Regimen Sanitatis Salerni: OR, THE SCHOOL OF SALERNES REGIMENT of HEALTH. CONTAINING, Most Learned and judicious Directions and Instructions, for the Preservation, Guide, and Government of MAN'S LIFE.  
DEDICATED, Unto the late High and Mighty King of England, from that University, and published (by consent of learned Physicians) for a general good.  
Reviewed, corrected, and enlarged with a Commentary, for the more plain and easy understanding thereof.  
By P. H. Dr. in Physic, deceased.  
Whereunto is annexed, A necessary Discourse of all sorts of FISH, in use among us, with their effects appertaining to the Health of Man.  
AS ALSO, Now, and never before, is added certain precious and approved Experiments for Health, by a Right Honourable, and Noble Personage.  
LONDON, Printed by B. ALSOP, dwelling in Grub-street ne●● the Upper-Pump, 1649.   

TO THE RIGHT WORTHY much honoured, and nobly accomplished, S it SIMONDS D'EWES KNIGHT and BARONET.  
SIR,  
MAy it please you, Your singular love to Learning, and unparalleled studious collecting, and preserving of venerable Antiquities in general, and particularly of the Antique Coins and Medals of this (whilom) flourishing (now) forlorn Kingdom of England, idque magnis sumptibus, and my poor and unworthy self being lately made known unto your worthy Self, have induced and emboldened me to inscribe or dedicate this Book unto you: It being a work that hath heretofore passed the Press, more than once; but never so complete, as now it is, it having my deceased learned Father Dr. Holland his many emendations and additions.  
And albeit it is in a subject of Physic, De sanitate tuenda, and so out of your studious Element: Yet the original Verses are as pleasant as profitable to read, for all degrees of men; and no less, but more (for such as have not been in Latio) in English than in Latin.  
The Stock-fathers' of this work in Verse, were The School or University of Salern; Inscribing, writing, and sending it to one of our famous English Kings, And in those very Verses (as I have heard my said venerable Father eftsoons say is couched the whole Body of Physic, Ad valetudinem conservandam, And the Comment upon the same, in Verses, very profitable for the  vnderstan●ting of the Verses, was the work in Latin of the famous Physician Arnaldus de Villa nova, a man well known by his writing to all of th'Apollonian Art in Europe.  
Unto which Work, there is an Addition of Fishes, the more to illustrate the Work, not unprofitable to read, and take notice of; as also some observations of a Noble Personage.  
Now, Noble Sir, Pardon, I beseech you, of your innate goodness, my boldness herein; and vouchsafe or deign the Patronage of it, which a victorious King (of famous memory) hath done to its Original: In an assured (presumed) hope whereof most humbly taketh his leave, and subscribeth  
SIR, Your aged, devoted, and vowed Eleemosynary Servant, H. H. Φ. F. Londinopolitanus.   

THE REGIMENT OF HEALTH, OR A Direction for the life of Man.  

Anglorum Regi scripsit schola tota Salorni,  
Si vis incolumem si vis tereddere san●●:  
Curas tolle graves, irasci creda prophanum,  
Parce mere cenato parum non sit tibi vanum:  
Surgere post epulas, somne ●uge meridianum,  
Non mictum retine, non comprimo fertiter anum:  
Haec bene si serves, tu longe tempore vives.   

All Salern School thus write to England's King,  
And for man's health these fit advices bring.  
Eat busy cares rash angers, which displease;  
Light supping, little drink, do cause great ease.  
Rise after meat, sleep not at afternoon,  
Urine and natures need expel them soon,  
Long shalt thou live, if all these well be done.   
THis right fruitful and necessary Book, was compiled at the instance, and for the use of the most noble and victorious King of England, and of France, by all the Doctors in Physic of the University of (Salern) to the intent, that a man should know how to keep his body in health,  
The author in the beginning of this books, teacheth sight general doctrines, the which hereafter he specissed, and also declareth at length.  
The first Doctrine is, that he that destreth health of body, must eschew and avoid great charges, thoughts and cares. For thought drieth up man's body, hurting and leaving the spirits, in desolation and comfortless: which being to , and full of heaviness drieth up the bones. In this doctrine are comprehended melanchollinesss and heaviness, the which do greatly hurt the body: for by their operation the body waxeth lean, and cold, the heart shrinketh us, the wit and understanding waxeth dull, the reason is troubled and the memory utterly marred. Yet nevertheless, it is very expedient for sat, and corsle folk, to be sometime pensive and heavy, that thereby they may moderate the rank heat of their spirits, and make their bodies leaner and more slender.  
The second doctrine is to eschew anger. For anger (in like manner) drieth up the body, and excessively chaseth and inflameth the members▪ And too great heat as Avicen saith, 
avidisi. 1 cap. 〈◊〉. doct. 3.  drieth up man's body.  
Secondly, anger hurteth, through heating, and inflaming of man's heart, and it setteth also the operations of reason. Some there be that naturally, either by sickness, or chance of poison, are cold; for such folk to be angry, is very necessary, for their bodily health, that their natural heat (by such means) may be stirred up gotten and kept,  
The third doctrine is, to eat and drink soberly: for eating and drinking excessively, causeth us to be unlusty, drowsse, and slothful hurting & inséebling the stomach Many other inconveniences, as Avicen saith, 
avi cap. de vino & aqua.  grow and change through excess of meats and drinks, as hereafter shall be declared.  
The fourth doctrine is, to make a light supper. For too much meat veing taken at night, causeth and engendereth gnawing and pain in the belly, unquietness, let of natural rest, and other griefs, which we feel and see by experience, the which hereafter shall be more plainly declared.  
The fift Doctrine is, to walk after meat moderately. For thereby, the meat descendeth to the bottom of the stomach, where (as Avicen saith) resteth the virtue of digestion. For the mouth of the stomach destreth food, and maketh digestion.  
The sixth doctrine, is to eschew Sleeps immediately after meat, which causeth health, and avoideth divers jusirmities, as it is after showed in these verses; Febris Pigrities etc.  
The seventh doctrine is, to make water as oft as needeth: For be that keepeth or holdeth his water longer than nature requireth; shall avoid it with great pain, and so it may chance: That death should follow thereon as Avicen saith. Also to keep the dregs and superfluity of man's food any longer than nature requireth; 
avi dist. 9 li. 3. ca de difficultate mingendi.  engendereth many inconveniences in the body. For the liver, and veing called, Meseriakes, do dry up for the most part, the humours of the foresaid superfluity, and so they be made hacd and cannot be avoided, & this causeth oppilations in the guts, and ventostries: and so it may chance, it breedeth Impost●umes: as after shall be shown.  
The eight Doctrine is, that one doing his easement, and avoiding the ordures and filth of the body, should not much force and constrain his fundament: for in so doing, the Hemoroids, and Fistula shall gréeve him, and the fundament many times is misordered and thrust out of his proper place finally, the author saith, that who so will observe the foresaid doctrines, shall live long in good health and prosperity.  

Si tibi deficiunt medici, modici tibi fiant  
Hac triamens lae●a, requies, moderata dieta.   

When Physic needs, let these thy Doctors be,  
Good diet, quiet thoughts, heart mirthful free.   
Here are taught three general remedies, whereby to confothe in health all creatures, and especially noble men.  
The first is. to live joyfully: for joy and mirih causeth man to be young and lusty. By moderate joy and mirth, youth is conserved, natural virtue comforted, the Wit sharpened, and stirred up, and thereby man is more prompt quick, and of ability to do all good and honest operations, For if is not said without a cause, that our joy and mirth ought to be moderate; for when it is without measure, it engendereth death, both bodily, and ghostly. This moderate joy is most couvenient for them that have much care and trouble, which joy may be got by the use of delicate meats and drinks by avoiding of such things as engender and cause melancholy, and also (as Avicen saith in his eleventh Book and Chapter) of the failing of man's heart, 
Avi dist. 2 cap deff. cor.  By dwelling and accompanying among our friends.  
The second remedy is Tranquillity of mind, of understanding and of thought; for Noble men, through their great business and charges, are much more grieved and troubled then other meaner persons: Great cark of mind and understanding, destroyeth the natural rest of man, which is most expedient for Noble men for they most commonly are naturally dry and choleric, and therefore for them, rest and quiet is right profitable and convenient.  
The third remedy is moderate diet, that is, to eate and drink moderately, as after shall be declared, what inconveniences grow through excess of meats and drinks.  

Lumina mane manus surgens gelida lavit unda.  
Hac illac medicum pergat, medicum sna membra  
Extendat, crinem pectat, dentes fricet, ista  
Confortant cerebrum, confortant caete a membra.  
Lote cale, stae, pasce, vel insrigisce minute.   

Sleep not too long in mornings, early 'tice,  
And with cool water wash both hands and eyes,  
Walk gently forth, and stretch out every limb,  
Comb head, rub teeth, to make them clean and trim.  
The brain and every member else these do relieve,  
And to all parts continual comfort give.  
Bathing, keep warm walk after food, or stand,  
Complexions cold, do gentle warmth command.   
Here are declared fix Doctrines which comfort man's brain and the other members of the body.  
The first is, when we rise in the morning early, to wash our eyes ' with clear cold water. The eyes would be washed, to clonuse away the ordure and filthiness that hang in the bries of them. And Avicen saith, 
Avi dist. 13. li 3 cap. de conserva O cul●●um Idem dist. 3. cap. deed. 6. Galen, li 3.  That the soveraignst thing to mundisie and cleanse, and to make sharp of sight the eyes, is to open them, comforteth, and conserveth sight, and specially of young folk The reason why the eyes must be cleansed with cold water, is, because every thing must be conserved by that is like it. For Galen saith; That hot bodies have need of hot medicines, and cold bodies of cold medicines; Considering then that man's eyes be cold of nature: it standeth with reason, that they should be washed with cold water, and not with hot.  
The second Doctrine is, to wash our hands when we rise in the morning, for they be instruments ordained, wherewith to keep and mundify those Members, by the which the supper sluities of the brain be expulsed and avoided, as by the nostrils, the eyes, the ears, and other natural conduien, And therefore, the hands specially aught to be washed with cold water, for the washing of the hands with hot water, engendereth worms in the belly: and specially to wash them in hot water immediately after meat, 
Avi dist. 16 li 3 tra. 5. cap de lumbri.  as Avicen saith, For the washing of the hands in hot water, presently after meat draweth the inward and natural heat of man to the exterior parts, and so the digesting is unperfect, the which unperfect digestion is the principal cause that Worms be engendered.  
The third doctrine is, to walk a little hither and thither, when we are risen front rest that so the superfluities of the stomach, guts, and liver? as the gr●sse matter of urine) may the more speadily be thrust under.  
The fourth Doctrine is, competently after rest or sleep, to extend and stretch out our hands, feet, and other limbs, that the lively spirits may come to the utter parts of the body, and s● cause the spirits of the brain to be more quick and subtle.  
The fist doctrine is, to Comb our heads in the morning, that the pores of the head may be opened to avoid such vapours as yet by sleep are not consumed: and also to quicken the, spirits of the brain. Furthermore to comb the head is very wholesome especially for aged men. 
avi dist. 3. li. 4. cap. de debili visus.  And Avicen saith. That to comb the head is wholesome, specially for old men. Therefore one should daily and oft comb his head. For oft combing draweth up the vapours to the superior parts, and so divideth them from the eyes.  
The fist doctrine is to wash and purge the Teeth. For the filthiness of the Teeth causeth the breath to stink. And of the filthiness of the teeth groweth certain vapours, that greatly do annoy and hurt the brain●. Furthermore the filthiness of the teeth mingled with the meat, causeth the meat to corrupt and putrify in the stomach. 
avidist. 7. li. 3. cap. de condent.  Avicen instructeth and teacheth us, how we may keep the teeth from ache and stinch. That is; To wash the mouth with wine twice a month: but to make the breath sweet, it must be boiled with the root of Spurge: whosoever useth the aforesaid decoction and medicine, shall nover have the Toothache.  
In the last verse are certain general rules: the first is, that after we have washed and bathed ourselves, we must keep us warm, For then the conduits of the body that is the pores are open: by the which cold will pierce into the body and engender in us divers diseases.  
The second is, that after we have dined or taken our repast, we must for a while stand upright, that so the meat may descend down to the bottom of the stomach, & then to walk a little softly: for hasty moving driveth natural heat from the in●eriour parts to the outward, and causeth ill digestion.  
The third is, that one of cold complexion, should not warm himself too suddenly, but by little and little, for sudden change hurteth Nature: as Galen saith in the gloss of this Canon, Secundum mul●um & repent, etc. All strong things and of extreme nature, do corrupt the body.  

Sit brevis ant nullus tibi somn●●s meridianus,  
Febris pigrites, capitis dolour, atque Catar●us:  
Haec tibi provenient ex somno Meridiano.   

Let little sleep, or none at all suffice,  
At afternoon, but waking keep thine eyes.  
Such sleep engenders Fevers, Headache, Rheums,  
Dullness of Soul, and belcheth up ill fumes,  
From forth the Stomach. All these harms ensue,  
By sleep at afternoons, believe it true,   
Here he teacheth, that four inconveniencies are engendered by sleeping at afternoon.  
First, the afternoon, sleep. causeth and engendereth Fevers, by reason of oppilations. For the natural heat and spirit of man by day, draweth to the outward parts of the body, and therefore digestion by day is but feeble: But when the natural heat and spirits of man draw to the inward parts of the body, then through their motion, the natural heat is stirred up, and therefore the night is the very season of perfect digestion, and the undigested and raw humours are the cause of oppilations, which oppilations engender Fevers, as Avicen saith.  
Secondly, 
avi didst 1. li. 9 cap de patri.  the afternoon sleep causeth a man to be slothful in his operations and business, by the reason aforesaid, for gross humours and undigested, cause man's spirit flowly to move the body. For as a subtle quick spirit causeth lightness of body, so a lumpish or a heavy spirit causeth a sluggish body.  
Thirdly, the afternoon sleep engendereth the head-ache. 
The cause of headache.  For the gross and undigested meat that remaineth in the stomach, doth lift up to the brain gross vapours, the which trouble and grieve it And of very consequence, if vapours of gross matter be stirred up and caused, they must also be gross: For Galen saith in the gloss of this Aphorism, Qui crescunt, etc. That it must needs follow, that all things be like those things of whom they be engendered.  
The fourth inconventence, is the pose and Rheums. Rheums be humours, that run from one member to another, and as they run to divers parts of the body, so they have divers names. For when the Rheum cometh to the lights, they be called Catarri: and when they run to the cheeks, they be called Branchus, and when they run to the ●ose, they are called Coriza: as it appeareth in these verses:  

S● fluit ad pectus, dicatur rheuma Catarrus,  
Ad sances branchus, and nares dico Corizam.   

Rheum, from the breast, ascending through the nose:  
Some call Catarihes, some Tysick, some the Pose.   
But besides the reasons of the Diseases before rehearsed, there be many other reasons and more effectual. 
The diversities of Fevers.  The cause of the first inconvenience, that is of Fevers, which sometime are called putrified Fevers and sometime Fevers Effimeras.  
A Fever Effimere. 
A Fever Effimeras, is a day lie Fever.  is tagendred of vapours and smudge fumes kept and retained after the afternoon sleep, the which abstaining from sleep. is wont to consume. Galen saith, That these Fevers Effimeras, came through faintness, drunkenness, 
Galen de arte curativa ad Glauc. 1.  anger, furiousness, inward sorrow, and other vehement cares of the mind: and the Fevers that come by inslamation of the privy members, are of the same kind. These Fevers be soon cured, as by bagrning and customable Diet. The putrified Fever is engendered of the humidities in man undigested, and augmented by the afternoons sleep. Calen saith, 
Gal de arte curativa ad Glauc. 1.  That Fevers engendered of corruptions of humours, are called putrified Fevers.  
The second inconvenience, that is, to be flow in operation and motions chanceth by reason that by the afternoon sleep the humidities and fumes in man, are retained about the Mushlas, Weyn●●, and Joynis, and also causeth the foresaid members to be astonied and asleep, and therefore the vody after dinner is slow and heavy in operations.  
The third inconvenience (that is the Head ache) cometh as is before declared in the second inconvenience: that is to say, by the humidities and vapours retained in the Body, through sleep and rest, which by such means, are troubled and moved toward the brain,  
The fourth inconvenience, that is Catharre, signifying all manner of Rheums, chanceth to a man, and greatly grieveth him through vapours and fumes, which are wont to be dissolved and consumed by watch, and by reason of sleep, they draw to the inward p●rts of manand fume upward toward the brain: which fumes engrossed by cold, return to the low parts or Caterrisans of man's body, Avicen allegeth many other inconveniences, 
avi dise 1 ●t. 1. doct. 2. cap 9  and diseases engendered of the afternoon sleep.  
The first disease is the Gawt and Palste, the which grieve us, by reason that the humidityes, that are wont to be dried up and consumed by the heat of the sun, and by watch, be remain still in the body.  
The second is the colour and corruption of the face, through the waterish humidities, like unto man's urine mingled, with the blood; which waterish humidities are wont to be wasted and consumed by watch, and by reason of sleeping; they ascend with the blood toward the brain and the face, and so they cause the face to swell, and to wax pale.  
The third inconvenience is, that afternoon sleep engendereth the spleen and that by the keeping of the gross melancholy humours by the day rest. For as watch with the hear of the day (which doth open) giveth moving and may to melancholy humours, by the straight conduits of the body: in the day sleep, letteth and destroyeth the passages and proper ways of them, and specially it destroyeth, and stoppeth the conduties, that come from the Spleen to the mouth of the Stomach, which are ordained to provoke man's appetite, by which conduits all melancholy superfluities are wont commonly to be clarified,  
The fourth hurt is, that the afternoon sleep mollifieth the denies because that the humidities, the which are went to be dissolved by the day watch, cannot be restored; which so remaining in man's body do dry up the veins.  
The fifth inconvenience is, that man by reason of rest or sleep, looseth his appotite, for lack of resolution of the humours: which resolution is the chief and principal cause of the appetice. Another reason is, that the replenishing and filling of the stomach with fumes and humidities, mollifieth and shutteth the mouth thereof.  
The sixth inconvenience, that afternoon sleep doth engender are Impostumes, by means of humidities increased by the day sleep, the which draw to one member or other, and so cause it to swell. Avicen saith, that besides all these aforesaid there be two other special causes, that prove the afternoon sleep to be hurtful.  
The first is, that the day rest is soon corrupted, because the beat of the day, draweth the corporal heat to the exterior parts of man: but the night rest doth clean contrary, for it draweth the corporal heat of man toward the inward parts. Of the which two motions there is engendered a violent motion that disturbeth nature. And therefore they that will sleep and rest them by day, are counselled to sleep in dark places and in some shadow.  
The second cause is, that the day rest maketh a man, unlusty, drowsy, and as half afraid, and that by the changing of nature from his old custom that is, from digestion of his meat; yet notwithstanding: that the rest or afternoon sleep, is generally dispraised, and the night rest greatly commended and praised; yet the sleep that is taken in the morning three hours before sun rising and three hours after the sun rising, is not to be dispraised: 
A note well worthy of the observing. Hypoc. in l. 2. Prog.  in his as Hipocrates saith, second book of Prognost. Sleep convenient and natural taken by night or by day, is allowable, and contrary is hurtful: but the morning sleep of all the day is least worthy dispraise.  
And albeit the day sleep, and at afternoon, are forbidden by Old Fathers and Doctors: yet for all that, now a days, sleep taken in the day time is not greatly to be blamed, specially as Bartrutius saith, if these five conditions therein be dillgently observed, The first is, if it be customably used. 
Five conditions of sleep.  The second is, that it be not taken immediately after dinner. The third is, that one sleep not with his head lying low. The fourth is, not to sleep too long. The fifth, not to be waked over suddenly and fearfully, but with good moderation.  

Quatuor ex vento veniunt in ventre retenis,  
Spasmus, Hydrops, Colica, vertigo quatuor ista.   

When wind within the belly is restrained,  
The body is by four diseases pained.  
Cramps, dropsy, colic, giddiness of brain,  
Wheeling it round: break wind and not refrain.   
Here are declared four inconveniences or diseases, that come by long holding of wind in man's body.  
The firsst is, called the Cramp. The ventosities of the body run oft amongst the Joints and veins, and filleth them with wind. Of the which filling, cometh retraction and wrinkling together of the veins And Avicen saith, That the cramp is a disease that lieth in the veins, 
Avi. dic. 〈◊〉  by the which the members of man move and extend themselves. This cramp is in divers kinds, One is caused by replenishing, whereby the member is made short and great, and wrinkling together like leather, or a Harp string, through the matter replenishing the members. This manner of cramy cometh so dainly There is another kind of the cramp much like a Taboret, which enforceth the member (after his length and largeness to crumple together like parchment cast in fire, This manner of cramp cometh slowly,  
The second inconvenience is called the Dropste, a material disease engendered of a very cold martyr, which entereth & inflameth the members or places of a man's body, in which is the regiment, that is, the digestion of ments and humours, as in the stomach, the Liver, and the ●oyd places about the belly. For dropsy never engendereth, but when the Liver is corrupt by reason of blood.  
There be three spices of Dropsy, Iposarca, Asciides, and Timpanites, and of the Timpany these two inconveniences are understood. A Timpany (as saith Master Bar●●uce) is engendered of an ill complexion, by coldness of the stomach and liver, which will not suffer man's drink or meat to be convarted into good humours, but turneth them into ventostries, which if they be not avoided by belching, by sweat, or otherwise, they will stop the wa●s of voidance. Also these Uentosities gather together between the places of the belly called Mirach, 
Idem quod adonian.  and Siphach, and there they engender the Dropsy.  
The third inconvenience is called the Clolick, a perilous and a painful disease, it is engendrod in a gut named Colon. Like as the disease called I●ica, is engendered in one of the guites called Ylion. And these two diseases, are engendered by ventosities closed in the guts.  
The fourth inconventence and disease, is the Head ache, called Vertigo, the which maketh a man to think that the world turneth round: by the ventosities which draw to the brain and mix them with the lively spirits and so cause the said disease, called Vertigo, which as the name declareth is a turning of swimming in the head. And as Galen saith. They that have the said infirmity, are soon astonished, and with a little turning about they fall down.  
And Avicen rehearseth these incoveniences with other, 
Gal. de loass. cap 8 avi. dist. 1.  and he saith. That ventosities kept long, do cause and engender the Co●icke, by reason they ascend up, and gather together, enfeebling the Guts. And sometimes they engender, the Dropsle, and sometime darkness of sight, and sometime the megrim, and sometime the failing evil, and sometime it ru●neth unto the joints, and causeth the cramy.  

Ex magna caena stomacho sit maxima poena,  
 sit nocte levis, sit tibi caena brevis.   

Great Suppers put the stomach to great pain,  
Sup lightly if good rest you mean to gain   
Here we be taught to make a light supper. For too much meat letteth man●●tiaturall rest, and causeth anguish and gnawing in the belly, and causeth the face to break out: and maketh one to have a heady head in the morning, and an unsavoury mouth.  
Here this question cometh well to our purpase, whether a man should eat more at dinner, or at Supper. For dafinition hereof is to be noted: that after the quantity of the body (more or less) meat is convenient at supper or at dinner. For either the bodies be whole and sound, or else sick. If they be sick, either they inclive to material sickness or vnu●ateriall. If the sickness be not caused through some humour: one may eat the more at supper because in such sicknesses, nature only endeavoreth to digest the meat. If the sickness be material, one may eat the more at dinner, as it is declared in the fourth Treatise, in the fift Chapter of the curation of falling sickness 〈◊〉 this wise.  
He that cann●t be sufficed with one meal in a day because he is otherwise accustomed, must divide his meat into three parts, 
in Trat 8 Much cat. dut cap. 5.  and eat two parts at dinner, and the other part after temperate, exercise at Supper.  
The reason hereof is this at such season the feeble nature hath help by the natural heat of the Sun to digest, and the superfluities thereby are more resolved, wherefore the refecton should be larger at dinner then at supper. And moreover, because the heat of the day, which causeth digestion, joineth with the natural heat of man's body, (are there by day time) two Cundry beats to help the digestion: but it is not so in the night. Likewise nature endeavoureth herself most by night, to digest the superfluities. And therefore she should not be hindered with the digesting of too much meat: And though it be so, that the natural heat of man is in many things fortified in the night, as by retraction of the Spirits, and reduction of sleep: yet that self same heat cannot digest two divers things, 〈◊〉 the meats, and the superfluities.  
Then it followeth, that such folk should ease less at supper then at dinner. At the bodye● of such folk, seem whole, or else if they be very whole, strong, and without any sensibility of super●●ities, avoiding all through their vigour and strength as mighty big men: such may eat more at supper. For the nature of these bodies labour only by night to digest the meat received: and not to ripe the superfluities, for (in a manner they have none. Also they labour only to fortify their Bodies, which wareth more stronger by night then by day: because the blood and corporal spirits be engendered by night in a more quantity, and better divided throughout the body.  
If the bodies be not greatly disposed to health (as it is rehearsed) but are disposed to be lightly sick: then, whether they travel and labour sore continually with their arms and hands, or not, it is best they eat more at dinner then at supper. For meat is not only taken to nourish and restors the body, but also to make moist and to over-sprinkle and water the members that (through great labour and travel) they war not dry and likewise to withstand the dissolution of natural heat. Nor such labour and travel letteth not th●ir true digestion. For we se● by experience, that they eat twice or three in a day with good appetite and good digestion. If the bodies be not apt nor disposed to labour continually as the doys afore rehearsed, it may chance two ways: for of ●●er they labour very sore, but not continually, or else they labour féebly whereby superfluities iucrease.  
They that travel much, as in riding or going about their worldly business should eat more at supper then at dinner: because the unacenstomed great travail, will not suffer the meat taken at dinner to digest but doth corrupt it. Yea and further, through superfluous motion the natural heat is dissolved and spread into every member of the body, which in the night-draweth to the inward parts of the body, and is the principals cause of good digestion.  
And therefore a good and large supper, is more expedient for them, than a large dinner. Also, the same persons were not brought up (before this season) in such great travail and therefore their bodies are full of bumidities: which little meat at dinner, may resist the revolutions, caused by great motions and travail. But in case they travall little and-easily by the way, to eat more at dinner then at supper is best: as it is declared in sick bodies, for they most commonly are feeble both of complexion and of digestion, and the heat and light of the sun doth comfort their natural heat and spirits. Also the reason hereof is this the corporal conduits, and passages by day are open, wherefore the superfluities of the body, are sooner expulsed by day then by night,  
Further, they ought to eat but little meat by Night, for then, nature is greatly busted to digest and bring to good point. And though the digestion to digest, and great repletions of meats and the superfluous humours: be holy by the night, yet nevertheless, the strengthening thereof is not sufficient to digest great repletions of meats, and also super fluous humours, And know withal, that the custom in eating much or tittlet adinner or supper, aught to be regarded and kept, For custom is good and necessary, both for the health of the body, 
Galen l. 9 de morbis curand.  and to cure sickness, as Galen saith. For sudden change of custom is very hurtful and specially for old folks. For nature cannot cannot bear, nor yet suffer sudden mutation. But as Galen saith; The alteration that is done by little and little, 
Galen in seeun●●o Aphor. Hypo●.  is sure enough.  
And thus it is well proved that we ought to eat more at dinner then at supper, and that, because sicknesses are most commonly materials; yet for all that, if a man could be consented with one repast in a day, it were better to take it at a dinner then at a supper. For the repleation of the supper hurteth fore the brain and the eyes. And know beside, that not only the repleation of the Supper hurteth the stomach, but also all manner of other repleations; For they ingendes Oppilations. Fevers, Putrefactions, the Lepry and undigested humours.  
And Avicen saith, 
avi. dist. 2 li. 3. cap. de his que nocent stomach.  That all manner of repleations hurt the stomach. For the great eater (by repleation) augmenteth not his body, because he digesteth not his meat: but he that eateth mode cately hath always some appetite, and encroaseth his body. in regard he digesteth well his meat.  
Therefore we ought to take heed. that we hurt not our stomach by over much repleation, nor that we make not our self purfle and the pulse to beat over vehemently.  
In like manner, Repleation that engendereth loathing of meat●ought principally to be eschewed, but especially when it cometh of ill meats. For if it come by ill meats, it engendereth pain in the Joint, in the reins, in the Lyver, and the Gout, and generally all other phlegmatic diseases.  
And if it come by clean meats it engendereth sharp Fevers and bot Impostumes  
It followeth then that this repleation must be eschews above all other things For as Galen saith overmuch repleation, 
Galen in 3 apho. Hip.  portended strangling or sudden death.  
Secondly, we must take herd, that we over till not our stomaches and utterly destroy our appetite: but we must keep some appetite: and in especfull they that have a strong and a good appetite. Some there he that have a feeble appetite, and they ought to eat more than their appetite requireth.  

Tu nunquam comedas stomachum nisi never is aute,  
Purgatum vacunmque cibo, quem sumpseris aute.  
Ex desideriopotere cegnoscerecerte,  
Haec tria sunt signa, subtilis inore dieta.   

Thou shouldst not eat until thy stomach say,  
The meat's digested, which did pass that way.  
For the true use of appetite to feed,  
Is nature's diet, no more than shall need.   
Here are certain commandments, the which he that destreth his health, must of necessity observe and keep more duly, then eat or drink.  
The first is, he should eat no manner of till meats, without his stomach be neat and purged from all ill humours, by vomit or other convenient ways. For if a man receive meat into his stomach, in the which are corrupt humours; they will mingle themselves together, and cause the meat nowly enten, to corrupt.  
The second is, to eat no more till the first meat that is eaten, be digested and avoided out of the stomach. For there is nothing more hurtful to man's body then to receive meat upon meat that is but only begun to be digested. For the meat last taken, shall let the digestion of that that was first eaten, and the digestion of the meat first taken, shall be first finished, which departeth to the Liver by the veins called Meseriakes, and therewith carrieth the meat last taken, not yet well digested, whereof raw humours, and undigested, are multiplied in man's body.  
Further, in the Text are put two tokens, to know when the stomach in void of the meat before eated. The first, is very hunger. And for a knowledge heteof, know assuredly, that there are two manner of hungers; very hunger, and feigned hunger. Very hunger is described by Galen, in this wise. 
Galen in apho. Hippolito:  Very hunger (saith he) is when a man needeth meat: but feigned hunger is an appetite to have meat, though the body have no need thereof. And as very hunger cometh by contraction, and corrugation of the veins, proceeding from the mouth of the stomach, by suggillation of the members needing meat, so in like manner, sayned hunger is wont to be caused of them, that constratue, that they should provoke the mouth of the stomach (the members having no need of food) as by cold things, hard, or sharp.  
And of this sign and secand precept precedent, Avicen saith. No man ought to eat but after he hath a lust: Nor he should not tarry long therein when lust pricketh, 
Avi. 3. doc. c. ca de co qup. etc.  unless it be a feigned lust; as the lust of Drunkards, or such whose stomaches abhorreth meat.  
For to endure hunger long, filleth the stomach full of putrified and corrupt humours. And after in the same Chapter he saith. That whosoever do love their health, should never eat till they have a true lust, nor till their stomach and uppermost entrails be voided of the first food that they took, For the most dangerous thing that may chance to a man's body, is to receive meat upon undigested meat.  
The second thing that signisteth true last, 
The knowledge of true lust, or very hunger.  or very hunger, is stender diet precedent: that is: small sustenance before taken, for when hunger followeth thereupon, it is very trus hunger, Furthermore, ye shall understand, that to eats much, and of sundry meats mingled together at one repast or refection, is worst of all: as of flesh and fish. Chickens, and Pork, and afterward, to prolong the time in eating, For the first meat, beginneth but then to digest, when the other meats are served into the table: and so the parts of the meat be unalike in digestion. So that the first taken are digested. ere the last that is eaten, can come to the midst of their digesting, and this causeth that some parto corrupt other some. And of thy thing Avicen warneth us, saying: There is nothing more dangerous, then to mingle divers meats and sustenances together, and afterward to prolong the time in eating: for when the last meat is received, the first is well near digested. 
Avi. 3 1. doc. c. ca de co, &c  Thore fore, the said meats in divers of their poets (as touching digestion, be not alike.  
But yet know, that prolonging of the time in eating moderately (as an hours space to chaw & swallow our meat, is allowable, and helpeth much to the conservation of health. For good chawing and swallowing down is as good as half a digestion, or else doth greatly hinder it, but prolonging of time in eating with talking and telling of tales, of the length of two or three hours; is very hurtful, and therefore are engendered the diseases before rehearsed.  

Persica, poma, pira, lac, caseus, & caro salsa,  
Et caro cervina laprina, caprina, bovina,  
Haec melanchollica su●t, infirmis inimica.   

Pears, Apples, Peaches, Cheese and powdered meat.  
Venison, Hare, Goat's flesh and Beef to eat.  
All these breed melancholy corrupt the blood,  
Therefore not feeding on them, I hold good.   
Here are delared ten manner of meats or foods, that engender melantcholly, and are unwholesome for st●k folks. Of the which the first of eating of Peaches: 
Gal. 2. aliement cap p.  Whereof Galen saith. The juice of Peaches, and their material substance, is soon corrupted and utterly ill. Wherefore they ought not as some say, to be eaten atter other meats: because they swim above, and soon corrupt.  
But this aught to be minded which is a common thing, that all things that are moist, slippery & lightly goeth under, should be eaten first, and so should Peaches, which swiftly go to the bottom of the stomach, and make way for the meats that shall come after. But when they be eaten last, they both corrupt themselves, and also the other meats, And thus it appeareth, that this saying aught to be understood of Peaches, eaten after other meats. For when they be eaten before meat, they be good for the stomach, and they moliffe the belly, 
avil 2 cap. de perficis.  and provoke the appetite as Avicen saith: Ripe Peaches be good for the stomach, and causeth one to have an appetite to meat. And further he saith: They ought not to be eaten after other meat, for than they corrupt, but they must be eaten before.  
Likewise Serapion, in the Chapter of Peaches by authority of Dioscorides, 
Serap, & Dioscor.  faith, ripe Peaches are good for the stomach, and they mollify the belly: but when they be not ripe, they make a man costive and when they be dry they bind sorer. And a decoction of dry Peaches, and so drunken doth let the flowing of humidities to the stomach and belly. 
To stomach blood.  And the powder of Peaches being cast upon the place where one bleedeth, stauncheth the bleeding.  
And although Peaches have these medicinable virtues aforesaid: yet because they engender putrifted humour●● they be hurtful to sick folks, & specially when they be not taken culye. Peaches be cold in the first degree and moist in the second. 
Dios, li, 1 de medi mat.  Dioscorides saith. That ripe peaches are wholesome, both for the stomach and belly.  
The second thing, 
Eating of Pears.  is Pears, or eating of Pears. The cause is, because Pears, and generally all manner of new, and raw fruit, do fill the Blood with water, that boileth up in the body, and so prepareth and causeth the Blood to putriffe, and by consequence, is hurtful for sick folks. Pears as Avicen saith, Engender the Colic, But yet Pears (above all fruit) make folk fat. 
avic. 2 can cap a● pyris.  And therefore Hogs fed with Pears, are made fatter than with any other fruit. And because Pears engender ventosities, and so cause the Colic therefore they are used to be eaten with such fruit, that do break or avoid ventosities: or else to withstand the ill operations of these fruits, drink after them, a draught of old wine of good savour. And the sweeter savour that Pears have, and the more ripe, the better they be. And also sodden Pears be better than raw, and they may be sodden with Anis seed, Fennel séed, and Sugar. 
Dios li. 1 de medic Plini in de not h●st li. 23. ca: 7. avi. 2 can, co. prim  Dioscorides saith, That it is hurtful to eat Pears fasting. Pliny saith. Pears is an heavy meat of all other, though they be in health that eat them,  
The third thing is eating of Apples: of which, as Avicen saith. To eat often and much, causeth ache of the sinews. And also Apples have an ill property, for they engender ventosities in the second digestion, wherefore they be unwholesome for sick folks, and also for the like cause as it is before rehearsed of Pears. And these sayings touching the unwholsomenesse of Pears and Apples, ought especially to be understood when they be raw, and not when they be sodden or toasted, and not only these fruits should be eschewed of those that be sick, but also all other fruits that fill the blood with boiling water, as new fruit, of which the juice boileth in a man's body, as if it were Must or new wine; for you may seeby experience, that the juice of new gathered fruit boileth when it is put into a vessel, by reason of the heat of the Sun that remaineth in them after their riping. These new fruits, through boiling of their juice do cause the blood to putrify, although they comfort a man's body with their moisture, when they be eaten. And for this cause most especially. Avicen forbiddeth them the eating of fruit, which have the Ague, for he saith, That all fruits hurt them that have the Auge, 
avi di. 4 ca, de vnivers. cura●  through their boiling and corrupting in the stomach.  
The fourth thing, is eating of Milk: the cause why eating of milk is not good, is because it is lightly corrupted and turneth unto fume or sharpness in the stomach, as in their stomaches especially that are diseased with putrified Fevers, and therefore they that have a putrified Fever, are forbidden eating of milk.  
And as Hipocrates saith, 
Hippolito: ophe: lac dare.  It is hurtful for them to eat Milk that have the Headache, for them whose Guts suspensed to rumble, and for them that be very thirsty. Yet notwithstanding, in some diseases, Hypocrates saith, Milk is agreeable for them that have the Tysick, 
caput dolenti, etc.  the Fever Ethick, and for them that be in a Consumption. And also hereafter following, something more shall be said when we come to Lac Ethicis, etc. And although milk in the foresaid diseases is blamed, yet in them that be whole, it is allowable, and that if it be well digested in the stomach and liver And Galen saith. That milk well sod doth both nourish and ingonder good humours. 
Gal. in ap hip. lib. 〈◊〉.   
Also milk by reason that it is waterish it washeth the intr●●● & by reason it is buttery it mundifieth, & striveth against venomous humours, and moisteneth the members, and allienateth the griefs of the breast and it doth mitigate the shooting or pricking of the Lungs, Guts, Reins, Entrails, and the bladder, and it is good against pricking humours in the Entrails.  
Furthermore milk is good for temperate bories, whose stomark is clean from choleric and flematick humours. For unto such folks. Milk well digested is great nourishing, it engendereth good blood, it nourisheth the body, and conveniently moisteneth and maketh fair the exterior parts, as Isiac saith, in the universal diets. And there also he saith by authority of Ruffus. That they that will drink milk, must drink it fasting, and it must be drunk hot from the Cow: and to eat nothing 〈◊〉 that be digested●nor one should not then labour, no●sur about much. Yet seldom or at any time one would forbear walking: but than one must walk aneasi● pace till be perceive it be descended to the bottom of the stomach.  
But milk is unwholesome for those bodies that be distempered: for in hot bodies it is soon turned into choleric sumostly. In such as be cold, it turneth to sharpness and putr●●action. Also milk is unwholesome for an  stomach, for therein it corrupteth. Galen saith. That he knew a man, 
Gal. de sanit●●●e 〈◊〉 in lib.  that by the daily use of milk had a stone bred in the reins of his back: and another that lost all his teeth. And some he knew, that used to eat milk continually, without hurt. Yet to some it was very wholesome, as to an husbandman, that lived above an hundred year, and his mast food was milk: and another, that thought to do so likewise sound it always hurtful to him.  
Touching the choice of milk, 
choice of milk.  it is to be noted, that mean milk is to be chosen for nourishment, and not thin milk as milk of a Camel, or of an Ass neither the most fat and gross is to be chosen, as milk of kine and sheep, but rather Goats milk should be chosen. For it is not so waterish as Camel's milk, the which is not apt to nourish, by reason of humidity, and it maketh a man to lask. Nor it is not so fat, nor so gross, nor so full of cruds and butter, as Cow milk and Sheep's milk is: which by reason of their fatness stop the veins, and engender ventosities, and is stop the veins, and engender ventos●ties, and is more harder of digestion, then is requisted in the governance of health Therefore milk of a Goat not too near kidding time, nor too fare from it, and that goeth in a good pasture and when pastures be at the best should be chosen. 
Gal. de sanitat● li. 5.  The pastures as Galen saith, where the beasts go do help much the goodness of the milk.  
The fift thing is eating of Cheese: 
Eating of cheese.  and it may be understood of all sort of Cheese but especially of old cheese. The reason is because new Cheese is cold moist, and of gross substance and hard of digestion: and engendereth epilations of the stone and helpeth or conserveth man's health (●y way of nourishment) but very little or nothing. And old Cheese is hot and dry, and by reason of the salt therein, it causeth digestion; but yet of itself it is hard of digestion, and of small nourishment, and hurteth the stomach, 
W●at cheese i●●est.  and drieth over sore, and agreeth worse than new Cheese. But Cheese b●twetne both, neither new nor old, nor too tough, nor for brittle, too hard, nor too soft, too sweet, nor too sour, not too salt, nor too full of eyes, of good tallage and of good savour when it is cut, which tarryeth not long in the stomach, made conveniently of good milk sufficiently oily: is good, and should be chosen before all other, whereof (after meat) we should eat a little quantity, for much in quantity, in way of nourishment, is universally ill, and hurteth the stomach and will not digest, but engendereth epilations, the stone in the reins, gross humours in the body, and venta stays, Therefore that Chéese'is only good, that cometh out of a nigganrds hands.  
The sixth thing, 
Salt meat. Gal, de locis affect, li. 3. avi 3, do, 2. ca, 15.  is Saltmeat, dried with salt or smoke, or of what kind of beast soever it be, it engendereth gross blood and melancholy, and so per consequens, It is not wholesome for sick folks: nor is it not wholesome for them that he whole. For as Avicen saith, Salt flesh nourisheth but little, and it is gross and engendereth ill blood.  
The seventh thing is Haris-flesh, which likewise engendereth melancholy blood, 
Harts-flesh:  as witnesseth Rasis Alaman, 3. Chapter de animalibus silus stribus & domesticis.  
The eight thing is Hare flesh, 
Hares, Gal. de locis affect l, 3  which likewise engenbreth melancholy blood, as Rasis saith in the place before alleged. This flesh engendereth more melancholy than any other as Galen saith. And of this Jsaac, in dietit universalibus, saith, the Hares-flesh, should not be eaten as meat, but only used in medicines. And know beside, that Hare's flesh, and Heart's flesh when they be old, ought utterly to be eschewed, yet neverthelesss they may be eaten, and they be best before calving time, that their dryness may be tempered with the age.  
And yet they ought to be eschewed, except they be sat: for their dryness is tempered with their fatness.  
The ninth thing is Goat's flesh.  
The tenth is Ox flesh: 
Goat's flesh. Oxe-flesh.  for both these be melancholy flesh's, For Isaac. in de univers. saith: Goat's flesh and Ox flesh be worst, hardest, and slowest of digestion, and when they be digested they engender gross blood, and melancholy. And Avicen, in his second Canon of Goat's flesh, saith: Goat's flesh is not very good, and perchance the humour is very ill. And likewise ye shall understand, of Goat's flesh and Cow's flesh, 
Goat's flesh, Ox flesh. avi. 2. can: ca, de Cor.  the which are worse than the foresaid flesh's, Goats and Ox flesh. For of them. Avicen saith. Cow flesh, Heart's flesh, wild Goat's flesh and great Fowls, do engender Fever Quartains. And yet further be saith of Cow. flesh. That Cow flesh nourisheth much, and engendereth gross melancholy, and mel●choly diseases. And he saith further, Cow flesh engendereth Lepry. And of Goat's flesh he saith, That it is absolurely ill,  
And forasmuch as it is touched in the Text what Flesh's should be eschewed, especially of fourfooted Beasts: me thinketh it were convenient to show, what flesh of sour footed Beasts are to be chosen. Yet in the choice of flesh's, Physicians agrce not. For Galen and certain other say, 
choice of flesh  that Pork is best. Some other, as Avicen, Rasis, and Averrois say. that kids flesh is best. Yet notwithstanding, Averrois in the first Col. blameth Avicen because he saith that Pork was best: yet he said it not, as though he held therewith, but after the Christian opinian. Some other praise Weale above all other.  
A man may know the best flesh of fourfooted Beasts, and the goodness thereof by many manner of ways. First by great nourishing, which thing be tokeneth hard digestion and by the likeness of man's flesh, and in this trise Pork is better than any other flesh.  
First, for the likeness unto man's flesh, as witnesseth Galen 3. Alimentor, where he saith, That Pork is like man's flesh. and may be known, by that many have eaten man's flesh in stead of Pork, and could not perceive it. neither by the savour nor by the taste, but that it had been Pork. 
avi: 2. can: ca, de: san,  And Aviced saith Man's blood and Hog's blood be like in every thing. So that there have been, that have sold man's flesh in s●ead of Pork, which thing was not spied till a man's singer was sound among the flesh, Averrois writeth the same.  
Secondly, Pork nourisheth greatly. For Galen saith 3 Alimoncor, 
aver. 5● col. cap de cor●.  That Pork above other flesh nourisheth most? whereof those that be called Athlete, have best experience. And after in the same book he saith: One can cat no meat, that nourishtch more than Pork.  
Thirdly, Pork engendereth a steadfast and a strong nourishment, that resisteth resolution. This is Galens opinion, in the places afore rehearsed, where he preferreth Pork above all other flesh: and in his 8. book, Dei●genio, he saith, Pork of all Flesh is most laudable so that it be wild brought up on Mountains: and next unto Pork is Kid flesh. And like wise in 5. te●a. he sayeth. Of all flesh of four footed Beasts, Pork is most laudable, which is temperate in heat and moisture, and engendereth better blood than any other flesh: so that it be of young Swiae, that is of a year or two old, whether it be will or tame. Nor young Suckets are not so good: for their flesh is most moist And of a more likelihood, wild Pork brought up in the Woods, is better than tame brought up at home, for same Pork is more clammy than it ought to be.  
And of Wild H●g● Flesh, or Bo●●e. Avicen ●a●th: Christian men and their Followers say, 
avi, 2 can de cap. The best Hog-flesh.  that the best Wild Flesh that is, is of Wind Swine. For besides that it is more light than the tame Swine's Flesh, so it is of more strength. and much more nourishing and more sooner digesteth: and in winter there can be no better flesh  
So then it followeth, that Hog's flesh is right good and wholesome for their bodies that be young, whole, strong, occupied in labour, and not disposed to oppilations, and for them that desire to be fat: 
●●man ca vi●●n t● carnium. avi 3 〈◊〉 capil d●●●gim eius quod comdoijur.  for such have need of much nourishment, and are hard of digestion. And therefore Rasis saith: Gross flesh is convenable for them that labour much: clean flesh, is best for them that do contrariwise. Avicen willeth the tame, saying: They that labour much may better away with gross meats than other.  
The choice of good Flesh standeth in three things in temperance of complexion, in lightness of digestion, and engendering of good blood: that is to say, the better flesh is of temperate complexion, it is lightest of digestion, and temperate eat in engendering blood between hot and cold, slenderness, and grosseness. And for this cause Kid's flesh is better and more laudable than any other flesh after the mind of Rasis, 
Rasis 3 a●●●● ca de adima silvestrious 〈◊〉 comest.  Avicen, and Averrois. For Rasis saith: Kid flesh is temperate, without any ill mixtion; the which though it engen der temperate blood, yet it is not convenient for Labourers, but yet for all that there is none other flesh should be preferred before it. It is not so weak that a man's strength is diminished thereby, nor the nourishing thereof is not so much gross, that repleation should come of it, or gross blood be engendered. The blood also that is engendered thereof, is between subtle and gross, hot and cold: nor this flesh is not meat for great Laborers, but yet for temperate young folites, the which use mean exercise. For this flesh engendereth blood, that by mighty exercise or labour is soon resolved but not with mean travail. And Galen saith: 
Gal de samiate tuendali 5  That Kid's flesh is not wholesome for an old man:  
And touching the intention, as Kid flesh is better than any other Household Flesh; so Goat's flesh is better than any other bred in the Woods. And next to Kid's flesh, many Physteians as Rasis and Averrois, put Mutton. And Averrois saith, that most part of Physirians are of this opinion, 
averrois 5. c●l ca decarae. Gal de samiate tuendali. ●  save Galen, who commends not P●tton. For be saith, That Mutton is notill for young folks, but it is unwholesome for old folk. And he thinketh that Veal nourisheth more than Mutton. And peradventure. Galen understandeth here the bitterness of nourishment, of that that is to nourish much and to give nourishment more hard of Resolution, which more agreeth unto Veal then Mutton since Mutton is of more humidity.  
Thirdly, the goodness and choice of Flesh, may be taken by reason of their small clamminess, and by their good savour: And herein Veal is better than any other flesh. And Averrois to this agreeth, saying: Veal is good Fl●sh, for as much as it is not clammy, cold, nor dry, as Beef is. 
averrois 5 e●. cap de carne.  And Veal hath sweeter savour than any other flesh, and in these points it is better than Rid flesh; for in Hid flesh one ●ay perceive a clamminess before it is sodden, and because Veal engendereth better humours, it is betier than Rid Flesh. And thus it appeareth plainly, what thing causeth controversy among the Ph●sitians, touching the c●oice ●●●eshes.  

