THE URINAL OF PHYSIC. By ROBERT RECORD Doctor of Physic. Whereunto is added an ingenious Treatise concerning Physicians, Apothecaries, and Chyrurgians, Set forth by a Dr. in Queen Elizabeth's days. With a Translation of Papius Ahalsossa concerning Apothecaries Confecting their Medicines; Worthy perusing, and following. LONDON, Printed by Gartrude Dawson 1651. urine measuring pot To the Reader. IF either the corruption, or abuse of things, might deprive us of this lawful and necessary use of them, even the sacred Scriptures, our laws, out provisions of life and clothing, might fall under declension, if not abolition: It is true from the inspection of Urine, some have presumed to pretend a larger judgement, and indication, then may justly be drawn or conjectured out of it; yet it is generally concluded by Physicians, both ancient and modern, that both Urine and Pulse are so necessary, that without them all knowledge of Physic, besides, is doubtful, obscure, and uncertain: whereof the first showeth the estate of the liver and veins, the second of the heart and arteries: The Urine because with the blood it is convened into all parts of the body, and from thence returneth back again in the veins, to the liver and urinal vessels, bringeth with it some indicature of the state and disposition of all those parts from whence it cometh: and who shall please to peruse that exact piece of Daniel Becherus, shall find observable pieces, both concerning the urine, and divers experimented medicines made with it. Concerning the judgement of the Pulte, who shall please to peruse Doctor May upon Pennant, shall find the Pulses motion not so certain an indicature, because in some diseases there is cessation, or none, or small appearance to conjecture by. Concerning cerning the Author, he was one of the first who laboured to reduce the tractate thereof, unto order and method, and hath been seconded by laborious borious Fletcher, to whom our English Nation oweth much for their labours: The antiquity and pains of the Author hath caused it to be presented again to the Press, hoping, with judicious men, it shall receive the acceptance is desired studied By the wellwisher of your health, R. R. THE PREFACE. THough the unsatiable greediness of covetous men do many and sundry ways hurt, The good use of a covetous example. yet some ways it may do no less good, if men will not disdain (as they ought not) to use it in such sort as I shall show you. But because that unsaciableness is never satisfied, but beside thousand of means invented already to quench the unquenchable greediness, it seeketh and findeth daily new and new means innumerable, so that it were an infinite labour to declare them all. I will wittingly, and purposedly pass them over, only taking one general sentence, which shall be in stead of all the rest. Vespasian, one of the great schoolmasters of avarice, which could pick out profit of every thing (yea, even of men's urine) taught his Scholars (I mean the whole court of covetous persons) this lesson ensuing: Lucri bonus odor caece qualibet. Lucre is sweet, and hath a good savour; Though it come of Urine, dirt or Ordure. This sentence, if it be withdrawn from the filthy lucre of unsatiable covetousness, wherein it is detestable, and employed rather to the due lucre of man's sustenance, than it becomes tolerable: But if it be referred to the necessary lucre of man's health, then is it greatly commendable. If there can be then any commodity for man's health gathered out of urine, (as there may be much) men should not be negligent in seeking of that thing which should do good both to themselves and others? seeing the covetous are so diligent in seeking for that thing which shall profit neither themselves nor others? And the negligence is so much the greater, if men be more remiss in seeking after so necessary a thing in a matter so commendable, than the covetous in a bad thing. But in as much as this thing (by reason it is not plainly ser forth) is with no less difficulty to be studied on, than it is necessary to be used, the ignorant may have some excuse: I therefore in the name of many other, have taken this pains on me, to set forth this thing so plainly, Ignorance set aside. that ignorance can have no excuse. But that no man should doubt of the truth of this Treatise, or of mine intent, Why this Book is written. in putting forth the same rather in this our English tongue then any other: I shall briefly show reasons of both; First, for the truth of it, The first reason. I will boldly speak, knowing for certain that no man that can judge it, will say or think otherwise, but that it is as true as man's knowledge can devise it. And it is the opinion of the most excellent writers of Physic both Greeks and Latin; namely, Hypocrates, Galen, Aetius, Aeginota, Philothous, Theophilus, Actuarius: also Cornelius Celsus Plinius, Constantinus, Africanus, and Clementius Clementinus, with others more, conferring also with these Avicenna, Egidius, Polidamus, and such like: But with what temperance and moderation they that are learned may perceive. These have I followed chief in this judgement of Urines. And in the use of medicine and diseases touching urine, I have joined with them Dioscorides, Quintus Serenus, Columela, Sextus Platonicus, and divers others. Now if there be any man that doubteth of the truth of those writers in this thing, I am not here to force belief upon them. The intent of the Author. But now as touching mine intent in writing this Treatise in English; though this cause might seem sufficient to satisfy many men, that I am an English man, and therefore may most easily and plainly write in my native tongue, rather than in any other: yet unto them that know the hardness of the matter, this answer should seem unlikely: considering that it is harder to translate into such a tongue, wherein the Art hath not been written before, then to write in those tongues in which the terms of the Art are better expressed. Now to show briefly the causes moving me thereunto. I am sure, there are but few that ever sought counsel for their health, but they know that the common trade to attain to the knowledge of the disease, is by the judgement of the urine, though not alone, yet as the principal. Likewise, as the is not any thing so good, but the abuse of it may cause harm to ensue thereupon. So this judgement of urines, though it be a thing highly to be regarded, yet if it be used rashly without foregoing signs it may cause (as it doth often) some error in the judgement of the Physician, though he were right excellently learned: not so much by the ignorance of the Physician, as by want of knowledge in the patiented, which should instruct the Physician, in such questions as he needed to demand of him: and not to look that the Physician should tell him all things at the first sight, more like a God then man. So that if there be any Physician so arrogant, that he will take upon him to tell all things alone, and will not hear the Patient speak, specially not knowing the party before, neither seeing other signs but only the urine, as I dare boldly pronounce, That such a man is unworthy to be called a Physician. So it shall be good for all men, not to trust to the judgement of such a one: for by such mis-use in this thing not only much harm befalls the patients, so that it hath been the occasion of many men's death, but also very much reproach hath ensued to the whole estate and order of Physicians, and hath caused that excellent and most necessary art to be contemned, derided, and little set by. To avoid the more this inconvenience, I have written this little Treatise to all men in common, The use of this Book. that they may learn to have some knowledge in their own urines, and thereby may be the better able to instruct the Physician, at the least, what sort of urine they have made from time to time from the beginning of their sickness, and somewhat before. And also what fort of water they were sour, or bitter, and such like. Yea beyond all this, he requireth in every man the knowledge of his own pulse, which is a thing harder than the judgement of urines. Now if you require Examples, the whole world is full of them. They that wrote in Greek, Examples of Writers in the Vulgar tongue. wrote in their own vulgar tongue: and so did they that wrote in Latin, writ in their own common speech. Besides that, have we not infinite examples of Learned men in Germany, France, and Spain, which wrote of Physic in their own tongue? Yea, Is not our own England full of Examples? How many Books of Practices? how many Herbals? and other like Books of Physic, hath there been put forth many years past? And yet unto this day do not learned wits sleep. How much is all England bound to that Worthy and Learned Knight Sir Thomas Eliot, Sir Thomas eliot's Castle of Health. which took the pains to build a Castle of Health for all English men (besides many other learned Books that he hath put forth in the Vulgar tongue) whereby a man may learn both to govern himself so, that though he escape not all sicknesses quite, yet he shall eschew the great dangers of them? England may rejoice of such a Knight: yea, England hath too few that followeth such example. But if England had as many well willing doers as she hath cruel and spiteful disdainers, than were England the Flower of all Realms in the world. Now will I leave this and draw nearer to my purpose, and will desire all men that shall read this Book, patiently to bear with my boldness, and thankfully to receive my good mind. And if there shall be found in this Book, or in any other that I shall put forth, a small error or oversight (for greater errors, I dare say there shall be none) I shall desire all them that shall find any, to advertise me thereof by word or writing, and I shall be ready not only to render condign thanks, but also to amend duly that shall be thought amiss, or else to yield a reason for the proof of the same, An exhortation to the Reader. And now to make an end: I will desire every man soberly and discreetly to use this my Book, not using it to the taunting or checking of other men: nor to trust in their own knowledge further than they ought. And likewise I shall exhort all men, not to mock and jest with any Physician (as some light wits do) tempting them with Beans stolen, in stead of men's urine: others bringing to them men's water for women's, and such other like things. For in this doing they deceive not the Physician, but themselves. For a man's water to be like a woman's, it need seem no strange thing. Howbeit, again there is a notable difference, insomuch that that water which in a man declareth health, if it were a woman's, might declare some disease; and likewise that which in a woman signifieth health, if it were a man's water, it might betoken sickness. And if a man's water and woman's be like, and betoken both diseases, those diseases may be divers and not one. Yea two men's waters being both alike, shall not declare always one grief, except they agree also in age, diet, exercise, and other like things Also, that a Beasts Water may be like a Man's (the Man's sickness being thereafter) Hypocrates witnesseth, and experience teacheth, as I shall declare hereafter. Therefore if you seek the Patient's health, look that you receive the urine diligently: and as soon as you can, present it to the Physician, and be diligent to instruct him in all things that you can, and that he shall not have need to ask. And so no doubt, you shall receive great commodity of that Art, to the health of man, and the glory of God, which hath given such knowledge unto man. THE URINAL OF PHYSIC. CHAP. I. Of the Division and Order of this Book. BEcause that nothing done confusedly can be well understood of the Readers, for every thing the better order it hath, the better it may be understood, and is much more easily remembered, when the order of it is well and certainly known: The sum of this Book. I have therefore digested this Book orderly, as I shall here set forth, to the intent that you may read, as it were in gross the whole Book, and thereby keep it the better in remembrance. First, therefore I will declare the nature of urine, what it is, and how it is engendered within man, and how it passeth forth from man. Secondly, of the order of receiving it in a convenient vessel. And of the time and place meet to consider it. Thirdly, how many things are to be considered in urine: and how many ways they may be altered in a healthful man. Fourthly, what significations and tokens may be gathered of urine, concerning any alteration in man, past, present, or to come, Fiftly, to what use in medicine urine may serve: and of other good uses of it to man's commodity. And last of all, I will declare certain diseases touching urine, which either let it, or cause it to void unwillingly: with the Medicines and remedies meet for the same. CHAP. II. How Urine is engendered in Man and how it passeth forth. AS unto them that are learned and know by the Art of Anatomy the situation of the parts of man, and the natural office of every part, it is easy enough to perceive the original generation and cause of urine, without any example: so unto them that neither know the situation, nor offices, no, neither yet the names of the parts of man's body, it is scarce possible to make them to perceive the generation of urine, without some sensible example. But because it is very hard to find an artificial example, which can alone duly express this work of nature, I will use therefore an example of a natural work, which shall express in many points this thing, though not in all; for such can there none be, but the thing itself. And in as much as this example is not easy to be understood of all men, though the most part do now a days partly know it by experience of finding springs of waters, I will first propose an artificial example, to make both the other to be the better perceived. An example of Stilling. It is daily seen in distilling of Waters, that the temperate heat of the fire doth separate the purest part of the juice from the herbs, and also from the grosser juice. This by natural lightness is drawn into the head of the stillatory, where by the coldness of the helmet, it is made somewhat grosser, and so through natural heat descendeth and passeth forth by the Pipe of the stillatory. The Original. And as the Art of man useth to make this water, so doth nature use to make the water of springs, whereof come all rivers, streams and floods, except the sea. For seeing the earth is not perfectly sound and thick of substance, 'Cause of springs. as stones and some woods appeareth to be, but it is hollow and full of holes, as you see that cork is: so that the air which by his subtleness pierceth into never so little a hole, entereth and filleth this hollowness, nature so leading to it, because no place should be empty: In which place by the coldness of the earth, the air is turned into water, as you may see in walls and pillars or stone, namely, of marble, how the coldness of the stone turneth the air into water, and hangeth full of drops, which sometimes trickle down apace, as if they did swear. So when the earth hath turned the air thus into water, then doth it drop down and gathereth together, and so runneth out as it can find or prepare way. As long therefore as there is hollowness in that place, with such sort or coldness, and none other let, the Spring of water shall never cease. But if the way by any means be stopped, than the water turmoileth and laboureth, either to expel that let, or to make a new way. The causes of diversity in taste of Water. Now this water being thus engendered of the air which hath no taste, is also naturally without all taste: but the taste that it hath is the taste of the veins of earth or mettle, by which it doth run. And that is the cause that some waters are sweet, and some sour; some fresh, and some salt, and otherwise diversely tasted; some also are hot, and some cold, and with other like qualities endued, according to the ground whereby it passeth. But of this I will not now speak, because I have appointed for it a peculiar Treatise, if God grant me time: Only this I say now, that a man that is expert, can by the colour, taste, and other qualities of the water which he seethe, tell what veins of earth or metals is in that place whence that water cometh, though he see it not. And this water is expelled out of his first place, as unprofitable there to remain; and yet when it is come forth thence, it is good for divers and sundry uses. The generation of urine. Thus may we think of the generation and use of urine or man's water. Is shall not need that I here reckon exactly the places, causes, Three Concoctions. and the order of the three concoctions which go before the generation of urine, but it shall suffice to tell briefly, that of the meat and drink together concocted in the stomach is made rude blood: (if I may so call it) which rude blood is wrought again, and made more perfecter in the liver: and thirdly yet more purified in the hollow vein, where the urine is separate from it, as whey from milk, but yet may not exactly be called urine, till it come into the reins or kidneys, which draw it out of the hollow vein, by a certain natural power resting in them. And then doth the reins or kidneys alter it perfectly into urine, as the coldness of the ground turneth air into water. But you must take this comparison or similitude to be spoken of the alteration itself, and not of the cause. Now when Urine is thus made like to that fashion of water (as I said) then as the water passeth forth from his first place, by issues outward, so doth the urine descend from the reins by certain veins (as it were) called Water pipes, and runneth into the bladder, from whence at due times it is expelled forth, if the way be not let. So that you may compare the reins to the head of a conduit, the water pipes, to the conduit pipes, the bladder to the conduit, and the shaft to the rock of the conduit. And further as the water doth declare by taste and colour the qualities of the earth, or veins of mettle, whereby it runneth, and from whence it cometh, so the urine by colour, and other ways, declareth of what sort the places that it cometh thorough, and humours that it cometh from are affected. And yet not only serveth for this, but also as the water, though it depart from the earth as superfluous in that place, yet in other places and to other purposes it is greatly profitable. So the urine, though it be expelled as a superfluous excrement, yet beside the commodity of judgement, which it giveth of the parts that it cometh from, it doth also serve for divers uses in medicine, and other good commodities: Of both which, I will anon orderly write, after I have declared certain things appertaining to the due judgement of it. urinary system Of the Instrument and parts by which Urine is engendered and passeth, mark this Figure following. A. Is the liver. B. The hollow vein C. Veins by which the reins do draw the urine, and therefore be called sucking veins. D. The reins. E. The water Pipes. F. Is the Bladder. G. The spout of the yard. All the other parts beside, appertain to Generation and seed. CHAP. III. What Urine is, and what tokens it giveth in general. YOu have heard now how urine is engendered, from whence it cometh, and by what places it passeth, which things all, to the intent that you may the better keep in mind, you shall note this short definition. The definition of urine. Urine is the superfluity or wheyie substance of the blood into a hollow vein, conveyed by the reins and water pipes, into the bladder. So that hereby you may plainly perceive, that if the blood be pure and clean, and none other grief in the reins, Water-pipes, Bladder, nor Shaft, then shall the urine so declare it, being also perfect and pure in substance and colour, and all other tokens according to the same. But if there be any grief in any of those parts, or the blood corrupt by any means, then shall the urine declare certain tokens of the same, as I shall anon particularly express. But first it shall be necessary to instruct you of the vessel place, and time, meet to judge urine, and of the manner of receiving it. CHAP. FOUR Of the form of the Urinal, and of the place and time meet to judge urine, and how it should be received. THat urine should be kept to see, which is first made after midnight commonly, or namely when the patiented hath slept long: but you must take heed whether the patiented be man or woman, The order to receive urine. that they make not their urine in another vessel first (as many use to do) and then pour it into the urinal when it is settled, for that causeth much deceit and error in the judgement of it. And if that the Patient cannot well make it in the urinal, either by weakness, or any other cause, then let them make it in another vessel; but see that it be clean and dry; and as soon as the water is made, pour it forth presently into the Urinal altogether, and leave no part of it out, as some curious folk do use to put the clear part only into the urinal and cast away the dregs, as though it stood not with their modesty to bring such foul gear to the Physician, others of such like foolish mind. Pour it therefore in wholly and let not the urinal stand open, namely in a dusty place, but stop it close with a glove or other leather, and not with cloth, paper, nor hay, and let it be brought to the Physician within six hours at the furthest, for after that time it cannot well be judged. The Urinal. Now as touching the Urinal, it should be of pure clear glass, not thick, nor green in colour, without blots or spots in it, not flat in the bottom, nor too wide in the neck, but widest in the middle, and narrow still toward both the ends, like the fashion commonly of an egg, or of a very bladder being measurably blown (for the Urinal should represent the bladder of a man) and so shall every thing be seen in his due place and colour. If neither the grossness of the Urinal neither the colour, nor spots shall let the true sight of the colour and substance of the urine, and the contents of it: neither the deform fashion of the urinal shall alter the regions or rooms of the urine. Likewise concerning the place meet to behold urines, The place you must look that it be neither too dark, so that your sight should not discern perfectly, either the colour, substance or contents, for lack of light: neither yet that your fight be likewise deceived, if the place be too light, as in open light or beams of the sun. The time. Besides this also you must mark the time due to behold urines, but because there can no one time be assigned certain and exact to judge all parts of it, I will briefly show the order of the things to be considered in their time. First, when the urine is made, while it is yet somewhat hot, you shall consider the colour of it: for that may best be discerned then; and likewise the thickness of the substance of it, which if it be mean, shall then be best seen. All other things, as the bubbles and the contents shall be best judged somewhat after, when the urine is somewhat cooled, and they be duly settled in their proper places. CHAP. V How many things are to be considered in Urine. NOw leaving this as a brief instruction of the generation of the Water or Urine, Four things to be considered in Urine, viz. Substance, Colour, Quantity, Contents. and of the manner of receiving it in vessels due, with time and place meet to consider it. I will particually declare how many things are to be considered in it, which are commonly named four, that is the Substance, the Colour, the Quantity, and the Contents; and the Savour thereto may be added as the fift; to the which fift, if you shall join stableness and order, as two accidents common to the first four things, (but yet no less to be considered than they) then shall you judge the more certainly. Stableness is called, Stableness. when the urine continueth certain days together of one sort. And if it altar every day, Unstableness. Order. then is that called unstableness or changeableness, to which thing order doth appertain: For order is the following of one thing after another, as black coloured urine after white, green or pale. I mean not, because that so it ought to follow, but only that you must observe how it doth follow. For black Urine doth not signify the same if it follow after green urine, as it doth if it follow after white urine: so that the order ought also to be marked. But now to return to the four first things. Substance is called in urine, Substance. the urine itself, in respect of the thickness or thinness of it: So that there are 3. Three sorts of substance in urine. sorts of substance in urine: thick, thin, and mean. Thin substance is called, Thin. when you may perceive well the joints of your fingers through the urine. Thick. And contrariwise it is called thick, when you cannot well see your fingers through it: and that is in the middle between extreme thick and extreme thin, Mean Colours. is called, mean, Colours are divers, but the principal are these six, white, pale, flaxen, yellow, red, and black. And all the other colours are contained under these six. Light white as Chrystallse, snowy. As under white, eaten contained clear as crystal, white as snow, and pure as water, which three are light whites. Watery. Dark white as milk-white, horny grey, pale, flaxen, yellow. Then are there other three more darker, as milk white, clear like horn, and grey. After white, followeth pale colour, and then flaxen, after it followeth pale, and then yellow, which may be called golden, for it is the colour of pure gold. Light saffron, saffron colour. Claret. Red. Crimson. Purple. Blue. Green. After it followeth light saffron, and then saffron, than claret colour, and then red, after it crimson, and then purple, and then blue. Then is there green of divers kinds, as light green, green as grass, stark green, and dark green. There are also oil colours (that is popinjay green) of three sorts: as of green, light oily, Oily. stark oily, and dark oily. Ash colour. After these is there Ash colour like unto lead; and after it, as last of all cometh black. And these be the chief colours. Black. Now as touching quantity, it is also in three sorts; much, little, and mean. Quantity. Much. Then it is called much quantity, when it exceedeth the measure of a man's drinking. And then is it called little, Little. when a man pisseth less than he drinketh. And that is mean, Mean. when a man's pissing and his drinking is of like quantity. All this must be considered by due proportion. The contents are all things in the water, Contents. that be of another matter and substance particularly, then is the urine: Sediment. Sublation. Cloud. as the sediment or ground, the sublation or swim, and the cloud, To these are added other dis-form contents, like hairs, like husks, like bran, and such other. Crown. And also the crown of the urine, with the bubbles, and other things swimming on the top of it. For the better understanding of these contents, you must note that the whole urine from the top to the bottom, is divided commonly into three rooms or regions. Four rooms or Regions. Ground or Sediment. The lowermost is the region of the ground or sediment: so that the grounds or sediments are the contents that occupy the lowermost region. Or yet more properly, the sediment is called a certain substance of grosser matter than is the urine, like to a quantity of very watery phlegm, which fleeteth a little above the bottom of the urine: But if it be so light, that it swim in the middle region of the urine, then is it called the sublimation or swim. Sublimation or Swim. And if it be yet more lighter, so that it doth fleet in the highest part of the urine, than it is called a cloud: whereby you may perceive that the ground, the swim, and the cloud are but one thing in substance, Cloud. and differ only by lightness and height, and taketh his name according to the region that it occupieth. But yet again note, that every one of the 3. Another division of the three Regions. regions, is farther divided into other parts also; whereby you may know exactly, how far all contents differ from the just room of their region; so that the whole urine must be divided into eleven just parts, of which the nether region occupieth four, the fift is the void room between that and the middle region, which containeth 3. more, that is to say, the sixth, seventh, and eight. And then the pinch is a void room between the middle region and the highest, which highest region, containeth the other two parts that remain, that is the tenth and the eleventh, as this Figure showeth which hereafter followeth. ABove these 3. regions, about the very brink of the urine, you may see a certain ring as it were, going about, and that is called the crown. Crown. Highest of all things in the urine are the bubbles which either go about with the ring only, Bubbles. or else fleet in the middle of the urine only, or else both. Yea sometime they cover all the whole top of the urine. urine measuring pot Beside these, there is oftentimes as it were floats or fattiness on the top, Fattiness. and sometime certain spots only, which are like to drops of oil. And these commonly are the whole contents. For as for gravel or stone, or any like thing is contained under the name of d●… form contents. You shall also understand, that in the contents must the substance, the quantity and colour be observed. The Substance is either equal or unequal. Substance. Equal Substance is called, Equal. when the ground swim, or cloud, (for to them appertained this consideration) is not tattered and dispersed, but justly knit together. Unequal is contrary, Unequal. when it is thinner in one part then in another, or flittered out, and not jointly and uniformly joined together. The quantity must be considered in respect to a mean, Quantity. which it you know well, then may you soon judge that to be overmuch, that is more than it: and that to be too little, that is less than it: But this mean quantiry must you learn of a perfect whole water, and best by the teaching of some good Physician. Of colours I have spoken before sufficiently for their variety. CHAP. VI What a perfect Urine is, and also how many ways all parts of the Urine may be altered in a healthful man. NOW that you know the difference of such things that ought to be considered in urine, before you shall learn by consideration of them, to judge of the person that made it, how he is disposed in his body: you must first know how many ways the parts of the urine may be changed in a healthful man. For the better understanding of which thing, and of all that shall be said hereafter, I will first define what a perfect whole urine is, which as, it betokeneth no grief in itself, so it is a true, rule to examine all other urines by that, which are not whole, but declare in them some grief. A perfect whole urine is mean in substance and in quantity, A perfect whole urine Galen c. 12. Crisib. and in colour pale, or party saffron, with a white ground, duly knit and stable, without bubbles and other evil contents. So that this perfect whole urine declareth the difference of all other urines; For every urine the more it agreeth with this, the better it is: and the more it differed from this, the worse it is, as I shall anon particularly declare. And here you must mark, that this perfect whole urine is not only taken of a perfect whole man, but also of the lustiest time of man's age, that is at thirty years: or more largely, between twenty five and thirty five. For in every age doth the urine alter, as you shall hear by and by. The difference of Urine by age in men. THe Urine of children differeth but little in colour from pale, Children. or light saffron, and in substance it somewhat exceedeth in thickness the substance of young men's urine, Galen 2. presag. Hippoc. 