remedy of immoderate exercise. 12  
Elecampane, and how to make conserva thereof, good for a cough, and stuffing in the breast. 82  
Endive and Succory, & their virtues. 86  
How they are good for heat of the liver. 86  
The ears of beasts. 142  
The eyes of beasts. ead.  
Eggs, and that hen eggs be best. 173  
How to choose an egg. ead.  
The difference of eggs in dressing. ead.  
Collops and eggs. 174  
English folks may eat three meals a day. 208  
Whether breakfasts are to be used in England. 209  
England bringeth forth no wine, and why. 239   

F  
frumenty. 28  
French wheat. ead.  
Fenell, and the nature thereof. 51  
Fenell seeds, and fennel comfits, wherefore they are good. ead.  
Flower Deluce, and the nature thereof. 57  
A medicine for the dropsy, and for running of the reynes. ead.  
Feverfew and the nature thereof, that it driveth away a fever. 73  
Fumitory, and the nature thereof, how a country man used Fumitory, great virtues of Fumitory, to make a fair colour in the face. ead.  
Filipendula, and the nature thereof. 74  
Fruits, and how herbs and fruits were the first meat of mankind. 99  
Figs, and their properties. 110  
That they should be eaten before meals, that they be good for a cough, for swelling in the neck. 111  
Of twelve things that breed fatness. 140  
The fat of beasts. 148  
The feet of beasts. ead.  
Flesh of birds lighter than of beasts. 149  
pheasant. 152  
Of fish and fish days. 159  
A comparison between flesh and fish, between Seafish, and river fish. 161  
What fresh water fish is best. 161  
The English proverb expounded, touching the choice of fish. 162  
The best flesh and the best fish. 167  
Fasting driveth away sickness. 198  
Who may best abide fasting. 210  
How fasting is to be used. ead.  
The definition of a true fast. 211  
Fire is a special preservative against the plague. 309  
Filberts. 120   

G  
The games of Olympus, games unlawful. 20  
Grummell, and thereof an easie medicine for the stone. 46  
Gilifloure, & the nature thereof, that it is good for sundry diseases. 58  
An easy medicine for the plague of Giliflowres, and vinegar made thereof excellent for diverse purposes. ead.  
Germander and the nature thereof, a preservative for the plague, a good medicine for a tertian fever. ead.  
An excellent medicine for any kind of fever, made of Germander. 58.59.  
A passing good medicine for a rheum of Germander. ead.  
Garlic and the nature thereof, for whom it is good, and for whom not. 67  
Who may best eat garlic, onions, leeks, and who not. Sundry virtues of Garlic, Garlic is the country man's Treacle. 67.68  
English men may eat garlic by Galens rule. ead.  
Garlic is good for the colic. ead.  
A medicine to dry up a rheum falling to the stomach. 68  
A good medicine for the worms, of Garlic. ead.  
Galingale, and thereof a medicine for the dropsy. 84  
Gourds, and their nature. 96  
Grapes, and how they should be eaten. 108.109  
Ginger and a certain experiment thereof to take away a phlegm from the eye. 125  
Blanch powder of ginger. ead.  
Green ginger. ead.  
Grains, and that they are good for women. 127  
Goats flesh and kid. 135  
Goose and goslings. 156  
The Gisar of foul. 158  
Gurnard. 163  
Gogion. ead.  
The chief causes of the gout. 253  
Galens counsel to every man touching the observation of his own body. 294   

H  
The harp the most ancient instrument. 21  
Hisope and the temperature thereof. 40  
Syrup of Hyssop. ead.  
Hyssop ale. ead.  
Heart's ease, and the nature thereof, and how they are good for the falling sickness in children. 76  
Hasillnuts, and how they may best be eaten. 119  
Also a medicine for any laske or wast of the shales of hasilnuts. 120  
Honey, and how it should be clarified. 128  
For whom honey is wholesome or not. ead.  
Hare, and the commodities of the hare. 136  
The heads of beasts. 140  
The heart of beasts. 143  
Hearon, bittour and shoveler. 157  
Herrings white and red. 168  
Hempseed hath a contrary effect in men and hens. 175  
Two chief points of preserving health. 193  
Hunger the best token of an empty stomach. 208  
What hunger is, and how it cometh. ead.  
For whom Hony is wholesome, and for whom not. 224  
Hippocras of sundry sorts, and how it may be made. 264  
Hippocras to preserve in time of pestilence. 266  
Hippocras laxative for any fever. 267  
An hermits repentance. 290   