The controversy in choice of flesh.  Further know, that the flesh of a dry complexion, is better hear calving time then far from it: And there fore kids and Calves be better than Goats and Oxen because their dryness is ahated with the humidity of their youngness. But flesh of beasts of moist complexion, is better and more wholesome in age then in youth for great part of their over much humidity is dried away as they do increase in age; and therefore Wethers of a year old are less clammy, and more wholesome than tucking Lambs.  
And likewise Porks of a year or two old, are better than young P●gges. And therefore Avicen saith: It behooveth that the Meat that conserveth health should be such as the flesh of Kid, 
avi 3.1. ca de re erus; quod comeditur.  or a sucking Calls is, or Lambs of a year old. Then by these rea; sons it appeareth, that the flesh of Goats Male and Female, of old Mution, of Beef of old Pork, and especially of Brawn, of Pigs, no of sucking Lambs, is not very wholesome for the conservation of man's health: but the flesh of young Calves, of pearling Weathers, and Pork of a pear or two old, is conveniene enough to eat, to prolong man's health.  
And it is to be well noted that the flesh that is inclined to dryness must be sod, and the flesh that inclined to humidity. must be roasted, thereby to temper their dryness and humidity. And therefore the flesh of Coneys and Hares, Hearts, Calves, Kids should be sod: and perk and lamb roasted. And by this reason it appeareth that in moist seasons, for moist complexions, flesh disposed to dryness should be roasted: and in dry seasons, and for complexions, flesh dry and old, moist meats be more convenient.  

Ovarecertia vina rubentia pingnia jura,  
Cum ijs simtlia pura natura sunt nalitura.   

Your new laid Eggs, brisk, cheerfully coloured wine,  
And good fat broth in Physic we define.  
To be so wholesome, that rheir purity,  
Doth nourish nature very sovereignly.   
Here in this Text divers nourishing meats are expressed, The first, is new laid Eggs, which be of that sort of foods, that in a little quantity nourisheth much. For Avicen saith, That things small in quantity, and great of nourishment, 
Avi. 2. caned. de ovis & 〈◊〉 ca 1  are Eggs and Cock stones,  
Touching the choice of Eggs, know that the Eggs of Hens, Partridges, and of Pheasants young and fat are very good in the Regiment of Health and simply better than any other eggs: for the Priest's daughter said. That long Eggs and small, were the best of all, as in Verses.  

Filia presbyteri jubet pro lege toneri,  
Quod bona sunt ov●, candida, long a, nova.   

The Priests fair Daughter, held it a Law most true,  
That Eggs be best, when they are long, white, new.   
Further, potched Eggs, are better than Eggs roasted, bard or ters, and they be of great nourishment, and of good & light digestion, and they engender blood, specially proportionable to the heart: wherefore they be exceeding good for such as be recovered from sickness, for aged folk, and for weak persons, and specially the yolk. For Avicen saith: 
av. in tract de virihus cord●●.  That the yolk of Eggs, and of Fowls, whose Flesh is good to be eaten, as of Hens, Partridges, and Pheasants, though they be not medicinable for the heart, yet they comfort it very much. And has addeth following: That they be lightly turned into blood, and after they qe turned, there remaineth of them but small superfluity. And therefore, they comfort most especially the heart.  
And further be saith: That they be excellent good to restore the spirits and blood of the heart.  
Rear roasted Eggs are lightly digested, and they ease the Lungs and the breast, and mollify the Belly temperately; but they nourish not so much as poched Eggs do. Hard Eggs sodden are hard of digestion, and they nourish the body grossly, descending slowly to the Stomach, and slowly they enter therein. Further know, that the Eggs (by the dressing of them) are made better or morse: 
Dressing of ●g●,  For either they be roasted, sodde alone, or fried, or sodde with some broth.  
Roasted Eggs be more gross than todde, and more bard of digestion; for the Hearth or fire drieth up the Substance of their humidity And they be roasted two ways: One is in the Shells taken in the hot embers: Another way is they be roasted standing on embers, with their shells a little broken. But they that be broken, be worse than the other, and they that in the shells be raked in bot embers, are done two manner of ways, either they be all raked in the embers, or set upon embers and Coals, with part uncovered. They that be all covered, are worse; for by reason that the heat of the fire goeth about them, the fumosities are kept still in and they that be set upon the embers and part uncovered, aboyd out the sumosities, whereby they been purified. They be better sodden in water then roasted, for the humidity of the water, striveth with the heat of the fire, that drieth by their humidity. And thus they be dressed two ways: for either they be sod in the Shells or else broken in the water. They that be sodden in the Shells, are worse than the other. For the Shells do let the dissolution of fumosityes and grossness. When they be poch, the bent of the Water temperately pierceth in, and maketh more pure their grossness, and taketh away the ill smell and savour. Wherefore poched Eggs be most wholesome: for when they be tried, 
Rasis opinion indict univers.  they engender most ill humours, and hurt the stomach, and causeth sumosity and corruption, and maketh one to loathe his ment. But good eggs sod in some good broth, are betweens both roasted and poch.  
Also know that there is a Diversity in one Eggs, 
Gal de mord●s cur●ndis li 12. Rasis 3 almen. ca de virtute Oce. rum  touching his compound parts. For the Yolk is temperately hot: The white is cold and clammy, and hardly digesteth and the blood also thereof engendered, is not good. And as the foresaid Eggs, that is to say of Hens. Partridges, and of Pheasants, be more couvenable in the Regiment of Health; so Eggs of Ducks, Geese. Shovelards, and such like fowls are unwholesome in the Regiment of Health and should be eschewed.  
The second thing, is red, or Cheerful coloured Wine, 
Gal super 1 〈◊〉 3 part Reg acuterum Red-wine.  And here ye shall understand that Wines differ in their to lour, for some Wines be White, some be Claret, some be Citrine, and some be black. White Wine is séebler than any other, colder, and less no arishing, but it doth least hurt. the head & it doth provoke a man to his urine, better than any other wine. That White Wine is weaker than other wines, it appeareth by this that Galen saith: Weak wine is it, that least heateth or inflameth, and less grieveth the brain then other. And Garen sayeth: It is impossible, that White Wine should greatly inflame any man. And be sayeth, White Wine inflameth or heatech least of all Wines. Which thing is true, if one will make comparison between White Wine and Red, both of one Courtry growing, and none otherwise. For the Red Wines of France are not so hot nor yet so strong, as the White wines of some other Cenutry.  
And therefore, the comparison must be made, betwóene the Wines of one manuer and Country, and White Wine nourisheth less than other Wines do. 
Gal. in Hippolito aph. iih 2.  For Galen saith Waterish, slender, and White Wine. is universally, neighbour to Water. and as touching nourishment, is like Water whereby it provoketh one to Urine, 
Gal. in Hip. Aph. ●ib. 2.1 avi. 3.1. doc. 2 ca de reg. aqua & vini. Gal. in con. 3. part. reg. acu.  and nourisheth the body but little. And likewise Galen saith. Waterish Wine nourisheth the body least, whose liquor is as slender as water, and colour white. And Avicen saith, White slender wine is best for them that be chafed and hot. For it doth not fume, nor cause the Head to ache: but it moisteneth the body and easeth the head-ache. To this agreeth Galen.  
The reason why White wine lest burteth the head, is this, because it is less tumish, and less vapourous than other. That it provoketh or causeth one to his urine, more than other, appeareth by this saying of Hypocrates. The passage or entrance of this White wine into the bladder is easier than of any other drink: 
Hip. 3. par. reg. acntorum.  whereby we may perceive that it hath strength to open.  
By this it well appeareth, that White Wine is better for them that be hot and chafed, than other wines are, whether they be hot of nature, as Choleric and Sanguine folks, or else by accident, as hot chafed by anger, and biding in the Sun.  
And likewise it is better for them that study, who ought to use such wine as will not distemper the brain. And likewise it is convenient for them th●t have a feeble brain, whether it be natural or accidental. 
avi. 4. don. ca de reg. aqua & vini.  For strong wine maketh them soon drunk, that have a weak brain▪ as Avicen saith.  
And therefore, If such Persons will drink strong Wines, they must allay them well with Water, And also it is good for them, whose Liver and Stomacké is hot, and for them that dwell in a hot Country, because hot and strong Wines will together inflame, and burn their Bodies.  
Red wine and Claret, as of the Country of Bern are hotter than other. 
Red wine and claret. Cap super can: de hin● etenim albo. Gal, in Hipp, 〈◊〉 ●rho, lib, 2.  And Galen saith, Wines that are red of colour, and Claret, are very hot, and they nourish much more than other Wines, And again he saith, That the Wines that be gross and ruddy of colour, nourish more than other Wines. And they soon fill or replenish or feeble bodies, that are empty or void of substance,  
And here it is to be noted, that it is said, Red wines nourish more, because (for the most part) they be turned into the substance of man's members. Yet for all that, the Wines black of colour, may be called greater nourishers than other: for they give more constant nourishment, and more slowly be resolved from the members, Wherefore Galen saith: That gross Red wines nourish more than waterish, 
Gal. in Hi. aphe li. 2. Isa. in d●eris part.  but yet they nourish less than black coloured wines.  
And on his wife, the saying of Isaac, is understood, when he saith That black coloured wine nourisheth more than red, And these red wines, hurt the head more than White, and less provoke one to urine, & this is the cause, that strong wines be not convenient for feeble brained folks, as is aforesaid: but it agreeth well with them that have a strong brain. For a strong brain resisteth vapours, when they smite up thereunto, as Avicen saith.  
And here observe that the wit of a man that hath a strong brain, is clarified and sharpened more, if he drink good Wine, then if he drink none, as Avicen saith, 
avi. 3 1 ca pray al.  And the cause why, is by reason, that of good wine (more than of any other drinks) are engendered and multiplied subtle spirits, clean and pure. 
avi. 3. 1 ca pray al.  And this is the cause also, why the Divines, that imagine and study upon high and subtle matters. love to drink good Wines and after the opinion of Avicen; These wines are good for men of cold, and phlegmatic complexion. 
avi 3 1 ca pray al.  For such wine's redress and amend the coldness of complexion, and they open the oppilations and stops, that are wont to be engendered in such persons and, they digest phlegm, and they help nature to convert and turn them into blood, they lightly digest and convert quickly, they increase and greatly quicken the spirits.  
But wine Citrine is not so much burning, as Red Claret as Galen saith Red wines be hotter than white, 
●al in h● aph● 〈◊〉 2.  and therefore they grieve the head more, as Galen saith. Also Claret Wine, nourisheth less than Red, and more than White. And in some places they call Claret wine white, and that is the cause that some say white wine death quickly inflame man's body ●●he black wines be not so fervent hot as the red wines be: and therefore they hurt the headless. But for as much as they descend more slowly into the bell● and provoke more slawly man's urine▪ they grieve the head more slowly as Galen saith. 
Gal super can. p●● a 〈◊〉 dul●●s. suppings or broths.   
The third thing is supping or spoon meat, made of good broth of flesh but specially of Chickens, for such broths are very kindly to man's nature, and are lightly converted unto good blood and they engender good blood. especially, when they be made with fine flower. For flower principally of Wheat is a great nourisher, and causeth great nourishment, as Rasis saith. And of these three foresaid things Avicen saith, 
Rasis 3. Almen Avic. 3. do. 2 ●●●n 1. cap 15.  Example of clean and good nourishing meres and humours, be though yolkes of Egs. wine, and broths made of flesh. And thereupon he concludeth: That these three foresaid things are comfortable, and of restorative help for man's body.  

Nutrit & impinguat, triticum, lac, cas●us infans,  
Testiculis porcina caro cerebella medulla,  
Dulcina vina, cibus gustu jocundier, eva  
Sorbilia maturo sicus unaequerocentes.   

Bread of Red wheat, milk, and new made Cheese,  
Beasts testicles, Pork Marrow, brain of these.  
Sweet wines, delicious meats, eggs that are rear,  
Over-ripe Figs and Raisins, these appear,  
To make the body fat, and nourish nature,  
Procuring corpulence, and growth of stature.   
Here are touched, twelve manner of things, the which do greatly nourish and make fat man's body.  
The first is bread made of wheat, which as Avicen saith, 
Bread, avi. 2. can. ca de pan. Rasis 3 alman.  Fatteth swiftly, specially when it is made of new red Wheat. Rasis saith. Wheat is neighbour to temperance, although it incline a little to heat, and the heaviest and soundest Wheat doth nourish best; and of all grains, it is most wholesome for all folks: and the blood that is engendered thereof, is more temperate then of any other grain.  
As touching the choices of Wheat, ye shall understand, that the election is to be considered in two things. First, the substance of the Wheat ought to be considered and secondly; the preparation thereof. And of the choice, touching the substance, Avicen saith. That that Wheat is best, 
Choice of Wheat.  that is neither hard nor soft, great, fat, and new, and not too old, and between red and white. Black wheat is an ill nourisher. Rasis saith it is heavy.  
Now of the Choice, concerning the preparation, know, that all things made of Wheaten flower, do descend from the stomach slowly, and they engender gross humours. and do cause oppilations about the liver, augmenting the Spleen, and engendering the Stone; for when it is digested, it nourisheth much. Wheat sodden, is heavy meat, and hard to digest: but when it digested, it nourisheth strongly, and straineth a man much. But wheat made in bread, well leavened and baked in an ovell, ●eated with a moderate fire is marvellous wholesome. All these things are gathered out of Galen. 
Gal dealimen,   
The second thing is milk and after the mind of some Doctors, 
Butter Milk.  it is understood by the Buttermilk called Odour and commonly called Bal●uca. There is nothing nourisheth more than this Milk, when ●t is new supped up, and with new hot bread. It may also be understood by Goat's Milk: which nourisheth as much, and whereof we have largely spoken before  
The third thing is, green Cheese, 
Gree● ch●●se.  which as Av●c●n saith Is a nourisher and a fatter, And although green Cheese doth nourish and fat; yet it is not wholesome in the Regiment of Health, for thereof come the inconveniences before declared.  
The fourth thing is Testicles or Stones, 
cock's stones. avi 2 can de test.  and especially the stones of fat Cocks, which as Avicen saith, Be very good. and great nourishers. And he saith, That in a small quantity, they nourish much.  
This also may be understood of Hog's stones very fat that hath not boared Sow; for as Pork, of all four legged beasts (touching nourishment) is best: in like manner the stones, in regard of other beasts stones, are the best, And here is to be well noted, that the stones of aged beasts, whose seed is fermented, be nothing nourishing but the stones of young beasts that be not able to do their kind, & whose seed of generation is not yet ripe, be meetly good nourishment, if they be well digested.  
The fift thing is Pork, 
Pork.  in choosing whereof, and of the effect of the same, hath been largely declared before; whereof Galen saith. 
Gal. de moribis curandis li. 6 Eating of brains.  That of all foods' Pork is the greatest nourisher.  
The sixth thing is eating of Brains: and understand that brains be ill for the stomach, and they cause loath someness by taking away a man's appetite: and brains engender gross humours; yet nevertheless it nourisheth the body, if it be well digested, but in no wise it should be eaten after other meats, And if it be dressed with Penyreyall or Nept, to attemper the clamminess and cold thereof, or with things that by their virtue have heat; 
Rrsis 3. alman ca de. de vir membrorum animalium.  it is wholesome, as Rasis saith. And briefly to speak, brains are forbidden in foe Regiment of Health. But yet sometime they do well in Medicines, as the brain of a young Goat is good against venom and against venomous biting. And a Hates brains. is good against trembling: And some say, that the brain of Chickens and Capons, is good for the memory, and comforteth the wit. 
choice of brains,  Yet touching the choice of brains, it is to be known, that the best brains be of Foules that fly, and properly about mountains. And of fourfooted beasts, the best is of a Ram and next of a Calf, as Avicen saith.  
The seventh thing is Marrow, which being well digested nourisheth much, as Avicen saith, and it is lightly turned into blood. 
avi 2 cau ca de cere avi ibi dim ca de medula.   
Yet nevertheless, it destroyeth the appetite & maketh one to loathe his meat: and therefore Avicen teacheth us, to eat it with Pepper, Now touching the choice of Marrow, Avicen saith, That the Marrow of Veal, of a Hart of a Bull, of Goats and of sheep, is most wholesome. And some say, the marrow of young white bulls is very wholesome and good.  
The eight thing is, sweet Wines, whereof we shall entreat more hereafter.  
The ninth thing is delicious meats: 
Marrow. Delicious meats. Gal, in 2. Par: tic. apho●s.  for such do most especially nourish, as Hypocrates saith. And Galen saith. That all savoury meat, wherein one hath a delectation, when he eateth it is of the stomach received, retained, and digested, with a more fervent desire than any other.  
But if the meat be loathsome, the stomach will not abide, it whereof vomit, abborring of meat, inflation, and belching are engendered, & this is the reason, that we see some more healthy, being fed with course meat then with good, because such course meat is more delicious unto them.  
The tenth thing is Rear Eggs: 
Rere-egs.  which in small quantity do nourish much, and whereof we have spoken before at large.  
The eleventh thing is ripe figst which (though their swéetness) nourish and fatten much.  
As touching Figs, though they nourish not so strongly as flesh and grain; yet there is no fruit is strong a nourisher: as Avicen saith, 
avi. 2. can ca de sicubus, avi. in re cius, quod comedi.  That Figs nourish more than any other fruits. And beside he saith, That fruits of most nourishment, and most like and near unto flesh in nourishing, be Figs, very ripe, Raisins, and Dates. As concerning the choice of them know, that as Avicen sayeth: 
choice of figs.  The white figs be best for they be lighter: and next unto them, be the ruddy or Citrine Figs, and then the black, for they that be ripe are best.  
Also the moist and new figs are greater and swifter, nourishers, than the dry, and sooner pass from the stomach to the Liver, and they moist the Liver more, and are more mellow than the dry figs. But yet the dry Figs cullats not so much, and are more wholesome for the stomach, than the moist, for Avicen saith. The dry Figs (in their operations be laudable, but the blood which of them is engendered is not good because thereof lice be engendered: but eat them with nuts and Almonds, and their humour made good. And he saith also. The operation of Figs is maryellous nourishing, if they be taken fasting with nuts or Almonds; for they open and prepare the way for meat. But yet the Fig that is eaten with a Nut, nourisheth more than the Fig which is eaten with an Almond. And know withal that all figs do enfiate, mellow and expulse superfluityes to the skinue: and they provoke sweat, and avoid or remotine away sharpuesse of the throat, and they cleanse the breast, lungs, and pipe of the same, and open all manner of oppilations of the Liver and spleve.  
The twelfth thing is Grapes, 
Grapes.  that is to say, such as are sweet and ripe: for ye shall understand, that there are three manner of Grapes. Some be green and sour, whereof verjuice is made; these Grapes bind fore, and repress the ruddy colour and Sanguine, and are wholesome for a cholle. rick lask. There is another sort naturally green and new, whereof wine is made. Those Grapes (specially if they be white, and the grains and bucks set apart or taken away) do cause one to have a Lask, and they nourish more than the other fruits, 
avi. 2. can. ca di una.  but not so much as figs, as Avicen saith. Yet of truth, they engender ventos●ties, inflations, and ache of the belly. But if they remains two or three days after then be gathered, till the husk be somewhat assuaged they nourish the better, and are less laxative, for than they inflate not.  
And they whose stomach is tull of meat, and unclean with ill humours, should in no wise eat Grapes, especially if they be new, and without grains or kitue●s: for in such a stomach they corrupt soon, because they are oversoon digested, and cannot avoid out of the stomaches after they be digested, by reason of the meat, that is not ●et digested. Wherefore when they both be corrupted in the stomach, than they corrupt the other meat, as likewise it is to be understood of other fruits larative. And he that will eat Grapes green and new gathered, it is good to lay them first in warm water an hour, and after in cold water, and then eat them.  
Rasis saith: That Grapes sweet and new, do soon fat the body, 
Rasis 3 alime●  and argment the rising of a man's yard.  
And further he saith, That the Grape that hath the thinnest husk, descenderh soon from the stomach, and the thickest husk the slowlier.  
There is another called a dry Grape, or a Raisin of Lent, and though the Grape be numbered amongst his equalis, yet it is a little inclined to heat.  
Afterward, Rasis in the places before alleged saith; It nouriseth well, and comforteth the stomach and liver, and avoideth oppilations, And thus the foresaid Text may be understood of a fresh gathered Grape or Raisin: or dry grape called Passula.  

Vina probantur odour, supore, nitor●, cosore,  
Si bona vina cupis, haec tunc probantur in illis,  
Fortia, formosa, fragentia, frigida, frisca.   

Smell savour, colour, cheerful, fine,  
These are the best proofs of a cup of wine,  
In choice of good wine these are ever speaking.  
Strength, Beauty, Fragrance, Coolness, Sprightly, leaping.   
Here in this Text are declared, five manner of proofs of good wine.  
The first, 
The tokens of good wine.  is the smell for wine of good odour, and savour, multiplieth or increaseth a man's spirits, and as Constantine faith. It nourisheth well, and engendereth good blood: but stinking wine is unwholesome for man's nature, and doth engender gross and melancholy spirits. And after the mind of the said Constantine, 
Constant. 5. Theoric. Gal. con 3 1. part. reg. acu.  It engendereth ill blood, and head ache, that of the ill sum ascendeth to the head. Galen saith: That wine that hath good smell, engendereth good blood: but it filleth one's bead full of sums and vapours by reason of the subtlety and and heat thereof: but wine of ill smell, after the quantity of ill blood engendered thereby, doth hurt the head very little, by reason it is cold and gross.  
The second thing is favour: for like as good savoury meat nourisheth best, and is better received of the stomach then other as is aforesaid: so in likewise doth wine.  
But ye shall understand, that Wines differ in savouring, for some that be sweet, are more nourishing then other, and they engender gross blood, and moist the belly, and yet they be hard of digestion and make one thirsty. There is another sort of wines called Spontica or Stiptica, which comfort the stomach and ease the belly: but they hurt the breast and purtenance, as the lungs and pipe thereof they he wholesome for the entrails, and are hard of ot digestion. There be other wines, that are sharp or sour, the which provoke one to brine, they do not engender humours, but they dissolve them. There be other Wines that are bitter: 
Constant. 5. theoric.  But they be not so hot as Constantine saith.  
The third thing is clearness or brightnesss, which she she booth the pureness of the wine, and so consequently of the spirils engendered.  
The fourth thing is the colour. An their colour Wines very and differ greatly in their nourishing. For the ruddier Wines of the same, do nourish more than while. And therefore they be more wholesome for lea●e faith then white be, and white more wholesome for them that he sat. And touching the diversity of Wine in c●●●t● we have spoken before of Ova recentia.  
Further, in the Text are rehearsed five special things by which a man should prove and know good wine. The first is the strength, which is known by the operation. 
Gal. 3 Reg. a. culo con. Culo. 1  For as Galen saith, Strong win is that, that vehemently milameth a man; body, and replea●eth or filleth the head.  
This strong wine is a special increaser of the spirits, and a great nourisher. But yet I advise them that have a weak brain to beware how they drink strong wine except it be well allayed with water: For the fumishnesse thereof, hurteth the head.  
The second thing is, fairness of the Wine. For the fairness or goodliness of the Wine, causeth one to drink it desirously, which doth cause it better to digest, and better to nourish.  
The third thing is fragrant, and of good odour. For fragrant and redolentwine comforteth most, and engendereth subtle spirits, as it is aforesaid.  
The fourth thing to, Wine ought to be cold, touching the taste, but hot in effect and operation. For Wine made hot by reason of the clearness and sinenesse, doth overcome a man's brain the sooner. and enseebleth the sinews, and hurteth the head, except it be taken moderately.  
The fifth thing, is that wine ought to be strisk and sprinkling, and with the spuming to make a little noise and the spume to be then and soon flashed and the spume to remain in the mids of the cup For if it have not these properties, it must be called hanging (that is suable wine: and specially, if it make no sound, and hath great bubbles and spume, that remain long by the sides of the Cup.  

Sunt nutritiva, plus dulcia candida vina.   

The sweetest wines do most of all revive,  
And cheer the spirits, being nutritive.   
Here is one doctrine of wine declared: the which is, that gross and sweet wines do nourish more, than any other of the like sort. 
constant. 5. theoric. aug 3 1. de reg. aquae & vini. avi 2. tract. 1. ica. 3.  To this agreeth Constantine: and so doth Avicen, saying on this wise. Gross wine that is dulce is best for him that would be fat. The reason is; because the dulce Wines, through their dulcetnesse are vehemently drawn of the members, wherewith Nature rejoiceth. For Avicen saith: That the operation of dulce wines do digest, mellow, and increase nourishment, and nature loveth them, and the virtue attractive draweth them.  
And although this Text may ●es verified by all dulcet Wines, yet the moderate dulce or sweet wine is chosen, and not that that exceeding dulce, as Muskadel: for such wines do corrupt the blood by reason that nature draweth it violently from the stomach to the Liver, before it be well digested and before the superfluity thereof be riped & (through the great dulcetnesse thereof, it filleth the blood with undigested watcinesse, that maketh the blood apt to boil, and putrify. And this also should be understood by other meats, that are exceeding sweet.  
And further know, that by the use of sweet wines, and other dulce nourishments three inconveniences are to be feared, especial in them that are inclined thereto.  
The first is Loathing: for all sweet foods, through their heat and moisture, 
Three inconveniences engendered of dulce foods.  do Supple and fill the mouth of the Stomach, and there engender a disposition, contrary to the vacuation and corrugation of that which should cause hunger.  
The second thing is, these dulce foods do swiftly inflame and turn into choller● for dulce things are most apt to engender choler. Therefore honey (above all other things) soon engendereth choler, because it is of sweet things the most sweetest; And next to Honey is sweet Wine. (as Galen saith.) And hereupon riseth thirstiness: 
Gal. in comen cau. 3. par. reg. acul.  for it is not wholesome for them that have the Ague, nor for choleric folks.  
The third is Oppilation, or stopping of the Lyver and Spleen: For these two members (and especially the Liver) do draw dulce things with their dregs unto them by reason of the great delight that they have in them before they be digested.  
Wherefore in these parts they lightly cause Oppilations: Through the help & operation of the gross substance. wherein the sevourinesse of sweetness is grounded, as Avicen saith. 
avi. 2 ca tract 1. ca 1.  And this is the cause that sweet wine doth less provoke one to urine, than other Wines.  
Against these three noc●n●ents, eager, sharp, or savoury things are very wholesome: for with their Tarinesse, they provoke the appetite, and with their coldness they quench inflammation, and with their fineness of substance, they open oppilations. Further know, that although sweet wines and other dulce nourishments, do stop or shut the Lyver, and Spleen; yet they unstop the Lungs. And the reason why they stop not the Lungs as well as the Liver and the Spleen Galen declareth: Because dulce things (in their passage) reside notihng thereto, but that which is fine and pure: 
Gal. 3. per reg acut.  and the blood engendered of dulce things, cometh to the Lungs, putrified first in the Liver, and fined in the heart, Also, as Hypocrates saith: 
Hi. 3 par reg acut ca, Mentem levins, &c  Dulce wines do least make one drunk,  
Thus we may conclude, that if Wine be drunk for nourishment, for a restorative of the Body, or to make them fat that be lean, whether it be naturally or accidentally; than dulce wines and gross, sufficiently coloured, are wholesome. For such wines as are nourishments and restoratives, for such as be low brought: wherefore they are most convenient to make lean bodies fat. But such as will not nourish, restore, nor make fat their bodies as they that be corsie and fat already: then, though they may not use sweet wines, but subtle, yet they ought to choose such as be amiable, and have a good swo● and flavour and are inclined to whiteness, and be sufficiently strong.  
I one drink wine to quench his thirst, than he must take white wine, thin, and feeble: For such Wines, do moisten better, and cooleth more, and so consquently do better quench thirst then any other. And the greater the thirst is, the wholesommer such wi●● is But if so be, wine is drunk to refresh the Spirits and to comfort the corporal virtue; than it should be subtle sweet and of delectable savour, of mean colour, And of sufficient strength. And such W●re aught to be tak●● with a little meat, and it must be deputed from all superfluity, and also be taken in small quantity. But dulce Wines of mean substance, and of good flavour should be chosen to scour the breast and lungs, and to cause one to ●ask.  

Si vinum rub●um nimium quandeque b●batur,  
Ventes stipatur, vox lampida turpisicatua.   

When too much Red wine carelessly we drink,  
It binds the belly makes the voice to shrink.   
This Te●● showeth to us, two hurts, that come by overmuch drinking of Red wine.  
The first is, that over much drinking of Red wine maketh one costive. The ●eason, as some say is: because such Red wine heateth ●●re ●hen other of that sort, and is more nutritive For in th●● tha●●● is better it drieth more: and in that, th●● it is more ne●●●●●tive, it is more desirously received of nature But ●e● this Text may be best understood, by overmuch drinking of binding Red wine, which is somewhat eager sharp, and costive. And cone●ning this, know, that if the stomach or the guts be feeble in their natural operation; that then red or black wine called Styptic, which is somewhat tart aught to be used and drunken as they use to do, (that by debility of stomach are laxative and can hold nothing. Thus saith Hypocrates in the Canon. Palm us quidem, etc. And also Galen in the comment of the same. But he that will comfort the virtue of digestion, the cleane●● Wine or meanest in substance and colour of a good and convenient savour and of sufficient strength, and somewhat styptic, is most wholesome.  
The second thing, is hearsenesse of the throat, the which hoarseness some red Wines do cruse and ●nduce, only through their dryness and earthiness. And this hurt cometh also by drinkink red wines that grow in the parts of Br●ba●●, through their stypticity and earthiness: and especially this grief chanceth, when the said Wines be not well fined. But yet they make not a man costive, because Must that is very red, is wont to cause the Flix by reason of his earthy dregs mingled there withal: the which biteth and gnaweth the guts, of which gnawing cometh the Flix, and such Wine should not be drunk till it be fined. For so long as it gnaweth through the earthy dregs thereof a biting time is raised to the brain: which gnaweth and biteth the eyes, and maketh them red. Such inconveniences are engendered by new unflued Wines of Brabant, Whether they be white or red, through their earthiness. The cause why this fume is mordicative, is, by reason that the Wine that it cometh of, is mordicative. For Galen saith: 
Ga. in comm●n●o i●●i is pha: & qui c●escuut, etc.  Whatsoever is dissolved from a thing, must needs be like the thing from which it is dissolved.  

Allia, nux, ruta, pira, raphanus, & theriaca.  
Haec sunt Antidotum contra mortolev●nenum.   

I read from Garlic, Nuts, Hearb-grace, or Rew,  
Pears, Radish-roots, and Treacle do ensue:  
Such virtuous qualities, that they all serve  
As Antidotes against poison to preserve.   
In this Text are comprised six Remedies against Venom. The first is Garlic which is very medicinable against such inconveniencies as are wont to be sugendred of water, 
Garlic.  and especially it is wholesome, 
S●●ap. 〈◊〉 segre c●p. de alleo Avi. 2 can. ca de al●●o, etc.  if one hap to drink naughty corrupt water, wherefore Serapion saith, That if one eat Garlic first, and drink corrupt water after, it shall not hurt him. Whereunto Avicen agreeth. The same operation is also in Onions, as Avicen saith, and so Oayons may be comprehended under Garlic. And Avicen saith, That an Onion is subtle, piercing, and scouring with stipticity, and openeth strongly.  
Also it is hot in the third degree, wherefore it heateth ill waters, and letteth that they with their coldness hurt not the stomach: and it maketh gross humours pure, and causeth them lightly to issue: for Vinegar being mixed with an Onion, doth greatly sorti●●s his subtle piercing or entering virtue and keepeth one from thirstiness, the which eating of Onions is wont to cause.  
The very same is veriffed of Garlick. And Avicen saith, That after one hath drunken gross and troublous waters, he should eat Garlic: because it fineth them, and maketh them lightly to descend, and letteth, that they hurt not the Stomach and Entrayl, in regard that they stop not the Veins.  
Also, Garlic is good to eats before one take his journey, and it is one of the best and most wholesomest things, for them that come out of a cold air, 
Avi. 1, 1 cap. de regendo inter.  or go into it. as Avicen saith. And by this it appeareth that Garlic is specially good for them that journey, and wander over divers Countries, and use divers Drinks, according to these Verses.  

Allia que jejunio sumpserit ore,  
Hunc ignotarum non laedit potus aquarum,  
Neediversorum mutatio facto locorum.   

He that takes Garlic early in the morn,  
Needs let no drink by him to be forborn,  
Diversity of countries he may see,  
And well enabled if his mind so be.   
Moreover. Garlic (drunk with Wine) is good against the stinging of venomous worms, and bitings of Serpents, which thing Avicen saith, that he proved; 
avi 2 can. ca de allic.  also it is good against the biting of mad Dogs: and a platster made of Garlic, Fig-leaves, and Comine, is good to lay to the place that is bitten with a venomous beast called Mugall. Also an Onion as Avicen saith, is wholesome to anoint the place that is bitten with a mad dog, either with the juice thereof, or a Plaster thereof made with Salt and Rew. And an Onnyon eaten, expelleth the hurt of venomous things. And some say that they engender in a man's Stomach a moist humour, very wholesome against the hurt of venomous things. Now here is to be noted, that Garlic, Onions, and also Leeks, are not wholesome for temperate bodies, nor hot, and specially when they be eaten raw. For than they nourish very little, and ill, and they engender sharp pricking blood: yet they make gross humours subtle, and break or cut clammy humours.  
And when they be sodden, they lose the pricking, and yet then their virtue incisive, cutting and subtilative, remaineth. Therefore when they be sodden, they be wholesommer than raw.  
Leeks he hot and dry, and their nourishment is naught, they hurt the eyes, 
Eating of leeks.  and engender black melancholy blood and cause terrible dreams: they hurt the ●news with their pricking, and they hurt the T●●th and ●ummes, and choleric and melancholy folks should not use to eat them, and specially raw.  
Onions be hot, 
Fating of onions.  and they have an earthy superfluous heat, and a waterish moustnesse, subtle, and undigestd, If they he eaten raw, they engender ill humours, and corruptible putrefaction in the stomach and they cause ill dreams and dreadful, and also head-ache. And if they be too much used, they mar the memory, and trouble the understanding, and make one beside himself. But when they be sod with the broth of good flesh, and so ●aten they cause good digestion, and the●r hurtfullnesse is diminished, and they moderate the coldness of meats, wherewith they be sod: but the best is, not to use them.  
Garlic is hot, 
Eating of Garlic.  declining somewhat to humidity, but less than Onions, it is medicinable against ventes●ty, and also to the Cough. And it maketh one to spit well; but it hurteth the sight and breedeth head-ache, and yet it is treacle for uplandish me. And thus the foresaid things are wholesome for them only, that have in them phlegmatic, gross and clammy humours, but choleric folks ought to abstain from them.  
The second thing, is Walnuts, 
The use of nuts. 〈◊〉 2 can, ca de●ne nu●e. Disease● in●endied by eating of nut.  whereof Avicen saith, That they with Figg●, and Rew, are medicinable against all manner of Venom. And of Walnuts, of Onions, and of Salt, is made a ●la●●●ter to lay to the biting of a mad Doyge. And this specially is understood of a dry nut, that is eaten before meat, in form as is aforesaid. And know that dry Nuts are wors● then new and moist. For the dry are more O●●ie, by reason whereof they turn to choler, and engender head-ache they hurt the eyes and cause swimming in the head, and specially if they be eaten after meat, they cause the Pasty in the tongue; and provoke one to vomit, and make bli●●ers in one's mouth and they that have a ●holletick stomach, ought specially to eschew dry Nuts, and the older they be, the worse ●hey be. The new nuts have less● of ill oiliness, and therefore they engender not the ache or swimming in the head, and such like diseases as the dry do, and by reason of their slippery humidity, they make one to have the lask, and if they be a little warmed at the fire, and eaten after dinner, they press and drive down the meat. And thus it appeareth, that new Nuts are more wholesome for folks in health, then dry.  
The third thing is Rew whereof Avicen saith, 
R●●.  That it resisteth poison. And after he saith: If one fear lest he should drink poison, or be stung of a venomous Beast, let him take, 1 of the seed, with the leaves thereof, and d●nk it with Wine, and a Nut stamped and mingled together. And Aristotle saith, That when the Weafell will sight with the Adder or Toad, she eateth Rew first, and by reason thereof slayeth the other: For the smell of Rew is a foe to poison.  
The eating of Rew in the morning with Figs and sweet Almonds, 
Two kinds of rewe●  preserveth one from poison.  
Here is to be noted, that there be two kinds of Rew. The one is Garden Rew; the other is wild Rew. The Garden Rew is better than the field Rew: for the field Rew is exceeding dry. It is hot and dry in the fourth degree, wherefore it is hurtful to make much thereof. The Garden Rew is moist, hot, and dry, in the second and third degree: it pierceth and resolveth ventosity, and specially if it be dry. For Scrapian saith, That dry Rew, of all Medicines for ventosity, is the best and most wholesome; but moist Rew engendereth ventosity.  
Also, Rew doth vehemently quicken the sight, and especially the juice thereof, with the juice of Fen●ll and Hony, made in an Ointment, or else ●aten, as Avicen saith. But yet forasmuch as the juice of Rew hath a property hurtful to the eves, it were best to ●an wind upon your eyes therewith; and in no wise to touch your eyes with the material Rew.  
The fourth thing, is Pears: whereof Avicen saith, 
Pears!  That they be wholesome against Diseases, that be engendered by Mushrooms or Toad-stooles. For Pears sodden with Mushrooms, do allay their hurtfulness; Or else this Text may be understood, by Pears Aromatickes, which by reason of their sweet smell comfort the spirits, and so they avoid poison.  
The fifth thing is radishes, 
Radish roots. avi. 2 can. ca de rad.  whereof Avicen saith. That they be wholesome against the biting of a Snake: and when they be drunken with wine; they are good against the biting of the beast called Cornute: the seed whereof is good against all venom. And when the seed of Radish is laid upon a Scorpion, it stayeth him, and the water thereof hath in that behalf been proved; and it is stronger than the séed: and if so be a Scorpian bite one that hath eaten Radish, it shall not hurt him. It is also very good against the choking of Mushrooms. Or it may be said, it is good against poison, because it proveketh one to vomit and so by reason of vomit the stomach is purged of ill humours,  
And here is to be noted, that Radish, and Radish-roots are like of complexion, which are unwholesome for choleric folks: for they engender a sharp pricking blood, and Radish is unwholesome for the stomach because it maketh one to be●ch much, and engendereth gross humours; and if the digestion be feeble, it engendereth raw humours: yet it is subtle and of a piercing nature. Some men use to eat Radish after other meats, to comfort digestion, whereof Galen marvelleth: and yet cunning Physicians say, that it a Radish be● eaten after other meats, it belpeth digestion, and unlooseth the belly. But if Radish be eaten before other meats, it listeth upward the meat, and causeth one to vomit: yet it is wholesome after other meats, to eat a little quantity of radish: but nevertheless they hurt the eyes and the head. Rasis saith. That Radish lying long in the stomach avoideth phlegm, and the leaves thereof do digest meat, and help the appetice, if they be taken in a small quantity.  
The sixth shiner, 
Treacle.  is Treacle which of every sort is good against poison and therefore it is good both for man or beast as well c●l● as hot. And under the name of Treackle, the noble medicine Mitridatum, may be comp●●vended, which two be like in operation. 
avi. 6 4. ●●a. 〈◊〉 ca 1.  For Avicen of Treacle 〈◊〉 saith Ye shall understand, that the greatest rule in cutting of poison, is to comfort natural heat, and to labour to drive it out as Treacle doth And of Treacle and the medicine Mitridatum together, 
avi. 6. 4. ●ra. ca de med. c●n  Avicen sa●yth. There be certain Medicines contrary to purpose, which w●ll not suffer po●●on to approach near the heart, as Treacle and Mirida●te.  

A●r sit mundus, habitabilis, ac luminosus.  
Nec sit infecius, nec olens soetere cloacae.   

Dwell where the air is clear, sweet, wholesome, bright,  
Infected with no fumes, that hurt the spirit:  
For sweetest Airs do nature most delight.   
This text declareth four things, touching the choice of whole some air.  
Of which the first is, that one ought to choose a clean air, that is not infected with vapours. 
choice of wholesome air.  For unclean air doth alter the heart, after the nature of the complexion, that it is mingled with, as Haly saith.  
The second thing is, one ought to choose a light air, for dark air maketh a man heavy and dull spirited, because such air mingleth itself with the humours in man's body, and so being troubled, it runneth to the heart: of the which and of the humours, gross and troublous spirits are engendered the which do make one lumpish and slow. Therefore there is nothing maketh a man more ●ocund or merry, and less heavy than to walk in a fair clear air and to rise early.  
The third thing is that we ought to e●chew in fected oyre, that is: where slaughter of people hath been: for commanly in these places whereas great slaughter of people hath been, and in places near thereunto, followeth great Pestilence: for when we draw in the infected ●●yre, it infecteth the spirits in our body. The fourth thing is, we should eschew Gunges. Sinkes, Gutters, Channels, stinking Ditches, and all other particular places that are infected with Carrion, and places where as dead carcases, or ●ead folk's bones are cast, and placed where Hemp and Flax is watered. For the air so infected doth insect the spirits of our body, and specially hurteth the brain.  
And therefore Avicen saith. That so long as the Air is temperate and clear, and no substance according to man's nature mingled therewith, it causeth and conserveth a man's health. But when it is changed it doth contrary to the operation thereof.  
And for a more perfect Declaration of the foresaid things, know, that the Air (in the Regiment of Health) is necessary two ways.  
First, for the refreshing of the heart. Secondly for the abo●ding out of furnish superfluities, that trouble the spirits and natural heat. For likewise, as we see by exterior things, as the fire (without fanning of the air) is choked and quenched: so likewise we may imagine that the spirits and natural heat in man, had need to be nourished, conserved and attempered  
The at temperance of the natural heat is caused by drawing of the air, and the purging thereof is caused by expulsing of the air: The first, is done by motion of the attraction, and the second, by motion of expulsion. Therefore, if we draw in stinking and unclean air, it corrupteth in us the natural heat and spirit. Therefore, the air should be fair and clear, without vapours and mists: it may not be troublous and cloudy, nor mixed with ill vapours. For such air troubleth the Humours, and makes a man heavy and sad, as is aforesaid.  
The open air ought to be chosen, and not between walls, or houses: and to speak truly, the close air should be eschewed. Yet nevertheless, in the time of pestilence, when the air chanceth to be infected, the close air is to be chosen. I herefore at such seasons it is good for us to abide within our houses, and to kee● our windows fast shut, lest the putryfied air should enter in; but otherwise the open air is best.  
Further, in the Regiment of health, the air ought to be eschewed, the which is mixed with vapours of Lakes and deep Pits, containing stinking Waters, and also of certain Heaths as Coleworts Hemlocks, and such like: and of trees, as Figtrees and Walnut trees. Further, that air is to be chosen, wherein the wind bloweth from high or equal ground. And also we ought to take good heed, that the air exceed n●t in any of his first quallites; that is to say in heat, cold, moyst●●re, or drought, which if it chance, it must be tempered by craft, as much as is possible. These things Avicen teacheth.  

Si tibi soritina noceat potatio vini,  
Hora macutina rebibas, & e●●● medici●a.   