13. and hath much ground in it. And the more they do grow in age, the higher waxeth the colour, Young men. the substance the thinner, and the less is the ground. And therefore when age is most freshest, Men. the colour is pale (so that the urine of flourishing youth or perfect manhood, is pale or light saffron) and there resteth, and goeth no higher, and the ground of it is mean. But now after that time the more age increaseth and youth decayed, the more the colour changeth from pale toward white, Age. and the ground waxeth leffer and darker: so that the urine of old men is thin and white, with little ground, inclining unto crudity. Of the Urine of Women by age. THe Urine of women which are temperate in health and in their flourishing youth, Women. doth decline somewhat from pale and light saffron toward white, and the substance is in manner thin, but it hath more ground than men's urine; Young women. now all they that be under this flourishing age, the younger they be, the whiter coloured is their urine, and the more ground it hath; and if they be elder, the more aged they are, Aged women. the whiter also is their urine, but the ground is ever less and less. And this you may see how both diversity of age, and diversity also of kind or sex, causeth alteration in urine, without change of health; for you must understand all these ages with perfect health. The diversity of Vrines, according to the times of the year. Even as the diversity of ages altars urine, so doth the times of the year. For the more that the spring time draws toward heat the more the urine gathereth high colour, Spring. departing from pale and flaxen, toward pale and light saffron: and the inequality of substance changeth into a due equality according to nature, and the ground doth wax thinner, and the quantity is more in respect to that is drunk: so that about the midst of the spring they return to a mean. In the beginning of Summer, the colour appeareth pale and light saffron, Summer. and the substance mean, the ground white, duly knit and stable, but yet thinner than a mean ground. And the more that the Summer proceedeth and draweth to the highest, the lesser is the quantity of urine, in comparison to the drink and the ground, changeth from his natural whiteness to a palish colour and is much lesser and thinner. And this thinness glistereth withal, and inclineth toward golden and saffron colour. When Harvest cometh, Harvest. than the colours do return to a mean again: but the thinness and brightness remaineth still; the ground also is still obscure and little, but yet it is white, duly knit and stable. And as Harvest goeth forward, so the urine returneth to a mean in all things. In the middle of winter and thereabout, the urine keepeth due quantity, but the colour inclineth toward white, and the ground is over great, but in all other points it is mean. And as Winter goeth on, Winter. the substance of urine appeareth divers, and the colour white, the quantity greater in respect to the drink, and the contents greater and unconcoct; but toward the spring time they return towards a mean as I have before said. Yet beside these, also diversity of countries causeth diversity of urine, even by the same reasons as doth the times of the year. Country's altar urine. For countries that be temperate exactly, make urine like unto the spring time. And those countries that be hot and dry make urine like unto summer. And contrariwise, cold and moist alter water, as doth winter. But countries that are dry and distempered between heat and cold, make urine like harvest. Meats drinks and medicines. Also meats and drinks, and order of diet, causeth urine to alter, and medicines also, as not only experience teacheth, but also Hypocrates witnesseth in the sixth Book of his Epidemies, (or raining sicknesses) in the fift part and the fifteenth sentence, as for example: Meats of light concoction. Those meats that are light of concoction and good in substance, cause good and temperate urine with pure contents: but contrary meats cause discoloured urine, and thin, with strange contents. Meats of hard concoction. Meats that will not concoct, make lesser contents, and divers in substance. Evil cause greater contents, and in nothing duly form. And as the quality of meats doth alter urine, so doth the quantity also. For if a man have eaten much, and not concocted it, his urine shall be thin and white, and sometime without ground. But if this crudity (or rawness in stomach) continue long, the urine will become divers in substance, Drinking of wine. and in contents. Also wine drunk abundantly causeth alteration in urine. But now contrariwise, if a man do fast long, Fasting long. his urine will appear fiery and saffron coloured, and thin with lesser ground. But if a man suffer famine, and do not nourish, Suffering of famine. his water shall be thin and white, with a certain glistering, and without ground. Moreover, exercise and rest changeth urine: Labour. for through excessive labour, the urine changeth from light saffron, and at length becometh saffron coloured, with little ground, thin, and higher coloured than it should be. And some time there fleereth on the top a certain fattness, specially after overmuch weariness. But idleness and rest doth contrariwise cause white urine, Rest. with greater and grosser ground. Furthermore sleep, Sleep Watching. and watching, if they exceed measure, they altar urine; but there is a difference between both sleep and watching coming of sickness, and them both when they be taken willingly in health. For if that sickness cause overmuch sleep, then is the urine whitish, with substance either fully thick, or but partly thin, and the contents many and undigest. Natural sleep. But if that such sleep come naturally the urine is not so white, but rather flaxen, and the substance mean, with greater and well concoct contents. Voluntary sleep. And likewise they that have watched purposedly, and not by reason of sickness, their urine is burr little changed. But if they watch for any sickly cause, Watch in sickness. their urine will change but little at the beginning: but with continuance the contents will be dispersed, and at the last clean wasted, and the substance of the urine waxeth thinner and thinner, by little and little, and the colour inclineth either to white and watery, or unto golden saffron, oily, or black, according as the cause is that maketh it so to change. Of alteration by complexion, I will write in the next Chapter. Now have you heard as touching alteration of urine in health, according to diversity of ages, both in men and women, times of the year, countries, meats and drinks, labour, rest, sleep, and watch: so that you must have regard to these in all judgements both in health and in sickness. For if these be not diligently marked, they may cause great error, as you may well consider. What is to be considered in urine First therefore, in every urine you must consider, whether it be a man's or a woman's, and what age he or she is of, than what time of the year it is, and what country, what meats and drinks the person used; and likewise of labour and rest, sleep and watch: And then must you consider how every one of these doth alter urine: so that if the altering of them from that healthful urine (whereof I spoke in the beginning of this Chapter) be but such as one of those foresaid things would cause, then may it not be judged to come of any disease, as for example. High coloured water in summer (so that it pass not saffron colour) or white coloured water in winter, should rather be reckoned to come of the time of the year, then of any sickness: and likewise of other things. CHANGED AP. VII. What be the general qualities that altar the parts of Urine. BEfore I treat of the signification of the parts of Urine, I think it good to instruct you of the general qualities which cause all alterations in urine: whereby you shall perceive not only what every urine doth betoken (as I shall anon set forth) but also if you mark well this Chapter, you shall see the cause why every urine doth so signify. You shall understand therefore, that there be four chief and only qualities, whereof all things that are both in the Sea and Earth are made: as man and beast, fish and fowl, trees, herbs, stones, and metals. These four qualities are heat, cold, moistness and dryness: and these four continuing duly tempered (as nature ordered them first in every perfect body) be the cause of continual health. But if they be altered wrongly, then do they cause diseases diversely, according to the diversity of the alterations: And as they do cause diseases, so they change the colour, substance, and other parts of the urine, whereby we may conjecture the cause of the disease; and so consequently the disease itself, though sometime it declareth the disease itself, and not the cause thereof. But now to come to the matter meetest for this time, Passive and active qualities. you shall mark that two of these four qualities are named Passive, and they cause but small alteration in comparison. The other two are called Active, and they cause great alteration. The Active qualities are heat and cold, and the Passive qualities are dryness and moistness. When Moistness therefore exceedeth alone, Moistness. it dulleth the natural colour of urine, thicketh and engrosseth the substance, and increaseth the quantity. And as the over-part of it above waxeth rough and troubled, so the ground increaseth and continueth raw and unconcoct. But dryness doth diminish the quantity of urine, Dryness. and also the contents: It maketh it thin in substance, clear and bright, and causeth mean colour, and the ground appeareth grosser. Likewise heat, Heat. if it exceed measure but little, it maketh pale and light saffron colour in the urine. But if heat exceed greatly, it causeth golden and saffron colour, with mean substance, and a little brightness; the ground is mean, in respect to the quantity of urine, but it declineth from the due whiteness toward saffron colour. But cold on the other side maketh urine turn to white colour, Cold. and changeth the substance from a mean. And if the cold increase, the urine will alter from mean substance, and therefore consequently will be either thin or gross. If it be thin or unpure, the ground shall le either obscure and little, or much, and that divers and unconcoct. And this is the working of these four qualities when they exceed alone. But and it two of them exceed together, there may result of that sort four other distemperances'; as hot and dry, hot and moist, cold and dry, and cold and moist. Compound distemperatures of qualities. Now what alterations these and every one of them doth cause the urine, you may easily conjecture, if you keep in mind that which I said of the four simple qualities, and so add together the alterations. And this must you remember therewith, that where they both agree in any alteration, they cause that alteration to be the greater: and where they be contrary, they cause the alteration to be nearer to a mean: howbeit somewhat to help you, take this brief declaration. As a temperate man doth make that perfect urine, written of before, A temperate man. (in Chap. 6.) so the urine of a sanguine man (which is hot and moist) shall be yellow, or light saffron coloured, by the reason of the heat, and somewhat gross, by reason of the moisture. A choleric man. In a choleric man (being hot and dry) the urine shall be in colour as in sanguine man, but in substance thin, by reason of the dryness. A melancholic man. The urine of a melancholy man (whose nature is cold and dry) shall be white through the cold, and clear for the dryness. A phlegmatic man. The phlegmatic man (which is cold and moist) maketh urine white through cold, and thick by the moisture, for as heat and cold altereth the colours, so dryness and moisture changeth the substance. Now if you have remembered all that I have written before, then shall you be the meeter and better able a great deal to preceive the reasons of the tokens which urine doth give. And so shall your knowledge be the more certain, if you know not only the thing, but also the cause of it. Now therefore will I write of the signification of the parts of urine, particularly, that you may perceive that first, and chief commodity of urine which it worketh for man's health. CHAP. VIII. The significations of the parts of Urine particularly. I Told you in the sixth Chapter of this Book what urine was most perfect, sound, and healthful of all other. And I said, that it was the rule and trial to examine all other urines by, so that the nearer that any urine was to it, the better it was; and the further that it declineth from it, the worse it is. This I said, should be as a general rule, which thing to be true in healthful men, you may perceive by that I have written already. And that it is also true in sick men. Hypocrates witnesseth, saying, That Urine is best, whose ground is white, duly knit and stable, all the time that the sickness prevaileth. But Galen to supply that that is understood in this saying, and so to make it perfect, addeth thereto, That it must be of colour party golden or pale, and of a mean substance between thick and thin. And also in these things is required stableness, to make it a perfect Urine; for that which is untable in any part, in that it is not perfect. Here were a place to speak of the difference of this changeableness or unstableness; for there is one sort called ordinary, and another called unordinarie, and of both these are there divers differences. But because they depend of an exacter judgement then unlearned men can well attain unto, I overpass them for this time, and will declare the other differences of urine, whereby it altereth from this mean urine, in all parts particularly. Substance of urine. And first will begin with the substance of urine, the which (as I said, before) is of three kinds, thick, thin, and mean. A mean urine is that, that is in the middle between extreme thick, Mean. and extreme thin. And as it is mean between them in substance, so is it mean in signification, for it doth betoken (of itself) only good temperance and health. But the other two betoken distemperance and default of concoction, and that diversely, according to the diversity of the causes of them, as you shall now consequently hear. Fist to speak of thin urine, either it doth still so continue thin, Thin urine. as it was first made, or else it doth shortly wax thick and troubled. That that doth continue still thin doth betoken lack of concoction, and so doth the other also; but yet this that continueth thin betokeneth more lack of conoction, for it betokeneth that nature hath not yet begun to concoct. And therefore is that water, a sign of extreme crudity or rawness in nature. But that that waxeth thick, after it; beginneth to cool, though it betoken lack of concoction, yet doth it declare that nature hath begun to concoct already, notwithstanding it is an evil urine, for it signifieth that nature hath need not only of great strength to perform that concoction which she hath begun; but also that there is required long time to the performance of the same. For the which cause, Galeu calleth this, Of all Vrines the worst. Thus have you heard touching crudity and concoction, what thin urine doth signify, so that all thin urine betokeneth crudity. And beside that doth further betoken (as witnesseth Hypocrates) gatherings or apostumations stumations in the nether parts of the body, namely, if it continue so very long, and the patiented escape death. Thin and white. Furthermore, if such thin urine have with it a light whiteness, it is a very evil sign. For if it be in a burning ague, it is a token of frensines. But if the patiented be fransick already, and the urine doth so continue, it doth most commonly betoken death. And if the escape death (the which is seldom scen) then shall he be long sick, and escape hardly. Thin urine also betokeneth divers other things: as the stopping of the reins, and of the water veins. And likewise, if a man have had much bleeding, or lax, or pissing, his urine will be white and thin, and almost without ground: Like manner in old age, and long weakness of sickness. Also in young children if it continue long, it is a deadly sign. Yet thin urine doth sometime betoken the end of sickness and recovery of health: as in Agues (namely quotidians) if at the beginning of them and so after, the urine did appear thick and troubled, and especially if the colour amend therewith. Thin and flaxen. And if it be thin substance, and of flaxen colour, then is it better than thin and white: for because the colour is better though the substance be all one; so that though it betoken some weakness and lack of concoction, yet not so much as doth the other, for the colour is meanly concoct: that is to say, natural heat is meanly increased. Thin and golden. But if it be thin and golden, it is yet more better then thin and flaxen: for the colour is more exact and this betokeneth concoction half complete, for that which it lacketh in substance, it hath in colour. Thin and saffron. After this is there thin and saffron coloured, which betokeneth first lack of concoction, and beside that default of nourishment, as in a young man that fasteth long: And sometime it betokeneth that excess of heat in the inner parts of the body, doth cause choleric humours to abound, as in the fever tertian. Beside all this, it betokeneth thought, carefulness, and watching, and also overmuch labour, and taking of heat in the Sun. And thus have you heard the significations of thin urine, both alone, and also with such colours as it can be coupled. Now shall you hear what thick urine doth betoken, both alone, and also with such divers colours, as it may be coupled. Thick urine (which is, so I mean, when it is first made) either it doth continue still thick, Thick. or else it doth settle, and wax clear. If it continue still thick, it betokeneth that that disturbance which was in the blood, that is to say, the rage of sickness doth still continue strongly: and that natural strength is but weak. This urine is not so good as that which doth settle and wax clear. For that doth betoken that the disease shall shortly be overcome: howbeit there remaineth yet somewhat of that distemperate trouble in the blood: yet nature hath the over-hand and expelleth the matter of the grief, and therefore is such a urine called good, but yet it betokeneth some lack of concoction, though not so much as that which continueth troubled and thick still. Also thick urine (if it be exceeding thick) doth betoken death, as Hypocrates saith, And the urine that is thick and troubled, like beasts urine, doth betoken head ache, either present already, or shortly after to come. If thick urine appear in an ague, where thin urine went before, it betokeneth that the sickness will abate strait ways, for it declareth that nature hath overcome the matter of the sickness: but if it appear thick at the beginning of the ague, and do not wax thin in process of time, it betokeneth plenty of matter, and weakness of nature; so that there is fear lest nature should be overcome, except the colour do amend. Thick urine also, betokeneth openness of the water pipes and reins. Thick and white. And if it be thick and white, it betokeneth great plenty of raw humours and sundry kinds of phlegm to be gathered in the bodies: and betokeneth also (namely if it be much) that those gatherings, which might be looked for in sore agues shall not ensue, for the matter which should cause them deparreth out by urine: but the whiteness of this urine is bright as snow. For if it be somewhat darker like the whiteness of milk, it is a token of the stone, either in the bladder or reins, namely, if such urine chance in the end and amending of sickness. But if the colour of it be grey, it betokeneth not only plenty of matter in the body, but also that the whole body is possessed with a dangerous sickness, whereof oftentimes it chanceth the patiented to break out with blisters and heat in his skin. Thick and claret. Next after this followeth thick claret colour (for flaxen, yellow, nor saffron colour doth not agree with thick urine) and it doth signify that the disease shall continue long, specially if the ground of it be also of claret colour. But yet this disease without peril of death. Thick and red. Thick urine, if it be red coloured, doth betoken abundance of blood, as is seen in continual Agues, and in all perilous Agues, as witnesseth Theophylus. If this water come by little and little, it is an evil token, for it doth always declare danger. And if that sort of urine (in such Agues) do wax trouble, so that there come with it deafness of hearing, and ache of the head, with pain in the neck and in the sides of the belly, it betokeneth that the Patient shall have the falling evil within a seven night. Thick and crimson. And if a thick urine have a crimson colour, If it be burning Agues, and the Patient then have the headache, it betokeneth that a chief critical sign either is then present, or else night at hand. Thick and blue. But if the urine be thick and blue coloured, it signifieth diversely, as the persons are that made it. For in them that are in way of recovery, it betokeneth that the shall escape their grief. It signifieth also pain in the water-pipes, or else that the party hath run much. And if it appear such in old men, and that continue long, it declareth not only that the bladder is infected with evil humours, but commonly also that he shall be rid of them. But if it come after the grief of the stone, it declareth that the grief shall be turned into the strangury. Thick and green. Thick urine and green, namely in Agues is a token of the yellow Jawnders, either present, or ready to come. Thick and ash coloured. Thick urine and ash coloured, if it appear in Agues and do not settle, it is a sign of madness, But in the burning Ague, it betokeneth that the strangury will come shortly. Thick and black. But if a black colour appear in thick urine, it betokeneth sometime well, as in the end of the Fever Quarten, and of melancholic madness, for it betokeneth that the melancholic matter, which caused the diseases, doth avoid out. But sometimes it is an evil token, for it signifieth that either the blood is burned through exceeding heat, or else that natural heat is clean quenched through deadly cold, and therefore is commonly called a deadly sign, namely in sharp Agues, if it have an evil savour. And so meaneth Galen, when he saith, that he marked, The thicker that a black water is, the worse it is, and moreover, That he never saw any escape, which made such Urine. And thus have you heard of the significations of thin and thick urine, with such colours as may be coupled therewith. Now will I write a littler of the colours alone, and of such tokens as come chief of them, rather than of the substance or any other part of the urine. Colours of urine. The colours of urine declare commonly, how heat and cold do reign in the body, so that the white the urine is, the greater is the cold, and natural heat less; and the higher coloured that the urine is, the greater is the heat. But to speak particularly, White. that you may perceive it the better. If the urine be white, it is a sign that concoction faileth quite, and the lighter coloured, the worse. Pale colour in better somewhat, Pale. though it also declare lack of natural heat and strength. And flaxen colour, Flaxen. though it betokeneth beginning of concoction, yet it is not perfect: howbeit it may be well taken, if all other signs be good. Pale, light saffron. Pale and light saffron (as you have heard before) are the best colours and most temperate, which betoken exact concoction. Golden saffron. But golden and saffron colour declare excess of heat. Claret red. Crimson Purple. Green oily. Claret is next, and then red, after it crimson, and then purple, then green, and last of them is oily urine, which as they go in order, so they declare, greater and greater heat with increase, not only of the quality, but also of the matter containing the same. Blue ash-colour. But now of the other side, blue urine, and ash colour, are tokens of excessive cold, sometime with matter, and sometime without; and so like wise of black urine, howbeit it cometh sometime of excess of heat. But how you may know the differences both of it and all the other, now will I show in order, with the rest of their significations. White urine, White. if it come in great quantity, in a whole man, it betokeneth much drinking of thin wine. But if it be mean in quantity, with a due ground, it declareth cold distemperance of the liver. The urine doth appear white, with a dis-form and unconcocted ground, in them that have the dropsy. But in old men, white urine is no great evil sign, as you may perceive by that I said before of Ages, how they altar urine. But in young men, and such as are of freshest age, it is a worse sign, and specially if it have either no contents, or else evil contents. And if urine continue long time white without changing, it betokeneth painful beating of the head, daselling of the eyes, and giddiness, and also the falling evil, lothsomness of good meats, and lusting sometime after evil meats, greedy hunger, pain in limbs, and painful moving of the sinews, and divers griefs of the head and reins, and also pain in the fundament, and great weakness by sickness, for all these do follow continually lack of concoction, either cold, or stopping of the urines and conduct, or transposing of the humours. But the differences of these cannot easily be known of every man, yet such as are learned may gather certain distinctions of them by the accidents which follow diseases. Milk white, horn white, grey. Dark white colours, as milk white, white, white like horn, and grey, If they appear in the beginning of Agues, and in the increase of them, they do betoken much pain. But in the decrease of Agues, they declare especially if it come plentifully. Pale, flaxen Pale urine and flaxen, do not lightly appear in Agues, except they be easy Agues, and short, as those which continue but one day, but if that it do follow after burning Agues, it declareth that they be fully dissolved. Pale, saffron. As for pale and light saffron, they are (as I said before) the best and most perfect colours, namely, in young men and fresh youth. But in old men, women and children (whose urine, as I have said, declineth toward white and pale) it doth betoken that their body is too hot, either by reason of their diet, or else of their exercise. But in as much as it is but mean excess, it declareth but small grief. Golden and saffron coloured urine, if it be either somewhat thin, Golden saffron colour. or very thick, either it hath no ground, or else very few, and dark contents. But in this they differ, that golden urine declareth excess of heat, and matter also, by reason of meats, sharp medicines, chafing of the blood through anger, heat of the bowels, or else heat of the time of the year. But saffron colour appeareth rather with default of matter, through some affection of the mind, watching, heat of the sun, labour, and such like things, which increase thin and yellow choler, and diminish natural heat, so that the cause of this colour is choler itself, increased either in quantity, or else in quality. But in old men and women, and such other, there is some greater cause that occasioneth it, for it signifieth an Ague cometh of saffronly choler dispersed through the whole body; after which there followeth commonly giddiness, headache, bitterness of the mouth, lothsomeness of meat, thirstiness, Also in young men, such urine is caused through much exercise, and use of hot meats. Of Claret and red Urine. Claret urine. CLaret and red urine is coloured either of the mixture of red choler, or else of the corruption of blood; such urine oftentimes great before Agues. For when the blood doth so abound, that it cannot be duly laboured, nor can take no air, there is engendered a certain corruption, which as it is red of colour itself, so it causeth the urine to be red in colour if it be much, else it maketh only claret colour. But if it be exact red like grain, it betokeneth that blood issueth into it, out of some veins nigh to the reins, which either are broken, or other ways opened. But how it may be known from whence it cometh, and how, there are many means to search, but because they are not light to perceive, I will reserve them for Physicians that are learned. This colour of itself is no great evil sign, namely in young men, for it betokeneth excess of blood, which may well be born of them. But in old men it is a very evil sign, for it betokeneth either long sickness, or else death, sigh nature is so weak that it cannot keep in her natural humour. And if that red colour, come of red choler, as it doth in young men, for the most part and not of blood (which thing a learned Physician may conjecture partly by the former diet, and other signs more) the accidents shall be the more troublous; howbeit yet not so evil, as when it cometh of saffron or golden choler, for this causeth greater thirst, and more troublous sleep then the other. Of Crimson colour. Crimson colour. CRimson colour is a token that the good humours of the body are burned, and turned into red or black choler, which cause worse griefs than the other; howbeit if it have a good ground, the grief is the more moderate: But if it have either no contents for a space, or else evil contents, and the urine appear like a thick mist, but somewhat glistering light, it is a sign that nature needeth such strength to recover herself to her own state. Notwithstanding such urine is caused sometime in whole folk, by reason of much labour, and long journeying, and then it hath some good signs therewith. But in them that have a sharp Ague, such crimson colour of urine doth betoken that corrupt blood doth abound, and that it doth putrify, and turn into choler. And commonly they that make such urine, do thirst much, and are dry in their mouth, and are troubled in their sleep, and feel sharp Agues, and are half distracted and feel pain of the liver with coughing. Howbeit, yet these signs, may be sometimes as well good as bad, according as the colours do change to better or worse. Of Purple Colour. Purple colour. PUrple colour declareth need of much strength before it can be altered to a good urine. This urine is a sign of burning choler. And if it do continue very long, it is a token of the yellow Jaundice, with abundance of gross and corrupt choler, gathered in the liver. And at the beginning there goeth with it some spices and grudge of the Ague, with a little thirstiness; but unless there be discretion used in the diet of such a Patient, it may turn to a much worse disease. Of Green Vrines. Green colour. GReen colour is an evil and a dangerous token, for it needeth not only long time, but also cotinual strength to bring it again to a good trade. The higher that this colour is, the more it declareth that choler exceedeth the other humours: which if it be any more burned, will cause black urine, of which I will anon speak. But if green colour come of wasting of the fat, then is it somewhat like to oily colour, or popinjay green: but if it come of abundance of purpelish colour, and through increase of his quality, then doth the colour incline more toward black, and glistereth with shadowy green, drawing very nigh unto black. After green choler followeth madness, parbreaking, and avoiding of choler, sometimes with matter, or else burned: and also continual thirstiness, and burning heat of the tongue, straightness about the stomach. And like other things. But if the patiented continue strong, and the colour of the urine do wax lighter, there is good hope, else there is great fear, least of the dryness and burning, there do follow contraction of the sinews, which will kill the patiented. Of Oily Urine, or Popinjay Green. Oily urine, popinjay green. Oily Urine is of three sorts, as I said in the first Chapter, that is, light oily, stark oily, and ddark oily. Oily urines are a token of unnatural heat, and the higher that the colour is, the greater is the heat. And also they betoken melting of the fat within a man, for of it are they so coloured. But at the beginning, when there is a little fat melted, the urine is light oily. For if it look stark oily, than it signifieth that the disease increaseth. But if it come once to dark oily, then is the disease sore increased. Hypocrates in the seventh Book of his Aphorisms speaking of fatness in urine, saith thus: Who so maketh urine with fatty floats coming much and fast, they have sharp pains in the reins. Which sentence though it seem more to appertain to the contents then to the colour, yet doth not only Galen, but also Aetius, Actuarius, and also another Grecian, (whose name I know not) expound it amongst colours: and by it declare the difference to know whether that waist or melting of fat be in the reins itself, or in other parts of the body. For if it come fast together (as Hypocrates saith) then cometh it from the reins itself, and betokeneth the wasting to be in them. But if it come softly and increase by little and little, then doth it declare that the whole body is overcome with unnatural heat, and that the fat of it doth waste: it doth betoken (as Act. witnesseth) a wasting Ague, consuming the body. Of blue Urine, Ash colour, and Black. Blue colour, Ash-colour, and Black, do differ only in lightness and darkness. For ash-colour is darker than blew: and black is darker than any of them both. Blue colour. Blue colour sometime cometh of moderate melancholy, and then is the urine somewhat thin in substance. And sometime it cometh of great cold, and then it is thick in substance. And sometime it is a token of mortifying of some part. Yea, and sometime even of whole nature: namely, if the colour change to worse and worse, and there went before no token of concoction. Ash-colour. Ash coloured urine cometh of like causes, and betokeneth like things. Howbeit it is so coloured many times, when the party that made it, hath been fore beaten an bruised. But in this you need not the help of urine, for you may see the walts and tokens of the stripes in his body. Black urine. Urine which is extreme black, sometime betokeneth extreme heat, and sometime extreme cold, the which both you may distinctly discern, if you do observe order of alteration in the colours of the urine that the patiented made last before. For if his urine before were green, or like thereto, then doth the black urine which follows it, betoken extreme heat. But if it were last before blue or ash coloured, then doth it signify extreme cold. This black colour though it be commonly an evil and deadly sign, as I said before, (speaking of thick urine and black) yet sometime it is a good token. For in all diseases lightly that come of melancholy matter, it betokeneth that the matter doth avoid, and so the sickness to end. And such urine doth appear many times after purgations or other meats and drinks which purge the spleen; namely, if a man do labour upon them, that was before diseased of the splcen. Howbeit, sometime meats and drinks of like colour cause black urine, as Galen witnesseth, namely, after dark red wine, and Allegant. But in moderate Agues, if such black urine do appear, it is a token of death, except it be on some Critical days. And likewise in sharp agues, especially if the savour be strong and stinking: unless it come of some grief of the bladder Quantity of urine. Let this suffice for this time, as touching colours. Now for the quantity of urine, as when it is mean, it is a good token: so when it is either too much, or too little, it is an evil sign, except it come of such cause, (as I shown before) that altereth urine in a healthful man. Much in a whole body. As first excessive quantity of urine, cometh of much drinking of thin wine, as Rhenish wine, and such like. But that shall you thus know: for the colour will be whitely, and the substance thinner than a mean: the contents also will be divers, and not duly knit, Likewise if there be abundance of raw humours in a man unconcocted, and yet nature persevering strong, then is there great quantity of urine, and somewhat thin of substance, but not so white as the other, and the contents of this are better. Also (as Hypocrates saith) much Vtine made in 4. Aph. 3. the night, is a token of small siege; so that if any impediment let natural siege, then will the quantity of urine be the greater. But in this as the colour is mean, so is the ground both greater and grosser, yet in healthful folk may the urine, by another means also be greater than a mean, and that may be by medicines which provoke urine, but then is the colour more natural than the last that I spoke of, and the ground is thinner of substance, so that it is dark and scarcely scene, and then is there a certain glistering in the urine itself. Little urine in a whole body. Now contrary ways, and of contrary causes cometh small quantity of urine. For it cometh sometime of lack of drink, or dry meats, and then is the colour light saffron, with a small ground, but yet somewhat gross. Also both meats and medicines that are clammy, and apt to stop the water pipes, do cause little urine, but then is the ground also little and thin. Besides these, much siege causeth urine to be lesser, for if the one excrement be greater than nature would, the other must needs be less, if the body be healthful. In this urine, as you may partly know the cause of it by the knowledge of the excessive siege, so will the urine itself be thinner, and the ground very dark, thin, and not duly knit. And thus many ways may this alteration appear in a healthful body. Much urine in a sick body. Now in a sick person, much urine either betokeneth the dropsy, and then is it like water, with a raw and divers ground, or else if it be white, thin, and without ground, then doth it betoken the pissing evil. And this urine (as witnesseth Galen in in his first Book of Judicials) is the worst of any other of like sort, Diabete. I mean which declare lack of concoction, for it declareth the decay, yea I may say, the utter extinction of two natural powers that is, the retentive power, and the alterative power also. Much urine, in colour fiery, and light saffron, or of any like colour, is to be feared, namely, if it be coupled with evil contents; But if it be of crimson or purple colour, and so proceed, especially if no concoction went before it, then doth it incline to evil, and