I  
Idleness is against nature. 14  
Saint john's wort and the nature thereof, and how to make an excellent balm to heal any wound. 74, 75  
The inward of beasts. 146  
janocke bread. 30   

K  
The kidneys or reins of beasts. 147   

L  
Labourers are more healthful than learned men. 3  
Lovage, and the nature thereof. 46  
Lily, and the nature thereof. 56  
Lavender cotton, and a medicine to be made thereof for worms. 62  
Leeks, and their nature, raw leeks unwholesome. 63  
Leeks boiled and eaten with honey, good for phlegm. ead.  
Leek pottage very wholesome. 64  
A good plaster for the colic of Leeks, a medicine for the stone, a good medicine for the toothache. 64, 65  
Larks-claw, or Larks-heele. 77  
Lettuce, and the old custom of eating them. 85  
How Galen used to eat Lettuce, and why, and for whom Lettuce are ill. 86  
A good medicine of Lettuce seeds, for one that would live unmarried. ead.  
Lemons, and an easy medicine of them for the stone. 119  
Lambs flesh, how it is in wholesomeness. 132  
The Lungs or Lights of beasts. 143  
The Liver of beasts. 145  
Larks, and their property. 155  
The Liver of birds. 159  
Lamprays. 164  
An experiment to make one leans and slender 195  
How meat and drink do preserve life. 221  
One cause of life and death. ead.   

M  
Milo Crotoniates. 2  
The morning most fit for prayer. 15  
Music, and the commodities thereof. 21  
Meat, and the necessity of meats. 23  
Six things to be considered in meats. 23  
The substance of meats. 24  
Malt. 29  
Mint, and the temperature thereof. 40  
A good lotion for the teeth and mouth, made of mint. ead.  
Mint powder good to kill worms. ead.  
Mustard, for whom it is good. 48  
A medicine of mustard seed to clear the breast. 48  
Mustard good to kill a tetter or a ringworm. ead.  
Mercury, and the temperature thereof. 49  
Pottage of Mercury, good to lose the belly. ead.  
Mallows, and their nature. ead.  
Mallow roots good to scour the teeth, but Mastic better. ead.  
Majoram, and the nature thereof. 55  
That it doth provoke needing, and purgeth the head. ead.  
Marigolds, and their nature. 76  
That they are good for the redness of the eyes, and for the toothache, and for women's diseases. ead.  
Maudlin. 79  
Melons and Pepons, and a water to be made of them, good to cool the reynes, and for the stone. 97  
Medlars, and of them a good medicine for the stone. 115  
Maces, and their virtues. 124  
Mutton. 131  
Galen disproved, concerning mutton. ead.  
The best mutton. ead.  
Of strange beasts used for meats. 139  
The marrow of beasts. 148  
Mullet, a fish of a strange nature. 164  
Muskles. 169  
Milk, and what milk is, how the windiness of milk may be holpen, three substances of milk, three sorts of milk, that goat's milk is best. 176  
What time of the year milk is best, the degrees of milk in goodness. 177  
women's milk is lest in a consumption. ead.  
Why milk is unwholesome in agewes, or head ache, and ill for the colic and stone, milk is good against melancholy. 177  
Whether milk be losing or binding, that it is good for a laske. 178  
Mustard and how sneezing thereof may be holpen. 191  
Man beginneth to die as soon as he is borne. 221  
Malmsey killeth worms in children. 239  
Metheglin, and how to be made. 256  
Mead or meath. 256  
The single life most convenient for divines. 288  
The discommodities of marriage. ead.  
Two of the first dishes that be served up at the marriage feast. ead.  
When man and woman should marry after Aristotle. ead.  
Rath marriage is the cause why men be now of less stature than they have been before time. 289  
What time of the year is best to marry in. ead.  
Diogenes' opinion concerning the time of marriage. 290  
Bias argument against marriage. ead.  
Metellus argument to persuade marriage. 292  
Under what sign a man may avoid the marriage of a shrew. 293   

N  
Nettle and the virtues thereof. 98  
Nutmigs, and their nature, and that they are the best spice for a student. 124  
The Nuns penance. 291  
The necessity of Physic. 270   