If overmuch Wine hath thy brain offended,  
Drink early the next morning and its mended.   
This text teacheth one doctrine, the which is this, if a man be diseased by drinking of Wine over night, let him on the morning afresh drink Wine again. For either drinking of wine over night causeth drunkenness, thirst in the morning, or else inflammation of the body: If it inflame the body, than it is right unwholesome, again in the morning to drink Wine afresh, for that were as one should lay fire to fire: but if one happen to be drunk, and therewith perbreak a little, than it were wholesome for him to drink wine a fresh again in the morning: For the drinking of wine then again doth lightly cause one to vomit, whereby the stomach is cleansed: and by reason of cleansing of the stomach, the hurt of drunkenness and parbreaking goeth away lightly. And therefore, Hypocrates counseleth us to be drunk once a month, that of the drunkenness come vomit: which thing preserveth us from all diseases of long continuance, If the drinking of Wine overnight doth hurt one, by reason that he is not accustomed to drink Wine: then he may drink Wine again in the morning, to accustom him, and so the drinking of Wine shall less hurt him.  
For as Hypocrates saith. 
Hip. 1. aph. ex multo tempore &c:  Of a customable thing cometh less grief. But in case that thirstiness in the morning, doth follow on drinking of wine over night, to drink water in the morning is best to cool his thirst.  
And for as much, as we have spoken of hurt that cometh by drinking of wine, understand that he that hath a feeble brain, of what condition soever it be, 
avi. 2. cap, de regimine aquae & umi. six inconveniences engen●ted of drunkenness.  he ought to be well ware of drunkenness; For to be oft drunk, as Avicen saith, is cause of six inconveniences.  
Of which, the first is is corruption of the Livers complerion: for Wine excessively taken, cometh to the Liver, and resolveth the heat thereof, whereby the Liver looseth his natural generation of blood, and instead of blood it engendereth watrishness, and causeth the Dropsy, or else, it ●utte●● the Liver or the humours thereof, whereby Lepry or madness is engendered.  
The second thing is, the corrupting or infecting of the brains complexion, by reason that thick and continual fumes of the wine do ascend up thereto the which dispo●e the bore brain to madness and frenzy, and the cold to the falling Evil, forgetfulness and palsy.  
The third thing is, weakness of the sinews, as we set commonly, that daily drunkards the have palsy in their head and other members, as well in youth as in age.  
The fourth thing is Diseases of the Sinews as the Cramp and Palsy. For superfluous drinking of Wine, oftentimes thineth to vinegar in the stomach, which hurteth the Sinews. Also oftentimes, for fault of digestion, it turneth into undigested wa●●●shnesse, which doth m●lli●e the Sinews, and oftentimes it induceth or draweth gross humours to the sinews, whereby they be stretched out, or drawn together.  
The fift thing, is the Pal●ey, that the humidityes of the brain (increased by Wine) do engender, so that they stop wholly the ways of the lively spirits, which proceed from the brain to the other members.  
The sixth thing, is sudden death, for while the drunkard s●orte●h or sleepeth, his wind-pipes are closed or stopped, either with the abundance of wine, or humidities thereof engendered, whereby he is so dainly strangled.  
And although the immoderate drinking of Wine causeth the aforesaid inconveniences: yet Wine moderately taken is wholesome divers ways. And Avicen rehearseth five benefits ensuing by ●●ine moderately drunk.  
The first is, 
Five benefits by wine moderately drunk.  that it easily conveyeth the meat that is minglad with it, to all the members of the body, through the hot subtlety, and hide convenient property thereof.  
The second thing is, it digesteth and resolveth Phlegm, through the heat and subtlety of his substance, and maketh it apt to avoid o●, openeth the ways, and comforteth nature to drive it out.  
Tho third is, it avoideth red choler by urine, and by other insensible evacuations, as sweat and such like. And this is to be under should of Claret or White wine the which are feeble of nature, or else allayed with water: for otherwise it will increase choler, by turning itself into choler, and inflammation of the Lyver.  
The fourth thing is, it causeth melancholiness (the which is gross and moveth slowly) eastly to pass through the pipes or conduits thereof, from the Lyver to the Spleen, and from the Spleen to the brimine or mouth of the stomach, and at last, with the dregs to avo●d out of the body. 
Properties of m●lanchely and of Wi●e.  And if dec●neth or rep●esseth the hurt of melancholiness, through contrariousness of complexion, and manner of substance in the effects thereof. For melancholy engendereth heaviness, faintness of heart, and covetousness, but Wine engendereth joy, boldness, stoutness of stomach and liberality.  
The fifth thing is, it resolveth all causes of weariness, except it be mixed with some other meat. For Wine reviveth the resolute spirits again abundantly, and doth comfort natural virtue and taketh away or diminisheth humidities that be left or remain in the muskles, in the sinews of the hearts, or in the joints. And if the body be dried by weariness, and needeth moistening. Wine moisteneth quickly, so it be allayed with water.  
Furthermore, besides these things, Wine hath many other good properties. For above all other things, Wine is a swift and a sudden nourishet: it comforteth the heat and natural spirits, and heateth all the body: it cleareth the wit, it appeaseth anger, it driveth away headiness, and provoketh bodily lust. And no drink digest●th raw humours so well as Wine: because Wine maketh one manly both in stomach and body. And they that drink no Wine, are nothing in regard of their equals that drink Wine neither in stomach, valour and courage.  

Gignit & humores melius vinum melior es,  
Si fuerit nigrum, corpus redait tibi pigrum.  
Vinum sit clarumque vetus subtle, ma●urum,  
Ac bene limpatum, saliens, midera mine sumptum.   

The better that the Wines in goodness be,  
The better humours they beget in thee.  
If Wine look black, it makes thy body dull,  
If it be clear, old, subtle, ripe and full,  
Well qualified, leaping drunk discreetly;  
Then with thy body it agrees most sweetly.   
This Text declareth one special Doctrine of Wine, and that is this; The better that Wine is, the better humours it engendereth. The reason is, because black Wine is more gross and earthy, than any other: and therefore the Spirits thereof engendered must needs be gross. And Galen saith: Gross Spirits make the Body heavy, or flow. And further, there be seven doctrines rehearsed, touching the election of wine.  
The first is Wine ought to be clear, because wine, 
VII doctrines to choose wine.  (by reason that it is subtle) engendereth subtle and clear Spirits.  
The second is, it ought to be old and not new, For new Wine or Must, doth sooner overcome one's brain, and make one have the task; then any other of the like. It engendereth the colic and other accidents, that shall he declared after when we came to Impedit urinam. Here you should not understand, that wine ought to be overald. 
avi. 3.1. ac rey, aquae c●●vini.  For such Wine as Avicen saith, is a medicine and not as a drink. And such wine doth rather alter a temperate body to beat and drought, than any way nourish it. For when it is so very old, it receiveth again his first natural verdure and sharpness, and is then all fiery Wherefore the Aggregator writeth. 
Aggregator cap de vito.  That it is hot and dry in the third degree,  
The third lesson is, that Wine ought to be subtle. For subtle wine maketh the spirits of man subtle, and gross wines engender gross spirits.  
The fourth doctrine is. Wine should be ripe, and not vert, or eager, or else it will deprive man of his natural vacuations, and good health, as Galen says, And therefore it is hurifull for them that want evacuation by urine. and all other their upper Members. Yet as Galen saith, 
Gal. in commendo. 2. ca 3. pa●. reg. acuterum.  Such supticall Wines, is wholesome for diseases that chance in the Guts. And the stipticalness of Wine may be put away, with much mingling of Water.  
The fifth doctrine is, that wine should be allayed with Water: for thereby the sumosity of the Wine, is put away, and so it doth less overcome the brain. This is 〈◊〉 truth if the Wine be subtle; but if it be gross it ●●er cometh the brain● the sooner, for thereby it is made subtle, and more fumish And of this Wine, Avicen understood, when he said, That Wine allayed with Water, doth sooner overcome the Brain then clean Wine.  
The sixth Doctrine is, Wine should be sprinkling when one tasteth it, and this is one of the conditions of good wine before said.  
The seventh Doctrine is considered in the Drinkers condition, and not of the Wine; that is, one ought to drink wine temperately. For, Wine temperately taken sharpeneth the wit, and engendereth all the wholesome things before declared.  
By all these things here expressed, we may conclude, that wine that ought to be chosen, and is best in the Regiment of Health, if it be mean Wine, equal betweens old and new, clear, somewhat red, of good odour and flavour, of equal savour; that is, neither eager, sharp nor sweet, which is not gross nor too much subtle, and beside; that it be not too strong, nor too weak, and that it grow not on stony and hilly ground, nor on simple, plain, and arable grounds, but on high ground, lying open towards the South, in a Country not too hot, nor too cold.  
Touching the Regiment of Wine concerning the ages: the Rules that Avicen giveth are to be well noted.  
The first is to give Children to drink Wine, is as it one would lay fire to fire, made of dry Wood For Children be tender, and soon inflamed, through the abundance of their natural heat, and their sinews and brains be weak and feeble. Wherefore Wine hurteth them many ways, but specially by quick inflammation by hurting of the Brain, by lightly piercing of the sinews, and abundant sumosity. Therefore, when giving children wine to drink, the enflaming heat of the wine is added to the flaming heat of their bodies, which are of as small resistance, as dry Sticks, Reed, or Tow, is against the fire.  
The second Rule is, that one may give an old man as much Wine to drink, as he can hear without hurt, that is, as much as is natural and due appetite desireth. For like as old Boots and Buskins (that be dry and wrinkled) are made supple and plain with oiling: so likewise old Folks by drinking of chosen Wine, as Wine of Benvoys. Ancient folks are cold, and wine heateth: their spirit is heavy, and they be full of Melancholy, and Wine maketh them merry, and represseth melancholiness. And commonly, old Folks sleep ill, and Wine maketh them sleep well, Old Folks be disposed, to Oyllations, and Wine openeth. And like as Wine is to children most contrary, so for old folk it is most wholesome.  
The third rule is, that young folks should drink Wine temperately, which temperately is to be understood in measurable quantity, and with convenient allaying with water, And although that young folks are as hot as Children, yet their Members are more sound, and their sinews and brain fare more stronger, whereby they may the stronglyer resist the hurt that cometh by drinking of Wine. Much good comes by drinking of Wine soberly, thet is to say; the voiding of cholier, the quickening of the corporal might, and wit, and the abounding of the subtle spirits.  

Mon sit acetosa, cervisa, sed bene clara.  
De validis eota●granis satis, ac xeterata.   

For drinking Beer or Ale, thus we advise,  
Not to be sharp or sour in any wise,  
Let them be clear, well boiled corn found and good,  
Stolen, and not new; All these cause healthful blood.   
This Text declareth five things, by which one may know good Ale and Beer.  
The first is that if it be not sour for that hurteth the stomach. A sour thing (as Avicen saith in many places) hurteth the sinews. And the stomach is a member full of sinews, especially about the brim or mouth.  
The second thing is, that Ale must be clear: for troubled Ale is a stopper: and burteth them over much that have the Stone it fatteth and in●●ote●● it makes one short wound, and engendereth much phlegm.  
The third thing is, that Ale should be made of good corn, that is not corrupt, that is to sa● of the best Barley Wheat or Dates for the better the Corn is, the better are the humours thereof engendered.  
The foe ●th th●●● is, that Ale ought to be well sod: for that causeth it the better to be digested, and more amiably to be rec●●ved of Nature for the inconveniences thereby growing, are the better to be born. For if the Ale be not ●ell sod, it engendereth vento●●ties in the belly, gnawing, inflation, and ●ollick.  
The fifth thing is. that Ale ought to be stolen and well purged For new Ale engendereth the same hurt that Aledoth, the which is not well sod: and so doth light bread ●●●ains the ●oy●ion.  

De qua potetur stomachus ●eninde gravetur.   

Of whatso●re you drink, see no offence,  
Unto the stomack● be procured thence,   
Here is taught one lesson touching the use of Ale That is one aught is drink it moderately, so that the Stomach be not ●urt thereby, nor drunkenness caused. For it is worse to be drunk with Ale then with Wine, and endureth longer: and the tumes and vapours of Ale that ascend to the head, are gross, wherefore they be not so soon resolved, as they that be mounted up b● wine. Whereupon it is to be noted; that in the beginning o dinner or supper, it is wholesome to drink ale before Wine, the cause is for at the beginning of out repast or dinner, the body is hungry: so that the Stomach before we began to eats meat, was hungry, and so drew superfluityes from the members: Therefore if we begin with wine, by reason that Nature greatly desireth it and for the great non●●●hment thereof the superfluities together with the ●●ne) are dr●w●●●e off the Stomach and thence conveyed to the paris of the bo●●: but Nature doth not so desirously draw● Ale. And also ale washeth away the humours that hang about the brim of the Stomach. And for thi● cause P●●s●●tians counsel, that where one is most hungry, he should first assay to vomit e●e he eat an● meat, that those superfluities that be drawn together h● the hungry Stomach, may be voided out, lest they be mingled with the meat. Likewise, he that feareth to in ●●●●sty, by superfluous drinking of water, should drink ale, because it quancheth unuaturall thirst.  

Temporibus veris modicum prand●re juberis,  
Sedcalcor esta●is dapibus 〈◊〉 ocet immoderatis,  
Autumni fructius caveas, ne sint tib●●ctis:  
De mensasume, quantum vis tempore Brumae.   

The Spting-time doth command our dinners be,  
But light and little sparing in degree,  
The Summer season being sultry hot,  
Immoderate feeding should be then forgot.  
The fall of Leaf or Autumn doth deny.  
Eating much fruit great harm ensues thereby,  
But in the winter, cold doth then requi●e,  
Such a full meal, as nature can desire.   
Here the Author determineth, 
Dyer after the 4 seasons of the year.  what quantity of Meat● should be eaten according to the diversity of the four season of the year that is to say Ver, or Spring time Summer, Autumn and winter.  
He saith that in the time of Ver. or Spring we must e●t little meat. To this Avicen agreeth and saith. The reason is because in Winter, man's body is not greatly given to labour and exercise: Red humou●s are increased, and specially phlegmatic, which (after the proportion of the season) then specially are engendered: which humours by reason of cold are engendered in the body, and when Ver or Springtime cometh those raw humours so gathered together, do melt and spread through all the body: wherefore Nature is then greatly busy in digesting them And therefore in Ver season, if one eat much meat, it letteth Nature to digest such phlegmatic humours and causeth them to divert or turn another way: For by those humours and great quantity of meat, Nature is oppressed. And so (thereby, such humours shall remain in the body undigested, and run to some member, and there breed some disease: and therefore we ought to take good heed, that we eat not any great quantity of meat in Ver, For little meat in this season is a special preservative from Diseases that then r●ign as Avicen saith.  
And this saying is of a truth, from the midst to the end of Ver, and not in the beginning, because the beginning of Ver is likened to Winter: wherefore than one may nourish his body as well as in winter.  
And this also may be thus understood: If the body be full of humours when Ver cometh, than meat is to be given after the natural heat and resolution, that is caused of the Body: for then the cause is avoided, for which, meat should be diminished To this Hypocrates agreeth, saying: Bellies in Winter and Ver are most hot and sleep most long.  
Therefore, in those Seasons, by reason that natural heat is much it needeth much nourishment.  
Secondly, he saith, that to eat much meat in summer is hurtful, because that then the virtue of digestion is most feeble. For the spirits and natural heat (which are the instruments of corporal operation) are then right feeble sparkled, and resolute, by reason of the outward heat●, the wh●ch doth vehemently draw them to the exterior parts, and so causeth, that much meat cannot (as then) well digest.  
And here is to be noted, that for as m●ce as the vehement resolution of humidities, (as well substantial, as nutrimental) of the body is great, and therefore grosser, more meat in Summer should be eaten, if the digestive might digest it But because nature cannot-digest much at once, we must then eat a little and often: as Galen saith. In Summer we must eat many times, and little: because the body hath often need, by reason of often dislolution. And although little meat should be eaten in Summer, yet one may drink much, by reason of the great resolution, and drought of the body, 
The reason that one ought to eat little meat in summer.  and because the natural heat of the body exceedeth the moisture thereof: and man is then more thirsty then at other, times, But yet, than one ought to drink less wine, specially if it be not pure, because such wine doth soon inflame and causeth the natural heat (augmented by the ardent heat of Summer) is burn. And therefore he that will drink wine in Summer, should mingle it well with water, and forbear old and strong wine.  
Thirdly, ●e saith, that in Autumn we ought to beware of fruits, especially of the same Season as Grapes, Peaches, Figs, and such like: or (at least) to eat but little of them: because such fruits to engender blood that is apt to putrify, by reason of humours and boiling that they make in the body, and specially it they be received into an  stomach or corrupt body, which for the most part chanceth in Autumn: and so then, ill and ●lthy Diseases are engendered as the Pocks, and other pestilent Diseases.  
Know also that in Autumn, hunger and thirst should be eschewed, or to eat much meat at one meal, as Rasis saith. The wine also that is drunk in Harvest should be allayed with water that it may moist the Body, and cool the heat: but unt so superflously allayed with water, as it is in Summer nor to be drunk so superfluously.  
For by reason that nature is then but feeble, it is not able to wield and digest it: and too much allaying with water, destroyeth natural heat, and increaseth ventosities, whereby the colic is engendered.  
Fourthly, he saith, that in Winter one may eat as much ●o he will, that is to say, more than in other seasons, after the mind of Avicen. And Galen saith: In Winter, much meat leisurely should be eaten. 
Gal in ca●aph. & quthus semel, etc.  The reason is because the heat of our body in Winter is strongest, both by reason it is congealed together, and fortified by position of his contrary: that is to say, the coldness of the air, environing our bodies about.  
And this is verified in big bodies, and fleshy and not in bare and feeble: for in such body's coldness of winter being inclined, doth not comfort them with heat but rather maketh them more feeble: For in Winter, as Hypocrates saith, Bellies be hottest of nature and sleep most long. Whereby it appeareth that the gross nourishments and hardest of digestion, are more wholesome in winter then in other seasons, because the heat is stronger. But the Wine that is drunk in Winter, should be as red as a rose, and not white, and allayed with a little water.  
Here is to be noted, that although by the strength of heat, and vertus of digestion in winter, the gross and strong meats are most wholesome: yet because the season is disposed to oppilations and repleations, by reason of much phlegm, it were wholesome to use mean meats between heavy and light gross and subtle, as kid veal, mutton pikes perch and e●vesses. And they that use gross meats as beef pork venison goats-flesh, and such like: should eat but one meal a day, or else to use Meats larative, as parsely, cresses, mustard and such like, and to use great labour.  

Salvia cum ratae faciunt tibi pocula tutae,  
Add rosa floram, minuit potenter amorem.   

If in your drink, washed Sage is mixed with Rew,  
It is most wholesome poison to subdue:  
Add thereto Rose flowers if you feel the heat,  
Of Venus to wax wanton, o● grow great,   
Here the author, des●ibeth two remedies, against ill drink. The first, is Sage-leaves, Sage put into the drink hindereth: be hurt of it, and also it comforteth the sinews and brain, the which being comforted doth the better resist the ill s●mes, that (of the ill drink) ascend thereunto.  
The second Remedy is Rew, whereof it the whole leaves be put into the drink the virtue of it over cometh the malice of the drink. And how good and wholesome Rew is against poison, it hath been declared before at Allia nux, ruta, etc. And this Text saith, that to the two foresaid Herbs, we may put the Rose flower, which ought especially to be understood of a Red-rose because the sweet smell and stipticalnesse thereof, amendeth the malice of the drink.  

Nuasea non poterit quemquam vex are marina,  
Aurea cum vino mixtam, si sumpserit illum.   

Sea-water drunk with Wine doth well defend thee,  
If on the Sea casting chance to offend thee.   
Here the Author teacheth a remedy how they that are not accustomed to pass the Sea, 
A remedy ●o● parbreaking on the sea.  may avoid parbreaking or casting. He that will pass the Sea, must (a few days before he ●ake shipping) mingle the Sea water with his wine. This is a remedy for them that be rich but if it be a poor man, than he must drink Sea-water only, that he may the easier eschew casting. The reason hereof is, because the Sea-water is salt, and so with his saltness and stipticity, that followeth saltness, it closeth the mouth of the stomach, and thereby avoideth casting.  
And here is to be noted, that as Avicen saith, A Traveller on the Sea should not much go about to withstand, or to forbear parbreaking or casting, at the beginning, but to vomit, until he think himself well purged, because that it preserveth him from many Diseases.  
And yet not only preserveth, but also healeth or alleviateth grievous and great Diseases, as Lepry, Dropsy, Coldness, and swelling in the stomach. Thus Avicen saith. But in case that the traveller on the Sea do coast so much, that he thereby is right greatly feebled: then he must refrain himself by eating of stiptical and sour fruit, as untipe fruit. Crabs, sour Pomegranates and such like, wherewith the mouth of the stomach is comforted, and the humours expelled down; as also the stomach is therewith comforted, and the humours (flowing thereunto by taking of the water) are driven away.  
Or else we may take Mustard seed dried by the fire, and drink it with Wine, or Wormwood may be eaten and drunken or a toast wet in redolent Wine is good to eat. And generally, tart meats are good for travellers on the Sea; for they comfort the stomach, and prohibit vapours and fumes, that would ascend up into the head, as Herbs sod in Vinegar, or in the juice of sour Grapes.  

Sa●via sal, vinum, piper, allia petroselinum:  
Ex his fit falsa, nisi fit commixio ●alsae.   

Sage Salt, and Wine, Pepper therewith applied,  
Garlic and Parsley, these have well been tried:  
To make good sauce for any kind of meat,  
Procuring appetite when men would eat.   
Here the Author teacheth us how to make a common sauce, it we lack a better, and five thing goeth to the making of this sauce.  
The first is Sage, 
To make a common sauce.  wherewith we may make sauce for a Goose roast or sod. For commonly a Goos● or Pig roasted is, stopped with Sage, to dry up the humidities and clamminess of them, and also because the flesh should smell somewhat thereof: but yet after it is roasted, the Sage would be cast away, and not eaten.  
Likewise of Sage, uplandish folk make a sauce to eat with a Moose: for they stamp Sage and Garlic together, that the Sage may abate somewhat of the Garlickes favour.  
The second thing, is salt mixed with wine, and this Sauce is for rich and Noblemen. For when they want Mustard, or ver●uyc● they put Wine in a Saucer, and mingle it with a little Salt.  
The third thing, is Pepper, a Sauce for uplandish folks: for they mingle Pepper with Beanes and Pease. Likewise of toasted bread with Ale or Wine, and with Pepper, they make a black sauce, as if it were Pay, that is called Pepper, and that they cast upon their meat, flesh and fish.  
The fourth is Garlic; whereof the uplandish People make a Sauce, for they mingle soft cheese and milk and stamp Garlic together, and so they eat it with their meat whether it be roasted or sod, salt or fresh and with hard Eggs.  
The fift thing is Persley; of Pe●sly leaves stamped with Merjuyce, or white wine, is made a green Sauce to eat with roasted meat.  
And here is to be noted, that Sauce or Sauces do vary, according to the Seasons of the Year. For to ho●e Seasons Sauce must be made of cold things, or of stuff of little heat; and in cold seasons contrariwise. Therefore Summer Sauce should be Verjuice, Eyzell or Vinegar, the juice of Lemons or of Pomegranates, with Rose-water and such like And other while in Sauces made in Summer, one may put a little Pellitory and Parsley to attemper the coldness of the foresaid things. But the matter of comperent Sauces in Winter is Mustard Carloke, Ginger-Pepper, Cinnamon, Gell●flowres, Garlic, Sage Mints, Pellitory and Parssey: Wine, Water of flesh Vinegar not so strong, but very ●eet to the nature of Wine. And in mean seasons the Sauces should be mean, neither too hot nor too cold.  
Secondly, Sauces differ by reason of the meats for which they be made: for one meat will have one Sauce; an other meat an other Sauce; as Lords Cooks know. Sauce for Mutton, Meals and Kid, is green Sauce, mad● in Summer with Vinegar or Verjuice, with a few spices, and without Garlic. Otherwise with Parsley, white Ginger, and toasted bread with vinegar.  
In winter the same sauces, are made with many spices, and little quantity of Garlic, and of the best Wine, and with a little Verjuice or with Mustard: Sauce for roasted bref is made with pepper, toasted bread, broth of flesh and Grapes, and the same sauce is good in Winter to once with Pork, Also Pork in summer may be eaten with vinegar and parsley at the beginning of dinner.  
But in case, that the foresaid meats be baked and specially beef and pork, and in winter, then serve in a white onion and a small quantity of sweet spice, beaten in powder But in summer serve it in without onions and with verjoyce or else with a few small onions. And if the pasties, be made of more tender fresh, and lighter of digestion, then serve no onions therewith: but in summer, Almond milk with verjuice, and a little blanche powder and at the last you may put thereto an Eggs broken with verjuice.  
But in winter instead of verjuice, take wine and more spice, with roasted rabbits and chickens, sauce made with Cinnamon crumbs of bread, and with verjuce, in summer season is wholesome and in winter with wine.  
For roasted Pork in winter take of the dropping tempered with goodwin and onions: 
Divers good P●●ces for ●●●dry meats,  and in summer, take the green sauce above named. For roasted seasants, pigeous, and turtles take none other sauce but salt. For boiled Capons, and Cocks take of the same broth with a little bl●nch powder. And namely in Winter, if they be bottled, with Sage, Isope, and Parsley this is good sauce: and in summer the broth of the Capon and a little verjuice mingled together, is a wholesome sauce.  
For fat Capons and bens baked, serve in none other, sauce, but a small quantity of blanche powder, and at the end the above named green sauce in summer, and in Winter good wine. But fish, the grosser it is, the harder of digestion on the more superfluous, and moister of nature, the more it needeth hose sauces and sharp. And the same came rule is likewise true in all manner of f●e●h.  

Si fore vis sanus, ablue sapemanus,  
Loti● pose mensam tibi confert munera bina,  
Mundificat palmus, & lumina reddit acuta.   

If thou wilt walk in health, let me advise,  
Oft washthy hands, chief when thou dost rise,  
From feeding at the Table: for thereby,  
Thou gainest two benefits, It clears the eye,  
giveth comfort to the palms, both which well tended,  
Our health (thereby) the better is be-friended.   
Here the author teacheth two wholesome things, that cometh by washing of out hands and feet.  
The first is, the palms of our hands are thereby greatly cheered and comforted.  
The second is, out sight is sharpened thereby, and that is specially by accidents because the hands be the instruments to cleanse the eyes, and it is right wholesome for them to be kept very clean: whereof we have spoken before at Lumine mane manus.  

Panis non callidus. nec, sit nimis inveteratus,  
Sed fermentatus, oculatus, sit coctus.  
Modice sa●itus, frugibus validis sit electus.  
Non comedas crustum, coloram quigignit. adustam.  
Panis salsatus, formentatus, bene coctus.  
Parus sit sanus, quia nun it a sit tibs vanus,   

Not over cold nor hot let be thy bread,  
Hollow and light, but easily leavened,  
Sparingly faulted, and of the purest wheat,  
And see that Crusts thou do forbear to eat.  
Because that angry choler they beget,  
Thy bread well baked, light salted, sound of grain:  
All these observed, thou dost not eat in vain.   
In this Text two things are touched or remembered concerning the choice of bread.  
The first is heat; 
Five propertles of good bread.  because Bread ought not to be eaten hot. Hot bread (as Avicen saith) is not convenient for man's nature, and bread that cometh hot from the Oven is now unwholesome: the reason is; because it stoppeth much.  
And again after he saith; That hot bread causeth thirstiness, by reason that it is hot: For it swimmeth in the stomach by reason of his vaporous humidity: yet it is of quick digestion, and descendeth down stoutly. And although that hot bread in the Regiment of Health be unwholesome to eat: yet the smell thereof is right wholesome; for it relieveth one in a swound: and it is possible that some folk may live by the smell of new Bread.  
The second thing is, we ought not to eat bread that is very stolen or mouldy; for such bread is unwholesome for the nourishment of man's nature: because it drieth the body, and engendereth melancholy humours; whereupon it followeth, That bread should not be too new, nor too stolen, but a day old. Further, this Text declareth five properties of good bread.  
The first is, it must be well leavened as Galen saith. The Bread of digestion is it that is well leavened, and baked in an Oven that is heated with moderate fire.  
And again he saith; Unleavened bread is wholesome for no body. And after the mind of Avicen, Bread made with little leven nourisheth much; But the nourishment thereof is a stopper, except they eat it that labour much.  
The second thing is, that bread ought to be light; for thereby it is known that the clamminess thereof is gone: Yet nevertheless this kind of bread after the mind of Avicen, Is the swift enterer, and of less and worse nourishment, even as bread that is made of such Bran.  
The third thing is, that Bread ought to be well baked, for bread that is ill baked, is ill of digestion, and engendereth grief in the stomach And Avicen saith. That bread ill baked nourisheth very much but the nourishments causeth oppilations, except they labour much that eat it. And bread baked on a stone or in a pan is of the same fashion: for it is never well baked within.  
The fourth thing is, that bread ought to be temperately salted. For bread over-sweet it a stopper▪ and bread over salted is a dryer: but bread moderately nourisheth best, is that if have the other conditions.  
The fifth thing is, that bread should be made of the best grain that is to say of the best wheat.  
Moreover the Author in this Text warneth us, to beware of crusts eating because they engender a dust choler, or melancholy humours, by reason that they be burned, and dry. And therefore great estates, the which the choleric of nature, cause the crusts above and beneath to be chipped away wherefore the pith or crumb should be chosen, the which is of a greater nourishment, than the crust. Yet notwithstanding the crusts he wholesome for them that be whole, and have their stomach moist, and desire to be lean, but they must eat them after they have dined, because they enforce the meat to descend down, and comfort the mouth of the stomach.  
Further in the two last verses is showed, that good bread ought to have these five conditions, that is to say. It must be well salted, leavened well baked made of good clean corn, that us ●ipe gathered bound up in sheaf and housed in due season And here is to be noted, that if one desire to nourish his body, be must have his bread made of pure flower, the bran clean taken out but he that destreth to be lean, must leave some bran therein: for bran nourisheth but little, and unlooseth the belly, and flower doth contrariwise.  

Est car● p●ocina sine vino pojor cuina,  
Si tr●bus vine tunc est cibem & medicina.   

To feed on Pork, wherher we sup or dine,  
Is worse than Mutton if we have no Wine:  
But dinking Wine therewith, it is sound food,  
And Physic for the body very good.   
Here in this Text, the Author compareth Pork with Mu●ton. If Pork be eaten without wine, it is not so wholesome as Mu●ton; but if Pork be eaten with wine, it nourisheth baste and is medicinable, because it moisteneth much. And this is to be understood, especially of roasted Pigs and Brawn well dight. And here is to be noted that Pork salted, or dried in the smo●k● such as men to the Country use, called Bacon, is in no manner so wholesome as Mutton, whether it be eaten with wine or no; but it is understood by roasted Pork, or Pig, or Brawn, as is beforesaid.  

Ilia porcorum bona suut, ma●a sunt reliquorum.   

The Tripes or Inwards of the Hog is best,  
And better then of any other Beast.   
Here the Author saith that Hog Tripes be better than of other Beasts. The reason is, because we eat few entrails, except they be full of blood, and of very ●at Beasts, as Hogs be. Now only Hog's blood, through the similitude of complexion to man's Nature, is blood of which the Bowels be filled. And likewise Hogs be sooner fat than any other Beasts: therefore we eat rather the Tripes and Chitterlings of an Hog, then of other Beasts.  

Impedit urinam musium solvit cito ventrem,  
Epatis emphraxim & splenis, generatque lapillum.   

Sweet Wine to Urine is a stop or stay,  
To looseness in the belly, it makes way.  
It harmeth both the Liver and the Spleen,  
Causing the Stone, as hath by proof been seen.   
Here the Author sheweth five inconveniences that breed by drinking of new Wine or Must.  
The first is that Must hindereth or letteth the urine: and this may be understood two ways. First by reason that Must is thick and gross, it mingleth wita the dregs, and so stoppeth the Liver and the reins; so that the urine cannot easily have his course. Secondly, it letteth the brine to have due course, even as Rhenish Must doth, and certain other subtle Wines likewise.  
For there is some Rhenish Must, of the which the Le●s are mordicant and biting: and while it runneth into the Bladder, and constrain one to urine contrary to the due order and manner that he was wont to do.  
The second is, it loseth the belly, by reason that it scoureth the entrails and through sharpness of the Lees it pricketh the guis, and causeth the ordures to avoid out: First, by reason that the Lets be mordicative: Secondly, thorough the ventosity, which such Wine causeth: and thirdly, by reason that it maketh the guts slippery by way of undigestiblenesse and grief of the stomach.  
Wherefore the stomach loseneth and openeth the ways that were shut.  
The third inconvenience is, that must burteth the good complexion of the Liver: For it stoppeth the Liver through much mingling of the Lees, and causeth a disease in the Liver, called Disenteria, only through swelling, whereby the Liver is enseebled. Thus Avicen saith. And thus it engendereth all ill colour, and all diseases of the Liver, that is to say, spices of the Dropsy.  
The fourth inconvenience is that most hurteth the Spleen and the disposttion thereof, through the same cause that it doth the Liver; for it stoppeth the Spleen, and so causeth it to be hard.  
The fifth hurt is that Must engendereth the Stone, land especially that which is in the Rains, which is ruddy, and lightly t●ang●ble, by reason of oppilation, that it causeth through the gross substance thereof. And this is very certain, it the Must be of very sweet Wines, whose Lées be nothing biting or sharp. For Must that hath sharp and biting Lées, preserveth a man from the Stone, because it maketh one to urine often: like as some Rhenish Must doth, that causeth Sand or Gravel to be seen in the urine: the which doth often provoke one to make water. This often making water; washeth away the small Gravel that cleaveth to the man's reins, and so be avoideth it.  

Potus aquae sumptus sit elenti valde nocivus,  
Infrigidat stomachum, ●ibum nititur fore crudum.   

He that drinks water when he feeds on meat,  
Doth divers harms unto himself beget:  
It cools the stomach with a crude infesting,  
And voids the meat again without digesting.   

Hures' that ●ome by drinving of water.  Here are declared two hurts that come by drinking of Water.  
The first is, drinking of Water hurteth one's stomach that eateth: by reason that Water cooleth and looseneth the stomach and especially it destroyeth the appetite.  
The second hurt is, dringking of Water with meat, letteth digestion, for it maketh the meat that is then eaten to be cawish after the mind of Avicen. For as Avicen saith Much Water should not be drunk after meat; because it divideth the stomach and the meat, and causeth it to swim in the stomach. And he saith, That when Nature doth digest meat, and that a sufficient quantity of water is mingled therewith: than it we drink more Water after that, it letteth very much the digestion that was begin.  
And again Avicen saith, 
● Avicen car, tract. 11 cap. 4. vin●.  That drinking of water should be eschewed, except it be to help the meat down, when it slicketh or descendeth slowly; but with meat water should never be taken or used.  
Averro in his Comment, showeth the reason, and saith, To drink water upon the meat maketh the stomach cold ere it be thorough hot: and maketh the meat rawish, and also it causeth the meat to swim in the stomach, and will not let it stick fast, whereas it should conveniently digest.  
The operation of the stomach is, to make a good mixtion of things received therein and to digest them well.  
That done, there followeth an ordinary and a natural separation of pure and unpure things. And as agreat quantity of water being put into a Pot, slaketh the seething of the meat therein: so likewise it chanceth in the stomach by drinking of much water.  
But to drink a little quantity of water without meat before it descend down into the stomach, is not forbidden but allowed especially if one be very thirsty: for a little quantity of cold water taken after the foresaid manner easeth the stomach, and quencheth the thirst.  
The coldness of the water enforceth the heat of man's body to descend to the very bottom of the stomach, and so fortifieth the digestion thereof. Thus saith Avicen.  
But know withal, that though water be more convenient to quench thirst then wine: yet ●●ine for a man's health is more wholesome than water. And though water universally quench thirst better than wine, because it in cold and moist: yet to make a natural and good como●xtion of meats and to convey them to the extreme parts of man's Body. wine is better than water. For wine (through his subtle substance and operation) mingleth itself better with meat than water doth and nature delighteth more in wine then in water therefore the members draw wine more sooner unto them, mingling it with the meat.  
The miring in this manner, is as a boiling or séething of things together which is greatly hope by the heat of the wine: but coldness of the water letteth it. So than it appeareth, that wine in mingling with meat, and dilating of the same, is better than wa●er. For wine, by reason that it is subtle of substance, and of a virtuous heat, is a marvellous piercer. And so it followeth, that wine dilateth or spreadeth more than water, wherein is no virtuous heat, nor substance of air nor fire.  
Furthermore, water is not so wholesome drink as wine is for water hindereth the nourishment of the body, 
avi 2 1 ca de re● aqua & vi●i.  by reason that it nourisheth little or nothing at all, so that the more waterish that the meat is. the less it nourisheth. Therefore it is very wholesome to drink wine without meat. For wine is a great and a special nourishment, and are restorative, for it nourisheth swiftly as it is aforesaid.  
Further ye shall understand, that to drink water with meat, is not only hurtful but also in many other causes, which are declared by Avicen.  
First it is unwholesome for a man to drink fasting, because it pierceth into the body by all the principal members thereof, and it destroyeth the natural heat: This is of a truth, if one that is truly fasting drink it. But it a drunken man drink it fasting, it doth not greatly hurt him: for a drunkard fasting, is not utterly fasting because his stomach is not vacant, but somewhat remaineth of the other days ingu●gin● and the drinking of water in the morning, doth both wash the stomach, and represseth the vapours, and fumes, and disposeth it to receive a new sustenance.  
The second hurt is, to drink water after great labour and travel, and likewise after the fleshly act between man and woman: for then the pores of the body be very open, whereby the water entereth into the bottom of the members, and mortifieth the natural heat, which heat also (after the fleshly act) is weakened.  
The third inconvenience is, to drink water after baining, specially if one bain himself fasting: for then the candites and passages of the body he very open; wherefore the water then entering into them, hurteth much, as is aforesaid.  
And Avicen saith. That it is to be feared, lest drinking of water, 
Avic. 6 quarti. suma 2 cap. ultimo.  fasting after baining, and after carnal copulation, should corrupt the complexion and breed the Dropsy.  
Fourthly, it is hurtful to drink cold water, to quench feigned thirst in the night, as it chanceth to sur●eytures and drunkards: for by drinking cold water, the resolution and digestion of the salt humour is prohibited. But in case that one be so exceeding thirsty, that neither the coldness of breathing, nor washing of his mouth with cold water can suffi●e: then let him drink cold water out of a cup that hath a narrow mouth, or supping it, that the water may more slowly come unto the brim of the stomach: for so it shall best quench his thirst, and less thereof shall be drunk, and then it shall not utterly destroy digestion.  
Fifthly, it is gen●rall ill for whole folks to drink much cold water, for it quencheth natural heat, it griedeth the breast, and marreth the appetite of the stomach, and it is very hurtful to all the sinewy members. Yet nevertheless. Water that is temperately cold, doth sometime (per accidence) stir one to have an appetite, and maketh the stomach strong in helping, opening, and cleansing the ways thereof.  

Sunt nutritiva multum carnes vitulina.   

Flesh of young Cales, on Veal is very good.  
Quick in digestion nourishing the blood,   
Here the Author saith, that Veal nourisheth very much. And thus Avicen affirmeth saying. That meat that conserveth health, must be as the flesh is. For they are of like nature, and very apt to be converted into blood: and specially Kid, young sucking Calves and deatling Lambs. And Galen saith. That roasted Veal of six or eight weeks old, 
Gal. 3. all. The best veal.  is more wholesome than Mutton, and it is sooner digested and nourisheth very much. Both of these flesh's we have spoken off before.  

Sunt bona gallina, capo, turtur, sturna, columba,  
Quis●ula vel mervia, phasia na, ethigoneta,  
Perdix frigillus, or ex tremulus amarillus.   

The Hen, the Capon, Turtle and the Stare.  
The Ring-dove, Quail, Lark, Ouzel fat and fair,  
The Partridge Robin Redbreast, Cock of the wood,  
The Pheasant, Heath-cock Morehen, all are good,  
So the wild Mallard and green Ploover too,  
Eaten with wisdom as we ought to do.   
Here the Author showeth, 
The best Fowls to eat.  that wild Fowls are most wholesome, to eat, to nourish man's nature, and the number of them is fourteen.  
The fith is, 
Gal. 1 can. do gallinis & Ga. conciliator. 18 quest.  a Hen, the which is very wholesome to eat, Haly, Avenzoarre, and Mesuus say, that the best Flesh of Poultry, is of a Hen that never laid, and of a Cock that never trod Hen: for they (without superfluity) are soon turned into blood because their property is to temper man's complexion, and their broth is the best Medicine that can be for Lepers. As Gale● saith: That the flesh of young Pullet's augmenteth intellection, and cleareth the voice, and 〈◊〉 the s●ed of generation.  
The second is a Capen, the flesh whereof conciliator numbered among the wholesome flesh's: and those flesh's with the other aforesaid, the stomach (of his own property) doth digest.  
The third is a turtle, which also nourisheth well, and engendereth good blood: wherefore Avicen saith, There is no fowls flesh better than a Tu●les or Hens, nor more subtle: but yet they nourish not so much as the Partridge.  
The fourth (after the opinion of some) is a Sta●e: this Bird should be eaten gonng. Some other call this Foul Starna, 
Avi. 2 cap. ca de cane.  the which Rasis praiseth above all other Fowls, saying, A Sterling flesh is lightest of all other Fowls, 
Rasis 3. alin. i  and wholesome for them that will keep a slender diet.  
And by this may be understood a great Fowl, as a grey Goose, whereof the flesh is right commendable, and specially when it is young.  
And on this wise Alman●, understandeth, preferring this flesh before other. Or else by a Stare may be understood certain small Partridges, whereof Moses seemeth to understand, where he saith to the jews: Likewise Stairs are unwholesome for our King for they constrain and indurate the belly.  
And this propriety some ascribe unto Partridges also because their flesh (as Rasis saith) doth bind the belly.  
The fifth is a Ring-Dove, or other Dove, whereof the flesh is Choleric and as Rasis saith, is exceeding hot, and lightly ingenoreth the Ague. And therefore Pigeons be better baked with sour Grapes then roasted: because by the sour Grapes the heat engendered in the blood is allayed.  
And the young Pigeons ready to fly be the most wholesome to eat, for such be of light digestion and of better humour. For the young Pigeons not yet able to fly, are superfluously hot, and moist: Whereby they engender gross humours, as Avicen saith.  
But old Pigeons for their over great heat, drought, and difficulty of digestion are to be eschewed, and likewise old Turtles.  
The sixth is a Quail: some Doctors say that a Quail is of light substance, 
Avi. 2 can. cap decolumbis.  and engendereth good blood, and is very wholesome for whole folks. After the mind of Isaac. Quails are worse than any other wild Fowls: for they are not to be praised, neither for their nourishment nor for digestion. For through eating of their flesh the Cramp is to be feared, 
Avi 2 can. ca de cor.  as Avicen saith.  
And be saith, that the reason is in the substance of their flesh, that they engender the Cramp.  
And for this cause Frenchmen bake and eat Quails with soft buttery cheese. Yet by the Quail may be understood another Bird, a little bigger than the aforesaid Partridge, of the same colour, with red feet and bill, and of a delicious savour.  
And on this wise Rasis taketh a Quail, when he preferreth the flesh thereof above the flesh of a Sta●e, and all other Fowls.  
The seventh is an Ouzel, which likewise should be eaten young.  
The eighth is a Pheasant, which of all Physicians is numbered for one of the best flesh's. For the flesh of that Fowl is most wholesome for man's nature, and it is meat for Princes and great Estates. conciliator saith, That the wild Pheasant is both best for health and strength. And also peradventure universally, for as much as they be like unto Hens, and well near of the same shape: and they be dryer of air, and of seeding, and of larger exercise.  
The ninth is a Woodcock, the flesh of this Bird is specially wholesome.  
The tenth is a Partridge, 
Avi. 2 can. ca de cubigine. Gal. 3 alim. c. 1 & 11 de ingenien ca 2.  Whose flesh, as Avicen saith, is subtle, and a great fatter, yet it scoureth away the Dropsy, comforteth the stomach, and also augmenteth carnal lust, and nevertheless it is a binder.  
And this flesh Galen preferreth above all other, because it is said. that the customable eating of this flesh comforteth the memory.  
The eleventh is a Ruddock, called Robin redbreast, it eateth grapes, and fleeth swiftly as a State doth: but it nourisheth better than a Stare doth, and they haunt much about the Wines, and they be drunk by eating of Grapes, and they be best in season to eat about Halo●tide.  
The twelfth is Orex, which (as some say) is a Pheasant Hen, or a More Hen, the flesh is of good nourishment.  
The thirteenth is a Bird called Tremulus, which Bird commonly abideth near the Sea-coast, and is less in quantity then a Hen, and russe● of colour, it cryeth loud, and fleeth swiftly, and when it plumeth upon the earth, the ●ayle waggeth still, and therefore is called Tremulus, or the green Ploover, and upon the head groweth a long tuft of feathers, yet it is not the same bird, the which is vulgarly called a wagtayl.  
The fourteinth and last is, Amarillis, which also is a Water-●aule, like unto a Duck, but it is wild, And to speak generally, among souls to eat, they be best praised, that be swiftest in flight. And as the flesh of the foresaid fowls are of a commendable nourishment and of cas●e digestion: so likewise the flesh of some Fowls is of a discommendable nourishment, and hard to digest, and of unequail complexion. As the flesh of Obese, Peacocks and ●ame Malards', and universally of all fowls that have long necks, long bills, and live upon the Water. And so is the flesh of Sparrows, which are exceeding hot and untemperate, and stirreth to bodily lust.  
But touching the election of fowls flesh, ye shall understand, that their natural nourishing must be considered that is, whether they be restorative, light of digestion, light of sustance, or of subtle operation, and so after their divers properties) to praise them. Wherefore Galen beholding the easy alteration and subtlety of Partridges flesh preferreth them But Rasis with Israc, considering the subtlety and lightness, of the State praiseth th●e best. Isaac also, after the divers intentions of Wild Fowls flesh praiseth divers. Avicen commendeth the Turtles flesh above other, either in having respect to the propriety, whereby it strengtheneth or comforteth a man's understanding, or else by the Country of Arabia where Avicen was born● for their Turtles, are better than in other Countries.  
Furthermore know that the flesh of ●oules is more wholesome then of four legged beasts; especially for them that forsake labour, and give themselves to study and contemplation, because it is sooner digested. Galen saith: That the flesh of fowls is sooner digested then of beasts and especially of Partridges; 
Gal. 3 Alimen 1.  which engendereth clean and pure blood, that is disposed to augment, and sharp the operations of the brain, the which is man's understanding cogitation and memory.  

Si pisces molles sunt magna corpore tolles,  
Si pisces duri parvi sunt plus valituri.   

The Fish of soft and biggest body take,  
If hard and little do not them forsake.   
This Text teacheth us two knowledges, touching the choice of fish. For either Fish is hard or soft: if it be soft, than the elder is the better. The reason is, because softness cometh of humidity, the which is more digested, in old fish then in young: and so when such Fishes be young they engender much more phlegm than when they be old. And so it appeareth, that an old E●ls is wholesomer than a young, as some say. But if such Fish be hard, it is wholesomer than young, that is to say, it is sooner digested, as P●kes and Perbe, because their hardness res●sieth digestion. For Avicen saith: Of hard Fishes take the smallest: and of soft Fishes choose the greatest.  

Lucius, & Perca, laxaula, & alblca, tinea,  
Gurnus, plagicia, cum ca●pa galbio, truta.   

Pike, Perch, and Sole, are known for dainty Fish,  
The Whiting also is a Courtly dish:  
Tench Gurnard and a well-grown Plaice in May,  
Carp, Rochet, Trout, these are good meat I say.   
Here are rehearsed ten sorts of Fishes, that he very wholesome for man's body. The first is a P●ke, called the tyrant of fishes, because he not only devoureth fishes of other kind, but also of his own kind: and therefore on him these verses were made.  

Lucius est piscis Rex & tyrannus aquarum,  
Aquo non differt Lucius iste parum.   

