¶
Physyke
speaketh
in
her
owne
person
,
to
her
mynisters
and
Phisicious
.
AFter
that
Prometheus
hadde
stollen
fyre
out
of
heauen
,
the
father
and
ruler
of
the
goddes
Iupiter
,
beinge
sore
offended
with
his
malicious
facte
,
swore
by
a
great
oth
,
that
he
wolde
not
only
be
reuenged
vpon
hym
,
but
of
all
his
posteritie
,
wherfore
,
commaundyng
his
sonne
Vulcanus
to
shape
a
beautyfull
woman
,
called
al
the
goddes
,
and
goddesses
togyther
,
to
whom
he
spake
on
this
fassyon
:
what
auayleth
vs
our
scepter
&
crowne
mooste
valiauntlye
conquered
,
of
our
father
Saturne
?
whom
we
deposed
for
tyrannie
:
what
auayleth
vs
the
notable
victorye
of
Thiphocus
and
hys
brethren
?
or
the
punyshmentes
of
Titius
,
Tantalus
,
Siliphus
,
and
Ixion
?
seing
that
one
can
not
be
ware
by
an
others
harme
.
I
am
sure
none
of
you
be
ignoraunt
of
our
iniuryes
,
which
we
haue
receyued
of
the
handes
of
Prometheus
:
my
wyfe
and
syster
Iuno
,
for
Paris
his
sake
destroyed
the
whole
nation
of
the
Troians
,
and
my
doughter
Minerua
burned
an
hole
nauy
of
the
Grecians
,
for
one
mans
offence
:
and
shall
we
Iupiter
father
of
all
the
goddes
,
and
ruler
of
heauen
and
earth
,
suffre
our
eternall
fyre
to
be
stolen
out
of
heauen
vnpunyshed
?
whyle
he
spake
these
wordes
,
Mulciber
his
sonne
brought
in
the
ladye
which
was
now
already
shapen
,
than
Iupiter
,
commaundyng
as
well
goddes
as
goddesses
,
to
trymme
&
decke
her
to
the
vttermost
,
named
her
Pandora
,
bycause
euery
god
and
goddesse
had
gyuen
her
somthing
,
and
he
him selfe
gyuyng
her
a
boxe
,
wherin
was
enclosed
al
maner
of
diseases
and
maladyes
,
sent
her
to
Epimetheus
,
by
hys
sonne
and
faythfull
messenger
Mercurius
,
which
Epimetheus
,
although
he
were
warned
of
his
broher
Prometheus
to
receyue
no
gyft
from
Iupiter
,
most
louyngly
retayned
her
:
and
openyng
her
boxe
,
lette
forthe
abrode
al
maner
of
maladyes
,
and
diseases
,
wherwith
al
mankynd
was
cruellye
punyshed
,
vntyll
suche
tyme
as
Iupiters
furour
and
indignation
was
sumwhat
slaked
through
the
prayer
of
Esculapius
,
to
whome
he
sente
me
as
a
remedye
and
medicine
,
to
all
such
euyls
and
gryeffes
.
whome
for
his
faythefull
seruyce
,
I
made
a
god
.
And
I
praye
you
,
haue
I
not
rewarded
both
Hypocrates
&
Gallene
accordynglye
?
seinge
that
at
this
daye
they
are
glorifyed
in
fame
as
moche
as
eyther
Alexander
Magnus
,
or
any
other
notable
prince
?
but
out
alas
what
cruell
fate
of
fortune
is
this
,
that
I
somtyme
the
spryng
&
welle
of
al
felicitie
and
goodnesse
vnto
man
,
am
now
cleane
turned
to
the
contrarye
.
For
where
as
before
I
was
authour
of
health
,
to
euery
māsekyng
for
me
:
now
I
am
not
onelye
a
commune
murtherer
,
and
a
commune
thefe
,
but
also
a
mayntayner
of
Paricides
,
moche
more
vyle
then
the
stynkynge
whore
of
Babylon
.
For
you
that
be
my
mynisters
and
Phisicions
to
you
I
speake
:
I
praye
you
tel
me
,
why
doth
euery
man
now
vtterly
abhorre
my
company
?
trumpyng
eftsones
in
my
waye
,
who
is
wyllyng
to
dye
,
let
hym
goo
to
Phisyke
:
who
is
wyllyng
to
be
robbed
of
his
money
,
let
hym
go
to
Phisyke
,
yf
I
be
not
a
thefe
&
a
murtherer
?
But
what
sayd
I
,
did
I
cal
you
my
seruauntes
?
no
,
I
knowe
ye
not
,
&
moche
lesse
ye
know
me
:
wo
shall
be
vnto
you
,
which
rauyshyng
me
agaynste
my
wyll
,
hath
thus
brought
me
in
captiuitie
&
bondage
,
wo
shal
be
vnto
you
,
which
for
youre
owne
lucre
and
aduauntage
,
hath
made
me
an
instrument
of
mischefe
:
woo
shall
be
vnto
you
whyche
haue
sclaundered
me
with
the
death
of
so
many
thousandes
:
woo
shall
be
vnto
you
that
haue
robbed
and
polled
of
theyr
money
so
many
nacyons
.
But
paraduenture
ye
wyll
saye
that
I
wrongfully
and
without
all
cause
do
sclaundre
you
,
laying
the
fault
in
me
,
that
ye
heale
not
as
other
,
that
were
my
seruauntes
and
mynisters
dyd
,
bycause
there
is
not
lyke
vertue
in
me
now
,
as
was
then
:
and
wherof
I
beseche
you
commeth
that
?
of
me
,
or
of
you
,
which
knowe
me
not
?
For
what
soeuer
he
be
that
hath
not
exactly
learned
naturall
Philosophye
,
be
he
neuer
so
well
practised
,
he
neuer
knewe
me
.
Therfore
whosoeuer
wyll
be
my
seruaunt
,
let
him
first
be
sure
that
he
haue
a
good
natural
wit
that
he
maye
be
able
to
practyse
any
thynge
that
is
taught
hym
,
and
than
let
hym
be
exercysed
,
euen
from
hys
tendre
age
,
in
dialect
,
arithmaticke
,
and
mathematicke
,
he
must
also
be
very
payneful
,
settyng
his
mynde
on
nothyng
but
only
on
learnynge
,
and
conferryng
his
studyes
alwayes
with
the
best
,
and
ought
alway
to
be
a
very
diligent
sercher
of
the
truthe
,
forsakynge
all
other
thynges
,
and
cleauynge
hollye
vnto
it
.
Moreouer
he
muste
take
an
ordre
in
hys
studyes
,
not
begynnyng
as
the
moost
part
of
you
do
,
wyth
the
symples
,
and
practyse
at
the
fyrst
,
ouerleapynge
the
elementes
,
the
temperatures
,
the
section
of
the
body
,
with
all
the
faculties
and
actions
of
the
same
:
then
after
he
hath
constitute
an
ordre
,
in
his
studyes
,
he
must
exercyse
the
same
:
&
so
doinge
he
shall
not
nede
to
seke
on
me
,
for
I
wyll
offre
my selfe
to
hym
,
without
any
sekyng
.
But
as
for
you
that
haue
not
sought
my
seruyce
of
this
sort
,
ye
lytle
knowe
me
:
yet
with
your
lying
and
craking
,
calling
your selues
excellent
Phisitions
,
ye
haue
brought
me
in
depe
sclaundre
with
you
,
but
I
counsell
ye
take
hede
,
and
leue
your
lying
,
lest
I
put
you
to
a
foule
rebuke
:
and
if
ther
be
any
of
you
that
knowledgeth
his
faulte
,
and
wolde
serue
me
,
I
haue
alredy
shewed
hym
a
waye
,
without
the
which
it
is
not
possible
to
know
me
.
Now
ye
know
my
mynde
,
beware
how
ye
presume
to
my
seruyce
.
The
.i.
Chapter
.
¶
Of
the
diuersitie
of
sectes
in
phisike
,
&
which
are
to
be
folowed
.
THe
olde
and
aunciente
phisitions
,
amonge
the
Grekes
whyche
passed
al
other
in
phisike
were
deuyded
into
.iii.
sectes
.
They
that
were
of
the
first
sect
,
were
called
Empirici
:
and
they
that
were
of
the
seconde
secte
,
were
called
Methodici
:
the
last
and
best
were
called
dogmatici
.
Empirici
were
they
that
wroughte
onelye
by
experience
,
and
thought
it
a
great
poynt
of
wisdom
in
no
case
to
admyt
reason
,
markynge
very
diligently
,
by
what
maner
meanes
they
had
healed
anye
maladyes
or
diseases
,
in
the
whych
yf
they
had
lyke
successe
afterwarde
by
healpe
of
the
same
medicins
,
than
they
were
bolde
to
call
that
same
medicine
,
by
the
whiche
they
had
holpen
oftentymes
one
kynde
of
disease
,
Preceptum
fidele
,
whyche
is
as
muche
to
saye
as
a
faythfull
precepte
,
and
whan
they
had
gathered
of
these
a
greate
numbre
,
they
called
the
whole
gatheriges
in
greke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
whyche
in
Latyn
woorde
for
woorde
,
is
as
muche
to
saye
,
as
Intuitus
proprius
.
and
in
oure
vulgare
tongue
,
it
maye
very
wel
be
called
a
certayne
memorye
of
those
thynges
,
the
whyche
hath
bene
sene
oftentymes
to
chaunce
of
one
sorte
,
the
whych
also
may
very
wel
be
called
experience
,
for
it
is
nothynge
,
but
an
obseruation
and
memory
of
that
whych
hath
chaunsed
oftentymes
after
one
fassion
.
Than
after
that
they
had
gathered
after
th●s
fasshion
,
a
great
many
of
experimentes
,
they
did
vtterly
abolyshe
,
and
condempne
all
reason
as
voyde
,
and
of
none
effecte
to
the
learnyng
of
phisyke
.
They
dyd
also
nothyng
regarde
the
tyme
of
the
yere
,
the
temperature
of
the
wether
,
nor
yet
the
powers
of
the
patient
,
puttynge
no
dyfference
betwyxte
yonge
and
olde
,
weake
or
stronge
,
whote
or
coulde
,
drye
or
moyste
,
but
thoughte
that
they
might
safelye
venture
that
vpon
one
,
wyth
the
whych
they
had
healed
another
in
lyke
disease
,
and
of
thys
secte
was
Thessalus
,
&
Cornelius
Celsus
,
wyth
all
theyr
scholers
.
The
seconde
secte
was
called
Methodica
,
the
whych
dyd
nothing
regard
the
place
affected
,
nor
the
cause
of
the
gryefe
,
nor
the
age
of
the
pacient
,
nor
the
tyme
of
the
yere
:
nor
the
temperature
of
the
countrye
,
nor
the
habyte
of
the
sycke
manne
,
nor
yet
the
kynde
of
hys
former
lyfe
,
&
constantly
affirming
that
there
was
but
two
dyseases
,
the
one
the
stoppynge
of
the
pores
,
and
the
other
the
ouermuche
openyng
of
the
same
:
condemned
vtterly
Hyppocrates
,
because
he
sayde
that
physike
was
a
longe
arte
and
that
mans
lyfe
was
very
short
:
for
they
affyrme
that
it
is
clene
contrary
,
that
is
to
saye
,
that
mans
lyfe
is
longe
,
and
phisyke
is
so
shorte
an
arte
,
that
yf
all
thynges
whyche
(
as
they
saye
)
be
superfluous
,
were
cutte
out
:
it
myght
be
learned
easely
in
.vi.
monethes
.
They
discent
also
from
the
fyrste
secte
of
phisitions
,
in
that
they
thynke
there
commeth
no
profyte
of
expe●ience
,
vntyll
suche
tyme
as
they
haue
learned
the
vertues
&
faculties
of
medicines
and
remedies
And
moreouer
that
it
is
not
possible
to
fynde
any
remedye
or
medicyne
,
by
diligent
markynge
,
seing
that
all
remedyes
,
be
gathered
of
suche
thinges
as
be
euident
to
the
sense
,
and
of
this
secte
and
opinion
was
Erassistratus
,
&
Asclepiades
with
all
theyr
retinue
.
The
thyrd
and
last
sect
were
called
Dogmatici
,
the
which
ioined
experience
alwayes
with
reason
(
consyderynge
very
diligently
the
causes
of
the
euyll
,
as
well
those
that
be
obscure
,
and
harde
to
fynde
as
those
also
,
whiche
are
euydent
and
open
to
euery
mans
eye
)
and
doth
giue
moch
both
to
the
nature
of
the
ayer
&
water
,
and
region
,
where
the
sycke
abydeth
,
stedfastly
affyrmyng
that
it
is
moost
necessarye
for
the
Phisitions
,
both
to
knowe
and
consydre
the
differences
of
the
same
,
&
also
to
marke
diligentlye
his
accustomed
dyet
,
as
well
in
meates
and
drynkes
,
as
bathes
,
exercyses
,
and
other
thynges
.
And
to
compare
thynges
that
be
past
,
wyth
suche
as
be
present
,
&
to
know
perfytely
the
powres
and
vertues
of
medicines
,
by
the
whiche
they
maye
take
easely
away
the
cause
of
al
maladyes
,
and
finally
that
he
be
suche
a
one
the
which
can
proue
and
improue
by
good
reason
,
that
this
medycyne
hath
this
facultye
of
nature
,
to
the
whyche
he
maye
attayne
,
by
the
helpe
of
Logycke
,
he
muste
knowe
also
(
they
saye
)
the
internall
partes
,
by
dyligent
searche
,
and
cuttynges
of
bodyes
,
he
must
be
sene
also
in
naturall
Phylosophye
,
Astronomye
,
Mathematycke
,
and
Arithmatycke
.
Of
thys
sect
was
Gallen
,
and
longe
before
him
Hipocrates
,
whom
wold
to
God
our
Phisitions
wolde
sette
as
a
glasse
before
theyr
eyes
,
I
wold
then
thynke
,
that
Physycke
shoulde
not
be
so
lytle
sette
by
as
it
is
.
But
alas
,
there
is
no
mans
Physycke
so
lytle
regarded
nowe
a
dayes
as
Galennes
is
,
and
in
deede
to
saye
the
truthe
,
it
maye
very
well
be
perceyued
,
by
theyr
doinges
,
that
they
werneuer
Galennes
scholers
:
for
he
teacheth
them
,
not
to
iudge
all
dyseases
by
the
vryne
,
where
as
the
moste
parte
of
them
(
I
do
not
saye
all
)
after
that
they
haue
ones
sene
the
water
of
the
sycke
,
yea
though
they
neuer
knewe
hym
,
nor
can
not
be
enfourmed
by
the
bearer
in
what
state
he
is
in
,
wyll
not
stycke
to
wryte
the
Appotecarie
a
byl
for
such
maner
of
drugges
,
the
if
they
were
layed
before
theyr
eyes
,
they
coulde
not
tell
,
whether
they
were
the
same
that
they
write
for
,
or
no.
How
is
it
possible
for
these
Phisitions
,
to
do
any
lesse
then
kyll
theyr
pacientes
,
but
it
maketh
the
lesse
matter
,
seinge
they
be
hyred
to
it
,
wyth
golde
and
syluer
.
Well
,
I
wyll
saye
no
more
at
thys
tyme
,
but
surely
,
yf
I
were
disposed
I
coulde
proue
that
there
is
as
moch
iugglyng
,
and
deceyuyng
of
the
people
now
a
dayes
amongest
our
phisitions
,
I
wyll
name
none
(
but
euerye
man
knoweth
his
owne
weakenesse
and
infirmitie
)
as
euer
was
amongest
the
Popysh
preestes
,
and
a
redresse
myght
be
had
,
yf
it
pleased
the
kynges
hyghnesse
,
that
none
might
be
suffered
to
practyse
,
but
suche
as
be
learned
.
The
.ii.
Chapter
.
¶
Of
the
Elementes
.
NOw
after
that
I
haue
declared
and
opened
the
sectes
and
opynions
of
the
mooste
noble
and
moost
auncient
Physitions
,
I
I
thynke
it
verye
mete
to
shewe
the
nature
of
the
Elementes
,
whyche
be
iiii
.
in
numbre
:
the
fyre
,
ayer
,
water
,
and
earth
.
But
to
auoyde
ambiguitie
,
I
wyl
(
by
goddes
grace
)
fyrst
declare
the
signification
of
this
worde
Elementum
,
which
we
maye
verye
well
call
in
our
tonge
a
begynnynge
of
any
thynge
:
and
thereof
it
commeth
that
the
Alphabete
letters
be
called
elementes
,
bicause
they
are
beginners
of
al
maner
of
languages
,
&
the
principles
also
of
euery
arte
be
called
Elementes
,
bycause
they
are
begynners
of
the
same
.