O  
Oats, and ote bread. 30  
Oats are bread, drink and meat. ead.  
Sundry sorts of meats made of oats. 31  
Onions and their nature. 65  
Raw Onions unwholesome. 65  
Onions sodden be very wholesome. 66  
A medicine for the cough, for burning or scalding, for the plague. ead.  
Oak of Jerusalem, and how it preserveth clothes from moths. 78  
Orage, and how it purgeth extremely both ways. 88  
Orpine, and the nature thereof. 95  
Olives and their nature, and a medicine for the Cholike and stone of oil Olive. 117  
An easy medicine to provoke vomit of Salet Oil. ead.  
Oranges and their properties. 118  
Oysters and shell fish 168  
Oximel how to be made. 190  
Order in eating and drinking 226  
The benefit of an orderly diet. ead.  
The due order in receiving of meats. 228   

P  
Pliny his diligence to be followed of Students. 18  
Plantus painfulness. 19  
Better to be pale with study than with love. ead.  
How play should be used. ead.  
Play at the dice. 20  
Play at the Chess. 21  
Pease, three sorts of pease, how pease or beans should be eaten. 32  
Pease pottage good. 33  
What time pease pottage are best. ead.  
Preface to herbs. 34  
Peniroyal, and the temperature thereof. 42  
Parsely, and the nature thereof, and why it is sometime evil. 50  
Pionie and the nature thereof, that it is good for the stone both in youth and age. 57.58  
Parseneps and Carrots and their nature. 71  
Parseneps and Carrots good for the Cholike and stone. ead.  
Parsneps and Carrots provoke lust, they be restorative. ead.  
Parsneps not so good as Carrots. 72  
Pellitory of Spain, and how it is good to purge the head. 81  
The same is good also for a rheum, and for the toothache. ead.  
Prickmadem. 84  
Purslane, and how it is good against Venus. 93  
Poppy and what kind thereof is good for a stitch or pleurisy, and to procure sleep. 94  
Pears, and how they may be eaten raw without hurt. 102, 103  
Peaches, and when they should he eaten, and Wine to be drunk with them. 103  
Plums and Damasines, Prunes. 104  
Stewed Prunes should be eaten before meat. 105  
Pomegranates, and how they are good for a laske, or any waist in man or woman. 114  
Pepper, and thereof three sorts, and the common opinion of pepper disproved. 122  
The virtue of Pepper, and Diatrion pipereon. 123  
Puddings. 146  
Partridge. 152  
Pigeons, and when they are best. 153  
Plover and Peacock. 156  
Pike and pickerel. 162  
Perch. ead.  
Place and Flowkes. ead.  
Porpos and Sturgeon 167  
Puffin. 170  
Possets of two milks, a very cooling drink. 181  
Possets used at breakfast. 182  
Perry, that is Cider of Pears. 255  
Such Physic as the author used for his health sake. 294  
What the Pestilence is. 297  
Four causes of the Pestilence. 297  
Three preservatives to be used against the plague. 298  
The electuary of three adverbs for the plague. 299  
The signs of the Plague to come. ead.  
What is to be observed in changing of the air where the plague is. 300  
How long the infection remaineth in the body houses and clothes. 301  
The plague brought to Oxford and dispersed there by woollen clothes. ead.  
Whether it be lawful to fly from the plague 302  
How the plague doth infect our body. 309  
What complexion is soon infected with the plague. ead.  
What is to be done, when we go forth to avoid infection. 310  
An excellent lotion against the pestilence. ead.  
An excellent preservative for the plague. 311   

Q  
Quinces, and how they lose the belly. 107  
How to make marmalade of Quinces or any other fruits. 108  
Quails and their nature. 154  
The Quantity of meats. 193  
The Qualities of meats. 109.   

R  
Rubbing or fricassee, & three sorts thereof. 4  
A merry tale of Rubbing. 5  
A kind of Rubbing very good for all men. 6  
Rubbing of the teeth. 7  
Rise up after meat. 9  
Rye, and Rye bread, and the temperature of Rye. 28  
Rise, Rise pottage, and their property. 33, 34.  
How Rise pottage should be made for a flix. 34  
Rosemary, and the nature thereof 36  
Rosemary good for students. 36  
Plenty of Rosemary in one part of France. 36  
Conserva of Rosemary flowers. 37  
A good decoction of Rosemary for the stomach, which maketh sweet breath. 37  
An electuary of Rosemary and Sage. 37  
Rue, and the temperature thereof. 43  
Four properties of Rue. ead.  
Rue is good against poison & the pestilence. 44  
King Mithridates' medicine made of Rue. 45  
Radish and their nature. 69  
Galen defended against master Eliot touching the use of Radish. 69  
Radish neither good before meat, nor after meat. ead.  
How Radish may best be taken. 70  
Radish corrupt the breath, and wherefore ead.  
Roses, and how to make conserve thereof, and the virtues of the same. 90  
Rose-water, and how to make very sweet water of diverse sorts. 91  
Sweet-water good cheap, & how sweet-water should be used of Students. ead.  
Raisins and whether they be binding or losing: that they are good for the liver. 109  
Ray and Thornebacke. 166  
Seven things good for a rheum. 212  
Why rheums do abound in England. 217  
The very cause of Rheums. 253  
Two chief causes of Rheums. ead.  
Rosa Solis, and the growing thereof, & how to be made 258   