Among our Fish, the Pike is King of all,  
In water none is more tyrannical.   
The fish of Pike is hard, and a Pike is swift in smimming.  
The second is a Perch derived of this Verb Parco, pardis to forbear, or to spare, but by a contrary sense: for a Perch spareth no fish, but woundeth other fishes with his fins on his back, nor a Pike dare not adventure upon a Perch, but as Albertus saith, There is a natural amity between the Perch and the Pike.  
For if the Pike be once hurt of another fish, he is healed with great difficulty. And when he is hurt he goeth unto the Perch, the which seeing him hurt, toucheth and sucketh his wound, and so the Pike is healed again. And the Perch is likewise an hard Fish,  
The third is a Sole or Sea Fish, called a Sold, which is a special good fish.  
The fourth is a Whiting.  
The fith is a Tench, which is a fresh water fish, and the skin thereof is slippery and slimy, and somewhat black, and the meat thereof is hard. Whensoever one will dress a Pike, a Perch, or a Tench, he must take the skin away.  
The sixth is a Gurnus, which is a Sea fish. This Fish is as great in quantity as a man's middle finger, the which is eaten with the head and fins,  
The seventh is a Plaice.  
The eighth is a carp, a fresh water fish, the which is much slimy: but great estates have them sod in wine, and so the sliminess is away.  
The ninth is a Rochet a Sea-fish, and it is a Fish of hard meat and wholesome. Some other texts have Govio, that is a Go●on, which is a very wholesome fish.  
The Tenth is a Trout, the which (in eating) is like a Salmon, and yet it is no Salmon: It is long and not gross, it is taken in great Rivers, and will suffer itself to he rubbed and clawed, being in the water, and so it is taken, and thereof Pasties be made with spices, and it is a right dainty fish.  
Now as touching the choice of fish, ye shall first understand, that fish (if it be compared to Flesh) is of less nourishment, and is lighter of digestion, and the nourishment thereof is full of phlegmatic superfluities, cold and moist, and they be hardly digested, and abide long in the Stomackc. And by reason that the Stomach laboureth in digesting them, and that otherwhile they been corrupted in the Stomach; they retain a certain putrified quality, and engender thirstiness. And surely, the nourishment of wholesome flesh is better than fish.  
Secondly, know, that Sea-fish is better in the Regiment of Health, than any other of the same sort, which is taken in fresh water. For their nourishment is not so superfluous, and yet is more nearer to the nature of flesh. But because Sea fish is harder, than other of the same sort, 
Conditions of good fish.  that is taken in fresh Water; therefore it is of more difficulty in digestion, and of more pure nourishment. Yet notwithstanding fresh water fish is more wholesomer for sick ●●lk by reason of their feeble digestion.  
Thirdly fish, as well of Salt water as fresh, should be discretely chosen: the which when it is dressed is white, and not clammy, that is brittle, and not very gross; it must have a good savour, that doth not soon putrify, and of a good colour. Nor it may not be bred in Lakes or ponds, nor in filthy places nor in water wherein groweth ill weeds. And they ought not to bet too old nor too young, they should be swift of moving, and o● small clammishnes.  
But if it be Sea-fish, we must choose such as are taken in rivers a good way from the Sea, and such as have the other aforesaid conditions. And the more skaly that Fish is, the better it is, and so it is likewise understood by the fins; for many fins and scales betoken the pureness of the fishes substance. Also among sea fish, they be best that that are bred in the deepest water, the which ebbeth and floweth. And therefore the Fish that it taken in the North Sea, that is more surging, and more tempestuous, and more swift in ebbing and flowing is better, than the fish that is taken in the dead or the South Sea.  
And ye shall likewise understand of fresh water fish: for fish bred in deep water is better than the other of the same sort being bred in shallow waters, and little brooks. And hereby may sufficiently be known, what kind of fish should be chosen. For bestial fish, such as the Sea Swine, Dogfish and Dolphin, are unwholesome in the Regiment of Health, because they be hard of digestion, and of superfluous humours.  
Nor in the meat of the aforesaid Fishes, the above numbered conditions appears not, as whiteness, subtlety, no such other. For it those Fishes (and such like) chance to be eaten, they should not be sod so soon as they been taken: but they should be kept a few days after, till time the meat of them do mollify and ware tender, without corrupting of their substance. And also the aforesaid fishes be heifer, being a little corned with Salt, then fresh, or viterly salt,  
Now among all Sea-fish (the aforesaid conditions considered) the Rochet and Gurnard some to be most wholesome: for their meat and substance to most pure, and next to them is a Place and a Sole. But the m●at of those two is more clammy, less frangible, less white, more gross; and less subtle: Nor the savour and smell is not so delicious.  
Some hold, that the Whyting is more commendable than the rochet. It is not so clammy as a Plaice and a Sole and the meat thereof is frangible enough, but the relish smell, colour, pureness of substance and mobility considered, it is not to good as a rochet and gurnard,  
The like ye shall understand of Herring, and the fish called Morua, being young enough, they draw near to the foresaid fishes in goodness, so that they have the above said conditions: yet they are grosser and more clammy than the foresaid ashes.  
But as for Salmon, Tuthut and Makerell, they are not so good, because they be much gross, more clammy, hard of digestion, and fuller of superfluity. Therefore they be only wholesome for Labourers, and young folks of strong complexion: and their clamminess, grosseness, and coldness may be taken away with certain sauces.  
Among fresh Water Fish (the foresaid conditions considered) the ●earch and the Pike are the best, so that they been fat: and next to them are the Vendosies, and then Lobsters. And though the Perch be more shaly than the foresaid fishes: yet the meat thereof is as white frangible, and subtle, as the Pike and Carp, as it is oft found in ponds.  
Now universally the best fresh water Fish of the same sort, is that which is taken in water that is stony in the bottom, running Northward, deep, and labouring much whereunto runneth no ordures of the Cities, and wherein no Weeds grow,  
Crevesces both of the sea and rivers, are very nutritive, because they do not lightly corrupt the stomach: but they be hard of digestion.  
Furthermore note, that fresh Fish doth mayst the body, and engendereth milk and séed of generation: and is very wholesome for choleric folks. Also after great travel or much labour, we should not eat Fish, for than it soon corrupteth in the Stomach. And they that have a weak Stomach, or full of ill humours, aught to beware of eating of fish.  
Moreover, gross fish corned with a little salt is better than fresh fish: and fish of any long time salting, is unwholesome. 
Eating of Fish good and bad.  Also fish and flesh together should not be eaten, nor fish and white meats nor fish should not be eaten after other meats. Also fish a little salted, and a small quantity thereof is wholesome: it stirreth up the appetite, and fortifieth it, if one have an appetite thereto,  

Vocibus, anguilla pravae sunt, fi comedantur,  
Qui physicam non ignorant, hac testificantur,  
Caseus anguill● nimis obsunt fi comedantur,  
Ni saepe bibas, & rebibendo bibas.   

Who knows not Physic, should be nice and choice,  
In eating Eels, because they hurt the voice:  
Both Eels and Cheese without good store of wine,  
Well drunk with them, oftends at any time.   
The Author saith here, that the Eel is an unwholesome Fish, and specially it hurteth the voy●e. And this he proveth by the saying of Physicians, and Students of natural Philosophy. The reason is, because an Eel is a slippery fish, clammy, and specially a stopper: and it wanteth much much of the conditions of good fish before spoken.  
Also this that is said by an Eel, may be understood of Lampreyes: although Lampreys be a little wholesomer than E●les and less je●pe rdous, because that there be not so clammy and gross, at Eels be.  
And though these Fishes be delicious to taste, yet they are very perilous: because their generation in the water, is like the generation of Serpents on the earth. Wherefore it is to be doubted lest they be venomous: and therefore the heads and tails, in the which the venom is wont to be, and likewise the String within, should in no wise be eaten,  
Also it is very good to plunge them alive in good wine, to take away their clamminess, and to let them lie still therein till they be dead. And then let them be dressed with Galendine, made of the best spices, as great Estates Cooks are wont to de●: but it is good to parboil them (twice before) in Wine and Water, and that broth being cast away, to seeth them throughly: and to make Galendine for them: or else to bake them, or fry them in green Sauce with strong Spices, and a little good Wine in Winter: but in Summer, to dress them with a little Wine Verjuice and Vinegar: yet he that can forbears these two Fishes, doth best.  
Further the Text saith, that Cheese, and Eels do hurt much when they be eaten: but this is to be understood, it ye eat any great quantity thereof. The cause of Cheese is before showed, at Persica, Poma, etc. and of Eels here now before.  
At followeth in the Text, that if these things he taken with oft drinking of Wine; their hurtfulness is amended: yet this should not be understood of subtle and piercing wins, nor of wine that is given in way of drink conductive: because such wine should not be given vpon'any meat the which meat engendereth ill humours when it is eaten: nor yet before nor after is digested, as Avicen saith. 
avi, 3 ca de reg. aqua & vini.  For then such wine induceth great hurt, for it causeth ill humours, which are engendered of that drink, to enter into the extreme parts of the body; which peradventure were not able to enter, without help and leading of the wi●e.  
But this, is to be understood of strong wine, not greatly pierring, oft and in small quantity given or taken to the intent to mix the meat together: for such wine doth allay the malice of the meat, and comforteth digestion, and directeth the phlegmatic cold humours. Wherefore it helpeth the digestion of ch●es● and Eels, which are of very ill digestion.  

Inter prandendum sit sope parumque bibendum,  
Si jumas Ouum, molle sit arque novum.   

In feeding at our meals some Doctors think,  
Oft-times, and yet but little, we should drink.  
In eating Eggs choose them are soft and new,  
For otherwise, great perils may ensue.   
Here the Author teacheth two things. The first is, that one at dinner and supper should eat well, and drink oft, and yet but a little at once: and not to do as a bruit beast doth, that eateth high fill of meat, and drinketh afterward: for the better the drink to mingled with the meat, the sooner the meat is mollified, & the more capable of digestion.  
Now here is to be noted, that there are three manner of drink. The first is that which mingleth the meat together. The second is that which dilateth. The third is that which quencheth the thirst.  
The first that we speak of, is to been understood of drink mingled with our meat, though we be not thirsty, Thus we ought to drink, even as we have eaten a little. For (except a better reason) I say, we may not abide till the meats end, nor till we be a thirst. And this manner of drinking is specially good for them, which feed on meat that is actually dry: as appeareth by sick folks, that eat dry bread.  
But such as be in good temper, should not drink to quench their thirst, till the meals end: for than cometh the true thirst, by reason the meat is hot and dry. It is not very reasonable, that thirst and hunger should assail us both together: for they are of contrary appetite. And thus one should drink, according as the thirst is more or less.  
Drinking dilative, is most convenient after the first digestion regularly, and a little before we take other meat. And this manner of drinking is wholesome, when the meats (before taken) be gross in substance: nor thus to drink we may not tarry till we be thirsty. For this drinking prexareth the stomach to receive other meat, and causeth the meat that is digested, to departed from the stomach to the Lider: nor this drinking should not be in any great quantity, to the end it may be the sooner digested. For before it be digested, it goeth not to the liver: And this is of truth, except such drink dilative be water, in which we must not tarry till digestion, before it come to the Liver. But regularly, convenient drink dilative or permixtive. aught to be wine, Ale, Béer, Perry, or such like, but wine is best of all.  
Secondly, the grosser, drier, and colder the meat is, the stronger the drink permixtive and dilative should be. And contrariwise, the better, subtler, and moister the meat is, the weaker the drink permixtive and dilative should be. And the more subtle, hot and digestible the meat is, the weaker the drink or wine ought to be. Wherefore one ought to drink stronger wine with beef then with Chickens, and stronger Wine with fish then with flesh.  
The last doctrine, is, that if we will eat an Egg, it must be rear roasted, and new. The cause thereof is before showed.  

Pisam laudare decrevimus ac reprobare,  
Pellibus ablat is est bona satis pisa  
Est inflativa cum pellibus atque nociva.   

Pease may be praised, and discommended too,  
According as their nature is to do.  
The Husks avoided then the pulse is good,  
Well nourishing not hurtful to the blood.  
But in the Husks they are gnawing meat,  
And in the stomach cause inflations great.   
Here the Author saith, that Peason some way may be unwholesome. They be very wholesome to eat when the husks be taken away: for if they be eaten in the husks they inflate. And therefore it is not artificial to eat them in the husks, because the nature of that within, and the husks do disagree: for the one laboureth to be loosed and to go out, but the other withstandeth and bindeth, as Isaac sayeth. Wherefore they cause a rumbling, gnawing, and inflation in the belly. Yet Peason only do not this, but also all Pulse, as Beans, Chyches, Chestons, and such like, and specially such as have much huek, as beans and black rice. Also the husk of them all nourisheth worse than the pith within.  
Now here is to be noted, that there is a manner of white round Peason, whereof the cod is very small and thin: and one may eat these Peason (with the husk) more surely than other, although it were better to hull them. And albeit that the reason aforesaid is true, touching all pulse, yet ye ●ha●l understand, that the huls of green Pulse is less, and less of. versity is between the husk, and the pith within, and more easse to digest, And therefore some say they be more wholesome for folks in health; but yet it is not so, because green Pulse is of great superfluity, and corruptible substance, wherefore they be less wholesome for whole folks. And note this for a truth that dry pulse if the viter husk be taken away, is more wholesome than green but green is better than dry unhusked.  
Further the substance of all pulse is inflative, and hard of digestion, and their ill nourishment is unwholesome in the Regiment of Health: but the broth of them is wholesome, because the broth maketh the belly laxative, and precureth urine, and unstoppeth the veins. Wherefore it is wholesome at such times as folks use gross and opilutive meats, as on fasting days. For this broth or postage conveniently made, is not so hurtful as the substance● therein is no inflation, nor difficulty of nourishment or digestion.  
This broth is made one this wise. The Rice Peason must be laid in warm water, and therein to be all rubbed with one's hand a good while then after, in the foresaid water, they should be tempered all the night: and therein (the next night following) to be boiled twice or thrice, and then dreff, and so served. But when the hour of dinner draweth near, you may dress it with Cinnamon and Saffron, and a little quantity of wine put thereto, which done then boil it once, and to eat it at the beginning of dinner or supper, and the broth or po●●age of Rice and of round white peason is very wholesome, and friendly to man's nature, and so likewise is their substance.  

La● Ethicis sanum, Caprinum post Camelinum,  
Ac nutritivum plus om●●●bus est Asni●um,  
Plus nutritivum Vaccinum sit & Ovinum;  
Si febriat caput, & doleat, non est bene sanum.   

Goat's milk, nor Camels milk to drink is good,  
When Agues or Consumptions touch the blood,  
They nourish well. But (beyond all) some say,  
Milk of an Ass doth nourish more than they.  
Yet when as Headache or hot Fevers fall.  
The milk of Kine and sheep are best of all.   
Here the Author teacheth us certain lessons, 
To chusemilk  whereby to choose milk.  
First Goats milk is wholesome for them that be in a consumption, or are lean, or that have a consuming Agu●. And Avicen saith; 
Avi. 1 can cap. dela. & 1 3. trait. 2 cap. de remor. medic. enmact. Ethicos.  That Goat's Milk and Ass' Milk is good for them that be in contemplation, by reason that the Goat, milk is temperate and nourisheth much. And next to this is Camels milk: because it is subtle very to ●●●trish, and moist, and by reason that it is very moist it nourisheth but little: and therefore it is not so wholesome for them as Goat's milk is: But yet Camel's milk, newly after following, is wholesome for them that have the Dropsy, and for them that have any disease in the Liver; 
Avi. 2 can. ca de lect.  Because it reviveth the liver as Avicen saith.  
Secondly, he saith, That Ass' Milk is most wholesome for dry folks in a Consumption. This is of truth, if ye will compare Ass' milk with milk of other bruit beasts: because it inclineth to coldness and humidity, and is subtle, it sooner entereth and more slowly congealeth, than the milk of any bruit beast, as Galen saith. The same saith Avicen, and that next to Woman's milk, there is none like to Ass' milk. And he saith, If any help the Fever Hectic, it is Ass' Milk: yet to compare Ass' milk with a Woman's milk, it is not so wholesome. For a Woman's Milk, taken by sucking, is most wholesome, as Avicen saith. By reason that a Woman's milk is cold, moist, and more like to man's nature, it entereth more swiftly, and is digested more sooner, and nourisheth better. And this milk is to be given to them that be in a consumption, that should be milked as near the Patient's beddeside as is possible and forthwith to minister it unto him, lest the air corrupt it.  
And here is to be noted, that in some cases, sour or butter milk is better for some folks in a consumption, then either a woman's milk, or Asses. First, when by this Fever Ethick they be cast in a la●ke. The second is, when they suspect ceagulatien of the Milk in the Stomach, either by vehement heat of the Fever, or else, because the stomach of itself is choleric, the Milk should turn to choler.  
The third is, when the Ethick Fever is coupled with a putrified Fever: specially, when there is not many oppilations in the interior paris. For sows milk restraineth the belly and doth not lightly turn into choler, because the buttrinesse of it is gone, whereby the milk doth lightly inflame: nor in a putrified Fever it is not soon putrified. The The fourth, if the Stomach be foul, milk doth lightly corrupt therein. The fifth is, when he that hath the Ethicke disease, abhorreth the dulce and clean milk, but not the sour or butter milk.  
The third lesson is, that Cow milk and sheep's milk are more nutritive, for they be fa●ter and grosser than other, as Avicen saith. 
Avi 2 can. 〈◊〉. de Lacte.  And all those beasts Milk that in bringing forth their young continue longer than a woman is unwholesome: but the milk of those that bear equally with a woman. is most wholesome, as Cow Milk.  
But Rasts saith, That the Cow Milk is the grossest milk that any beast giveth: and therefore is wholesomer than any other, for them that desire to be fat.  
The fourth Lesson is, that milk hurteth them that have the Ague or the head ach: The cause why is before showed at Persica Poma.  

Lenit & humectat, soluit sine sebre butirum,   

Butter doth soften; moisten and make lose beside,  
Those bodies where no Fever doth abide,   
Here the Author showeth three properties of butter.  
The first is, Butter moll●sieth the belly and maketh it slippery by reason that it is oily. 
The propertio●o, butter,   
The second is, that butter is moist, for it is made of the best parts of the milk, wherefore it must needs be moist, seeing that the milk is moist whereof it is made.  
The third is, that it looseth the belly, and that is by the slipperiness that it causeth in the gu●s.  
These three properties Avicen rehearseth. And these three properties Butter induceth in a body, that is not sick, of a Fever: for it hurteth them that have an ague, by reason that the unctuosity of the Butter augmenteth the heat of the Fever.  
And albeit that butter causeth the foresaid properties: yet by reason that it is over moist and vn●tlous, it is unwholesome in the way of meat, and specially to eat much thereof. For it engendereth loathsomeness: and maketh the meat to swim about the brim of the stomach: and laxeth the belly out of measure, and provoketh one to vomit: therefore butter should in no wise (as meat) be eaten in any great quantity and specially it should not be eaten after other meat, but to use it with other it is very wholesome.  

Incidit aqua lavat et penetrate, mundat quoque laectis.   

Whey is incisive washing piercing too,  
Cleansing, and purging where it is sit to do.   
Here the Author showeth four properties of Whey. 
The properties of whey.   
The first is it is incisive or subtle.  
The second, it is washing or scouring.  
The third, it is piercing, which property proceedeth of the first.  
The fourth is, it cleanseth or purgeth.  
Avicen reciting these properties saith. That Whey is subtilative, washing and losing, and therein is no mordication. Rasis saith, That Whey doth expel ruddy choler, skabs, and bushes, and also pimples in the face. And also it is wholesome for them that have the jaundice and also for them that be distempered by too much drinking of wine.  

Caseus est frigidus, stipa●●s, grossus quoque dur●s.  
Caseus & panis bonus est cibus, hic bene san●s.  
Si non sunt sani tune hunc non iungite pani.   

Cheese is by Nature cold, stuffing, gross and hard:  
Yet good with bread, where sickness is debarred,  
When being sound in health, for them it's good,  
But if not joined with bread, unwholesome food.   
Here the Author reciteth four properties of Cheese. 
Four properties of cheese.   
The first is that Cheese is naturally cold. And this is to be understood of green Cheese, the which is cold and moist, and not of old Cheese, the which is hot and dry, as Avicen saith. Or else it may be understood of Cheese that cruddeth only of the milk, without mingling of any other thing, for there is some Cheese naturally hot, that heateth the stomach and biteth the t●ngue, by mingling of other things therewith, as some cheese that is green in colour, of which if one eat much in quauntity it doth heat and inflame the body.  
The second property is that Cheese maketh one costive, and this is of truth specially if it be hard and made with much renles.  
The third property is, that all Cheese engendereth gross humours: for all Cheese is ma●e of the grosser and more earthy part of the milk.  
The fourth property is, that Cheese bindeth the womb and this, and the second is all one.  
Further the Text saith, that though Cheese that is eaten alone, be unwholesome by reason that it causeth ill digestion: yet if one eat a little thereof with bread, if shall digest with the bread, and not otherwise. And this is of truth, for whole folks and not for sick folks to eat. We spoke before of Cheess, at Nutrit & impinguat, etc.  

Ignari Medicime dicunt esse nocivum,  
Sed tamen ignorant cur nocumenta feram.  
Languenti stomach● Caseus addit opens,  
Si post sumatur terminat ille dapes,  
Qui Physicam non ignorant haec testificantur.   

Cheese doth Apology his own defence,  
When they (unskilled in Physic) urge pretence  
That is hurtful yet through ignorance:  
Know not whereby his hurtfulness doth chance.  
The stomach languishing, Cheese doth relieve,  
And (after stuffing cates) great ease doth give,  
A modicum thereof, after all other food,  
By best Physicians, is allowed for good.   
Here the Author blameth them that absolutely reprove the use of Cheese, and expresseth two utilities thereof.  
First, Cheese comfort●th a sick stomach. But know then, that all Cheese doth not ease every diseased stomach. In some cases, all Cheese hurteth the stomach by seldom knitting, and every stomach which is weakened by long sicknesses. But new green Cheese, and of small clamminess, comforteth a hot stomach, as Rasis saith, and it represseth his browninesse and heat. And also it comforteth a dry stomach that is moist. And old Cheese, or very tart, or much cruddy, burieth much such Stomaches. But old Cheese, or very cruddy Cheese comforteth the stomach, about the which hangeth much phlegm; for such cheese with his tartness cutteth and scoureth away the phlegm. But new and soft cheese hurteth such a stomach right much. The second utility is, that cheese that is eaten after other meat, maketh it to descend down into the place of digestion, that is into the bottom of the stomach. All this they know that have the very science of Physic, and Rasis saith, That a little quantity of tart Cheese, eaten after meat, fortifieth the mouth of the stomach, and taketh away the overmuch society and loathing, the which sweet and unctuous meats are wont to engender above the stomach's mouth.  

Inter prandendum fit saepe parumque bibendum.  
Vi minus aegrotes, non inter fercula potes.   

Often, yet little, drink in dinner time,  
But between meals, you must from drink decline;  
That sickness may in power less prevail,  
Which else (through drinking) sharply doth assail.   
Here the Author teacheth two lessons.  
The first is, that a man (at his meat) should drink little and often: but this thing is already declared.  
The second lesson is, that between meals one must forbear drink, especially, if the meat that he did eat be undigested in the stomach except necessity constrain him to drink; for drinking then, lotteth and breaketh digestion of the meat that is before eaten. For it causeth the meat to descend from the stomach undigested, and marreth the appetite, it grieveth the body, and engeadreth the Fevers, and other Diseases.  

 vites paenam, de potibus incipe coenam.   

Physicians much contend about this Text,  
If that with sickness thou wouldst not be vexed.  
With drink begin thy Supper. Others say,  
Till thou have eaten first, keep drink away.  
The Comment therefore yields the best direction  
Of drinking when we go to our refection.   
Here the Author saith, that one ought to begin his Supper with drink Some expound this verse thus. If thou w●●● eschew sickness, drink at Supper ere thou begin to eat. But this exposition is reproved. For after the judgement of Physstians a man should begin his Supper with meat. and not with drink. And although this book was made for Englishmen yet they keep not this rule: for at what hoar of the day soever they drink, they eat first a morse●● of bread. Therefore this verse may be expounded otherwise: taking drink for meat moist and easse of digestion, as Hypocrates taketh drink when be saith, It is easier to fill one with drink then with meat. So that the sentence of this verse should be thus. It is better to begin our supper with drink, that is with meat moist and easse of digestion, then with meat that is gross, hard, and of ill digestion. The reason is if one eat meat, that is moist and easy of digestion, after meat that is gross, and hard of digestion, by reason of the digestive heat of the night, it will be digested long before the gross meats. And when it cannot (for the gross meat that is undigested) have issue it burneth overmuch: or if it get issue, it plucketh with if some part of the gross meat that is undigested. Therefore it is best to begin with meat moist and easy of digestion: that when it is digested, if may (without let) issue out.  

Singula post ova pocula s●me nova,  
Post pisces nux sit, post carnes casens adsit.  
Vnicanux prodest, necat altera, tertia mors est.   

A new laid Egg craves a good cup of wine,  
Drunk after it, it will the blood refine.  
Nuts after fish, Cheese after flesh, is best,  
In both these, they eaten helpful to digest,  
One Nut doth well, the second doth offend,  
Beware the third, it brings a deadly end.   
Here be certain lessons.  
The first is, to drink a good draught of Wine; after one hath eaten a new laid Egg rear roasted, is very wholesome. The reason may be, because a new laid Egg rear roasted, is of right great nourishment, and easily digesteth, and it is of that sort, that in small quantity it nourisheth much: and principally the yolk, as is before said at Ova recentia. So that the wine, which is friendly of nature, causeth that the E● is more destrously drawn by the nourishing members: and helpeth it to enter. Another cause may be. An Egg descendeth slowly down: and drink helpeth it to descend.  
The second Doctrine is, to eat nuts after Fish instead of cheese. For ●●ts, by reason of their dryness, hindereth the engendering of phlegm, that is wont to be engendered of fish. And for this cause, nuts are the last service in Lent.  
The third lesson is, that after flesh, we nust eat Cheese and not nuts, for nuts do dry over much, and so doth not cheese: but it causeth the meat to descend to the bottom of the stomach where the virtue of digestion is. And this is certain, it the cheese be neither too old, nor too new.  
Further, 
a Nutmeg.  the Text hath in the last verse, that a Nutmeg is wholesome for the body: It maketh the month to favour well it comforteth the sight▪ and likewise the Liver, and the spleen, and specially the mouth of the Stomach, as Avicen saith. But the other common nut called a Walnut, is hurtful. This Walnut, as Avicen saith, Doth instate, it engendereth Ventosity in the Womb, 
avi. 2 can ca de nuc. musen●a  it is hard of digestion, and stirreth one to vomit, and that is, by reason that it is hot. But the third Nut, that is the nut of the cross-bow, is death, for the Crossbow killeth men. Or else we may understand the nut Nethell: which as Avicen saith, is venomous, wherefore it slayeth,  

Add potum piro, nux est medicina veneno,  
Fert pira nostra pirus, sine vino; sunt pira virus.  
Sipira sunt virus, sit maledict a pirus.  
Si coquus, antidotum pira sunt, sed cruda venenim.  
Cruda gravant stomachum, relevant pira cocta gravatum,  
Post pira da potum, post pomum vade cacatum.   

When we eat Pears, boldly we may drink wine,  
Nuts against poison are a Medicine.  
Pears eaten (without wine) are perilous,  
Because raw pears are counted venomous.  
Being boiled or baked, weak stomaches they do cheer,  
Because restoratives they then appear.  
By being raw, the stomach they offend.  
But comfort (otherwise) doth them attend,  
Drink after Pears, and after Apples, use  
The course that nature no way can refuse.   
In the first verse here the Author teacheth us to drink Wine after Pears, for Pears (as it hath been before sufficiently declared at length) engender ventosity: and of their property they cause the colic & engender blood full of aquosity. And therefore with them, one should drink strong wine, which consumeth those ventosities and a●uosities engendered of Pears.  
Secondly he saith, that nuts are a remedy against venom: as it hath been showed at Alia nux, etc.  
Further, in the second and third verse; he showeth, that Pears that be eaten without Wine, are denemous, that is, hurtful to man's nature, The cause is showed in the first verse. Yet for all that, Pears be not venomous simply, for if they were they would kill us, and Pears (so doing) are accursed.  
In the fourth verse be showeth that raw Pears, are venomous, that is to say, hurtful: for they make the humours to boil, and breed the colic, fleam, and scab: yet if they be sod, they be medicinable, in manner as is before said, that is to say▪ with wine: and specially if they be eaten after other meat, for they expulse the dregs.  
In the fifth verse he saith, that raw Pears grieve the Stomach; for they hinder digestion, and enflate: but sod Pears relieve the Stomach that is grieved, and dispose it naturally,  
In the last verse are two things.  
The first is, after Pears we must drink for the cause before said.  
The second is, that after the eating of Apples, we must go to siege: for Avicen saith. 
av. 2 can. ca de po.  If sweet or sour Apples find any gross humours in the stomach, they force them to descend from thence to the guts: because Apples are much inflative and engender ventosities, which nature expelleth to the inferior parts.  

Cerasa si comedas tibi coufert grandia dona.  
Expurgant stomachum, nucleus lapidem tibi t●llit.  
Et de carne sua sanguis critque bonus.   

By eating Cherries, great good doth arise,  
To such as use them, for the learned wise  
Say, that they purge the stomach, and beside,  
The broken stones and kernels have been tried,  
To break the bladder stone, breed wholesome blood,  
To fat and feed the body they be good.   
Here the Author declareth three commodities that come by eating of Cherries.  
The first is, that Cherries purgeth the stomach. 
Eating of cherries.  This some say is truth, when that the stones he broken and eaten withal: for these two together by their natural property, do secure and cleanse.  
The second is, that the kernel of the Cherry stone, by self-vertue, breaketh the stones in one's reins, for bladder, and if it be eaten dry or made in milk.  
The third is, that the substance, or meat of Cherries engendereth very good blood, and it comforteth and fa●●eth the body. And this is proved by experience, for we see that Sparrows, which are great eaters of Cherries, in Chery-time their livers be far greater than in other seasons, whereby it appeareth, that Cherries increase and comfort the Liver.  
Yet here is to be noted, that there be two sorts of Cherries, gross and small. And also of the grosser, there are two sorts some are sweet, and some sour. All dulce, and small Cherries are unwholesome, for they be lightly corrupt, and breed vermin. The gross, and sour Cherries are called Cina, and of these are two sorts.  
Some be ruddy and soft of substance, and such must been eaten fresh and new gatherèd, and at beginning of dinner, their nature is to scour the stomach, and to provoke the appetite.  
The other be black, gross, and hard of substance, and specially the sour. And these should be eaten after dinner, or supper. The cause is, for by their sowernes they close the month of the stomach, whereby the better and speedier digestion followeth.  

Infrigidant, laxant, multum prosuus tibi pruna.   

Prunes cool and lose the body very kindly,  
No way offensive, but to health are friendly.   
Here the Author reciteth two utilities, that come by eating of Prunes.  
First, Prunes cool the body, and therefore Portugals that dwell in a hot Country, seethe Prunes always with their meat.  
Secondly, Prunes make one to lask, by reason of their humidity and clamminess, as Galen saith. This is truth, if they be ripe. 
Gal. 2 alimen.  For Prunes that be ripe, be Stipticalli and nourish little, as Avicen saith. And though Damask-Prunes have the foresaid utility, yet properly they be ascribed to Prunes of Armenia. For Prunes of the Country of Armenia, are better than any other, And they unbind the womb more vehemently than any other, 
Avi 2 can. ca de pru. 〈◊〉  as Avicen saith: yet know, that ripe Prunes are to be used, and not unripe.  
The Prunes most wholesome for man's Nature, be the long ones, that have little substance about the stone, small, hard, and in manner dry, and the butter skin thin, and they should not be sweet in taste, but somewhat sour, and of this sort are Damask Prunes: 
The best Prunes.  and these do refresh and cools the body, as is said.  
There be many other sorts of Prunes, whose use is not accepted.  
There be also Prunes, called wild Prunes, the which grow in the woods; these be not laxatide: of them water is distilled to bind the womb.  
Prunes that be taken to make one lask. must first be laid in cold water, for than they cool and moist more perfectly, and by their slipperiness they lose the choler that they come to: and so the Stomach is better disposed to receive food.  
And here is to be noted, that moist Prunes and new, are more alterative, though they be of less nourishment, and of more superfluity: but dry Prunes comfort more, and better nourish the body. And as it is by Prunes, so after the same manner it is understood by Charries.  
Yet notwithstanding, the humidity of Cherries is subtle, and not clammy, whereby they nourist less than Prunes.  

Persica cum musto vobis datur or dine justo.  
Sumere sic est mos, nuethus' soc●●nd racemos.  
Passula non spleni, tussi valet, est bona reni.   

Mu or sweet Wine, with Peaches we should drink  
Else harm will happen by them, as most think,  
And show good reasons why it should be so.  
With dry old Nuts a Raysin still must go;  
Because in cooling they are dull and slow.  
Yet Raisins hurt the Spleen by oppilation:  
As Nuts are divers, and cause inflammation,   
Here the Author teacheth three Doctrines.  
The first is, that with Peaches we should drink Must, 
To drink wine with peaches.  for two causes The first is, because Must is hot, and boileth in our body; which hoyling and heat fordeeth the coldness of the Peach.  
The second reason is, Peaches veright cold and cool the body very much. Therefore, that wine should be drunk upon them, which beateth more than other, and that is Must which is known by experience. The manner how we should eat Peaches and other fruits, is declared at Persica Poma, etc. The second doctrine is, that with old dry Nuts we Nust cat Raisins. For new gathered Nuts are wholesome alone: but old dry Nuts are great dryers, and through their unctuosity they lightly inflame the body: wherefore Raisins with them must be eaten, which restrain inflammation and dryness, by reason that they mayst. And of Nuts is spoken more largely as Alia nux, etc.  
The third Doctrine is, that Raisins or Corans hurt the Spleen, for they cause but oppilation thereof: yet they are wholesome for the Reins, for by their provoking of urine, they purse the Keyns.  

Scrosa, tumour, glans sicus cataplasmate ●edit  
junge papaver ci; consracta foriss tenet ossa.   

The evil that is termed by the Swine,  
Under the chin doth to the throat incline;  
Swell boils, Kernels, all these helped are,  
If you a plaster made of Fags prepare.  
But if the same with poppy mingled be,  
Broke-bones it knits and strengthens perfectly.   
Here the Author saith that Plasters made of Figs are wholesome ●gainst three diseases: that is to say, the Swine's evil, Kernels and Swell. By Swine's evil is understood Instation under the chin about the throat. And it is called Scrofula a Scrofa: that is to say, a Sow or a Swine, 
avi 3 4 traw, 2 ca de scrosulis.  Either because this disease chanceth many times to Swine, through their gulosity, or else because the slape of this disease is like to a Swine, as Avicen saith.  
By Kirnels are understood Impostumes, which commonly chance under the arme-pittes, and in the gruyne. And by swelling may be understood Inflations under any part of the body. 
A plaster made of Figs.  Wherefore to heal Impostumes, and specially to ripe them, Figs should be sodden in water, and with the water should be mixed a little quantity of Vinegar, the which helpeth the virtue of figs to enter. And when it is sub, the Figs must beaten in a Mortar: and then mingled with a curtisle of water, that they were sod in and so make a Plaster. A Plaster is properly a Medicine made of some Herb or slower and the juice thereof, as this verse saith.  Cum succum ponis & herham, tune Cateplasma facis. 
The second utility is, that a Plaster made of Figs and Poppy sees joineth or setteth broken bones together again, 
a plaster of Ags and poppy seed.  and they must be sod together in Water, without Vinegar: and then slamp it in a Mortar, and put thereto a little of the water that it was sod in and so lay it to the sore.  
The reason hereof may be, because Poppy séed both taketh away the sensibleness of the members whereby the ache (that is wont to chance in breaking of Bones) is done away, and proveketh one to sleep. And the Figs do draw the humidities of the body to the utter-parts: which humidities brought to the Bones will draw, retain or hold them together, but never perfectly knit them.  
Know withal, that there be three kinds of Poppies white, red, and black. The red is venomous, and groweth among Corn Young scholars are wont to stamp the flowers thereof, and so make red Ink.  

Pediculos, veneremque facit, sed cuilibet obstat.   

Both Lice and Lust by Figs engendered are,  
Of those corrupting humours they prepare,   
Here be declared two operations of Figs.  
First much eating of Figs maketh one lousse; 
Eating of ●igs Avi 3 can ca●. de sicubus,  and this is certain, if the Figs be dry as Avicen saith, the cause is, by reason of the maliciousness, and corruption of the humour that is of them engendered. Another cause may be by reason that figs stir one to sweat much whereof Lice are engendered  
The second operation is, Figs stir one to carnal lust: and likewise they have many superfluities, and augment the seed of generation.  

Multiplicant mictum, ventrem, daunt mespila strictum,  
Escula bona dura, sed mollia sunt meliora,   

Medlars do bring very much increase,  
And looseness in the belly makes to cease:  
The hardest Medlars therein you may use,  
But get to nourish: then the softest choose.   
Here are declared two utilities of Medlars.  
The first is, that they increase urine: that is, by reason that they make the dregs hard, and so their waterines turns into much urine.  
The second utility is that Medlars make one costive, by reason of their sowernesss and Stipticity and therefore the text saith, that hard Medlars be the better to stop the lask: but yet the soft Medlars be better than the hard: for they nourish more, and bind less. And here is to be noted, that Medlars nourish less than Apples, Pears, Peaches, Figs, and such like; which thing appeareth plainly, by the eagerness of relish or taste, and hardness of their substance, after they be ripe on the tree, and therefore we should eat few Medlars, and rather in way of medicine, than meat. And because Medlars ripe not on the tree soft enough to eat, they must be laid in straw, till they be soft: and then they be more delectable, and less stiptical.  

Provocat Vri●am Mustum, cito soluit, & inflat,   

Must doth provoke much urine, and some say,  
It doth inflate, and quickly scours away.   
Here the Author reciting three properties of , saith, that it provoketh one to urine, by reason that the earthy parts (scouringly) by't the bladder, when they come thereto: the which constraineth the bladder to avoid the urine. And this property is understood of Musts, that have biting lees, as much Rhenish Must hath, For Musts that have gross lees, do not nip, but rather stop and let the urine, as is before said at Impedit urinam, etc.  
The second property is Must maketh one lightly to lask, the reason why is showed in the first property.  
Thirdly, Must is inflative: for the ho●ling that it maketh in the body, raiseth up ventosities. The causes of these two properties, are showed before at Impedit urinam, etc.  

Grossos humores nutrit Cervisia, vires  
Prestat, et augmentat carnem, generat que ci Morem;  
Provocat urinam, ventrem quoque mollit et inflat.  
Infrigid●t modicum sed plus desiccat acetum.  
Infrigidat, macorat, melan●. dat. sperma minorat,  
Siccos infest at nervos, & pinguia siccat.   

By drinking Ale or Beer gross humours grow,  
Strength is augmented, blood and flesh also  
Increaseth daily, urine they do procure,  
Enflate the belly, as the learned assure.  
And furthermore, of vinegar, they say,  
Although it drieth, yet it cools his way  
In passage, and it makes one lean  
Being received fasting, so I mean,  
It causeth melancholy, harms the seed  
Of generation, and doth shaking breed.  
Lean folk it hurteth, drying up their blood,  
And unto fat folks, greatly doth no good.   
Here the Author rehearsing two things, declareth eight properties of Ale or Beer.  
First, he saith, that Ale engendereth gross humours in man's body, which is of truth, in regard of Wine, And after the diversity of corn or gross substance, that the Ale is made of; the grosser humours it engendereth.  
Secondly, Ale augmenteth man's strength: and this doth Ale that is made of the best grain, and well sod, for by reason that it nourisheth much, it increaseth strength.  
Thirdly, is increaseth flesh, by reason that it nourisheth much: and for the same cause it increaseth the blood.  
And these three last properties be in stolen Ale, that is well sod and made of the best Grain.  
Fifthly, it stirreth one to urine.  
Sixthly, it maketh one to lask. And these two properties be in clear Beer that hath much of the Hag, as Beer of Hamburgh, which by reason of the Hops, it bringeth one in a lask: But it is not good for then: that have a weak brain: For, this Beer by reason of Hops, doth lightly overcome the Brain.  
Seventhly, it inflateth the belly: this is of truth, if it be ill sod, as Holland Beer doth which inflateth most, and stoppeth; and therefore it fatteth right much.  
The eighth is, that a little courtesy of ale cooleth: So doth Béer of Holland, Braband, Heynault, and Flanders; and this is that we use daily, and this property is for certain, in respect of Wine.  
Here is to be noted, that Ale may be made of Oats, Barley, and Wheat; and as the Grain is altered, so is the comple●ion of the Ale.  
Yet that which is made of Barley, inclineth more to cold, for Barley is cold. Yet that which is made of Barley and Oats stoppeth less, and less engendereth ventos●●ies, and nourisheth less.  
But Ale made of Wheaten malt, inclineth more to heat, it nourisheth more, and stoppeth more. And the grosser the Ale is, the worse it is the subtler the better.  
Further, Ale that is made of things that maketh one drunk, is worst, as of Darnell. For this Grain specially engendereth head: ache ●●●d hurteth the sinews.  
Further, in the ●ext are five properties of Vinegar.  
The first is, 
Avi. 2. ca ea. de aceto. Avi. 3 1 a in ca unico. doc v.  it drieth. For Avicen saith, It is a strong dryer, And therefore Physicians ●id (in the time of Pestilence) to use it with meat and drink.  
For, Avicen saith, He that useth Vinegar in his meat and drink in Pestilence time, needeth not to dread the sickness.  
The second is, that vinegar of his own property cooleth.  
Thirdly it maketh one lean, by reason that it drieth: and and this is for a very truth. If one take it fasting, 
avi, 3 8 dec 4 ca v.  as Avicen saith. Yet nevertheless, the continual use of Vinegar, specially fasting, breedeth many inconveniences, it féebleth the sight, it hurteth the breast, and causeth the Cough: it hurteth the stomach and Liver, and vehemently oppresseth the sinews and joints, vering them with arthreticall griefs, with trembling and shaking.  
Fourthly, Vinegar engendereth Melancholy humours, by reason that it cooleth and drieth.  
Fifthly, Vinegar diminisheth the seed of generation, for as much as it cooleth, drieth and maketh one lean. These said properties Rasis putteth, saying. Vinegar is cold and dry, which maketh one lean, it destroyeth the strength, it diminisheth the seed of generation it enforceth black choler it maketh ●uddy sanguine colour and maketh meat subtle that is mingled with.  
In the last verse the Author putteth three things.  
The first is, that Vinegar hurteth lean folks, by reason that it drieth, and the tartness maketh it to dry the more: For like joined to like, maketh one the more surious. And also every decayed complexion is holp by the contrary, and by the like it is brought into worse case.  
Secondly, Vinegar hurteth the sinews, and thirdly, it maketh one lean, as is before said.  

Rapa juvat stomachum, novi producere ventum,  
Provocat urinam faciet quoque dente ruinam,  
Si male cocta datur, hinc tortio tunc generatur,   

Turnips do hurt the stomach, breaeth wind,  
Provoketh urine, as by proof we find,  
They comfort sight, but yet the teeth offend,  
And gripes into the belly, they do ●end.   
Here the Author declareth three utilities of Rapes, temperately said, and one inconvenience of the same.  
First. Rapes comfort the stomach: for the stomach digesteth them well and is not grieved therewith.  
Secondly, Rapes break wind, as appeareth by experience.  
Thirdly, Rapes provoke the urine. Yet besides these properties, Averro saith, That Rapes greatly comfort the sight.  
The ill of Rapes is, that the continual eating of them hurteth the teeth.  
In the last verse be saith, that Rapes cause throws or gnawing in the belly, by reason that they multiply ventos●cies, as saith this verse.  

Ventum saepe ramia, si tu vis vivere rapis.   

Rapes are the best to nourish, so some say,  
And for our Urine they do cleanse the way.   
The tails of Rapes lose the belly. Furthermore note, that of all roots Rapes do best nourish man's body, as appeareth by the sweetness that is found in their savour, for all sweet meats nourish more the body, then sour, bitter or tart. Therefore because Rapes be the sweetest of all roots, and less sharp, they be most wholesome in the way of meat: but yet they engender gross melancholy blood, if they be not well digested. And it is good to purify them from the first water, and in no wise to eat them raw. They stir one to bodily lust. 〈◊〉 cleanse the ways that the urine runneth.  

Eg●ritur tarde cor, digeritur quoque dure,  
Similiter stomachun metior sit in extremitate,  
Reddit liagua bonum nutrimentu●u medicinae:  
Digeritur facile pulme, cito labitur ●pse,  
〈◊〉 ●us ●●r ●brum gallinarum reliquorum.   

Prescriptions for the inwards of a Beast,  
The heart is held but hardly to digest.  
The Maw is of like nature, slow in descent,  
And therefore is no wholesome nutriment.  
The Tongue is said to be of good digestion,  
And therefore is allowed in our refection.  
The like opinion of the Lights we hold,  
Though Nature is sometime by them controlled.  
Of Brains, a Hen's is best of all to eat,  
And those of Chickens are most wholesome meat.   
Here the Author reciteth five things.  
The first is that the heart of Beasts is slowly digested, 
avi. 2 can. cap. de all.  by reason that the Heart flesh is melancholious, which is hardly digested, and slowly descendeth; and as Avicen saith: Is unwholesome flesh; and as Rasis saith: It nourisheth little.  
The second is, that the Maw likewise is ill of digestion, and slow of descending, by reason that it is a sinewy member, and gristly, wherefore it digesteth ill, and engendereth ill blood. Further the Text saith that the extreme parts of the Maw, as the bottom and brim, are better digested, by reason that those parts are more fleshy and fat.  
The third is, that the tongue is good nourishment, and that 〈◊〉, touching the root as Avicen saith, 
avi. ●x can. cap. de carne.  By reason that it is fleshy and easy of digestion: and among all other a roasted Pigs tongue the skin scraped off, is like Brawn, as Prince's Carvers know, A Neates-tongue, by reason that it is moist, is not very wholesome.  
But for all this these delicate fellows, before they roast a Neats-tongue, they stop it with cloves, whereby the moistness is diminished, and the meat is apt to eat.  
The fourth is, that the Lights are easy of digestion, and easy to avoid out, and this is by reason of their natural softness: yet their nourishment is little, and unwholesome for man's nature, because it is phlegmatic, as Avicen saith. And here is to be noted, that though the lights of a Tup be unwholesome to eat, yet it is medicinable for a kibed or sor● heel if it be laid hot thereunto, as Avicen saith.  
The fifth, 
avi. 2 ca, de pulmone.  is that a Hen's brain is best, which (as Avicen saith) stauncheth bleeding at the nose. It must be eaten either with salt or Spices, for (of itself) it provoketh one to vomit. And Physicians say, that Chickens brains augment the memory. The brains of hogs are unwholesome for man. But the brain of a Sheep, of a Hare, or of a Coney, may be eaten with salt or spices. And of brains, we have more largely spoken before, at Nutrit & Impinguat, etc.  

Semen Feniculi, fugat & spiracula culi.   

Of Fenell-seed, our learned Physicians say,  
For breaking wind, it makes a ready way.   