betokeneth a certain mortifying and wasting of the whole composition of the body. But if much urine come in an Ague, namely toward the end, and that there went before it little urine, thick and ruddie, then is that a good token, 4. Aph. 69. as witnesseth Hypocnates for it betokeneth the Ague to be at an end. And this Urine will be white and thin moderately, and will have a mean ground. Little uril in a sick body. Now little quantity of urine, with a gross ground, unduly knit and unconcoct, is an evil token; for it betokeneth the weakness of the alterative power, which is not able to extenuate, concoct, neither alter the matter, and therefore doth it with much difficulty pass forth in such grossness. Howbeit, if there follow after it a more thin urine, with the ground well and duly knit, and stable, then is it without fear. For this latter urine (as you heard before) is a token that the cause of the other is overcome and vanquished. This little quantity of urine cometh sometime in vehement Agues, and then is the violent heat, cause thereof. Sometime also it cometh of the stopping of the water-pipes, not only through clammy meats and drinks, but also of some disease or grief in them. And this now shall suffice for an Introduction, as touching the substance, colours, and quantity of urine. It followeth next, Contents. to speak of the contents which so greatly help to the right judgement of urine, that Hypocrates (in his second book of Prognostications) doth by them only then, and that by one of them (I mean the ground (pronounce the judgement of a perfect urine; saying, That that is the best Urine, Sediment. which hath his sediment or ground, white, duly knit and stable, and that continually all the time of the sickness. Now seeing this great Clerk and Father of Physic, doth thus esteem the ground, it shall not seem unmeet, that I orderly do write briefly of those principal things that are to be considered, as touching the contents; and first of all of the ground, which hath alteration (as you have heard) both in substance, colour, and quantity. But now as touching the substance? then is it only mean, when the third concoction in the veins is perfect. For the ground is the excrement (as you might say) of that third concoction, and is like in form to matter, save that it is more duly knit together then is matter, and doth not smell so evil as it; or else you may liken it to thin fleam. Grosses ground. This Ground is then gross, when the veins are replenished with raw humours, Howbeit this grosseness or thickness is not always an evil token; for sometime it is a sign that nature hath prevailed against the crude humours which caused diseases, and doth expel such superfluous excrements. And that shall you discern by the goodness, of the colour, and also if it come in the declining of the sickness: for if it come at the beginning, either in the increase of the sickness, then are they to be suspected as evil; especially if they bring with them evil colours. Thin ground. A thin ground, being also pure, and so cleaving to the bottom of the Urinal, that it will not lightly rise, though the urinal be shaked, it is a token of great weakness of nature in the third concoction, and such a ground appeareth most in white and watery urine. Howbeit sometime a thin ground cometh by the reason that the raw humours are extenuate through natural heat, which getting new strength, doth extenuate and disperse all grossness of raw humours within the veins. For the property of heat, is to knit and bind together thin things, and to extenuate and disperse gross and raw things. Colour of the ground. Now as touching the colours of the ground, the perfect ground is neither exceeding white, neither yet pale, but mean between both, for if there appear any such excessive white, neither yet pale, but mean between both, for if there appear any such excessive white, then is it some rag of phlegmatic matter, or else matter extremely concocted, which cometh from some inward member being sore; and that you may discern (as I said before) by the toughness, and by the savour. And if any man be desirous to know the cause why the ground is white of colour, let him remember, that the ground is the superfluous excrement of the blood being perfectly concocted in the veins. Now that the blood itself, when it is exactly concocted, is turned into a white, or at least, a party white colour, you may conjecture by the generation of milk, and also the seed of man, yea, and of matter, which all three are nothing else but blood, exactly concocted, save that matter cometh of evil blood. And therefore whensoever the ground hath in it any other colour then white, it is no good token: As first, if it be pale and flaxen coloured, Pale, Flaxen. than it is swarved from his right and commendable colour. Howbeit, yet it may be born as but meanly evil, because that that colour cometh of small excess of choler. But if it be more higher coloured by choler, so that it be saffron coloured, Saffron. Actuarius. then is it an evil token (as Actuarius saith) for it declareth that choler is excessively increased, either by the order of diet, or else by the corruption of blood, or some other ways. Howbeit Hypocrates in his Aphorisms, 7. Aph. 32. seemeth to say the contrary; for he saith, That when the ground is so coloured of choler, especially if at the beginning of the sickness it were watery to sight, then doth it betoken a quick sickness; that is to say, as Philotheus expoundeth it, Philotheus. a sickness, that will shortly be ended, and so it may justly be called a good sign. Notwithstanding as in this point it is a good token, in that it signifieth that the disease is nigh the end, so it may be called (as Actuarius calleth it) an evil sign because it doth betoken a choleric sickness, and that choler doth unnaturally abound. And if this answer do not content you, (though it content Antonius Musa) than may you say more better (as I think) thus: Antonius Musa. That if the ground be at the beginning of the sickness coloured with choler, and so increase (as Actuarius seemeth to mean) then is it an evil token indeed, for it declareth both the abundance, and also the increase of choler. But if the ground, at the beginning of a choleric disease were watery, that is, white and thin, and afterward turn to saffron colour, which is the exact colour of choler: or elso to a yellow colour (which is somewhat less choleric) then is it a token that the choleric matter, which before lay lurking in the body, doth now begin to avoid; and so the cause of sickness, thus by nature expelled, health must needs follow. As contrariwise, if after yellow or saffron colour it change unto whiter, and there be no certain token of concoction, than it is an evil sign, and a token of frenzy. Howbeit, if there be any token of certain concoction, then is the same a good sign, so that if you take heed, you may perceive here what a necessary thing it is to observe order in the alteration of urine, of which I have partly spoken before. Claret colour. Red. Bloody. Now therefore to go o●n If the ground be of claret colour, either red or blue, the token is not good. For these bloody colours come either of too much abundance of blood, or else by reason that the retentive power is so feeble, that it cannot keep in the good humours, but suffreth them to run out. Claret red. Claret colour and red, do betoken a certain default of concoction in the veins, and that through the excess of red choler. But yet this default is but mean and without danger, seeing that the hurt is only by quantity, whereas some other do hurt both by quantity and quality also. Bloody grounds are altogether worse than red (though they be better than ash-coloured, Bloody. and black) for they betoken that the blood is nothing duly wrought, especially if their quantity be much, withal, for then the quantity of matter doth let the powers to work, which thing yet as it may be born, so it declareth need of long time to recover health. But if this do come through weakness of the powers in themselves, then is it an extreme evil sign: for it betokeneth that the powers are overcome with weariness in working, and be not able to keep in the good and profitable humours. Which thing to discern more exactly, you shall take artificial conjectures by other circumstances, which give also tokens of judgement; namely, as by the age of the person, by his order of diet, and such like. Blue. Ash-colour. Black. Now to make an end with the other colours which are of a dark hue, as blew-ash-colour and black: These of all other are the worst, and most envious to nature, and the nearer they cleave to the bottom of the urinal, the worse they are. These colours come of a black melancholy humour, being engendered within the veins, or else coming from some other part into them: or else it betokeneth deadly mortifying. But sometimes it cometh of sore bruising and stripes, and generally it cometh (namely the black) either of excessive cold or excessive heat. And now for a conclusion, whatsoever I have said of the ground, you shall understand the same to be spoken of the swim, and the cloud; for they are in kind but one thing save that they differ in lightness and heft, and therefore also in places. But the judgement of their substance and colour, is much after one rate, though some difference there be, as you shall hear hereafter. And likewise of their quantity, Quantity which as it is then only commendable when it is mean, so if it be greater than a mean, it doth declare some alteration in man, though not always extremely evil, for sometime it is a token of fatting, or growing to a corporateness, Great. and that it doth signify, if none other evil sign be coupled with it. For though the person seed much on nourishing meats, and that with rest and an idle life yet natural heat appeareth so strong, that she can easily concoct such meats. According to this saith Galen in his Judicials, that the plenty of the ground in urine betokeneth certain and exact with concoction: And that as the body is with crude humours, so it declareth that those same be in expelling out at that present time. And for this cause (saith he) in all children commonly, and in men also which feed much, or be of some other cause replete with humours, their urine hath a great ground. Also oftentimes it chanceth the pores of the skin to be stopped, so that inch excrements as were wont to pass out by them, are enforced to seek a new passage, which they find most readiest by the urine, and thereof are the contents, and namely the ground, oftentimes increased. And all these ways chance in health. But in sickness, it chanceth many and gross superfluities do appear in the urine, as often as the natural powers, namely, the alterative or concoctive power being weakened, such crude humours pass out undefied. So doth it chance (as witnesseth Alexander Trallianus) That the urine of them which have the Colic, Tral. 2. cap. 33. is phlegmatic and hath a great ground. But if the contents be either great, or gross in the beginning, or in the augmenting of sickness, (namely if the Patient have any notable Ague) it argueth abundance of humours, to the concoction of the which there needeth both strength of natural powers, with time and good speed. Little Contents. And now contrary ways must you judge of the smallness of the contents, for they be caused either of great labour, long fasting, stopping, or obstruction of the veins, and such like parts, or else of slackness of concoction. And (as Galen saith) when the body is replete with crude and raw humours, Gal. 2. pres. Hip. 26. then is the ground great, but if the body be replenished with choleric humours, then is there in the urine either little ground or none at all; but in such case it is well, if there be any sublimation or swim. Urine without ground. Now seemeth the place most meet to speak of such urines as have no ground at all, nor other orderly content, and that will I do by the order of the colours of the urine, according as Actuarius proceedeth. The urine that is very white, and exceeding thin, and so lacketh the ground, doth betoken either some notable obstruction, either immoderate cold, or else crudity and lack of concoction. And as these tokens may be greater or lesser, so shall the things which they betoken be judged in like rate, either more, or lesser. But if the urine be pale coloured, or flaxen, and then lacketh contents, as it doth declare lesser obstruction, so it doth signify as great crudity, as the other before. And so shall you judge of urine that is yellow or flaxen coloured. For in them it appeared, that natural heat doth prevail. Notwithstanding such things (I mean the default of the ground with those colours) may chance (as often they do) through vehement pain, immoderate labour, long watching, and also default of matter. But such urines as be higher coloured than these that I have named, by their colours they declare the qualities of the humours which doc prevail: and also betoken a certain putrefaction, and crudity in the veins. It chanceth also sometimes, that some gathering sore being in some of the principal members, by his unnatural heat withdraw thither the matter (even as it were by cupping) and so doth cause the urine to have no ground. And though, indeed, it is never a good token to lack the ground in a urine, yet it is less to be complained of, if the colour and substance draw nigh to a mean; for in such a case it betokeneth, that though nature be somewhat slack, yet will she shortly gather strength, so that there shall appear a ground in the urine. Now to show you the reason, why it chanceth no ground to appear in the urine: First, in case of crudity, when there wanteth perfect concoction, there must needs want also the contents in the urine; for they are the excrements (as you might say) and the superfluities of the third concoction. Likewise though concoction be perfect enough, yet may there want the contents, if there be any notable obstruction or stopping of the veins, namely, seeing the contents are somewhat gross of substance, and therefore unable to pass, if the way be any thing stopped. After the same sort shall you judge of long fasting and default of meat, and moreover of such meats as are unapt to concoct. For in all such cases, there can be engendered few or no contents. And contrariwise, though nature do work many superfluities, yet if the womb be so lose that it yields many seges, then as the urine shall be the lesser, so shall the contents be few or none: for nature then doth expel by siege, those superfluities, which should cause the contents. And likewise, when there is in any part of the body an inflammation or excessive heat, which doth draw matter to it, either that any of those parts are weak, unto which nature is wont to expel such superfluities; for in all such cases there may want the ground, and the other contents in the urine. And as for some of them (I mean crudity and oppilation) they may be well enough born withal, unless their continuance be long. But now again, there is great difference touching the time of the sickness in which it chanceth, for in the beginning and increase of sharp Agues, if the ground be lacking, it betokeneth great weakness of natural strength, which if not prevented, may continue unto the chief strength of the sickness. And after such an urine, there doth follow much waking and disquietness, half madness and trouble of mind, and all those shall be according to the greatness of the Ague, either extreme or mild. And sometime it is a token that there shall be a gathering sore in some part of the body, namely, if other agreeable causes come therewith, as a winterly disposition of the air, with an uncertain state of sickness, and unconstant alteration, and mean weakness of the Patient's power. But in the declination of the sickness, such urine ought not greatly to be blamed, for than hath nature escaped the brunt of sickness, though she be yet weak. Yea, and in the chief strength of sickness (as well as in the declination) it may seem no orange thing, if nature (as though already she had the over-hand) do gather her power together, and draw a little nourishment to herself, and thereby causeth little or no ground to appear. But afterward when she is somewhat refreshed, and doth more liberally nourish the body, then doth she show forth contents in the urine. And lightly the order of the contents is such, that first there appeareth a cloud, which afterward doth gather wore strong and weighty substance, and doth become a swim or sublimation: And last of all, when it hath gathered a right natural whitness, and due substance, then will it grow to a ground. CHAP. IX. Of difform Contents. OTher things should I here speak of, as touching the Judicial of the contents, both of their stableness, that is, their continuance in good form, and of their due knitting, being neither tittered, nor dispersed, nor yet overmuch clodded together. But because the exact judgement thereof exceedeth the capacity of mean wits (for whose sake I have written this Book) and cannot lightly be perceived of them, but by the Instruction of a lively voice, I will for this time overpass the exact and perfect declaration of them reserving it to a place more due: And now will I briefly overrun the other things which remain to be considered in urine, but yet not without some mention of those other, as occasion cometh: and first those difform Contents which occupy the place of the ground, Difform contents. and therefore take his name also. Of this sort there are four principal: the first is in bigness of a small fatch, and red coloured, which you may call therefore red fatches, because of their likeness. These (as witnesseth Galen) are engendered of the consumption and wasting of the flesh when the fatness is already melted away. Red fatches 6. Epid. But in this there is great difference, for sometime it is only the wasting of the reins, and sometime of the whole body: as if there appear in the urine tokens of due concoction, then is that waist in the reins only. But if there appear in the urine default of concoction, (namely being great) or if the patiented have an Ague, then is it the waist of the whole body, and that standeth well with reason, that when it betokeneth the waist of the whole body, there must needs appear default of concoction; for in such case those parts which are the Instruments of concoction are so weakened, that they cannot do their office. These contents, by reason that they are gross and heavy, therefore they appear always in the bottom of the urinal. Other difform contents there be also, of which some are like bran, Brannie contents. and some like scales. And of those that are like bran, there is one sort smaller, and another grosser; the smaller sort is like the bran of Wheat that is finely ground, and those may I call fine bran. The grosser is like bran of Barley, or of evil ground wheat, and may therefore be called gross bran, Fine bran. Gross bran. for it is thrice as big as the other. The third sort which is like Scales, Scales. hath no notable thickness, but only breadth and length. These three do betoken waste of the strongest parts of the body; but yet not all alike, as Hypocrates doth declare in the second Book of his Prognostics. Howbeit, because that place of Hypocrates is so difficult, that scarcely the great learned men can agree thereon, I will not now meddle therewith, but will write Actuarius mind of those three. When the Ague (saith he) is grounded in the bottom of the veins, than there appeareth such fine bran. Fine bran. Howbeit, sometimes it is a token of the only grief of the bladder being scabbed, as witnesseth Hypocrates, 4. Aphor. 77. But than hath the Patient no Ague, and again, there doth appear tokens of concoction in the urine. But when it cometh of the whole body, this is the cause thereof; The Ague getting power and prevailing unto the hard parts of the body (as in those Agues which are called Fevers hectike) then in the striving between those parts and the Ague, the Ague having the mastery, doth by his violence raise of such brannie scurf. For the nature of fire (whose operation the Ague hath) is to work according as the matter is that it findeth, either to melt it, if it be a liquid and unctuous thing, either else to scale it and fret it, if it be hard and unpliant: and the harder that the matter is, the greater scales it fretteth off; which thing you may see by daily experience, how fire melteth wax and tallow, and such like, turning them into liquids: whereas of iron and of ocher metals, Scales. it maketh scales and not liquor. But when the Ague hath attained and overset, not only the substance of the veins, but also the strong parts of the body, and doth melt and waste them, than doth there appear in the urine, scales, broad and thin, which you shall know to come of the whole body (as I said of the other before) if the Patient have an Ague, or there appear default of concoction in the urine: else if these two be absent, it may come of the blistering of the bladder, as Hypocrates writeth 4. Aphor. 81. and namely, if there be in the urine an evil savour withal. Now to speak of the great and gross bran, Gross bran. which as it is much greater than the other, so doth it declare a greater strength or the Ague, and that in the whole body, and all the parts of it, enflaming and burning the whole substance thereof, and therefore is it not only the worst of them all, but is nigh unto a deadly sign, Note. and that either by the waste and consuming of the great and strongest parts of the body, or else by the burning or drying up of the blood. Which two things you may discern asunder by the colour of them. For if they be red, then come they of the burning of the blood; but if they be white, then come they of the waist of the strongest parts of the body. Of this kind of contents speaketh Hypocrates saying: Hippoc. 7. Aphor. 31. In whatsoever Agues there doth appear grounds like unto gross bran, it is a token that the sickness shall continue long. Which saying, Galen doth understand so to be true, If the Patient have sufficient strength to continue with such sickness, else it may be a sign rather of short life, then of long sickness. For as that token is commonly deadly, so those few that do escape, do recover hardly, and not without the long sufferance of the violence of that cruel Ague. Now as touching the foreknowledge of it, whether the patiented may endure with it or no, that shall you gather of the multitude, order, and stableness or unstableness of it. For if they be many in number, and proceed to worse and worse, than it is an evil and mortal sign, and doth declare that nature is wearied and doth quite faint thorough the waste and decay of the whole constitution of the body: But contrariwise, if they appear few, and do alter continually unto less evil tokens, then is there good hope of health. And this shall suffice as touching these. Ragged scraps. Now to speak of the rest, of the ragged scraps, hairs, and other like: First you shall understand, that sometime a good ground is coupled with certain evil and unconcted fragments of ' all sorts of humours, for sometime there appeareth with the contents certain ragged scraps, inclining in colour toward a yellow, or a white, or else some such like, if those appear in great quantity, they declare the matter to be half unconcoct, and that the humour (whose scraps they are) doth abound in the depth of the body, and is as dust or burned, but if they be few, then declare they the malice of the humour to be milder, and that the use of evil meats doth cause them, the greater that such ragged scraps are, the lesser adustion of humours they declare to be in the veins, and the lesser they be, the greater heat they do betoken. For the cause of such ragged scraps is excessive heat, which doth turn those humours into a thickness, and as it were a bony nature, by reason that they have remained long in certain veins, and were neither dissolved, nor extenuated, nor yet quickly expelled by urine. Besides these there are hairs of sundry lengths, Hairs. some an inch, and some an handful long, some longer, and some shorter; and these are in colour whitely, and do betoken grief of the reins. These are engendered in the water-pipes, which go from the reins to the bladder, so that as long as those water-pipes are in length, so long may those hairs also be, which are a gross and baked humour, wrought in form of a hair. Of those speaketh Hypocrates, saying; 4. Aph. 76. In whose Urine soever there doth appear little pieces of flesh, either as it were hairs, those same come from the reins, namely, if the urine be thick. Howbeit these are sometimes seen in such men's urines as feel no grief in the reins, but only have fed some continuing space on phlegmatic meats, which will prepare matter to such diseases, as they do also to many other griefs, of which to speak in this place it is meet. But to go on with this thing that we have in hand, beside such ragged scraps and hairs (as I have spoken of) there appear sometimes in the ground of the urine, and also disparkled abroad in the urine it , sundry and divers kinds of motes (as it were) which do declare that there is grief dispersed in sundry parts of the body. Motes. And this now may suffice, as touching contents of every kind: Therefore now will I a little repeat out of Actuarius of the diversity of judgement, The places of the contents. The lowest region. That ground which fleeteth nigh to the bottom of the urinal, being in other points also good and mild, doth betoken no strange thing. But if it be unconcoct and deformed, it betokeneth default in nature, And if his parts be disparkled asunder, it betokeneth a dimness in nature, which doth not resist the rebellion of noisome humours, so that in such case there appeareth need both of long time, and also more strength to overcome that evil. But as it is commendable that the ground fleet nigh the bottom of the urinal, so is it discommendable if it lie flat on the bottom of the same. The middle region. Now as touching the swim or sublimation, if it be good in colour and other ways, then doth it differ only in place from a right ground: and that cometh of an unnatural windiness, which maketh it to be so light, and to fleet above his due place, but if his colour and other like points be evil, yet then doth it betoken less evil, then if it were in the right place of the ground. the highest region. But now as touching the third and highest region, which is the place of the clouds. If there appear a light and thin cloud, it betokeneth no small grief of the head. But this difference is there in the clouds, the better that they be in colour and substance, the farther they differ from a right good and natural Content. And therefore need they long time to return thereunto. And contrary ways, the worse that they are in colour and substance, the less they are to be blamed, by reason of their place, which is so much distant from the natural place of Contents. For this is a general rule: The lower that good contents fleet in the urine, (excepting always such as cleave to the had bottom) the better they are. And contrary ways of evil contents and such like, the higher they fleet, the less evil they betoken. The proportion of the regions, to the parts of man. Now to make an end of this. You shall observe a certain proportion that is between the parts of the urine, and the parts of man's body. The highest part of the urine doth betoken, the highest part of the body, namely the head, and such other near unto it. The middle region of the urine doth represent the middle parts of man, as the breast, the bowels, and the parts about them. The nether region of the urine doth purport the lowest parts of man, from the bowels downward. And if you mark well this proportion, you may the easier judge the griefs of the parts of man. For when the contents which in colour and substance are natural, and yet by the abundance of windiness be lift up to the higher part of the urine, it declareth some great pain to be in the head. And in like manner, when the swim or sublimation doth declare grief, that grief must be lodged to be in the middlemost parts of man (as I said before) and so of the other. A gain, as this proportion between the regions of urine, and the parts of man's body doth declare that place in certain height, so doth it in breadth also by like proportion, if you do duly mark the side, unto which the contents do decline. And if you mark well what I have said, you may perceive the only cause of most such griefs, when the contents is only disordered in place, cometh of an unnatural windines, but yet commonly annexed with phlegmatic and unconcocted matter. And as the windiness doth cause disorder in the contents, so it causeth also another kind of things not to be neglected in urine, and that is bubbles: Bubbles. which sometimes float in the ring or garland only, and sometimes in the midst of the urine only, and other times do cover the whole face of the urine. The Bubbles which stand round about over the garland only, and continue without parting, if they be of the same colour that the urine is, they declare great pain co be in the head, and that in all parts of the head, if the Bubbles join together without parting. But and if they occupy only the one half of the garland, then is that pain in the one half of the head. And so forth may you judge by like proportion. But if they do part in sundry places, and join not all together, it is a token that the pain is the lesser, and cometh of a weaker cause. The more yellower that their colour is, the greater they declare the pain in the head to be. If they be white, or rather whitish, and stand about in the compass of the garland, they betoken little pain or none. And if the urine be thin withal, they betoken weakness of natural heat, or else the oppilation and stopping of the reins, namely, if there appear no ground in the urine. This doth Hypocrates witness, saying; 7. Aph. 14. When in the urine there swimmeth bubbles, they betoken grief in the reins: And also that it shall long continue. The reason of the long continuance (as Galen and Philotheus do both declare) is, because that the grief cometh of cold and tough phlegmatic matter, which always is long before it may overcome. Pliny also saith, Lib. 28. c. 6. that that urine is evil, which is full of bubbles and thick, in which if the ground be white, it is a token that there shall be grief either about the joints, or else about the bowels. Howbeit, yet sometimes the bubbles are not an evil token, but contrariwise, a good token of concoction, and declare that nature doth now apply herself wholly unto concoction. And this do the Bubbles signify, when they appear in the water, in which they were not seen long before And therefore in an Ague, we may conjecture the declination of it, when we see bubbles to appear after that sort; except it be so that they appeared in the urine at the beginning of the sickness, and hath so continued still: For than they declare grievous pain to be in the head, yea and that dangerous, if the urine also be thin in substance. But if the substance of the urine be thick, than the bubbles are not so evil a sign, neither declare so grievous danger. Sometimes in stead of Bubbles which do not appear when they should, it sufficeth that there appear a gross some (as it is sometimes seen to rise upon wine) and it doth betoken even the same thing that the Bubbles do, Tom. especially in the declination of the Ague, of which I spoke a little before. These Bubbles do appear very thick about the garland, in the urine of him that hath the issue of seed, or waste of nature. Sometime also there are seen in the Bubbles certain small scraps (as you would say) much like hairs in grossness, and so such length sometime that they reach from the one side of the bubble unto the other, and sometimes longer, and sometimes shorter, which things may come either of the wasting of the reins, or else of the shedding of nature. The cause of the generation of bubbles, and also of the dispersing and elevation of the contents, is an unnatural windiness. Of which, as there are divers kinds much differing asunder, partly in multitude, partly in substance, and partly also in quality, so doth the bubbles engendered of them diversely , according unto those differences, whether they be sole and several, or jointly many knit together. But windiness if it be gross, then doth it puff up such Bubbles; and if it be subtle, then doth it rather work a dispersion in the contents, and is not able nor meet to cause Bubbles. And hereby may you know the quality of the windiness, and likewise also the quantity. For there appeareth less quantity of windiness to be where the contents only are dispersed, then where such Bubbles be engendered. Now as touching the other qualities of it, as heat and cold (which are the chief qualities indeed, and moult active) you may judge them by the colour of the bubbles. For as pale colour, and other low colours declare coldness of that windiness, so high colours inclining toward yellow or higher, be certain tokens of heat. Bubbles that are small, and thick knit together in the garland or the urine, doth betoken a gross windiness, whose cause cannot easily be vanquished; for the grossness and toughness that is in them, will not suffer them to swell great, and that causeth them to be so small. And contrariwise, the greater that the bubbles be, and the more bouled, the more they declare that windines that causeth them to be severed from tough matter. Moreover, the colder that such windiness is, the lesser grief is felt of them, Bubbles in the urine of old men, namely being great and large, do betoken cold windiness, but sometime such bubbles are a sign of rheum distilling from the head into the lights, especially if the Patient at the entering of Summer were very hot, and so did drink much, which matter, the head being dried, did draw unto him, and did distil again part of it down into the lights, whereof cometh a cough, and part of it into the womb, which thereby is moved to lax. CHAP. X. Of the Garlanded other like things. AS I have compendiously, and yet not very slightly spoken of those former parts to be considered in urine, so will I briefly speak of a few more, which may not well be omitted, and so make an end of the Judicial. The Garland. First, therefore in the over-part of the urine, round about the edge of the urine there appeareth a garland, circled, or ring, which doth there appear, by reason that the higher part of the urine being thinner than the rest, and more subtler, and therefore doth not only more sooner alter, but doth more readier declare the alteration. Howbeit sometime there doth appear no ring at all; and that is when the colour of the urine, and of it is all one, by reason of the great force of the cause which altereth the urine, but yet so that nature doth match that humour, and is neither overcome by it, neither yet hath overcome it. For if nature have plainly either got the victory, or lost it, then is there another colour in the garland, then is in the rest of the urine. Now if the colour of the urine be evil, and the colour of the garland better, it is a token