The
Phisitions
also
do
call
the
veynes
pulses
,
and
bones
,
with
all
other
suche
partes
as
the
Latyne
men
call
similares
,
sensible
elementes
:
bycause
they
are
the
fyrst
beginners
of
mannes
bodye
,
as
moche
as
maye
be
perceyued
by
sense
.
For
the
fyre
,
ayer
,
water
and
earth
,
(
of
the
which
all
thynges
vnder
the
moone
be
made
)
can
not
be
perceyued
by
any
sence
:
wherfore
as
they
are
the
fyrst
begynners
of
mannes
bodye
,
so
they
are
not
the
fyrst
sensyble
begynners
.
For
yf
they
coulde
be
perceyued
by
sence
,
then
euerye
man
as
he
passeth
other
in
quycknesse
of
sence
,
so
shuld
he
se
,
and
feale
moost
fyne
elementes
as
the
Aegle
,
bycause
his
syght
is
moost
perfyte
,
shoulde
easelyest
perceyue
the
least
Element
,
but
percase
some
wyll
saye
vnto
me
,
that
there
is
no
man
so
madde
to
saye
,
that
the
fyre
,
ayre
,
erth
,
and
water
,
can
not
be
felte
,
and
perceyued
by
sense
:
But
whosoeuer
shal
moue
this
doubt
,
I
wyll
answer
hym
,
of
thys
fassyon
:
that
yf
he
meane
our
fyre
,
our
water
or
our
earth
,
I
wyl
saye
as
he
sayth
which
is
,
that
they
may
be
felte
and
perceyued
by
sense
.
For
in
dede
they
are
no
Elementes
,
but
thinges
mixt
and
corruptyble
:
hauyng
theyr
composition
of
dyuerse
thynges
,
where
as
the
pure
element
is
a
body
moost
simple
,
withoute
all
generation
or
corruption
.
Nowe
be
it
,
of
fyre
made
thycke
,
commeth
ayer
:
and
of
ayer
made
thycke
,
commeth
water
:
and
of
water
made
thycke
,
commeth
earth
.
And
yet
here
is
neyther
corruption
,
nor
yet
generation
of
the
whole
,
for
this
is
a
mutation
of
the
partes
only
.
Then
as
I
sayde
before
,
Elementum
in
this
signification
is
a
body
moost
pure
and
simple
,
and
the
leest
parte
of
the
same
,
wherin
it
is
:
whiche
can
not
be
deuyded
into
any
other
kinde
,
and
of
it
all
thynges
naturall
haue
theyr
originall
begynnynge
.
This
definition
is
taken
both
out
of
Gallen
and
Aristotle
:
therfore
I
truste
,
no
man
wyll
be
so
impudent
to
contrary
or
impugne
it
.
And
there
be
also
as
is
aforesayd
.iiii.
Elementes
,
of
the
whiche
the
fyre
is
extreme
hotte
,
and
moderatly
drie
:
the
ayer
extreme
moyst
,
and
moderatly
hotte
:
the
water
extreme
colde
,
and
moderatelye
moyst
:
the
earth
is
extreme
drie
,
and
moderatelye
colde
.
In
heate
the
fyre
with
the
ayer
,
and
in
drynesse
with
the
earth
,
in
moysture
the
ayer
with
the
water
,
&
in
heate
with
the
fyre
,
in
coldenesse
the
water
with
the
earth
,
&
in
moysture
with
the
ayer
,
the
earth
in
drynesse
with
the
fyre
,
&
in
coldnesse
with
the
water
,
doeth
consent
and
agree
.
And
as
the
water
to
the
fyre
is
extreme
contrarye
,
so
is
the
ayer
to
the
earth
.
Of
the
myxture
of
these
elementes
,
al
natural
bodies
haue
theyr
composition
,
&
yet
it
is
nothing
necessary
that
they
be
equally
myngled
in
the
body
but
accordyng
to
that
,
that
hath
dominion
,
the
bodye
is
named
eyther
choleryke
,
sanguyne
,
phlegmatycke
,
or
melancholye
:
and
these
names
be
gyuen
of
.iiii.
natural
humours
,
that
is
choler
,
blood
,
flegme
,
and
melancholie
,
whyche
take
theyr
qualityes
of
the
elementes
,
for
choler
is
hotte
and
drye
accordynge
to
the
nature
of
the
fyer
,
and
blood
is
hote
&
moyste
,
accordyng
to
the
nature
of
the
ayer
,
flegme
is
colde
and
moyst
,
according
to
the
water
,
and
melancholye
in
no
poynt
dyssenteth
from
the
earthe
.
The
thyrde
Chapiter
.
¶
The
differences
of
temperatures
.
HOwe
that
I
haue
declared
vnto
you
,
howe
all
naturall
bodyes
be
made
by
the
mixture
of
the
elementes
,
I
thinke
it
most
necessary
,
to
shewe
in
as
fewe
woordes
as
I
can
,
the
differences
of
temperatures
.
Temperatures
in
numbre
are
.ix.
of
the
whyche
.viii.
do
excede
,
&
therfore
in
my
fantasie
,
they
maye
better
be
called
distemperatures
,
than
temperate
crases
:
the
nynthe
in
dede
is
temperate
,
for
it
excedeth
in
no
qualitie
.
Of
the
distemperate
.iiii.
be
simple
,
and
.iiii.
be
composide
.
the
simple
are
heate
,
colde
,
drynes
&
moysture
,
of
the
whych
coupled
and
ioyned
togyther
,
the
rest
whyche
be
distemperate
are
made
.
The
nynth
is
neither
hote
,
colde
,
drye
nor
moyst
,
and
yet
is
made
of
them
all
:
and
therefore
the
grekes
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whyche
is
as
muche
to
saye
in
latyn
,
as
Bene
temperatum
,
and
in
Englyshe
:
wel
tempered
.
And
this
is
that
whyche
Arithmetricions
call
Temperamentum
ad
pondus
,
whyche
we
maye
cal
in
our
language
,
a
complection
measured
by
weyght
,
bycause
there
are
as
many
degrees
of
heat
,
as
there
is
of
colde
,
of
dryenes
as
of
moysture
:
the
other
whyche
are
distemperate
crases
,
be
measured
not
by
weyght
,
but
by
dignitie
,
as
in
the
heart
wel
tempered
,
heate
doth
excede
,
in
the
brayne
well
tempered
,
moysture
doth
exceade
,
in
the
fatte
well
tempered
,
colde
:
in
the
boones
well
tempered
,
dryenes
.
And
thys
is
called
Temperamentum
,
secundum
iustitiam
distributatiuam
.
Whyche
is
as
muche
for
to
saye
,
as
a
temperature
measured
accordynge
to
iustice
,
whiche
gyueth
euery
man
hys
owne
.
But
peraduenture
thys
declaration
shall
seeme
some
what
harde
to
suche
as
be
vnlearned
:
and
therfore
I
entende
to
declare
the
same
agayne
,
bothe
more
largely
and
also
more
playnelye
.
Fyrste
ye
shall
vnderstande
,
that
these
.iiii.
heate
,
colde
,
dryenes
and
moysture
,
whych
are
called
the
first
qualities
,
because
all
other
come
of
them
,
haue
eche
of
them
.iii.
diuers
significations
.
Whansoeuer
ye
fynd
heate
,
colde
,
drynes
or
moysture
,
absolutely
and
simply
spoken
,
than
vnderstande
that
it
is
meante
by
those
simple
bodyes
,
which
be
hote
,
colde
,
drye
and
moyste
,
in
the
hygheste
degree
:
and
that
is
onely
the
fyer
,
water
,
earthe
and
ayer
,
whyche
be
the
.iiii.
elementes
whereof
we
spake
before
.
And
whan
ye
fynde
the
same
qualities
myxt
in
any
natural
body
,
by
the
which
it
is
named
eyther
hote
colde
,
drye
or
moyste
,
than
suppose
that
it
is
spoken
eyther
by
comparison
,
as
hote
for
hotter
,
colde
for
coulder
,
dry
for
dryer
,
or
moyst
for
moyster
,
orels
that
it
is
hote
,
colde
,
drye
or
moyste
by
nature
,
as
whan
there
is
in
one
bodye
,
more
heate
than
colde
,
more
drynes
than
moysture
,
or
otherwise
.
as
Summer
is
called
hote
,
bycause
it
hath
more
heat
?
than
colde
:
Winter
also
is
called
colde
,
be
cause
that
it
hath
more
colde
than
heate
:
&
hereof
it
commeth
,
that
one
bodye
is
choleryke
,
because
in
the
myxture
of
the
foure
humoures
,
whyche
is
choler
,
blood
,
flegme
and
melancholy
,
there
is
more
of
choler
,
than
of
anye
other
,
and
therfore
choler
hath
the
dominion
,
causynge
the
bodye
to
be
named
cholerycke
after
it
:
and
in
lyke
maner
doth
eche
of
the
other
,
where
he
beareth
rule
&
gouernaunce
.
But
he
that
wyl
knowe
perfectly
howe
to
iudge
the
differences
of
bodies
in
temperature
by
comparison
,
must
constitute
in
euery
kynde
of
thynges
,
that
same
temperate
meane
,
whyche
before
we
called
Eucraton
to
the
whiche
he
must
referre
the
same
bodye
or
complexion
,
of
the
whyche
he
dowteth
,
and
than
yf
it
doe
excede
the
meane
,
eyther
in
heate
,
colde
,
drynesse
or
moysture
,
it
shall
take
name
therof
,
and
be
called
eyther
hote
,
colde
,
drye
or
moyste
,
because
it
exceadeth
the
meane
whiche
is
named
Eucraton
,
whan
it
is
eyther
hote
,
colde
,
drye
or
moyste
.
Somme
do
vse
to
iudge
the
diuersitie
of
complexions
,
by
comparynge
one
distemperate
bodye
,
to
an
other
of
the
same
kynde
distemperate
also
,
as
in
mannes
kinde
,
Socrates
compared
with
Aristotle
,
is
hote
,
because
he
is
hotter
than
he
,
but
in
respecte
of
Aristippus
,
he
is
colde
,
bycause
Aristippus
is
muche
hotter
,
&
thus
one
man
compared
to
dyuers
,
maye
be
bothe
hote
,
colde
,
drye
and
moyst
:
And
some
by
comparynge
distemperate
bodyes
of
dyuers
kyndes
lerne
to
knowe
the
constitution
,
as
a
dogge
compared
wyth
a
man
is
hote
,
with
a
lyon
,
is
colde
,
and
with
a
shepe
,
is
drye
:
wyth
a
pysmyre
or
a
flye
is
moyste
,
and
of
thys
fashion
contraries
maye
be
in
one
bodye
,
and
none
otherwise
.
Howe
be
it
(
as
I
thynke
)
the
beste
waye
is
to
seke
out
the
meane
,
to
the
whiche
al
that
be
of
the
same
kynde
,
ought
to
be
referred
,
and
afterwarde
as
he
excedeth
in
any
quality
to
haue
his
nomination
accordyng
to
the
same
But
percha●ce
ye
wyl
say
it
is
hard
to
fynde
in
euery
kinde
a
complexioned
body
measured
by
weyght
,
which
is
the
meane
,
I
graunte
that
,
for
in
dede
there
was
neuer
any
suche
,
nor
shall
be
,
yet
as
that
secte
of
Philosophers
whyche
were
called
Stoykes
,
what
tyme
they
defyned
a
wyse
man
,
dyd
descrybe
suche
one
,
as
was
not
possible
to
be
founde
any
where
:
and
as
Quintilian
descrybeth
hys
oratour
,
so
we
,
to
bryng
our
purpose
aboute
,
muste
ymagyne
suche
an
one
in
oure
mynde
by
cogitation
,
as
neuer
was
made
,
neyther
is
lyke
to
be
,
by
consente
of
nature
,
as
thus
.
In
the
hole
kynde
of
lyuynge
thynges
,
that
that
is
moste
temperate
and
perfecte
,
is
as
a
meane
to
the
rest
,
whych
by
the
hole
consente
as
well
of
the
philosofers
,
as
of
the
phisitions
,
is
man
,
by
cause
any
of
the
other
kyndes
compared
wyth
hym
,
is
distemperate
,
than
yf
ye
wyll
proue
man
also
to
be
distemperate
,
ye
muste
seke
amongest
the
hole
kynde
,
the
most
perfecte
and
temperate
:
and
he
that
is
perfyt
and
temperate
,
and
worthy
to
be
a
mene
to
the
rest
,
is
neyther
ouer
thicke
,
nor
sclendre
,
nor
very
full
of
heer
,
nor
yet
smooth
and
without
heer
,
nor
softe
,
nor
yet
harde
,
blacke
nor
whyte
,
hote
nor
colde
,
drye
nor
moyste
:
and
to
be
shorte
,
kepyng
a
meane
wythout
all
excesse
.
Yf
ye
can
fynde
suche
a
one
in
the
hole
kinde
,
then
are
ye
sure
of
the
complexyoned
bodye
measured
by
weyght
,
whiche
we
spake
of
before
.
In
case
ye
can
fynde
none
suche
,
ye
must
imagyne
a
like
in
your
brayne
:
and
ye
must
not
do
this
onely
in
mankynde
,
but
also
in
other
naturall
and
lyuely
creatures
,
as
wel
in
the
kinde
of
lyons
,
dogges
,
elephauntes
,
and
wolues
:
as
also
of
byrdes
,
fysshes
,
wormes
and
trees
,
comparyng
euery
one
in
his
owne
kynde
.
But
in
case
ye
wyl
fynde
what
of
all
thynges
is
moost
temperate
:
then
must
ye
go
agayne
to
the
man
before
sayd
whych
is
neyther
hotte
nor
colde
,
and
the
skynne
in
the
myddest
of
the
insyde
of
hys
hande
,
is
of
all
thynges
most
temperate
.
For
the
temperatest
part
of
euery
mannes
body
,
is
the
skynne
in
the
myddeste
of
the
paulme
of
the
hande
:
then
the
temperatest
parte
of
the
moost
temperate
man
must
neades
be
the
mooste
temperate
thynge
in
the
worlde
,
seing
that
of
al
lyuyng
creatures
man
is
moost
temperate
.
Now
that
I
haue
shewed
howe
by
comparison
made
,
in
euery
kinde
,
the
differences
of
the
bodye
may
ease
lye
be
knowen
,
there
remayneth
behynde
to
declare
how
to
fynde
out
the
same
wythoute
comparison
.
Where
as
I
sayde
before
,
that
euery
qualitye
,
myght
be
taken
thre
dyuerse
wayes
as
heate
in
the
hyghest
degree
,
is
onlye
in
the
fyre
,
and
in
a
naturall
bodye
myxt
of
the
Elementes
,
it
is
eyther
referred
to
an
other
,
by
comparison
:
as
hotte
for
hotter
,
or
els
it
is
so
of
nature
,
whyche
maye
be
taken
two
maner
of
wayes
,
as
hotte
in
acte
or
in
power
.
Thynges
that
be
hotte
in
acte
,
maye
easelye
be
iudged
by
sence
of
fealynge
:
for
who
hathe
so
dull
sense
in
fealynge
,
that
he
can
not
perceyue
the
fyre
to
be
hotte
:
yf
he
put
hys
fynger
in
it
.
But
to
know
whych
is
hotte
in
power
is
a
thynge
of
more
difficultye
.
For
it
can
not
at
the
fyrst
brunt
be
perceyued
by
anye
sence
,
neyther
of
fealyng
,
smellynge
,
hearynge
,
seinge
,
nor
tastynge
.
For
who
can
perceyue
by
anye
of
these
,
that
castoreum
,
or
euphorbium
or
nasturcium
is
hotte
,
or
that
Mandragora
,
Salamandra
or
Papauer
is
colde
.
But
in
case
ye
take
any
parte
of
them
inwardlye
,
eyther
as
meate
,
drynke
,
or
medicine
:
then
ye
shal
easely
discerne
whiche
is
hotte
and
whiche
is
colde
.
But
peraduenture
ye
wyl
condemne
this
profe
as
noughte
,
bycause
it
is
daungerous
medlyng
with
poysons
:
I
graunt
that
,
&
therfore
it
is
moch
safer
,
to
laye
them
as
a
playster
,
to
some
vtter
part
of
your
skyn
,
where
as
they
can
not
hurte
,
and
after
that
they
haue
lyen
there
a
whyle
,
they
wyll
shewe
theyr
power
and
qualitie
,
which
shal
be
perceyued
quycklye
by
sense
in
felyng
.
But
to
iudge
thinges
moyst
,
or
drye
,
I
can
shewe
you
a
mochesurer
rule
,
what
soeuer
thing
is
soft
,
and
moderately
hotte
,
that
of
nature
is
moyst
:
whatsoeuer
is
harde
and
moderatly
hote
,
that
of
nature
and
power
is
drye
:
and
this
is
alwayes
true
,
as
well
in
lyuely
bodyes
,
as
is
other
thynges
.
The
.iiii.
Chapter
.