Eating of Fennel-seed.  Here the Author rehearsing one doctrine of Fenell-seed, saith it breaketh wind: by reason that it is hot and dry. And Physicians say, that the eating of Fenell-seed engendereth four commodities.  
First it is wholesome for the Ague.  
Secondly, it avoideth poison.  
Thirdly, it cleanseth the stomach.  
And fourthly, it sharpeneth the sight, These four utilities are rebearsed in two verses.  

Dis duo dat marathrum, febres fugat, at que veninum,  
Et purgat stomachum, Lumen quoquereddit acutum,   

Four virtues in the Fenell are allowed,  
It quails the Ague, when it grows to proud,  
Poison it soon expels, the stomach cheereth,  
Sharpens the sight, and comfortably cleareth.   
And Avicen rehearsing these four properties, saith Democritus deemed, that venomous Worms desire new Fenell-seed to comfort and sharpen their sight: and Serpents (after Winter) issuing out of their Caves, do rub their Eyes against Fenell, to clear their sight.  
Further note, that Fenel digesteth slowly, ●nd nourisheth ill and little: and therefore it is used as a medicine, and not as meat: wherefore it ought not to be used in the Regiment of Health, but to expel the unwholesomeness of their meats: as we use sometime to eat Perfly with Lertice ●●so likewise Fenell may be sod with Gourds and Rapes, to withstand the unwholesomeness of them.  

Eme●dat visum, stomachum comfortd● Anisum.  
Copia dulcoris Anisi sit meli●● is.   

Anniseeds for the stomach wholesome are,  
And quickness of the Eyesight they prepare.  
In sweetness goodness, look how they exceed,  
The better blood, and humours still they breed.   
Here the Author reciteth two utilities of Au●-séeds. 
Most hurtsul● for the sight.  First it comforteth the light; and secondly the stomach, by reason that it h●rteth and mundifieth the stomach; and also (for the same reason) it comforteth the sight: for, nothing butteth the sight more than uncleanness of the stomach.  
For, from the  stomach, 
avi 2 can. cap. de anisol.   vapours ascend to the Eyes, that trouble and hurt the spirits. These are the two properties of dulce Aniséed.  
And beside these, Avicen rehearsing many other profits of Aniséed, saith:  
That it assuageth dolours, breaketh wind, and quencheth thirst, caused of salt moistness: It openeth oppilations of the Liver and Spleen, engendered of humidities; and likewise of the reins, Bladder and Matrice: It provoketh urine, menstruous ●●ux: It cleanseth the Matrice from white humidities, and stirreth one to carnal lust.  

Si cruor emanat, Spodium sumptum cite s●na●.   

If flux of blood at any time abound,  
Spodium doth instantly that flux confound.   
Here the Author putteth one commodity or Spodium, and that is, that Spodium taken healeth the bloudyflux: by reason that the virtue thereof comforteth the liver, and so the liver fortified (which is the original fountain of blood) the blood is there better retained.  
And Avicen saith, That Spodium is the roots of Reeds burned.  
And it is said, 
Avi. 3. can. ●a. de aniso.  that those reeds moved by the wind, and rubbing themselves together, burn one another. Yet Simon the Genua saith, That Spodium is a thing, whose beginning is unknown unto us: it seemeth to be a thing brent, and divisions of Reeds burned. And it doth not only help the bloudyflux, but also the lask and purging, as Rasis saith. It helpeth also a sharp Ague, and is comfortable against the shaking thereof, and for over much avoiding of choler: it helpeth the stomach, as Avicen saith. And as Spodium doth help and comfort the liver, so there be other medicines that have like effect, and like property to comfort other special members. As Mace the heart, Musk the brain. Licorice the lights, Capers the spleen, and Gallingale the stomach, as appeareth by these verses.  

Gaudet Epar Spodie, Mace cor, Cerebrum quoque Musco,  
Pulmo Liquiricia, Splen Epar, stomachusque Galanga.  
Vas condimenti praeponi debet edenti,  
Sal birus refugat, cibum speciemque saporat.  
Nam s●pit esca male, qua datur absque sale.  
Vrunt perfalsa nisum spermaque minorant,  
Et generant s●abiem, puritum, sive vigorem.   

Spodium the Liver worthily doth please,  
And Mace the heart, if ought do it disease.  
Musk is a wondrous comfort to the brain,  
And Lycoris keeps the Lights from any pain.  
Gallingale helps the stomach, Capers the Spleen,  
All these are wholesome Physic, as I ween.  
Concerning Sauce that doth our Table fit,  
Salt is commended best by men of wit.  
Poison it doth resist, makes savoury meat,  
Whets on the stomach with desire to eat;  
For without Salt, our food can yield no taste,  
Yet over-salted, meres are bad repast.  
They instate the face, diminish Nature's Seed,  
Itch, Scabs, and bushes, they do daily breed.   
Here the Author teacheth three things; saith. That before all other things, Salt must be set upon the Table, as the vulgar verses teach us.  

Sal primo poni debet, primoque reponi.  
Omnis mensa male ponitur absque sale.   

Salt should be first upon the Table set,  
And last ta'en off, when we have done with meat.   
Secondly, he saith, that salt resisteth venom, for two causes. First, for that salt is a dryet: and so drieth up the humidities that would corrupt.  
Another cause is, that salt drieth and suppresseth the humidities, drawing them out of the body, and so shutteth the poors, and consequently stoppeth the entrance of Venom, which is wont to enter by the poors.  
Secondly, he saith, that salt maketh man's meat savoury. For, commonly, we see no meats savoury without salt, as saith the third verse.  
Thirdly, the Auth●r openeth four inconveniencies of salt, & meats too much salted.  
First, very salt meats mar the sight, for two causes.  
The first is, that salt things dry over, much, which is contrary to the eyes the instruments of sight: For the Eyes are of the nature of water, 
Phi. 1. de sensu & sensato.  as the Philosopher saith.  
The second cause is, for that meats very salt do engender Itch and nipping in manner as is aforesaid. Of mordicative mea●s being in the stomach, ●umes mordicative are lifted up, which by their nipping hurt the eyes, and make them very red. And therefore we see that they that make salt, have commonly red eyes.  
The second hurt is, that very salted meats diminish the séed of generation, by reason that very salted meats do dry very much all the humidities of the body; whereby the séed of generation is dried up, and so made less.  
The third hurt is, it engendereth the skabthy reason that salt engendereth a sharp by thing humour adust, which causeth the scab.  
The fourth hurt is, it augmentoth Ache, by reason that it engendereth a mordicative itching humour. And of these four hurts Rasis speaketh.  
Further, it burneth their blood that take great quantity thereof: it féebleth their sight, it diminisheth the seed of generation, and engendereth itch and scab.  
And besides these hurts, very salt meats engender Ringworms dry scu●phs, morphew, lepry, in them that ●e disposed thereunto, and fleateth the passage of the urine, when they are long continued: yet when meat is a little powdered, it taketh away loathing, and maketh one to have a good appetite.  

Hi fervore rigent tres, saisus, amarus, acutus.  
Alget acetosus sie stipans, ponticus a● que  
Vnctus, & insipidus duleis dat temper amentum.   

Three kind of tastes do soon the body heat,  
Salt, bitter, sharp, and divers harms beget.  
Three other savours cool in moderate kind,  
Tart, stiptical, and Pontic, as I find.  
Three more, unsavoury, unctuous, and sweet,  
Nor heat, nor cool, and therefore held most mere,   
Here the Author reciteth the qualities of all savorinesse,  
First, he saith, that these three savorinesses or relishes, salt bitter, and sharp heat the body that receiveth them,  
Secondly, he saith that these three savorinesses, fart, stiptical, and pontic, cool.  
Thirdly, he saith, that these three relishes, unctuous, unsavoury, and sweet, are temperate, they make the body neither hotter no colder,  
Further, according to Avicen there be eight tallages, 
avi li. can. tract. 1. ce 3.  or so vorinesses that follow unsavorinesses: And they be sweet, bitter, sharp, tart, pontic, styptic, and unctuous: and to number unsavorinesse for savorinesse, as the text doth, there be nine: and then savorinesse is taken for every thing judged by taste.  
And among these tallages, there be three hot, as saith the text, salt, bitter, and sharp: and as Avicen saith. The sharp is the hotter, and the next salt, and then the bitter: for as much ●as sharp, is stronger than the bitter is, to resolve and scour the incidents. And then salt is like bitter, broken together with cold humidity,  
And of these tallages three be cold, eager, styptic, and pontic. But pontic is colder than the other: and next thereto is styptic. And therefore all fruits that come to any sweetness, have first a tallage pontic, of a vehement coldness, and after that the fruits, by the heat of the Sun be digested, there appeareth in them stipticity, and afterward they decline to sourness as Grapes, and then to sweetness, And though tart be not so hot as styptic, yet by reason that it is subtle and piercing, it is in many of more coldness. And after Avicen, Pontic and Styptic are in tallage very like, but yet the Styptic causeth the upper part of the Tongue to be sharp and rough, and pontic causeth the tongue to be rough within.  
Three of these tallages are temperate, neither exceeding, hot nor cold, as sweet, unctuous, and unsavoury, for though sweet be hot, yet therein appeareth no mighty heat, as Rasis saith: and every tallage hath his own operations, as Avicen and Rasis say.  
The operations of sweetness be digestion, soaking and increasing of nourishment, and nature lovingly desireth it, and the virtue attracttive draweth it. And Rasis saith. That sweetness engendereth much ruddy colour, and oppilations of the Liver and spleen, specially if the said Members be apt thereunto, and thereof followeth the flux. It mollifieth the stomach, and comforteth the breast and lights, it fatteth the body, and augmenteth the seed of generation.  
The operations of bitter, is to sharp, and to wash away. And after Rasis, Bitter heateth and drieth strongly, and lightly reduceth the blood to a dust malice, and augmentetha ruddy colour in the blood.  
The operations of pontic tallage, after Avicen, Is contraction, if the ponticity be feeble, or else expression, if it be strong. And after Rasis. Pontic cooleths the body and it drieth the flesh, and diminisheth the blood, if one use it oft. Also it comforteth the stomach, it bindeth the womb, and engendereth melancholy blood.  
The operations of styptic tallage after Avicen, Is contrary, thicking, hardening and holding. And after Rasis, the operations thereof are like pontic, though they be weaker: for he seemeth to comprehend styptic tallage under pontic for of styptic he saith nothing expressly.  
The operations of unctuous tallage (after Avicen) Are soaking, slipperiness, and small digestion. And after Rasis. It mollifieth the stomach, it maketh one laskative, and filleth one before he hath taken any necessary quantity of meat: And it heateth, specially them that be vexed with a Fever and that have a hot Liver and stomach. It moisteth and softeth the body, but it augmenteth phlegm and sleep.  
The operations of sharpness. Are resolution, incision, and putrefaction, after Avicen: And after Rasis, It increaseth heat, and lightly inflameth the body, and burneth the blood, and turns it into red choler and after into black.  
The operations of salt tallage, after Avicen: Is to scour, wash, and dry and it letteth putrefaction.  
The operations of sharp tallage, after Avicen: Is to cool and divide. And after Rasis; It refraineth choler and blood and restraineth the belly, if the stomach and guts be clean. But if there be too much phlegmatic matter, it maketh the belly to lask, it cooleth, the body and also weakeneth the virtue of digestion properly in the liver It hurteth the sinews and sinewy members, it drieth the body, but stirreth up the appetite. And Rasis saith, That some unsavoury thing nourisheth well, and that is, such as is temperate.  
There is other some that heateth temperately. And another that cooleth temperately and if moistness be joined therewith it moisteth, and with a dry thing, it drieth.  

Bis duo vipa facit, mundat dentes, dat acutum  
Visum, quodminus est implet, minuit quod abundat.   

Four benefits come by our sops in wine,  
They purge the Teeth they make them clean and fine.  
They sharp the sight, cause good digestion,  
Remove superfluous things, that breed infection.   
Here are declared four commodities of wine-sops.  
The first is they purge the Tooth, by reason that they stick longer in the tooth than wine alone, or bread alone: therefore the filthiness of the teeth is the better consumed and the teeth the better purged.  
The second commodity is, that they sharpen the sight: for they let the ill fumes ascend to the Brain, which by their mingling together darken the sight. And this is by reason that it digesteth all ill matters being in the stomach.  
Thirdly, it digesteth perfectly meats not well digested: for it closeth the mouth of the stomach, and comforteth digestion.  
Fourthly, if reduceth, superfluous digestion, to a mean. And all this is of truth, so that the bread sopped in wine, be first toasted, or dried on embers,  

Omnibus assuetam jubeo servare dietant.  
Approbo sic esse, ni sit mutare necesse.  
Est Hippocras testis, quoniam sequitur malapestiis.  
Forti●r est mata Medicinae certa dieta,  
Quam non si curas, fatue regis, & male curas.   

To keep a customary diet, is the best,  
Both for our health, and for mild nature's rest.  
Custom observed, we may not lightly leave,  
A dietary custom will receive  
No giddy imperfection. Grave Hypocrates  
Gives good advice, for health and Nature's ease.  
It is a better way to cure by diet,  
Then lavishness, which brings all out of quiet.  
He that is carelesle for his proper good,  
By such a one, no danger is withstood.   
Here the Author reciting certain doctrines saith: 
To keep diet.  That it is good for all folks to keep a customable diet. And by diet is understood the ministering of meat and drink. The breaking from customable use, hurteth grievously: for customance is another Nature. Therefore as it behooveth us to keep nature, so likewise it doth custom: and spcially if the customable use be laudable.  
And as it behooveth us to keep the customable administration of meat and drink: even so it behooveth us to observe custom in other things not natural, for the self same reason. Wherefore i● a man that is w●nt to labour much will forgo this custom, and live idly, or labour much less, or go in hand with other labour, or take another time, or another way: undoubtedly it shall right much inféeble him. So in like manner it is in man's diet, in his sleep, in his watch, and such like accidents. For truly, good custom in all things must needs be observed, if it be laudable, or indifferent in goodness or hurtfulness, in respect of that whereto the change is made.  
And know withal, that they that be accustomed to labour, and exercise themselves in any kind of labour: albeit that they be feeble or old, yet it grieveth them less, and they labour more strongly, then if they were young fellows unaccustomed, as Hypocrates saith. 
Hip. 1 apho.  By reason that these feeble or old persons have more inclination and custom to those labours. For then the custom before taken is lighter, as is said in the aforesaid Aphorism.  
And this is the cause, why we see old and feeble Craftesmen, to do that which stronger and younger men than they cannot do, in regard if grieveth them less. As a feeble old Miller, to lift a great weighty sack: a Smith to wéeld and labour with a great Hammer, than a younger man not thereto accustomed.  
The second Doctrine is: That great harm followeth change of Diet, as Hypocrates saith: 
Hip. 1 apho.  Except it be needful to change it.  
First, it is needful to change it, when grievous diseases should grow thereby: as custom to feed on ill meats, which at length (of necessity) will breed in us old diseases. Such a custom, and other like must needs be amended and changed by little and little, but not suddenly. For all sudden changes hurt vehemently, specially from a thing customable, to a thing unaccustomable.  
Secondly, it is needful to change, to the intent if should less grieve us, if we happen to change our diet. For he that useth himself to all manner of diet, shall hurt himself the less. And this must be understood of other things not natural, for as Hypocrates saith. 
Hip. 1 aph.  A thing long accustomed, though it be worse than those that we have not used, hurteth the body less. Therefore it behooveth us to use things unaccustomed.  
And here is to be noted, that every man should take heed, how he accustometh himself to one thing, he it never so good, which to observe were needful. For example: If a man customs himself to one manner of meat or drink, or do abstain wholly from them or to sleep, or to know a woman carnally: it were very dangerous if he otherwhiles must abstain from his custom. Therefore every body should be disposed, to endure heat and cold, and to all motions and nourishments, so that the hours of Sleep and Watch the House Bod, and Garments, may be changed without hurt: which things may be done: if one be not too near in observing custom. Therefore otherwhiles it behooveth to change customable things. Thus saith Rasis, 
Rasis 3 alea. de conservan consue 1.   
The third Doctrine is, that the stronger and nearer way inhealing a Patient, is to minister a certain diet: for which if the Physician doth not care, but will minister another undue diet: he governeth his patient foolishly, and healeth him ill.  
And note, that there be three manner of diets, gross, which is whole folk's diet, 
Three manner of diets.  slender diet, which is to give in manner nothing, and the third is mean diet, which absolutely is called slender. And this diet is divided into slender diet, and declining to gross diet as the broth of flesh, rear roasted Eggs, small Chickens: and declining to slender diet, as Mellicratum and wine of Ponigranades: and mean diet, which is called certain diet, as Barley, juice, not beaten together. And this certain diet is wholesome in many diseases, but not in all.  
It is not wholesome in long diseases: for in such diseases, the might of the patiented, with such mean diet, cannot endurs to consume the sickness, without great debility. Therefore in such diseases the meat must be engrossed, Likewise it is unwholesome in sharp diseases, as those that end within three days space or sooner: For in such sickness, most slender Diet is best, as Hypocrates saith. The most sovereign help, is to diet the Patient after his strength and corporal might.  

Quale, quid, & quando quantum, quoties ubi dando,  
Ista notare ●ibo dobet Medicus dietando.   

Six things in diet should observed be,  
First, to respect the food in quality.  
Next, what it is in substance; and withal,  
What time for ministration best doth fall.  
Fourthly, the quantity requires a care;  
Fifthly, how oft we should the same prepare.  
Lastly, the place is not amiss to know,  
And where such Diet best we may bestow.   
Here the Author rehearseth ●i● things to be considered of the Physician, in ministering of diet.  
First, of what quality the matter ought to be: for in hot sicknesses, he must diet the patiented with cold meat in moist sicknesses with dry meat, and in dry sicknesses with moist meat Pet the natural complexion must be observed with diet like thereunto. For Galen saith. 
Gal. in 1 reg.  The hotter bodies need the hotter medicines: the coldrr bodies, the colder medicines.  
The second thing is of what substance the meat ought to be. For they that be strong and lusty, and exercise great labour must be dieted with grosser meat because in them the way of digestion is strong, and so the● ought not to use slender meats, as Chickens, Capons Veal, or Kid, For those flesh's in them will burn, or be disested oversoon: wherefore they must needs eat oft.  
But noble men, and such as live restfully, most use diet of slender substance, for in them the virtue Digestive is weok, and not able to digest gross meats, as Bacon Beef, and fish dried in the Sun. Likewise, they that be sick of sharp diseases, aught to use more slender diet, than they that be sick of long diseases, as a Fever-Quartane.  
The third is, what time diet ought to be given: for they that be in health, ought specially to regard custom, Wherefore they that rise early in Summer, and eat but two meals a day, aught to eat about the hour of ten, or a little before: and not to abide till noon, because of the overgreat beat. Likewise, they ought to sup about the hour of six, or a little after. But in Winter, they ought to dine at eleven of the clock, or at twelve, because of the long sleeping: and then to sup at seven a clock, or a little after, and especially custom should be kept.  
Time also (in dieting of sick folks) must be considered: for they that have an Ague, when it beginneth to vex them, or a little before or after they should eat nothing: For if one eat a little before, or when the fit cometh: thereby Nature (that should extend to digest the meat) is diverted another way. It be should eat soon after the fit is gone, it were unwholesome: because the virtue of digestion is very weak, by reason of the fit past, Therefore he must eat so long before as the meat may be digested ere the fit come: Or else so long after the fit is gone, when as Nature is come to due disposition.  
This is of truth, except ye dread great feeblishing of Nature: For then at all times he must eat. For whensoever man's strength is feebled by any chances, he should eat forthwith as Galen saith. 
Gal. in con: Aphorismi, contemplari, autem, etc.   
Fouthly, the quantity of the meat must be considered: For, as it is before said, in Summer we must use a small quantity of meat at every meal, for then the natural heat is feeble, through the over'great resolutions. But in Winter, one may eat a great deal of meat at a meal. For then the virtue digestive is strong, when the natural heat is united through circumstant cold, as we said at Temporibus Veris, etc.  
The fifth is how off we should eat in a day. For in Summer we must eat oftener than in Winter, in Autumn and Ver, a little at each meal, as is beforesaid. Likewise if the virtue digestive be weak, we must eat little and off: but if the virtue digestive be strong, we may eat much, and make few meals, etc.  
Sixtly, the eating place must be considered: which should not be too hot nor too cold, but temperate.  

Ius caulis soluit, cujus substantia stringit.  
Viraque quando datur, ventrem laxare putatur.   

Broth made of Coleworts doth both lose and bind,  
According as their nature is inclined:  
Yet if the broth and substance both you take,  
Digestion the more solid they will make,   
Here the Author declaring three things, saith: That the broth of Coleworts, and specially the first broth, if they be sodde, loaseth the belly, by reason that in the leaves and utter parts of the Coleworts, is a soapy scouring virtue, weakly cleaving, and lightly separable, by small decoction or boy boyling, which being spread abroad by the same water, is made Laxative. And this is the reason that the first water, that Coleworts be sod in, doth make one Laxative, rather than the second.  
The second is, that the substance of Coleworts after they are boiled, restraineth the belly: by reason that all their virtue Laxative is taken by the decoction, and the earthy dry substance remaineth, which bindeth the womb.  
The third is, that both taken together, the broth and substance of Coleworts, looseth the belly: by reason that the scouring soapy virtue remaineth in the water, which looseth all.  
And note, that coleworts engender melancholy humours and ill dreams, they hurt the stomach, they nourish little, and dusk the sight, and cause one to dream, and they provoke menstruosity and urine as Avicen and Rasis say.  
furthermore note, That the decoction or seed of Coleworts keen one from drunkenness, 
Aristo. 3. part problem Avi. 2 can. Rasis 3. ale  as writeth Aristotle. And this thing is affirmed of Avicen and Rasis. The reason (as some think) is the gross fumes, that by eating of Coleworts are lifted up to the brain, engrossing the sumosities of the wine, which engrossing doth let them enter to the brain.  
Aristotle saith. That all things that draweth to them the moistness of the wine, expel it from the body and that that cooleth the body, keepeth it from drunkenness; Coleworts are of such nature Ergo etc. And that the Coleworis are of this nature, he proveth thus: By the juice of coleworts, the undigested humidities of the wine are drawn from all the body into the bladder: and by reason of the cold, nice that remaineth in the stomach, which cooleth all the body the piercing of the wine is prevented. And so by this mean it keepeth a man sober. For the subtle supper fluities, that naturally could not descend, by reason that the heat of the wine stirreth them to ascend upward to the brain are repressed down, and (by virtue of this juice) are drawn to the Bladder.  

Dixerunt maluam veteres, qui a molli at alnum,  
Sed Maluae radices rase dedere feces,  
Vuluae moverunt, & fluxum sape dederunt.   

Malowes the belly much do mollify.  
And their roots shaved, Physic doth apply:  
For sound purgation; hereof I am sure,  
The menstruous flux in women they procure.   
Here the Author rehearsing three properties or effects of mallows, saith: that they mollify the belly.  
There be four that mollify: 
Malowe●.  Malowes and double Malowes, Branca, Ursina, and Mercury, of which most commonly Clysters be made, to mollify all induro●e and hard matter in man. There be two sorts of Mallows, the one heareth a blood-red flower, the other a white flower, and this last properly doth mollify more than the first.  
The second effect of Malowes is, that Malow-roots shaded, and suppositories made of them, such as Physicians are wont to make of Mercury, draw out of man the indurate matter and dregs.  
The third effect is, Malowes cause the menstruous flu● in women, and that through the gre●t moistening and slipperiness thereof: whereby the veins about the Matrix soon pour out, as Platearius saith, and as appeareth by experience.  

Mentitur Mentha, si sit à●pellere lenta,  
Vents is lumbricos, stomachi vermesque nocivos,   

Mint were belied; if it should want the might,  
The stomach, worms, and belly to kill quite.  
As Worm wood juice, it works in operation,  
And is to health a sovereign preservation.   
Here the Author saith, that a Mint should not be called a Min●, 
Mint.  except it have might to kill worms, in the belly, and stomach. A Mint hath a great strong savour, and is right bitter and therefore as Wormwood killeth worms, so doth the Mint. And the juice thereof (as of wormwood) must be drunk, and not the substance. And because it is hot and dry, and burneth the blood, it is unwholesome in the way of meat in the Regiment of Health. But yet in medicines it is wholesome, for it comforteth the stomach, and heateth it, and stauncheth yexing, and digesteth, and prohibiteth vomit phlegmatic and sanguine, and through inflation stirreth one to bodily ●ust, and prohibiteth the spitting of blood; It is very wholesome against the biting of a mad Dog: and if ye crimble Mint into milk. it will never turn to make a Cheess, 
Avi 2 can, ● de Menta.  as Avicen saith,  

Cur moritur homo, cui Salvia crescit in H●rto?  
Contra vim mortis, non est Medicamen in Hortis.  
Salvia comfort at nerves, manumque tremorem  
Tollit, & ejus ope febris acuta fugit,  
Salvia, castoreum, lavendula, primula veris.  
Nastur, Athanasia sanant Paralytica membra,  
Salvia salua●rix Naturae concila●rix.   

Why should man die (so doth the sentence say,)  
When Sage grows in his Garden day by day?  
And yet all Garden-Phisick not Prevails,  
When deaths stern power our chiefest health assails,  
Sage comforteth the nerves both sweet and kindly,  
The Palsie-shaking hands it helpeth friendly.  
His power is sovereign 'gainst an Ague fit,  
Sage and the Beaver stone, by learned writ.  
Lavender and the Primrose of the Spring,  
Tan●ey and Water, cresses comfort bring,  
To all such members as the Palsy shake,  
When in the very greatest kind they quake.  
Sage doth both council, and keep Nature sound,  
Where Sage then groweth, happy is the ground.   
Here the Author touching principally four things, showeth the great utility of Sage, 
Th● bountyer goodness of sag.  ask as though he doubted) wherefore man dyeth, that hath Sage growing in his Garden? He answereth, in the second verss, that no medicines growing in the Garden, can withstand death, although in the Garden grow medicines that keep the body from putrifactionn, and defend, that natural humidity be not lightly consumed away, as teacheth Avicen, sa●ing. The science of Physic doth not make a man immortal, 
avii 3 1 ●●sing.  nor it doth not surely defend our bodies from outward hurtful things, nor cannot assure every man to live to the last term of his life. But of two things it maketh us sure, that is, from putrefaction and corruption: and descendeth, that natural moisture be not lightly dissolved and consumed.  
Secondly be putteth three effects of Sage.  
The first is, that sage comforteth the sinews: for it drieth the humidities, by which the sinews be let and loosed.  
The second is, that it taketh away the shaking of the hand: 
The virtue of Sage.  by reason that it comforteth the sinews (as is said:) Now all things that comfort the sinews remove trembling: because trembling cometh of feebleness of the sinews. And therefore, some old men and women, specially put sage leaves in their meat and drink.  
Thirdly, Sage letreth the sharp ague that would assail us by reason that it drieth humours, it letteth them to putrify, whereby a sharp Fever might be engendered.  
Further note, that Sage is hot and dry, and therefore it is not very wholesome alone in the way of meat, Yet because Sage comforteth the sinews greatly, folks in hearth do use it much two manner of ways.  
First, they make Sage-wine, 
sage-wine  which they drink especially at the beginning of dinner or supper. This wine is wholesome for them that have the falling sickness, moderately taken, and after the purgation of the accident matters,  
Secondly, they use Sage in sauces: for it stirreth up a man's appetite and specially when the stomach is full of ill humours, raw, and undigested,  
There are two kinds of Sage: 
Two kinds of sage.  One that hath great broad leaves, and another commonly called Noble Sage, whose leaves he more narrow, and less: Physicians call it Silifagus.  
Thirdly, the Author reciteth six medicines good for the Palsy. It is said, that sage, Castory, that is a Castory stones, Lavender, Primroses, Water-cresses, and Tansey, cure and ●eal members infect with the Palsy. Why Sage doth help it, we have showed already, because it comforteth the sinews, which the Palsy weakeneth. And also because Sage is hot and dry, it consumeth the phlegmatic matter that remaineth in the sinews, whereof the Palsy breedeth. And that Castory is wholesome for the Palsy, appeareth, in that it is most comfortable, in heating and drying the sinews: For Avicen saith thereof: That is subtler, and stronger than any other that heateth and drieth. 
avi. 2 can. ca, de cast.   
And after he saith, That it comforteth and heateth the sinews, the shaking, the moist cramp, and benumbed Members caused of the Palsy.  
Also he saith: There is nothing better for ventosity in the care: then to take as much as a Pease, and temper it with oil of Spike, and so let it drop into the ear.  
Castonry hath many virtues, which Avicen rehearseth.  
Castorium is the stones of a Sea beast called Castor. The Oil also of Castory is as specially good for the Palsy, after the voiding of the matter that remaineth, and comforteth the Sinews.  
Of Lavender it appeareth, because the sweet savour thereof doth consume the Palsy matter.  
And also of the Primrose it appeareth: because the sweet savour and heat thereof comforteth the Sinews. This flower is called Primula Veris, because it is the first flower that springeth in Ver.  
The fifth is Water-cresses, for they are hot and dry subtle, incisive, and resolutive: whereby it taketh away the matter of Palsy. And Avicen saith. They comfort all stellification of the sinews. Because they heat and draw out phlegm, and cleanse the sinews from phlegm. Besides, Physicians counsel us to eat Water-cresses in Lent, because Lenten meat is phlegmatic.  
Water-cresses is a common heath, growing in cold, stony, and waterish places, where be many Well springs.  
The sixth is tansy. The virtue of this herb is to purge phlegm, and the heat thereof drieth the sinews. Also it purgeth a man from wo●●s, and from the matter whereof they be engendered. And therefore Frenchmen use ●●●h●tenly to fry Eggs therewith in the Camer-week, to purge away the flight engendered of Fish in the Lent, whereof wo●n●● are engendered in them that be thereto disposed.  
In the Text, the Author saith, that Sage is called the saver and keeper of Nature.  

Nobilis est Ruta quia lumina reddit acutae.  
Auxilio Ru●ae vir quippe videbis acute.  
Ruta v●ris coitum minuit, mulieribus auget.  
Ruta facit castum, dat lumen, & ingerit astum,  
Cocta facit Ruta, de pulicibus loca tuta.   

Needs must we call Rew noble, by due right.  
Because it clears and perfecteth the sight.  
Carnall-desires (in men) it doth appease,  
But yet to women giveth no such case.  
Rew-water sprinkled in the house, kills all the fleas,  
Rew, as it causeth chastity, it whets the wit,  
And for the Eyesight always counted fit.   
Here the Author declaring four properties of Rew, saith, 
Four properties of Rew. avi, 3. cas.  if sharpeneth the sight and properly the juice thereof, as Avicen saith; and as is before said, at Allia, nux, ruta, etc.  
The second is, Rew diminisheth the desire of Carnal lust in men, and in women Rew augmenteth it; for by reason that Rew henteth and drieth it diminisheth the seed of men which is subtle, and of the nature of the air. But in women Rew maketh subtle, and heateth the seed, for in them it is waterish and cold, and therefore it stirreth them more to Carnal lust.  
The third is, Rew maketh a man quick, subtle, and ingenisus: by reason of the heating and drying and so cleateth the wit.  
Tee fourth is, That the water that Rew is sod in, 
To kill flea●. Avi. vi. 4.3. c. de effug puli, cum.  cast and sprinkled about the house, riddeth away fleas, and as Physicians say; it killeth them. And after Avicen: When the House is sprinkled with the Water of wild Gourds, the Fleas leap and flee away: and so likewise doth the Water that black thorn is sod in. And Avicen saith, That some have said, that if Goat's blood be put into a pit in the house, the Fleas will get them thereunto and die.  
And likewise if a log be anointed with the grease of an Urchin the fleas will gather thereto and die. Fleas cannot abide the savour of Coleworts, nor leaves of Oleander.  
Some say, that nothing is better to avoid Fleas, than things of strong savour, and therefore Rew, Mints, Horse-mints, and Hops he good, and above all things Horse-dung, or else Horse-stale is the chief. Also the house sprinkled with the decoction of Rape-séed, killeth the Fleas. And the persuming of the house with a Bull's horn, driveth away Fleas, Yet to take Fleas, nothing is better than to lay blankets on the Bed, for therein they gather themselves.  

De Caepis Medici non consentire videntur,  
Cholericis non esse bonas dicit Gaelinus:  
Flegmaticis vero multum doect esse salubres,  
Praesertim stomache pulchrum que creare colorem.  
Contritis copis loca renudata capillis  
Saepe fricam poteris capitis reparare decorem.   

Onions (in Physic) winneth no consent,  
To choleric folk, they are no nutriment  
By Galens rule. Such as phlegmatic are,  
A stomach good in them they do prepare.  
Weak appetites they comfort; and the face,  
With cheerful colour evermore they grace.  
And when the head is naked left of hair,  
Onions (being sod or stamped) again repair.   
Here the Author speaketh of Onions, 
Of Onions,  and declareth five things.  
First, touching their operation, Physicians agree not. For some say they be good for phlegmatic folks, and some say nay: as Rasis, which saith: That they engender superfluous and phlematick humours in the stomach.  
Secondly, Galen saith●t They be right hurtful for choleric folks because, as Avicen saith: Onions be hot in the third degree, and therefore they hurt hot folks as choleric be.  
Thirdly, onions be wholesome for phlegmatic folks. For they be hot, piercing, subtle, scouring and opening, wherefore they digest, cut make subtle, and wipe away phlegmatic and clammy humours, grown in the bodies of phlegmatics folks.  
Fourthly, Onions be wholesome for the stomach, for they both heat and mundify it from phlegm. 
avi. can. 2 ca de ireal & 6 4 ca de curatione alopecie.  And therefore Avicen faith: That that which is eaten of the oynon, through the heat thereof, comforceth a weak stomach.  
And therefore they make a man well coloured. For it is impossible for one to have a lively colour, if his stomach, be very phlegmatic, or filled with ill, raw, and phlegmatic humours.  
The fift is, that Onions sod and stamped, restore hairs again, if the place where the hairs did grow, be rubbed therewith. This is of truth when the hairs go away through stopping of the Pores, and corruption of the matter under the skin. For the onions open the Pores and resolve the ill matter under the skin, and draw good matter to the same place. And therefore as Avicen saith: Oft rubbing with onions is very wholesome for bald men,  
Wherefore the text concludeth, that this rubbing with onions, prepareth the beauty of the head: for hairs are the beauty of the head.  
Furthermore, onions stir one to carnal lust, and they drovoke the appetite, and bring colour in the face, and when they be mingled with honey, they destroy Warts they engender thicst, and they hurt the understanding: because they engender an ill gross humour: They engender spittle, and the juice of them is good for watering eyes: and doth clari●e the sight, as Avicen saith. Further note, that Onions, Honey, and Vinegar stamped together, is good for the biting of a mad dog. And therefore some do add these two verses, unto the foresaid text.  

App●sitas p●rhibeut morsus curare Caninal.  
Sitritae cum melle fuerint & aceta.   

A mad Dogs biting may recured be,  
With Onions, Honey, Vinegar, these three.   
But of this is spoken before at Alia nux, etc.  

Est modicum granum siccum calidumque Sinapis,  
Dat lachrymas, purgatque caput, tollitque venenum,   

Though Mustardseed is held the smallest grain,  
His Powerful heat and strength is not in vain.  
By causing tears, it purges well the brain,  
And takes away infecting poisonous pain.   
Here the Author reciting two things, 
Of mustardseed. avi. 2 can ca de sinapi.  saith: that Mustard-séed is a little grain, which is hot and dry, unto the third degree, after Avicen. Secondly, he putreth three properties or effects of Mustardseed.  
The first is it maketh one's eyes to water: for by reason that it is very hot, it maketh subtle, and looseth the humidityes of the brain, whereof then by their flowing to the Eyes, the tears come.  
The second effect is, it purgeth the brain, and cleanseth away the phlegmatic humidities of the head. And also is it be put into the Nostrils, it purgeth the head by reason that it provoketh one to neese. And therefore it is put into their nostrils that have the Apoplexy, for the sneezing purgeth the brain.  
And likewise Mustard-séed, by reason that it is hot, doth dissolve and lose such phlegmes, as stop the conduits of the brain: of which followeth Apoplexy. And thus it appeareth, that Mustard-séed is a great loser consumer, and cleanser of fleginatick humidities. The third effect is, it withstandeth poison: 
Ay. loco pr●al.  For Avicen saith, Thar the venomous Worms cannot abide the smoke of Mustardseed.  

Crapulad scutitur, capitis dolour, at que gravedo,  
Purpuream dicunt violam curare c●ducos,   

The heavy headache, and that irksome pain,  
Which drunken surfciting doth much constrain:  
The sinell of Violets doth soon allay,  
And cures the Falling-sickness, as some say.   
Here the Author reciteth three properties, or effects of violets. 
Three properties of violets.  First▪ Violets delay drunkenness, by reason that violets have a temperate sweet savour, which greatly comforteth the Brain. For a strong brain is not lightly overcome with drink, but a weak is. Also Violets be cold, wherefore they cool the brain, and so make it unable to receive any fume.  
The second is, Violets slake the headache, and grief that is caused of heat, as Avicen, Rasis, Alman, and Mesuus say: For by reason that Violets be cold, they withstand hot causes.  
The third is, that Violets help them that have the falling-sickness. Though some say thus, yet this effect is not commonly ascribed unto Violets. And therefore, if Violets have this property, it is but by reason of their sweet smell that comforteth the brain: which being strengthened, is not hurt by small griefs, and consequently falls not into Epilepsy, which, is called the little Apoplexy, chancing by stopping of the sensible sinews.  

Vrtica dat somnumque aegris, vomitumquoque tollit,  
Compescit tussim veterem, colicisque medetur,  
Pellit pulmonis frigus, ventrisque tumorem,  
Omnibus & morbis subveniet ar●iculorum,   

The Nettle Sovereign is in his degree,  
It causeth sleep in bodies sick that be.  
Casting or vomiting it clears away,  
And phlegm that hurteth Nature day by day.  
An ancient Cough it quickly doth prevent,  
For phlegm thereby is soon dispatched and spent.  
It cures the Colic, a most cruel pain,  
Diseases in the Joints it doth restrain.  
Cold in the Lights, the Bellies tumours too,  
And other hanns the Nettle doth undo.  
Some say beside, that it doth cure the Gout,  
Though divers Doctors thereof make some doubt.   
Here the Author reciteth eight properties of Nettles.  
First Nettles cause a sick body to sleep. For a Ne●tle is subtiliative, and cutteth and scoureth phlegm and grosseh mors, that grieve nature, and let sleep.  
Secondly, it doth away Vomit, and custom thereof: by reason that Vomit and parbreaking, is caused of a clammy humour which the Nettle cutteth.  
Thirdly, the Nettle preventeth an old cough: and specially with honey, wherein Nettle-seed is to be tempered. For the Nettle avoideth clammy phlegm out of the breast, as Rasis saith. And. Avicen saith, 
avis. can. ca de urtica.  That the Nettle, when it is drunk with water that Barley is sod in, doth mundify the breast: And when the leavs thereof are fod in Barleywater, they draw out gross humours, that are in the breast, but the seed thereof is stronger.  
Fourthly, it is wholesome for them that have the Colic. For a Nettle is a Cutter, a subsizar, a resolver, and a succourer of phlegmatic humidity, or gross ventosity, which engender the Colic.  
The Colic is a painful grief in a Gut called Colon, as the grievous disease Iliaca, is named of the Gut Ilium.  
Fifthly, the Nettle with his heat, driveth cold out of the Lights.  
Sixthly, a Nettle assuageth the swelling of the belly: for it resolveth wind, whereof for the most part of the swelling of the belly cometh.  
The seventh effect is, the Nettle helpeth the diseases in the joints, as the Gout. This is of truth, when it cometh through matter that is cold, phlegmatic, and gross; by reason that Nettles heat, cut, and make subtle such matter.  
And besides these effects, after Avicen: The Nettle stirreth one to carnal Lust, and properly the seed thereof, drunk with wine, openeth the close of the Matrice, and in losing, draweth out phlegm, and raw humours, by his virtue abstersive, and not resolutive. 
avi. 2 can. ca de 3. urtica.  Yet least taking of the Nettle or the séed should hurt the throat, it is good to drink after it a little Oil Rosate. A Nettle is hot in the beginning of the third degree, and dry in the second, Avicen.  

Hisopus est herba purgansa pectore Flegma.  
Adpulmonis opus cum melle coquatur hisopus.  
Vultibus eximium fertur reparare colorem.   

Hyssop a purging herb is hold to be,  
And phlegm from forth the breast it sendeth free.  
Being sod with honey, than it comfort sends  
The stomach, and the lungs it much befriends.  
Purgeth the lights from phlegm, and adds a grace,  
By a most clear complexion to the face.   
Here the Author reciting the effects of Isope, saith: First, 
Of Isope.  It purgeth the breast of phlegm: by reason that Isope is an herb hot and dry in the third degree: it is a great wiper, loo'ser, and consumer of phlegmatic humidity, and hath a singular respect to the parts of the breast: and therefore Hyssop most properly is said to purge the breast of phlegm.  
Secondly, it is also good to purge the breast from phlegm, for the same cause, and properly if it be sod with Honey: for Honey is a succourer: and the Hysopes scouring is augmented with the honey. The same willeth Avicen, saying: Hyssop comforteth the Breast and Lights, diseased with the Cough and Thisick of old continuance, and likewise doth the decoction thereof, made with Hony and Figs.  
Thirdly, 
avi. 2 can. cap, de Hysopo.  Hyssop maketh one well coloured in the face: for Avicen saith: That the drink thereof causeth good colour. And besides these effects Hyssop avoideth phlegm and worms, as Avicen saith And after Platearius, Hyssop sod in wine, cleanseth the Matrice from all superfluities.  

Appositum canc, is tritum cum melle medetur,  
Cum vinum poto poterit sedare dolorem.  
Saepe solet vomitum, ventremque juvare solutum.   

chervil or Cinquefoyl call it which you will,  
Being steeped with Honey doth a Canker kill,  
Drink it with Wine the belly-ach it heals,  
And doth assuage inflation where it swelleth.  
Lastly, when lask or vomit shall oppress,  
she power thereof doth heat and makes to cease.   
This Text declareth three operations of Cherfill or Cherseoli, vill or Cinquesoyl.  
First, Cherfill stamped with honey, 
Of cherfill.  and laid plasterwise to a Canker, healeth it. Thus saith Platearius in the Chapter thereof. A Canker is a melancholy imposthume, 
A canker;  that eateth the parts of the body as well fleshy as sinewy. And it is called Canker because it goeth forth like a C●ab.  
The second effect is, if Cherfill be drunken with Wine, if healeth the ache of the belly. For it assuageth inflation that is caused of gross ventosity, whereof ache cometh, and loseth the ventosity of the stomach, and all other guts, and openeth stopping and thereunto the wine helpeth.  
Thirdly, Cherfill ceaseth vomiting, and the lask: and by reason that it is hot in the third degree, and dry in the second, it digesteth and drieth that matter, whereof vomit cometh. And this is very truth, when Vomit or the Lask come of cold phlegmatic matter.  
And besides these effects, it provoketh Urine and Menstruosity, and assuageth ache of the sides and reins, and especially taken with Mellicratum.  

Enula campana red●i● praecordia sana,  
Cum succo Rutae, si succus sumitur hujus:  
Affirmat ruptis ●il esse salubriu● i●tis.   

Of Enula campana thus we say,  
It cheers the heart expelling grief away.  
The juice of Rew and this so well agree,  
That they are good for such as bursten be.  
Wine made thereof doth clearly cleanse the breast,  
Expelleth wind, and helps well to digest.   
Here the Author declaring two effects of Enula campana, 
El●●●●●●e, seab-wort, or Fl●●●e-heel.  saith:  
First, it comforteth the heartstrings, (that is) the brim of the stomach, which is properly called the Heart strings, or else the vital members, that is. the windy members, which be near the heart, and especially the heart-root.  
That it comforteth the brim of the stomach, it appeareth in that the sweet smelling root of Enula comforteth the sinewy members. For the brim of the stomach is a sinewy member. That i● comforteth windy members, appeareth; For Wine made of Enula called Vin●in Enulatum, cleanseth the Breast and Lights or Lungs, as Avicen saith.  
Also Enula swallowed down with Honey, helpeth a man to spit, and it is one of those herbs, that rejoice and comfort the heart.  
The second effect is, that the juice of this herb, with the juice of Rew, is very wholesome for them that be burst, and that is specially, 
avi. 2. can. ●i. de enula.  when the burstness cometh by ventosity: for these two juices dissolve that.  
And besides these effects, Aenula is good for a stomach filled with ill humours, and it openeth oppilations of the liver and splone, as Rasis saith. And it comforteth all hurts, cold griefs, and motions of ventosities, and inflations, as Avicen saith.  

De Pulegi●.  
Cum vino choleram nigram potata repellit.  
Sic dicunt veterem semptum curare podagram.   

Hill-wort, or penerial steeped in wine.  
Purgeth black choler, as the learned divine.  
Beside, our Elders say, and make no doubt,  
That it melts phlegm, and clearly cures the Gout.   
Here the Author rehearsing two effects of Hill-wort, saith. That principally the water thereof, or Pennyroyal (taken with wine) purgeth black choler. 
A remedy for choler.   
Secondly, Hill-wort healeth an old Gout: for the property of this heath is, to melt and dissolve phlegm, where of very often the Gout is wont to be engendered. And note, that after Platearius, Hill-Wort is hot and dry in the third degree. The substance thereof is subtle, the virtue comfortable, through the sweet smell: the substance thereof openeth, and the qualities do draw, the fiery substance or nature thereof, consumeth by burning and drying.  

De Nasturtio aequatico.  
I ●●ius succo crines retinere fluentes  
Alitus asseritur dentisque curare dolorem.  
Et squamas succus sanat cum melle perunctus.   

Of Water-cresses, most opinions say,  
Hair they retain, when it doth fall away.  
The toothache that tormenteth grievously,  
They give thereto a present remedy.  
They cleanse all scales that cleave unto the skin,  
If Honey to the Ointment you put in.   
Here the Author rehearsing three effects of Water-cressies, 
water-cressies  saith:  
First, they retain hairs falling away, if the head be anointed with the juice thereof: or else if the juice or water thereof be drunk. This effect Avicen toucheth, saying; 
Avi 2.2 can. ca de Nastu●. cio.  The drinking or annoincing with Water-cress●es retaineth hairs falling away.  
The second effect is Water-cressies doth cure the toothache, specially, if the ache come by cold, for it pierceth, resolveth, and heateth, as appeareth at Cur mor●●ur homo.  
Thirdly, the juice of Water-cressies taken with honey, or the place anointed therewith, doth away scales that cleave to ones skin: by reason that such scales be engendered of fault phlegm.  
Water-cressies (as is said) purgeth all phlegm: therefore if it be drunk, it resisteth the cause of scales: and honey, which is a cleanser, helpeth much thereto. Beside these effects Water-cressies dry up the corruption of the belly, and cleanseth the lights, it heateth the stomach and liver and is whole ' some against the grossness of the spleen. Namely, When a plaster is made of that and of honey, it causeth one to cast up choler, it augmenteth carnal lust, and by dissolving, avoideth out worms, and provokdth menstruosity as Avicen saith.  