of health. As if the colour of the urine be yellow, red, or crimson, or any such like, and the colour of the garland be white, or whitely, it is a token full of good hope; but when the colour of the whole urine, is evil, and the colour of the garland worse yet, then is it an evil sign. As when the colour of the urine is green or purple, and the garland worse coloured, then is it a plain token that nature is overcome, and that the evil humours have gotten the upperhand. Of these more particularly doth Egidius treat, but yet not more truly nor more sufficiently, his words are these: If the circle of the urine be thick and watery, it is a token that the hinder part of the head is oppressed with phlegmatic matter; but if it be purple-coloured and thick, then is the forepart of the head overcharged with blood. A pale and a thin circle declareth the left side of the head to be troubled with melancholy matter; but if it be red and thin, it betokeneth choler to abound in the right part of the head. Leddy or ash-colour. A Leadie or Ash coloured circle, doth signify the falling Evil, through the great grief of the brain. And further declareth that such grief shall proceed by the sinews into the other parts of the body. But if after such a leadie colour there follow a reddsh colour, that is a good token; for than doth nature gather strength again, and the powers of the brain reviveth. If the colour of the garland be green, Green. and the Patient have a burning Ague, it is to be feared, lest that the abundance of choler shall cause a Frenzy. Black colour in the circle doth sometime betoken mortification, Black. and sometime only extreme heat. But these shall you distinct (as I said before of the urine itself) by the order of the colours. For if green colour went before, then doth the black betoken adustion through heat, but if his colour last before was ash-colour, then is it a token of death, coming through the dominion of cold. And thus much as touching the colours may suffice for this time. Quivering in the garland. Sometimes also you shall perceive a quivering and trembling in the garland, and that declareth grief in the backbone. And thus many tokens be taken of the circle or garland. Sometimes there will appear fleeting on the urine, certain scum or fattiness, Fattiness. sometimes like drops of oil, and sometime like a thin spider's web, and these both do betoken the melting of the fat within the body, as Hypocrates witnesseth in his Prognostics, 7 Aph. 30. howbeit in his Aphorisms he doth assign it as a token of the grief of the reins peculiarly, saying; In whole urine there fleeteth fattiness, and that much at once, they have pain in the reins, but shall not long endure. This Aphorism doth Galen understand so to be true, if that fattiness appear quickly and much at once; else if it come by little and little with longer continuance, so doth it not betoken waist only of the fat about the reins, but rather throughout the whole body, which sign yet is not always evil, except it continue long; for if it continue but a little while, it declareth no great evil. Now to go forth with other signs; If the urine have a stinking savour, Stinking savour in urine. it is ever an evil sign, for it doth betoken some putrefaction more or less; as of the bladder only, by some blister or sore in it: and that most certainly, when the stinch is very great, and there appeareth also scales in the urine, and matter. But if there be matter in the urine, and the stinking savour but mean, then doth it declare the sore to be in some other part of the body. But this ever is true, that matter in urine is a token of a sore. And if in continuance of time the matter and stinch do abate, it is a good token, but if the other continue or increase, it is an evil sign. If the urine do stink, and there appear no matter in it, then is it a token of some mortifying. For if there be in the urine mean tokens of concoction, then is the mortification in some one part of the body; but if the other signs in the urine be evil, then is that mortification rather of the whole body, then of any one part of it. And thus have I overrun briefly the chief things to be considered in urine, which (I say) are appertaining or annexed to the urine itself. Howbeit two other things there are, which though they be more plainer than these other, yet may they be overpassed no more than the other: that is to say, blood coming forth with the urine, and gravel expelled there with also. Blood coming forth with urine, Blood. doth declare some sore to be in the reins or bladder (as Hypocrates writeth in his Aphorisms) or else some vein to be broken about the reins, namely if it come suddenly, and without manifest cause. Howbeit as Galen, Oribasius, and divers others do declare, and reason also with experience doth consent, there may appear blood in the urine also, if that there be such a sore in the liver, or in the shaft. But in any of these cases, the pain felt in the place and part, will utter from whence the blood cometh. Now to speak of gravel: Hypocrates saith, Gravel. In whose urine there appeareth gravel in the bottom, they have the stone in the bladder, or else in the reins, as Galen addeth; but commonly if the stone be in the reins, the gravel will be red, as Hypocrates declareth in his sixth Book of his Epidemies, And thus now will I make an end of the judicial of urine. CHAP. XI. Of the Commodities and Medicines of Urine. THe greatest commodity of urine is already declared: that is, That it doth declare unto man, the manifold diseases which happen unto him; and thereby doth not only give him knowledge of the cause, and so consequently of the cure of the same, but also warneth him before of the grief to come, whereby he may take an occasion to eschew it, if he will be diligent. Now as this is the greatest commodity of urine, so it hath many other as well in use of medicine as other ways, of which I will write some, though not all. And first out of Pliny, Pliny. which reciteth strange operations of the urine of a Hedgehog, and of a Beast that the Greeks call Leontophon, and moreover of the Beast Lynx, which I omit now with many other: but this will I not omit, Urine of man. that Hosthanes saith: That if a man let his own urine drop upon his feet in the morning, it is good against all evil. And that it is good for the gout, we may perceive by Fuller's, which never have the gout, by reason that their feet are so often washed with it. Ostrich urine. The same Pliny writeth, That the Urine of an Ostrich, will do away blots and moles of Ink. Also that if Urine be tempered with water of like quantity, and so poured at the roots of the trees, it will both nourish them (as many men say) and also drive all noyance from them. The urine also of men or oxen, tempered with honey, and given to Bees, Bees. will cure them that are poisoned with the flower of the Cormier or Cornoiller tree. And likewise if Beans be steeped in urine Beans. and water three days before they be sowed, some judge that they will increase exceedingly. Dioscorides Stinging Adders, etc. Dioscorides saith, That a man's own urine is good to be drunk for stinging of Adders, and against poison, and also against the dropsy when it doth begin: And for the stinging of the sea-Adders, of scorpions, and dragons; it is good to soak the stinged part withal. Dog's urine. The urine of Dogs is good to soak the place that is bitten with a Dog, and to cleanse manginess, and itchinesse, if salt peter be added thereto. And that that is old will more strongly cleanse scales, scurff, scabs and hot bushes. Also it stayeth fretting sores, namely, on the privy members. Furthermore it stincheth mattering ears, if it be dropped thereinto, and if it be sod in the rind of a Pomegranate, it expelleth worms out of the ears. Child's urine. The urine of a child under 14. years of age, doth cure the toughness of breath, if it be drunken. If it be sod in a brazen vessel with honey, it healeth creythes, and also the web and the tey in the eye. There is made of it and copper, good soldier for gold. Dregs of urine. The dregs of urine is good for Saint Anthony's evil, if it be anointed thereon, so that (as Galen doth wisely add) the sore be cooled first with some other thing, and be not burning. If it be heated with oil of privet, and laid to the womb of a woman, it will assuage the grief of the mother, and cureth also the rising of the same. It cleanseth the eyelids, and the creythes in the eyes. Ox stolen. Ox stolen being tempered with myrrh, and dropped into sore ears, healeth the pain of them. The urine of a wild Boar, Wild bore. is of the same virtue if it be kept (as Sextus Platonicus writeth) in a glass, and dropped warm into them, but it hath a more peculiar property in breaking of the stone, and to expel the same, if it be drunk. Goat's urine Goat's urine drunk every day, with Spikenard, and three ounces of water, is good for the dropsy, for it expelleth urine by the siege, and it cureth pain of the ears, if it be dropped into them. Ass piss. Ass piss (as it is written) is good for the grief of the reins, if it be drunk. Mules stolen. Mules stolen (as Paulus Aegineta saith) is good to heal pain in the joints. Camels and goats stolen. The stolen of Camels and Goats also doth provoke siege, and therefore is good for them that have the dropsy. Sextus Platonicus. Sextus Platonicus saith, That Goat's urine (if it be drunk) doth provoke woman's terms, and cureth pain in the ears being droped into them, and being mixed with mulset wine, Paulus Aegineta. and so dropped into the ears, it draweth out matter, if there be any. Wild Boar. The urine of the wild Boar with mulset vinegar, is good for the falling evil, if it be drunk. Dogs piss. A Dogs piss tempered with dust, and laid in wool, will heal corns marveilously, and destroy warts. Child's urine. A child's urine will heal the stinging of a Bee, Wasp and Hornet, if the place be washed therewith. Man's urine. A man's urine will cleanse the freckles and spots in the face. And if a woman cannot be delivered of the after burden, let her drink man's urine, and she shall be delivered strait. Collumella saith, that the best dunging for young shots of trees, Collumella. is man's urine, namely, which hath stood half a year. For if you water vines or appletrees with it, there is no dung that will cause so much fruit as it will do: and not only that, but it causeth also the savour and the taste both of the apples, Sheep's urine and of the wine, to be much the better. Constantinus Affricanus saith, That the urine of a Sheep, Constantinus Affricanus. or an Ox, with some hot oil, is good for the grief in the cars that cometh of cold. Urine (as Vitalis de Furno saith) fretteth, Vitalis. drieth, and burneth, and is good for the grief of the spleen, if it be drunk, as Gontilis writeth. Ass stolen. The Urine of a male Ass, as the same Vitalis saith) tempered with Nardus doth increase and preserve hair. And as some say (by the writing of Marcellus Virgilius) Urine is of no small nourishment, M. Virgilius. for divers folk in the time of dearth, have been preserved by the only use, and drinking of it. Also Marcellus the Practitioner, Marcellus. in the 27. Chapter doth witness; That the Urine of a man is good for divers diseases of the womb and bowels, and namely for the Colic, because that partly with provoking of vomit, and partly by occasion of seges, it expelleth strongly all noisome humours, and for the same cause doth common Practitioners keep it still in daily use. Vldericus Huttenus. Vlderick Hutten also witnesseth, That he did drive away the Ague above 8. times with the only drinking of his own Urine, at the beginning of his sickness. And many still do use the same practice, and it proveth well. Marsilius Ficinus. Likewise Marsilius Ficinus writeth that Many men do use to drink urine for the Pestilence; which thing did Galen write long before him, and also Paulus Aegineta; and do testify also, that it preserved them that drank it: a the least way as they thought. All urine (as Galen writeth) is hot in virtue, Galen. and sharp (as saith Aegineta) howbeit, it differeth according to them that make it. For the hotter they are that make it, the hotter is it also, and likewise the colder urine cometh of a colder body. men's urine is the weakest of all other, except tame barrow hogs; for they in very many points agree with man, but the urine of wild Boars is stronger. Man's urine men's urine is of as strong cleansing virtue as any thing else, and therefore do Fuller's use it to scour and cleanse their cloth. And in cure of grief s also for the same reason, it is used to soak, and wash maunginess, and scabbedness, and running sores that are full of corruption and filth, and specially if they have in them putrified matter, and for such sores on the privy members it is good, and for mattering ears, and for scales and scurf, if the head be washed in it. I have healed with it many times sores on the toes, namely, which came of bruises, and were without inflammation, and that in servants and husbandmen, which had a journey to go, and no Physician with them, bidding them to wet a small clout with it, and to put into the sores, and then to bind a cloth about it, and as often as they listed to make water, to let it fall on their sore toes, and not to take the cloth away till it were quite whole. That medicine which is made of child's urine, called of some men in Greek, Chrisocola Chrysocola (that is to say, gold soldier) because men use to soldier gold. This (I say) is exceeding good for sores that are hard to heal. For this medicine do I use for the chiefest, mixing it with such other things, as are good for such like sores: In the time of Pestilence in Syria, many did drink children's urine and men's also, and thought that they were preserved by it. Of urine also, do Alchumysts make divers things, Alchumists. as salt, and other things moe. And many other commodities there be of urine, as for washing and scouring, and other like, which for briefness I overpass, and the rather, because they are commonly known of all folk. Of the Diseases touching Vrines, and the Remedies for the same. NOw to come to that I promised, as touching the griess which hinder urine, or expel it disorderly, either in time oftener than is meet, or in quality, with other fashions than is agreeable to it, or like other sorts, I will briefly write, not intending to reach the art of curing them, (which would require a longer Treatise, and a meeter place) but only to name certain of the most common diseases, and to set after them such simple and uncompound medicines only which cure those griefs. Stopping of urine. The stone. First therefore, touching the hindrance or stopping of urine, it is not unknown, that one common cause is the stone, which sometimes is in the reins, and sometime in the bladder. I shown you before, that commonly you may discern those two asunder, by the colour of the gravel, but the more sure token is the grief in the sick part. Now for the cure of the same, doth these medicines serve, which follow. But as I have always said, you shall use them with the counsel of some learned Physician; for there is great difference both of the grief, and of the medicines. Medicines for the stone, both in the Reins and Bladder. Astra Bacca. Ameos. Angle toches sod. Betony. Bryony root. Bylgrum. Chamamel. Capers Bark, namely of the root. Claret seed. Clotpoll seed. Dock root. Fenel seed, and root. Goat's blood. Gladian. Gromell. Gum of Plumtree, and Cherry tree. A hedge Sparrow. Harebell. Kneholm root and Berries. Madder root. High Mallows seed and Root. Mogwort. Parseley. Pelliter of Spain. Pyony Berries which are black. Radish. Sampere. S. john's Wort. Sperage. Seholm. Swine's Fenell. Sothern Wood-seed. Sour Almonds. Tent-Wort. Tutsan Berries. Water Plantine. Winter Gillyflower And beside these there are divers others. Also the Stone itself that came from a man, being braid and drunken, will break and expel that other within him. Beside the stone, also it causeth the urine to be clean stopped, by reason of weakness of the expulsive virtue, and some times through clods of blood, which rest in the shaft. Sometimes also through tough and clammy humours, and sometime through some swelling within the yard, and divers other ways also, of which the declaration is too long for this place and time: but another time I intend to write of them at large, and of all other griefs of man's body. But to return to this matter that is in hand, One other stop of urine there is, which doth not clean let it, but causeth it to avoid lesser than it should; and this cometh of like causes as that other last did, save that the cause is less, according as the stay of urine is, and therefore the cure in both is much like. For if it come of weakness of the expulsive virtue, then with the use of other hot meats and drinks, those medicines are good which do provoke urine, as these be that follow. Medicines which do provoke urine. Aniseed. Ally-saunders. Alkakengi. basil. Bylgrum. Cammock. Charlock. Chervell. Caraways. Calamus Aromaticus. Cubebes. Dictany of Candie. Dragance. fumitory. Fatchys. Flower delice. Garlic. Ground pine. Ginger. Helecompane. Honey. Juniper and the Berries. Alas savery. Leeks. Mints. Margerom. Maiden hair. Navew. Nepte. Negella Romana. Nettle. Pepper. Pie Ryall. Quinces. Rue. Rosemary. Rocquet. Savine. Sage. savery. Time. Valerion. Wild Marjoram. Wild Parseley. Wild Time. Water Cresses. Woodbinde. with many other, and namely those for the most part, which I named before to be good for the stone. But there must be discretion in the use of them. Besides those, is there a disease named the Strangury (which some corruptly call the Strangurion) in which Disease the urine doth continually drop forth, Excess of urine. as fast as it cometh into the bladder. And therefore may it well be noted the first kind of such griefs as provoke forth, and further urine excessively. For that strangury these Medicines following are noted good. Medicines for the Strangury. Alexander. Astra Bacca. Brokelime. Cedar berries. Ceterake. Calamus Aromaticus. Gladiane. Knot grass. Kneholm. Sperage. Seholm. Spatula Fetida. Turpentine washed. Wild Fennell. Water mints. But you must consider (as I have often said) that as the disease may come of sundry causes, so it must have sundry cures. For most commonly these are good that I have written, yet such may be the cause of the sickness, that they may do harm, therefore take always counsel of some learned Physician. Another kind of excessive making of urine cometh of the weakness of the retentive virtue in the reins, whereby the Patient pisseth as fast as he drinketh, Flux of urine. Pissing evil. The piss gout. and that in like quantity. This I may call the flux of urine, or pissing evil: or aster the imitation of the Greeks, the piss gout. For which disease it is not greatly commendable to set forth medicines with the only bare names. Howbeit, if I do it, I trust no man will the rather misuse them, namely being warned so often to take no medicines without counsel, and specially in this thing, For some of the Medicines must be received inwardly, and some of them emplastered outwardly. Medicines for the pissing evil. Apples. Dates. Elecompane. Peries. Myrtle Berries. Night shade. Cycory. comfery. Endive. Paritarie. Penny wort. Lettuce. Lintels. Pomegranate. Purslane. Vine leaves. Other defaults there be of excess of urine, as of them which cannot keep their urine, and namely of children, which piss their beds. This disease cometh oftentimes of the dissolution of the muscle which should keep the urine, and therefore requireth cure meet for it, and unmeet for this place, and such shortness. Wherefore for this time here I will make an end, trusting that all men will with as gentle heart receive this my writing, as I of gentleness have taken the pains to set it forth. Additions. Of the diversities of Colours, and of the making of them. BEcause that it is not very easy for every man to distinguish colours duly asunder, I thought it good at the end of this Book, a little to touch the distinction and making of them, namely of such as are mentioned before in this Book. Milk white. Milk white, by the name of itself doth sufficiently declare what it is; for it is the very colour of milk, though the substance need not to be so thick in the urine, as in the milk, for the colour must be understood several from the substance, both in this and all other colours, which thing would be remembered, for it might else (as it hath often done) deceive the simple folk. Horn white. Horn white in like manner hath his name of the thing that it assimuleth most, for it is like the white and clear part of a horn of a lantern, or such like. Grey is like the white part of a man's nail next unto the joint, Grey. or like hoar hair that is not very white, for grey is so much darker than horn white, as horn white is darker than milk white. Pale colour hath a certain appearance of yellow in it, Pale. but is exceeding little. If you seethe a piece of the rind of Pomegranate, and then put to it thrice as much clean water, it will be a pale colour. But if you put thereto little or no clean water, it will be flaxen coloured, Flaxen. that is somewhat more yellower than pale. After it followeth pale, Pale. which is a kind of light yellow, something lighter in colour then crown gold. For the colour of pure gold (as an angel Yellow. or royal) is a right yellow colour. Light saffron. A light saffron colour is, that colour that saffron doth make when it is steeped in water, and laid light on any white. For if it be laid on deep, then doth it make a full saffron colour. Saffron. For that is called a saffron colour, which saffron doth die, and not that that is in the saffron itself. sor that is very red, Red. Claret. and is higher than claret, which is a mean colour between saffron and red, as if it were made of them both mixed together. Crimson is a dark bloody colour, Crimson. well known by his own name, but is not in urine so light as it showeth in cloth. Purple. Purple, needeth not to be much described, being so commonly known, howbeit if you will see the making of it, mix a dark crimson, with an orient blue, and it will be purple. And because that many men be deceived in the latin name of this colour, you shall observe that it is not that which in Latin is called Purpureus colour, (as most men think) for that is rather a crimson, but it is called, more peculiarly Purpura violacea, or Passeus colour. Blue colour is the colour of the clear Sky, Blue. or of Azure. Howbeit, in urine it is not so orient, but if you will mix pure white (as white lead, or pure lime) with due portion of right black (as coal dust, or other like) then there will of these àmount that blue, which is ascribed to urine. Green is a compound colour of blue and yellow duly tempered together. Green. And the right green have I in this Book called a stark green. Stark green. But if the yellow do exceed in it, then is it a light green; and contrariwise, if the blue do exceed, Light green. then is it a dark green: Of this green doth Dioscorides mean, when he doth say of divers herbs, that their leaves be black; and sometime when he noteth white-lines to be in herbs, he meaneth a light green, though he other times understandeth thereby a certain horiness; of which thing in mine Herbal you shall read more exactly. Oily. Oily colours differ from green oily in their lightness of hue, and thinness of substance in the urine where they appear. The light oily is somewhat lighter, Light. (or rather) brighter and more glittering then light green, Stark. So is the stark oily brighter than the stark green, and the dark oily than the dark green, Dark. which all cometh through the thinness or substance in the urine. Ash-colour is darker than blew, and is made of the same sort that blue is, Ash-colour. save that it requireth more of the black by twofold. This is the colour of lead, which is much darker than the inner part, though indeed both are one colour, and differ only in brightness and darkness, which ought rather to be called the hue of colours, than colour. Now as for black, I need not to speak any whit, for as all men do know it, Black. so these very letters do show it, which though of all other it be most deadly, yet is it surely of all the most mighty, for it overcommeth all colours, and none can change it, so that well it may be called the colour of death. For as death overcometh all bodies, so black doth damp all colours; beside, that it is the messenger and token of death, which is the end of all things, and black the end of colours. The Exposition of certain Words. NOw for because I was enforced to use some (though but few) terms in this Book, which be not well known of the most sort of men, though a great number know them well enough, by often talking with Physicians, I thought it good here to declare some certain of them, for the aid of the most simple sort. Ages. Because that in the judgement of urines, the differences of ages ought to be considered, you shall understand that the chief differences of them are four, that is to say, Childhood, Youth, Manhood, and Old-age, for though there be commonly 7. Childhood. Ages reckoned, yet these be four principal, and the other three be comprehended under these four, childhood endureth from the hour of birth till the end of 14. years of age, and is of complexion hot and moist. At the end of 14. years beginneth youth, Youth. and lasteth till the 25 year, and this age of all other is in complexion the most temperate. From 25. until 35. years, Manhood. is the flourishing of manhood, but yet that manhood lasteth (though not in full freshness) until 50. years of age, and this age is of complexion hot and dry. From 50. years forward, is the time or age peculiarly called, Age. in which time man's nature is cold and dry, and not moist, as many do falsely think. Alterative Active 9 Brightness. Active qualities, see the title of qualities. Alterative virtue, see in the title of virtues. Brightness in urine must be marked for a several thing from cleverness. For the brightness betokeneth the orientness and the beauty of the colour, with a certain glistering. And cleverness is referred to the substance of urine, Clearness. and is ever annexed with thinness of it. Yet is it a divers quality from thinness. So may an urine be clear in substance, by the reason of his thinness, and yet not bright in colour, and not clear in substance, but this would be well pondered, lest this necessary distinction, cause a negligent confusion. Critical days. Critical days be such days, on which there is (or may be) perceived some certain token and great alteration in the sick body, either to health or death, or continuance of sickness. What these be, more at large I will hereaster (God willing) declare in a Book peculiarly, because it requireth more largeness of words, then is meet for this place. But one thing I must tell you, that the same days also be called Judicial, Judicial days. but not Indiciall, for the Indiciall days are of another kind: but yet associate no these other. Crudity is the rawness of the meat in the stomach, Crudity. when the natural operation of it cannot duly digest the meat which it hath received; and therefore the urine which declareth default of such digestion, is called a crude, raw, and unconcoct urine. Cupping is commonly known, Cupping. that it needeth no declaration. cloddy urine. A cloddy urine is that which hath in it clods of blood, or other crude matter, or any clustering of difform contents. Dark ground is not meant of the darkness of colour, but rather of the slenderness of substance, so that it can scarcely be discerned to be any ground, by reason that it is so near in shape and substance to the rest of the urine. Dulness. Dulness of colour is contrary to brightness, so that when the colour lacketh all brightness, then is it clean dulled, and whatsoever thing causeth decay of such brightness, that thing dulleth urine. Those contents be called divers, Divers. which have neither their own right form, nor any other certain, but are altogether disordered and out of form, rather seeming to be many, then to be one. Duly knit, Duly knit. is a property of due contents, when they are not tattered, ragged, nor jagged, nor flittering asunder, nor yet are not so clammed together, as tough fleam, or any such thing, but are in a moderate mean between both these. A gathering. A gathering sore, is that sore that is caused of the excessive recourse of humours into any part of the body, as a bile, or any other like. Harvest, Harvest. seek times of the year. Judicial days. Judicial days, seek Critical days. Inequality of substance in urine doth appear to be the difforments and disagreeing of the parts of it together; Inequality. as when it is thin in one part, and thick in another. Howbeit, it is as well used for the alteration from a mean substance to thickness or thinness, or other ways unnatural. Obstruction, Obstruction. is a stopping commonly of the veins, and such great conduits (which convey blood or any other humour) so that the thing which they should convey cannot freely pass as it ought. But if the like stopping happen in the pores of the skin, (I mean those unsensible holes, by which sweat passeth out) so that neither sweat, nor any like excrement may pass that ways, then is it most named Oppilation. Howbeit, Oppilation. as these words be sometimes used the one for the other, so they be applied also to other sundry parts of the body; but evermore they betoken such stopping in that part, that nature's work is hindered thereby. Principal members Principal members (as to our purpose now) are these 3. the brain, the heart, and the liver. Passive: Passive. seek Qualities. Putrefaction is commonly known to signify, Putrefaction. rotting. Qualities active, Qualities. are named heat and cold, because they are more apt and able to work, then to be wrought. And contrary ways, dryness and moisture are named passive, or suffering qualities, because they are more ready to be altered by the working of heat and cold, then to work themselves; howbeit yet they do work also. The four times of sickness. There be in sickness four principal parts of time, to be observed of Physicians: The beginning of sickness, the increase or augmenting, the standing or chief force of it, and the declination or assuaging of it. The beginning. The beginning is, from the time that sickness hath overcome man's strength, and brought him to lie down, till there do appear manifest signs of concoction of the matter, The increase. whereof the disease cometh, at which time, the sickness waxeth fiercer and fiercer: and while it so continued, that time is called the Increase and augmenting of sickness, but when the violence of the sickness is at the most, so that the rage of it is at one stay, and neither increases nor decreases, The state. that time is called the standing, stay, state, or chief strength of the sickness. And after that the furious rage of sickness doth abate, and calm his cruel storms, then is the declination of the sickness: after which (if the Patiented escape as very few die in the declination) then followeth recovery to health again. Declination. And these be the four general or universal times of sickness. Beside these there be other times more particular, Times of the year. whereof now to speak I need not. The diversity of times in the year are duly to be observed, for they do much alter man's body. The Spring. The Spring time increaseth blood and bringeth all the parts of the body to a temperance, as nigh as it can. For it of all other times is the most temperate, neither excessively hot, nor cold; neither moist, nor dry; but of a just temperature, as Galen proveth abundantly in his first Book of Temperaments, where he doth much blame them that name it to be hot and moist, which he saith, is of all other the most pestilent state of air. This Spring, after Galens mind, doth begin about the tenth day of March, and endeth about the 14. day of April, so that it lasteth, but 6. weeks, and 2. days. For at the rising of the Pleyades (which is now in our time about the 24. day of April) he saith that Summer doth begin. Summer. Which Summer is in complexion hot and dry, and therefore meet to increase choler, which in that time doth abound. The Summer lasteth 21. weeks. Harvest. Harvest doth begin after Galens mind, about the 17. day of September, and lasteth 7. weeks. The Harvest, is dry of complexion, but neither only hot, nor only cold, but is distemperate in hear and cold. For in the morning and evening it is cold, and at noon it is hot. So may it not be called justly (as men do name it) cold and dry. In this time doth melancholy increase. At the end of Harvest, about the seventh day of November, doth Winter begin, which time is cold and moist; Winter. and therefore increaseth phlegm, which is like in complexion unto it. And the Winter lasteth till the 10. day of March; so, is it in length about 17. weeks and a half, and then beginneth the Spring time again. And this is the course of the year, after Physic. Other men which entreat of Husbandry, Another sort of these times. do part the year into 4. equal parts, giving 3. months to every time. Unto the Spring they give February, March, and April. To the Summer. May, June, and July. Unto Harvest, August, September, October. And unto winter they appoint November, December, and January. Why the Physicians part the year one way, and writers of husbandry another way, at more convenient time I will declare. Virtues. Attractive. Virtue's natural are four. The first is, That which draweth nourishment into due places, and that is called the attractive virtue. The second, Alterative. is it that altereth the nourishment into a due form to nourish the body, and is called the alterative virtue. The third is that virtue, Retentive. which keepeth in the good nourishment, till the alterative virtue hath duly altered it, and therefore is called the retentive virtue. The fourth, is called the virtue expulsive, Expulsive. because his office is to expel those superfluous excrements which are left, when the other virtues have done their office duly. FINIS. The Safe, New Way of examining Urines by Weight, first invented and found out by Joannes Baptista Van Helmont, that famous Philosopher, and Physician. AN Ounce may weigh 600 grains. I got a glass Vessel with a narrow neck weighing 1354 grains, but filled with rain Water weighing over 4670 grains. The Urine of an old man is found to weigh in the same Vessel 4720 grains, or to over-weigh the rain water 50. grains. But the Urine of a healthy woman, of the age of 55 years weighed 4745 grains. The Urine of an healthy young man of 19 years of age weighed 4766 grains. But the Urine of another young man of equal years, being abstinent from drinking, weighed 4800 grains: And a young man of 36 years of Age, having a sertian with a Cough, weighed 4763 grains. But the aforesaid young man of 19 years of Age, having a double Tertian, the night before drunk little; but his water weighed 4848 grains, which was 82 grains more than when he was in health. A Virgin troubled with a passion of the heart, made water like rain water, and which