¶
The
geueration
of
the
liuer
,
bert
,
and
brayne
.
FOr
asmoche
as
there
is
nothyng
so
necessary
to
attayne
to
any
perfyte
knowledge
in
Phisicke
,
as
to
be
perfyte
bothe
in
cuttyng
and
in
openynge
the
bodye
,
and
partes
of
the
same
.
And
seing
it
is
shame
for
a
manne
to
be
learned
in
so
manye
artes
,
and
haue
knowledge
of
so
manye
thynges
(
as
the
mooste
parte
of
men
nowe
a
dayes
haue
)
and
be
ignoraunt
in
his
owne
bodye
,
the
whych
he
shoulde
mooste
perfytely
knowe
:
I
thynke
it
no
lesse
then
my
bounden
dutye
,
to
employe
my
laboure
and
diligence
to
the
furtheraunce
of
the
same
,
that
suche
as
be
but
begynners
as
yet
verye
rawe
in
Physycke
,
whose
bryngynge
vp
hath
not
ben
amongest
learned
men
of
the
vniuersityes
,
wherby
they
are
destitute
,
bothe
of
dialecte
,
naturall
Philosophye
,
and
other
artes
,
with
out
the
which
Physycke
can
hardlye
be
learned
,
maye
haue
some
helpe
by
this
my
lytle
rude
boke
,
bothe
to
attayne
some
learnyng
in
Physycke
,
&
also
to
knowe
theyr
bodye
.
Bloode
and
the
seed
of
the
man
be
beginners
of
our
generation
,
of
the
whych
blood
is
the
substaunce
and
matter
wherof
our
body
is
made
,
and
the
seed
of
man
is
nexte
vnder
God
,
the
maker
and
fashyoner
of
the
same
,
and
these
same
be
made
of
the
same
elementes
whyche
I
haue
spoken
of
alreadye
,
whyche
is
the
fyre
,
ayer
,
earth
,
and
water
,
and
these
two
dyffer
one
from
an
other
in
temperature
.
For
in
the
seede
there
is
more
of
fyre
and
eyer
then
of
water
and
earth
,
and
in
the
blood
there
is
lesse
of
fyre
and
ayer
,
then
there
is
of
water
and
earth
:
and
yet
in
the
same
there
is
more
heate
then
colde
,
and
more
moysture
then
drynesse
.
After
that
these
two
be
receyued
,
and
.vi.
dayes
retayned
within
the
wombe
of
the
woman
,
the
great
heate
which
is
there
doth
so
bake
the
seede
&
blood
being
mirt
togyther
,
that
it
compasseth
them
about
with
a
skyn
,
or
a
crust
,
not
vnlike
the
vtter
cote
of
an
egge
,
whiche
the
Grekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
in
latin
is
called
secundine
,
or
secūdina
:
what
oure
mydwyues
call
it
I
can
not
tel
:
howbeit
,
it
may
very
well
be
called
a
skyn
wherein
is
wrapped
that
that
is
conceiued
,
and
this
is
made
in
the
fyrst
.vi.
dayes
,
with
diuers
pulses
and
veynes
,
as
fyne
&
small
as
anye
thredes
,
whiche
serueth
afterwarde
to
nourysh
the
infant
by
the
nauyll
.
For
in
this
same
skynne
,
whiche
before
is
called
Chorion
,
there
are
many
fyne
holes
,
moche
lyke
the
lytle
holes
in
the
small
lamparie
heedes
,
by
the
which
the
nauyll
after
the
seuenth
daye
,
doth
drawe
vnto
it
both
spirite
and
blood
,
to
the
nourishment
of
the
infant
.
Then
in
the
meane
season
the
rest
of
the
seede
boylynge
all
hotte
,
doth
make
thre
lytle
bladers
,
which
is
the
place
of
the
lyuer
,
herte
,
and
brayne
.
For
a
veyne
whiche
is
stretched
ryght
vpwarde
from
the
nauil
dothe
drawe
vp
the
grossed
bloode
,
which
for
lacke
of
heate
easelye
congeleth
in
the
seede
.
And
there
is
made
also
a
double
forked
veyne
,
and
to
one
of
the
forkes
of
the
same
veyne
is
fashyoned
this
forsayde
congeled
blood
,
which
is
the
liuer
:
and
lyke
as
from
the
nauyll
,
the
veyne
bryngyng
grosse
bloode
into
the
forsayde
lytle
bladder
was
cause
of
the
generation
of
the
liuer
,
so
lykewyse
a
pulse
or
an
artery
bryngyng
fyne
blood
and
spirite
,
commynge
from
the
same
place
,
sumwhat
nere
the
backe
,
into
another
lyke
bladdar
,
is
cause
of
makynge
of
the
hearte
,
whyche
is
made
of
verye
sounde
fleshe
,
thycke
and
grosse
,
mete
for
suche
a
pourpose
,
and
of
the
most
fyne
and
subtyle
blood
,
that
commeth
from
the
hearte
,
the
lyghtes
be
made
and
the
whole
brest
also
wherin
thei
are
closed
.
In
to
the
thyrde
bladdar
,
whyche
is
mencioned
before
,
a
great
parte
of
the
seede
beynge
full
of
spirite
,
is
driuen
,
the
whych
to
kepe
him selfe
moyst
,
doth
drawe
a
great
parte
of
the
seede
to
it
,
and
maketh
a
lytle
sell
,
whiche
is
the
brayne
,
to
the
which
ther
is
added
afortres
of
hard
bone
.
And
thus
the
brayne
,
is
made
of
the
seede
only
,
that
he
myght
be
furnysshed
wyth
most
fyne
spirites
,
whom
the
brayne
conserueth
and
altereth
,
the
whiche
are
the
cause
of
sense
,
and
voluntarie
mouynge
,
as
shall
be
declared
more
playnely
hereafter
.
Nexte
to
the
brayne
groweth
the
marye
of
the
backebone
,
whyche
the
Arabians
call
Nucha
,
it
is
of
the
same
nature
,
that
the
brayne
is
,
and
differeth
very
muche
from
the
marye
,
of
the
other
partes
.
I
haue
shewed
to
you
nowe
,
thoghe
very
rudely
,
the
original
begynning
of
mannes
body
▪
Of
the
sede
is
only
made
all
the
bones
,
gristels
,
veynes
,
pulses
,
strynges
,
synowes
,
tyinges
,
selles
and
skynnes
,
whyche
be
called
Spermatyke
partes
,
because
they
be
made
of
the
seede
and
not
of
the
blood
.
They
are
the
verye
same
,
whyche
I
sayde
before
that
the
Latyne
menne
called
Partes
similares
,
and
the
Phisitions
,
sensible
elementes
,
al
the
rest
be
made
of
the
bloode
,
as
the
lyuer
,
the
hearte
,
and
the
lyghtes
,
wyth
al
the
flesshe
,
and
fatte
of
the
bodye
.
The
infant
whyles
he
is
within
his
mothers
woumbe
,
is
nourysshed
of
that
blood
whyche
is
called
Sanguis
menstruus
.
drawynge
it
at
hys
nauyl
,
and
after
he
is
delyuered
,
it
is
tourned
all
to
mylke
,
whych
is
his
meat
long
after
,
and
therfore
there
is
manye
conduytes
from
the
woumbe
,
to
the
pappes
.
After
that
the
infant
is
fully
proportioned
,
&
figured
,
in
the
first
monethes
he
pisseth
by
the
conduyte
,
that
commeth
through
his
nauyl
,
in
the
later
monethes
that
is
shut
vp
,
and
he
pysseth
wyth
hys
yerde
,
he
auoydeth
no
excrementes
at
hys
fundament
,
because
he
receyueth
no
norysshemente
by
hys
mouthe
.
There
is
a
skynne
,
muche
lyke
a
puddynge
,
whyche
receyueth
hys
vrine
and
excrementes
,
lest
they
shulde
hurte
eyther
hym
,
or
els
hys
mother
.
I
shulde
seme
bothe
to
longe
and
also
to
tedious
,
yf
I
descrybed
the
hole
bodye
,
but
bycause
the
action
of
the
instrumentes
,
canne
not
be
vnderstande
,
excepte
I
shulde
touche
the
most
principal
partes
,
therfore
it
was
necessarye
to
entermedle
wyth
the
descryption
of
the
bodye
,
in
the
whyche
I
wyll
not
be
so
scrupulous
,
as
to
reherse
euery
lytle
part
or
the
scituation
or
fygure
of
euery
bone
and
vayne
,
no
nor
the
knyttynge
of
euery
muscle
,
(
for
why
shulde
I
make
me
more
cunnyng
than
I
am
)
in
dede
it
passeth
my
learnynge
as
yet
,
but
I
entende
to
shewe
,
and
sette
forthe
the
greatest
,
and
moste
noble
partes
,
the
whyche
he
muste
nedes
knowe
that
wyll
profyt
in
physicke
.
The
.v.
Chapiter
.
¶
The
sections
of
the
bodye
.
THere
was
no
nede
in
the
olde
tyme
,
to
wryte
of
the
body
,
for
than
children
were
excersised
in
their
yonge
and
tender
age
,
daylye
in
cuttynge
and
openyng
of
the
same
,
but
nowe
that
thys
diligence
is
vtterly
extyncte
,
we
haue
very
great
nede
of
wrytynge
,
wherfore
I
haue
taken
this
lytle
payne
vppon
me
,
whyche
I
shall
thynke
wel
bestowed
,
yf
it
shall
eyther
healpe
the
studyes
of
those
that
be
rude
and
rawe
in
physicke
,
or
satisfye
them
that
be
learned
.
And
fyrst
I
wyl
declare
(
by
goddes
grace
)
suche
partes
as
couereth
the
head
wythout
,
&
afterwarde
those
that
be
within
,
begynnyng
with
the
heares
thogh
they
be
but
excrementes
,
&
superfluities
,
nexte
vnderneth
the
hear
,
there
is
a
skynne
somwhat
thycke
and
fleshye
,
wherein
the
hear
is
rooted
:
vnderneth
thys
skin
,
there
is
a
lytle
flesshe
,
aboute
the
browe
&
temples
.
Than
next
vnderneth
,
ther
is
a
fyne
kell
,
whyche
is
made
of
synowes
and
tyenges
,
commyng
thorowe
the
seames
of
the
scull
,
whyche
the
Grekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vnder
the
whyche
immediatly
,
is
the
skulle
,
in
greke
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
for
the
defence
of
the
brayne
,
it
is
made
lyke
an
helmet
,
the
latyne
men
call
it
Caluariam
,
and
it
is
not
one
hole
continual
bone
but
is
deuyded
by
certayne
semes
in
to
seuen
bones
.
Then
within
the
head
vndernethe
the
sculle
,
is
Dura
mater
,
which
Galen
calleth
Crassum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
a
thycke
and
harde
kel
or
skinne
made
of
many
stronge
sinowes
and
bondes
,
to
the
entent
it
myght
holde
vp
and
susteyne
the
veynes
,
whyche
nouryssheth
the
brayne
:
After
thys
is
pia
mater
.
whyche
is
an
excedynge
fyne
skynne
,
made
of
synowes
,
not
onely
compassyng
the
hole
sub●tance
of
the
brayne
,
but
also
penetratyng
into
dyuers
partes
,
that
are
wythin
the
brayne
,
&
noryssheth
it
as
muche
as
the
skynne
whyche
before
we
called
Chorion
,
doth
nouryshe
the
sede
,
&
because
it
is
made
of
synowes
,
it
gyueth
sence
to
the
brayne
.
At
the
laste
we
be
come
to
the
brayne
,
the
which
whan
I
consyder
that
it
is
made
of
the
seede
,
I
can
not
chose
,
but
maruayle
,
howe
all
our
cogitations
&
ymaginacions
shuld
come
from
thence
&
howe
the
brayne
beyng
so
grosse
and
massye
of
substance
,
shuld
hang
as
it
doth
without
any
stey
or
vndersettyng
,
in
such
holow
&
wyde
places
,
we
se
that
housen
be
vnderset
with
postes
,
or
els
they
wold
ouerwhelme
the
floure
vnder
them
,
but
the
brayne
being
vnderset
with
nothyng
,
how
fortuneth
it
,
that
so
longe
as
lyfe
remayneth
in
the
body
it
choketh
and
ouerwhelmeth
not
the
wyde
holowe
chambers
vnderneth
▪
Whan
I
dydde
depely
consyder
the
cause
of
thys
,
I
thoughte
the
brayne
had
a
certayne
similitude
of
the
sky
.
For
as
the
skye
beynge
a
great
&
heauye
substance
without
any
proppes
,
or
vndersettes
,
doeth
not
fall
,
nor
is
stroken
out
of
hys
place
:
so
the
brayn
by
a
certayne
diuine
nature
that
it
hath
doth
consist
wythout
any
stay
or
fortresse
that
can
be
perceyued
by
sence
,
and
thereof
it
commeth
that
man
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whyche
we
maye
call
in
our
touge
a
lytle
worlde
,
&
surely
the
bryght
spirites
which
come
from
the
brayne
to
the
eye
,
doeth
declare
,
that
there
is
a
certayne
cognation
or
kynderede
betwene
the
skye
,
and
mannes
brayne
,
whiche
though
it
be
made
of
the
seede
(
as
I
sayd
before
)
yet
it
is
some
diuine
and
celestiall
thynge
:
yea
and
the
nature
of
the
seede
is
so
moche
the
more
to
be
meruayled
at
:
how
moche
it
passeth
our
knowledge
and
capacitie
,
to
shewe
&
declare
the
causes
whereby
it
worketh
suche
wonders
in
the
brayne
,
which
is
ful
of
holes
,
as
eyes
,
replenyshed
with
spirite
,
maye
very
well
be
the
cause
why
the
brayne
falleth
not
downe
.
Howbeit
,
bothe
the
substaunce
of
it
,
and
the
wonderful
motions
also
may
better
be
maruayled
at
,
then
descrybed
.
This
I
dare
say
,
that
it
is
made
of
the
fynest
parte
of
the
seede
,
and
of
that
,
that
is
fullest
of
spirite
,
and
is
deuyded
into
two
partys
,
by
that
same
skynne
whyth
before
is
called
Dura
mater
,
the
one
lyeth
before
and
the
other
behynde
.
That
whiche
is
before
,
(
as
it
is
of
the
finest
and
moost
pure
substaunce
)
so
it
bryngeth
out
most
fine
and
subtyle
synowes
,
and
is
the
place
of
reason
and
intelligence
:
the
other
(
as
it
is
course
of
substaunce
)
so
there
groweth
of
it
greate
and
stronge
synowes
,
not
vnlyke
them
that
growe
of
the
mary
of
the
backe
bone
,
and
it
is
thought
to
be
the
place
of
memorie
:
now
that
after
a
rude
fassyon
we
haue
descrybed
the
brayne
,
there
remayneth
behynde
the
description
of
his
selles
,
and
chambres
,
whiche
in
numbre
be
.iii.
in
the
former
part
of
that
heed
,
there
are
.ii.
depe
holow
places
,
not
vnlike
the
figure
of
the
moone
when
she
is
newe
chaunged
,
and
of
the
bygnesse
of
an
egge
,
reaching
downe
almost
to
the
eares
.
The
same
cauities
(
though
they
be
.ii.
of
them
,
one
on
the
right
side
&
another
on
the
left
side
)
yet
for
the
most
part
they
be
called
the
first
chaumbre
of
the
brayne
,
whyche
alwaye
is
full
of
spyrite
,
hauynge
his
sydes
couered
,
and
cladde
,
wyth
the
same
rymme
or
skynne
,
whyche
before
is
called
Pia
mater
,
which
is
ful
of
veynes
and
pulses
for
the
nutriment
of
the
brayne
:
vnder
eche
of
these
chambers
ther
is
(
if
I
may
so
cal
it
)
a
long
rope
,
which
is
made
of
veynes
&
pulses
,
couered
with
a
fine
skyn
that
groweth
of
Pia
mater
,
these
small
longe
ropes
hath
ioyninges
,
wherby
they
claspe
,
&
be
red
,
moche
lyke
wormes
,
wherfore
they
be
called
wormes
,
and
do
extende
in
length
as
farre
as
the
eares
,
and
the
myddle
chaumbre
of
the
brayne
,
whome
they
replenysshe
wyth
spirit
.
In
the
same
place
at
the
ende
of
the
first
cauities
,
vnder
them
is
an
other
cauitie
.
For
at
the
latter
ende
of
the
forsayd
wormes
or
ropes
there
are
two
lumpes
,
whych
of
the
verye
similitude
of
buttockes
be
called
Nates
,
and
be
cladde
with
the
skyn
of
the
wormes
which
when
the
sayde
cauitie
or
chambre
:
is
drawen
togyther
do
touche
one
an
other
,
and
when
it
is
open
,
they
also
be
seperate
.