S  
What Study is. 14  
Scipio his saying to be followed of Students. 14  
How to begin our study. 15  
The best time for study. ead.  
A good counsel for Students. 16  
An example of a slothful Scholar. 16  
How long we should study without intermission. ead.  
Afternoon's study not very good. 17  
Study is better by day than by night. 18  
Socrates answer to Alcibiades. 20  
Sage, and the nature thereof. 35  
Sage is good for Students. ead.  
Why Sage is used in sauces. ead.  
Sage-wine. ead.  
Sage-ale. 36.  
Sage and Rue put in drink, are good against infection. ead.  
Savery, and how it may be taken. 42  
Sperage, and the nature thereof. 45  
A medicine of Sperage for the Stone. ead.  
Senvy, and the nature thereof. 48  
Spike and Lavender, & their nature. 55  
Spike-water, good for the Palsy, and to recover the speech lost. 56  
Sothernwood, and the nature thereof. 62  
Samper, and the nature thereof. 72  
Saffron, and the nature thereof. 78  
Setwall, or Capons-tayle, and the virtues thereof. 83  
Skirret. 84  
spinach. 88  
Sorrell, and how it is good for the pestilence, how to make conserve of Sorrell, or any other herb. 89, 90  
Strawberry, and Strawbury-water, wherefore it is good 94  
Services & their nature. 115  
Sugar, and the nature thereof. 127  
Sugar, and Honey compared together. ead.  
Sugar-candy. 128  
Sugar and Water good for phlegm. ead.  
Swines-flesh how it is in nourishing. 132  
That it is like to man's flesh in many points. ead.  
Wild swine better than tame. 133  
Of Brawn, roasted pigs, and Bacon. 134  
The Scots were sometime Anthropophagis. 139  
The Stomach or Maw of beasts. 143  
The Spleen or milt, 145  
Sparrows, and their properties. 155  
Sole. 163  
Salmon. 166  
Saltfish. 171  
Stockfish. 172  
Of sauces, and which are the best sauces. 185  
Stones and Udders. 147  
Salt and the virtues of salt. 187  
Two kinds of Salt used in meats. ead.  
A common sauce. 192  
Three differences of Stomaches 193  
Surfeit how it may be eased. 198  
A remedy for surfeit. 212  
Supper, and whether supper or dinner should be greater. 216  
Where we should walk after Supper. 219  
Chremes supper in Terence. 296  
Why students in these days come not to such perfect knowledge as they have done in time past. 244  
An easy practice to cleanse the Stomach. 249  
An easy medicine for the stone ead.  
Sleep, and how it is the brother of death, & the image of death, and in the scripture death called by the name of sleep. 268, 269  
What sleep is, how sleep is caused, the commodity of sleep. 269  
Four things to be observed in sleep. 270  
The night is better for sleep than the day. 270  
Afternoon sleep is unwholesome. ead.  
How sleep in the day may be used with less harm. 271  
How long we should wake after Supper. 272.  
What place is most fit to sleep in. ead.  
How we should lie when we sleep. 273.  
How long we should sleep. 275  
Epimenides and Endymion, how they slept, and what is meant by it. 276  
Man sleepeth half his time. 276  
How to know when sleep is sufficient. 277  
Socrates wife. 299  
The Stocks argument against Physic. 304  
The sweeting sickness. 279  
The sweeting sickness three times in England. ead  
The cure of the sweeting sickness. 280  
The sickness at Oxford, the like sickness at Cambridge as was at Oxford. 281   