therefore equally weighed with the rain water. The Urine being warm, is always found to be a few grains lighter, than when it is cold, as also more large. Lee therefore the vessel be of a short neck, and pointed so, that even in a point of time you may measure the Urine: To these other Observations may be added, by a curious Observer of these Directions specified: And it is a fare easier Method, then that which by another Author is reduced into Aphorisms, by weighing out of the whole man; and so judging of his particular estate. Turnheiserus also, hath invented a new way of judging of Urines, in framing a stillatory Vessel for urine, and distinguishing it into 24. parts, and marking it out, on the outside with his lines, divideth the humane body into so many Sections, and then judgeth of them. Courteous Reader, I Have only inserted these two passages, and late inventions, that those who are curious Students in this way, may in prosecution of these new Discoveries, confer the Ancient and Modern Practices together, being promised (if God please to afford my Friend life and health) in a very short space, to enlarge these Observations, and Novel Inventions, into a more full, and exact Method. In the mean while I shall desire my gentle Reader to take these Offers, as they have been presented unto me, in as good part, as I have freely published them; Farewell. A DETECTION Of some Faults in Unskilful PHYSICIANS, Ignorant and Careless APOTHECARIES, and unknowing running CHIRURGEONS. Written by a Doctor of Physic in Queen Elizabeth's days. And also a Translation of Papius, concerning Apothecaries. Useful for all sorts of People. LONDON, Printed by G. D. 1651. TO THE READER. Courteous Reader, AS the Books came to my hands, I have presented them faithfully to you. If you accept of them, I shall account my labour well bestowed, intending it for the public good; If otherwise you are offended at him that best owed them on me, he desires you would, be pleased to present something of your own better; may oblige him and others to thank you for it; I thought fit lastly, to acquaint you that, since my fitting of Record this second time for the Press, lighting by the help of a Friend, upon these two other Pieces: The one, A Detection of some faults of unskilful Physicians; Ignorant, and Covetous Apothecaries, and Unknowing, Running Surgeons; Written by a Doctor of Physic in Queen Elizabeth's days, a Book out of Print, and almost knowledge: I thought fit to put again to the Press, as reproving the too frequent abuses of these times: And also a translation of Papius concerning Apothecaries: Encouraged the rather, since the publishing of that translated, or rather transverted dispensatory by that Sapientum Octavus, Culpepper; wherewith I have presented, as it came to my hands, a cursory passage (by some Wellwisher to that Honourable society of Physicians,) prefixed before his translation; Entitled, The Translator to the Reader. Courteous Reader, THere is a Book lately put forth against Anthroposophia. It is conceived the sum of the whole Book, collected from what is scurrilous, and unworthy of an Academian, may be comprised in little more than a sheet of Paper, whereby you may conceive how much the Author burdeneth the Readers patience with superfluous trash; He is much troubled with Sendivogius, and Anonymus; Books, I believe, his capaciy never yet understood, and for his being gravelled at what is wrote against Aristotle, he will find it a greater task to answer Basson, Gassendus, or Van Helmont in what they have taxed him, then to write Invectives without discretion. Concerning Mr. Culpepper, he saith, He that looks on a game, may see as much into it, as he that plays; 'Tis true, if he well knows the game, but you have played your game with the Physicians, and though your Gentility be not questioned, ingenious men will give you the Epithet of Eques male moratus, though not according to Rider's interpretation of Eques at Cards. You say the Liberty of our Commonwealth is most infringed by three sorts of men, Priests, Physicians, Lawyers; the one deceiving men in matters belonging to their souls, (if your father were a Priest as is related, why might not he do so) The second in matters belonging to their bodies, (hardly not more than you by your dispensatory) The third, in matters belonging to their Estates (you are reported to have tried some other Professions,) but only fasten on the Railer. Physicians you say walk in the clouds, and that's the reason men are led by the noses: 'Tis strange men in the clouds, should lead men below by the noses; but you have as visible a piercing eye to see that, as you have into Physic: But they are led by a company of proud, insulting, domineering Doctors, whose Wits were born five hundred years before themselves; 'Tis a pretty riddle a man's wit should antecede him five hundred years: If your own went but half so long before you, I should believe they would hardly gallop up to one another, and you scarcely wiser, in five hundred years subsequent: But some have wasted whole Estates in Physic (it hath certainly been with such wise Aesculapians as yourself,) though I scarce believe any wiseman would fool out a groat on your judgement. It is unhandsome and unbeseeming, you say, to see a Doctor ride instate in Plush with a foot-cloth, (envy not their merits.) When a Translator may be trusted with his own government, and writes any thing Dignum bono viro, he will be commended servum Reipublicae: but they dare not visit a visited house, not for that they fear themselves, but because they would not fear others, whose lives may be in as great danger: But you think you have paid them with two Proverbial Verses, when the Patient's ingratitude, when they are restored, may rather keep them away according to this Verse: 1. Angelus adventu: 2. Cura Deus. 3. Exitu Abbaddon. Concerning Physicians in Italy and Holland, they have State-allowances, but if our Eques can regulate no better, between allowances, and non-allo Wances, you will never be made a Justice for equal distribution. But in the Colleges Epistle, the not quoting of the virtues of the Receipts is objected against them, but his Wits had never quoted them, had not more ancient wits afforded him their light, though but a dark one to guide him. You say if Apollo had served the nine Muses, as they serve their Apothecaries, they would have had no more wit than nine Geese. I wonder whence the rare bird, or rather the feather of an Apothecary, (for he was not fledged when he deserted the trade) aspired to this height to be able to teach the Physicians, whose Books, he is not worthy to carry, unless as an Ass carrieth meat for his Master, and for himself: He had rather be Disciple to Zoilus, than Apollo, He saith, The Nation are all already Physicians: If their own opinion have not made themselves so, your opinion labours to do it, with a grain of your self-conceited understanding; But all the Ancients wrote in their mother tongues, and native languages, (but not all their works by his leave) yet all the people were not Physicians, neither in Arabia, Grecia, nor Germany; and both in Physic and Arts, they retain their Greek and Arabian names to this day? And concerning their Doses, how uncertainly they have delivered them, a searching man may easily discover; You had need collogue with the term of worthy Countrymen, when you tell, the College doth in effect say, they are great fools: but you would make them fit for the calling, if scurrility could fasten it on them. The Apothecaries you say, would deserve the name of a company of Dunces, if they should complain against the Physicians, and not connive for their trade; but had my Gentleman gone out a Freeman in the profession, the Doctors would have been so bold with him as to have, examined his sufficiency, as they do others, before they pass their approbations for practise: You call Heaven to witness, none of the College have provoked you; Whence comes this bitterness then undeservedly against them, but from (as you writ) the Saturnine disposition you were born under; you Astrologers, writ, some Planets are evil in themselves, yet joined with some others, qualified with their conjunction are better affected, though Scripture teach you, when God had surveyed all his works, they were valde bona, and you can produce no place where ever the heavens were cursed. But to conclude with the Gentlewoman's. favours who must not be forgotten: You present the beginnings of your labours at their feet, in your low humility, with an Herculean undertaking to open unto them this famous, though too much abused Art of Physic, and so conclude with as much Arrogance, as you began with Folly; Your Friend, Nisu bonos. A DETECTION OF UNSKILFUL PHYSICIANS. The First Part treateth of divers and sundry Errors, and Abuses, of the unlearned and wicked sort of Physicians. THat Excellent man and Great Clerk Aristotle, who for his incomparable doctrine is of all Learned men named the Prince of Philosophers, hath this saying in the seventh Book of his Ethics: Non oportet tantum verum dicere, sed etiam causam falsi assignare, that is, A man may not only tell the truth, but he must also show and declare the cause of falsehood and error. As who should say, The truth can never so well appear, as when it is compared to his contrary, which is error, lie, and falsehood. Quia opposita semper juxta seposita, magis clucescunt: Contrary things set one against another, are always a great deal better known. The Philosophers of ancient time as it appeareth plainly in Aristotle and Galen, yea, and in the holy Doctors of the Church, In many of their works had in a manner more ado to confute the false errors, sophistry and cavillations that were then used, and imagined as true doctrine, than they had to write the very truth itself. The great mercy of God had never been so well known, if the fall and transgression of man had not been. And as S. Paul saith in the 5. Chapter to the Romans, Where sin hath exceeded, there grace hath the more exceeded. And Christ in Lu●e 7. said of Mary Magdalen, Many fins are forgiven her, because she loved much. Now therefore before I speak of the abuses and enormities of Physic, First, I will show and declare; What is the part, office, and condition of a good Physician. Thus doing, I will first allege Hippooratis Jusjurandum, that is the Oath that Hypocrates would that every Physician should take before he practise any Physic. I will not recite the whole Chapter, but the chiefest part. Caeterum quod ad aegros attinet sanandos, etc. The English is this: And as concerning the curing of the sick, I will ordain and devise for them as good a diet as shall lie in my power and judgement. And I will take heed that they fall in no damage nor hurt. Nor yet any man's prayers shall so much prevail with me, that I give poison to any man, neither will I counsel any man so to do. Likewise I will give no manner of medicine to any woman with child, to destroy her child. Moreover I will use my life and science godly; I will not cut those that have the stone, but I will commit that thing only to the Surgeons. In what house soever I shall come in, my coming shall be for the Patient's commodity and profit. And I will refrain willingly from doing any hurt or wrong, and from falsehood, and chief from venereous acts, what kind of bodies soever I shall chance to have in cure, whether it be of men or women, of free or bond servants. And whatsoever I shall see or hear among my cures (yea although I be not sought, nor called to any) whatsoever I shall know among the people (if it be not lawful to be uttered, I shall keep close, and keep it as a Secret unto myself. Again the same Hypocrates saith in the Book or Chapter called Lex. (To eschew tediousness I will leave the Latin) Whosoever saith he, will truly get him the knowledge of Physic, he must satisfy his mind, and as it were be accompanied with these guides, with nature, science, a place meet and convenient for study and learning, an institution from childhood, a labour and painful diligence with a long time. Item, In his Book De Medico, he saith, The Physician must be of a good colour, and comely countenance, and of a good disposition of the body, he must also be had in estimation among the common people, by comely apparel, and by sweet savours (so that he be not suspected of too much excess) for by such means the Patients are wont to be delighted. In like manner, the Physician must see and study, that he be of a modest and sober mind, and not only concerning modest talk, but also in other things concerning his behaviour, he must be well disposed; for there is nothing that getteth a man better estimation and authority then to be endued with an honest life and good manners. His countenance must be like one that is given to study, and sad, and yet not overmuch, for so he should be taken to be stubborn and scornful, and like one that disdaineth other men's company: but on the contrary, he that hath always a laughing countenance, and is given to too much gesture and mirth, is taken for a lend person; and therefore this must needs be eschewed: Also he must be just and bear himself upright in all his business and affairs, etc. In his Book De decenti ornatu, he saith, A Physician being a Philosopher is equal in some reflects unto God. Item, it is decent that the Physician be gentle and courteous, for rudeness and churlishness are greatly mifliked, as well of the whole as of the sick. He must of ten visit his Patient and be diligent. He may not declare all things to his Patient, but some things he must keep close from him, and must comfort him with a lively and merry countenance. And sometimes to withdraw him from his fond desires, he must rebuke him, in resisting with sharp words; and sometimes again he must entreat and comfort him, with a dexterity and gentle persuasion. And yet notwithstanding he may not always tell him of his present state, nor what shall become of him. Thus much I have brought out of Hypocrates to testify and declare the office and condition of a Physician. Now something will I bring out of Galen, who in his Book entitled, quod optimus medicus idem est & Philosophus, declareth plainly by the very title of the Book itself, what learning a Physician ought to have. He saith also in his Book De Antidotis, That a Physician if it be possible aught to have the knowledge of all herbs, if not, at the least he ought to know those which be commonly used. Again in the Commentaries upon the first Book of Hypocrates, De morbis vulgaribus: The Physician, saith he, ought in any wise to have a respect to profit and help his Patients, and if he cannot, then at the least wise that he hurt them not. Item upon the 6. Book De morbis vulgaribus, he saith, Albeit that the Physician be gentle and courteous, sober and also merry, yet nevertheless he ought not to minish his gravity, for unless the Patient have in reverence and estimation his Physician as a god, he shall never follow and obey his counsel, it will be therefore very decent, that the Physician do not so abase himself and flatter, that he bring himself in a contempt: Nor again, as it were another Callianactes, show himself hoggish and rude. And that shall he easily bring to pass, if in his countenance and talk, and all his honest behaviour, he retain the gravity of a Physician, and so do persuade his Patient to follow and keep those things that he appointeth and ordaineth for him. But now lest I should be too tedious in alleging many Authors; I will come to those of our time, and namely I will bring that man of high learning and famous memory, Master Doctor Silvius, who sometimes was the public Reader of Physic in the University of Paris, having daily at his Lecture little less than a thousand Auditors (or as they call them, Scholars) of the which I being one, may plainly testify it to be true. The same Silvius saith in his Book, De ordine legendi libros. Galeni & Hippocratis, That a good Physician must have all these properties. First, he must be naturally bend and given only to truth, all the days of his life, he must be circumspect, discreet, and of a good pregnant wit and memory. Secondly, he must have a sound and healthy body, and must be able to abide great pain in studying. Thirdly, he must be endued with great riches, or at least he must have sufficient to live by. Fourthly, he must have and get his learning of the best learned men of his time, who diligently even from his childhood must instruct him with these sciences: Grammar, Logic, Music, Astronomy, and chief (as Plato counselleth) Arithmetic and Geometry, and also Philosophy. Now to come to my chief intent and purpose, and (as they are wont to say) to the Principal: These things above rehearsed, well weighed and considered, what hope may there be conceived? what foundation and stay may be had? yea what security and safeguard is there in these sort of fellows, which now a days almost in all places so rashly, so fond, and so wickedly do abuse the noble Art and Science of Physic. Where is their great and manifold knowledge of the tongues, of the liberal Sciences, of Philosophy, of Anatomy, of the Simples, of the compound Medicines, and of the Temperatures or Complexions? where have they studied? of whom have they learned their Science? (if I may call it a Science) what Authors have they seen or read. Many of them will answer and say unto me thus: Sir, although we have not this exquisite knowledge that you require in us, yet we have had experience of many things, we have English Books enough to teach us divers medicines for divers purposes, yea and some of us have a gift of nature to heal many diseases. I answer, that your reasoning is fair, but it is grounded upon a very slender and feeble foundation. For first, as touching your experience, how can it be good unless it be joined to knowledge and science? What though you have given a Medicine: As for example, a purgation to purge fleam to any man in the Winter, supposing that man to be some what aged, of a phlegmatic complexion, using much phlegmatic meats, much sleep and much rest: and that the said Purgation hath taken good effect and wrought well, all this supposed; Let the like medicine be given in the Summer to a man of another complexion, of another diet, and of another age yea supposing this, that it be given to the self same man in the Summer; Shall the same Purgation (think you) take such effect and operation, as it did afore in the winter? no verily; or else Hypocrates that ancient Father and Founder of all Physic (whose sayings and writings we follow and credit, tanquam Apollinis oracula) should have foully erred, and specially in his Book De Natura Humana. Galen in his third Book, De methodo medendi, saith, That there be two instruments of all manner of invention, that is to say, Reason and experience. He that knoweth a thing that is invented and found by experience, and yet cannot tell the reason of it why it is so: plainly declareth to know it only by experience. But that he may understand how much he erreth, let him give ear unto me a while, for I mean to talk a few words with him, which follow only experience. Thus much Galen; what he saith after, I leave it, lest I be too tedious. The same Galen also upon the first Aphorism of the first Book of Hypocrates. The experience (saith he) of Physic is dangerous, (which be also Hypocrates words) for the material subject of Physic is no tile stones, or common stones, dirt, wood, or leather, as they are of other crafts and sciences, in the which you may make or mar any thing without danger. For if you spill a piece of wood or leather in mis-handling it, there is no danger, but only a little loss or damage, which is soon recovered again by diligence. But to prove things in man's body which be not afore approved by learning and experience, is not without danger of death. Now as concerning your second reason, by the which you affirm to have many English Books that teach you Physic: I answer, that the English Books teach nothing of the true foundation of Physic. For if there be any that do it, how can it be well understood without Logic and Natural Philosophy. For Aristotle saith, Vbi desinit Physicus, ibi incipit Medicus. A man must first peruse Natural Philosophy, before he enter into Physic. I do not deny but to have some Books of Physic in English, specially of the Simples, well and cunningly set forth for Surgeons, Apothecaries, yea, and for sober and wise men that delight to read in such things, and know not the Latin tongue, is not unmeet nor hurtful. Although I would not wish, nor it is not decent, that either Chirurgeon or Apothecary, or any other man, being no Physician should practise or use any inward Medicine without the learned and approved Physicians counsel. For as the two Proverbs say; Falcem ne mittas in messem alienam, Et ne sutor ultra crepidam, let no man meddle with another man's corn, but with his own. Let the Shoemaker meddle with his shoes. But to the purpose, do you think to have in your English Books, all the perfect knowledge that is required in Physic? Yea, have you the tenth part only? We could never have it yet in Greek and Latin perfectly (notwithstanding we have it now better than ever we had before) how then should you have it? If English Books could make men cunning Physicians, than Pouch-makers, Thresher's, Ploughman, and Cobblers might be Physicians as well as the best, if they can read. Then were it a great folly for us to bestow so much labour and study all our life time in the Schools and Universities, to break our brains in reading so many Authors, to be at the Lectures of so many learned men, yea, and the greatest folly of all were, to proceed in any degree in the Universities with our great cost and charges, when a Sir John lack Latin, a Pedlar, a weaver, and oftentimes a presumptuous woman, shall take upon them (yea, and are permitted) to minister Medicine to all men, in every place, and at all times. O tempora! O mores! O Deum immortalem! To what purpose have the Universities been erected and founded in times past? To what purpose have they so many goodly privileges granted unto them of all Princes, successively from all ages? what doth it prevail for us that be learned to proceed (as I said) in any degree of Master, of Bachelor, or Doctor, and so to be allowed and have authority to use our Science? when every man, woman, and child that list, may practise and use Physic (idque impune) as well as we? and so, many times not only hinder and defraud us of our lawful stipend and gains: but (which is worst of all, and too much to be lamented) shall put many in hazard of their life, yea, and be the destruction of many. Is this tolerable? Will the Magistrates always wink at this? Shall there never be no reformation for such abuses? God of his great mercy grant that once they mey be reform. For if they be not, verily it will greatly discourage men of learning hereafter to apply themselves to the study of Physic, whereby the help, succour and safeguard of many a sick man, woman, and child, shall be hindered and secluded: yea, and many shall fall in danger, and be sick, which otherwise might be preserved from all sickness by the right ministry of Physic. For Physic is appointed not only to expel sickness, but also to preserve the body in health. But now to the third part I answer: You say, that you heal many times by the gift of Nature: I pray you tell me what you mean by Nature. Perhaps you understand by Nature, a natural inclination or disposition, given by the influence of Stars and Planets, (as I do not deny, but that we may be the better moved and inclined to any Art by their influence) yet is it not a mere gift, but only a disposition, and as it were a dexterity and natural to wardness to heal some kind of disease: which thing notwithstanding is oftentimes done more by chance, then by any certain Method, or Reason. For verily, have you never so good a wit, disposition and inclination to any Art: yet if you apply not that Art, and exercise yourself in it earnestly, and continually, and specially in this Science of Physic (which can near be well used without great study, and the knowledge of div●rs other Sciences, as I have said before) your do shall be but rash, vain, and of small ●ffect. For as the Philosopher saith: Scientiae nobis, non innascuntur, sea acquiruntur, The Sciences are not infused in us at our birth, but are gotten afterward: And Science is thus defined in Logic: Science is an habit, (that is) a ready, prompt and bend disposition to do any thing, confirmed and gotten by long study, exercise and use. Therefore the natural inclination by the influence of the Stars can profit but little, unless you apply yourself with great diligence and study to that kind of Science or Art that you intent to practise and follow. But if you understand (by Nature) God: I say plainly, that God doth not give the gift of healing to any wicked people, but only by aspeciall privilege to those only that be of a most pure, sober, and holy life, as we read of the Apostles, and some of the Prophets. And as Saint Paul saith, in the first Epistle to the Corinth. the 12. chap. To some is given the gift of healing by the Holy Ghost. So that to heal by this manner of means, is not commonly to use Herbs, Roots, or any other drougs bought at the Apothecary's shop, or to take any money or other reward for the healing. For this kind of healing is the mere gift of God, working in those (to whom it pleaseth God to give it) without any labour or study. We hear of none now a days, that hath this gift of nature (I mean of God) saving only the Kings of England, and the French Kings, which, as the excellent Doctor Tagaultius saith, in the first book of his Chirurgiry, have a special gift to heal the King's Evil, called struma in Latin. Therefore I conclude, that howsoever you make your argument, your profession and practice in Physic is hothing worth, but rather is false, deceitful, unjust, unlawful, and not any longer to be suffered. I could now, if I were not too tedious to the Readers, bring and allege out of the Authors of Physic, certain notable examples of many rash and dangerous cures, that hath been done by many ignorant and lewd persons in times past, if it were not that the daily examples appeared (alas) too much before our eyes in these our days. I will say nothing now of the City of Salisbury where I dwell, what abuses hath been, or be there now, concerning the Art of Physic. A reformation hath been made there, not very long ago, as touching such matters, but yet all things are not so well brought to pass as I would wish, and as I think good they were. I delivered once, certain Articles concerning the honest and lawful use of Physic, unto the right reverend father in God my Lord Bishop of Salisbury, which Articles being (at the least in my judgement) good and lawful, if it would please his Lordship, yea, and all other most honourable Bishops, each of them in his Diocese, to admit and put in execution. I would suppose, imo, I would believe that Physic should be better and more honestly, truly and justly used and ministered then it is now in these days. And because that I would that every man should see and know, what Articles they be that I delivered, I have thought it good to take a copy of them (which notwithstanding I have somewhat altered) and rehearse them here in order. Seven Articles concerning the ministration and use of Physic. The First. It were very meet, expedient and necessary that no Physician should practise Physic in any Diocese, unless he were first allowed by some University: or at the least having sufficient learning in the said Science, he were allowed and licenced by the Bishop or his Chancellor in that Diocese wherein he dwelleth, The Second. It were good and necessary, that no Chirurgeon should practise his Chirurgery, unless he could read and write, and had knowledge and experience in the simples belonging to his Art. And that he presume not to let blood or undertake any hard cure, without the Physician's counsel, if he may conveniently have it. The Third. That no Apothecary should minister of his own head, or ordain any purgation or other composition of Physic for any man: or that he should prepare and make any purgation or notable confection, without the Physicians advise and counsel, unless that the Physician had first seen and viewed the Ingredients, whereof the compositions are made, and specially the purgations. The Fourth. It is not decent not profitable for the Commonwealth, that any ignorant lewd or ill suspected person, be he man or woman, should be suffered to make, sell, or minister Medicines to any body, but that such kind of persons (being duly examined and convicted by the learned Physicians of the Diocese) should have condign punishment appointed them. The Fifth. That no Physician do take upon him the name of any degree of School, as Bachelor, Master of Art, or Doctor: or cause and permit any writer, or Printer so to term him, unless he can approve it to be so indeed by any University. The Sixth. That no Midwife should disdain to come to ask counsel of the Physician, as often as any woman being in labour of child, is in danger. It were good also that the Midwives were first sworn, before they take upon them their office. The Seventh. It were also good and expedient, that (as the use of London is, granted by an Act of Parliament) that the Physicians in every other Diocese, one, or two, or more, should have licence, to search and view the Apothecary's shop once a year at the least, and see whether their stuff and Medicines be good and lawful or not. These Articles above rehearsed, I thought good here to allege, (although under correction of my superiors) because that some occasion may be given to reform the enormities and abuses in the Science of Physic. And here let no man think, that I mean to speak any thing in any point against the privileges and liberties granted by an Act of Parliament to the Company or Corporation of the Physicians of London, for I mind not, nor may not meddle with their privileges. Many there are, that bear themselves very stout, upon an Act that was made by King Henry the 8. in his days, affirming that Act to make full and wholly in all points for their purpose, but they are foully deceived and fare beyond the mark that they shoot at. For whereas the Act presupposeth in them a knowledge of the simples, as of herbs, roots, and waters, and of the virtue and operation of them. Alas, they can scant tell what a simple meaneth: There be a great number of them that knoweth not these common Herbs, Buglossum, Apium & agrimonia, for in stead of Buglossum, which is Bourage, they will take Buglose, being deceived by the sound of the word: for agrimonia the true Eupatorium. They will take Eupatorium Mesue, which is described of Dioscorides under the name of ageratum, for apium Parsly, they take commonly Smallage: for Scolopendria, called otherwise Ceterach, they abuse Harts-tongue. And to be short, I myself have seen some Apothecaries take for the root of Rubia, the leaves of Rubus: for the root of Mandragora, the root of Gentian: for Hematites; Amethystus: for Sempervivum minus, the Herb called Thrift, or great Stonecrope, they have taken little Stonecrope in making their Populeum. To the purpose, whereas the Act presupposeth a speculation or practice, they practise at a venture a thing which they know not, whether it be cold, or hot, dry, or moist. Item, whereas the Act giveth them licence to minister Drinks for the Stone, Strangury, and Agues: They know not the Stone in the back, from the Stone in the bladder; neither whether the stone may be wasted and broken by Drinks and Powders, or had out by incision. Moreover, they know no difference between a colic and a Stone: for they name them both one, whereas they be two sundry diseases. They know not what Stranguria is, nor how many manner of ways it may be engendered in the body. They can scant discern a Tertian Ague from a Quotidian. As for the mixed and complicate Agues, they know not what to make of them; They call them new diseases, because they can give them no other name. Now verily, if these jolly fellows had but that knowledge only, which the said act presupposeth them to have, it were not so great a danger, if they sometimes were permitted to give some medicines for the foresaid diseases. But I pray you, how many of them have that little knowledge? which knowledge is but little indeed in comparison of many other sciences, which be not only profitable, but also necessary to attain the noble Science of Physic. If the other Acts which have been made for the Reformation of Physic, be well scanned and conferred together one with another, it shall plainly appear, that the aforenamed act, shall not make so greatly for their purpose, who by ignorance and rashness do use to practise Physic at their pleasure. Verily I much marvel at one thing, that many which be of the higher sort, reputing themselves to be of no small gravity and wisdom will sometimes give credit to such lewd persons, counterfeiting the Physicians. Indeed, I suppose that they be partly deceived by the vain persuasions and fair flattering speech of such fellows. Their communication is so fair, sweet, gentle, pleasant and amiable; and their promise and warranting so earnest and great, that they will go nigh to deceive the wisest man that is, if he have not the more grace, and be very ware of them. And the better to allure the simple people unto them: They will say to him whom they do take in hand; Sir, I will none of your money now until you be whole, I will have money of you only for the medicines which I must occupy for your disease. They will lightly warrant every man to heal him, of what disease soever he hath; and for all diseases they have commonly but two or three sorts of medicines, and yet most commonly they be Purgations or Vomits. They purge so much and so often, that they purge many times, as well the soul out of the body, as the money out of the purse. Moreover, these fellows will also (to have the more credit given unto them) name themselves after some great learned man's name. Sometimes they fain themselves to be of some strange country, and will counterfeit their language (as I know one in Salisbury) and look to be called by some name of dignity or worship; as Master, Gentleman, Domine, Doctor, and all to deceive the people. O, I would wish that every man would take heed, and I beseech God that every man may beware or such false Physicians, which may be likened to Wolves or Foxes, clothed outwardly with lambs skins, but inwardly are full of subtlety and deceit. Many perish through the year at their hands, whereby the good science of Physic is brought into an obloquy and reproach. Many learned Doctors of our time have in their works envied greatly against these abuses, and have wished some punishment to be established by the Magistrates, unto such as wickedly and without all reason misuse and practise this Science. Here I could also somewhat touch some of the learned sort, which although they bear themselves never so stout, and appear to men to do all things well, yet nevertheless, they halt sometimes on both sides: They see and know many abuses in the Apothecary's shops, and