This
chambre
or
selle
is
as
bygge
as
the
yolke
of
an
egge
,
and
being
couered
rounde
about
with
the
brayne
,
is
called
the
myddle
chambre
or
sell
,
whiche
is
shut
with
a
pessule
or
barre
of
the
bygnesse
of
a
lytle
walnut
,
and
therfore
it
is
called
in
latyn
Glanduia
or
,
conarium
,
and
it
is
iust
betwyxt
the
myddell
chambre
,
and
the
entryng
into
the
thyrde
,
his
offyce
is
to
sustayne
,
and
beare
vppe
,
the
veynes
and
pulses
,
whiche
brynge
spirite
to
the
myddle
chambre
.
The
thyrde
chambre
is
behynde
in
the
laste
parte
of
the
heed
,
whiche
before
we
supposed
to
be
the
place
and
se
et
,
of
the
memorye
,
and
in
this
chambre
is
a
greate
parte
of
the
brayne
,
whiche
the
Grecians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
latyne
it
is
called
Cerebellum
:
in
oure
tungue
we
haue
no
propre
name
for
it
,
whiche
I
can
do
no
lesse
then
count
the
negligence
of
our
Phisitions
to
be
the
cause
of
:
for
yf
they
had
wrytten
of
theyr
arte
in
theyr
mother
tunge
,
as
they
do
in
other
places
,
why
shulde
we
lacke
englysh
names
,
more
then
we
lacke
eyther
Latyn
names
or
Greke
names
?
and
yet
to
saye
the
truthe
,
it
is
better
for
vs
English
men
to
haue
English
names
,
then
eyther
Latyn
or
Greke
.
Of
this
part
of
the
brayne
groweth
the
mary
of
the
backe
bone
,
which
is
called
●●cha
,
vnder
the
mydle
chambre
,
th●●●
is
an
holow
cauitie
,
which
receyue●●
the
excrementes
and
superfluyties
of
the
brayne
,
the
which
being
turned
into
spettyll
,
commeth
oute
after
at
the
nose
,
the
Grekes
cal
this
cauitie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Latyn
men
infusorium
,
or
infundibulum
,
we
haue
no
proper
name
for
it
:
howe
be
it
it
maye
be
called
a
droppyng
pan
.
Next
vndernethe
be
the
iawes
,
furnyshed
wyth
xxxii
.
teeth
:
the
foure
formost
of
eche
syde
be
called
deuiders
,
bycause
they
teare
the
meate
:
the
next
of
eche
syde
be
called
dogteeth
,
bycause
they
be
lyke
tuskes
:
all
the
rest
inlatyn
be
called
Genuini
,
or
Molares
,
which
we
cal
gummes
:
and
they
haue
two
rootes
at
the
leest
,
where
as
the
other
haue
but
one
:
with
those
teeth
the
mouth
is
compassed
rounde
aboute
,
and
defended
:
wherein
as
a
precyous
Iew●ll
in
a
stronge
towre
or
fortresse
,
is
●●closed
the
tungue
,
whyche
is
ma●●
of
very
soft
and
rawe
flesh
,
full
of
●●les
and
full
of
pulses
,
veynes
and
synowes
:
full
of
synowes
,
to
the
intent
it
maye
moue
dyuerselye
,
and
also
feale
and
taste
:
full
of
pulses
or
arteryes
,
bycause
it
hath
great
neade
of
spyryte
,
and
naturall
heate
,
seinge
it
hath
so
manye
dynerse
mouynges
:
and
it
is
full
of
veynes
,
that
it
maye
be
well
nouryshed
.
There
is
also
added
to
it
a
certayne
moysture
,
lest
it
shoulde
waxe
drye
,
bycause
it
is
moued
dayly
:
aboue
the
tunge
,
is
a
pype
,
whych
the
Grecyans
vse
to
cal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Latynistes
call
it
Gulam
,
the
vnlearned
or
ignoraunt
call
it
the
wesaunt
,
and
it
is
a
longe
pype
,
hauynge
two
skynnes
or
cootes
,
the
whych
drawe
downe
the
meate
and
drynke
into
the
mawe
or
bagge
,
and
the
vtter
cote
helpeth
the
stomacke
to
vomyte
.
There
is
also
in
the
former
parte
of
the
neck
an
other
pype
,
which
(
to
the
intent
that
nothyng
shoulde
go
that
waye
,
but
only
ayer
)
is
couered
with
the
roote
of
the
tunge
,
and
it
is
made
of
harde
grassels
,
ioyned
togyther
lyke
rynges
,
and
doeth
conduct
onelye
ayer
and
spirite
to
the
lyghtes
,
and
herte
,
being
nothyng
so
long
as
the
other
,
which
draweth
meate
and
drynke
,
downe
to
the
stomacke
or
mawe
,
and
it
hath
a
great
knobbe
almooste
at
the
ende
,
nexte
the
iawe
,
which
the
Grekes
cal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
latyn
Nodus
gutturis
,
which
in
Englysh
is
the
knotte
of
the
throte
,
and
whensoeuer
we
swalowe
any
thyng
,
it
goth
vp
aboue
the
iawe
.
The
wynde
pipe
is
the
formoost
parte
of
the
necke
,
to
the
intent
it
maye
take
ayer
and
spyryte
the
easelyer
.
And
the
wesaunt
or
meate
pype
(
for
why
shoulde
we
be
ashamed
of
these
names
,
seynge
we
haue
no
better
)
is
put
farre
whythin
the
necke
,
because
it
shulde
haue
the
more
heat
,
howebeit
we
wyl
omytte
to
speke
of
it
vntyl
suche
tyme
as
the
lyghtes
and
hearte
,
wyth
all
that
is
contayned
in
the
breaste
,
whyche
the
Phisitions
call
the
myddle
bellye
,
be
declared
so
well
as
my
simple
wytte
and
learnyng
wyll
gyue
me
leaue
.
To
the
loweste
parte
of
the
wynde
pype
,
(
for
it
is
as
well
the
instrument
of
brethynge
,
as
of
speakyng
)
be
fastned
the
lyghtes
,
whych
beyng
made
of
lyght
,
and
moste
subtyle
and
fyne
fleshe
,
not
vnlyke
the
fome
of
choleryke
blood
congeled
,
hath
the
fygure
of
an
oxe
houfe
,
clouen
in
to
.ii.
partes
,
and
doth
compasse
the
hart
,
round
about
with
.v.
globes
.iii.
on
the
right
syde
,
and
.ii.
on
the
lyfte
.
And
loke
as
the
pulses
doth
conserre
and
kepe
temperat
the
natural
heat
,
thoroweout
the
hole
body
,
so
the
lightes
preserue
the
hearte
from
choking
by
the
receyuynge
of
externall
ayer
,
whyche
least
it
shulde
hurte
the
hart
wyth
colde
commyng
sodeynly
vpon
it
,
is
tempered
ther
before
,
so
that
I
can
neuer
wonder
ynough
at
the
hygh
and
diuine
prouidence
of
god
,
which
foreseyng
al
these
thynges
,
hath
constitute
suche
an
order
in
mannes
bodye
,
as
I
dare
saye
was
neuer
in
any
publyke
weale
.
For
what
publycke
weale
,
eyther
is
there
,
or
hathe
bene
,
syns
the
worlde
beganne
,
in
whiche
the
subiectes
haue
bene
founde
euer
obedient
wythout
all
grudgynge
to
theyr
lorde
and
prince
,
were
he
neuer
so
noble
or
valiaunt
?
yet
in
mans
bodye
though
there
be
infinite
subiects
ther
can
be
founde
no
disobedience
to
theyr
lorde
and
gouerner
,
whyche
is
the
hearte
:
for
yf
anye
poyson
be
gathered
there
wythin
the
bodye
:
or
otherwyse
,
whyche
wyth
hys
venym
,
wolde
pearse
the
heart
,
I
praye
you
is
not
euery
parte
readye
to
defende
him
?
though
it
be
to
the
vtter
destruction
of
them
al
for
euer
?
and
to
say
truthe
,
he
is
worthy
to
haue
no
lesse
homage
or
seruyce
,
seyng
he
is
auctor
of
lyfe
to
al
the
rest
,
helpyng
his
subiectes
&
seruauntes
,
at
al
such
tymes
as
they
be
in
daunger
.
And
to
the
entent
that
no
one
parte
,
myght
be
destitute
more
of
help
then
another
,
by
reason
of
the
distance
betwene
hym
and
his
gouernour
,
Nature
hath
prouyded
the
hart
to
be
set
so
egallye
in
the
middest
of
the
brest
,
as
is
possyble
to
be
deuysed
,
by
al
the
mathematikes
in
the
worlde
,
whych
is
compassed
aboute
wyth
a
cote
,
the
whych
Galen
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
made
of
synowes
so
thycke
,
and
so
strong
,
that
it
is
softer
than
a
bone
and
yet
it
is
sufficient
to
defende
the
hearte
,
it
is
tyed
to
the
skynne
which
couereth
the
rybbes
,
and
to
the
mydryfe
,
and
the
heart
strynges
,
conteynynge
a
lytle
quantitie
of
water
that
neuer
dryeth
vp
,
vntyll
such
tyme
as
lyfe
and
all
naturall
heat
is
departed
from
the
bodye
:
There
is
also
a
lytle
fatte
,
leaste
the
hearte
thorough
hys
contynual
mouynge
,
shulde
be
dryed
vp
:
wythin
thys
foresayde
cote
,
inclosed
as
a
mooste
precious
iuell
,
the
heart
,
hauynge
.ii.
chambres
,
one
on
the
ryght
syde
,
&
an
other
on
the
lefte
.
To
the
chambre
on
the
right
side
,
the
great
mayster
vayne
,
whiche
groweth
on
the
lyuer
,
doth
brynge
blood
,
that
is
distributed
in
to
.iii.
partes
,
the
subtylest
and
moost
choleryke
,
to
the
nutrimente
of
lyghtes
:
The
seconde
parte
,
is
caryed
in
to
the
chambre
of
the
lyfte
syde
,
where
by
the
vertue
of
the
heart
,
it
is
formed
in
to
vytal
spirite
,
the
thyrde
and
last
parte
is
reserued
to
the
nourysshement
of
the
hole
bodye
,
after
that
it
hath
receyued
of
the
hearte
bothe
vitall
heat
and
spirite
.
And
lyke
as
from
the
chamber
of
the
ryght
syde
,
the
greate
mayster
vayne
,
bryngeth
blood
thorough
the
hole
bodye
,
so
from
the
least
chamber
the
master
pulse
bryngeth
vitall
spirite
,
of
the
whyche
the
lyuer
taketh
hys
power
,
and
facultye
,
wherby
he
nourysheth
the
body
&
brayn
,
by
his
vertue
,
by
whych
he
gyueth
bothe
felyng
and
mouyng
to
the
same
.
I
wolde
not
nowe
that
any
manne
shulde
thynke
,
that
I
do
defende
the
errour
of
Aristotle
,
whyche
thought
that
the
hert
,
as
he
is
author
of
lyfe
,
so
to
be
the
gyuer
bothe
of
felynge
&
mouynge
,
to
the
hole
bodye
:
for
that
the
synowes
growe
of
the
brayne
,
euery
man
hauyng
hys
syghte
,
maye
perceyue
easelye
,
and
that
they
gyue
bothe
felynge
and
mouyng
to
the
bodye
:
ye
may
knowe
if
ye
take
a
dogge
and
tye
bothe
hys
pulses
and
veynes
and
let
hym
go
,
&
he
shal
both
feele
&
runne
,
so
long
as
the
animal
spirit
lasteth
,
whych
is
all
redy
in
hys
synowes
,
but
in
case
ye
tye
hys
synowes
,
he
shall
not
be
able
to
styre
one
foote
.
Thys
is
a
very
manyfest
profe
,
that
the
hearte
gyueth
not
sence
and
mouynge
,
to
the
bodye
,
yet
as
I
sayde
before
,
bothe
the
brayne
,
and
also
the
lyuer
,
take
theyr
power
of
the
heart
,
for
after
that
the
hearte
hath
engendered
vytall
spirite
,
parte
is
caryed
to
the
lyuer
,
and
parte
to
the
brayne
.
The
lyuer
of
hys
,
engendreth
newe
spirites
,
called
naturall
,
the
whiche
he
doeth
distribute
by
hys
veynes
,
thoroghout
the
bodye
so
the
nuryshement
of
the
same
.
The
brayne
also
tourneth
those
spirites
whyche
he
receyued
of
the
hart
,
in
to
other
spirites
,
called
animall
&
these
beynge
dispersed
amongest
the
synowes
,
is
cause
bothe
of
mouyng
and
feelyng
.
Sythens
that
I
haue
accordyng
to
my
promyse
made
before
,
declared
by
what
meanes
the
brayne
gyueth
sence
and
mouynge
to
the
bodye
,
I
wyll
as
bryefelye
as
I
can
descrybe
the
residue
of
the
partes
,
whyche
I
thynke
most
necessarye
to
be
knowen
begynnynge
there
,
where
as
I
lefte
wyth
the
hearte
,
whyche
besyde
hys
chambres
,
hath
also
twoo
eares
,
the
whiche
be
grassels
made
of
synowes
beynge
full
of
wrynkles
and
foldynges
,
and
they
be
also
called
the
selles
or
butteries
of
the
hearte
.
I
promysed
before
to
declare
as
nere
as
I
coulde
,
those
partes
that
the
brest
whyche
is
called
the
myddle
bellye
,
doth
conteyne
,
and
I
haue
al
redy
so
to
my
lytle
power
,
descrybed
both
the
hearte
,
the
lyghtes
&
the
instrumentes
of
the
voyce
,
and
brethyng
wyth
the
partes
&
couerynges
,
of
the
same
therefore
nowe
there
remayneth
the
mydryfe
,
whyche
in
latyne
is
called
Mediastinus
.
and
the
skinne
,
that
compasseth
the
rybbes
,
whyche
in
Greke
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
the
heart
strynges
,
whyche
in
greke
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
mydryfe
doth
deuyde
the
breast
〈◊〉
in
lengthe
,
and
maketh
.ii.
chambers
one
on
the
ryghte
syde
,
and
an
other
on
the
lefte
syde
:
And
because
it
is
a
very
stronge
skynne
,
it
doth
fashyon
both
veynes
,
pulses
and
synowes
to
the
brest
,
and
it
is
tyed
before
to
the
brestbone
,
and
behynde
to
the
ioyntes
of
the
backebone
.
The
seconde
skynne
is
that
,
that
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
couereth
the
rybbes
on
the
insyde
,
and
the
muscles
also
that
be
betwyxt
the
rybbes
.
Next
vndernethe
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Latyne
men
call
Trausuersum
septum
,
or
p̄cordia
:
we
may
cal
it
an
ouerthwart
bridge
or
the
hertstrynges
,
it
is
made
of
synowes
&
fleshe
,
couered
with
.ii.
fyne
rymes
,
made
to
moue
the
lyghtes
,
&
also
to
drawe
in
and
let
out
ayer
,
and
to
separate
the
lowest
belly
from
the
mydle
bely
,
vnderneth
the
hertstrynges
,
somwhat
toward
the
ryghtside
the
mawe
or
paunche
,
whiche
before
we
called
the
lowest
bellye
,
beinge
rounde
,
with
a
greate
bottome
,
and
somthyng
narowe
towarde
the
left
syde
is
fastened
to
the
.xiii.
ioynte
of
the
backe
bone
,
and
in
the
same
place
the
wesaunt
that
before
we
called
the
stomake
,
is
tyed
to
the
mawe
,
whych
hath
.ii.
mouthes
,
one
at
the
lowest
parte
of
the
wesaunt
,
and
the
other
in
the
ryght
syde
of
the
mawe
or
panche
The
mouth
by
the
which
the
meate
is
receyued
into
the
mawe
,
doth
shut
the
nether
parte
of
the
wesaunt
,
and
is
called
,
the
hyther
mouthe
of
the
mawe
:
the
mouthe
that
letteth
oute
the
meate
,
shytteth
the
nether
parte
of
the
mawe
,
and
is
called
in
Greke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Latyne
Iauitor
,
in
our
tung
a
portar
or
a
keper
of
the
gate
,
and
bothe
these
mouthes
(
to
the
intente
that
the
meate
and
drynke
maye
not
fall
oute
at
any
tyme
vnconcocte
)
be
set
in
the
syde
of
the
belly
or
pauche
,
which
be
fast
shutte
as
soone
as
euer
the
bellye
hath
receyued
meate
,
and
therby
naturall
heate
is
very
moche
encreased
wythin
the
mawe
,
beynge
made
of
synowes
and
of
flesshe
,
and
it
hath
also
two
cootes
,
of
the
whych
the
innermoost
,
hath
more
synowes
then
flesshe
,
and
it
is
very
thycke
and
rough
,
ful
of
wryncles
,
by
the
which
the
meate
is
drawen
downe
and
retayned
.