De Chelidonio majore.  
Caecatis pullis, hoc lumina mater hirundo.  
Plinius ut scribit, quamvis sint, eruta reddit.   

Young Swallows that are blind, and lack their sight,  
The Dam (by Celendine) doth give them light.  
Therefore (with Pliny) we may boldly say,  
Celendine for the sight is good always.   
Here the Author saith, when young Swallows be blind, the Damun bringeth Celendine, 
Of celendine.  and rubbeth their eyes, and maketh them to see: whereby the Author showeth, that it is wholesome for the sight. And this appeareth to be true: for commonly it is a medicine against feebleness of sight. Celendine hath ju●ce, which is well known. And why Swallows know it better than other Birds, may be, because their young be oftener blind than any other. Swallows dung doth make them blind, and so the Dam dungeth sometime in the youngs eyes, and maketh them blind.  
And after Pratearius. Celendine is hot and dry in the third degree. And the qualities and substance thereof, hath virtue to dissolve consume, and draw. And the roots thereof stamped and sod in wine, are good to purge the head, and a woman's privity from broken master humours: if the Patient receive the smoke thereof at the mouth, and after gargarise Wine into the throat.  

Auribus insusus vermes succus necat ejus.  
Cortex verrucas in aceto coctaresolvit,  
Pomorum succus, flos partus destrui: ejus.   

The juice of Willow put into the Ear,  
Doth kill the Worms which are engendered there.  
The rind of Willow sod in Vinegar,  
For taking Wares away, the most prefer.  
Let teeming-Women cast Willow-flowrs away,  
Because they hinder Childbirth with delay.   
Here the Author rehearsing three things of Willow, saith.  
First, 
To kill worms  the juice thereof, poured into one's Ear, killeth Worms: by reason of the stipticity and drying thereof and after Avicen, Nothing is better to heal all mattering at the Ears, than the juice of Willow leaves. 
Au. 2 can, cap. de salites   
Secondly, the ●inde of Willows sod in Vinegar, taketh away Warts. And Avicen saith: Willow ashes with Vinegar, drieth up Warts by the Roots: 
To void war●s.  by reason of the ashes vehement drying. Yet to destroy Warts, nothing is better than to rub them with Purslain This the property, and not the quality of Purslain doth, after Avicen. 
avi. 2 can. cap. de por●iaca.   
Thirdly, Willow-flowers, and the juice of the fruit thereof, letteth the birth of a child: for through stipticity, and brought thereof, it causeth the Child to be born with great pain.  

Confortare cr●cus dicatur laetisi●ando,  
Membraque defect a comfort at, epar reparando,   

Saffron doth glad the heart being sick and ill,  
But yet too much endangereth to kill,  
Defective members it doth comfort kindly:  
And next, restores the Liver very friendly.   
Here the Author saith that Saffron ●omforteth man's body, 
Of saffron.  in gladding it. But know withal, that Saffron hath such a property, as if one take more thereof than he ought: it will kill him in rejoicing or laughing. Avicen saith: That to take a dram and a half w●ll kill one in rejoicing.  
Secondly, Saffron comforteth defective members, and principally the heart. It comfort●th the stomach, with the stipticity and heat thereof: and for the same cause restoreth the liver, for it will not suffer the liver to be dissolved. Yet to use it overmuch, induceth parbreaking and matteth the appetite. Ot this Avicen warneth us, saying: It causeth parbreaking, 
Avi. 1 capit de croco.  and marreth the appetite, because it is contrary to the sharpness in the stomach, which is cause of appetite.  
Besides these properties, Saffron maketh one sleep, and dulleth the wits, and when it is drunk with wine, it maketh one drunken: it cleanseth the eyes, and letteth humours to flow to them and maketh one to breath well: it stirreth to carnal lust, and maketh one to urine well.  

De Perro  
Reddit facundas premansum sape puellas,  
Iste stillantem poteris retinere C●uorem.   

Leeks if their property is not belyde:  
To make young women fruitful, hath been tried.  
Beside they stint the bleeding at the nose:  
In greatest violence, as some suppose.   
Here the author reciting two commodities of Léeks, saith that often eating of Leeks maketh young women fruitful by reason, as Avicen saith; Leeks dilate the Matrice, and take a way the hardness thereof, which letteth conception.  
Secondly, Leeks stint bleeding at the nose as Avicen saith: and any other effects of Léeks are rehearsed at Allia, Nux. etc.  

Quod piper est nigrum, non est dissolvere pigrum,  
Flegmata purgabit, digestivamque iuvabit.  
Leucopiper stomacho prodest, inssisque dolours,  
●●ile praeveniet motum febrisque regorem.   

Black P●pper in dislolving is not slow,  
But quickly purgeth Phlegm, as many know.  
Beside, ' is very good to help digestion,  
When other things may fail that are in question.  
White Pepper, to the stomach comfort sends,  
And many ways it from the Cough defends.  
For divers griefs it yields good prevention,  
And with a Fever stands in stout contention.   
Here the Author declaring many commodities of pepper saith.  
First black Pepper, through the heat and dryness thereof, looseth quickly: for it is hot and dry in the third degree.  
Secondly, it purgeth phlegm, for it draweth phlegm from the inner part of the body, and consumeth it. Likewise it a doideth phlegm out, that cleaveth to the breast and stomach, heating subtiling, and dissolving it.  
Thirdly, it helpeth digestion. And Avicen saith: That Pepper digesteth and causeth appetite: 
avi. 2 can. ca de pipere.  and specially long Pepper which is whorsomer to digest then either white or black, as Galen saith.  
Secondly be declareth. 5. wholesome things of white pepper  
First, White pepper comforteth the stomach: 
Gal. 3 de reg. sanita● is ca 7 avi. loco preal.  for Galen saith: That it comforteth more than the other two. And Avicen saith: That white pepper is more wholesome for the stomach, and more vehemently doth comfort,  
The second is: pepper is specially wholesome for the cough, that cometh of cold phlegmatic matter: for it heateth, dissolveth, and ca●teth it. And Avicen says: When Pepper is ministered in Electuaries it is wholesome for the Cough, and aches of the breast.  
Thirdly, white Pepper is wholesome for the ache, and that is to wit of the breast and ven●noks pain. And for that, all pepper is good: for all pepper is a diminisher and avoider of wind And Avicen saith: That white pepper and long, 
Against the belly-ach.  is wholesome for pricking ache of the belly, if it be drunk with honey, and fresh Bay-leaves.  
Fourthly, Pepper withstandeth the causes of a cold Fever, for it digesteth and heateth the matter.  
Fiftly, Pepper is wholesome for a shaking fever, by reason that the heat of the Pepper comforteth the sinews, and consumeth the matter spread on them. And Avicen saith: In rubbing it is made an ointment, which V●guentum is wholesome against shaking. These five properties are ascribed to the other kinds of Pepper as Avicen saith. And besides these effects; Pepper heateth the sinews and brains of man's body: it mundifieth the lights, and a little provoketh the urine, but much looseth the belly, as Avicen. saith:  
There be three sorts of Pepper: white-Pepper, called Leucopiper, long-Pepper, called Macropiper, and black-Pepper, called Melanopiper. It is called white-pepper that is very green and moist: and when it is a little dried, and not perfectly ripe, it is called long-Pepper. But when it is perfectly ripe, it is called black-pepper.  

Et m●x po●t escam aormire ●●mi●que moveri,  
Ista grevare solent auditus; ebrietasque.   

If after meat we fall to sudden sleep,  
Our food from all digestion it doth keep.  
Overmuch moving is ●s hurtful too.  
And drunkenness doth most of all undo.  
In all these, let us use discreet forbearing,  
Being enemies that do offend our hearing.   
Here the Author reciteth three things that grieve the hearing. 
Hurtful to the hearing   
The first is immediate sleep after meat, and that is, if one eathis fill. For the immediate sleep will not suffer the meat to digest, and of meat undigested are engendered gross undigested fumes, which with their grosseness stop the conduits of hearing: and they engross and trouble the spirits of hearing.  
The second is, too much moving after meat for that also lets digestion and the due shutting of the stomach's mouth: by reason that then the stomach's mouth closeth not so easily, as by a little walking, whereby the meat descendeth to the bottoms of the stomach. For when the stomach is not shut, many fumes ascend to the head, that grieve the hearing.  
The third is drunkenness, whereof many fumes and vapours are engendered, which ascend to the head, and the Organ of hearing, and troubleth the spirits thereof, and grieveth the hearing. And drunkenness doth not only hurt the hearing but also the sight and all the senses, for the same cause as is before said.  
There be three things, 
avi 4.3 ca 2. de conse. anric.  as Avicen saith. That hurt the ear, and other senses, loathing, repletion, and sleep after refection: and some text hath this verse, Balnea, sol, vomitus affert, repletio, clamour. Which things grieve the hearing, but specially great noise. For Avicen saith. If we will hear well and naturally, we must eschew the sun, laborious baining, vomit, great noise, and repletion.  

Metus longa fames vomitus percussio, casus,  
Ebrietas, frigus, tinnitum causat in aure.   

Long-fasting, vomiting, and sudden fear,  
Are hurtful to the Organ of the ear.  
Blows, falls, and Drunkenness are even as ill,  
And is so cold, believe me if you will.  
Such as would noises in the ear prevent,  
To shun all these, think it good document.   
Here the Author reciteth seven things, which cause a humming and a noise in ones ear.  
The first is, fear, specially after some motion. The reason is, because in fear, the spirits and humours creep inward toward the heart suddenly, by which motion, ventosity is lightly engendered, which entering to the Organ of the hearing, cause the ting and ringing in the ear. By corporal moving also humours and spirits are moved, of which motion, ventosity is lightly engendered, which coming to the ea●s, causeth ringing. For ringing is caused through some moving of the vapour or ventosity, about the Organ of the hearing, moving the natural air of those Pipes or Organs, contrary to their natural course,  
The second thing, is great hunger, Avicen showeth the reason, 
avi. 4 3 ca 9  saying: That this thing chanceth through humours spread, and resting in man's body. For when nature findeth meat, she is converted unto them, and that resolveth and moveth them.  
The third is vomiting: for in vomiting (which is a laborious motion) humours are specially moved to the head. In token whereof, we see the eyes and face become red, and the sight hurt. And thus also by vomiting vapours and ventosities are soon moved to the organ of the hearing.  
The fourth is beating about the head, specially the ●ares, for thereby chanceth vehement motion of natural air, being in the organ of the be●●ing. For when any member is hurt, Nature immediately sendeth thereto wind and blood, which two be the instruments of nature, by which then motion is caused in the ear.  
The fift is falling, especially on the head, for the same cause that is showed of beating. And of a fall (whatsoever it be) a moving of the humours is caused in the body.  
The sixth is drunkenness: for drunkenness filleth the head with fumes and vapours, which approaching to the Organ of the hearing, troubleth it and maketh a noys● in the ear.  
The seventh is cold, for by great cold the organ of the hearing is feebled, wherefore of a small cause by cold, ringing in the ●ar chanceth, for great cold causeth ventosities.  
And ringing in the ears chanceth not only by these causes, but also of many other, as ventosity engendered in the head, and therein moved, or else by some matter engendered in the head, of else by motions of ventosities, chancing oftentimes in the opening of the ear, as they that have an Ague: or by the great repletion of the body, and most especially of the head or by some clammy matter resolved into a little ventosity, or by medicines, Whose property is, to retain humours and ventosities in the parts of the brain, as saith Avicen.  

Baluea, Vina, Venus, ventus, piper, allia, fumus,  
●orri cum Caepis, le●s, Flotus, Faba, Synapis,  
Sol, coitus, Ignis, ictus, acumina, puluis,  
Ista nocent ●●nlis, sed vigilare magis.   

Bathing, Wine, womans, boisterous wind,  
To harm the eyesight always are inclined.  
The like doth Pepper, Garlick, dusting Smoke,  
Leeks, Onions. Lentils, draw the sight aslope,  
And dims it as Beans do. Such as use weeping,  
I would not have mine eyes in their moist keeping.  
Mustard, and gazing much against the Sun,  
The sight thereby is utterly undone.  
The violence of lust in hot desire,  
Spoils them outright, and looking on the fire.  
Extremity of labour hurts the eye,  
And the least blows, bloodshot it instantly.  
Tart and sharp sauces needs offend them must,  
As also walking in a windy d●st.  
The last is too much watching; these, believe me,  
Avoid and then thine eyesight will not grieve thee.   
Here the Author rehearseth one and twenty things, 
One and twenty things hurtful for the eyes.  hurtful to the eyes.  
The first is baining, or bathing whether it he moist or dry, called hothouses. For baining greatly heateth the eyes, and so hurteth the complexion: for the eyes be naturally cold, and of the nature of water.  
Secondly, Baining drieth and resolveth the subtle humidities of the eyes, with which the fighty spirits that are flerie. should be refreshed and tempered. This hath made many blind in Almain, where they use many Baines and Hot-housed. Like as in Holland are more Lepers, then in any country, only by fault of good governance.  
The second is, wine immoderately taken: for that féebleth the eyes & sight by reason that it filleth the head with fumes and vapours, which dull all the wits.  
The third is, overmuch carnal copulation, which all Physicians say feebleth much the sight. 
Aris. 4 part problema.  And Aristotle noteth the cause: For by carnall-copulation, that, that is behooveful for the eyes, is taken away. There must be in the Eyes moist waterish subtlety, which fortifieth the visible spirits. For the eye is naturally moist. 
arist de s●nsu & sensa●o & v. d●animal.  And therefore Aristotle saith: That our Eyes be of the nature of water. But when natural moistures are drawn and voided out, the bod●● wareth dry; and withereth away: the Eyes than lose their proper nature, which they retain and keep by humidity, and not without a cause: for by flery spirits (which are in moving) the sight would vanish away, ere that it were succoured with moisture.  
Thus it appeareth plainly, that Carnall-copulation, by drawing away the moistness, drieth up the superior parts of man whereby the quick sight is hurt.  
The third is wind, and specially the Southwind. For Hypocrates saith: The Southwind is misty, and dusketh the eyes for that wind filleth the head with humidities, which dull the wits, and dark the sight.  
The fifth is pepper, which through eht sharpness thereof, ●ng●ud●●●●●mes that by't the eyes.  
The sixth is Garlic, which also hurteth the eyes, through sharpness, and vaporosity thereof, as is said at A●●ia, Nux, Ruta, etc.  
The seventh is smoke, which hurteth the eyes, through the mordication and drying thereof.  
The eight is Léeks: for by eating of them, gross melancholy fumes are engendered: whereby the sight is shadowed, as is before said at Allia. Nux, Ruta etc.  
The ninth is Onions, the eating of which hurieth the eyes, through their sharpness.  
Te tenth is Lens or Lentils: The much eating whereof,: as Avicen saith: Dusketh the sight, through the vehement drying thereof.  
The eleventh is, too much weeping, which weakeneth the e●es for it causeth devility retentive of the eyes.  
The twelfth is Beanes: the use whereof, engendereth a gross melancholy fume, darking the visible spirits as Léeks do: and therefore the eating of Beans; induceth dreadful dreams.  
The thirteenth is Mustard, the use whereof féebleth the sight, through his fartnesse.  
The fourtienth, is to look against the Sunné: and that is through the vehement splendour and brightness thereof: whereby the sight is destroyed, as appeareth by experience. For the vehement sensibleness of a thing, not proportioned to man's sense, as the Sun Beams corrupt man's sense.  
The fifteenth is too much Carnal copulatien and specially after great feeding or repletion or after great voiding or emptiness: but this is already declared.  
The sixteenth is fi●e, the beholding whereof causeth vehement dryness in the Eyes, and so hurteth the sight: and also the brightness thereof hurteth the Eyes. And therefore we see commonly, that Smiths, and such as work before the fire, be red-eyed, and feeble-sighted.  
The seventeenth, is great labour: for that also drieth vehemently.  
The eighteenth is smiting upon the Eyes, which hurteth the sight, for it maketh them blous-shot and troubleth the visible spirits and otherwhile engendereth Impostumes.  
The nineteenth is, too much use of tart or sharp things, as Sauces, and that is, through the fartnesse of Fumes, of them engendered.  
The twentieth is dust, or walking in dusty places: in which dust flieth lightly into the Eyes, and dusketh the sight.  
The one and twentieth (and above all other hurtful to the Eyes and Sight) is too much Watching: For too much watching induceth too much drowsiness in the eyes: and generally all repletions hurt the Eyes, and all that drieth by Nature, and all that troubleth the blood by reason of saltness, or sharpness. All Drunkenness hurteth the Eyes: Vomiting comforteth the Sight in that it purgeth the Stomach yet hurteth it, in that it driveth the matters of the Brain to the Eyes: and therefore if it be needful to cast, it must be done after meat and without constratning.  
Also, Too much sleep immediately after meat, and much blood-letting: and namely, with ventosities, hurteth the sight, as Avicen saith.  

Foeniculus, Verbena, Rosa, Chelidonia, Ruta.  
Existis sit, quae lumina reddit acuta.   

Of Fenell, Vervein, Roses Celèndine.  
Wi●h Rew among them water stilled fine,  
They are most wholesome for to clear the eyes,   
Here the Author reciteth five heaths, 
To clarify the eyes.  whosé water is very wholesome for the sight.  
The first is Fenell: Whose juice put into the Eye sharpeneth the sight, after Rasis.  
The second is Vervein, whereof the water is of many Physicians put in receipts, wholesome against feebleness of sight.  
The third is Rose-water, which doth comfort the living spirits and sight.  
The fourth is Celendine whose juice is c●●●ine, it is called Celidonia (that is) giving celestial gifts.  
The fifth is Rue, the water of these heaths is wholesome: for the sight, as Physicians commonly say,  

Sic dentes serve porrorum collige grana,  
Né careas jure cum insquiame simul ure, 
●vs. 3. tar, 〈◊〉, ●a. 4.   
Sisque per embotum Funum cape dente remotu●●●.   

To cure the tooth ach, take the seed of Leeks,  
When that fell pain annoys, and swells the cheeks:  
But seed of Hen bane m●st be mixed among.  
And burn them both to make the smoke more strong.  
Hold thy mouth over and so receive the fume,  
The pain it slakes, and worms in teeth consume,  
If through a tunnel you the smoke assume.   
Here the Author reciting certain Medicines, 
For toothache. A●. ● can. cap. de perro.  for the toothache faith.  
Leek seed and henbane burned together is good for the Toothache. But they must be minis●ied on this wise. The juice of Henbane▪ with the Leek-seed must be burned together, and the smoke must be received, through afnunell on the sid● that the ache is,  
The virtue of the Hen-bane, taketh away tho feeliing of the pain. And the virtue of the Leek-seed-fume killeth the worms, which otherwise living in the concavities of the teeth, causeth intolerable pain as Avicen saith.  

Nux, olcuns, frigus capitis, anguillaque, po●us,  
Ac pomum ●●●dum faciunt, hominem fore raucum.   

Nuts, oil, and cold, which strikes into the head,  
Eels, and raw Apples, drinking late towards bed,  
By all these hoarseness in the voice is bred,   
This text declareth six causes of Hoarseness.  
The first is eating of nuts, for nuts dry much, and therefore they exasperated the voice and make it like a crane's voice.  
The seco●d is oil, the use whereof may engender Hearsenes: for some parts thereof cleave fast to the pipe of the lights, causing hearsnesse. Secondly, it maketh Choleric folk hoarse by reason that in them the oil is lightly inflamed, and so the inflammation causeth exasperation and hoarseness: but the first cause seemeth better.  
The third is cold of the head; for cold of the head doth press together the brain, whereby the humours descend toward the throat, and pipe of the Lights, and induceth hoarseness, through too much moistness of the pipe.  
The fourth is eating of ●eles: for the eating of them multiplieth clammy phlegm, which coming to the Lights, stick there still, and cause ●oarfen●sse.  
The fift is overmuch drinking, especially toward bed; for then the vehement wetting of the pipe of the lights, doth chief cause hoarseness of the voice, as all Physicians say.  
The sixth is raw Apples: for by reason that they be raw, they increase phlegm, and if they be not ripe, but sharp and sour, they make the thr●●t rough.  

●ejuna, vigila, caleas dape, valde labora.  
juspira calidum modicum bibe, comprime statum,  
Haec bene tu serv● si vis depellere reuma.  
S● stuat ad pectus dicatur reuma catarrns,  
Ad fauces branchus, ad nares esto corisa.   

Use fasting, watch, if the Rheum possess thee,  
Hot meats and drinks avoid, they not redress thee,  
Labour thy body and thy breath restrain,  
Inspire warm air, if the Catharre do pain.  
Beware of drinking much, it doth offend,  
These ('gainst all Rheums) to thee I do commend.  
To know these Rheums, this is an observation,  
If to the breast they flow in exaltation.  
theyare called Cathares. But running through the nose,  
It's called Corisa: Others say the pose.  
When by the neck it doth itself convey,  
They term it Branchus as Physicians say.   
Here the Author derlareth 7 things that cure the Rheum.  
The first is, 
For the Rheum,  abstinence from meat, or tasting, for thereby the matter is o●●ini●hed because abstinence drieth, and the matter is better riped and consumed: For when nature findeth no matter of food whereon she may work, she worketh on Rheumatic matter, and consumeth it, and the head is less filled there with. Wherefore Avicen saith: That a man having the Catharre or the Pose, should take heed that he fill not himself with meats.  
The second is Watch for watching drieth the brain, and withstandeth that the vapours ascend not to the head.  
The third is hot meats and brinks; for with their heat, the cold water of the Rheum is digested.  
The fourth is to labour much: For thereby the matter Rheumatic is consumed by reason that much labour drieth up all superfluityes of the body. But in stead of Valde, some texis have V●ste. And then the sentence is, that warm Garments is wholesome for the Rheum, specially when it cometh by cold matter.  
The fift is inspyring of hot air, and specially if the Catarrh proceed of cold matter: for by breathing of warm air, the matter is warmed and riped.  
The sixth is to drink little, and to endure thirst: for thereby the Rheumatic matter is consumed: For little drinking filleth not the head, as much as drinking doth.  
The seventh is to hold one's breath, for that is specially good in a Catarrh, caused of a cold matter: By reason that this holding of the breath heateth the parts of the breast, & so the cold phlegmatic matter causing the Catharre, is better digested.  
Avicen rehearsing these things, saith: 
avi. loco. preal.  It behooveth to keep the head warm continually. And also it must be kept from the wind and namely that of the South. For the South wind repleteth and maketh rare: but the North wind constraineth. And he must drink no cold water, nor sleep in the day time. He must endure thirst, hunger, and watch as he can: for these things (in this sickness) are the beginning of health,  
Furthermore Rasis biddeth him that hath the Rheum: 
Rasis. 3. al.  To beware of lying upright: For by lying upright the Rheumatic matter sloweth to the hinder parts of man, where be no manifest issues, whereby the matter may avoid out. Therefore it is to be feared, lest it flow to the sinews, and cause the cramp or palsy.  
And likewise he ought utterly to forbear wine: for wine is vaporous, and in that it is very hot, it dissolveth the matter, and augmenteth the Rheum. And likewise he must not stand in th● sun, or by the fire, for the sun and the fire lose the matter, and augment the Rheum.  
In the last two verses, the Author putteth difference between these 3. names, Catarrus, Branchus and Corisa. And the difference standeth in the matter flowing to one part or another of the body. When the matter runneth to the brest-parts it is called Catarrus, when it tunneth by the nose, it is called Corisa, when it runneth by the neck, it is called Branchus.  
But this word Rheum doth note and fig●ifie generally all manner of matter, flowing from one member to another.  

Auripigmentum sulphur mescore memento,  
His decet apponi calcem, com●●sc● saponi.  
Quatuor haec misce, commixtis qua noristis:  
Fistula curatur, quater ex his sireplea: ur.   

Au●ipigmentum, which some Arsenic call,  
Remember to mix Brimstone therewithal,  
White lime and Soap: these four by way of plaster,  
Are able any Fistula to master.  
Observe these sour then, if thou wouldst be cured,  
Many (thereby) of help have been assured.   
Here the Author rehearsing a curable medicine for the Fistula, 
For the Fistula.  saith. That a plaster made of Aurpigmentum, Brimstone, while Lime, & Soap mingled together healeth the Fistula. Because these things have virtue to dry and mundify: which intentions are requisite in healing a Fistula. Platearius saith: Auripigmentum is hot and dry in the forth degree: it dissolveth and draweth, consumeth and mundifieth. Brimstone and Soap as he saith) are hot and dry, but Brimston is more vehement, because it is hot and dry in the fourth degree; but Soap is not. Avicen saith: That Lime washed drieth without mordication, and maketh more steady.  
The Fistula is a running fore, which avoideth matter more or less, after the diversity & co●rse of the moon. Auripigmentum is that which gravers fasten brass & metals withal in stove.  

Ossibus ex denis bis certenisque novenis,  
Constat homo denis bis de●tibus & duodexis,  
Ex ●recen●●nis decies s●x quinqueque venis.   

The bones, the Teeth and veins that are in man,  
The Author here doth number, as he can.  
Two hundred nineteen benes agree some men,  
Two hundred forty eight, saith Avicen.  
Numbering the teeth, some two and thirty hold,  
Yet four of them by others are controlled.  
Because some lack those teeth stand last behind  
In childhood. Others till their greatest age they find.  
The G●inders, and Duales, Quadruph,  
And them above, beneath called Cani●●.  
That grind that cut, and hardest things do break,  
And those called Sensus, Nature these bespeak  
To grind man's food. The veins in man we count,  
Three hundred sixty five, which few surmount.   
Here the Author numbereth the bones teeth, 
The number of bones.  and veins in man's body.  
First be saith there be CC●i●-bones: yet after the Doct●rs of Ph●●i●ck Hypocrates, Galen, Rasis, Averro, and Avicen, the bones in man be CCxiviii And though herein be variance, yet there is a master of Physic that saith: Ossa ducent a sunt, aique quater duodena.  
Secondly, 
The number of Teeth:  the Author saith that a man most commonly should have xxxii. Teeth. But yet it chanceth, that some lack those sour last Teeth, which be behind them, that we call the Grinders, and those have but xxviii. Teeth. Some lack four of the last teeth in childhood only: some other lack them till they be very old; and some all their life.  
Here is to be noted, that after Avicen, The two foremost teeth be called Duales, and two on either side of these twain, be called Quadrupli. There be two in the upper jaw, and two in the nether: all these teeth be ordained to cut, and therefore some call them Cut●ers, and specially the Dua●es. Next unto these Qua●ruples, are two Teeth above, and two beneath called Canini, whose office is to break hard things. After these, be four other on either side called Grinders, four above and four beneath. After these, same have a Tooth called Sensus, on either side, and as well above as beneath: These also are ordained; t●gri●d man's meats. And so the whole number of the Teeth is xxxii. or else xxviii. in them that have not the teeth called Sen●u. There is then four● Duales, and four Quadruples, fours Dog-teeths, sixteen Grinders, and four Sensius.  
Thirdly, the Text saith, that there is in man CCClxv. veins, as appeareth in the anatomy.  

Quatnor humores in humane corpore constant,  
Sanguis cum cholera flegma, melancholia,  
Terra melan. aqua fleg. & aer sanguis, choler ignis.   

Four humours in man's body always are,  
Blood, Choler, Phlegm, Melancholy. And compare  
These, unto those four several Elements,  
Whereof they are continual precedents.  
To Earth Melancholy, to Water Phlegm,  
The Air to Blood, Choler to fire extreme.   
Here the Author declareth the four humours in man, as Blood, Choler, Phlegm, and Melancholy. And showing the Nature and complexion of them, he compareth each to one of the four Elements.  
Melancholy is cold and dry, and so compared to the Earth, which is of like nature.  
Phlegm is cold and moist, and so compared to water.  
Blood is hot and moist, and so compared to the air.  
Choler is hot and dry, and so compared to the fire.  
These things are declared in these verses.  

Humidus est sanguis, calet, est et vis acris illi,  
Alget, humet flegma, sic illi vis fit aquosa.  
Sicca ealet Colera, sic igus sit simulata,  
Melancholia friget, sic●at quasi terra.   

The blood is hot and moist, like to the air,  
And therefore therewith carrieth best compare.  
Phlegm cold and moist, even in his chiefest matter,  
Bearing his best resemblance with the water.  
Sullen is Melancholy, cold and dry.  
And to the Earth itself doth best apply,  
But Choler being hot and dry, desires  
To meet (he cares not) with how many fires.   
For a further knowledge, 
avi. 1. do. 4. c. 1.  know beside that after Avicen, There be four humours in man's body, Blood, Phlegm, Choler and Melancholy, as is said.  
The best of them is Blood; First, because it is the matter of man's spirits, in whom consisteth man's life and operations. Secondly, because it is comfortable to the principles of man's life, it is temperately hot and moist. Thirdly, because it restoreth and nourisheth the body more than the other humours. And it is called the treasure of Nature: For if it be lost, Death followeth forthwith.  
Next to blood in goodness, is Phlegm. First, by reason that if need be, it is apt to be turned into blood.  
Secondly because it is very near like humidity, which is as the foundation of life.  
After Phlegm in goodness is Choler, which is partner with natural heat, so long as it keepeth convenient measure.  
Then followeth Melancholy, as dregs and dirt removed apart, from the principals of life, as enemy to joy and liberality, and of near kindred to age and death.  
Secondly note, that in the division of humours, there are two kinds of blood (that is to say) natural and unnatural. Natural blood, that is to say, Veyn blood, which is ruddy and obscure; and Artery blood is ruddy and clear, without ill savour, and (in comparison of other humours) it is very sweet. Of unnatural is two sorts, the one is unnatural in quantity that is to say which is changed from good complexion in itself, or else by mingling of another humour.  
There is another unnatural blood, which (through mingling of other humours) is ill, both in quality and substance, quantity, and in proportion of the one to the other. And this is double, for the one is not natural, by mingling of an ill humour that cometh to him from without, The other is unnatural, by mingling of an ill humour, engendered in the self blood; as when part of the blood is putrified, and the subtle part thereof is turned into Choler, and the gross part into melancholy: or else into Choler or the melancholy or else both remaineth in the blood.  
And this unnatural blood by mingling of an ill humour, va●yeth from natural blood many wares,  
First in substance: for it is grosser and fouler, sigh melancholy is mingled there with: or ●lse it is more subtle, when waterishness or ●●trine choler is mingled therewith.  
Secondly in colour: for sometime when phlegm is mingled therewith, it inclineth to whiteness or through melancholy to blackness.  
Thirdly in favour: for by mingling of putrified humours: if is more stinking or else by mingling of raw humours, it hath no savour.  
Fourthly in tallage: for by mingling of Choler it inclineth to bitterness, and by melancholy to sowernes, or the phlegm of unsavorines.  
Also of phlegm there be two kinds, natural and unnatural Natural is that which (within a certain space) will be blood, for phlegm is undigested blood,  
There is another spice of phlegm which is sweet, and somewhat warm, if it be compared to the bodily hear. But comparing it to the ruddy blood, and choler, it is cold. Phlegm is naturally white: and this is called sweet phlegm, extending this name sweet to all the tallages, delighting the taste: for otherwise the natural phlegm is not sweet, but unsavoury and waterish and very near the ●allage of water. And to this phlegm nature hath not given a proper Mansion, as she hath done to Choler and melancholy: but nature maketh it run with the blood, for it is a very near similitude to blood,  
And of this phlegm there be two necessities, & one utility.  
The first necessity is that it be near the members, so that their virtue may digest it, and turn it into blood, and that the members by it may be nourished, when they have lost their natural food: (that is for to say) good blood, through restraint of material blood, which restraint is caused through the stomach and liver through some cause accidental.  
The second necessity is, that it mingle with the blood, and make it apt to nourish, the memhers of phlematick complexitous as the brain and such: for that which must nourish these members must be mingled with phlegm.  
The utility of phlegm is, that it moisten the joints, and members that move much, lest they beware ●ry through the heat that cometh of their moving and rubbing.  
Unnatural phlegm may be divided first into the substance, and to some thereof is Muscilaginosum, and that is phlegm, (to one's seeming) divers for in some part it is subtle & thin, and in some other gross and thick: is called Muscilaginosum, because it is like Muscilages, drawn out of seed.  
There is an other phlegm, that appeareth equal in substance: that is in subtlety and grossness to one● deeming, but for a truth it is divers in every place this is named raw phlegm, and this, increaseth in the stomach, and entrails. And to avoid it out of the stomach. Hypocrates, biddeth us, To cast twice a month, and to avoid it out of the guts: Nature hath ordained Choler to turn it from the chest of the Gall to the entrail jejunium, and so forth to the lower guts, to scour away the phlegm from the brims of the entrails, and cause it to descend down with the other dregs and filth.  
Sometimes the phlegm is increased in the veins, specially of old folks, by diminishing of their digestion, and there remaining, is by little and little augmented and engrossed, and hurteth nature, which cannot (by the veins thereto ordained) avoid it out. Yet it doth all that is possible, to keep it from the hearts, and other inward members, and driveth it to the outward members, and specially to the Legs: for by the heaviness thereof it draweth naturally to the lower parts of man. And this is the cause why old folk's legs are swollen, and that if one press down his finger therein, there tarryeth a hole, specially towards night, most in fat folks and such, as were wont to be nourished with moist meat.  
There is another spice of phlegm, very subtle and waterish like unto water, and somewhat thick: this phlegm is often mingled with their spittle that have ill digestion, and of those that be great drinkers: it removeth from the brain to the nose, as it is wont in the beginning of the pose, and when by decoction and boiling in a man it becometh gross, it is turned into phlegm gross, white and musc●lage.  
There is another phlegm gross and white called Gipseum the subtle parts of this phlegm, is dissolved through long biding in the joints: and the grossness thereof remaineth in the joints as hard as stones. This phlegm engendereth the Gout uncurable.  
There is another phlegm thick and gross, like to the mol●en glass, in colrr, clammines, and weight.  
Secondly, unnatural phlegm differeth in Tailage: for there is certain phlegm that is sweet, which is by mingling of blood with phlegm. And under this is contained the unctuous phlegm, which is engendered by mingling unctuous blood & phlegm.  
There is another manner of unsavoury phlegm, caused of rawness as certainly glassy phlegm.  
There is another salt phlegm caused by mingling of choler And this is more biting drier, and lighter than any other phlegm through the choler mingled therewith, which is dry, light, and sharp. And this phlegm is often found in their stomaches, that be phlematick, that drink much strong wine, and that use salt and sharp meats; because it cleaveth to the stomach, and causeth other while thirst intolerable and running by the guts, if it sometime fle●eth them and causeth the blood men●●n: and in the fundament oftentimes induceth strong costiveness.  
There is another phlegm, that is sharp, by mingling, of sharp melancholy therewith: and sometime through boiling of fi●gine, as it chanceth in the sweet juices of fruits, that first boil and after, wax ripe. And this phlegm appeareth oftener in their stomaches that digest ill, then in other parts: for natural Choler floweth to the mouth of the stomach, to stir up the appetite, which desconding downward sometime mingled with phlegm, maketh it sour and this is perceived by sour belchings. And otherwhiles this phlegm is engendered in the stomach by boiling with a weak heat.  
There is another phlegm called Pantick, which is sometime caused by mingling of pontic melancholy. But this is seldoms, by reason that pontic melancholy, so very scarce. It is sometime caused through vehement coldness thereof, whereby the moistness thereof is congealed, & somewhat altered to earthliness, and thereupon cometh no weak heat, which causing it to boil, should convert it into sharpness: nor no strong heat, which digesting it should turn it into blood.  
There be two kinds of Choler, natural and unnatural.  
Unnatural Choler is the some of blood, whose colour is ruddy and clear, that is c●trine, in the last degree of citrines as Saffron heads, and it is light and sharp: and the hotter, the more redder it is. And after this Choler engendered in the head it goeth wit the blood into the veins the other goeth into the purse of the gall.  
The part that goeth with the blood endureth therewith both for necessity and profre. It is needful that it mingle with the blood, to nourish the choleric members It is behooveful that it make the blood subtle and cause it to enter into the veins.  
The part that goeth to the purse of the gall, goeth thither for necessity and profit. The necessity is double. The one is needful for all the body, to mundify it from choleric superfluities. The other necessity is in respect of the galls p●r●s.  
The pressed also is double. The one is, to wash the E●drails from dregs and clammy phlegm cleading to them.  
The other is to wash the guis and Muscles that they may feel, the thing that hurteth them, and void all other filthiness The proof of this is that the colic chanceth often times, by stopping of the hole that cometh from the purse of the gall to the guts.  
Unnatural choler is double. For one is unnatural through outward cause mingled therewith. The other is unnatural, through a cause in itself, for the substance thereof is not natural.  
Choler unnatural through an outward cause, is another known and fame as: and is is that, that phlegm is mingled with, and it is called famous or notable by reason that it is often engendered. And of this kind of Choler cometh the third, that is well known. There is another that ●●lesse famous, and that is it wherewith melancholy is mingled.  
Famous Choler is either ●●t●me, and engendered by mingling of subtle phlegm with natural choler, or else it is yolky, like to the yolks of eggs, and is engendered by mingling of gross phlegm with a natural choler.  
Choler of less same is caused two ways. One is, when the choler is burned in itself and turned to ashes, from which the subtle part of the Choler is not separated, but mingled therewith, and this choler is the worst. Another is, when melancholy cometh from without, and mingleth it with the choler. And this Choler is better than other, & is ruddy in colour, it is not clear nor ●lowing but more like to vein-bloud. This unnatural choler having his own proper substance without mingling of any other humour, is often engendered in the liver, by reason that the subtleness of the blood burneth itself & turneth into choler, and grossly into melancholy.  
Another choler is engendered in the stomach of ill meats not digested but corrupted: or ●is it is engendered in the veins, by other humours. And of this choler be two kinds: for one is called Choler Praslive, like the colour of the bearb called Praslion, which is engendered of the yolkines when it is burned: for burning causeth a yolky blackness in the choler, which mingled with choler citrine, engendereth a green cholet.  
The other is called rusty choler, like to rusty Iron, and it is engendered of Prassive, when Praslive is burned only, till the humidity thereof be dried away: and of the dryness beginneth to war white. And these two last Cholers be ill, and venomous, yet rusty, is the worst.  
Likewise there be two kinds of melancholy, natural and unnatural.  
The natural is, the dregs and superfluity of good blood, whose tallage is between sweet and pontic. And thus melancholy when it is engendered in t●●●●ver, is ●●rted in two paris Of which one entereth with the blood and the 〈◊〉 remaineth in the veins, the other is conve●●ed to the splent. The first part entieth with the blood for necessity and profit: It is needful that it mingle with the blood, to nourish the melancholy cold and dry members as the bones.  
The utility is to make thick and then blood to stint the superflous tunning thereof: to make it strong and to strengthen those members into which it must be converted. The other part that needeth no blood goeth to the spin, both for necessity and profit. The necessity is double one universal through out the body, to purge it of melancholious superfluity. The other is but particular only to govern the s●lent.  
This melancholy is also profitable for man's body, for it ●●tinneth to the mouth of the stomach, straining out the humidityes, that is findeth there, as a woman straining a cow's dugs, draweth out the milk: this utility is double, First, it constraineth, thicketh and comforteth the stomach. Secondly, by reason that the eagerness thereof, moveth the mouth of the stomach, it maketh one to have an appetite to meat.  
Unnatural melancholy is a thing burned, or ashes in respect of other humours. Of this there are four famous kinds, though there be many not famous.  
The first is ashes of Choler.  
The second is ashes of phlegm, & if the phlegm that is burned were very subtle and waterish, than the melancholy thereof engendered, will be salt in tal●ge. But if the phlegm be gross that is burned then the ashes thereof, or the melancholy of it engendered inclineth to sowernes or ponticity.  
The third is ashes of blood, and this melancholp is salt, a ●●tle inclining to sweetness.  
The fourth is ashes of natural melancholy. And if natural melancholy (whereof soever it be) be subtle, than it will be very so●r. And when it is cast out upon the ground it boileth and laboureth of the air, and causeth both flies and beasts to avoid the place. But if the natural melancholy be gross, the unnatural thereof engendered, shall not be sour.  

Sangui●eorum signa  
Natura pingues isti sunt a●quejocantes  
Sempor rumores, up●unt audire frequentes.  
Hos Venus & Bacchus delectant, fercula, risus.  
Et facit hos hilares, & dulcia verba loquentes.  
Om●i us his stud●is habiles suxt, ac magis apti.  
Qualibes ex causa, nee hos leuit●r moves ira.  
Largus, amans, hilaris, ridens ruberque colo● i●.  
Cantans carnosus satis, audax atque benig●●us.   

To Sanguine men, Nature hath much commended,  
First, with a jocund spirit they are attended.  
Desirous to hear tales and novelties,  
Women, nor wine, they gladly not despise.  
Their looks are cheerful and their language sweet,  
For any study they are prone and meet.  
No common matter kindles anger's fire,  
Contentious company they not desire.  
They are liberal loving mirthful: and benign,  
Fleshy and fat, capering and apt to sing.  
No muddy countenance, but smiling cheer,  
And bold enough as causes may appear.   
Here the Author teaching us to know Sanguine folks, s●●th, that a sanguine person is naturally sat. But yet we may not understand, that sanguine ●●●ks be properly fat: For that is a token of a cold complexion, as saith Avicen, But they be sat and fleshy withal: ●orfat in Sanguine persons is taken for Fleshy. Avicen saith, That abundance of all ruddy flesh and stiff, signifieth a hot and a moist complexion, as a sanguine person is For the abundance of ruddy fl●sh, witnesseth fortitude of virtue assimulative, and multitude of blood, that work and war by heat and moisture, as witnesseth Galen, saying: The abundance of flesh is engendered of the abundance of blood. For heat perfectly digesting, and the like virtue to flesh, maketh the flesh fast and stiff. Also Avicen saith. Every fleshy body without abundance of fat and grease, is sanguine. Whereto Galen assenteth.  
Secondly, the sanguine person is merry and jucond, that is to say, with merry words he moveth others to laugh, or else he is glad, through benignity of the sanguine humour, provoking a mall to gladness and ●ocondity, through clear and perfect spirits engendered of blood.  
Thirdly he gladly heareth fables and merry sports, for the same cause.  
Fourthly he is inclined to ●●●hery through heat and moistness, provoking to ca●uall-copulation.  
Fifthly, he gladly drinketh good wine.  
Sixthly he delighteth to feed on good meat, by reason that the sanguine person desires the most like to his complexion, that is, good wines and good meats.  
Seventhly, he laugheth lightly, for blood provoketh to laughing.  
The eight is, the sanguine person hath a gladsome and an amiable countenance, through likeliness of colour and fairness of complexion.  
The ninth is, he speaketh sweetly, through amiableness of sanguine nature  
The tenth is he is a●t so ●●●●n any manner of Science, through liveliness and peripicuity of wit.  
The eleventh is be is not 〈…〉, and this cometh through moistness, abating the f●●ve● of choler provoking to anger.  
The last two Verses roci●e some of the foresaid tokens, and also some other.  
First, a sanguine person is free, not covetous, but liberal.  
Secondly, be is amorous.  
Thirdly, he hath a merry countenance.  
Fourthly, he is most part smiling, of all which the benignity of the blood is cause and provoker.  
Fifthly, he hath a ruddy colour. For Avicen saith, That ruddy colour of the skin signifieth abundance of blood. And this must be understood bright ruddy colour, and not dark such as is wont to be in their faces that drink wines abundantly, and that use sauces and sharp spices, for such colour signifieth Lepry to come.  
Sixtly, he gladly ●●●geth and heareth singing, by reason of his merry mind.  
Seventhly, he is fleshy through the causes beforesaid.  
The eight is, he is hardy, through the heat of the blood, which is cause of boldness.  
The ninth is, the sanguine person is benign and gentle, through the bounty of the sanguine humour.  

Flegma vires modicas tribuit, lat●sque brevesque,  
Flegma facis ping●es sang●isreddit mediocres.  
Sensus hebes, tardus motus pigritia somnus.  
Hic somnolentus piger & sputamine multus.  
Et qui sensus habet pingues, facit & colour albus.   

Men that be phlegmatic, are weak of nature,  
Most commonly of thick and stubbed flature.  
And fatness overtaketh them amain,  
For they are slothful and can take no pain.  
Their fences are but dull, shallow and flow.  
Much given to sleep, whence can no goodness grow,  
They often spit: yet natures kind direction,  
Hath blest them with a competent complexion.   
Here the Author showeth certain properties, concerning the complexion of phlegm.  
First phlegmatic folks be weak, by reason that their natural heat, which is the beginner of strength, and operation, is but feeble.  
Secondly, phlegmatic folks be short and thick: for their natural heat is not strong enough to lengthen the body, and therefore it is thick and short.  
Thirdly, phlegmatic folks be fat by reason of their great humidity. Therefore Avicen saith, That superfluous grease signifieth cold and moistness, for the blood and the unctuous matter of grease, piercing through the veins into the cold members (through coldness of the members) do congeal together, and so engender in man much great, As Galèn saith in his second book of operation. He saith also: That sanguine men are middle men, between the long and the short.  
Fourthly, phlegmatic folks are more inclined to idleness and study, than folks of other complexion, by reason of their coldness that maketh them sleepy.  
Fiftly, they sleep longer by reason of their great coldness, that provoketh them to sleep.  
Sixtly, they be dull of wit and understanding: for as temperate heat is cause of good wit and understanding, so cold is cause of blunt wit and dull understanding.  
Seventhly, they he slothful, and that is by cold: for as heat maketh a man light and quick in moving, so cold maketh a man heavy and slothful.  
The eight is, they be lumpish, and sleep long.  

Est et humour cholera, qui competit impetuosis,  
Hoc genus est h●minum, cupiens pracoliere cunctos.  
Hi leviter discunt, multum comedunt, cito crescunt.  
Ind mag●animi sunt largi, summa petentes:  
Hirsutus, fallax, irascous, prodigus, audax,  
Astutus, gracilis, siccus, croceique coloris.   