yet they wink at the matter, and are loath to displease the Apothecary, who perchance is their friend. But the Proverb saith; Amicus Socrates, Amicus Plato, Amica tamen magis verita● The truth ought to take place in all things, and above all things. There be also many Physicians that think themselves so profoundly learned, that they believe that no man is able to match with them in learning, they be so arrogant and scornful, that although the Patient be content to have the counsel of two or three other Physicians to consult and confer together of his disease, yet they will not willingly grant to it, but rather disdain to confer with any other, the which perchance are sometimes a great deal better learned than they are. They remember not what Hypocrates their Master saith, in his Book De preceptionibus, who being in Latin translated saith thus, Nec vero indecore se illegeret medicus, etc. The English is thus, That Physician shall not do amiss, nor behave himself uncomely, which being perplexed in the business about his Patient, and doubtful for want of perfect knowledge, do cause other Physicians to be called, that by common deliberation, and conferring one with another, the Patients' affairs may be duly examined and known, so that they may be as co-adjutors (that is to say, helpers one to another) to provide for some remedy. Some there be also (lest that other men should learn their cunning) that will rather scribble them a Receipt, and will make such dashes and strange abbreviations in their Bills, that their writing seemeth rather to be Arabic, or like the the writings of the Cabalists, than Latin. I fear me that they that writ so, are ashamed of their own occupation, and fear lest that if they should write plain, their errors and faults should be espied. He that is a plain man will deal plainly, will speak plainly, and write plainly. Some there be also that be so stiff necked and heady in their opinions, that they will be or no man gainsaid in any wise, no, and if you bring them never so good a reason, although you allege them never so many authorities. But I say, Plus vident duo oculique unus. All the wit of the world lieth not in one man's head. Therefore to confer together upon a matter, it doth oftentimes great good, and no man (be he never so well learned) ought to refuse it, as often as time, place, or any other occasion shall serve. Also some Physicians there be, that be so greedy, and of such an unsatiable desire, that they care not in what danger they cast themselves, what shame and damage they sustain, so that they may have many cure, where sometimes one would suffice them well enough, and be more perchance than they can well bring to pass. They be so covetous that they would have all, and do all themselves, and they envy many times at other honest men having cures, when they have none. Thus doing, verily, they bring themselves in great contempt and doth as it were abate and blemish the honourable Science of Physic, which requireth rather to be sought earnestly with great sure, with humility, reverence and praying, then to be offered, and as it were objected undiscreetly to every man, and in every place, like a blind Harper's song, or a Pedlar's pack. The common Proverb saith, That offered service stinks. And I have heard oftentimes say, That Physic unless it be earnestly sought and well paid for, it will never prosper nor work well with the Patients: I mean not by this that the Physician must be always liberal and merciful to the poor, on whom his living dependeth not, but on the rich. Now to conclude and finish this first part, I will leave to entreat any more of Physicians, (except as occasion shall serve) and now in the next Part following, I will speak of Apothecaries, and touch somewhat their abuse and negligence. Whosoever will read any more of the tokens and qualities of foolish and blind Physicians; Let him read a little Book of mine, Printed many years since, which is Entitled: A Great Galley lately come into England, out of Terra Nova, laden with Physicians, Apothecaries, and Surgeons, etc. made in form of a Dialogue. A DETECTION OF SOME IGNORANT APOTHECARIES. The Second Part treateth of the ignorance and presumption of certain Apothecaries. IT is not unknown to many men, and specially to those that be truly and exactly learned in Physic, that there hath been, is now, yea and shall be (if some good order be not taken) great abuses among Apothecaries, in handling, keeping, choosing, and dressing their Drugs and Medicines. Insomuch that it is suspected of most part of men (and I pray God it be not so indeed) that among all other mechanic Arts of occupations, the greatest and most crafty deceit that is, or may be in Apothecaries. Howbeit, I am not ignorant, but that within these few years, some Apothecaries, by the help and counsel of good Physicians, have begotten and provided them better stuff and simples to make their compositions, than they were wont to have afore. And I believe verily, that if every Apothecary would endeavour himself to buy no stuff, but that should be pure and good: there would be a great many, that would give better credit to Physicians and Apothecaries, and have a better hope in them, than they have now a days, and all because they mistrust and suspect so much the Apothecary's stuff and confections. Indeed, as covetousness is the root of all evil, so many Apothecaries there be, that more for lucre sake and greediness of worldly goods, do prepare their Medicines, then for any care that they have, to deal truly with the poor Patients and silly souls that be in pain, The Physician many times shall ordain his counsel, and appoint certain Medicines for his Patient; which Medicines he knoweth certainly shall do him good, being taken and used according to his counsel, yet the same Medicines being taken and bought at the Apothecaries, and made many times of naughty stuff, or not well prepared, shall not only do little or no good at all; but shall also sometimes put the sick body in hazard of his life, whereby shall no small trouble and shame redound unto the Physician, and yet was he not the occasion thereof, nor in any fault at all. Some perchance will allege against the Physician, that he may be in the fault, forasmuch as he ought to have seen the stuff first, whereof the compositions are made, and aught also to have been at the making and preparing of the Medicines which he ordaineth. Indeed it ought to be so, if all things went well, and specially if the Apothecary be suspected to have somewhat a large conscience, or that he be of a slender learning and negligent, and passeth not what he doth so that he may receive money. But you must understand that the Physician cannot always be present at the making or delivering of such Medicines as he hath appointed. For sometimes he hath more Patients to look to then one, and perchance he may be twenty or forty miles from the Apothecary, when he sendeth his Bill to him, and therefore cannot be present. Many other occasions there be, that letteth the presence of the Physician at the making and delivering of medicines. We had a sad passage of an Apothecary of late years, who being prescribed by a Doctor to make up some Trochises for his Patient of Gordonius, not having them ready, used in their room Trochises of Alhohengi in opio, which the Patient took, and died within few hours after; whereupon the Widow of the deceased Patient, instigated by some of her friends, proscuted the said Apothecary; first for life, and secondly, to prohibit him for further using his trade, with two several Bills and Inditements at the King's Bench Bar, before that Learned and Reverend Judge, the then Lord Chief Justice Brampston, where with much charge he was acquitted, in both the several Trials. But if the Apothecary be an honest man, of a good conscience and learned; or that he hath such a one under him to serve the shop, that is of like qualities, It is not then so greatly necessary for the Physician to be present, so often as he ordaineth his counsel for any Patient. For even as a good tree will always bring forth good fruit: So will a good Apothecary make and deliver nothing at any time, but that that is lawful and good. But this Question (if a man might be so bold) I would fain ask how many good Apothecaries be there in England? how many do their duties as they ought to do? how many are learned? how many are faithful? and how many are willing and desirous that the Physicians should see their Drugs, and see the making of their compositions? Many there be that disdain that the Physicians should be present at the making of their Medicines, and who more than the ignorant, covetous, and contentious sort of Apothecaries. The ignorant thinks (following their barbarous Nicolans) that their knowledge (which is mere ignorance far excelleth and surmounteth the knowledge of all Physicians. The covetous are afraid, lest if the Physicians should be present that they should find a great deal of their stuff to be sophisticate, corrupt and naught. There be also another sort of Apothecaries, which be so arrogant and scornful (by reason that they be grown very rich, God knows how) that they disdain the Physician, and have him in no estimation, whereas in the ancient time, the Apothecaries (as Galen and others witness) were but as servants and ministers unto the Physician. Galen in his Commentaries upon the sixth Book of Hypocrates, De morbis vulgaribus, saith thus, The Ministers of the Phystian, are gatherers of herbs, ointment makers, cooks, plaister-makers, clister-givers, scarifiers, letters out of blood, but if we (meaning of Physicians) after that we have learned these things do also sometimes the like, we do not otherwise then even as a master or governor of a Ship, which having knowledge in rowing, do row when he list, and get up to the top of the mast, and doth all other things belonging to the Mariners art and office. Thus much Galen. I need not to allege here the 38. chapter of Ecclesiasticus, where every man is exhorted to honour the Physician, how much more than should the Apothecary honour and reverence him, which hath chief his living by means of the Physician. I speak not this because I, or any Physician should seek worldly honour, or vainglory. For above all things, Soli Deo sit honour & gloria, yet notwithstanding, according to St Paul's doctrine, we ought to give honour to whom honour belongeth. I remember that when I was yet in a manner but a boy, in age, studying beyond the sea, after a year or two that I had studied in Physic; I would sometimes (for to have the better knowledge in simples) resort to some Apothecary's shop or other. But I should no sooner come into the shop (specially of learned and honest men) but that immediately the Apothecary would welcome and receive me with all courtesy and humanity, and rise from his seat to give me room, and so would entertain me with all gentleness that he might. This did they to me being then but a Scholar, what would they do think you to the Masters and Doctors of Physic? What maketh many Apothecaries now a days to set so little by the Physicians? This is one chief cause, they play the Physicians themselves, they give and Minister Medicines of their own devise (God wots a mad device) indifferently unto all men, yea, and the more ignorant they are, the more bolder they be; for who is so bold as blind Bayard? Many of them will not stick to look in waters, and not be ashamed even in the Physician's presence, to ordain this or that Medicine for any kind of disease; If any Physician do gently admonish them of their fault, and specially of giving of Medicines after their own brain: They will say, that they may as well prescribe medicines, as Physicians sometimes do use to make them. They may play (say they) as well the Physicians, as the Physicians play the Apothecaries, as though a Physician and an Apothecary were all one. Indeed a Physician maybe an Apothecary, and have an Apothecaries, shop within himself in his own house, or may be a Chirurgeon, and heal wounds or sores, or let blood himself: Sed non è diverso. An Apothecary or Chirurgeon being only of that Art may not be a Physician, unless he abuse and falsely exercise against all reason and conscience, (as many do now a days) the Science of Physic. To prove that a Physician may make, or cause to be made, in his own house any kind of Medicines: it may partly appear by the authority of Galen before alleged, and also by divers other famous Authors of our time, and specially by Manardus and Silvius. Manardus in the Prologue prefixed to the Annotations upon Mesue, hath these words: In times past, saith he, the Physicians themselves prepared the Medicines at their own houses, and so kept them ready made, the which as often as need required, according to their discretion, and the necessity of the sick, they used. But since these five hundred years or thereabout, this kind of business hath been committed or rather derived from the Physicians, (not without, as I believe, the danger of the Patients) unto certain which are called Spicers, or Apothecaries, etc. Jacobus Silvius in his Book De Medicamentorum simplicium delectu, in the beginning, whereas he speaketh of the duty of an Apothecary, declareth, that as well Galen, as other Physicians, did oftentimes prepare the Medicines themselves. It is lawful then for the Physician (if he list) to prepare the Medicines for his Patient himself, but not lawful for the Apothecary to use or practise physic for any man of his own head. I would wish that the Apothecary, as he is desirous of gain, so he would provide all things necessary for his shop; and chief, and first of all, for the chief guide and Instrument, that should rule all the roast, I mean the Book of Bernardus, Dessennius, Cronemburgius, De compositione medicamentorum: The perfectest in my opinion, and most excellent Book, I believe, that ever was made for Apothecaries. Howbeit, because that some Physicians use the compositions of other Authors; I would wish also that the Apothecatie might not be without the Dispensatories of Valerius Cordus, of Fuchsius, or Nicolaus Mirepsus, or the two Books of Silvius, containing the choosing, keeping, and making of Medicines commonly used: Or, Examen tam simplicium quae compositorum, Antonii Musae, and not to follow still their blind Nicolaus Praepositus, which is full of errors. It were meet and convenient also, that the Apothecaries had divers searces to searce their Powders in, for some Powders would be seared very finely, as they that be Dieuretick powders, and most part of Electuaries: some more grossie, as the most part of Laxatives, except Agarick and Colocinthis. The Apothecaries have many excellent Dispensatories to direct them, in making up their Compositions, as the new Phamacopaea Londinensis, that of Renodeus, of Bauderon, Bertaldus, the Pharmacopaea Augustava and others: As also in Chemic preparations, Grulingius, and those two excellent Pieces set forth by Schraderus, his Pharmacopaea and Quercitanus Rodivivus, and I presume there may be something of worth, in the Manuscript I have added at the end of this Work, though he have failed in his judgement; in holding that there is ho Salt in Vegetables, etc. But Guinther Bilich hath given a sufficient refutation to that folly, nor can he blemish well deserving Quercetan with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of Mortars likewise they ought to have divers sorts for all precious Stones, (that enter into Electuaries) and Coral, ought not to be beaten in a brazen mortar, but Pearls and Coral ought to be beaten in a mortar of white marble; precious stones must be made or grinded into powder upon a stone called in Latin, Lapis Porphirius, which is a kind of red marble. Also Purgations, or Electuaries, Pills or powders mingled with any Syrrups ought not to be dissolved in brazen mortars, but in mortars of glass, of stone, or of some fine wood; yea, and if they were of silver for great men of high degree, it were best. Also some Ointments ought to be made in mortars of lead. It were good also that no kind of poison should be pounded or dissolved, in any mortars occupied daily for the shop, for thereof hath chanced much evil. I had almost forgotten one great abuse, that a great many Apothecaries commonly do use, that is, when the Physician prescribeth any Losengiss to be made. The Apothecary will put to the powder as much sugar as pleaseth him, insomuch that many times the Losengiss shall have little other taste, then of the sugar only, Fuchsius willeth that there should be but thrice as much sugar as is of the powder, so that to three drams or powder, there should be put but an ounce und a little more of sugar, howbeit that some other (as he saith) do use to put four times as much sugar as of the powder. But Dessennius Cronemburgius saith, that the Physicians put commonly a pound of sugar, to an ounce of powder. And to say my fancy and opinion, it were good that the Physician should determine and appoint in his Bill, how much sugar he would have to be put with the powder. For sometimes it happeneth that he ordaineth a Purgation in Losengis, sometimes he useth some bitter powder, or very hot powder, that requireth of sugar more or less, but commonly bitter or very hot powders require more sugar; and pleasant and temperate ponders require less: but many Apothecaries are very liberal, which spare for no sugar when they make Losengis, because they have more respect to their profit, then to the Patient's health. Again, they love to make all things pleasant and sweet, so that sweet money may come in. And it is most commonly seen, that the most part of sick folk abhor sweet things. Wherefore they should know of the Physician (unless he determine it himself in his Bill) how much sugar he will have to the making of the Medicines. Now at the last to conclude, because that Apothecaries shall know partly what their duty is, I will here recite what Silvius saith in the place before alleged, of the Apothecary's duty. And thus I have translated his preface into English. Although that the Apothecary be endued with many things, commonly agreeing with the Physician: as with natural discretion, a perfect knowledge of the medicines, a great diligence in all such things as belong to his office, and an honest behaviour; yet nevertheless many things are in a manner peculiarly appropriated unto him, the which sometimes were also proper and belonging unto the Physicians, at what time they themselves prepared the medicines, as it appeareth that Galen should have done it, in many places by his writings. Now such things as be proper to the Apothecaries are these: The choosing Medicines gotten by discretion and long experience, afterward the manner to keep them, and to know the time when they are in their power and force, or when they are destiute from all virtue and corrupt. Also, how and in what manner each of them ought to be used, either by itself alone, or else to seethe it, or to bruise or break it with other, or to prepared after another sort and manner. It is also convenient and necessary for an Apothecary to know his Grammar, because he may the better understand the compositions of the ancient writers, and also the daily writings (which commonly they call Receipts or Bills) of the Physicians. In the which writings, if perhaps they have written any thing more or less than need is, or more unpleasant than the Apothecary conjectureth in himself, to be meet and convenient for the patient, he then may gently tell and warn the Physician of it. Moreover, we would that the Apothecary knew perfectly the Art and Science to choose the Medicines, to prepare them, and to compound their together. We would also have him to be contented with a mean apparel, to be merry and pleasant in communication after an honest sort, diligent in the Patient's business, to be no covetous, no lascivious, no drunkard, nor contentious person: all which things are even in like manner to be observed of the Physician as of the Apothecary, as Hypocrates testifieth in his book, called, The Office or Duty of a Physician. And if the Apothecary be endued with such perfections of spirit, of the body and also of fortune: he will never give any Medicine (specially being of any great operation) to any man, unless he be of the counsel of some cunning Physician; nay, neither will he give any thing, be it of never so little effect, knowing not the virtue of it. For oftentimes certain remedies, although they seem but weak, yet nevertheless through quantity, quality, and space of time being unwholesome, or the occasion many times of great diseases, and taketh away the right and true way of curation: Insomuch that under such remedies, the body being in cure, will soon afterward bear greater and stronger remedies, but not convenient to the purpose. Moreover he shall not commit any crime or fault, either for love or favour, or hatred, or fear; nor he may not be seduced by money or led by ignorance. Neither shall he give at any time any poison, or things procuring abortion, any thing that is too old or out of use, things altered and sophisticate, or any Quid pro quo? But he shall ask counsel, (as often as need shall require) of a well learned Physician, what simple or compound medicine is to be substituted and taken, for lack of one or the other. He shall not augment nor fortify the quantity of any strong medicine to the intent that by a greater evacuation ensuing, men should suppose him to have better Apothecary's stuff then any other. O! I Would the Apothecaries of these days would frame themselves to this rule, and the Physicians likewise on their side, Physic should not then be so little regarded and set by, as it is now a days, yea by opprobrious words and taunts despised of a great many. Now I beseech the Almighty and living God, that once he would make the Physicians and Apothecaries to be of that desire and mind, that each of them would rather wish to be indeed, then to seem or to be called a right, good, and honest Physician, a right, good, and honest Apothecary. And if they do neglect that godly gift and grace, I pray God that once some punishment may be appointed by the Laws and Statutes for them which will enterprise to practise a Science (so healthy to man's body, when it is well ministered, and again so hurtful and dangerous, when it is ignorantly and rashly handled) before they know it. Thus much Silvius. And here I will make an end of Apothecaries, now to the Surgeons. A DETECTION Of the rash Boldness and Ignorance of divers CHIRURGEONS. The Third Part. THere be many Chirurgeons in this our time, that practice Chirurgery, more by blind experience, then by any Science, who in using many things appertaining to their Art, know almost the virtue and operation of nothing that they do use. For how should they know it, when they are altogether unlearned? yea, and many of them there are that know never a letter in the book. Whereas Chirurgery being counted as one or the chiefest parts of Physic, (having his practice chief in the time of war) it were necessary that the Chirurgeon were not only prompt, feat, and diligent in his do, but also that he were well learned in Philosophy and Physic, and also some what in Astronomy. But how many shall a man find in a country that have learning? how many are there that proceed in their cures truly and uprightly as they ought? not very many I believe. For the most part being ignorant and void of all good learning, yea, and know almost no part of anatomy (which is most necessary for a Chirurgeon) cannot scarce heal a green wound, and some there be that can scant let a man blood (which is a handsome and pretty feat, and yet not so hard a thing to be done) not well apply a Ventose called otherwise a cupping Glass, unless they put the man to pain and trouble. There be some that esteem themselves so well exercised and perfect in the Art, that they think that no cure can come amiss to them. They will enterprise and take in hand all manner oft cures, be they never so hard or incurable: for they have fear of nothing, but rashly go to work in all things. They will cut, they will lance, they will cauterise (which they call searing with a hot burning iron) they will saw off a leg or an arm of the body, they will use corrosives that shall pierce even unto the hard bones, and they will make an issue almost for every trifle, and for every disease, without considering the circumstances of the whole matter, not weighing the strength, the age, and the complexion of the body, besides many other things that are greatly to be considered in such cases. And possible it is many times that the Patient hath need of some inward Medicine, which the Chirurgeon can, nor may well give without the Physician's counsel. And indeed it were very meet and necessary, that the Chirurgeon should undertake no hard or dangerous cure, without the Physician's advice. Howbeit, as I see now a days, the most part of them do all things, following only their own fantasies. They stick not to give Electuaries, Syrups, and other Medicines themselves, yea, and Purgations also: which thing me thinks is very uncomely. It is not reason that he that should be but as a Minister unto the Physician (as I alleged before out of Galen, when I treated of Apothecaries) should use the part of a Master and Philosopher, and ordain such things as he knoweth not the nature of. It is not unknown, that many poor Patients perisheth under such rash and lewd Chirurgeons. But to say the truth, the fault is not so much in them, as in those that gird credit unto them. For as the world goeth now a days, if a Physician, or Chirurgeon hath a fair tongue, and hath also somewhat a comely body, and can speak (I will not say flatter) indifferently on every man's side, gratifying each man according to his quality, desire and mind: every man unless he be very wise and circumspect, will lightly give ear and credit unto him, and account him for a discreet and cunning man. Such a one shall lack nothing, he shall be welcome, he shall have much courtesy and pleasure shown him, finally, he shall have his whole hearts desire, (that is money enough) For such Fellows by their subtlety and fair tongue, will allure more people unto them, and get themselves more treasure in one quarter of a year, then shall an honest and good Physician in the space of three years, and all by their fleering face and flattering words. I would to God that all men would beware of such fellows, and remember the Proverb that saith: Dulci sub melle saepe venena latent. Under sweet meats is many times a poison hid. And as Virgil saith, Hinc procul O pueri fugite, latet anguis in herba, Take heed, and flee far hence O children, for the snake lieth privily hid under the grass. It is written in the ancient Authors of Physic, that in the old time, the Physicians were wont to exercise chirurgery themselves. Howbeit it hath been now of a long time, that the Surgeons do only exercise this part of Physic for many considerations, and chief for this occasion, as Hypocrates saith, Vita brevis, ars vero longa, The life of man is short in comparison of the Science of Physic which is long. Therefore because the Physicians cannot well give themselves to study divers other Sciences, which be necessary to Physic, and make Medicines, and use also chirurgery, and go and visit their Patients: It hath been thought good that other men called Surgeons, (and yet having sufficient knowledge) should have the office and ministry to use and apply outward Medicines, and not to enterprise and use all Medicines for all diseases both outward and inward, as some do, for in so doing they go beyond their bounds. There are excellent pieces of late put forth of chirurgery, as Glaudorfius, Hildanus, Paracelsus and others in Latin. Foelix Wartius in the Germane tongue. Reads Works, Banisters, Wood-hall, Pareus by Johnson, and others in English, Cook. Chirurgetie although it be a manual Art, yet it hath his speculation, which cannot be had without reading of divers Authors, and especially Hypocrates, Galen, Aetius, Paulus Aegineta, and of the latter Writers, Tagaultius, Hollerius, Bologuinus and others. As for Joannes de Vigo, whom the Surgeons of our days do now most follow; I would not that they should so greatly trust him, because that he is not to be followed and read without great discretion and judgement, for the obscurity and doubts, yea and errors that be in him. He bringeth in many things in his Book, which belongeth rather to the Physician to know and practise, then to the Chirurgeon: as Electuaries, Potions, Purgations, and many other inward medicines. If the Chirurgeon have knowledge in Physic, I mean that he know the complexions, the nature of Simples, and the effect and operation of Compositions, he may use them, else not. For if he do, he shall do as a blind man that shooteth at a hare, he shall work at all adventures, and many times with the danger of his Patient. I much marvel, why the Chirurgeon should disdain to come ask counsel of the Physician, when he hath any hard or doubtful cure, it can be no hindrance to him, and to say the truth, it is no great profit to the Physician, unless it be for some rich man. The good Physician will use the poor as the poor, and the rich partly for his money, as well as for his love and friendship. For the Physician must have his living by some kind of persons. And not only the Physician, but also the Apothecary and Chirurgeon should deal charitably with the poor, and use every man according to his capacity. But this I have spoken, Velut obiter, as by the way: Now to the purpose. Many perchance will say unto me, what needeth the Chirurgeon come to ask any counsel of the Physician for any cure that he taketh in hand, whereas it is well known that the Physicians (except one among an hundred) do not use to practise chirurgery themselves, and by this means cannot instruct the Chirurgeon in that thing, that they know not. I answer, that the most part of the Authors of Physic, do treat of chirurgery in their Works, and although we meddle little, or nothing, with outward diseases, yet do we know what belongeth to them, and how they ought to be cured. And I say also that chirurgery can never be well practised without learning, or a reasonable way of proceeding which is called in Latin Rationalis methodus, the which the most part of Surgeons have not. As for example; A man hath an hot inflammation, or (as commonly they call it) a swelling or imposthume in some outward part of his body, and feeleth great pain. What remedy shall the Chirurgeon use for the expelling of it? he must first consider what is the nature and quality of an Inflammation, called in Greek Phlegmone, whether it be engendered of pure blood only, or else mixed with any other humour, what is the cause of it, and what be the signs? Now let us suppose that the said Phlegmon be engendered only of a superfluous blood, and the cause Antecedent be Phlethora, that is, abundance of good blood in all the body. Now what shall the Chirurgeon do in such a case? shall he apply any thing to the swelling, without considering whether the body must be let blood or not? Whether the swelling or Phlegmon be yet in fluxu, that is a breeding; or in statu, that is, in the worst case that it can be; or in the declination, whether or when, he ought to use repercussives, resolutions, or both together? The general rule of Physic saith, that in the beginning of all inflammations, we should use repercussives, that is, Medicines to repel, and drive back the fluxion of humours: But I put the case that the swelling be in the Emunctories, or that one hath the Pestilence. The Chirurgeon perhaps following the general rule, will lay a Plaster to repel the said inflammation or swelling. Doth he well think you? he doth so well that either he putteth the Patient in great jeopardy or else he killeth him. Wherefore the Chirurgeon must think that a great many things must be considered more than one, as often as he undertaketh any cure of weight; and must think it no shame nor reproach to counsel with a Physician in such matters. For verily I say, (to conclude in few words) That no man be he Chirurgeon or Apothecary, shall never work well without a true method and learning. For look what thing soever he taketh in hand, what cure soever he hath, he being destitute of learning, shall never bring it well to pass, without the aid, help, and counsel of the Learned Physician; for if he chance to do any notable cure, it shall be peradventure more by hap hazard, then by procurement and diligence. Here I could bring in many other abuses of chirurgery; as now some pretend and exercise Physic (to their shame, deceiving the people) under the cloak of Chirurgery; some drive off, and linger out the time, to have the more money. Some be so presumptuous, that they will warrant every Patient, when oftentimes many by their negligence (and for lack of a good diet, or some other good Medicines which should be appointed by the Physician) die upon their hands. Some when they have done all that they can, and see that their Patient begin to go to wrack, then immediately with all speed, they will run to the Physician with their Patient's water, and then to ask counsel when it is too late: and all because they will shake off the burden from their own shoulders, to cast it upon the Physician's neck, and to put all the fault in him, if any thing chance otherwise then well, that so they may be clean discharged and unburdened from all manner of blame and reproach. Some go from town to town, from market to market to utter their trumpery (their ware I would have said) and to show their cunning among the homely and simple people of the country. But all these wily and deceitful fashions are not yet throughly known, nor can never well be, until such time as a Reformation be made by some Law or Statute, which I pray God to grant shortly, to his glory, the profit of the people, and for the good of the Commonwealth. AMEN. To both the Universities, Oxford and Cambridge, A Peroration. THus much I had (Right Worshipful) to say, And to declare most plainly to you all: The great abuse committed every day, In this our Art, which Physic men do call. The chiefest points I have in general, But only touched in this my little Book: He may know all the matter in special, Who so to it more narrowly will look. I marvel much, and sore lament to see, That such abuse hath been suffered so long, And is now yet, (it will none other be) You and we have (me thinks) great wrong, Therefore ye should no more the time prolong, But seek some means the learned to defend, With privileges, that to you do belong, And thus doing, you shall no man offend. I ever had, and have yet at this hour, A great desire, both in my heart and mind That every good Physician to his power Do all things well, so worship shall he find. But now there are Physicians so unkind To God and man, that they pass not a straw Which of both ends go before or behind, They are so void of truth, and fear of law. This sort will now envy with force and might, Strait against me, and this poor silly Book. (Wherefore I pray, defend me and the right) They will lay wait for me, and always look, What time they may destroy me with their hook I mean their tongue so venomous and sharp. But by God's grace, and your help, I shall brook That well enough, and not come in their trap. Mollibus haec non est, sed duris dura Securis, Dura secat, damnum mollia nulla ferunt. FINIS. To the Reader. THis Book hath passed some good hands, with good approbation; who reads him shall find learning, but mixed with some tartness, against Quercetan, an Author the Paracelsians generally approve; and it seems, he assents unto Schechius, Salem revera rebus non in esse et accidere terrennis partibus ab igne, but Mullerus and the whole current of the Paracelsians are opposite to this, as some other of his opinion: and if you please to hear Bartoline in his own words, he affirmeth it to be contra omnem sensum & experientiam quae salem magis vel minus rebus inesse testatur. Et. sed non opus est à calore productum, sed calore seperatum. The Book may be useful to young Apothecaries, and out of my good wishes to them I commend it to their perusing, leaving it to better and more judging censures. A TRANSLATION OF PAPIUS Concerning APOTHECARIES. EVery Medicine whilst it is entire, hath his temperament, and from thence his perfect and integral strength and faculties. But for the most part, the work is in the preparation of the Medicines, that they may be made fit and convenienter for Diseases. For to dry, moist are fit. To moist, dry are fit. 1. Waters have a faculty of moistening, and repairing the Spirits. 