The
vtter
cote
is
more
flesh
,
and
serueth
onely
to
expell
that
,
that
the
bely
refuseth
and
hath
done
withal
.
The
temperature
of
the
belly
is
cold
and
drye
,
accordyng
to
the
nature
of
synowes
,
wherof
it
hath
abundaunce
that
it
may
be
delyted
with
such
thinges
as
be
conuenient
&
mete
for
it
,
and
may
abhorre
suche
as
be
noyful
&
hurtful
vnto
it
.
I
haue
spoken
somewhat
brefely
of
the
bellye
and
mawe
,
but
before
we
descrybe
the
liuer
,
I
wyll
first
reherse
.ii.
cotes
or
coueringes
of
the
bely
,
which
(
nature
by
her
diuine
and
hygh
sapience
)
hath
prouyded
for
the
defence
of
the
belly
and
entrailes
The
fyrst
coueryng
is
called
in
latyn
Omentum
,
the
Grecians
do
cal
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
our
bouchers
call
it
the
kell
,
and
it
is
wouen
lyke
a
nette
,
of
veynes
,
pulses
and
senowes
,
beinge
couered
with
a
great
deale
of
fatte
,
to
the
intent
that
it
maye
holde
in
,
the
naturall
heate
,
which
is
in
the
mawe
and
guttes
,
for
it
couereth
all
the
belly
from
the
top
to
the
too
,
the
next
cote
or
couerynge
the
Grekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whiche
couereth
not
onelye
the
bellye
,
but
also
the
liuer
,
mylte
,
and
reynes
,
&
it
groweth
of
the
bladder
,
being
thycker
in
some
place
then
in
some
,
it
tyeth
the
lowest
partes
of
the
belly
to
the
backe
,
and
doth
sustayne
the
muscles
of
the
belly
,
which
the
Latyn
men
cal
Musculos
abdominis
,
vpon
the
which
muscules
is
a
great
deale
of
fatte
,
&
then
the
skynne
that
couereth
the
whole
body
.
Next
vnto
the
mawe
,
immediatly
downewarde
be
the
guttes
and
entrayles
,
the
whiche
although
they
be
all
one
whole
and
continual
body
yet
they
maye
be
decerned
bothe
by
theyr
figure
,
situation
,
and
action
.
The
fyrst
,
whyche
is
fastened
to
the
nether
mouth
of
the
mawe
,
is
called
Duodenum
,
bycause
it
is
.xii.
ynches
longe
,
and
it
is
in
the
ryght
syde
,
in
the
region
of
the
lyuer
.
Nexte
vnto
Duodenum
is
I
eiunium
,
whiche
is
so
called
bycause
it
is
alwayes
emptye
.
For
to
this
gutte
there
commeth
moch
choler
from
the
lyuer
,
and
bycause
it
of
all
the
rest
is
nexte
the
liuer
:
therfore
the
lyuer
draweth
from
it
verye
quycklye
by
hys
small
veynes
,
suche
iuise
as
came
from
the
stomake
before
.
And
from
this
gutte
there
commeth
choler
into
the
rest
,
to
expell
the
excrementes
.
The
nexte
is
called
of
Galene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whyche
hath
manye
circuites
and
boughtes
,
bycause
it
shulde
retayne
the
iuyce
longer
,
and
it
doth
farre
passe
all
the
rest
:
ioyned
vnto
thys
,
is
the
gutte
called
Cecum
,
whych
doth
receyue
the
excrementes
and
it
is
called
Saccus
,
bycause
it
is
the
wydest
of
all
.
Then
foloweth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
beynge
two
cubytes
of
length
,
hauyng
dyuerse
boughtes
▪
and
compassynges
,
lest
the
excrement
shulde
fall
strayte
out
:
and
in
this
gutte
the
excrement
taketh
hys
coloure
.
The
last
gutte
whiche
we
call
the
fundament
begynneth
vnder
the
left
reyne
and
is
stretched
downe
euen
to
the
very
hole
in
the
tayle
:
it
is
tyed
to
the
great
back
bone
,
being
large
&
wyde
to
the
intent
that
the
excrement
may
go
down
more
at
ease
.
Sith
I
haue
descrybed
the
guttes
&
entrayles
,
I
wyll
adde
somthyng
as
concernyng
the
matter
that
they
be
made
of
.
They
be
made
of
flesh
&
sinowes
,
hauing
brode
stringes
,
by
the
which
they
expel
the
excrementes
.
There
is
a
certayne
skyn
mixt
amongest
the
guttes
,
which
is
no
gutte
but
a
fortresse
or
a
stay
for
the
smal
veynes
which
come
from
the
lyuer
and
it
is
called
in
Greke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
thervpon
al
the
small
veynes
be
called
Mesaraice
,
and
it
is
a
fyne
and
subtyle
skyn
,
made
of
very
smal
veynes
gathered
on
an
heape
togyther
,
amongest
the
whyche
there
is
a
lumpe
of
fleshe
,
lyke
vnto
a
kernell
,
whiche
we
call
the
swyt
bread
.
Underneth
the
bastard
ribbes
in
the
rightside
of
the
maw
or
stomake
is
the
liuer
,
whose
substance
is
red
flesh
,
not
moch
vnlike
congeled
blood
beinge
replenished
with
veynes
,
which
be
the
braunches
of
the
great
master
veynes
,
that
is
of
the
veyne
which
is
called
Porta
,
&
also
of
that
,
that
is
called
Caua
vena
,
we
haue
no
names
in
our
tungue
whych
be
propre
or
peculier
to
them
onely
,
but
muste
be
fayne
to
call
them
master
veynes
,
and
in
dede
so
that
we
vnderstande
the
thynge
,
it
shall
make
but
lytle
matter
for
names
:
howbeit
Gallen
sayth
,
that
the
one
is
called
Porta
,
bycause
that
the
iuyce
commeth
through
it
,
from
the
stomake
to
the
liuer
:
and
the
other
I
thynke
is
called
Caua
,
bycause
it
is
a
great
hollowe
veyne
,
well
what
so
euer
it
be
called
,
it
groweth
of
the
liuer
,
and
carieth
blood
from
the
liuer
to
the
hert
,
and
thoughe
it
to
be
byg
:
yet
there
groweth
many
fyne
&
smal
veynes
,
both
of
it
,
and
of
the
other
,
whych
be
dispersed
throughout
the
whole
body
of
the
liuer
,
to
the
intent
that
the
iuice
maye
more
easelye
be
turned
into
blood
:
for
the
very
dutye
and
office
of
the
lyuer
,
is
to
engendre
blood
,
for
the
nouryshmente
of
the
bodye
,
and
therfore
it
is
hote
and
moyst
accordynge
to
the
nature
of
blood
.
Moreouer
it
is
the
very
fleshe
of
the
lyuer
,
whyche
doth
change
the
iuyce
in
to
blood
,
makyng
it
redde
lyke
vnto
it selfe
.
Althogh
that
summe
thynke
the
harte
to
be
the
well
,
and
original
sprynge
of
blood
,
notwythstandyng
I
had
rather
saye
as
Galene
sayeth
,
that
it
is
the
fleshe
of
the
liuer
,
which
engendreth
blood
,
althogh
the
lyuer
receyue
both
vytall
heat
,
and
spiryte
of
the
hearte
,
and
therefore
from
the
great
master
pulse
,
whyche
in
greke
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
commeth
manye
lytle
pulses
to
the
lyuer
,
bryngynge
with
them
vitall
spirite
,
but
so
sone
as
the
iuyce
is
concocte
,
it
is
made
blood
,
and
purified
in
the
middes
of
the
lyuer
receyueth
choler
,
of
the
smal
veynes
,
in
the
middes
of
the
lyuer
,
whyle
the
blood
is
purifyinge
and
cleansynge
,
whyche
conduyte
or
waye
,
yf
it
fortune
to
be
stopped
,
by
anye
maner
of
chaunce
,
so
that
the
choler
can
not
be
seperate
from
the
bloode
,
then
there
foloweth
hote
fyeuers
,
or
els
the
yelowe
Iandies
.
On
the
lyfte
side
,
the
splene
or
mylte
enbraseth
the
stomacke
,
which
being
blacke
of
colour
,
is
made
of
subtyle
&
rare
flesshe
,
and
is
the
same
,
whyche
before
is
called
the
receptacle
of
melancholie
,
it
is
tyed
vnto
the
backe
aboute
the
myddes
of
the
bastard
ryb
and
doth
drawe
vnto
it
melancholye
or
blacke
choler
,
by
a
veyne
whyche
commeth
from
the
lyuer
,
receyuyng
heat
of
the
heart
,
to
digest
the
forsaid
blacke
choler
,
by
certayne
pulses
annexed
vnto
it
.
From
the
mylte
also
there
is
a
conduyt
to
the
vppermoste
mouthe
of
the
stomacke
,
bryngynge
melancholye
thyther
,
partly
to
draw
togyther
the
mouthe
of
the
stomake
,
and
partlye
to
prouoke
appetyte
.
There
be
.ii.
kydneys
that
be
called
in
latyne
.
Renes
,
of
the
whych
one
is
set
vnderneth
the
lyuer
toward
the
backe
and
the
other
is
set
on
the
other
syde
,
ryght
agaynst
the
mylte
,
they
be
made
of
soude
and
thycke
flesshe
,
least
they
shulde
be
dissolued
of
the
water
,
that
they
drawe
dayly
from
the
blood
,
by
two
veynes
,
whyche
be
called
Mulgentes
,
and
in
oure
tongue
,
suckynge
veynes
,
there
is
drawen
also
,
besyde
the
water
,
summe
blood
to
the
noryshment
of
the
reynes
or
kydneis
,
in
the
myddes
of
the
whyche
there
is
as
it
were
a
lytle
panne
,
into
the
which
the
forsayde
kydnies
doe
sweat
oute
the
water
,
whych
they
receyued
of
the
suckynge
veynes
,
and
in
thys
panne
the
vryne
taketh
his
colour
,
from
whens
it
is
brought
doune
,
after
the
concoction
had
therbefore
,
by
certayne
conduites
that
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
greke
and
in
latyne
,
Vrinarii
,
we
maye
calle
them
the
conduytes
of
the
vryne
,
from
the
raynes
to
the
bladdar
.
The
bladdar
in
man
ioyneth
to
the
taylegutte
or
fundiment
,
from
whens
the
necke
of
it
recheth
to
the
yarde
,
but
in
wemen
it
is
set
vpon
the
mouth
of
theyr
woumbe
,
&
therfore
they
haue
bothe
shorter
and
wyder
necked
bladdars
than
men
haue
,
and
also
be
lesse
disesed
with
stone
in
that
place
,
It
is
made
of
skynnye
synowes
,
and
there
cummeth
to
it
,
bothe
veynes
and
pulses
.
the
necke
onely
is
of
flesshe
,
and
hath
certayne
turnynges
and
boughtes
,
that
it
maye
houlde
the
water
more
easely
,
there
is
added
a
muscle
to
the
mouth
of
the
bladder
,
to
the
entent
that
we
maye
eyther
letout
or
retayne
the
water
,
at
our
owne
wyll
&
pleasure
.
But
howe
smal
and
fine
the
holes
be
by
the
whyche
the
water
is
receyued
into
the
bladder
maye
easelye
be
perceyued
,
because
that
whan
it
is
taken
out
of
any
dede
bodye
,
that
there
appeareth
none
at
all
,
more
than
that
,
whiche
is
in
the
necke
,
to
let
oute
the
vrine
or
water
.
Manne
surelye
hath
great
profitte
of
the
bladar
,
for
if
that
same
superfluouse
water
,
shoulde
not
be
caryed
awaye
,
but
be
permitted
to
runne
to
gyther
in
the
vaynes
,
with
the
blood
after
that
the
bodye
were
ones
fulle
,
mooste
parte
of
the
membres
shulde
cracke
,
and
breake
and
man
shoulde
be
suffocated
or
choked
.
Therefore
the
bladder
is
made
for
thys
pourpose
,
to
receyue
the
superfluous
watry
substance
of
the
blood
and
reteyne
it
so
longe
,
vntyl
the
due
tyme
of
lettynge
of
it
out
,
be
come
.
Nowe
I
haue
descrybed
all
the
partes
of
the
lowest
bellye
,
so
well
as
I
coulde
,
sauyng
the
priuy
partes
both
of
man
and
woman
,
whyche
for
dyuers
causes
I
wylle
omytte
at
thys
tyme
,
fyrste
because
I
wyll
gyue
no
occasion
to
youth
of
wantonnes
,
and
then
that
I
wyll
offende
no
honeste
eares
,
in
descrybynge
them
playnlye
and
seyng
my
promyse
was
to
tuche
but
certayne
partes
,
I
thinke
I
may
as
wel
omyt
them
,
as
a
great
many
that
I
haue
spoken
nothyng
of
.
The
.vi.
Chapiter
.
¶
Of
veynes
,
pulses
,
and
synowes
.
VEynes
be
condytes
with
thinne
cotes
,
which
caryeth
the
thyckest
blood
,
throughout
the
body
,
wherwith
it
is
nouryshed
,
&
they
growe
all
of
the
liuer
,
for
the
master
veyne
(
which
passeth
all
the
other
in
largenesse
and
wydenesse
)
commeth
from
thence
.
Aristotel
thought
the
hert
to
be
the
authour
and
begynner
of
the
veynes
,
but
Hypocrates
thought
otherwise
and
Galen
also
(
whom
we
folowe
)
hath
euidently
confuted
Aristotels
opinion
.
Pulses
,
or
arteryes
,
be
conduytes
that
growe
of
the
hert
,
and
do
carye
vitall
spiryte
,
and
some
parte
also
of
the
fynest
bloode
,
therfore
it
was
necessary
that
they
shuld
be
both
thycker
and
stronger
,
then
the
veynes
,
lest
the
spirite
being
so
fyne
of
substaunce
,
myght
breake
out
,
wherfore
nature
hath
enclosed
it
in
.ii.
cotes
of
the
whiche
the
inner
is
.v.
tymes
as
thyck
as
the
vtter
,
and
yet
is
it
as
thicke
as
any
cote
of
the
veynes
,
that
encloseth
the
grosse
and
thickest
blood
:
Veynes
,
&
pulses
be
so
nygh
cosyns
,
that
there
is
no
veyne
in
any
part
of
the
body
,
without
his
pulse
:
nor
no
pulse
without
his
veyne
,
to
the
intent
that
the
veynes
may
minister
nourishment
to
the
spyrites
.
And
agayne
the
spyrites
may
refresh
the
blood
with
lyuely
heate
:
and
as
ye
se
in
a
lampe
,
the
flame
to
be
nouryshed
with
oyle
or
waxe
,
so
the
spirit
plucketh
to
him
blood
out
of
the
veynes
,
with
the
which
he
is
fed
with
.
And
here
(
as
me
thinke
)
nature
hath
shewed
vs
a
marueylous
notable
example
of
doinge
one
for
an
other
,
in
this
ciuile
lyfe
.
Synowes
growe
of
the
brayne
,
&
also
of
the
marye
of
the
backe
bone
.
From
whence
they
bring
sense
and
voluntary
mouynge
to
all
partes
of
the
body
.
There
hath
bene
moche
to
do
amongest
the
olde
Phisitions
,
whether
the
synowes
haue
any
holownesse
or
concauitie
in
them
,
to
receyue
the
animal
spirit
,
wherwith
they
gyue
mouyng
&
fealing
to
the
body
,
or
els
whether
they
take
their
power
of
the
spirit
,
as
the
lute
or
harpe
strynge
doth
of
the
fynger
:
howbeit
,
it
is
now
concluded
,
that
ther
is
none
holowe
,
but
only
.ii.
which
bring
spirit
to
the
eyes
,
&
be
called
Optici
,
and
that
the
rest
do
take
their
power
of
the
spirites
There
grow
of
the
brayne
.vii.
paire
of
synowes
,
of
the
which
,
som
be
distributed
to
the
senses
,
&
some
to
other
partes
:
as
to
the
stomake
or
maw
,
and
those
that
growe
of
the
brayne
be
moche
fyner
&
softer
than
those
that
grow
of
the
backe
,
which
be
not
only
the
instrument
of
sense
but
also
of
voluntary
mouyng
,
&
there
be
of
them
.xxx.
paire
,
which
be
dispersed
euery
where
through
all
the
body
.
The
.vii.
Chapter
.
¶
Of
humours
.
ALthough
that
the
spryng
&
well
of
humours
maye
then
best
be
perceyued
,
when
the
maner
and
waye
how
to
nourish
the
body
is
declared
,
yet
bycause
we
be
styll
occupyed
,
in
descrybynge
the
partes
of
the
body
,
I
am
not
wyllyng
to
omytte
the
differences
of
humours
,
which
be
.viii.
in
numbre
.iiii.
natural
and
.iiii.
vnnaturall
.