Choler, is such an humour as aspi●es,  
With most impetuous, insolent desires,  
He covers to excel all other men, 〈◊〉  
His mind outsteps beyond a Kingdom's ken.  
Lightly he learns, eats much and soon grows tall,  
Magnanimous, and somewhat prodigal.  
Soon moved to anger though upon no cause,  
His own will is his reasons largest laws.  
Subtle and crafty, seldom speaking fair,  
A wasting unthrift, overgrown with hair.  
Bold-spirited, and yet but lean and dry,  
His skin most usual of a Saffron die.   
Here the Author teacheth us to know a person of a●holerick complexion.  
First, he is hasty, by reason of superfluous heat that moveth him to hastiness, 
Avi. 2. doc. 4 ca 4  and therefore Avicen saith, That deeds of excessive motion do signify heat.  
Secondly, the Choleric person is desirous of honour, and cove●eth to be uppermost, and to excel all others, by reason that superfluous heat maketh man's mind prone to arroganey and foolhardiness.  
Thirdly, they learn lightly, by reason of the choleric humour, and therefore Avicen saith; That the understanding, promptness, and quick agility to intelligence, 
Avi. 2.1. lo●. 3 ca  betokeneth heat of complexion.  
Fourthly, they eat much for in them the heat digestive is strong and more resolutive th●n in other bodies.  
Fiftly, they increase soon through strength of natural heat in them which is cause of augmentation.  
The sixth is, they be stout stomached that is, they can suffer no injurits, by reason of the heat in them. And therefore Avicen saith, That to take every thing impatiently, signifieth heat.  
The seventh is, they be liberal to those that honour them.  
The eight is they desire high dignities and offices.  
The ninth is, a choleric person is hairy, by reason of the heat that openeth the pores, and modeth the matter of hairs to the skin. And therefore it is a common saying. The choleric man is as hairy as a Goat.  
The tenth is he is deceivable.  
The eleventh is, he is soon angry, through his hot nature. And therefore Avicen saith, Often angry and for a small cause, betokeneth heat, through eadie motion of Choler, and boiling of the blood about the heart.  
The twelfth is he is a waster, in spending largely to obtain hou●●●s.  
The thirteenth is, he is bold, for boldness cometh of great heat, specially about the heart.  
The fourtienth is he is wily.  
The fiftien●● his 〈◊〉 is slender membered and not fleshy.  
The sixtienth is he is lean and dry.  
The seventienth is ●e to Saffron coloured. And therefore Avicen saith, That choler signifieth dominion.  

Restay adhuctristis cholerae substantia nigrae,  
Quae reddit pravos, pertristes, pa●ca loquen●es,  
Hi vigilant ●tudi●s, nec mens est dedita somno.  
Servant propositum sibi nil reputant fore tutum.  
Invidus & tristis, cup●a●s dextraeque tenacis.  
Non expers ●raudis, timidus lutei●que coloris.   

Where melancholy bears the powerful sway,  
To desperation it inclines always.  
The melancholy spirit is dark and sad,  
Sullen, talks little, and his sleeps are bad.  
For dreadful dreams do very much affright them,  
Start out of sleep, and nothing can delight them.  
Their memory is good, and purpose sure,  
All solitary walks they best endure.  
Because to study they are still inclined,  
And being alone, it fitteth best their mind.  
Simple, and yet deceitful, not bounteous.  
But very sparing, doubtful, suspicious,  
Earthly and heavy looks: By all opinion,  
Here melancholy holds his sole dominion.   
Here the Author declareth some tokens of a Melancholy person.  
First, melancholy maketh men shrewd and ill mannered, as they that kill themselves:  
Secondly, melancholy folks are most part sad through their melancholy spirits, troublous and dark, like as clear spirits make folks glad.  
Thirdly, they talk little by reason of their coldness.  
Fourthly, they be studious, for they covet always to be alone.  
Fiftly, they steep, not well by reason of the over much dryness of the brain and (through melancholy fenmes they have horrible dreams, that wake them out of their sleep.  
Sixtly, they be steadfast in their purpose, and of good memory and hard to please.  
Seventhly, they think nothing sure, they always dread through darkness of the spirits.  
In the two last verses he reciteth some of the foresaid signs and other.  
First, the melancholy person is envious, he is sad, he is covetous: he holdeth fast, and is an ill payer, he is simple, and yet deceitful: and therefore melancholy ●olks, are devout, great readers, fasters and keepers of abstinence.  
Sixtly, he is tearful.  
Seventhly, he hath an earthy brown colour: Which colour if it be any thing green, signifieth the Dominion of Melancholy, as Rasis saith.  

Hi sunt hum●res, qui praestant cuique colores.  
Omnibus in rebus ex slegmate fit coloralbus.  
Sanguine sit rubens, colera rubea quoque rusus.  
Sipecc●t sanguis, facies rubet, extat ocell●,  
Inflantur genae, corpus nimi●mque gravatur,  
E●puls quam frequens plenus, mollis, dol●r, ingens.  
Maxim fit frontis, & constipatio ventris,  
Siccaque lingua, s●●isque, & somnia plenarubore,  
Dulcor adest sputi, sunt acria dulcia quaeque.   

The humours that complexion do extend,  
And colour in our bodies, thus they lend.  
To him is Phlegmatic, a colour white:  
Brownish and tawny, under Cholers might.  
The melancholy man is pale as earth,  
The sanguine ruddy, euer full of mirth,  
Yet where the Sanguine doth too much exceed,  
These inconveniences thereby do breed.  
The blood ascends too proudly to the face,  
Shoots forth the eyes beyond their wont place.  
And makes them swell. The body lumpish grows,  
The pulse beats thick, by vapours them enclose.  
The head will ache, and costiveness ensues,  
The tongue is dry and rough, can tell no news.  
Extremity of thirst, caused through great heat,  
And bloody coloured dreams, which make men sweat.   
Here the Author reciteth the colours, that follow the complexion. A phlegmatic person is white coloured: the choleric is brown and tawny: the Sanguine is ruddy: the melancholy is pale coloured like earth.  
Afterward, the text declareth twelve colours, signifying superfluity of blood.  
The first is when the face is red, by the ascending of blood to the head and face.  
The second is, when the eyes bowl out further than they were wont.  
The third is, when the eyes are swollen.  
The fourth is, when the body is all heavy for nature cannot sustain nor govern so great a quantity of blood.  
The fift is, when the Pulse beateth thick.  
The sixth is, when the Pulse is full, by reason of the hot and moist vapours.  
The seventh is, when the Pulse is soft, through too much humidity that mo●●ifieth the matter.  
The eight is, ache of the head.  
The ninth is, when the belly is costive, through great heat that drieth up the stichy matter.  
The tenth is, when the tongue is dry and rough for the like cause.  
The eleventh is, great thirst through dryness of the stomach's mouth engendered of great heat.  
The twelfth is, when one dreameth of red things. This Avicen affirmeth, saying: Sleep that signifieth abundance of blood, 
avi. 2.1. c. 7.  is when a man dreameth he seethe red things: or else that he sheddeth much of his blood, on else that he swimmeth in blood, and such like.  
The thirteenth is, the sweetness of spittle through sweetness of blood.  
Here is to be noted, that like as there be tokens of abundance of blood, so therebe signs of abundance of other heemors, as in these Verses following.  

Accusat choler am dextra dolour, aspera lingua,  
Tiunit us, vomitusque frequens, vigilantia multa,  
Multa sit is, pinguis egestie, torsio ventris,  
Naus a fit morsus cordis, languescit orexis.  
Pulsus adest graetlis, durus voloxque calescens.  
Art, amarescis, incendia somnia fingit.   

Where Choler rules too much, these signs will show,  
The Tongue grows sharp and rough in speaking slow.  
More wak fullness then needs, ti●gangs in the car,  
Unwonted Vomits, hateful d●y ap●●●.  
Great thirst, the excre●●● de quickly void,  
The stomach is too nice, as overboard.  
The heart is full of guipes, and extreme heat  
Compels the pulse impatiently to beat.  
Bitter and sour our spittle then will be,  
And in our dreams, strange fires we seem to see.   
The tokens of abundance of phlegm are contained in these verses following.  

Flegma supergrediens proprias in corpore leges,  
Os facit insipidum, fastidia crebra, salivas  
Costarum, stomachi, simul occipitisque dolores.  
Pulsus adest rarus, & tardus, mollis, inanis,  
Pracedit fallax fantas; mata somnit aquosa.   

Where Phlegm superabounds, these signs will tell▪  
The mouth distasteful, nothing can relish well,  
And yet with moisture over-floweth still,  
Which makes the stomach very sick and ill.  
The sides will ache, as if they beaten were,  
Loathsome will all our meat to us appear.  
The pulse beats seldom. The stomach and the head,  
With gripes and pangs do seem as they were dead.  
Our sleeps are troublous, and when we dream,  
Of brooks and waters, than we see the stream.   
The signs of abundance of Melancholy are contained in these verses following.  

Humorum pleno duns fex in corpore regnat,  
Nigracutis, durus pulsus, tennis & urina,  
Solicitudo, timor, tristitia somnia, tempus,  
Acerescit rugitus sapor, & sputaminis idem,  
Levaque pracipuc tinnit & sibilat auris.   

When Melancholy in the body reigns;  
It doth endanger many dreadful pains.  
It tills it with corrupting filthiness,  
Makes the skin look of blackish fulsomness.  
The pulse beats hard, the urine weak and thin,  
Sol●tcitude, fear, sadness, sleep it droweneth in.  
It sa●ses bitter belches breeds much Rheum.  
And in the care oft breeds a ting●ing cune.   
Now concerning the letting of blood this Text is abouched.  

Denus septenus vix slebothomians petit annus.  
Spi ●●us uberior erit per flebothomiam.  
Spiritus ex potie vini mox multiplicatur.  
Lumina clarificat, sincerat slebothomia  
Mentes, & cerebrum, calidas facit esse medullas.  
Viscera purgabit. stomachum ventremque coorcet.  
Puros dat sensus, dat somnum, toedia todit.  
Auditus, vocem, vires producit & auget.   

At seventeen years of age, safely we may,  
Let youthful body's blood, the learned say.  
The spirits are restored by letting blood,  
And to increase them, drinking wine is good.  
After blood-letting little good they gain  
By present eating meat, that is but vain.  
Phlebothomy doth purge and clear the sight,  
Cleanseth the brain, and makes the marrow right.  
The stomach and the belly it doth clear,  
And purge the entrails throughly every year.  
It sharpens wit, and doth induce to sleep,  
And from the heart all painsull grief doth keep.  
It comforts hearing, and relieves the voice,  
Augmenting strongth, wherein the most rejoice.   
Here the Author speaking of blood-letting, saith, That at seventeen years of age one may be let blood.  
And touching this, Galen saith, 
Gal de ingenis  That Children should not be let blood, before they be 14 year old at least, because children's bodies be soon resolved from outward heat, and therefore by voiding of blood they should be greatly weakened. Also, for that they need to nourish their bodies and augment them, they should not diminish their blood. And also, for that they be soon dissolved from outward heat, it sushceth that they need not be let blood.  
Know likewise, That as blood-letting is not convenient for Children, so it is unwholesome for old Folks, as Galen saith: 
Gal. 9 reg!  For the good blood is little, and the ill much. And blood-letting draweth away the good blood, and leaveth the ill, as Avicen saith: 
Au. 4.10. cap. 10.  and therefore blood-letting is unconvenient for such persons. Secondly be putteth the hurt of blood-letting, of necessity with voiding of blood, done by blood-letting, man's spirits being in the blood, do then avoid.  
Thirdly, he showeth how the spirits should be cherished and restored, and that is by drinking of Wine after the blood, letting: For of all things to nourish quickly, Wine is best, as is before said: The Spirits also be cherished and restored by meats, but that is not so quickly as by Wine. And the meat after bload-letting must be light of digestion, and a great engenderer of blood, as rere-rosted Eggs, and such like. And although meat restore tha spirits after blood-letting, yet let the Patients beware of much meat the first and second day.  
For Isaac saith In dictis. That they must drink more than they eat, and yet they must drink less than they do before blood-letting, for digestion is weaker.  
Fourthly, the Author putteth eleven profits of blood-letting, when it is duly done.  
First, temperate blood-letting comforteth the sight: For diminishing of humours doth also diminish fuming to the head, and the repletion thereof, that darketh the sight.  
Secondly, it cleareth and maketh pure the mind and brain, through the same cause.  
Thirdly, it heateth the marrow: for it mingleth the superfluities that thereto come, and cool it.  
Fourthly, it purgeth the entrails: for Nature (uncharged of blood) digesteth better the raw humours that be left.  
Fiftly, blood letting restraineth vomiting and the lask, for it diverteth the humours from the interior parts to the outward, and specially the letting blood of the arms, as Avicen saith, for letting blood of the feet stoppeth not so well.  
Yet perchance the Blood-letting shall augment the lask. end that two ways. First, by Blood-letting. Nature is discharged of her burden, and being comforted, it provoketh other hacuations. Secondly if the Lask be caused by great weakness of virtue contentive: for then, by reason that by Blood-letting virtue is weakened the lask is augmented.  
Sixtly, Blood-letting cleareth the wits: for it minisheth vaporation that goeth to the head, and troubleth the wits.  
Seaventhly, it helpeth one to sleep, for thereby many humours be voided, of which divers sharp vapours are lifted up, that let one to sleep.  
The eight is, it taketh away tediousness and overgreat grief, for thereby virtue is unladen of grief: for with the melancholy blood, the dreas of blood (which induce tediousness and grief) are drawn out.  
The ninth is, it comforteth the hearing: for thereby the vapours and humours that ascend is the head, and let the hearing, are diminished.  
The tenth is, it comforteth the doyce: for thereby the superfluities and humidities that would come to the Breast, or pipe of the Eights, and let the doyce are diminished.  
The eleventh is, it angmenteth the strength, for thereby the body is discharged of grief, wherefore the virtue is angmented.  

Tres insun i●tis Majus, September, Aprilis,  
Et sunt Lunares sunt velut Hydriades,  
Prima dies prim● postremaque posteriorum.  
Ne sarguis mi●u● nec●arnibus Anseris uti,  
In senevel juvene, si venae sanguine plenae.  
Omni mense bene confort incisio Venae.  
Hi sunt treimenses, Majus, Septembris, Aprilis,  
In quibus eminuas, ut longo tempore vivas.   

Three special Months, our text doth here remember,  
For letting-bloud, April May, and September,  
The Moon rules most these Months, yet certain days,  
Some do deny and other some dispraise  
The first of May, and the last of April,  
As also of September they hold ill.  
Days of these Months they do forbid to bleed,  
And think it dangerous on a Goose to feed.  
But this is idle, for these Months are good.  
And for our health in these to let our blood.  
For old or young if blood abounding be,  
All Months it may be done advisedly.  
If length of days and health you do desire,  
These are the Months that bleeding best require.   
Here the Author saith, that these three, May, September, and April are the months of the Moon, and in them are days forbidden to let blood: that is, the first of May, and the last of September and April. Though this be a common rule, yet it is false. For the foresaid days may be as good, and as worthy to be chosen as the other, after the diversity of the Coustellation in them. Farther he saith that in those days one should not eat flesh, which is also false and erroveous and very withchcraft. I think the Author had this saying of the Jews, which observe such manner.  
Secondly, he saith. That men of middle Age, and young solkes, whose Veins be full of blood, may be let blood every month, for those may well re●● resolution, and in them is great quantity of good blood.  
Thirdly, he saith, that blood-letting for man's health must be done in one of these three months, May, September, and April. But yet with difference, for in April and May the Liver-veyn must be let blood, because then in Spring the blood increaseth: And in September in the splene-veyn, because of Melancholy, which then in Autumn increaseth.  

Frigida natura frigens regio, dolour ingens,  
Poit lavacrum, cottuns, minor aetas atque senilit,  
Morbus prolixus, reple●i● potus & escae,  
Si fragilis vel subtilis sensius stomachi sit.  
Et fast●diti, tibi non sit slebothomandium.   

A cold complexion, and a chilly air,  
Aches, or ingreams that to inflame prepare,  
Bathing and wanting dallying in that sport,  
Where Venus most delighteth to resort,  
Too young or else too old, A long disease,  
Eating or drinking, nature to displease.  
Sea-sick feeling, when the stomaches weak,  
And empty Veins, that loathingly do speak.  
All these forbidden blood-letting, and advise,  
Not then to deal therewith in any wise.   
Here the Author setteth down twelve things that do hinder blood, letting.  
The first is coldness of complexion: For, as Galen saith, Blood letting cooleth, and augmenteth coldness. Because as Isaac saith, blood is the foundation of natural heat: and in regard that blood-letting voideth the blood, it voideth heat, and so consequently cooleth.  
The second is a fervent cold Country, under which a cold season should be comprehended, which also letteth blood-letting: for in a Country and Season very cold, the blood is closed in the deepest parts of the body, and the blood that carrieth in the upper parts, the cold maketh thick which to avoid is no wisdom.  
The third is fervent ache under which also may be comprehended great inclamation of the body; for if one in such accidents be let blood, there followeth great motion agitative contrary to nature, and greater inflammation, which weakeneth nature more.  
The cause of this motion agitative is attraction to divers parts: for by blood-letting) attraction is caused to the place that is let blood: and by great ache, attraction is cause to the place of ache.  
The cause of greater inflammation is, that by blood-letting the humours be moved, whereby they be the more inflamed. And this is truth when blood-letting is little and artificial: yet if it be done till one swound, it is wholesome in the foresaid cases: For this blood-letting when it overcommeth the attraction of the ache it causeth not motion agitative and like. wise it taketh away inflammation when there be no humours, that should move heat, and cause more inflammation. This is Galens mind, saying; 
Gal. comments illius apli. qua geruntur.  There is no no better medicine for an imposthume of fervent inflammation, Fevers, and a great Ache, than blood-letting.  
The fourth is bayning, specially resolutive, for that denyeth Blood-letting, because that were vacuation upon vacuation, which Nature cannot easily bear.  
The fifth is carnal copulation: for immediately after that, one should not be let blood, because of double weakening of Nature.  
The sixth is, too old or too young, as it is before touched. Of this Avicen saith, Take heed how thou lettest one blood in any of the foresaid cases, except thou trust in the figure insolidite of the muscles, largeness of the veins, the fullness of them, and ruddy colour.  
The seventh is long sickness: for by such letting of blood Nature is doubly feebled, both by long sickness and diminishing. This is truth, saith Avicen, except there be corrupt blood, for then blood-letting is wholesome.  
The eight is great repletion of drink.  
The ninth is to eat too much meat: and under this is comprised meat undigested. The cause whereof (as Avicen saith) is this. There be three things that draw to them, that is, emptiness, heat and secret virtue or property. Then if the veins be empty through voiding of blood, they draw to them from the stomach or liver undigested or supersluous meat or drink, which undigested meat when it cometh to the members, cannot be amended, that is digested: for the third digestion cannot amend the fault of the second, nor the second of the first, if the fault be so great that it cannot convert into the members, and it there remaining may cause some disease.  
The tenth is feebleness for blood-letting is a strong voider as Galen saith; therefore a feeble person may not endure great diminishing of blood.  
The eleventh is subtle sensibleness of the stomach's mouth, which is called the heartstring, for of such blood letting swooning followeth lightly. And under this wesknesse of the stomach is comprised an east flowing of choler to the mouth thereof inducing vomiting, wherefore they that have the foresaid accidents, should not be let blood: for by blood-letting, the humours moved, be endured to the stomach's mouth, as to a place accustomed: And because it is a weak and an impotent member to resist that flux; therefore by such letting of blood, many inconveniences chance.  
This is one cause, why so many sound when they he let blood by reason that Choler floweth to the stomach, which biting the stomach, paineth the heart and stomach so, that it causeth one to sound.  
The twelfth is loathing: for if in this loathing one be let blood, when the veins be empty, they draw to them ill matter, that causeth loathsomeness.  
And besides the foresaid accidents th●●● be yet other that hinder blood-letting.  
First, voiding of menstruous stir, or the Emrauts, for one diseased with either of these, should not be let blood: yet it may be done to divert the flux or matter another trey.  
The second is rareness of composition: for in rare bodies is much dissolution; And therefore this dissolution sufficeth them without evacuation, as Galen saith. 
Gal. 9 Res.   
The third is rawness and clamminess of humours, for then beware of letting of blood because it increaseth rawness of humours: & therefore in long sickness ye should not be let blood for of rawness, humours increase, strength séebleth, and the sickness prolongeth.  
And therefore Avicen saith, That in long sickness, before one is let blood, he should take a laxative, although he need both.  
Rawness of humours is caused two ways. One is through abundance of humours that choke natural heat, which choking breedeth raw humours and then blood-letting is wholesome.  
Wherefore Alexander saith, Letting of blood in the beginning of dropsy is wholesome, 
Alex, 2. l. cap. hydropic.  when it cometh by abundance of menstruous blood, that through some cause is prohibited to issue, or by abundance of the Enmauds For like as a little fire is quenched under a great heap of wood, so likewise natural heat is suffocated with abundance of humours.  
The second cause of raw humours, is feebleness of natural heat, as in folks of feeble complexion, or such as have him long sick, or be very aged; for then the said blood-letting is unwholesome, because it augmenteth rawness: for the blood that conserveth heat is drawn out and so the body is made cold, and the humours more raw. Therefore the blood must be left to digest raw humours.  
The fourth is, undue disposition of the air, either too hot or too cold; for much heat causeth strong resolution: and great cold maketh the blood thick, and unapt to issue or avoid.  

Quid debes facere, quando vis stsbothomari,  
Vel quando minuis, fuer is vel quands minutus.  
Vnctio, siv; potus, lavacrum, vel fascia, motus,  
Debent non fragili tibi singula ment teneri.   

What should we do when we to bleeding go,  
These faw instructions following will show,  
Before and after, unction will do well,  
Lest the incision, or the veyn should swell.  
Yet unction (without wine) is not so good,  
It prevents swooning, and begets new blood.  
Bathing is wholesome, in divers times observed.  
And linen  ought well to be reserved.  
After blood-letting be discreet in walking,  
And trouble not the brain with too much talking.   
This Text declareth five things that ought to be done about Blood-letting, 
Five things in letting blood.  some before, some at the time, and some after.  
The first is anointing, which otherwhile is used in the Blood-letting, as to anoint the place or veyn that is opened, to assuage the veyn: Sometime it is used after Blood-letting, to keep the gash that it close not up too soon, that the humours that be lest in the veins, may have some respiration and some ill fumes void out.  
The second is to drink, and specially wine, which is good in Blood-letting, if one happen to swoon, add also it is very wholesome (after Blood-letting) to revive the spirits, and engender new Blood, which thing, in practise all Physicians observe.  
The third is bayning, which is wholesome three days before, and three days after, and not the same day. It is good before, if one think he have gross humours within him: for bayning looseth and moveth the humours, and for the same cause it is wholesome to take a sharp strupe before, to move, dissolve and make subtle the humours.  
And therefore, when ye will let one blood, ye must rub the arm, that the humours in the veyn be made subtle and prepared to issue out more eastly. It is wholesome after blood-letting, that the residue of humours and vayors that be left behind, may be loosed. It is not wholesome the same day, for bayning maketh the skin linnow or supple, which made linnow, will not abide the stroke that is given in blood-letting, and that is dangerous.  
The fourth is, binding with linen , which is very wholesome, to stop the blood after often evacuation thereof, and before bleeding to draw the humours in the veins, and to cause them to swell and better to appear.  
The fift is, moderate walking after blood-letting, to dissolve and make subtle the humours, and afterward to lose the residue of the humours that be left behind.  
Some use to let blood fasting vut some other say, it were better to eat a rear rafted Egg first, and thereto drink a draught of wine, about the hour of nine or ten before dinner, and forthwith to let blood because when the stomach is empty nature retaineth still the blood more strongly, lest she should lack nourishment. But when they have eat a little nourishing meat, as wine and eggs is, than nature suffereth the blood better to issue.  

Exhilar at tristes, iratos placat, amantes,  
Ne sint amentes, flebothomia sacit.   

Bleeding removes sad motions from the heart,  
Assuageth anger, being too malapert.  
And those distempered fits procured by love,  
Blood-letting gently doth them all remove.   

Three effects of blood, letting.  First, it maketh a sad person merry.  
Secondly, it pleaseth angry folks: and the reason is this, because much melancholy mingled with blood, causeth heaviness, and much choler causeth anger: which two humours as they be mingled with blood, are drawn our by blood ●etting.  
Thirdly, it keepeth Lovers from furious raving for i● removeth the blood, from the head: and avoideth is by other exteterior parts.  
Furthermore, there be five cause of blood-letting.  
The first is, that the abundance, whether it be in quality or quantity, or both, should be voided. For as Avicen saith; Two manner of folks must be let blood. One are such as be disposed to be sick, that have abundance of blood in quantity. The other are they that are sick already, through the malice of humours or blood.  
But there is a difference in these blood-letting For blood-letting for the abundance of blood, aught to be much; but when it is done to avoid ill blood, it must be moderate, as Galen saith, And therefore they do very ill, that let themselves blood till they perceive the good blood issue: for (peradventure all their blood shall run out, ere they see any good blood appear. Therefore they should void a little at once: and after the mind of Galen in this case Before they let one blood, they should give him good meats to engerder good blood, to fulfil the place of the ill blood, that is avoided, and after (within a little space) to let blood a little, and a little. This is called direct letting of blood, for it is done to avoid abundance of blood, and of such humours as should be avoided.  
The first indirect cause, is the greatness of the disease, and greatness of the apparent vehement inflammation; for as Galen saith. There is no better Medicine for an Impostume of vehement inflammation, Fevers, and a great ache, than blood-letting.  
The second indirect cause is, that the matter which is to be avoided, be● drawn unto the place from whence it must be avoided. And therefore in retention of the menstruous flix & Emetauds: The great vein in the feet called Saphena, must be opened, as Galen saith, to draw down the matter of the blood.  
The third indirect cause, is to draw the humours to the place, contrary to the place that they flow to, to divert them after from the place. Therefore, for too much abundance of menstruosity, the vein Basilica must be let blood, to turns the matter to the contrary part, and so to void it from the proper course. And therefore, he that hath a Pleurisy on his left side, must be let blood on the right side, to divert and draw the matter to the place, contrary to that place, that it inclineth so. And likewise if it be on the right side, to let blood on the left.  
The fourth indirect cause is, that by letting of blood, one portion of the matter may be avoided, that nature may be strong upon the residue, and so letting of blood is wholesome when the body is full lest impostumes grow: for the regiment of nature is feeble, in regard of these humours. Wherefore when a portion of matter is voided, nature governeth the matter so, that it should not flow to some weak place, and breed an Impostume.  

Fac plagam largam mediocriter, ut cito fumus.  
Excat uberius, liberiusque cruor.   

The Orifice (or as some say) incision,  
When as for bleeding you do make provision,  
Ought to be large, the better to convey  
Gross blood, and sums which issue forth that way.  
Gross humours and gross blood must needs have vent,  
In cold or hottest times by good consent,   
Here the Author saith that the gash or Orifice, made in letting of blood, aught to be of a mean largeness, that the gross blood may easily issue out: for when the gash is strait the pure blood only goeth out, and the gross abideth still in. And note that sometime the gash must be great, and sometime small The gash must be great for three causes.  
First, because the humours be gross, and gross blood must be voided, as in them that be melancholy.  
Secondly, in winter the gash must be great, for cold engrosseth the humours.  
Thirdly, for the abundance of humours, for they avoid better by a great gash then by a small. But the gash must be small when the person is of weak strength, that the spirits and natural heat avoid not too much: and likewise in a hot season, and when the blood is pure.  

Sanguine subtracto sex h●ris est vigilandum,  
Ne somni fumus laedat sensibile corpus.  
Ne nervum laedat, non sit tibi plaga profunda.  
Sanguine purgatus non carpas protinus escas.   

When blood is come away, ye must be sure,  
Six hours after watchful to endure:  
Lest sleep raise fumes, or turning on that arm,  
Impostumes breed, by doing it lest harm.  
The nerves, and sinews, Arteries also,  
Offend not, if in health you mean to go.  
The blood thus purg', d you instantly may eat:  
So that the humours be in quiet set.   
Three things must be considered when one is let blood.  
First, that be sleeps not in six hours after; lest the fume (engendered by sléept) ascend to the head, and hurt the brain.  
Furthermore, least in his sleep he turns him on the arm that in let blood, and thereby hurt him, and lest the humours (by sleep) flow to the painful member, by reason of the incision, and so breed an imposthume. For Galen saith, Impostumes breed in the body, or in a member that is hurt: the humours will flow thereunto. But Avicen assigneth another cause; That by such sleep may chance confraction of the members, The cause may be as Galen saith. That sleep is unwholesome in the Ague-fit: 
Gal. 2 aph. super illo. In quo. & c.  because natural heat goeth inward and the outward parts wax cold and the fumes remain unconsumed, whereby the rigour is augmented and the Fever-fit prolonged.  
Also by moving of the humours in letting of blood, fumes are ●aised up to the sinews and brawns of the arms: which remaining vnconsumed, wax cold in sleep, and ingress in the viter parts. And therefore, it one sleep immediately after letting of blood, they cause confraction of the sinews and brawns of the arms. And he saith further, That one in letting of blood, must beware that he make not the gash too deep, lest he hurt a sinew. 
Gal. conjurer aph. que reguntur.  or an arterie-string under the vein: for hurting of a sinew causeth a mortal cramp, or loss of a member, as an arm, or a finger, and hurt of an artery-string, causeth bleeding uncurable.  
And one ought also not to eat immediately after he is let blood, but he must tarry till the humours in him be at quiet, lest the meat before it be digested, be drawn together with the blood to succour the hurt member.  

Omnia de lacte vitabis rite minute.  
Et vitet potum flebothomatus homo.  
Prigida vitabit quia sunt inimica minutis.  
Interdictus erit minutis unbilus acr,  
Spiritus enultat minutis luce per auras.  
Omnibus apta quies est, motui valde nosivus.   

Eat milk and white meats, when we are let blood,  
Because (at such times) they are never good.  
And drinking then perforce we should refrain,  
With undigested drink ne'er fill a vein.  
Cold and cold 〈◊〉 with all cold things beside,  
Are then our enemies by proof well tried.  
Cloudy and troubled Airs are likewise ill.  
With melancholy blood the veins they fill,  
Too stirring motion, or excessive labour,  
Avoid, and with soft ease the body favour.   
Here the Author saith, sive things must be eschewed of him that is let blood.  
The first is milk and white meats: for by stirring of humours (caused by letting of blood) oft times some humours sloweth to the stomach: therefore if he should eat milk by mingling with the humours it would corrupt in the stomach sigh of itself it is very coruptible. And also by reason that it is sweet, the milk may be drawn to the veins undigested: and through stirring of humours lightly corrupt.  
Secondly he must beware of much brinking, for by reason that the dryns be empty, the drink undigested is lightly drawn to them as is before said.  
Thirdly be must eschew all cold things, as well outward, as inward, as meats, very cold, air cold hathing, thin clothing, resting on stones, colonesse of the head and séet: for by reason that the natural beat is feebled by setting of blood, the body will soon be too cold.  
Fourthly, he that is let blood, shouls not walk in dark cloudy or troublous air: for that maketh him heavy and uninsty, as is before said at, Aer sit mandus. etc. And heaviness is cause of melancholy bload. Therefore he must walk in a fair clear air: for that recreateth the natural and lively spirits.  
Fiftly, he must esche, excessive labour, and use moderate rest: for excessive stitting about (than specially) weaketh and moveth humours, but temperate rest suageth motion.  

Principio minuas in acutis & peracutis.  
Aetatis mediae multum de sanguine tolle,  
Sed puer atque senex, tollet uterque parum,  
Ver tollit duplum, reliquum tempus nisi simplum.   

In the beginning of a sharp disease,  
Then letting blood is good, if you so please.  
The middle age doth favour bleeding best,  
Children and aged folks may let it rest,  
Or take but little from them. In the Spring,  
A double loss of blood, no hurtful thing,  
At other times, to take but indifferently,  
And still let good advice keep company.   
Here he speaketh of four things.  
First, the letting of bleod should be done in the beginning of sharp diseases, which are ended the fourth day. For such be short, and make no delay: therefore they must be remedied at the beginning.  
The second is, that from 30 year to 45 or 50. one should be let blood most, for at that age Blood increaseth most of all: nor the diminishing thereof letteth not the growing, nor the bodily strength is not lessened therevy, because the Body in that age groweth not, but seemeth to stand still at one state.  
The third is, that old folk and children should be let blood but little: for young children need most bleed to nourish and increase them and aged folks strength decayeth from them.  
Fourthly, in Springtime double quantity of Blood should be boyded, in regard of other seasons: for that time specially enereaseth blood, as all Physicians say.  
Touching the first saying, a few rules concerning letting of blood would be given.  
The first is, that at the beginning of the sickness, one should not be let blood: for as Galen saith, That Nature is worker of all things, and the Physician is Minister. But he saith, That no vacuation at the be●●●ning of sickness, 
Gal. 3. reg. Idem 3 Ape. in consu agritu dini. Ga', in pho. Inchoantibus morbi.  is natural: for as Nature in the beginning of sickness avoideth nothing, likewise no more should the Physician.  
Yet three things withstand this Rule.  
The first is, furlo fity or sterceness of the matter. For Avicen saith, That when the sickness beginneth, one should not be let blood, because letting of blood shrreth the humours, and maketh them subtle, and to run throughout all the body, except the matter be furious.  
The second is abundance of the matter: for Galen saith, That it is then behooveful to be let blood: or take a Medicine laxative, to alleviate Nature loaded with abundance of matter.  
The third is, greatness and sharpness of the sickness, as when there is a great and an achfull imposiume, though the matter be little. For Galen saith, If the Impostume be great, ye must be let blood at the beginning, though there be but little matter, lest it break, or open before it be ripe: therefore to eschew many inconveniences, blood-letting must be done.  
The second rule is, that blood-letting may not be done on the day of motion of the sickness, 
erists is a sudden indication either to hea'th or death's mutation.  as in Crisis, nor no other vacuation, nor diverting of matter from the place that nature sendeth it to etc.  
Nor likewise in the Ague fit.  
For Galen saith, That when the sickness is in his estate, neither blood-letting, nor laxative should be done.  
For then the matter ripeth, which ripeth better by quietness then by stirring.  
The third rule is, that blood-letting should not be done in beginning of the sickness, when Crisis is removed.  
For Isaac saith, in his Book of Vrines. That though the Heart be the Engenderer of the blood and spirits, yet the blood is foundation of Natural heat, and sustaineth it, for the heat is naturally thereof engendered. And therefore, be that voideth Blood, voideth heat, which should digest the matter of the sickness, and so consequently the sickness is prolonged; and strength weakened. And therefore it is to be feared, least through the lengthening of the sickness, and weakening of the strength, nature would sail.  
The fourth rule is that the body (having dregs of filth in the guts) should not be let blood. The cause is, there be thre● things that draw to them heat emptiness, and all things sharp: so when as the veins be emptied by Letting of blood, they draw to them from the next member, as the guts and stomach, whereby the belly is judurated, and the matter in the Veins is more infected the Meseraike drawsth the humidities of the ordures and the ordures are dried the more, therefore you must first mollify the belly with Clysters or Suppositorie●●, except it war laxative alone.  
The fift rule is, that letting of blood should not be much used; for by oft using thereof, one drawing on in age, falleth into divers diseases, as Epilepsy, Apoplexy, and Palsy, for by removing of the blood and heat, many phlgematick supper flutties are engendered that cause these diseases.  
The sixth rule is, that a woman menstruate, or with child, should not be let blood. A Woman with Child should not: for thereby the heat, that digesteth meat, is diminished, and the food of that she goeth with is taken away specially when if that she goeth with waxeth great: for than it needeth more food. Thus saith Hypocrates: When the menstruosity keepeth due course, and avoidoth naturally enough, letting of blood should not be done: but when it avoideth too much, than (to divert the matter) it must be done, for nature would not be let of her operation.  
The seventh rule is that after the Colic passion, one should not be let blood, for by reason that Letting of blood stirreth up the humours: a Choleric humour may flow to the stomach, and inflame it: Nor after vomiting, lest humours likewise flow to the stomach: Nor after the Flix, nor after great watching: nor after much travel: nor after any thing that greatly hurteth or dissolveth: for in these two ●ases, letting of blood should greatly move the humours, and enféeble the strength.  
Now it is to be considered, who are meet to be let blood: and therefore we shall declare a few rules.  
The first rule is, that letting of blood is very expedient for delicate idle, and corste folks, and that use meats engendering much blood.  
The second rule is, it is wholesome for those that have abundance of blood, which abundance is known by the thickness of the brine: for abundance of blood maketh it thick, and abundance of Choler maketh it thin.  
The third is they should be let blood, in whom melancholy aboundeth: For when much natural Melancholy runneth with the blood throughout all the body not puristing the ill blood: then letting of blood is wholesome.  
There be two kinds of melancholymatural, and vunafural,  
Natural is the dregs of blood which when it aboundeth, it runneth with blood, and in letting of blood is votded therewith. For, of the same temperate beat, blood and melancholy, the dregs thereof is engendered.  
The fourth rule is, that when boiling conturbation, and calefactions of humours is feared, it is wholesome to let blood: and those persons, as soon as they feel themselves inflamed, should be let blood, to avoid the foresaid motions, caused by the great abundance of humours.  
Yet otherwhiles some ●e deceived by this rule, for forthwith when they feel calefaction, and fear boiling of humours, they let them blood. And when this cometh of beat calefaction and incision, the calefaction or boiling ceaseth not by Blood. letting, but it is rather augmented: for blood-letting moveth the humours, and maketh them run through the body. Therefore letting of Blood is not wholesome, except it be for abundance of humours, which is known by much sweat, especially in the morning, for there be some that sweat not except they need evacuation.  
The fift this is, they that be mighty and strong should be let blood and not they that be cold and dry. For Rasis saith: That those bodies are apt to be let blood, which have great apparent veins that be hairy and coloured between brown and red, and folks not too young, nor too old, for children and unwieldy aged persons should not be letblo●d except necessity require ie. Many of the said rules be gathered out ●i Avicen.  

Aestas, Ver, dextras, Autumnus, Hyemsque sinistras,  
Quatuo haec membra, cephe cor pes epar vacuatur.  
Ver Cor, Epar Aestas, ordo sequens reliqua.   

Springtime and Summer, if we intent to bleed,  
Veins on the right side do require as need.  
Autumn and Winter, they the left side crave,  
In arm, or soot, as they best like to have.  
The Head, Heart, Foot, and Liver, all these four,  
Emptying require themselves best to restore.  
The Heart calls for the Spring, Summer the Liver,  
Order unto the rest is a due giver.   
Here the Author reciting certain things, concerning the members that be let blood, saith:  
That in War and Summer, the veins of the right hand, arm, or foot should be let blood: But in winter and Autumn, the veins of the left hand, arm or foot must be diminished.  
The cause hereof may be, for that Her increaseth Blood, and Summer Choler, therefore in Ver and Summer us should diminish those veins in which blood & Choler abound, which be on the right side of the body, near to the member that engendereth good blood (that is the Liver) and the receptacle of choler, the Gall.  
Autumn engendereth Melancholy, which is gathered together, and not resolved by Winter: therefore in War and Winter, these two Ueyns should be let-bloud, in which melancholy hath dominion, which be the left side voins, for the spleneis on the left side of the body, which is the receptacle of Melancholy.  
Secondly, be saith, the Head, the Heart, the Foot and the Liver (according to the four Seasons of the year) must be impaled: the Heart in Ver, the Liver in Summer, the Head in Winter, and the Foot in Autumn.  

Dat saluatella tibi plurima dona minuta,  
Purgat Epar splenem, pectus praecordia, vocem,  
junaturalem tollit de cord dolorem.   

Saluatella, the opering of that Veyn,  
In any man five benefits doth gain.  
The Liver it doth purge from all offence,  
And from the Spleen commands annoyance thence.  
Preserves the stomach's mouth, and clears the Breast,  
And keeps the voice from being by harms oppressed.   
Here the Author reciteth five commodities that come by letting of blood of the vein Saluatella. It is the vein on the back of the hand, between the middle singer, and the King-singer, it purgeth the lyder, it cleanseth the Spleen, it mundifieth the brett, is preserveth the stomach's mouth from hurt, it doth away the hurt of the voice. The reason of all these commodities is because the foresaid vein avoideth blood from all these places, as after it shall appeat.  
For a more ample declaration, you are to understand, that in letting of blood, other whiles the veins be opened, and sometime the Arteries. The opening of the Artery is dangerous, the cause here of is, the overmuch bleeding which is caused two wapes.  
One is through fervent heat of the Artery blood, for a hot thing is soon movable, and dilateth and openeth the Artery, and therefore t● help●●h much to void the blood, in letting blood the Artery.  
The second cause, is mobility of the Artery, and therefore the wound or gash in it is slowly healed. Yet this letting of blood is wholesome three manner of ways.  
First, when there is aboundauce of subtle blood in the body.  
Secondly, when the blood is vaporous.  
Thirdly, when it is hot. For subtle blood of which natural blood and spirits be engendered, rest each in the artery: but gross blood that nourisheth the members, resteth in the veins. Like wise the vaporous blood is contained in the artery, and sanguine blood in the veyn. Also the hottest blood, the which is of the heart (the hottest member) engendered and digested, is contained in the Artery, and the other Blood in the Veins.  
Secondly note, that the veins are opened in many members, sometime in the arm or in the hand great or small, sometime in the foot, sometime in the nose, sometime in the forehead, sometime in the lips sometime under the tongue, or in the roof of the mouth, sometime in the corner of the Eyes toward the forehead.  
From the Armpit to the Elbow, are five veins to be opened as Rasis and Avicen saith.  
The first is called Cephalica, which is the Head-veyn.  
The second is Basilica, which is the Liver-veyn.  
The third is called Mediana, or Cardiaca, or Nigra, after Avicen, or Matrix, after Rasis.  
The fourth is called Assillaris.  
The fift is called Funis brachij.  
In the left hand is Saluatella. so that in the arm, in that it containeth the more and the less hand, are six veins to be opened, Cephalica emptieth the parts abont the neck, and therefore to open that veyn, it is good for the diseases of the head as the Megrim, and other hot griefs, caused of hot matter. This veyn beginneth at the shoulder, and goeth forth soward the left side of the arm.  
Basilica emptieth the parts under the neck, as from the Bre●● and Liver: and therefore the letting blood of this veyn is wholesome for diseases of the Breast and Liver, and right good in a Plurisle This veyn beginneth at the arm-hole, and goeth along to the bowing of the arm.  
Mediana is between these two said veins, and is compact of them beth for it is the branch of each. And it is also Median in vacuation: for it voideth from all about, under, from and about the neck. Wherefore it is the universal veyn to all the body in voiding: but not universal (as some say) because it beginneth at the heart, but because it is the branch of Cephalica, and Basilica. Therefore when you will let Cephalica blood, and it appeareth not ye should rather take Mediana, than Basilica. And likewise when ye will let Basilica blood, and it appeareth not ye should rather minish Mediana, then Cephalica. For it agreeth better to both, than one of them with the other.  
Saluatella is the veyn between the middle finger and the ringfinger, more declining to the middle finger. It beginneth of Basilica. This veyn is opened in the right hand, for oppilation of the Liver, and in the left hand for oppilation of the Spleen.  
There is no reason why it should be so, as Avicen saith, but only Experience, which Galen sound by a Dream (as he saith.)  
He had one in cure, whose Liver and Spleen were stopped, and he dreamt that he did let him blood of this veyn, and so he did, and cured the Patient.  
When this veyn is let blood, the hand must be put in warm water to engross and dilate it, because it is suutile; and that the gash should not close too soon, and to make the gross blood thin.  
Assillaris is under Basilica, and appeareth in binding the arm: and the like judgement is of it as of Basilica.  
Punis brachi●, is over Cephalica, or else the bindermost bone: and is of one judgement with Cephalica. Therefore, as Avicen and Galen say: Though in opening of veins be universal vacuation of all the body yet not from all the veins equally, nor like jeopardy is not in all. For Rasis saith,  
That Cophalica is the surer, and Basilica, more to be seared, and Cardiaca, is to be feared, but not so much as Basilica.  
Cephalica, is surest, for there is neither sinew nor Artery above nor under it, but under Cardiaca, there is a sinew, and viper above it is a subtle sinew: therefore it is to fear, lest it should be cut.  
Basilica is very jeopardous: for under it is an Artery, and near it a sinew and a muscle. Saluatella is not jeopardous, and therefore the better to open it, it would be put in warm water. In the feet he three veins, Scyatica, Saphena, and the Ham-veyn These veins be opened, to draw the blood to the lawer paris as in provoking menstruosity, and the Ham veyn is better than Saphena, or Scyatica; because it is nearer the matrice. Saphena draweth blood from the yard, cords and matrice, and Scyatica from the ankles, reins, and other members towards man's left side. Saphena from the Matrice, and members there about, they be branches of one veyn. In the midst of the forehead, is a veyn, which is opened for old diseases of the face, as Morphew, dry scutses, and Scab, and for diseases of the eyes, but first Cephalica must be minished.  
There is likewise a veyn in the nose, & when any of them is opened the neck must be bound, & one opened after another: and by binding of the neck they will better appear.  
There be veins in the lips, which be opened for impostums in the month or g●●ns, but Cephalica is first minished.  
To open the four veins in the roof of the mouth is wholesome against the rheums that flow to the tooth and cause them to ak●. These veins appear plainly and must be opened when the matter is digested.  
There be veins in the corners of the eyes towards the forehead, and they be opened for diseases of this eyes: but first, Cephalica must be minished.  
The veins in the Temples, be let blood for the Megrim, and for great and long Headache. And those be she veins that Hypocrates, and Galen call juveniles, the incision of these veins maketh a man unapt to get Children.  
Also in the neck be veins called Guides which must be opened in the beginning of ●epry, and specially for stopping of the wind-pipes, and in the Squinancy, which letteth one to draw his breath.  

Si dolour est capitis ex potu, limpha bibatur,  
Epotu nimio nam Febris acuta creature.  
Si vertex capit is vel frons aestu tribulentur,  
Tempora fromsque simul moderate saepe fricentur.  
Mirtella cocta nec non calidaque laventuo.   

If headache come by drinking too much wine,  
Or any other drink that may resign,  
The body's danger to an Ague fit,  
Engrossing fumes that much perplex the wit,  
To drink cold water let him not refrain,  
Because it hinders all that hurts the brain.  
Crown of the head, or forehead being vexed,  
And with extremity of heat perplexed:  
Chafe then the temples with mild moderation.  
And wash them with warm water in good fashion.  
But seething Motherwort therein is best,  
Because it gently cools, and causes rest.   
Here the Author noting two things, saith.  
That if the headache come by too much drinking, 
Headache caused by drinking and remedy therefore.  and specially of wine, or of any other drink, that maketh folk drunken, one must drink cold water upon it, the which with the coldness thereof, engrosseth the fumes that are lifted up, & letteth them to hurt the brain.  
The second thing is, that if the top of the head or forehead be grieved with too much hear, than the Temples should be moderately chafed, and after washed with warm water, in the which Mother-wort is sod, for Mother-wort is cold, and ●ooleth,  

Temporis Aestivi j●ixnia co●pora siceant.  
Quolibet in mense confert vomitus queque purgat  
Humores nocnos, stomach● lavat ambitus omnes,  
Ver Autumnus, Hiems, Aestas dominatur in anno.  
Tempore vernali, calidus sit aer humidusque:  
Et nullum tempus meltits sit slebethomi●,  
Vsus tunc homim veneris conf●rt moderatus,  
Corporis & motus, ventrisque s●●●ni sudor,  
Balnea, purgentur turc corpora cum Medicinis,  
AEstas morocalet, siccat, nascatur in illa,  
Tunc quoquam praecipue coleram rubeam dominari.  
Humida frigisla, fercula dentur, sit Venus extra.  
Balnea non prosunt, sit r●ra Flchothomia.  
Veilis est requies, sit cum modoramine potus.   