2. Spirits quickly and strongly revive, and repair the Spirits. 3. Oils do strongly mollify and loosen. 4. Powders do dry. 5. According to the custom of the sick, of which one is more pleased and delighted with a dry form, and the other with a moist. For the form ariseth from the preparation That it may work more suddenly, by piercing with his thinness; and more strongly, whilst the faculty, which is placed in the thinner parts, is increased, those subtler parts being drawn and straightened together, for preservation sake, by taking the watery moistness away, which subjects it to corruption. And although often, single Medicines, by their faculties and workings, may suffice for one, or many diseases, yet there is often need of their composure, as well for preparation sake. 1. For many distillations have need of infusions, for the custom of the sick, of which, some stand affected to pills, and other to potions. 2. For the curative ends. 1. Malign quality of the Medicine. 2. The troublesome smell or taste, and the dull slowness stirred up and increased. may be corrected may be corrected 3. When many diseases are joined together, every Medicine may oppose his several disease. Treacle is compounded of many excellent Counter-poisons, Cordials, and such as make the blood purer, because that aught to be a general Antidote for all Poisons. 1. One preparation is made by resolving and separating some, or every moistness from the dry earthy part, as in the calcination of Stones, Woods, Coals, by burning, or otherwise drying them. 1. Or by drawing forth from an actual moistness. 1. Spirits, as from Wine, Water. 2. Juice by expression. 3. Oil by expression, distillation. 2. From a potential moistness, Spirits Oil, by distillation. 2. From an actual dryness, the most thin, sub till, and pure earthy parts by a dry distillation, as flowers of brimstone are made: When the faculty of the Medicine is drawn, either. with or without Smell. Savour. Colour. And that is performed by the said, Expressions. Distillations. Infusions. Decoctions. some times Infusion & Expression are joined together with Distillation. Decoction. For the same faculty is not in a native Medicine, prepared by the said ways, or manner, for preparation changeth the temperament, some more, some less. Seeing that especially, on which fire worketh more strongly, doth either lessen, or consume the moisture, and conveyeth in an Eupyreuma, and somewhat changeth the faculty or the fiery heat, savour, and taste, mingling the subtler earthy parts with watery, when with his accidentary heat, it induceth sharpness. Nor is any Medicine made more perfect and excellent, by any preparation, (since to the perfection, in which every thing is created, nothing can be added by art) but made more convenient by certain ends; and yet not always, seeing many things are more useful and better without preparation, then prepared; as the 1. Bezar-Stone, and rasping of Hartshorn, against poysens. 2. Or the same, as if in hysterical passions, Powder of Amber by the mouth, and Balsam exhibited below. Nor doth that preparation always excel, which taketh away the thicker earthy matter, seeing that it is more profitable in many effects, than the thin. It may be here enquired, whether Medicines, in the body may be so digested by nature with the help of heat, as aliments; and whether every or some preparation of Medicines, may serve helpful to this digestion. The soul of man in the act of concoction (and cure by Medicines) useth the same heat, the same humours, vapours, and vessels, through which also it conveyeth the nourishment, and altereth the faculty of the Medicine, resolveth the humours, and by help of the humours, the earthy parts, and by this means, in this change, & resolution diminisheth them, and separateth the thicker parts from the thin. In like manner the preparation of the first Aliment, and Medicament maketh it fit, that the Aliment may more easily be digested by the heart; and heat and the humour pass through the Medicine and draw out his faculty, and lead it to the affected part; yet notwithstanding some preparation taketh away the virtue or strength, as we have said of calcination. But this especially differeth between either act. That in the Act of concoction the temperament of the first Aliment is changed into the temperament of blood; but of this in the temperament of the cure of the parts, the soul useth the temperament of the Medicine, uncorrupted, as much as may be, as well to the changing of the qualities, not natural of the humours and parts, as to the evacuation of things hurtful: so as the Medicines may not properly be said to be digested, or concocted. But there are seven principal ways of Physic preparations: 1. Powdering. 2. Melting. 3. Expression. 4. Infusion. 5. Decoction. 6. Distillation. 7. Extraction. Powdering is, when a dry Medicine is reduced into Powder, by brufing or beating it, that it may be the easier with liquor, either simply dissolved or mixed: serving whereto, is drying of neat of the Sun or fire; of which sort also is that calcination, which is called reverberation. To many things, in bruising them, some liquor is added, which prohibiteth the dry exhalation, or vapouring away of the smell; as Rose-water to certain Aromatical Spices; to Much, Ambergreese, etc. Water to Almonds, lest they cast forth their Oil; to the seed of Wild seem with Opium, otherwise the clamminess hindereth the bruising, or breaking it; Ammoniacum, Galbanum, and such as are of that kind, are dissolved in vinegar, at the fire. 1. There is some calcination imperfect, as when all the watery moistness is resolved in the coals, something aereal combustible being left; and when in like manner Hartshorn by a resolving water, the greatest part of the matter which coagulateth or joineth together by the help of heat, is resolved and drawn forth. 2. Other calcination perfect, as when every coagulation is resolved by fire only, or other helping dissolvers, without ashes; as is performed in calcination of stones, and metals, and when woods are burnt into ashes. All things calcined, or all ashes, have a power of drying, and some have a greater, some a lesser sharpness. The virtue or efficacy of drying, cometh: 1. Partly from the rarity or thinness in every thing, by which it can receive the humours into itself. 2. Or from the hidden heat or flame, lying in the ashes of stones, or lime burnt, in which, because they are more folid, the flame (which insinuated itself in burning) lieth hid; and after by the contrary qualities of water, that is, moistness, and cold, it is brought forth into act, whilst the flame lurking extremely resisteth the qualities of water, but nor so in oil. There is greater sharpness in those things, whose matter before burning was thick and sharp; as Vitriall, rind of an Oak, Wormwood, etc. From this reason we exhibit charcoals to Cattle we intent to fat, especially oaken coals, that their powder may easily be drawn by the veins, and pass through them, by reason of their thin and subtilness, and so may dilate the veins to make them receive a greater quantity of blood, may provoke the stomach by his acrimony, by his dryness, may draw the chyle and blood, and thence from may prevent Aposthumes in men; especially the coals of the Linden Tree, that the grosseness of the blood may be cut, lest the Spirits should be suffocated. Of ashes also, some are true, as of stones and plants, from which all the liquor is truly carried away by the fire; some like, or analogical, as of metals who appear dry to the Senses, but by their power keep in themselves their native liquor, by whose benefit they may be poured: forth, or altogether reduced: of which kind is gold especially. From hence may be demanded, whether ashes retain or keep any virtue or faculty of the Medicine, since the faculty whether hide or manifest, is not but in the temparement, by smell and savour; but in calcination the temparement, odour, and savour, are altogether destroyed (for nothing is left but the earthy matter) but contrarily, in some of them, a strange heat is induced, native coldness of the earth and acrimony, and in all things which have smell and taste, a different smell and taste; so that I can conclude no otherwise, but that there is nothing at all retained of the proper virtue of the Medicine in the ashes. The calcination of Iron, and Cyprian Brass (seeing they agree in substance, and only differ in certain accidents) is chief made from Sulphur, because it is greedily drawn and imbibed, by these being hot, for the Sulphur, by his hidden accrimony and thinness, piercing, all the coagulation, or matter, which holdeth and keepeth them together, is dissolved and exhaled away: And whether the coagulum of other metals, may be so dissolved by loosning waters, that the potential moistness may be resolved into vapours; I much doubt of. 2. Liquefaction, or melting, is generally an actuation, or working forth of moistness lying hid in a dry body, by heat, (a watery body excepted) but that ought so here to be, that the liquid matter remaining, by piercing may work that in the body, which by his virtue or faculty it is able to do. The material principles of which sublunary bodies consist, are two, 1. Earth, and 2. Moistness, which are the subject of heat, upon which he worketh, for earth is the bound or limit of moistness. Of humours or moistness, some subsist by themselves, all earthy matter being removed: such as is an airy waterishness, which is: Spiritous or Oily. Both of which are inflammable, or apt to be kindled. To these, as to the earthy matter, so many material principals are answerable in an animate body, (by which name that is nourished in these.) Again the Olie hath three differences, for it is either from the far of living creatures, in plants, from which that which is drawn forth, yields his chief nourishment, or floweth by his own accord from stones, (as Petroleum) but is not fit for the nourishment of a living body by reason of the excessive heat, as also the rest. And for the same cause, that which lieth hid in amber, brimstone, and wax, (for that which lieth hid in honey, is of one and the same kind with oil of wax) But Manna and Saltpetre, because they easily take fire, prove and show a hidden oil in them; but then by reason of the scarcity of the oil, as also for the plenty of the earthy matter, that is first resolved, and vapoureth away into smoke, before it is separated from the same. Besides these, there are others which are not actuated, or brought forth, but by heat, nor are kindled by themselves (that is, do not nourish a flame) but the heat being removed, return to their former dryness. And again of these things, there is a threefold sort or kind. 1 One sort of plants, seeing that the ashes of these melt. 2. Of Metals. and these are fluxible, or run forth in the fire, 3. Of Minerals. and these are fluxible, or run forth in the fire, And truly these, cannot be separated at all from their earthy matter, without their loss. By the said humours, or moistness, we understand the oily, which is melted out, that it may preserve, and keep his actual moisture, the which is done by mixing the oils, (especially those of the same kind) or also hot water, (for so we melt or dissolve Manna) or vinegar: (as we melt Rosins) for by this means, the earthy matter, overcome by the airy; by the multitude, or by help of a little heat, continueth moist. Those things easiest melt, which the heat can easiest penetrate: Notwithstanding either 1. The Solidity or hardness which is in iron or brass: Or 2. coldness actual and potential which is in other metals. Or 3. actual dryness, or scarcity of the oil contained, which is in Amber. But earth, and the said watery and airy humour, is not found in all sublunary bodies, nor can all sublunary bodies be resolved, (as Pseudo-Chimices vainly imagine) into these principles. But of that Solution and Separation we shall presently handle. 3. Expression. By hand or press (when greater strength must be used) the jucinesse is drawn from the plants and their parts: Or simply, the watery or oily juice, by certain helps: As: 1. Almonds unhusked are drawn forth (lest the husk or rind should suck or imbibe a great part of the juice) and being bruised that the oil without any hindrance may pass forth, through the thinner earthy parts, a little quantity of rose water is poured upon it, as well for smells sake, as that it may come forth the readier; and after this manner an oil is drawn forth of the meal of the Sesame seed. 2. Nutmeg is hung up in a covered still, that it may touch the hot water, that the hot piercing vapours afterwards may carry away with them in the expression, the flowing oil. 3. Yolks of eggs, boiled or fried in a frying pan unto hardness, more easily send forth their oil, being afterward pressed. 4. From corn or grain put between two hot plates of iron, an oil is drawn forth, which is gathered together by heat. 4. Infusion. Dry things are infused into liquor fit for our purposes, that by helps of actual or potential heat, they may impart their virtue to the liquor, and so may be more use fully received in at the mouth, or else that the hard may be softened, or loosed, or that the liquor many correct some quality of the thing infused, or contrary. So we infuse Rhubarb, or the leaves of Sena, into hot water, (lest the thin parts should exhale by boiling) being well and close covered, and leave them in a warm place, (and so likewise the leaves of Roses, Rue, etc. in vinegar) that the moisture actually warm, passing through all the earthy parts, may receive into itself, the virtue of those things which is in the thin parts. So Purgatives, or changing Medicines, being infused in wine, or spirit of wine, we place in a cold place, that the wine may not sour, and that the moisture potentially hot, which I have said it will make in the hot bath, that the moisture by the actual and potential heat, may work so much the stronger; but this latter is compounded of Infusion, and Concoction. The thing infused are left the longer in the liquor, if the matter infused, be the grosser or harder, and the moisture potentially hot; but less while, if the liquor be more thin, and penetrateth more, and hath less potential heat. For you must take heed, that they stand not so long infused, that they may putrify, or contract foulness, or hoariness. To infusion belongeth 1. We pour out a cold emulsion, (as for example sake) with the seeds of Melons, or Pompions, husked and bruised, and strain them through a linen cloth, so long as they will cast forth a milky juice. 2. A●lie. 3. When a hot iron, flint, or stone heated, communicateth their astriction to oil or water quenched. That oil which they call Philosopher's oil, taketh from the flame a very heating power, as well in this Infusion, as in the following dry distillation. 4. When powders or things calcined, as either salt, and ashes poured forth, receiveth the taste and smell, and strength of the juices which they imbibe. But Spirits suddenly resolved exhale and vapour away, Being infused in salt, or ashes flowing. 5. Lotion, as when the yellow colour, and troublesome smell of turpentine is washed away with water, as also when the Cyancan, and Armenian stone are washed, oils and fat, that the vicious malignant qualities, and foul smell may be taken away. Lie, is a watery or spiritous humour sifted through ashes. Therefore it is to be valued as well from the nature of the ashes, as the moisture poured out on it, for from the ashes, it hath his strength of drying, cleansing, and cutting by his sharpness, which the actual and potential hear of the liquor poured forth increaseth, and by consequent it hath no strength of softening or conglutinating together. If the moisture poured on, be potentially hot, or cold, of the same nature will the lie be also. But seeing the ashes doth retain nothing of the virtue of the medicine, neither from the lie will any virtue be in it at all. The lightness of the lie, ariseth from that moisture of the ashes, which we have said is melted with a vehement fire, and advance the passage through the vessels, taken by the mouth, and after the cleansing of the foulness away, induceth especially a smoothness to the skin of man. In the said faculties, and in the manner of generation, it is like to the wheyie part of blood, by which name it hath a sympathy with the reins and bladder, and from thence a dieuretick power of cutting the phlegm, and deobstructing the veins. But it hath no sweeting power, unless it be got from good wine, or the Spirits of wine, nor of a counterpoison by itself, unless it be got from distilled waters, decoctions, and infusions of this kind, or that plants resisting poison, be put in place of strata, in the straining through. But by accident whilst it resisteth putrefaction, and tough clammy poisons by drying, and cutting, by urine and sweatings, it carrieth along with it the poison, nature together thrusting forth the poison, by which advice, many drink their own urine in times when the air is infected. That mixture also is like to infusion, when the oil and watery humour is mixed with the earthy matter, for when the oily humour repelleth from it the water, contrarily the watery may be easily dried up with the earthy: so that thence it may easier admit the oil, it accordeth rather that the earthy matter be mingled before with the watery moist, then with the oylic; so in the threefold medicine, lythargie, or white-lead, is first mingled with vinegar, and after with oil. 5. Decoction. The humour is either digested by the fire alone, or with the humour and earthy matter, until that either for the most part, the watery parts exhale away, as it is in boiling of salt water; 1. Of a Nitrous humour, of juices, expressed, etc. That no occasion of Putrefaction on may be given 2. The vicious or evil qualities exhale away. 3. Hard things may be softened. 4. The Medicinable quality of the things infused, may be communicated to the humour. 5. And that the moist pants may be exactly mixed and united with the earthy. And these also are two ends of insolation, when we expose into the sun, oil, spirits, or vinegar, with things infused, for this also is a certain decoction, or digestion, that the earthy matter, may be gathered together and settle, so that afterward it may be separated. That humour is either an oily, or a watery juice drawn forth; water, wine, beer, sweet wine, honeyed wine, and vinegar. Foolishly called by some a menstruum, since no Physical infusion or decoction requireth the spaces of a month, but may at the utmost be finished in three day's space. 1. Decoction is made in a vessel shut or closed, when we fear the loss or flying away of the subtle and thinner vapours. 2. Or in an open vessel, when we would exhale offensive qualities: There is need of being careful about it, and looking often to the matter, that it may not be burned, and of double clarifying it, either in the bath, to keep in the faculties of the things infused, and to prevent Empyreuma. 1. By reason of the delay, hard things require a long time (which for this cause ought first to be put in, and require more moistness) in which their great abundance of moisture is to be resolved for avoiding putrefaction: 2. Less hard, require a lester time, when there is not such great abundance of water to be resolved; so we boil leaves, to the consumption only of the fourth part of the water: 3. Flowers and Spice require a short time, to the boiling of which, two or there walmes will suffice. Sometimes the decoction is reiterated or the infusion, by a straining or expression renewed, that the thicker parts being separated, those which are thinner, may in the other decoction, be mote exactly united together. There is also a certain natural coction, as when new Wine boileth up, or as new Beer brewed, Honey and water mixed, new Wine, etc. and some infusions; when as the potential heat actuated, or put a working separateth the grosser parts from the thinner, (some advancing upward, and some settling downward, and resolveth the thinner parts into vapours or spirits, which being scattered, if there be not space, or issue enough to go forth, the same break the vessels a pieces though very strong. Though according to the opinion of Actaurius, Syrup, or a Julep, be water boiled with Hony or Sugar, or Wine boiled to the third part, yet at this day, all Decoctions are called Syrups, in which water with plants is boiled, either with, or without Sugar or Hony; and Juleps when stilled waters, Rob, when the juices are pressed forth in an equal weight with Sugar, or boiled with a half part of Sugar. Sugar and Hony are added, for cleansing, taste, or lusting sake: For by their clamminess, as by a coagulation, it conserveth the parts united. In preparation of simple Syrup, for continuance (as for example sake) of flowers of Violets, or Roses; it is best to have the juice of Violets pressed out, to be infused raw in Sugar clarified warm, (not boiling, lest it exhale away some of the smell) and to set it into the Sun, to resolve away the superfluous watery moistness; and if insolation suffice not, by inclining the vessel to separate that which is watery, and then being boiled again, to pour it on, for so the, smell and strength of the Medicine will be preserved, and kept more powerfully; concerning which, our Reformer Quercetan, hath nothing he can more boast of. But seeing in Roses, there is an aicry spirituous, and oily matter, which either doth not enter the juice, or is more drawn out by a fervent decoction; it is best, that Roses be first infused in a boiling, or fervent decoction, and some hours after pressed forth; and to this juice other Roses be put, and being about nine times iterated, by infusion in Balneo (to prevent Empyreuma, and Evaporations) than that juice at length pressed or strained out, should be boiled with about a third part of Sugar, to a fit consistence in Balneo Mariae: For since the purgative strength of Roses is rather placed in the earthy part, Quercetan erreth, whilst he would have the digestion of the juice at length drawn, or pressed forth, to be repeated in Balneo, and that which is clear to be separated, adding thereto the earthy parts. But plenty of the said flowers being wanting, infusion in boiling water, the vessel being well closed up, hath the next place; nor then is there any need of Balneum; it sufficeth to be placed in a warm place for certain hours; or if you had rather use the distilled water of Roses, it ought not to boil forth, but to be placed a while in Balneo with the Roses. There is also a salt made or prepared by decoction out of salt waters: It is the propriety of Salt, to bind and be sharp, brackish, and of a watery of spring, by which name, it receiving into itself a moist air, forthwith melteth, as also others which from their first origine, are rather watery then earthy. From hence it followeth, that no true Salt can be got out or Plants, yea, even from them which abound with Saltness: Such as are, Kaly, or Saltwort, and Sea-grape, or knotted Kaly: For which cause we refuse, and altogether reject those white Powders, which are made of sodden lies; whilst lie filtered is stilled, till there remaineth in the bottom a thicknese like Honey, which is dried at the sun, or by the Furnace, and at length, for whiteness sake, is burnt by a moderate fire in a Gold smith's pot, when they want a native genuine saltness; and if there be any, it is much inferior to that in natural Salt; when in like manner, the lie retaineth nothing of the nature of a Medicine (besides sharpness) much less the foresaid Powders, unless peradventure, those which are void of all sharpness, may be useful gently to dry, but will not answer the labour of making them, and cost in their operation. Neither can true Salt be gotten, or made out of urine. For if it be boiled or stilled, till the watery moisture is resolved into vapours, and the dregs be calcined, there ariseth a Powder with an odious taste; and if you pour water upon the thing calcined, and after draw it by distillation, you may truly wash away the stink; but you will have remaining, rather the taste of Saltpetre, then of Salt. But what madness is it to reckon Vitriall, Alum, and Sugar, in the number of Salts? where is their faltness, shall then likeness make all things the same. In like manner also, by decoction almost are prepared, your Lohoches, your Electuaries, candid things, Morsels, Pills, Trochisces, Glisters, Suppositories, Ointments, Poultice, and Cerots. In making your Medicines, which are called Lumbitives, and Arteriacks, from the rough artery, a Windpipe they mollify. The Arabians call those Medicines Lohoches, which have power to mollify the Breast, stay Catarrhs or Rheums, and cut phlegm, and they make a decoction first to clamminess, then add Sugar Pennels, and boil it to the thickness of honey and after expression when it gins to cool, mingle the rest in a mortar, without decoction; as Vine kernels, sweet Almonds husked, juice of Liquorice, Tragacanth, and Gum Arabic, Ireos' Roots, and white Starch, Because their strength will rather be weakened by decoction, then drawn forth. But seeing the cutting faculty is extreme contrary to tough and thickening, and that the one weakeneth the strength of the other, sometimes they are wont with great oversight to be mixed together. In like manner in Electuaries, they are first boiled in the same order, of which I have formerly advised you, those things whose faculty may fitly be drawn forth by decoction, to the consumption of their parts; there is after added a third part of Sugar, and then it is boiled up again to a consistence, as well for taste, as lasting, and last of all such things are added, which are not fit to be boiled, such as are conserveses, flowers of Cassia, pulp of Prunes, tamarinds, etc. or Sena leaves, Rhubarb, Agarick, Coloquintida, are infused into the boiling decoction, and about twelve hours after, they may bestreined with expression, and the expression forthwith boiled up to a consistence with Sugar, the rest as I have said being added. Those things which we will preserve, we first cleanse, and throw away that in the roots which is woody, and by decoction we soften hard things, and take away the bitterness from bitter things, (though this rather serve for gluttony then Physical intentions) and being lightly dried, we put Sugar to them warm boiled up to a fit thickness (for too much heat shrinketh the fruit) till they are well covered, and then if any of the watery moistness appear, that being separate, and reboyled is poured on: but some fruits (as for example sake) Cherries are presently dipped into the said Sugar. The soundness of the Flowers is conserved (from whence they are called conserveses) if unto them being small bruised, a double part of Sugar carefully powdered be mingled, and exposed to the Sun to dry up the watery moisture, and therefore they are to be gathered in fair and dry weather, and the whites are to be clipped off from the roses for their bitterness. Some times to gratify the sick, we mingle powders simple or compound, or distilled oils with sugar, and also medicines cut into small parts: If the powder be pleasant or purging (that the purgative power may not be weakened by too great a proportion of sugar) we mingle an ounce of it dissolved and perfectly boiled with a dram of the said sugar in odoriferous water, or such as shall serve for our purpose, but with powders less grateful one dram, with two ounces of Sugar, but of oil one scruple, with half a pound of Sugar, and the Sugar being boiled enough, remove it from the fire, beat it a good while with a Pestle, until the powders or oil are well mixed together, and then pour it forth upon a Table, and frame out round pellets, or four square Tablets or Lozenges, or Long (which they call Bits); Sometimes to the Sugar powdered we mingle only some few drops of distilled oil without any decoction: but this we have referred unto our Infusions. Pills called Cataphotia (because they are swallowed) are made up either of Extracts, or Powders, moistened with some lost humour of such a bigness, as any one may swallow them: an that they may not offend in smell or taste, let them be guilded. The close is esteemed by the working of the Ingredient, v. g. The scone of the golden pills of Nicolaus, is to purge all humours, which Scammony performeth, but more slow phlegm: therefore Coloquintida is added to it. But Aloes though it loosen the belly; yet it is chief here inserted, because according to the opinion of Mesue it strengtheneth all the bowels, (but especially the Stomach and liver, by opening this, and cleansing that) and by his thickness correcteth the acrimony or the rest: Mastich, and Tragacanth by their clamminess, corrected the sharpness; the seed of Fennell and anise, Saffron, and Roses, correct the power which is offensive to stomach, brain, and heart; and also prepare and fit the phlegm, by cutting and cleansing it: Aloes, Parseley seed, and the other seed. And because gentle purgatives are mixed with strong and vehement pursers, there is almost the same quantity of correctors, that is, ten dragms, as of Purgatives, which are eleven drams: And whereas a dose of Pills ought not to exceed four scruples: this Mass ought to be divided into about 20. drams, by which name, there shall be in every dose of Aloes, Scammony, Coloquintida, whose highest dose is ij. ℥ and 12. grains, of each 15. grains, and 3. grains, And to every Pill shall have of vehement Purgers 18. grains, which dose is therefore the greater, because the correctors, do not a little dull and weaken the strength of the Purgers. By the like reason round orbicular Pellets or Trochises are framed, the strength of Agarick being an enemy to the stomach, is corrected by wine, in which ginger is macerated; and with Tragacanth (which is slow and dull) an Union is made of the broken and scattered parrs; And the sharpness and malignity of Coloquintida in the Trochises of Alhandal. For ten ounces (some read evilly so many Dragms, for otherwise the Purgatives should be much overcome by the Correctives, which were saulty) are rubbed with oil of sweet Almonds, for one whole dupe; and then they are reduced into a Mast, or body, by the infusion of four ounces of Rosewater, of Bdellium, Gum Arabic, and Tragacanth, of each nine Dragms. The Mass being again dried in the shadow being very small beaten, is at length with the said infusion brought into a paste. Clysters are profitable in vomiting, when the sick hold not those things which they receive at the mouth, or when they can receive nothing by the mouth: They are good in a hard belly to loosen it, and the dregs or excrements; and in a fluid or moist, to bind the same, and to thicken the excrements, or mollify the sharp. For Ulcers in the guts, to cleanse and glue them together, and for diseases of the belly, of the reins, and bladder, for they can work strongly upon these parts, by discussing the vapours and windiness. Loosning may be caused in one of full age, by a pint of flesh pottage, of decoction, of milk, barley, or emollient herbs, of water, or whey strained (that the passages may be cleansed) and of Sugar or honey boiled (lest windiness may be moved) half an ounce strained for cleanness; sometimes instead of honey, we take purgative Electuaries in the same or less quantity, according to their faculty, and the Patient's strength, and by reason of the disease, of oil, or fat (by reason of the dryness of the intestines, and excrements) three ounces or five; then we add, when the sharpness of the rest is not sufficient to provoke, and advance the work, or the sense is duller in the night gut, about a dram of salt, sometimes we add a yolk or two, to wash and cleanse the guts, that they may not be hurt by the sharpness of the humours, or to dull the stirring or provoking faculty. Sometimes (if there be no obstruction present, for otherwise, heat by drying causeth and increaseth obstruction) in a cold distemper, a Glister is made of Muscadine, or Spanish wine, with an ounce of seeds discussing wind, boiled and strained hot, and mingled with half an ounce of Treacle, So you may gather by these, the use of the rest: When we would have Clysters kept a good while, we exhibit them in a lesser quantity, decocted, and avoid all sharp things. When either age, or custom will not endure Glisters; as 1. They that ace troubled with piles, or Ulcers of the Fundament, are offended with Glisters; or if Glisters and Purges do not work, we will draw them from the head, or the midriff, as in old diseases, or of the stomach; then we put up Suppositories into the Fundament of young women to loosen them, of Butter, or Lord, 2. And unto people of full age, provoking and cleansing of the root or Beet scraped, anointed with a littie Butter, sprinkled with a little Salt and Hony boiled up into hardness, whew the Fundament doth not perfectly feel or is moved, we'll put on it a little purging Powder, or otherwise frame some of fit and conveinent matter. When Oils will not cleave or fasten on the parts, Art hath invented Ointments which may stick and hold closer to, and work stronger. Therefore either oil distilled is mixed with Wax, Manna, or the like Aieriall matter, (for cause of a more exacter mingling by reason of their sympathy) and a terrestrial matter, (by reason of his making up in form of a lineament.) 1. And it is called a Balsam, because it cometh very near to the nature of a true Balsam. 2. Or the juicy parts of the plants are boiled with oil, or butter (rather than their juice pressed out) because if they have oily or spirituous parts in them, by this means, that, and the strength of it is extracted and drawn forth (which is not in the watery juice.) 