The
naturall
is
blood
,
fleume
,
yellowe
coloure
,
and
blacke
,
&
the
vnnatural
is
the
same
also
,
turned
by
putrifaction
,
or
els
som
otherwyse
,
from
theyr
owne
natyue
qualities
.
As
concernynge
the
generation
of
the
naturall
humours
,
I
haue
some
deale
mentioned
before
,
wherfore
I
wyll
omyt
at
this
tyme
to
speake
or
reason
any
further
in
that
matter
,
sauyng
the
I
put
you
in
remembraunce
,
that
the
same
foode
whych
is
receyued
by
the
wesaunt
into
the
stomake
,
for
the
preseruynge
of
the
bodye
,
is
the
matter
and
substaunce
,
whereby
,
by
the
vertue
of
the
liuer
,
they
be
made
and
engendred
.
The
.viii.
Chapter
.
¶
Of
bloode
.
BLood
is
hotte
and
moyst
,
and
the
greatest
parte
of
that
that
nourysheth
the
body
.
For
notwythstandynge
,
that
other
humours
be
caryed
togyther
with
the
blood
to
nourysshe
the
body
,
as
blood
delayed
with
fleume
,
both
greatly
nourysh
suche
partes
that
be
colde
,
and
moyste
,
as
the
brayne
:
and
coleryke
bloode
the
lyghtes
,
and
melancholycke
blood
the
bones
,
and
splen
:
yet
the
especiall
part
of
the
noryshment
,
is
that
that
is
properlye
called
bloode
.
For
the
nouryshmente
ought
to
be
swete
,
or
els
delayed
with
swete
iuice
,
and
suche
is
the
blood
.
The
.ix.
Chapter
.
¶
Of
fleume
.
FLeume
is
a
watrysh
humour
colde
and
moyst
,
which
is
begone
to
be
altered
into
blood
,
and
is
not
yet
throughly
concoct
,
therfore
it
is
whyte
,
thynne
,
and
vnsauery
:
not
fatte
,
nor
coloured
like
blood
,
it
serueth
to
mittigate
the
outragyous
heate
of
the
bloude
,
and
nourysheth
the
blood
,
making
it
thinne
and
beinge
myngled
with
the
blood
,
conforteth
suche
partes
as
be
flegmatik
.
The
.x.
Chapter
.
¶
Of
choler
.
CHoler
is
the
fome
or
floure
of
the
blood
,
which
is
made
of
the
hottest
and
driest
partes
of
the
blood
or
iuice
,
after
that
it
is
boyled
,
wherfore
it
is
also
hote
and
drye
,
and
of
a
bytter
taste
,
&
therfore
it
is
called
of
Galen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
latyn
is
Amarus
and
in
Englysh
bytter
.
Natural
choler
is
as
wel
red
as
yelowe
,
&
when
it
is
mixt
with
the
blood
,
it
openeth
the
veynes
,
&
doth
norysh
cholerike
partes
,
as
the
lightes
:
nor
it
is
not
caryed
al
with
the
blood
,
but
the
more
part
of
it
is
reserued
in
the
bladder
,
vnder
the
mydle
globe
of
the
liuer
,
to
clense
the
lowest
bellye
,
or
entrayles
:
ye
maye
,
(
and
ye
wyll
)
call
them
guttes
.
The
.xi.
chapter
.
¶
Of
melancholye
or
blacke
choler
.
BLacke
choler
or
melancholie
is
a
thycke
terrestrial
humour
that
in
the
blood
falleth
downe
to
the
botome
,
verye
lyke
vnto
olde
red
wyne
,
that
is
thicke
and
blacke
,
&
it
is
colde
and
drye
:
part
of
it
is
caryed
with
the
blood
,
both
to
make
it
thycker
&
also
to
helpe
,
and
encrease
the
power
retentyue
,
in
the
veynes
and
other
places
where
it
commeth
,
and
also
to
nourysh
the
melancholyke
partes
,
as
the
bones
and
splen
.
The
.xii.
Chapter
.
¶
Of
the
vnnaturall
humours
.
NOughty
humours
be
called
vnnaturall
:
&
they
be
made
nought
,
or
corrupted
eche
of
them
two
maner
of
wayes
,
eyther
bycause
the
substaunce
of
them
without
the
admixtion
of
any
other
,
doth
degenerate
:
or
elles
,
that
they
be
myngled
,
with
suche
as
be
alreadye
putrifyed
and
corrupted
:
bloode
is
made
nought
,
and
goeth
from
hys
kynde
when
he
putrifieth
in
the
veynes
,
bycause
the
pores
be
shurt
,
or
els
when
he
is
myngled
with
some
other
euil
humour
,
as
in
the
dropsy
,
where
he
is
myxt
wyth
water
.
The
.xiii.
Chapter
.
¶
Of
noughty
flegme
or
vnnaturall
.
VNnaturall
flegme
is
a
rawe
wateryshe
humour
,
colde
and
moyste
,
redoundynge
in
that
body
,
where
as
is
a
weake
concoction
,
and
it
is
sumtyme
muche
thinner
than
spyttle
,
that
falleth
from
the
mouthe
or
nose
.
There
is
an
other
kynde
of
naughtye
and
vnnaturall
flegme
,
whyche
is
salte
in
taste
,
that
commeth
of
the
mixture
of
choler
with
flegme
,
whyche
is
plentiful
in
suche
bodyes
,
as
feede
for
the
moste
parte
of
salte
meates
.
The
xiiii
.
Chapiter
.
¶
Of
vnnaturall
yelowe
choler
.
YElowe
choler
,
degenerateth
from
hys
nature
,
whan
it
is
bourned
blacke
,
and
is
made
thycke
and
bytynge
,
or
whan
sumother
humour
is
mixt
wyth
it
as
watrye
flegme
,
and
this
is
called
citrine
choler
,
Galene
calleth
it
pale
choler
,
because
it
is
of
the
colour
of
leade
.
But
yf
it
be
thicke
flegme
wherwith
it
is
myngled
,
than
it
is
called
of
the
latynes
,
Uitilina
bilis
bycause
it
is
lyke
in
coloure
,
to
the
yolke
of
an
egge
,
&
of
thys
kynde
of
choler
,
for
the
most
parte
are
engendred
all
fyeuers
tertian
.
The
.xv
,
chapter
.
¶
Melancholy
,
or
blacke
choler
vnnaturall
.
MElancholye
or
blacke
choler
,
is
made
vnnaturalle
,
whan
other
humoures
,
or
elles
it selfe
,
is
burned
as
drye
as
a●●hes
.
For
Hypocrates
saith
that
bothe
blood
and
red
choler
wyl
be
turned
soone
into
Melancholye
,
whan
for
lacke
of
ayre
,
they
be
smothered
in
the
veynes
,
&
the
stoppyng
also
of
the
pores
,
doth
make
a
bodye
whyche
all
redye
is
sanguine
or
cholerycke
of
nature
,
melancholye
.
And
hereof
commeth
so
manye
kyndes
of
madnesse
.
For
yf
Melancholy
,
be
delayed
wyth
a
lytle
blood
,
it
maketh
a
manne
merye
madde
,
yf
it
be
mixte
wyth
a
great
deale
of
red
choler
,
than
it
maketh
hym
starke
woode
,
as
Hercules
&
Aiax
was
.
But
yf
it
be
mixte
with
flegme
it
maketh
hym
slothfull
wythout
all
meane
or
measure
.
If
melancholye
it selfe
,
wythout
the
admixtion
of
other
humours
be
burned
,
than
it
maketh
hym
sad
and
solitarye
,
as
Bellerophon
,
whyche
as
Homer
sayeth
,
beyng
full
of
sorowe
and
care
,
forsoke
all
companye
,
and
wandered
in
desolate
feyldes
solitarye
al
alone
.
Howe
be
it
the
same
humoures
hath
not
lyke
effecte
in
euery
bodye
,
for
in
summe
they
are
not
so
outeragious
,
as
in
summe
:
Homer
hym selfe
dyed
for
sorow
,
that
he
coulde
not
dissolue
a
certayne
hard
question
which
was
propounded
vnto
hym
:
and
the
olde
philosofer
Haracletus
,
beyng
borne
an
Ephesian
,
dyd
alwayes
lamente
wyth
wepynge
,
the
manyfolde
miseries
of
mannes
lyfe
,
whych
as
Theophrastus
sayth
,
was
of
nature
melancholye
,
because
he
lyued
solitarye
alone
,
and
wrote
confused
&
obscure
thynges
,
wel
at
the
last
thorow
hys
fylthy
and
vnclene
lyuing
,
he
caught
the
dropsie
,
wherfore
trustyng
to
dry
vp
the
water
that
was
betwyxt
his
skynne
and
flesshe
,
commaunded
hys
bodye
to
be
annoynted
wyth
doung
of
oxen
,
and
layde
abrode
in
the
hote
sunne
,
from
whence
he
was
brought
dead
.
Yet
Democritus
madnes
was
sommewhat
more
pleasaunte
,
whyche
laughed
alwayes
at
mennes
folyshnes
,
whereby
he
prolonged
hys
lyfe
an
hole
hundred
yeres
.
Empedocles
was
so
outeragious
madde
,
that
he
lepte
alyue
in
to
the
burnynge
fyer
of
the
hyl
Ethna
,
but
Sophocles
madnes
was
much
sweter
,
the
whyche
dyd
ease
the
incommodities
of
olde
age
,
wyth
makyng
of
verses
.
Marius
whan
he
was
madde
,
fantasied
nothyng
but
fyghtynge
.
But
Lucullus
beyng
madde
,
was
mery
,
full
of
game
and
sporte
.
The
.xvi.
Chapiter
.
¶
Of
Spirites
SPirite
is
a
subtyle
vapour
of
the
blood
,
whyche
by
the
vertue
of
the
hearte
,
gyueth
power
to
the
body
,
to
doe
all
maner
of
workes
and
actions
,
and
althogh
there
is
but
one
well
or
spryng
of
all
spirites
,
yet
they
be
diserned
by
their
places
.
Vitall
spirite
is
a
flambe
in
the
heart
,
made
of
blood
,
carying
vital
heat
to
the
other
partes
:
the
pulses
be
made
to
carye
this
spirite
,
whose
dignitie
and
worthines
may
be
estemed
herof
,
that
euery
part
of
the
bodye
hath
nede
of
vitall
&
lyuely
heat
,
to
the
conseruation
of
theyr
substaunce
And
thys
vitall
or
lyuelye
blood
,
is
preserued
&
kepte
,
by
that
same
lytle
sparc●e
of
vitall
spirit
,
whiche
in
olde
tyme
wise
men
dyd
so
moche
maruel
at
,
that
summe
thought
it
to
be
mannes
soule
,
and
summe
the
instrumente
of
mans
soule
.
And
Aristotle
sayth
that
death
is
nothyng
but
the
quenching
and
puttynge
forth
of
lyuelye
heate
,
and
therof
it
commeth
that
so
manye
preceptes
be
gyuen
of
the
phisitions
for
the
conseruation
and
instauration
of
spirites
,
the
whyche
doubtles
be
corrupted
and
extincte
,
eyther
wyth
euyll
dyet
,
orels
wyth
disease
,
&
sicknes
,
or
with
the
weaknes
of
the
hart
,
in
mouynge
affections
,
or
finallye
with
immoderate
labour
.
The
.xvii.
Chapiter
.
¶
Of
animall
spirites
.
SPirite
animall
,
is
a
spirite
that
by
vertue
of
the
brayne
,
is
made
bryghter
and
conuenient
to
the
woorkes
of
the
senses
,
&
also
to
moue
and
styrre
the
sinowes
.
For
I
houlde
well
wyth
them
,
that
affyrme
constantly
,
the
hart
to
be
the
fyrste
authoure
and
begynner
of
spirite
,
and
afterwarde
,
to
take
a
newe
nature
of
the
brayne
.
And
in
dede
there
appereth
a
certeyn
affinitie
betwene
the
vital
&
animall
spirite
:
For
loke
with
what
spirites
the
heart
is
beste
tempered
,
the
same
in
the
brayne
,
brynge
forth
most
noble
and
excellent
affectes
,
how
be
it
for
all
that
there
is
differences
betwene
them
,
because
they
haue
dyuers
offyces
and
effectes
.
For
the
vitall
spirit
ministreth
heate
to
the
bodye
,
the
animall
spirit
styrreth
vp
the
senses
,
&
moueth
the
synowes
.
S●me
adde
vnto
these
another
kynde
of
spirite
,
called
naturall
,
whyche
nourysheth
the
blood
in
the
lyuer
:
But
Galene
douteth
of
it
,
sayeng
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
Si
spiritus
naturalis
est
aliquid
,
whiche
is
as
muche
to
saye
,
as
yf
the
naturall
spirit
be
any
thynge
.
For
althoughe
it
can
not
be
chosen
,
but
that
there
muste
be
spirite
in
the
lyuer
,
yet
it
is
brought
thyther
by
the
pulces
,
which
is
a
token
that
it
commeth
from
the
hert
,
but
I
wyl
determyne
or
constitute
nothynge
of
thys
matter
:
leauynge
euery
man
to
hys
owne
iudgement
.
The
.ii.
booke
.
¶
The
fyrst
chapter
.
¶
Of
naturall
powers
or
actions
.
WHosoeuer
wyl
perfytely
know
,
how
many
natural
powers
is
in
euerye
bodye
,
he
must
dyligently
serche
out
the
naturall
workes
of
the
same
body
,
for
euery
worke
commeth
of
some
action
,
and
also
euery
action
of
some
cause
,
for
whyles
the
infant
is
within
his
mothers
wombe
,
as
yet
vnperfyte
)
all
hys
partes
is
but
one
naturall
worke
,
procedynge
of
a
natural
action
called
generation
but
after
that
it
is
brought
forth
,
an
other
natural
worke
is
to
bryng
the
same
to
their
ful
groweth
,
whiche
is
done
by
the
facultie
called
auction
,
&
that
they
maye
long
continue
and
endure
,
nutrition
onely
doth
make
and
bryng
to
passe
.
Howbeit
,
generation
is
not
one
simple
naturall
action
,
as
the
other
be
,
but
rather
compounde
,
of
alteration
and
formation
.
For
howe
coulde
eyther
bene
,
synowe
or
veyne
be
made
without
anye
alteration
of
theyr
substaunce
:
or
how
coulde
they
be
well
figured
or
proporcioned
,
except
they
were
first
out
of
all
fassyon
,
and
ordre
.
Auction
is
an
amplification
or
encreasement
,
in
length
,
bredth
,
and
depenesse
,
of
al
partes
of
the
body
,
and
the
childe
,
whyles
he
is
in
his
mothers
wombe
,
is
destitute
neither
of
this
,
nor
of
nutrition
:
yet
generation
hath
than
the
chefe
rule
and
dominion
,
&
the
other
be
as
handmaydes
vnto
it
:
but
after
it
is
delyuered
(
vntyl
suche
time
as
it
com
to
the
ful
growth
)
auction
hath
gouernaunce
,
&
alteration
&
nutrition
,
be
but
inferioure
powers
.
Then
as
I
sayde
before
,
it
apperteyneth
only
to
the
power
or
vertue
called
auction
,
to
encrese
in
lenght
,
bredth
&
depenes
,
al
such
partes
as
by
helpe
of
generation
hath
alredy
their
due
figure
&
fassion
.
But
how
euery
part
is
made
bygger
,
it
can
not
better
be
knowen
,
then
by
an
example
:
children
be
wont
to
take
the
bladders
of
oxen
&
swyne
and
blowe
them
full
of
spirite
,
rubbyng
them
very
moche
before
the
fyre
,
that
they
maye
take
heate
wythoute
any
burnynge
or
harme
otherwyse
:
and
when
they
haue
stretched
or
drawen
them
out
aboundauntlye
,
they
blowe
them
full
of
spiryte
agayne
,
stretchynge
them
out
more
then
they
dyd
before
:
and
after
they
rub
them
,
and
chafe
them
styl
as
is
aforesayde
vntyll
suche
tyme
as
they
thynke
them
large
ynough
,
but
in
this
chyldysshe
worke
,
loke
how
moche
the
insyde
of
the
forsayd
bladders
is
made
wyder
so
moche
the
bladder
is
thynner
,
and
yf
that
were
not
,
I
myght
well
saye
that
chyldren
coulde
make
(
as
well
as
nature
)
lytle
bladders
,
greate
.
Howbeit
,
the
wysest
man
in
the
world
can
not
do
that
:
so
moch
the
lesse
children
:
For
that
is
onelye
propre
vnto
nature
.
Wherfore
it
is
very
euydent
that
nothynge
can
be
encreased
as
it
ought
to
be
,
without
nouryshment
:
and
they
onelye
be
made
longer
,
broder
and
deper
at
one
tyme
,
whyche
growe
naturallye
:
or
els
yf
they
be
stretched
along
,
they
decay
in
bredth
nor
there
is
any
thyng
in
the
worlde
without
breakyng
,
may
be
stretched
forth
euerye
waye
at
one
tyme
.