In summer season, fasting is not good,  
Because it dries the body and the blood,  
To vomit once a month wholesome some hold.  
For hurtful humours thereby are controlled,  
And voided quite away. The stomach clear,  
Beware what next annoyance commech there.  
Spring, Autumn, Winter, Summer rule the year,  
And all their several hours in them appear.  
The Vernal season is both moist and hot.  
And for blood-letting no time better got.  
Let men with Venus meddle moderately,  
For than they best any spare such company.  
Then temperate motion lask, nor sweat offends,  
To purge by bathing Physic than commends.  
Summer is hot and dry, red Choler then  
Increaseth, and dries all that's moist in men.  
Meats moist and cool, do best become that season,  
And wantoning with women shows small reason.  
Bath not at all, and seldom open a vein,  
Use little motion labouring much refrain,  
And drink but little, lest it prove to pain.   
Here the Author noting divers things saith:  
That much falling in Summer drieth the body, for in that that Summer is of nature hot and dry, it resolveth the humours: the which also be resolved by oft sweeting in Summer, and so falling thereupon drieth the body much more, for when the humidity of meats is gone, the heat of the body worketh upon his own humidities, and drieth them clean away. Wherefore Hypocrates saith: Hunger is expedient for those that be very moist, for hunger drieth the body.  
The second thing is that vomiting once a month is wholesome, for thereby hurtful humours, that be contained in all the circuit of the stomach are voided. To this agreeth Avicen, saying. Hypocrates biddeth one to vomit every month twice, two days one after another that the second day may avoid it, that which the first could not; this conserveth health and scoureth the stomach from phlegm and choler. The stomach hath nothing to purge it like as the guts have red choler. Avicen putteth other priests of vomiting that it is well done.  
First, it is good for headache, caused of moist vapurous matters that ascend from the stomach to the head, but if headache come of his own hurt of the brain, then vomiting doth rather hurt than proof.  
Secondly, it cleareth the sight, darkened with vaporous matter of the stomach or else not.  
The third is, it doth away wambling of the stomach, in that it avoideth the hum is that cause it.  
The fourth is, it comforteth the stomach, into which choler is descended, the which corrupteth the meat.  
The fift is, it doth away loathing or abborting of meat.  
The sixth is, it doth away the cause that maketh one have a ●●st to sharp, pantike and sour things, the which cause (by these dispositions being removed) putteth or doth away the effects thereof.  
The seventh is, vomiting is wholesome for the lask that cometh before the Dropsy, for it avoideth the matter of the said lask and purgeth the stomach.  
The eight is, it is wholesome for the grief of the reins and bladder, for it diverieth the matter that sloweth of those parts another way.  
The ninth is, if vomiting be done by constraint of Elchory, it avoideth the matter whereof Lepry groweth: it amendeth the first digestion, that the other digestions may the better be done.  
The tenth is it maketh one to have a good colour.  
The eleventh is, it purgeth the stomach of a humour that causeth Epilepcy.  
The twelfth is, by strong constraint it removetth stopping matter, the which causeth Ictericy. And likewise it avoideth a slegmatick matter, the which commonly is cause of stopping.  
The thirtéenth is, it avoideth the matter that causeth Asma, a disease that causeth one to draw his breath painfully, and also it comforteth the spiritual members, by whose heat the superfluities that cause Asma, are consumed.  
The fourteenth is, it is wholesome against shaking and palste, for it avoideth the matter that is cause thereof.  
The fifteenth is, it is whelesome for one that hath great black sores on his lower parts: for it turneth the humours from thence.  
Now although vomiting duly and well done, because of these commodities, yet when it is vuduly done: It induceth many hurts, for it feebleth the stomach, and maketh it apt for matters to slow into: it hurteth the breast, the sight, the teeth, causeth headache, as Avicen saith.  
The third thing that is noted in the text is, that there been foate Seasons of the year, Spring, Summer, Autumn, and Winter. Spring time in respect of the other Seasons is vote and moist, though it be temperate in itself, as Galen saith in his book of Complexions, wherefore it followeth, that this Season is more apt to let blood, than the other: for it doth more enerease humours. And therefore in this Season, moderate use of carnal copulation, temperate motion lask stir, and sweat is convenient. and likewise temperate bathing to diminish repletion. This Season is good to take purgations in.  
The fourth is, Summer heateth and drieth: and therefore it increaseth red Choler hot and dry. And for this cause, is Summer we must seed on cold and moist meats, to diminish the ferventness of the heat and drought. and then too ought to abstain from carnal copulation, the which also, drieth and from oft hayning, and be let blaud seldom, nor like cause. We must use quietuesse, and littie motion, for quietness doth moist, and much motion drieth.  
In this season especially we must use moderally to drink cold brink: for superfluous drinking of cold drink (by reason that the pores be open) doth make the body suddenly to take cold, or causeth the Palsle, or laraty of the members, or else sudden death. From the which. He defend Us, that liveth and reigneth eternally, A MEN.  
FINIS.   

THE TABLE.  

A  
A Light supper, pa. 2.13.  
Ale not well sod. pa 60.  
Ale moderately drunk. pa. cadem.  
Anger. pa. 12.  
Anger for certain folks is necessary. pa. cadem.  
Avoid water as often as needeth. pa. 13,  
Apples, pa. 21.  
A strong brain. p. 45.  
Air is necessary two ways. p. 51.  
Air temperate and sweet. p. cad. 52.159.  
Amity between a Pike and a Perch. p. 83.  
Ass' milk. p. 93.  
Amarillis a Bird. p. 81.  
Auripigmentum. p. 158.  
Anise-seed, with the utilities thereof. p. 115.  
Abundance of blood is known by the thickness of the Urin. p. 76.  
Artery blood. p, 181.  
Assellaris the vein, p. 164,   

B  
Bacon. p. 72.  
Bayning. p. 182.  
Basilica the vein. p. 199.  
Best hog-flesh. p. 26.  
Begin thy dinner and thy supper with Ale. p. ●●.  
Begin thy meal with moist meat. p. 99 Bean. p. 91.  
Beware of fruits in Autumn. p. 63.  
Birds that she most swiftly are most praised. p. 82.  
Bestial fish. p. 85.  
Be not too near in observing custem. p. 123.  
Blood the treasure of Nature. p. 179.  
Blood provoketh to larghing. p. eadom  
Blood-letting. p. 181.  
Black rice, p, 91.  
Black wine. p. 39  
Bodies wax more stronger by night then by day. p. 14.  
Brawn, p. 39  
Brain of hens, chickens, hogs, sheep, hares, and coneys. p, 113.  
Brains. p. 36.  
Brains well digested, and for whom they be wholesome. p. eadem.  
Brains are medicinable, and for whom. p. 156.  
Branchus. p. 8.  
Brimstone, p. 134.  
Broth of Coleworts. p. 127.  
Bread. p. 35.  
Bread made with pure flower and some bran. p. 71.  
Riting fume, p. 35.  
Butter● milk. p. 35.95.  
Butter. p. 94.  
Bull's hom. p. 144.  
Blood letting, restraineth vomiting and the lask. p. 180.  
Blood-letting may augment the lask two ways. p. ead.  
Blood letting cooleth and augmenteth coldness. p. ead.  
Blood-letting is good for fevers and great aches. p. ead.  
Bodies that are apt to be let blood. p. 168.   

C  
Care of mind. p. 4.  
Catarri. p. 9  
Camel's milk. p. 93.  
Castorum. p. 131.  
Canker, p. 140  
Causes of hear senes. p. 155.  
Carnal copulation. p. 149.183.151.  
Celendine. p. 146.  
Cephalica the vein. p. 199.  
Certain commandments to ob. serve health. p. 15.  
Chawing, and swallowing of meat. p. 19  
Choice of milk, p. 23.93.  
Choice of good flesh standeth in three things. p. 25  
Choice of eggs. p. 29  
Choice of wheat. p. 35  
Choice of brains. p. 39  
Choice of wholesome air. p. 51  
Choice of fowls flesh. p. 78  
Charvill and his three operations p, 140.  
Cheese. p. 88  
Cheese engendereth gross humours. p. 96.  
Cheese with bread doth digest. p. ead.  
Change of diet. p. 123.  
Cherries with their commodities. p. 103  
Cheristous. p. ead.  
Cherries are of two sorts. p. ead.  
Children should drink no wine. p, 58.162  
Children and old folks should be let blood but little. p. 179.  
Claret wine, p. 33  
Clysters, p. 195  
Cockstones. p. 39.33.  
Constrain not the Fundament. p. 3  
Close air. p. 52  
Combing the head in the morning. p. 5.  
Coriza a Rheum. p. 8.  
Colic and the inconveniences thereof. p. 12.195.  
Condition of good fish. p. 85  
Coleworts. p. 127.  
Cold of the head. p. 130.  
Clean, and a corrupt stomach. p. 18  
Cow flesh. p. 22.25  
Cow milk. p. 94.  
Cramp, and the diversity of cramps. p. 11.  
Crevices. p. 87.  
Crysis. p. 194.  
Crusts must be eaten after dinner., p. 71,  
Custom is another nature. p. 122  
Customs ought to be kept. p. ead.  
Customs in eating and drinking. p. ead.   

D  
Days forbidden to let blood, p. 181  
Darnell. p. 95.  
Damask-prunes. p. 13.  
Delicate meats and drink. p. 34.  
Delicious meats. p. 34  
Decoction of Peaches. p. 20.  
Decoction of rape seed. p. 136  
Definition, whether a man should eat more at dinner then at supper. p. 13.  
Dissenteria. p. 66.  
Divers fauces, for divers meats. p. 6.67.  
Digestion by day is but feeble. p. 8  
Diseases engendered of the afternoons sleep. p. 8  
Dressing of brains. p. 39  
Diet, and the diversity of diets. p. 122. 123. 124.  
Dry figs, p. 38.  
Dry. grapes. p, ead.  
Dry Nuts, and hurts that they engender. p. 46  
Drink so that once in a month thou mayst vomit. p. 53  
Drink a little at once. p. 89,  
Drink little and oft at meat. p. 98  
Drink not between your meals. p. ead  
Drink after a new laid Egg. p, 100  
Drink wine after pears. p. 20.  
Drunkenness is cause of six inconveniences. p. 73  
Drunkards are infected with the palsy. p. ead.  
Dropsy and three spices thereof, p 45  
Dulce and sweet things engender choler. p 42.   

E  
Eat and drink soberly. p 2  
Eat not till thou have a lust. p 18  
Eat not much of sundry meats. ead.  
Eat little Cheese, p 23  
Eat no great quantity of meat in Ver. p 61  
Eat little in summer and much in winter. p 67, 1●8  
Eat no crusts, p 64  
Eating of fi●h good and bad. p 85  
Eat nuts after fish. p 102  
Eating of E●les. p 87  
Eggs roasted. p 29  
Eggs are roasted two ways. ead.  
Eggs sod in water two ways. p 30  
Eggs rear roasted engender blood p 59  
Eyes and 21 things hurtful unto them. p 151  
English men do first eat, or ever they drink, p 99  
Ennula campana and the effects thereof. p 144  
Excessive eating and drinking. p 2  
Exceeding sweet wine is not to be chosen. p 73  
Emptiness, p 61. 195   

F  
Fat corsie f●lks. p 2  
Fatness is a token of a cold complexion. p 168  
Easting in Summer. p 179  
Pheasants p 80  
Fenell-seed and the properties thereof. p 114  
Fenel sharpeneth the sight of Serpents. p 115  
Fevers. p 7  
Figs and the choice of them. p 38  
Figs with nuts and almonds. p. ead  
Figs must be ●aten fasting. p ead.  
Fistula and remedy for it, p 158  
Filth of the teeth. p 5  
Fish is lighter of digestion than flesh. p 84  
Fish taken in the North Sea. p 8.  
Fish should not be eaten after travel. p 87  
Fish corned with salt. ead.  
Five conditions of day sleep. p 11  
Five things by which good wine is proved. p 40  
Five bounties of wine moderately daunk. p 67  
Five things to know good ale. p. 59,  
Five properties of good bread. p. 70  
Five inconveniences that breed of drinking of new wine. p. 73  
Five things that ought to be done about blood-letting. p. 178  
Five causes of blood-letting. p. 180.  
Five things that must be ●●chewed of him that is let blood. p. ead.  
Five commodities that come by letting of blood of the vein Satuatella. p, 161.  
Flesh's that endender the Fever Quartain. p. 22.  
Flesh's that should be sod and roasted. p. 26  
Flesh's of fouls is more wholesome then of four legged beasts. p 79,  
Phlegm of two kinds. p. 160.  
Fresh water fish. p, 85,  
Fish is lighter of digestion than flesh. p, ead.  
Flower of wheat. p. 35.  
Fried eggs. p, 30.  
Four properties of Cheese. p. 96.  
Four things that more Ili●ie. p. 121.  
Fruits should be eschewed, p. 19  
Fruits hurt them that have an Ague. p. ead.  
Funis Brachij. p. 199,   

G  
Garäck: p. 46.47, 48.  
Gash made in blood-letting. p. 199.  
Gall the receptacle of Choler. p. 172  
Good wine is proved five manner of ways. p 40, 41.  
Good wine sharpeneth the wit. p. ead.  
Good medicines for the Palsy. p. 144.  
Goat's milk p 23.24.  
Goat's flesh. p. 25.  
Grey goose, p. 80  
Gross flesh is best for labourers p. 26,  
Gross nourishment is best in Winter, p. 64  
Gross meats. p. eod.  
Green cheese, p. 32, 86  
Grapes. p. 35  
Gurnard. p. 64  
Gout. p. 9.138   

H  
Heart of Beasts. p. 113  
Heart is the engenderer of blood. p. 178  
Hearts flesh. p. 25  
Hare flesh. p. eod.  
Hard Eggs. p. 29  
Head ache. p. 8, 164  
Headache called Vertigo. p. 12  
Hen. p. 78  
Heat is cause of augmentation. p. 144  
Herbs wholesome put in drink. p. 64  
Herbs whose water is wholesome for the sight. p. 154  
Herbs sod in vinegar. p, 67  
Hearing. p. 76  
Holding of wind. p. 11  
Hogs fed with pears. p. 11  
Hogs flesh. p, 25  
Hot bread. p. 70  
How Grapes should be eaten. p. 38  
How to be let blood for a Pleurisy. p. 178  
Hony. p. 39  
Hill wort. p. 142  
Hunger. p. 168  
Hunger is after two sorrs. p. 17  
Hunger long endured. ead  
Horse-dung. p. 128  
Hogs stones. p. 39  
Hurts of red wine. p. 64  
Hurts that come by drinking of water. p. 74  
Hurts of Salt meats. p. 117  
Hurts of Coleworts. p. 127  
Hurts of vomiting. p. 140   

I  
juice of Peaches. p. 19  
juice of new gathered fruit. p. 21  
juice of coleworts, p. 128  
juice of Water-cresses. p. 143  
Inaca. p, 12  
Incision of the veins. p. 167  
joyful life. p. 3   

K  
Kernels, p. 106  
Kernel of cherystones p. 103  
Kid flesh. p. 25  
Know ledge of the best flesh of four footed beasts. p. ead.   

L  
Lampreys and dressing of them. p. 88  
Lavender. p 132  
Lask. p. 63  
Laxative meats. p▪ ead.  
Leeks raw and sodden. p. 7  
Light supper. p. 2  
Lights. p. 113  
Lights of a tup. p. 114  
Let not blood in long sickness. p. 193  
Letting of blood is wholesome in the beginning of the Dropsy. p. 194  
Letting of blood keepeth Lovers from surious raving, p. 195  
Letting of blood may not be done in the ague fit. p. ead.  
Letting of blood should not be much used. p. 196   

M  
Making of water. p, 2  
Marrow and the choice thereof. p. 37.  
Many good things come by drinking of wine toberly. p. 55  
Man may live by the smell of hot bread. p 70  
Malard. p. 80  
Ma●owes and three properties of them. p. 129  
Maw of beasts. p. 113  
Meat a little powdered. p, 118  
Meat, and why it is taken. p. 13  
Meat upon meat is hurtful. p. 15, 16  
Meats that engender melancholy. p. 17  
Meat that conserveth health: p. 27  
Meats unwholesome, p. ead  
Mean and thin milk. p. 32  
Mean meats. p. 6●  
Medlars and their utilities. p. 108  
Mediana the veyn. p. 199  
Megrym. p. 165.167  
Medicine to staunch blood, p. 18  
Medicine against the pestilence. p. 73  
Medicines to comfort divers members. p. 114  
Medicine for the ventosity of air. p. 21  
Medicines to kill sleas. p. 133.134  
Medicine to restore hair again. p. 135  
Medicine for Warts. p. 135  
Medicines for the toothache. p. 143  
Medicine for the Fistula, p. 154  
Medicine to avoid the tooth, ache. p. 6  
Melancholy. p. 173  
Milk and for whom it is good and no● good. p. 20  
Milk must be drunk fasting. p. 21  
Milk of itself is very corruptible. p. 124  
Mint. p. 129  
Milk daily used engendereth the stone. p. 32  
Moderate joy. p. 3  
Moderate dyet. ead.  
Moderate eatings increaseth the body. p. 14  
Morning rest. p. 9  
Must that is very red causeth the flux. p. 44  
Must lettech the urine. p. 35  
Mu engendereth the stone, and preserveth a man from the stone. p. 49  
Mu and his three properties. p. 53  
Mustardseed, and three properties thereof. p. 136.  
Mutton. p. 27.  
Mushrooms. p. 49.   

N  
Natural rest is most meetest for noble men. p. 3.  
Natural heat is in many things fortified in the night. p. 15.  
Natural heat is suffocated with abundance of humours. p. 164.  
Nature cannot suffer food in immutation. p. ead.  
Nature is the worker of all things. p. 168.  
Ne its tongue. p. 113.  
Nettles and eight properties of them. 138  
Night is the very season of perfect digestion. p. 6  
Noble men are dry and choleric p. 2.  
Nourishing meats. p. 15.  
Nuts. p. 105.  
Nutmegs. p. 109.  
Number of bones teeth and veins. p. 19   

O  
Oft angry. p. 159.  
Oleander. p. 125.  
Old wine is all fiery. p. 71.  
Onions. p. 46.47.  
Oil of Castory. p. 132.  
Operations of tallages, p. 146.  
Oppilations engender fevers, page 6  
Ox flesh, p. 24.   

P  
Parbreaking healeth great discases. p. 25.  
Pensivenesle is expedient for fat men, p. 1.  
Peaches and when they should be eaten, p. 19  
Peaches are hurtful to sick folks, p. 20.  
Percely, p. 46,  
Pears, p. 19.101.  
Pears make folk fat, p. 19  
Pears fod with Mushrooms, p. 50.  
Pears without wine are hurtful. p. 101  
Pigeons baked are better than toasted. p. 80.  
Perch. p. 83.  
Peasen and how they be wholesome. p. 91  
Pike. p. 64.  
Partridges. p. 60.61  
Pepper white and black, p. 147.  
pig. p. 26.  
plaster made of Garlick. p. 48.  
plaster made of an onion. p. 48.  
plaster made of Walnuts. 49.  
plaster made of figs. p. 100  
plaster made of figs, and Poppy feed. p. 107.  
Physic maketh a man sure of two things. p. 128.  
Pleurisy. p. 185.186.  
Pork. p. 25.26.  
Poched eggs. p. 29.30.  
Pork with wine nourisheth. p. 27.  
Poppy-seed. p. 115.  
Powder of Peaches, p. 20.  
Prolonging of time in eating moderately p. 17.  
Properties of melancholy and wine. p. 59  
Properties of butter. p. 95.  
Properties of phlegmatic folk. p. 170,  
Properties of choleric men. p. 172.  
Profits of blood-letting. p. 149,  
Profit of vomiting, p. 172.  
Putrified fevers. p. 7.  
Pulse. p. 61.  
Primrose. p. 131.  
Pruncs and their utilities. p. 164.  
Purslain, p. 132.   

Q  
Quails are not to be praised. p. 79.  
Qualities of all favourinesse. p. 119.  
Quietness of mind. p. 3.   

R  
Radish roots. p. 46.47.  
Raw pears. p. 101.  
Raw Apples. p. 155.  
Rawness of humours is caused two ways. p, 176.  
Rapes with their utilities. p. 112.  
Red wine. p. 42, 43.  
Rhenish must. p. 74.  
Remove a little after meat. p. 5.  
Remedy for the toothache, p. 5, 154.  
Remedies against venom. p. 46.  
Remedies against ill drink. p. 67.  
Remedies for casting on the sea. p. 65.  
Remedy for Choler. p. 166.  
Remedies against the Rheum. p. 156.  
Reums and pose. p. 7.  
Repletion of the Supper hurteth. p. 14.  
Resolution of the humours is the chief cause of the appetite. p. 9  
Rest of the day and night. p. 9  
Rear roasted eggs. p. 29.30.  
Rew. p. 46.  
Rew and four properties thereof. p. 133.  
Rochet. p 86.  
Raisins and currants. p. 105.  
Rice. p. 91.  
Rose-flowers. p. 55  
Rose-water. p, 154.  
Ruddock. p. 78.  
Rules concerning letting of blood p, 178.  
Rules declaring who be meet to be let blood, p. 179.   

S  
Salt meat. p. 24.118.  
Sage. p. 64.130.  
Sances vary after the seasons of fthe year. p. 66  
Salmon. p. 84  
Salt. p. 116.  
Sage wine. p. 131.  
Sastron, p. 145  
Sanguine persons and their properties. p. 168, 169.  
Seven doctrines to choose wine. p. 32.  
Sea-fish. p. 85.  
Seed of Coleworts. p. 127  
Sleep not after meat. p. 2.  
Sleep is unwholesome in the ague fit. p. 187  
Sleep not by day. p. 6  
Sharp wines. p. 47.  
Saluatella, the vein. p. 198 199.  
Sudden change of custom. p. 114.122  
Sodden Eggs. p. 30.  
Soles. p. 83.  
Sour miik. p. 84  
Stand after meat. p. 5  
Stretch thyself after sleep. p. ead  
Strong things corrupt the body. p. 6  
Stones of aged beasts. p. 39  
Stones of young beasts. p. ead.  
Stolen bread. p. 70  
Starling. p, 79  
Sparrows. p. 80  
Spoditan, p. 116  
Spleen the receptacle of melancholy. p. 163.  
Suppings of chickens, p. 81  
Subtle and gross blood. p. 164  
Swimming of the head. p. 11  
Sweet wines. p. 47.48.  
Swine's evil. p. 106  
Swallows dung. p. 144  
Swooning. p. 177.   

T  
Tart meats. p. 63  
Tart cheese. p. 98  
Tansey, and why it is eaten after Easter. p. 132  
The best hog flesh. p. 26  
The yolk and white of an Egg. p. 29  
The inconveniences of too much meat. p. 11  
The properties of sigs, p. 38  
The tokens of good wine. p. 40.41.  
The wholesomeness of eager and sharp things. p. 49.  
The seed and water of radish. p. 50  
The best fouls to eat. p. 79  
The best time and age of letting of blood. p. 178  
The smell of new bread. p. 71  
The broth of a hen and a cock, p. 78  
The operations of figs. p. 107  
The things that a Physician should consider in ministering of dyers. p. 126  
The four humours. p. 160  
The cause why old men's legs are swollen. p. 160  
The months of the moon, p. 181.  
The cause why many swound when they be let blood. p. 184.  
The profits of vomiting. 168.169.  
Things hurtful to the hearing. p. 148.149.  
Things causing a humming in one's ear. p. 151.  
Things hurtful to the eyes. p. 151.152.  
Things after which blood is not to be let. p. 161.  
Three inconveniences engendered by dulce and sweet foods. p. 42.  
Three manner of drink. p. 89  
Three kinds of poppy-seeds. p. 97  
Three manner of diets. p. 224  
Three things that draw unto them. p. 195.196.  
Three indirect causes of letting-bloud. p. 179.  
Three things are considered when one is let blood. p. ead.  
Thought and care drieth up a man's body. p. 1.  
To walk in a fair air. p. 51.  
To rise early. p. ead.  
To kill worms. p. 129.  
Tokens of a holyminded person. p. 173.  
Tench. p. 84.  
Tranquillity of mind. p. 3.  
Treacle. p. 46.  
Tympany. p. 12.  
Tongue. p. 113.114.  
Tripes. p. 73.  
Trout. p. 84.  
Two kinds of Rew. p. 49:  
Two knowledges touching the choice of fish. p. 84 85.  
Two valities of cheese. p. 97.  
Two kinds of Sage. p, 131.  
Two kinds of blood. p. 161  
Two kinds of choler. p. 165  
Two kinds of melancholy. p. 167  
Two tokens to know when the stomach is void & empty. p. 18.   

V W  
Walk after meat. p. 3.  
Washing of the eyes. p. 4.  
Washing of the hands. p. 4, 69.  
Washing of the teeth. p. 5,  
Warm not thyself too suddenly. p. 6.  
Walk sofely after meat. p. 6.  
Water destroyeth the appetite. p. 74  
Water should not be used with meat. p. ead.  
Waterish meat doth not nourish. p. 75.  
Walnut, p. 100  
Water-cresses, and when they should be eaten. p. 143  
Water wholesome for the eyes. p. 154.  
Weathers and hogs of a year old, p. 28.  
weasel. p. 53.  
Veins Meseraiks, p. 3.  
Veins, and when they should be let blood. p. 182.  
Veal. p. 27.72.  
Vinegar mixed with onions. p. 46.  
Vinegar and the properties thereof. p 109.  
Vinegar continually used, breedeth many inconveniences. p. ead  stomach hurteeh the sight. p. 112  
Unwholesome eggs. p. 30.  
Violets and three effects of them, p. 137.  
Utility of phlegm. p. 177  
Vomit every month twice. p. 180  
What things should be eaten first. p. 18.  
What loathsome meat doth engender. p. 34.  
What time a man should dine and sup in summer and winter. p. 126.  
Wheat of all grain is most wholesome. p. 38.  
Wild pork. p. 26.  
White wine. p. 41 42.  
Why white wine provoketh to urine. p. 43.  
White wine quencheth thirst. p. 43.  
Why divines love to drink good wine. p. 30.33.  
Whyting. p. 86.  
White peason. p. 91  
Why Nuts are the last service in Lent. p. 100  
Willow. p 144.  
Whey and the properties thereof. p. 95.  
Wine Citrine. p. 31.  
Wine allayed with water. p. 57  
Wine hurteth children many ways. p. 38.  
Wine for old folks is most wholesome. p. ead.  
Wine is a marvellous piercer. p. 76.  
Wine sops and their commodity. p. 121.  
Woman's milk. p. 93.  
Women with child should not be let blood. p. 195.  
Vomit ere thou eat. p. 63.  
Wormwood. p. 129.  
Worms in the teeth. p. 154.   

Y  
Yeels. p. 87.88  
Yeels are of the nature of water. p. 155.  
Hyssop & the effects thereof. p. 139   
Here endeth the first Table.   

Here follow certain excellent and approved Receipts, abstracted out of the originals of divers learned Doctors and Physicians both of England and Holland.  
To make Meath excellent good, to cleanse ●he stomach, preserve the Liver, and very good against the Stone.  
TAke fair Spring water, and put honey to it, so much that when its warm and well strirred together, it will bear an egg the breadth of a great above the water: let it stand so all night close covered, the next day set it on a clear fire and boil it, still scumming it as long as any will rise; then put into it three handfuls of Egrimony, and two of Dellitory of the wall. Cinnamon three ounces, Ginger two ounces, and four or five Nutmegs grossly bruised, put the spice into a little bag, with a bullet of lead or a stone to make it slick, put it the heaths and spice into the kettle together, and let them seethe about half an hour, then take out the heath when you take off the Meath from the fire, let the bag of spice he put into the barrel with it, but it must stand till it be quits cold before you tun it; this quantity of heaths and spice will serve ten or twelve Gallons of Meath.  
An excellent Receipt to make one sleep.  
Take one ounce of Conserve of Red-rases, and half a dram of Alkermis, and a dram of dius cordium, mingle them together, and eat them when you go to bed, as much as a Nutmeg at a time.  
To stay a flux of blood.  
You must still frogs as you do herbs or flowers, or any thing else, but you must put nothing unto them but the frogs; take two or three spoonfuls of this water in any thing that you will drink.  
To take out a Burn.  
Take Lambs blood if you have it, or Chickens blood, if you can warm from the Lamb or Chicken, and if not, warm it, and so bathe the place burned therewith.  
For an Ague.  
Take Dragons, Sallendine, Burredge Buglas, Angelica. Succory, Endife, Sortill Bittony, Pimpernell, Scabius, Egrimony, white honey, Suckles that grow among the grass, and red boncy Suckles of the same sort, of each of these one handful; of Cardus Benidict. two handful, dried or green, shred them and brnise them very small; then lay them in steep in a pottle of white wine over night, and still it the next day in a dry Still the first is the best, and the small water is very good though not so strong; then give it to the sick party one hour before the sit doth came six or seven spoonfuls, warming it first and let the Sick go into a warm bed to sweat presently after it.  
This Medicine is to be used thr●e several times when the fit is to come.  
This water is very good also to expel any thing from the heart.  
To make an Issue.  
Take R●e-flower and Mustardseed heaten to powder, and with water make a little paste, and lay a ring upon the place made of a rush and apply it.  
For the heat of the back.  
Take Oil of Roses six ounces and a half, and put to it I little Wor, and four drops of Vinegar and anoint the back therewith.  
For the Gout.  
Take Ivy that grows an a wall two handfuls, and put is into raw milk, and put thereto Boars grease, and Oatmeal. and boil it together to a Plaster.  
For all manner of Swallings.  
Take Smallage and boil it in milk with crumbs of bread and apply it.  
A special Powder for the Memory.  
Take three ounces of Senae-leaus, Sednarij, Commin, Parsiey, and Dill-seed, of each an ounce, Ginger tell ounces and a half, Cloves Nutmegs, Galling all, Pimpernill roots, Sage, Rew, Walerian, Annis seeds of each one quarter of an ounce. Sugar three ounces pound all these small, and temper them together, and take thereof morning and evening 31 at one time.  
For the Redness of the Eyes.  
Anoint the eyes three nights together with thin Cream, and then anoint them other thres nights with live honey.  
For heat in the mouth or throat.  
Take a quart of Spring water, and put it into a Pipkin, and put thereto two sticks of liquarish, and some violet leavs, than hail it to a plate, and strain it, than gargoyle therewith often.  
For an extreme headache, and to cause quiet sleep.  
Take Wormwood, and bruise it finely in a Mortar, and boil it well in water, than put it into a linen cloth, and apply it to the head.  
For a heat in the face.  
Take Camphor, and lay it in fair water four or five hours than take a piece of Camphor, and some of that water which it lieth in, and a spoonful of Capon's grease, and stir them well together half an hour, then anoint the face therewith twenty times a day.  
A Diet Drink against any desperate Disease that is curable, prescribed by three Dutch Doctors.  
Take of Harmodactills two ounces, of Salla perilla four ounces, of Sen● Alerandrina sour ounces, of Sassafras two ounces, of Liquorice one ounce, of Anniseeds one ounce, of long Pepper half an ounce, of the leaves of Seabious, a great handful, of Egrimony half as much, of Bittony half a handful, of Water-cresses and Brocklime, of each one great handful, of Sea-scorvey-grass two great handfuls of good Nutmegs one ounce; let all the weeds be slit and cut small and the heaths shred, and put into a hag, and hang it in a harrell with six gallons of new Ale and let if stand and settle eight days: then drink continually of it, and no other Drink while it lasseth, and eat Baker's mead with Corianders seeds, and keep a good Diet; use this lix weeks.  
A Posset-drink to cool the Liver.  
Take milk, and put therein a Succory root well bruised, and boil them, then make a Posset thereof with two spoonfuls of vinegar, and boil therein Carrants, Reasons of the sun, and Cinnamon.  
To heal a Felon.  
Take the grounds of Ale, and a handful of groundfell, with a piece of tower Leaven, boil them together to a salve, and apply it.  
To open the obstructions of the Liver, and to preserve from the Dropsy.  
Take every day half a dram of fine Rhubarb, thin sliced, with a spoonful of Currants sleeped and washed in White-wine two hours: then chop them finely with the Ruharb and eat them fasting nine mornings together at the Spring and Fall.  
For an ache in the Bones.  
Takered Fennell, Parsley, with the roots, Rew, Wormwood, of each in like quantity; of Commin-seed half a quarter of a pound fee these in stolen urine, and wash your grief with that liquor, and make a plaster with the substance.  
An excellent Electuary, to warm and dry a cold and moist brain.  
Take conserve of Roses two ounces, and a half, Conserde of Bittony one ounce and a half, green Ginger two ounces, Cinnamon. Cloves and Anniseeds, of each a half leaf, and mix them all together, and if it be too dry, and some of the syrup of Citrons or any other syrup.  
For the mother, and wind about the heart.  
Take Liquorice, Fennell-seed. Aniseed, Alirander seed, of each a like quantity, and heat them together, and then take Cinament and Saffron, and beat them to powder, and temper it with clarified honey or sugar, and make thereof an Clectuary, and eat thereof morning and thening.  
For the Wind Colic.  
Take Sarap●rase, Parsley, Lime, and Archangel, of each a like quantity, boil them in stolen Ale, from a quart to a pint; then strain them, and let the Patent drink thereof morning and evening and fast an hour after it.  
To make a bag to lay to the Stomach, to comfort it, and expel wind.  
Take Cinnamon, Ginger, Mace, Cubebes, Gallingall. Annis-seeds. Commin, seeds and Parslep-seeds, with powder of Bays, Camomill-flowers, Wormwood, Mints, and Rew, the which being mixed together, put them in a cup of Beer, drink the same morning and evening, and it will give speedy remedy.  
For a pain in the head.  
Take Violet, leaves and flowers and bruise them, and apply them alone to the head or mingle them with oil, and it will case the headache and provoke sleep, moisten the Brain, and is good against melancholy.  
To make a Water to drink with Wine in Summer.  
Take a Gallon of Spring-water, or as much as you will, a pint of Straw berries two ounces of Cinamen, three or four cloves, one grain of Musk, still these with a soft fire, and it is very cooling and pleasant.  
For a scaled head.  
Take a sandle, and let it drop upon if as hot as you can, and in so doing, it will ●●●ls 〈◊〉; then take the stolen of a Cow and the furring of o whole chamber pot, and boil it together, and wash the place, and it will be a present remedy.  
Anapproved Receipt to cure children that are weak, and cannot go.  
Take of Sage, sweet Marjorum, of each a like quantity, beat them a long time together, stir out the juice, and put it into a double viol glass, filling of it full: then stop it with paste very close, and cover it with thick paste all over: then set it in an Oven, and there let it stand so long as a great loaf requires time to be throughly baked: then take it out, and let it be cold, then break the Paste cound about it and if the juice be grown thick, break the glass, and take it in a dish, and keep it in a Galley-pot, when you will use it take the quantity of two spoonfuls at a time, and as much marrow of an Ore leg, melt them together, and mingle them well; and morning and evening anoint, as warm as can he, the tender parts of the child's thighs and legs, as also thin knees, crafing well with your warm hands and so in a short time (through God's blessing) he will be able to stand and go.  
For a looseness.  
Take a pint of milk of a red or black Cow, set it on the fire and when it boils up, power in a spoonful of Spring-water: then let the milk boil up again, and do in the same manner 9 times; drink hereof when it is boiled morning, afternoon, and evening.  
Another approved Receipt for an Ague.  
Take Dragons, Sallendine, Burredge, Buglas, Angelica, Succory, Cudife, Sorrel Bittony, Pimpernell, Scabius, Egrimony, white honey, Suckles that grow among the grass, and red honey Suckles of the same sort, of each of these one handful; of Cardus Benidict. two handfuls, dried or green. 〈◊〉 them, and br●ise them very small; then lay them in sleep in a pottle of white wine overnight, and still it the next day in a dry Still, the first is the best, and the small water is very good though not so strong; then give it to the sick party one hour before the fit doth come six or seven spoonfuls, warming it first and let the Sick go into a warm bed to sweat presently after it.  
For a Web or Pearl in the Eye.  
Take the white of a new laid egg, beaten to an Oil, and the juice of Deafie● roots and leaves, and of the inyce of the too●s and leaves of brown founell, and of the juice of the leave and roots of the white honeysuckle, with the three leaves; take of these juices two good spoonful, and put to the white of the egg, and a little spoonful of pure honey, and a ●●●oonfull of woman's milk, and one spoonful of Rose-water, and a half pevy worth of Sperma-city, and as much white Sugar-candy heat, and as much white Coperas as a good Nut●●●● made into fine powder, labour them all well together with assiver spoon and scum of the fount, and put it into a glusse, and lose sloped and lying on your back, with a feather drop two or three at a time into your eye, using it so three times a day till it be well.  
Another precious and approved experiment for health, by D.D. an Englishman.  
Take of 〈◊〉 two ounces, of Salfa perilla four ounces, of Se●a ●erandrin● four ounces, of S●s●s●as two ounces, of Liquorice one ounce, of Auniseeds one ounce, of long Pepper ●ol● an ounce, of the leaves of Seabious a great handful, of Egismony half as much, of Bittony half a handful, of Watereresses and Brook-li●e, of each one great handful, of Sea-scor●●y-grass two greath ●●●fuls, of good nutmegs ●ne ounce; let all the 〈◊〉 be flit and 〈…〉, and the 〈◊〉 shred, and put into a bag, and 〈◊〉 it in a barrel with six gallows of new Ale, and let it stand 〈…〉 eight days; then drink continually of it, and no other Drink while it lasteth, and eat Baker's bread with Corianders seeds, and keep a good Diet; use this six weeks.  
A sovereign medicine for the pain at the heart.  
Take milk, and put therein a Succory root well bruised, and boil them, then make a Posset thereof, with two spoonfuls of vinegar, and boil therein Currauts, Reasons of the su●, and Cinnamon.  
Another for the same.  
Take Liquorice, Fennell-seed, Aniseed, Alirander seed, of each alike quantity, and beat them together, and then take Cinament and Sassron, and beat them to powder and temper it with clarified honey or sugar, and make thereof an Electuary, and eat thereof morning and evening.  
For those that cannot hold water.  
A slain mouse roasted, or made in powder, and drank at once, doth perfectly help such as cannot hold water, especially if it 〈◊〉 used three mornings together.  
For those that cannot void water.  
Take Saxaphrase, Parsley, Time, and Archangeli, of each a like quantity, boil them in stole Ale, from a quart to a p●●te; them strain them, and let the Pationt drink thereof morning and evening 〈…〉 an hour after it.  
To take away freekles of the face.  
Take the blood of a white Hen and anoint the sacetherewith and after three or four times dressing, it will take a●●y all the spo●● 〈◊〉 freekles.  
An excellent Receipt for the Eyes.  
Take celandine and dastes, of each a like quantity stamped, and a little sugar and rose water, and out thereto a drop with a tether into the eyes it taketh away all manner of inflammation, spots, webs, itch smarting or any grief whatsoever in the eyes yea although the sight be nigh gone, it is proved to be the best medicine in the world.  
An excellent medicine for the head.  
Take conserve of Roses two ounces, and a half, Conserve of Bittony one ounce and a half, ●●een Ginger two ounces, Cinnamon. Cloves and Auniseeds, of each a half lead, and mix them all together, and if it be too dry, add some of the syrup of Citrons, or any other syrup.  
A present Remedy for the Itch.  
Boyl the roots of Elecampane which boil very soft, and mix in a Mortar with fresh butter, and the powder of ginger, maketh all excellent Ointment against the Itch, Scabs, and such like.  
For a Bruise.  
Take red Fennel Parsley, with the roots, Rew, Wormwood, of each a like quantity; of Commin-seed half a quarter of a pound, seethe these in stolen brine, and wash your grief with that liquor, and make a plaster with the substance.  
A sovereign Remedy for the Cough.  
Take Brimstone beaten in powder, half an ounce and put it in a newlaid egg soft roasted, mingle it well together; then drink it in the morning at your breakfast, make as much again at night when you go to bed, and you shall be well at the second or third time; but if the cough have holden you long you must take if so much the oftener.  
A Practioner in London who was famous for curing the Frenzy, after that he had performed his cure by due observation of Physic, accustomed every year in the month of May, to diet Patients after this sort.  
Take the leaves and flowers of Primrose, boil them a little in Fountain water, and in some Rose and Betony water, adding thereto Sugar, Pepper, Salt and Butter, which being strained, he gave this to them first and last.  
For the Palsy.  
The distilled water of Daffodils, doth cure the Palsy, if the Patient be bathed and rubbed with the said liquor by the fire.  
For the Dropsy.  
Take every day half a dram of fine Rhubarb, thin sliced, with a spoonful of Currants steeped and washed in White wine two hours: then chop them finely with the Rhubarb and eat them fasting nine mornings together at the Spring and Fall, and it will preserve them from the Dropsy.  
For a green wound.  
The coals of a Birch-fire made in powder, and put into the wound or sore healeth it perfectly without any other thing, in few days.  
For the Rheum in the Eyes.  
Anoint the eyes three nights together with thin Cream, and then anoint them other three nights with live honey.  
For a Woman that hath great Breasts.  
If a woman anoint often her paps with the juice of succory, it will make them round and hard; if they be hanging or bagging, it will draw them together, whereby they shall seam like the Paps of a Paid.  
For new Swell.  
Take Smallage and boil it in milk with crooms of bread and apply it to the grief morning and evening, and the rage thereof will seen abate.  
To make a Water to drink in Summer, for preverting of the Surfeit.  
Take a ●a●●on of Spring-water, or as much as you will, a p●●e of Straw, b●●ties, two ounces of Cinamom, three or four cloves, one grain of Musk, still these with a soft fire, and it is very cooling and pleasant, and very sovereign to qualify heat, and prevent surfeit.  
For an ache in the back.  
Take ●yl of Roses ●●x ounces and a half, and put to 〈◊〉 little War, and four drops of ●●eg●● and a●ndi●t the ba●● therewith.  
For the Cramp.  
The little Bone in the knée-joynt of the hinder, leg of a 〈◊〉 ●oth presently help the crump, if you touch the grieved pla●● therewith.  
To draw out a thorn.  
A little piece of the tongue of a For being moistened and 〈…〉 it be laid ●po● 〈…〉.  
For the Hickup.  
Stop both your ears with your ●ng●rs, and the ●●ek●p will presently leave you.  
For a pain in the head.  
Take Violet leaves and flowers and bruise them, and apply them alone to the head, or mingle them with oil, and it will case the headache and provoke ●●eep, m●y●●●n the Brain, and is good against melancholy.  
For a deafness in the ear.  
Black shéeps-wooll mixed and chased by the fire with fresh butter, and the deaf ear stopped therewith at night, and thus used nine or ten nights together, it helpeth the deafness perfectly and speedily.  
For the morphew.  
Whosoever doth use to drink the water of Strawberries distilled, it will certainly kill the Root of any Morphew that is within the Body.  
To take away a Weft from the Eye if it be quite over.  
Take the juice of Fennell and put it into the eye, and it helpeth perfectly.  
An excellent drink.  
Take the roots of Monks-rubarbe, and red madder, of each half a pound, Sena four ounces, Annis-feed and Licoriet, of each two ounces, Scabious and Egrimony, of each one handful, slice the Roots of the Rhubarb, bruise the Annise●ds and Licorice, break the heaths with your hand, and put then into a Stone-yet, called a Stean. with four gallons of stron●●le to stéep or infuse the space of three days, and then drit this Liquor as your ordinary drink for three weeks togeth at the least, and the longer you take it, it is the better: provided you have always one Stean under another being always careful to keep a good diet: It cureth the Dropsse the yellow jaundices, all manner of Itch, Seabs', of breaking out and mainginesse: It purifieth the blond from all corruption, prevaileth against the Greensickness very greatly, and all oppilations or stops, maketh young Wenches to look fair, and cherris-like, and bringeth down their terms, the stopping thereof hath caused the same.   

THE TABLE OF The Additionall Receipts, and approved Experiments, annexed unto the Regiment of Health.  

TO make Meath excellent good to cleanse the Stomach, preserve the Liver, and very good against the Stone. pag. 207.  
An excellent Receipt to make one sleep. p. 208.  
To stay a flux of blood. p. ead,  
To take out a Burn. p. ead.  
For an Ague. p. ead.  
To make an Issue. p. ead.  
For the heat of the back. p. 209.  
For the Gout. p. ead.  
For all manner of Swell. p. ead.  
A special Powder for the Memory. p. ead.  
For the redness of the Eyes. p. ead.  
For heat in the mouth or throat. p, ead.  
For an extreme headache, and to cause quiet sleep. p. 211.  
For a heat in the face. p. ead.  
A Diet Drink against any desperate Disease that is curable, prescribed by three Dutch Doctors. p. ead.  
A Pollet-drink to cool the Liver. p. ead.  
To heal a Felon. p. 211.  
To open the obstructions of the Liver, and to preserve from the Dropsy. p. ead.  
Eor an ache in the Bones. p. ead.  
An excellent Electuary towarm and dry a cold and moist brain. p. ead.  
For the Mother, and wind about the heart. p. ead.  
For the Wind Colic. p. 212.  
To make a bag to lay to the Stomach, to comfort it, and expel wind. p. ead.  
For a pain in the head. p. ead.  
To make a water to drink with Wine in Summer. p. ead.  
An approved Receipt to cure children that are weak, and cannot go. p. 213  
For a looseness. p. ead.  
For a Web or Pearl in the Eye. p. 214  
Another precious and approved experiment for health by D. D. an Englishman. p. ead.  
A sovereign medicine for the pain at the heart. p. 215.  
For those that cannot hold water. p. ead.  
To take away freckles of the face. p. ead.  
An excellent Receipt for the Eyes p. 216.  
An excellent medicine for the head. p. ead.  
A present Remedy for the Itch. p. ead.  
For a Bruise. p. ead.  
A sovereign Remedy for the Cough. p. ead  
A Practioner in London who was famous for curing the Frenzy, after that he had performed his cure by due observation of Physic, accustomed every year in the month of May, to diet Patients after this sort. p. 217.  
For the Palsy, p. ead.  
For the Dropsy. p. ead.  
For a green wound. p. ead.  
For the Rheum in the Eyes. p. ead.  
For a Woman that hath great Breasts. p. 218.  
For new Swell. p. ead.  
To make a Water to drink in Summer, for preventing of the Surfeit. p. ead.  
For an ache in the back. p. ead.  
For the Cramp. p. ead.  
To draw out a thorn. p. ead.  
For the Hickup. p. 219.  
For a pain in the head. p. ead.  
For the morphew, and other impediments. p. ead.  
For a deafness in the ear. p. ead.  
To take away a Weft from the Eye if it be quite over. p. ead.  
An excellent drink to cure, the Dropsy, the yellow Jaundice all manner of Scabs and mainginesse. p. ead.   
FINIS.