3. The dry plants are sod with equal portions, of Wine, Butter, Oil; that the aquosity or watrynesse of the Wine, may as well restrain the collection of foul corrupt matter; and that the fire by insinuating his heat, may not change the temper of the ointment; and that the spirituous parts, piercing by their thinness, may draw out the spirituous and oylse part which is in them, and may come municate it to the oil. Either decoction is drawn to the consumption or the Watery juice Wine. When the watrynes is not mixed with the oil, and gives occasion of Putrefaction. By Olives, of which oil omphocine is made, we understand the wild boiled in oil; according as Theophrastu, and Atheneus conceive in their writings, because Astringent oil cannot be pressed forth, neither from ripe, nor putrified Olives, nor from unripe, which rather yield a watery juice astringent. Emollient pultisses are made with emollient decoctions, bran, and powders, and oil, butter, fat, honey, and the decoction strained forth, is mixed with powders; that which is fat, is poured upon the hot (for that must not be boiled) till all things mingled come into the form of a pultiss. But those which draw from the inward parts to the Superficies, (as heat, nourishment, etc.) are made of sharp mustard seed, and dry figs (because they draw and restrain that the mustard seed burn not too much, which the day before are macerated in varm water, and is bruised and brought into a Masle. When we would draw less violently we take equal parts of both, or two of figs, and mustard, one of mustard, and of figs. Cerots, are of a thicker and drier consistence, besides powders, oils, and fatts, they take up wax, and rosin (which makes them stick and cleave faster) especially Turpentine, or hard Rosin (for the mildness and sweetness) and they are boiled so long till they soil not the hands: The matter of them is various, according to the end which they are to be used for, which are either to repel, draw, mitigate pain, strengthen, soften, discuss, dry up, digest crudities, open, purge, conglutinate and harden a scar. Distillation is made when the actual or potential humour, is resolved by heat into vapours, and separated from his earthy dregs which presently by the compassing cold growing together drop or distil into a simple water, spirits, or a spiritous water, or oil. 1. Distillation otherwise is made in Ballneo, to prevent (a collection of corrupt matter in the whole Bulk, Empyreurna. ) and Adustion) only upward, because the watery vapours especially are lifted up. 2. Or without Balnenum, which we may call a dry Distillation: For by this, the Water and Oil descend downward, or the vapours are lifted upward, which are Watery, Spiritous, Oily. For whilst in the thing distilled, the water and spirit are both together, than they both ascend together by reason of their thinness, and therefore the Distillation is to be reiterated, that afterward the spirits by their thinness, may go before the watery vapours, for the water, spirit, and oil are all together: thus the watery and spiritous vapours are lifted up together, and they by reason of their natural affinity, carry the oily with them, by reason whereof the oil being separated, the distillation is to be reiterated, for severing the spirits, but if with the earthy matter, the oil only is joined, by a dry distillation it ought to be increased with a greater heat that it may be separated from the earthy matter (which it hardly forsakes) either by descending, or smally ascending; to which purpose, peculiar Organs or Instruments are required. The Spirits by reason of their lightness, will by no means descend: In Balneo, either not at all, or very sparingly they are lifted up; because if the fire work not on them (which the water of the Balneum hindereth) they cannot be separated from the water. The Spirits by reason of their thinness, and potential heat, that they may the sooner increase and grow together, require refrigeratories filled with cold water, which are either fastened to the top of the Elembick, or a right, or winding crooked Pipe is fastened with the beak of it (therefore called Serpens,) because thereby the Spirits staying the longer in the Cockle, do the more put off their collection of corrupt matter, passing through the cold water of a large vessel. In distillation which is made downward, either a Paper is put upon the juicy plants, having a linen cloth spread over the platter or dish with good store of sand, to which hot coals are put; for assoon as the heat hath drawn forth the vapours, when they are restrained from being lifted up, being grown together, they fall down into the platter set under in drops. Or else in rosinie woods, being included in a Potter's vessel, coals being placed about them, which draw forth by their powerful heat, that which is fatty; from whence the oil floweth, by a cover with holes (without the earthy matter) into a vessel set under, (set close to the earth for refrigeration sake) or amber melteth after this manner in such a vessel, but that the thinner part or the earthy matter may not pass through the holes, we use dry sand, or powder or flints, or tiles, or ashes of bones burnt, and to wash away the stench and blackness, a vessel below is filled up to the half with water, into which the falling drops slide or fall into another vessel, set under of purpose. In distillation which is speedily made upward, the Spirits are separated from the water, by an Instrument of a large neck, which they call Phyola, a plain pot with a wide mouth, whilst as I said, the former are listed up; assoon therefore as the watery vapours succeed, the receiving vessel is to be changed; the other shut up the watery vapours with a sponge, or parchment paper, set upon the cucurbite. In this kind of distillation, sharp, tart vapours, have this peculiar, that after (for example sake) the watery vapours arising out of Vinegar, Salt, Vitriol, Alum, Saltpetre, are lifted up; they are separated first: without acrimony, (therefore we suffer the said vapours of Vitriol to exhale before distillation in an open Vessel) and that which is left of the watery humour, the stronger heat doth by boiling more exactly mingle with the subtler earthy parts; till at the length it separateth and driveth forth that violently from the thicker matter. That is called water of Salt, etc. unskilfully oil, seeing it hath nothing common with oil, besides the thicker consistence apparent; but Spirit (though improperly, since every Spirit is inflammable, and potentially, or virtually hot by itself) it may be called for his potential heat, but accidental (for this from fire, which hath insinuated it lelse, and sharpness partly from fire from the said mixture) in which it differs from the nature of water, and agrees with the Spirits: If therefore those Spirits separated again, be poured upon the earthy matter, forthwith the vapours go forth much sharper and hotter, and by reason of their airy and fiery nature, suffer themselves to be shut up very heavily, by which cause the recipient vessel ought to be very ample and large, lest it break, before the concretion be made of the vapours. To Distillation, which is made upward a little Wine, or Water is sprinkled on the fresh Plants, which are not juicy enough, that you may draw away the water from the dry; If you desire only water, something spirituous they are poured into water, wine, be water, if it be spirituous itself. And they are left in Balneo for 24. hours, that the virtue may be the more communicated and imparted to the humour. But if you would add fresh Flowers gathered at divers times, the infusion is to be made in the Spirit of wine, in a cold place, least by placing they may be corrupted. For example, Cinnamon water; this being broken small, is hanged in a piece, in a blind limbech, filled with water, so as the water may not touch the bag; then let the water boil till all the parts of the Cinnamon be moist and warm fitly; then take out the Cinnamon, and beat it into paste, and then again let it be infused and distilled in the former water. If thou desirest Spirit, and Oil out of Plants, you ought to boil the matter before always, either in his proper humour or moistness: So red Roses tightly bruised, and stopped up in a glassy vessel, and placed in a cellar, till the potential heat actuates, and the moisture boyles up, compelled by the Antiperistasmi, or repulsion on every part of the cold. Cherries with their kernels (for the Spirits lie enclosed in them) are placed in a warm place, the Lees of Wine or Oil being poured upon them, that their heat lying hid, may stir up the Spirit till it boil up. Or with water poured on, and the said lees, as is done before the distillation of the Spirits, and the Oil. Juniper berries, Wheat, etc. are first to be bruised, that the water may pierce all the parts, and the Spirit with the Oil may unite unto it. If you separate the Spirits from the water, by distillation sometimes repeated, at the length you shall have the most pure Spirits, together with the Oil from all Plants potentially hot. None but a fool, will call those Infusions, or Macerations putrefaction, because this is an innated destruction of heat, that the actuation thereof, and this is a progress not unto perfection, (as that) but a passage to the corruption of the thing. If there be a little part of oil in it, the dry matter ought to be infused into the Spirits, that they may pierce the more, and draw the oil with it. The purging force, taste, sweet, bitter, salt, and the colour, seeing it is placed in the thicker earthy matter, they are not communicated to the humour in distilling (nor the smell of the purple violet, etc. by reason of the smallness of the odoriferous exhalation) as it chief appears in the example of syrup of Roses purging, in whose Distillation the water draws away nothing, but the Astringent faculty; (under which it stayeth the looseness of the belly without Inflammation) the purging part being left in the dregs; and this very Observation ministered the first occasion to Extraction, If water distilled (as for example) of Roses, be often poured on fresh Roses; the distillation being iterated. by so much the more his strength is increased; but the same doured upon the Lees, forthwith to still, as the water of Capons, were to spend time foolishly, seeing that the qualities of flesh are communicated not by distillation, but by decoction. When the most subtle earthy matter is mixed with oil only, as in Wax, Sulphur, Rosins, Amber, than there is required to the distillation, some losing spirituous matter, which may carry the oil along with it; an humour, and earthy matter, which may keep back Empyreuma, and Adustion, and the ascension of the subtle earthy matter. Such losing things which effectuate all these together are common, Salt, Sal gemmae, Salt-peter, Salt Ammoniack, plume Alum, pure sand, ashes of bones burnt, powder of flints, and Tiles or Bricks, these especially hinder the ascent of the earthy matter. Distilled vinegar, and spirit of wine, have truly a losing power, and carry the oil with them: but to the distillation of Amber are impertinent, because they ascend before the Amber melteth, and so preserve it not from the heat or violence of the fire. If the first distillation of Amber be made rightly, there doth not need another in Balneo, which they call rectification, for so much as the water washeth or taketh away of his colour, so much it taketh away of his strength. Pitch; and Colophony, by reason of their great viscosity and grossness, before are sod with rich wine to the consumption of the wine; that Alum afterward added may so much the easier pass or penetrate, this liquid matter, and the oil separated from the earthy matter, may ascend more speedily. There is another kind of distilling of oil, when hot glowing Bricks or Tiles, broken in pieces, are quenched in the oil (from whence it is called oil of Bricks): because it taketh from the fire his grew heat, and from the Bricks his Astriction; and being after reduced into powder, are forced out by a strong fire; that by this means they may also receive more heat and astriction, and by the same manner oil of quick lime is prepared: And seeing it is the nature of oil, and of oily things, that being put to the fire they are presently inflamed; these if they be actually dry, they swim above the water, contrary to all reason. 1. Amongst Oils are reckoned, spirit, as I said of salt, the water being concrete from the vapours of brimstone, set on fire under a bell. 1. Extract of Cinnamon, which settleth at the bottom in water distilled. 2. The moistness which is drawn from Worms being stopped up with paste in a glass, with heat of an Oven. 3. Or which from Cowslip flowers, and by insolation is drawn forth. 4. And when in like manner the white of an egg, hung in a pot with Camphire, flower of Brimstone, or Myrrh, or Tartar burnt, mixed with a sharp moisture, the dryness vanishing or vapouring away, which they received or took from the heat, they return into their former watery nature. Secondly, Oil is sought from stones, Jewels, Mercury, Antimony, metals, and out of all those things, which have now before felt the strong resolving force of fire; from Crystal, Tartar, Coral, Pearls, Vinegar which hath an extreme contrary nature. Yea though Saltpetre, and Manna also are presently inflamed, yet the scarcity of Oil is much overcome by the earthy and cold watery matter, so that rather that which is oily in it may be consumed by the fire, then separated by distillation from the said matter. To draw oil from blood by distillation, is to mock God, by whose Ordination, nature in the third concoction hath wrought out oil from blood more perfectly, that is to say, fat, tallow, butter, which if after the common Liquefaction or coction of flesh, and bruised bones from water, thou requirest more pure, the temparament being unhurt, thou shalt some days of Harvest set in the sun, that thou mayest separate the purest from the dregs settled downward. But behold how in a matter so hard and difficult they trifle here, which exhibit a Mutiny of which it appeareth not, whether it be the dried flesh of a man or a beast, and whether it came to a true Balsam; or whether it died not by poison, or whether or not they were not the late carcases of many men, rather anointed over with Myrrh, Aloes, etc. then with true Balsam, and though true Balsam was used to the bodies of great men, whether in so long a time, the force and virtue be not gone forth and expired, and by reason of the corruption which was joined with it, whether the Indian or Succedanean Balsam, made from Oil of Cinnamon, Cloves, and the like things were not much more excellent. Now when your Oils are distilled, and your spirits, whether those so mixed, in Hermes vessel by boiling them longer, it behoveth to mingle them more exactly, that from thence they may draw an Elixir: (which these Triflers call Circulati) one of the two Homogeneal principles, that is to say, of the air. One truly increaseth the heat and smell of the other, and the same faculty or strength which is in the smell, but here observe the madness of Quercetan, above or beyond all his other dote, he mingleth (pag. 60. Lips. edit.) 59 Medicines, which every on 1. Either strengtheneth the principal parts, 2. Refresheth the spirits 3. Breaketh the strength of poisons. 4. Resisteth putrefaclion. 5. Cutteth gross thick humours: And he calleth it a specifique Medicine to cure inveterate diseases, giddiness, falling-sickness, palsy, madness, melancholy; but how that may be called a special or specisique Medicine, which is composed of so many different species or sorts, which is directed for diseases, which are most different in causes, and in kinds. Seeing this Medicine consisteth for the greatest part of hot things, and heat may be increased in distillation, with so frequent, and so much fire, it ought to be most hot, how then can it be profitable to some hot causes of these diseases? How can the strength which is placed in the earthy matter, and in the temperaments of the said Medicines, these being destroyed remain, all the rest being removed and taken away. Besides his manner preparation is full of vanities and deceits, why are the first spirits distinctly taken, when afterward they are to be mixed? what need is there to pour forth the spirits upon the lees or dregs pressed out, or calcined; the spirits being lifted up, if the oil be not carried together with them. How only doth that, and that which is pure ascend afterward? what have honey and sugar here to do. To a dry distillation, sublimation also belongeth, for it is done after the same manner by sand, when the most thin earthy matter of Sulphur, Salt, Antimony, green rust of Brass, and Stibium, is elevated by a strong fire, till it stick to the sides of the Still, like a most thin powder. I distil, I say, of Brimstone (lest all the earthy matter may not be lifted up) and of Vitriol calcined, and salt poured forth (that all the watery humour may be taken away) of each equal parts, and I increase the fire more and more, whilst almost all the Sulphur ascendeth, when it cooleth again, I add again to the Sulphur, sublimed, taken away of the said Vitriol and Salt, of each equal parts, and in the like manner or reason; distil it. Almost after the same manner, are flowers of Stibium made, (but that to the correcting of his virulency, and lest he should inflame in calcination) Salt-peter, and Tartar is added; these being together set on fire, are calcined in an earthen vessel, that the poison may exhale away; what is calcined we wash with water, (to diminish and lessen the virulency) let what is washed be melted, and the melted powdered and elevated in a small sublimatory, for it ascends slow and heavily. By the like reason from Quicksilver, to which, repurged by Oxalmen, aqua fortis made of vitriall, and Saltpetre is added; afterward aqua fortis again by distilling is drawn away, & that is thrice poured on with aqua fortis; then to the Mercury beaten Spirit of vitrial is poured, that so for the space of 24 hours, the Spirits may exhale at a strong fire. Lastly, I digest that Powder, either in Spirit of Wine upon Sand, in a bilnd Limbech, and to these poured out put on others, and do so thrice, that I may have the precipitate; or else I increase the fire in a small sublimatory underneath, till the glass is fired or heated with a purple brightness, and a citrine or red flowers ascend, (and so I have the sublimate) upon which I pour the Spirit of Wine, and after take them away by distillation; the distillation being thrice repeated. Here, I pray, observe Reader. 1. That an actual humidity is taken from Mercury, by exhalation, whose cause is fire, which actuatech the exhalation, and aqua fortis (which by the sympathy it hath with Mercury) by reason of the original humidity, receiving the fire into itself, otherwise avoiding this enemy of Mercury, cury, detaineth the Mercury in the fire; and by this means taketh away his actual coldness and moistness, by exhalation of his actual humour; so that the moist remaining parts which are in him, are more exactly mixed with his earthy matter; by which mixture and insinuation of fire into Mercury, it taketh his strong sharpness, and caustick power. 2. That Mercury by interveniency of aqua fortis, receives the fire into itself, is manifest from his colour; first white, and then yellow, with redness. 3. But whether from Mercury and Antimony his venenosity, from Sulphur his sharpness, by this or the like manner may be diminished or taken away, experience will teach thee the contrary; therefore take none of them into your body, whatsoever preparation be made of them, and believe not Quercetan whose primary Chemic Medicines, are Mercuric, Antimony, and Mineral Spirits. 4. That the drying cause ceasing, Mercury returneth to his former humidity is the chiefest argument: that that should be numbered amongst the metals; but in all his nature it is contrary to metals, although it doth very much counterfeit a sympathy; Since from heat, and Aqua fortis it may be reduced into powder, but reduced into liquor from these: Metals offer violence unto mettle, when it is mixed with those melted: For it maketh those soft, which naturally ought to be hard. 7. Extraction, properly so called, is a separation of a most subtle earthy and oily matter, (if there be any in it) with his faculty or strength by Infusion, Expression, and Distillation, as well as from his thicker earthy matter, as well as from his moist watery, the spirits for the most part exhaling together. For by Infusion and Expression, the most pure earthy and oily matter, is communicated to the liquor, and the thicker separated. By distillation the watery humour is separated to the consistence of honey, or new-wine sodden to the consumption of the third part, and the remaining matter is exactly mingled in boiling: although those extracts which want oil, nor were infused in spirit of wine, are afterward dried altogether in the heat for preventing putrefaction, from whence the strength of the Medicine is greater in a small portion, then in a great, whilst as yet the thicker matter, and the liquor are joined together. Quercetan biddeth, that the matter yet warm, if it be oily, (as it is in Guiacum wood, and Sassafras, and Juniper Bark) be poured forth into a glass dish or platter, full of Water for coagulation sake: but that is all on, whether it be done or intermitted, for it is nothing available for Physic intentions. To Extraction chief are requisite and fit, simple and compound Medicines, bruised in pieces, (that the liquor may more easily penetrate) which have their strength especially placed in the earthy matter, such as are those chief, which are of a strong smell and razed, and most part purging. From liquors, 1. water, water distilled of the same kind, or which are serviceable for the Physical intention. 2. Wine, and Spirit of Wine. These truly more penetrating the matter, and by mingling themselves with the most subtle parts, sooner draw forth the strength, and longer bear the stay or continuance of the Infusion without Putrefaction; but work it so that the Extract may better agree with hot temperament or diseases, because the Spirits are rather carried upward then downward. It is fit and convenient that Infusion and Meceration should be made in Balneo, in a Vessel most carefully stopped (that nothing may breathe out) that by help of the actual heat, the humour may penetrate the more, and imbibe the faculty. The time of Maceration or soaking, is to be judged from the consideration of the things infused (for hard and Rosinous things such as Guiacum, are macerated to stir them) till the liquor poured on is mingled sufficiently with the oily matter, or is sufficiently tincted or affected with the colour, or savour of the medicine; for then either other liquor is poured on the same matter, and that so often reiterated, till such time as it is no more affected with tincture or savour, and then at length all the liquors affected, are put together and distilled, the Extract being left in the bottom of the Vessel or Bladder: After this manner Rhubarb, Rhapeticum, Aloes, Gentian, Cinnamon, Nutmeg, Myrrh, or else the said liquor affected, is poured on the plant of the same kind, and it is twice or thrice reiterated: So is Cinnamon, Wormwood, lesser Centurie, Angelico root, Zedoary, Galingal, the true Acorns, and Elecompane root, which neither give tincture, not are endued with manifest smell or favour; they are macerated, or soaked for one day or two, and then the liquor pressed forth is poured upon a plant of the same kind, and this is done twice or thrice: In like manner distillation is made in Mechoashau, Bryonie, Pyonie, Masterwort root, etc. In the Extraction of fresh Flowers, of Peaches, Plums, Roses, Flowers, Herbs, and Roots of Celandine, etc. There is no need of effusion, or putting on of any other moisture, but the reiterated, pressing forth or the juice often, aught to go before the distillation, and the Infusion into the moisture pressed forth of the fresh Flowers, and Herbs: But to bruise Celandine, and distil it, and to put the distilled water, upon the dry Lees, etc. is trifling to no purpose, in so great plenty of Celandine, experience itself in the strength of either Extraction will be testimony sufficient. But seeing the Extract of the Roots of bryony, Ireos, and Cuccopintle may be made after three manners: That is to say, That either dried, they may be infused in spirit of Wine, the juice pressed forth out of the fresh Roots distilled: Left in a Cellar for a few days, and then the white troubled water poured forth, the white Lees may be dried in the shadow. The Question is, which way may best draw forth the strengths or virtues of them; for persons troubled with the Mother, Hydropicks, or those which have an ill habit of body. Quercetan preferrteh the third way, I the first; Loe reason and experience conclude the controversies and determine it. For first, heat is required in all the three Effects, or Dispositions, which here the Spirits of Wine administer to them. Secondly, Crude juice is less apt, because it is itself a phlegmatic matter, and cannot choose but be corrupted by the moist air of the Cellar, and hath nothing which may preserve it from corruption. Thirdly, The faculties of these consist not in the thin matter which goeth forth with the Water distilled, but rather in the thick earthy matter, as their Powders show plainly. Quercetan, in glutinous and clammy roots addeth a half part of white bread in their Infusion (that the nourishment mixed with the Medicine, may as well by his clamminess incrcase his glutinous strength, as derive, or convey, the Medicine the sooner to the liver,) and being all moistened with wine, placeth them in Balneo till they become red, and moreover digesteth the juice waxing red (that it may become the redder) being pressed forth; for truly the simple man thinketh the red juice will be sooner turned into blood, and so also the red wine, (and by the long snout of Meleager's Bear) before distillation: But I say, we may more commodiously draw forth the nature from bread exhibited by itself; but if there be need of extraction of the glutinous or clammy part from corn, and drawing the Medicine through the veins; all true Philosophers (not such Sophisters) will with me, prefer decoction far before it, with which the thick glutinous Danzig Beer is made, if with the said extract (made without bread) that may be mingled. He also infuseth black Hellebar in vinnegar, (being most adverse to the spleen) to draw forth the faculty for diseases of the spleen, and will have the proper salt mixed with the distilled waters, as also others with the extracts; to what end I pray? for seeing every faculty which was in the Medicine, before calcination, by this is taken away; whether that he may corrupt the extract, or water by his sharpness, or by his dryness keep back putrefaction; or that beyond others he may seem to savour better. The same man extolleth without any judgement his oleous extract of Guiachum; for seeing in the cure of the French disease, and the Catarrh, there is first or chief required some astriction, by which the members may be strengthened together; truly for this intention, every man understands decoction to be far more needful and useful, which hath any judgement; although a small dose of the extract, be fit for those which shall use it, especially for delicate and tender persons. And in his Extract of man's Skull, he is altogether childish, as of the Secondine, a Calf's liver and lungs, Pearls, and Corrals. For what doth he draw forth of the Spirits from the Skull, other than a certain fat, and something from the earthy matter, and ashes by decoction in Balneo? but will that Extract take away the causes of such a disease as the Falling-sickness? he will hardly persuade children to it: from the Secondine, Liver, and Lungs, what I pray, can be drawn? the broth of their decoctions, yea, even the substance itself eaten, and the powder of the Secondine; will it not offer nature the strength itself perfecter to be extracted? Pearls and Corrals only beaten, will yield all their virtue they have received from Gold, without any trouble of dissolving or washing with water of corrosive spirits. Whether hitherto have not all kind of preparation of Medicines been unfolded by us: Truly they have been altogether: But where are their Medicines so much cried up, their Secrets, their Magisteries, Mercuries, Sulphurs, Elixirs, Tinctures, Quintessence. This Talkative Chemic Apollo, hath invented and framed words without matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that infernal desire of lying and cozening, to gain to his Sophister's authority, an opinion of subtle wisdom. But if we shall speak properly, a Secret and magistery are the same, nor are they special, but most general Appellations of witty Inventions; And the tincture is the Extraction of the proper colour, which seeing it is not a Medicinable quality, it ought to be most estranged and alienate from true Physic preparations. I omit that for the most part it is sophisticated (as for example) spirit of wine, draweth his redness from white bones and ashes, and black Treacle; and this every liquor potentially hot will perform, especially if the earthy matter be also endued with heat, which Turner's do, who shave pure white plates,— from yellow Amber: But this is of an Optic contemplation: When we Germane would express a thing dissolved by concoction, and say it is neither boiled nor roasted; Of which kind peradventure, Elixir might first get his name. A Quintessence presupposeth four other things: If they reckon up the four Element, this Quintessence will be some divine thing, which is false, seeing from a corruptible Elementary body, a divine thing is not made, (being different in the whole kind) perpetual, light some, and endued with a circular motion, and seeing they are separated also by a most long distance of places. Neither is Mercury itself so inconstant and mutable, as they are in defining their Mercury and Sulphur; they have often affirmed to my face, that by these terms they have meant a Quintessence. From all which it is most apparent, that great wrong hath been done to the Galenists; 1. Whilst the Paracelsians object, and obtrude ignorance unto them of preparation of their Medicines, and impudently arrogate the knowledge of their preparation to themselves only. 2. Whilst Quercetan ascribes only to himself by his New Phamcopea the knowledge, and skill of this Art, in which notwithstanding he hath brought in, or innovated nothing at all, he hath discussed nothing by their cause answerable to a wise man's judgement, he hath exposed or set forth nothing of his own invention of any worth or moment; what he received or got from the Germans in his travel, he venteth it forth for his own inventions, and hath propounded and set many things forth of divers kinds, false and idle, and which are not pertinent to the Apothecary's trade and profession. And contrarily he hath left out and omitted better ancient Medicines, and hath thrust worse in the place of them, and very many manners and ways of preparations, which chief the Art of compounding and making up of Medicines requires; For which several causes, this Pharmacopea doth rather deserve to be styled, A Bundle without Method, of certain Medicines to blind and deceive men ignorant and unskilful in the Art of Physic, that the self-conceited they may learn to calumniate the truth, brag and vaunt forth their vanities and smokes, despise true wisdom, by spreading forth very gainful Flowers of Hermetical Flatteries. An Universal. Table for Judicials of Urine. THe commodity of judgement by it: The manner and order of generation of Urine. When the Urine should be taken. What Urinal is best to this use. What light is best to see an Urine. How long it may be kept before it be seen. That it ought not to be shaken before it be judged. That it must be kept wholly, and not a part of it only. These things hinder judgement. Much shaking of it. Darkness of light. Over-bright light. The beams of the Sun. Cold, and Wind. A thicks or green Urinal: and also if the Urinal be not due in fashion. These altar the Urine. Diversity of kind. Man. Woman. Distinction of Ages. Childhood Youth Manhood. Ages. Complexion. Sanguine. Choleric. Melancholy. Phlegmatic. Diversity of Countries. Times of the year. Spring. Summer. Harvest. Winter. Meat and drink. Medicines, namely Purgations. Exercise and rest. Much fasting. Surfeiting and drunkenness. Much watching. Long sleep. Anger. Fear. Company with Women. Gleat solubleness. Strong costiveness. Much Vomit. These are to be considered in Urine. 1. The Substance Thick. Mean. Thin. 2. The Quantity. Much. Mean. Little. 3. Clearness and darkness. 4. The savour. 5. The manner of pissing. With pain. Willing. Unwilling. With ease. Willing. Unwilling. 6. Colours. Light white. Christallie. Snowy. Watery. Dark white. Milk white. Horny. Grey. Plale. Flaxen. Yellow or gold colour. Saffron. Light saffron. Full saffron. Claret. Red. Crimson. Purple. Blue. Green. Light green. Green as grass. Stark green. Dark green. Oily. Light oily. Stark oily. Dark oily. Ash-colour. Black. 7. Contents. The Sediment or ground The sublimation or swim. The Cloud. 8. The Crown, or Circle. 9 Bubbles. 10. Fatness. 11. Difform contents. Hairs, like red Fatches. Branny. Gross. Fine. Scales. Ragged scraps. Motes. Matter. Blood. Gravel, or Stones. Seed. 12. The Regions. Highest. Middle. Lowest. 13. The Order. 14. Continuance and Alteration. These in general be the things meet to be considered in Urine, of which particularly in this Book you may read as much as to this time and purpose serveth. The Contents of the Chapters of this BOOK. OF the Division and Order of this Book. folio 1 How Urine is engendered in man, and how it passeth forth. folio 2 What Urine is, and what tokens it giveth in general. folio 9 Of the form of the Urinal and of the place and time meet to judge Urine, and how it should be receive. folio 10 How many things are to be considered in Urine. folio 12 What a perfect Urine is, and also how many ways all parts of the Urine may be altered in a healthful man. folio 18 The difference of Urine by age in men folio 20 Of the Urine of Women by age ibid. The diversity of Vrines, according to the times of the year folio 21 What be the general qualities that altar the parts of Urine. folio 26 The Significations of the parts of Urine particularly. folio 31 Of Claret and Red Urine. folio 43 Of Crimson Colour. folio 44 Of Purple Colour. folio 45 Of Green Vrines. folio 46 Of Oily Urine or Popinjay green. folio 47 Of Blue Urine, Ash-colour, and Black. folio 48 Of Difform Contents. folio 66 Of the Garland, and other like things folio 81 Of the Commodities and Medicines of Urine. folio 86 Of the Diseases touching Vrines, and the Romedies for the same. folio 94 Of the Diversities of Colours, and of the making of them. folio 100 The Exposition of certain dark Words appertaining to the Art of Physiks, used in this Book. folio 104 A Detection of Unskilful Physician's folio 123 Of Ignorant Apothecaries. folio 151 Of the Boldness and Ignorant of divers Surgeons. folio 159 A Translation of Papius concerning Apothecaries. folio 185 FINIS.