T  
Tennis play is the best exercise of all other. 3  
Process of time doth alter men's stomaches. 26  
Time, and the temperature thereof. 41  
Powder of Time good for students. ead.  
Turnips and the nature of them. 70  
tansy, and the nature thereof. 72  
Why Tansies are good to be used about Easter. ead.  
The Tongues of beasts and the kirnels of the tongue. 141  
Tench. 163  
Trout. ead.  
Time in diet. 203  
Times of the day to eat and drink. 207  
Long sitting at meals is hurtful. 214  
To sit awhile after meat, how it is to be taken. 215  
What time the stomach requireth for concoction. 219  
One meal a day better taken at norne than at night. 220.  
Tully's Physic. 294  
The virtues of Treacle. 312  
How Treacle should be used against the plague. ead.  
How much drink and how much treacle should be taken at a time. 277  
Two sorts of Mithridatum. 278  
How to try Treacle whether it be good or not. ead.   

V  
THe colour of the urine showeth when we should exercise. 8  
Violets and how to make conserva of them, also the virtues of the conserva, & that they are good in broths with other cooling herbs. 89  
Veal, and the goodness thereof. 136  
Venison, and why it should be drowned in wine. 137  
Red Deer, and the age of the Stag. 172  
Vinegar, and sive properties thereof. 188  
How to make one lean and low coloured with vinegar. 189  
Rose-vinegar. ead.  
Vinegar of Giliflowers, and that it preserveth from the pestilence. 190  
Verjuice. ead.  
Variety of meats breeds excess, and surfeit. 194  
Venus, how it should be used and in what age. 278  
Whether Venus be requisite for all men. ead.  
Whereof it riseth in mankind. 279  
The benefits of Venus. 280  
The discommodities of immoderate Venus. ead.  
The difference of men concerning chastity. 282  
What complexion is most given to Venus. 283  
Three principal means to abate lust. ead.  
Ordinary means to subdue the flesh. 285  
Idleness a great occasion of Lechery. 285  
Divers practices to abate concupiscence. 286  
The practices of Arnoldus to abate lust. ead.  
Divers odd practices of old time to subdue the flesh. 286  
Varro his counsel how to deal with a shrewd wife. 292  
The right use of Venus standeth in three points. 293   

W.  
Washing of the face and bathing of the eye. 6  
Wheat. 24  
What wheat is best. ead.  
Wheat bread ought to have five properties. ead.  
Wheat bread of York. ead.  
Wheat buttered. 27  
Wormwood, and the nature thereof. 61  
Wormewood-wine, and how it may easily be made. 61, 267  
A good water for dimness of sight or any other impediment of the eyes, also an other good water for eyes. 293  
Walnuts, and of them with other things, King Mithridates medicine against poison. 120  
Woodcock, and the nature of thereof. 137  
Wings of Birds & foul. 158  
Whiteing. 163  
White meals. 172  
Whey, and the nature thereof. 178  
A cooling decoction of whey good for many purposes. 179  
Whey for a hot liver, or for an itch. 255  
Of water, and that water is is the most ancient drink. 235  
What water is best after Galen 235  
Whether it be good for English men to drink water. eadem  
Cornishmen drink much water eadem  
When cold water may be drunk. 236  
Cold water and Sugar good to cool and clear the stomach. 236  
Water mixed with Wine quencheth thirst the better 237  
How a man may prove what water is best. eadem  
How water may be drunk without harm. ead.  
Liquorice water. ead.  
Wine and drunkenness be of like antiquity. 238  
The temperature of wine. ead.  
The diversity of Wines, and the Countries that bring them forth. 239  
The commodities of wine. 240  
Life and wine agree in nature. eadem  
Five virtues of wine used moderately. 240  
Why wine moderately taken, sharpeneth the wit. 241  
Divines love wine, and why. eadem  
Strong Wines ill for students. 241  
Young men should drink no Wine. 244  
Wine is good for old age. eadem  
How to choose good wine by five properties. 246  
The choice of Wine standeth chiefly in three senses. 246  
White Wine least hot. ead.  
White Wine procureth urine 247  
White Wine good for those that would be lean. 247  
Red Wine bindeth. 247  
Red Wine maketh a good medicine for the laske. ead.  
Sweet wine for whom it is good. 248  
New wine unwholesome. 248.  
Whether wine be good fasting. ead.  
Toasts dippped in wine wherefore they are good. 249  
Wine and women great occasions of the gout. 253  
Doctor Stevens water, and how it is to be made, and the virtues thereof. 261  
A correction of the same. 263  
Women compared to a Panther. ●69  
Women compared to the Mermaidens. 271.   

Y  
Yeeles, and how they are engendered. 165   
FINIS.