For
that
pertayneth
to
nature
alone
:
and
therfore
auction
is
suche
a
thyng
as
can
not
possibly
be
without
nouryshment
:
whereof
nowe
by
gods
grace
,
we
entende
to
speake
.
The
,
ii
.
Chapter
.
¶
Of
nutrition
.
NUtrition
is
the
makynge
lyke
of
that
which
nourysheth
,
to
that
,
that
is
nourysshed
:
and
in
nutrition
,
there
is
alteration
,
but
not
lyke
as
was
in
generation
.
For
in
generation
that
is
made
flesshe
,
whyche
before
was
none
:
but
in
nutrition
,
the
meat
or
nouryshment
is
made
lyke
to
that
that
is
nourysshed
:
therfore
the
one
may
be
called
(
&
not
without
a
cause
)
generation
,
and
the
other
assimulation
:
but
bycause
we
haue
spoken
suffyciently
of
these
.iii.
natural
faculties
and
bycause
no
lyuyng
creature
neadeth
any
other
hauyng
how
he
may
be
encreased
,
and
also
hauyng
,
howe
he
may
long
continue
,
it
shal
not
nede
to
rehearse
any
mo
natural
powers
.
But
agayne
,
yf
a
man
cast
in
his
mind
saying
to
hym selfe
,
he
hath
mentioned
as
yet
,
no
action
of
the
stomake
,
entrailes
,
liuer
,
nor
of
any
other
part
of
the
bodye
,
he
shal
thynke
this
,
but
the
begynnynge
and
Proheme
,
of
more
profytable
and
better
learning
.
Generation
,
auction
,
and
nutrition
,
be
the
fyrste
fountaynes
or
sprynges
all
the
naturall
workes
:
and
yet
they
are
so
perfyte
of
them selues
,
that
wythout
externall
helpe
of
other
,
or
(
at
the
leest
amongest
them selues
)
mutuall
seruyce
,
they
can
almooste
do
nothynge
.
And
as
concernynge
what
generation
and
auction
de
nede
we
haue
spoken
before
:
but
what
is
requyred
vnto
nutrition
,
we
entende
now
to
declare
:
for
I
shal
be
thought
about
to
shewe
(
as
well
the
very
instrumentes
prepared
for
concoction
of
the
nouryshment
)
as
also
the
powers
and
facultie
in
them
,
to
be
made
for
the
same
purpose
.
For
seing
that
assimulation
is
the
onelye
action
of
nutrition
,
and
seinge
that
nothynge
can
be
made
lyke
,
whyche
in
qualitie
differeth
,
or
be
contrary
.
Therfore
euery
lyuing
creature
can
not
be
nourysshed
with
euerye
meate
,
neyther
can
be
nouryshed
incontinent
,
with
suche
as
afterwarde
at
more
leysure
,
peraduenture
he
maye
:
and
by
reason
of
this
necessitie
(
not
onelye
man
)
but
brute
beastes
also
,
endued
with
lyfe
,
haue
neade
of
meane
instrumentes
,
to
the
alteryng
of
the
nouryshment
.
for
that
yelowe
maye
be
made
red
,
or
red
yelowe
,
one
symple
alteration
or
chaunge
,
is
suffycient
:
but
the
white
may
be
made
blacke
,
or
black
whyte
:
all
the
alterations
or
chaungynges
whych
be
betwyxte
blacke
&
whyte
:
be
requyred
before
,
so
that
that
is
softest
can
not
be
made
at
the
fyrst
hardest
:
neyther
that
that
is
hardest
,
foftest
.
Then
if
this
be
true
,
how
shal
a
bone
be
made
of
blood
,
excepte
the
blood
fyrst
be
made
thycke
,
and
afterwarde
whyte
,
or
how
shal
blood
be
made
of
bread
,
except
the
bread
chaunge
hys
colour
before
,
from
white
to
red
.
For
it
is
no
great
matter
,
to
make
flesshe
of
bloode
:
for
so
soone
as
it
is
ones
made
so
thycke
,
that
it
can
not
runne
,
it
is
by
and
by
flesshe
,
but
that
the
same
maye
be
made
a
boue
,
it
muste
both
haue
long
tyme
,
and
moche
alteration
,
and
this
is
one
cause
why
there
be
many
instrumentes
prouyded
of
nature
,
for
the
alteryng
of
the
meate
:
another
cause
is
the
nature
of
the
excrementes
.
For
as
we
can
not
be
nouryshed
wyth
grasse
,
although
bestes
are
nouryshed
wyth
it
,
so
we
maye
be
nouryshed
wyth
rootes
,
but
nothing
so
well
as
wyth
flesshe
.
For
our
nature
maye
chaunge
,
or
alter
it
easely
in
to
good
blood
,
but
in
a
roote
,
that
that
is
conuenient
to
norysshe
the
bodye
,
and
maye
be
changed
though
very
hardely
&
not
wyth
out
great
concoction
,
is
but
a
verye
lytle
,
for
the
moste
parte
of
it
,
is
full
of
excrementes
,
and
doeth
passe
the
instrumentes
of
concoction
,
wherfore
there
is
but
a
smal
portion
of
it
drawen
vp
in
to
the
veynes
,
of
the
which
al
is
not
profitable
,
for
the
body
,
wherfore
nature
dyd
lacke
another
separation
of
suche
excrementes
as
be
in
the
that
nature
hath
ordeyned
onlye
for
nutrition
,
whyche
as
I
sayd
before
,
is
the
assimilation
or
makynge
lyke
of
that
that
norysheth
,
to
that
which
is
nouryshed
,
the
whyche
to
be
done
as
there
must
nedes
go
before
,
agglutination
or
adhesion
,
so
before
agglutination
,
there
must
of
necessitie
,
be
apposition
,
or
puttynge
to
of
the
nouryshment
,
to
that
that
is
noryshed
.
For
after
that
the
iuyce
is
fallen
out
of
the
veynes
,
fyrst
it
is
dispersed
abrode
,
and
by
and
by
,
it
is
ioyned
or
put
vnto
that
parte
,
whyche
shall
be
noryshed
,
and
afterwarde
fastened
,
or
glued
to
the
same
,
&
last
of
al
made
lyke
.
And
than
it
maye
verye
well
be
called
nouryshment
,
and
not
before
,
But
that
there
is
difference
betwene
assimulation
and
agglutination
,
it
is
verye
euident
in
that
kynde
of
scurfe
,
whyche
of
the
Latyns
is
called
viti
,
ligo
,
we
call
it
the
Morphewe
.
And
also
that
kynde
of
dropsie
whiche
in
greke
is
named
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
declare
a
certayne
difference
betwene
admixtion
and
agglutination
.
For
thys
kinde
of
dropsie
,
cummeth
not
for
lacke
of
humiditie
,
as
consumptions
doe
,
seyng
that
theyr
fleshe
whych
is
troubled
wyth
thys
dropsie
,
is
as
weete
,
as
yf
it
hadde
be
swylled
in
water
,
whyche
causeth
that
the
noryshment
can
not
cleue
,
bycause
it
can
neyther
be
made
dry
ynough
nor
thycke
lyke
glue
,
whyche
commeth
onely
,
of
naturall
heat
.
In
the
Morphewe
,
whyche
in
greke
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
in
latyne
Vitiligo
,
there
is
agglutination
,
but
there
lacketh
assimulation
,
wherfore
it
is
verye
euident
,
that
as
we
sayde
before
in
nutrition
,
there
muste
fyrste
be
adiunction
,
and
then
agglutination
,
&
fynallye
assimilation
:
and
properlye
that
is
named
nutrimcutum
and
in
our
tonge
,
nouryshment
whych
hath
noryshed
all
ready
,
wherfore
that
same
that
is
in
the
morphew
,
or
that
that
is
in
the
dropesie
,
can
not
wel
be
called
norysshment
,
because
they
haue
not
noryshed
as
yet
,
and
of
thys
fasshyon
that
that
is
in
the
veynes
,
and
also
that
whyche
is
in
the
stomacke
,
yea
and
all
good
meates
may
be
called
nutrimenta
,
or
in
englysh
norysshementes
,
because
they
wyll
nouryshe
at
the
lengthe
,
yf
they
be
well
digested
,
and
hereof
it
is
that
Hyppocrates
sayeth
in
hys
booke
,
that
he
writeth
of
dyete
.
Nutrimentum
quod
nutrit
Nutrimentum
quod
est
,
veluti
nutrimentum
,
nutrimentum
,
quod
est
nutriturum
.
whyche
is
as
muche
to
saye
as
nourysshement
that
doeth
nourysshe
altedye
,
and
norysshmente
that
is
lyke
rysshement
,
and
norysshement
,
that
hereafter
wyll
noryshe
.
For
that
that
alreadye
is
made
lyke
,
Hyppocrates
doeth
call
nutrimente
,
but
that
whyche
is
but
put
vnto
,
or
that
whyche
is
fastened
onelye
,
and
not
made
lyke
,
he
nameth
it
to
be
like
nutriment
,
and
all
that
whyche
is
in
the
veynes
or
mawe
,
he
calleth
nutrimente
in
tyme
to
come
,
bycause
yf
it
be
well
digested
,
it
wyll
norysshe
hereafter
.
Wherfore
nowe
I
thinke
it
verye
euydentlye
proued
,
that
noryshment
is
the
makyng
lyke
of
that
that
nouryssheth
,
to
that
whyche
is
nourysshed
.
The
thyrde
chapter
.
¶
Of
suche
faculties
or
vertues
,
as
nature
hath
furnyshed
euery
parte
wyth
,
seruyng
to
nutrition
.
THere
be
.iiii.
powers
of
faculties
,
ye
maye
yf
ye
wyl
call
them
vertues
,
whyche
is
in
euerye
parte
,
that
is
eyther
nourysshed
it selfe
,
or
serueth
for
the
nourysshment
of
other
,
of
the
whyche
the
fyrst
is
named
attracti●e
the
seconde
retentyue
,
the
thyrd
concoctyue
,
and
the
fowerth
and
last
ex
pulsyue
.
If
nature
had
not
endued
euer
sins
the
begynnynge
,
al
the
nutrityue
partes
of
euery
lyuyng
creature
,
wyth
these
.iiii.
vertues
:
it
had
not
be
possible
eyther
for
men
or
beastes
,
to
haue
continued
alyue
.x.
dayes
.
For
yf
neyther
God
,
nor
nature
toke
care
of
vs
,
and
yf
we
were
also
destitute
of
all
arte
and
prouidens
,
being
ruled
with
the
sodayne
momentes
of
oure
substance
onely
,
hauynge
no
facultye
or
vertue
,
that
coulde
drawe
suche
thynges
vnto
it
as
shoulde
be
mete
for
it
,
nor
any
that
coulde
put
awaye
or
expell
thynges
noyfull
,
or
suche
as
were
hurtful
vnto
it
,
or
that
coulde
altre
and
fassyon
,
or
glewe
,
suche
as
shulde
nourysh
it
,
I
can
not
thinke
,
but
we
shuld
be
thought
foolysh
,
yf
we
shulde
despute
of
any
naturall
action
,
and
moche
foolysher
yf
we
speke
of
anye
animall
action
,
yea
or
of
our
hole
lyfe
,
eyther
.
For
it
shall
not
be
possyble
for
any
creature
that
hath
so
many
dyuers
partes
,
sette
so
farre
one
from
an
other
,
to
lyue
or
continue
a
very
short
tyme
:
yf
he
lacke
the
powers
aforesayde
.
For
fyrste
,
yf
the
attractyue
vertue
were
not
,
there
coulde
be
no
admixtion
:
yf
ther
could
be
no
admixtion
,
there
coulde
ensue
no
agglutination
,
and
without
agglutination
,
there
coulde
neuer
be
any
assimulation
,
without
the
which
nutrition
can
not
be
had
,
and
whether
anything
coulde
lyue
not
nourished
,
that
I
leaue
to
your
iudgement
.
The
.iiii.
Chapter
.
¶
Of
the
power
or
vertue
attractiue
.
THe
power
attractiue
is
a
vertue
which
being
in
euery
parte
,
seruyng
for
nutrition
,
doth
drawe
vnto
it
thynges
of
lyke
qualities
,
&
suche
as
be
mete
and
conuenient
for
it
,
as
the
adamant
stone
draweth
yron
,
the
iette
stone
chaffe
,
or
strawe
.
How
be
it
,
peraduenture
some
defendynge
the
Epicure
and
his
trayne
,
wyl
saye
and
constauntlye
affyrme
,
that
there
is
no
suche
power
in
stones
,
attributynge
the
drawynge
vp
of
the
yron
,
or
chaffe
vnto
other
causes
,
as
the
Epicure
dydde
to
hys
lyttle
mottes
.
The
whyche
opinyon
,
bycause
it
is
very
foolysshe
,
and
hath
bene
confuted
of
dyuers
noble
Philosophers
,
but
especiallye
of
Galene
the
mooste
excellent
Phisition
and
Philosopher
,
(
I
except
alwayes
Hipocrates
)
that
euer
was
,
I
wyll
not
ones
touche
or
meddle
with
all
:
partlye
,
bycause
I
can
saye
nothyng
in
it
,
whiche
is
not
sayde
before
of
them
,
but
chefely
that
I
wyll
not
be
so
arrogant
or
proude
to
meddle
with
it
after
Aristotle
and
Galene
(
as
who
shoulde
saye
)
I
trustynge
ouermoche
in
my selfe
,
coulde
fynde
somethynge
to
saye
agaynste
the
Epicure
,
more
then
they
coulde
.
Therfore
whoso
delyteth
to
knowe
parsytely
the
Epicures
opinyon
,
let
hym
go
to
Galenes
fyrst
boke
of
naturall
facultyes
,
and
there
he
shall
be
satisfyed
.
Yet
thys
I
darre
saye
,
that
the
Epicure
wyth
all
hys
adherentes
,
is
shamefullye
deceyued
.
For
,
not
onely
stones
haue
power
to
drawe
thynges
of
lyke
qualities
,
but
also
medicines
,
insomoche
that
some
wyl
drawe
out
thornes
,
which
haue
lyen
.iii.
or
.iiii.
dayes
within
the
flesh
and
some
(
which
is
moche
to
be
maruayled
at
)
wyll
drawe
the
poyson
of
a
snake
onelye
,
and
other
some
the
poyson
of
a
tode
,
and
in
such
men
as
haue
short
neckes
,
and
wyde
throtes
we
se
oftentymes
the
meate
drawen
from
theyr
iawes
,
before
it
be
halfe
chawed
:
what
is
it
that
draweth
the
meate
so
greadelye
?
yf
there
be
no
power
attractyue
?
neyther
in
the
mawe
nor
in
the
wesaunt
:
and
howe
coulde
the
watrye
substaunce
be
seperated
from
the
bloode
,
yf
there
were
no
attractyue
power
in
the
reynes
or
kidneys
,
or
yf
there
were
no
attractyue
power
in
the
bladder
,
or
the
gall
,
why
shoulde
it
not
be
fylled
rather
wyth
water
then
wyth
choler
?
seinge
that
water
,
is
more
fyne
and
subtyle
then
choler
is
.
Wherfore
I
dare
conclude
with
Galen
,
that
no
parte
of
any
lyuyng
creature
,
being
nourished
,
doth
lack
this
power
or
vertue
named
attractyue
.
The
.v.
Chapter
.
¶
Of
the
power
or
vertue
retentyue
.
THe
power
retentyue
is
a
vertue
whiche
retayneth
that
,
that
the
facultie
attractyue
hath
drawen
.
For
yf
that
iuice
that
is
already
drawen
,
shulde
not
rest
there
,
whyther
it
is
drawen
:
but
shoulde
be
caryed
to
some
other
parte
,
styll
chaungynge
his
place
,
it
were
not
possyble
that
there
myght
ensue
eyther
agglutination
or
assimulation
,
which
is
the
very
ende
wherfore
nature
hath
endued
euerye
body
with
this
power
or
vertue
,
that
of
the
verye
action
or
offyce
,
is
called
in
Latyne
Retentiua
virtus
,
and
in
our
tung
retention
,
or
els
the
vertue
retentyue
which
in
some
partes
of
the
body
is
so
euydent
,
that
it
nedeth
no
demonstration
,
for
it
maye
be
perceyued
by
senee
:
and
in
other
some
it
may
better
be
knowen
by
reason
and
cogitation
then
by
sence
,
as
in
a
woman
,
howe
is
the
infant
retayned
.ix.
monethes
,
in
her
wombe
,
yf
there
be
no
vertue
retentyue
there
,
and
that
the
meate
,
is
retayned
in
the
stomake
or
mawe
,
vntyl
suche
tyme
as
it
is
altered
&
concocted
,
euery
man
may
know
that
wyl
take
a
dog
,
or
any
other
brute
beast
,
&
fede
him
,
&
than
after
he
hath
rest
an
houre
,
ryp
his
mawe
,
for
loke
what
ye
fedde
him
with
,
ye
shal
fynde
it
there
vnconcoct
,
which
is
an
euident
profe
that
ther
is
som
vertue
there
that
reteineth
it
.
But
peaduenture
some
wyll
say
that
it
is
reteyned
bycause
the
nether
mouthe
of
the
stomacke
is
verye
narowe
.
Then
how
fortuneth
it
that
the
stomake
doth
not
onelye
retayne
meate
,
but
drynke
also
,
which
for
his
slyppernesse
and
subtillitie
,
wolde
passe
throughout
a
very
lytle
hole
,
&
not
drynke
onely
,
but
also
all
maner
of
decoctions
&
sorbitions
,
as
myske
wyne
,
meath
,
with
suche
other
.
And
in
suche
mens
stomakes
as
be
weake
and
feble
,
all
decoctions
and
liquyde
thynges
(
for
the
moost
part
)
do
swym
longe
aboue
in
the
hygher
mouth
of
the
stomacke
,
so
moche
the
lesse
they
passe
throughe
streyght
waye
,
after
they
be
receyued
and
taken
.
And
that
this
is
true
,
eueryman
may
know
by
the
belches
&
crying
in
theyr
bellyes
after
drinke
or
any
like
thing
:
the
same
is
also
manifestlye
proued
by
theyr
vomyting
.ii.
houres
,
yea
somtyme
hole
vi
.
after
they
haue
eaten
,
or
dronken
.
The
.vi.
Chapter
.
¶
Of
concoction
,
or
the
vertue
concoctiue
.
COncoction
is
a
mutation
or
an
alteration
of
the
meate
,
into
his
substaunce
that
is
nouryshed
.
And
this
kynde
of
concoctyng
,
dyffereth
as
moche
from
the
alteration
of
the
meate
into
the
iuice
,
as
nutrition
from
the
chaungyng
of
the
iuice
into
blood
.
For
there
be
manye
kyndes
of
concoctions
,
and
the
fyrste
is
in
the
mawe
or
stomake
,
where
as
the
meate
is
altered
,
and
tourned
into
iuice
,
the
nexte
is
in
the
lyuer
,
where
as
it
is
made
of
iuice
,
blood
.
The
thyrd
is
in
the
veynes
,
where
as
the
blood
is
prepared
,
for
the
nourysshmente
of
the
whole
bodye
.
The
fourth
and
last
,
is
in
the
partes
,
where
as
it
is
made
flesshe
,
or
at
leest
lyke
vnto
that
,
that
is
nouryshed
.
And
mannes
body
may
very
well
be
compared
to
a
Prynces
house
,
wher
as
is
kepte
dayly
a
gret
manye
of
tables
,
at
dyuers
tymes
of
the
daye
,
so
in
mans
bodye
,
all
be
not
fedde
at
ones
,
but
summe
wayte
tyll
the
other
haue
done
,
as
the
stomacke
lyuer
and
hearte
,
be
fyrste
fedde
,
and
than
the
vaynes
,
after
the
whyche
,
euery
parte
,
as
he
is
best
able
,
so
he
is
serued
before
the
other
,
for
as
it
is
a
common
saying
,
he
that
worst
maye
shall
holde
the
candell
,
so
in
mannes
bodye
the
weakeste
parte
goeth
euer
to
the
worst
,
yet
it
chaunseth
summe
tyme
that
the
weaker
plucketh
from
the
stronger
as
the
stomake
from
the
lyuer
,
whan
the
lyuer
is
ful
of
meate
and
the
stomacke
is
empty
and
hath
none
.
For
it
is
no
matter
for
a
boy
,
to
take
apples
or
nuttes
from
a
man
whyche
hath
more
than
he
can
holde
in
hys
handes
:
But
yf
they
be
bothe
loded
a
lyke
,
than
I
thynke
it
vnpossyble
for
the
weaker
to
take
any
thing
from
the
stronger
,
by
violence
.
And
looke
as
the
weakest
hath
leste
parte
of
that
that
is
good
,
so
he
hath
ynough
of
excrementes
,
and
of
that
that
is
nought
,
and
therof
it
cummeth
that
the
vtter
skynne
of
our
bodye
doeth
receyue
all
the
excrementes
whyche
afterwarde
breaketh
forthe
in
byles
or
scabbes
,
for
yf
the
vertue
expulsiue
were
as
stronge
in
it
,
as
in
other
partes
,
why
shulde
it
be
more
laded
wyth
excrementes
,
then
the
reste
be
?
howe
be
it
nature
hath
made
it
a
receptacle
for
the
excrementes
of
al
the
hole
bodye
,
therefore
it
hath
neyther
animall
nor
vitall
action
,
but
onelye
serueth
to
the
vse
before
sayed
.
The
vii
.
chapiter
.
¶
Of
the
vertue
expulsyue
.
EUen
as
the
attractyue
vertue
draweth
vnto
it
thynges
conuenient
,
euen
so
the
power
expulsyue
,
expulseth
from
it
thynges
noyfull
or
hurtfull
,
and
thys
maye
be
euidently
perceyued
in
the
example
aforesayde
of
the
woman
goynge
wyth
chylde
,
for
so
longe
as
euerye
thynge
aboute
the
chylde
frameth
well
,
so
longe
the
power
expulsiue
resteth
,
as
there
were
none
suche
.
But
in
case
any
thyng
be
amisse
,
so
that
nature
dispayreth
to
brynge
it
to
good
passe
or
effect
,
then
forth
wyth
all
it
is
expelled
,
whyche
the
vertue
expulsiue
onely
doth
,
and
none
other
.
Yf
this
be
not
sufficiente
,
to
proue
that
there
is
a
facultye
or
power
in
euery
parte
,
which
doth
expell
from
it
thinges
hurtfull
,
I
wold
ye
told
me
what
it
is
,
that
in
the
mawe
parteth
the
excrement
from
the
good
iuyce
,
or
in
the
liuer
,
the
water
from
the
blood
.
Wherefore
I
maye
iustelye
thynke
,
that
nature
passeth
all
the
artifycers
in
the
world
.
For
Praxitiles
or
Phideas
,
which
in
theyr
tyme
were
most
excellent
,
dyd
but
trym
theyr
ymages
onlye
wythout
,
leuyng
the
innersyde
very
rawe
&
rude
,
wythout
al
worke
manshyppe
,
because
they
coulde
not
come
to
euery
parte
of
it
.
But
nature
whyche
dothe
extende
to
euery
parte
of
the
bodye
,
trimmeth
the
innerside
more
gorgious
than
the
outsyde
makynge
euery
parte
of
bone
,
bone
:
and
euery
parte
of
fleshe
,
flesshe
:
kepyng
in
euery
parte
,
due
and
iust
proportion
,
and
furnyshyng
them
wyth
most
noble
and
excelent
vertues
,
faculties
and
powers
.
Moreouer
neyther
Phideas
nor
Praxitiles
,
no
nor
yet
Apelles
coulde
make
of
waxe
,
Iuerye
or
golde
,
nor
of
golde
waxe
.
For
euerye
one
of
these
,
tarying
euer
sins
his
first
generation
,
in
his
owne
fygure
,
and
shape
,
sauyng
for
the
workemanship
that
he
hath
on
the
vtterside
is
made
an
ymage
,
wher
as
nature
is
alway
full
of
varietie
,
or
els
all
the
partes
of
mannes
bodye
,
shoulde
be
onelye
blood
.
The
.viii.
Chapiter
.
¶
Of
the
prouokyng
of
appetyte
.
APpetite
is
prouoked
in
the
hygher
mouthe
of
the
maw
,
whan
the
partes
beynge
verye
mouche
wasted
,
doth
lacke
nouryshement
,
and
endeuoreth
to
drawe
of
the
veynes
,
the
veynes
of
the
liuer
and
the
lyuer
of
the
stomake
or
mawe
,
the
mawe
of
hys
ouer
mouth
,
which
is
drawen
togyther
,
and
vehemently
desyreth
meate
.
This
drawyng
to
gyther
commeth
of
the
melancholye
.
which
is
brought
thyther
by
a
veyne
comming
from
the
milte
,
and
of
this
fasshyon
hunger
or
appetyte
is
styrred
vppe
and
prouoked
,
yf
it
be
longe
vnslaked
,
it
maye
turne
to
farther
in
conuenience
.
For
in
such
case
alwaye
the
lyuer
fylleth
the
stomake
,
with
excrementes
,
and
thereof
it
cummeth
that
many
mennes
stomakes
,
be
good
aboute
.viii.
of
the
clocke
in
the
morand
at
ten
or
.xi.
though
they
be
styll
fastynge
,
haue
luste
to
eat
nothynge
.
Summe
thynke
that
hunger
commeth
not
as
I
haue
descrybed
,
but
that
there
is
a
peculyer
power
in
the
nutrityue
partes
,
as
in
the
stomacke
and
lyuer
whyche
doo
prouoke
it
,
as
in
fysshes
that
be
called
pykes
,
whan
they
folowe
theyr
praye
,
sumwhat
gredely
,
they
be
so
mooued
by
verye
feruente
desyre
,
to
ouertake
it
,
that
theyr
stomacke
ryseth
vp
to
theyr
mouthe
,
in
the
whyche
example
,
the
nature
of
gluttons
is
verye
well
paynted
as
I
thyncke
,
and
trulye
for
the
most
part
they
be
rauenars
,
and
great
eaters
,
whych
hath
shorte
neckes
and
wyde
mouthes
.
The
,
ix
.
Chapter
.
¶
Of
the
diuersitie
of
meates
and
drynkes
.
IT
is
very
profitable
,
for
euery
man
,
as
well
for
them
that
be
hole
,
as
for
those
,
that
be
sicke
to
knowe
the
dyuersite
of
meates
and
drynckes
.
For
suche
as
be
whole
,
to
the
ende
that
they
,
knowynge
the
ryghte
vse
of
them
,
maye
kepe
theyr
healthe
stylle
.
and
suche
as
be
sycke
,
maye
recouer
agayne
theyr
pristinat
estate
and
sanitye
.
Wherefore
I
entende
to
declare
,
as
bryeflye
as
I
canne
,
what
difference
I
haue
(
by
longe
obseruation
,
and
partelye
by
myne
owne
experyence
)
marked
in
meates
,
and
drynckes
.
Fyrste
ye
shall
vnderstande
,
that
all
breade
corne
,
is
of
greate
power
and
strengthe
:
I
call
that
strongest
,
that
nouryssheth
moste
.
Also
all
.iiii.
footed
bestes
that
be
brought
vp
tame
,
in
the
house
,
and
be
daylye
vsed
for
mente
,
and
euery
great
best
,
as
gootes
,
hartes
,
swyne
,
oxen
,
and
sheepe
,
and
also
euery
great
byrde
or
fowle
,
as
goose
,
swanne
,
pecocke
and
crane
and
moreouer
honye
and
chese
,
how
muche
lesse
it
is
to
be
marueyled
at
,
yf
that
kynde
of
bread
,
that
the
olde
auncient
Romaynes
vsed
,
were
of
great
nouryshment
,
seing
that
it
was
made
of
wheate
,
fatte
,
hony
,
&
chese
.
Howbeit
in
the
myddle
fourme
,
and
in
a
lower
degree
of
nouryshmentes
be
numbred
,
all
those
herbes
,
of
the
whych
we
eate
the
rootes
,
and
of
.iiii
footed
beastes
,
the
conye
and
hare
:
&
all
wylde
foule
,
exceptynge
neyther
hennes
nor
capons
.
Also
all
fyshes
that
can
not
well
suffre
salte
,
nor
can
be
bryned
hole
.
In
the
lowest
kynde
or
fourme
of
nouryshmentes
,
is
reckened
all
maner
of
sallettes
,
&
whatsoeuer
groweth
in
a
litle
stauke
,
as
cucūmers
,
gourdes
,
or
capers
,
and
such
lyke
:
and
apples
,
olyues
,
and
also
cokles
.
But
although
we
haue
distributed
the
whole
kyndes
in
.iii.
partes
,
yet
some
that
be
of
one
kynde
,
dyffer
verye
moche
one
from
an
other
.
For
one
is
eyther
stronger
or
weaker
than
an
other
.
For
there
is
more
nouryshment
in
flesh
,
then
in
any
other
meat
and
wheate
is
stronger
,
and
nouryssheth
more
then
myll
,
and
myll
more
then
barly
:
and
of
whete
,
the
strongest
and
hartyest
is
that
,
that
we
call
rye
:
in
latin
it
is
called
Siligo
next
in
strength
is
the
mele
,
hauyng
nothynge
taken
from
it
:
weakest
of
all
is
fyne
wheat
floure
,
and
beanes
also
be
of
stronger
nouryshment
then
pease
.
And
of
rootes
,
the
rape
rootes
nourisheth
more
then
eyther
the
pasnepe
,
or
radysshe
.
And
of
herbes
,
beetes
be
moche
stronger
then
lettuse
:
and
offrute
,
grapes
fygges
,
and
nuttes
,
be
stronger
than
suche
as
properly
be
called
apples
:
&
also
of
those
byrdes
whych
be
of
the
myddle
ordre
:
they
be
stronger
that
seke
theyr
meate
on
theyr
feete
,
then
they
that
flye
abrode
,
and
of
suche
as
flye
continually
abrode
,
the
byggest
be
the
strongest
nouryshmente
,
and
theyr
flesh
is
lyghter
that
lyue
in
the
water
,
than
they
that
lyue
in
the
land
.
But
amongest
the
.iiii.
footed
beastes
,
hogges
flesshe
is
lyghtest
,
and
beaffe
hardest
:
and
also
of
wylde
beastes
,
the
byggest
be
of
the
strongest
nutriment
Of
those
fysshes
that
be
in
the
myddel
ordre
,
the
strongest
is
lynge
,
and
suche
as
be
salted
,
then
tenche
,
carpe
,
hadocke
,
codlynges
,
and
whytinges
after
these
,
gurnardes
,
pikes
,
roches
dace
,
perches
,
&
gudginges
.
And
ther
is
not
onely
difference
in
the
kyndes
of
beastes
,
but
also
in
them selues
,
as
in
their
age
&
certayn
partes
,
&
in
the
temperature
of
the
wether
,
&
countries
wher
they
be
brought
vp
&
bred
:
For
euery
sucking
beast
of
.iiii.
feet
,
nourisheth
lesse
than
suche
as
sucke
not
:
also
fysh
in
the
mydle
age
,
which
be
not
come
as
yet
to
their
ful
bignesse
,
norisheth
not
so
moch
as
they
that
be
ful
growen
.
And
of
lambe
,
or
kydde
,
the
purtenaunce
,
is
of
lesse
strength
,
then
the
other
partes
be
:
and
therfore
they
may
be
put
in
the
myddle
ordre
.
Of
byrdes
,
the
neckes
&
wynges
,
be
of
lyghtest
nouryshment
as
concernyng
the
grounde
:
that
wheate
is
better
that
groweth
on
an
hyll
,
then
that
that
groweth
abrode
in
the
felde
,
and
fysshe
bredde
amongest
the
stones
,
is
lyghter
nouryshment
then
that
that
is
bred
in
the
sande
:
and
in
the
sande
,
lyghter
than
in
the
mudde
.
And
therfore
suche
as
be
breedde
in
fennes
and
standing
pooles
be
harder
of
digestion
,
then
the
same
bredde
in
runnyng
waters
,
or
amongest
stones
:
and
that
is
lighter
&
easlyer
of
concoction
,
which
lyueth
in
the
depe
,
than
that
that
lyueth
in
the
shallowe
.
And
wilde
bestes
be
of
lyghter
flesh
,
then
tame
:
&
that
that
is
bred
in
moyste
wether
,
is
lighter
,
than
that
that
is
bred
in
drie
wether
.
And
morouer
such
as
be
fatte
,
be
better
than
such
as
be
lene
:
though
they
be
of
one
kynde
:
&
they
that
be
fresh
,
be
easelyer
of
digestyon
then
they
that
be
salte
:
and
newe
be
better
than
stale
or
olde
:
and
that
that
is
sodden
better
then
that
that
is
eyther
rosted
or
fryed
.
Harde
egges
be
of
a
very
stronge
nouryshment
,
and
softe
and
rere
,
very
weake
.
Of
drynkes
,
ale
is
the
strongest
feder
:
and
than
mylke
:
and
wyne
that
is
made
of
the
mulberye
,
and
all
olde
wynes
:
And
therfore
such
as
be
of
weake
natures
shulde
neuer
drynke
any
olde
wyne
:
and
of
all
drynke
,
water
nourysheth
leest
:
and
that
is
strongest
ale
,
which
is
made
of
strongest
malte
:
and
those
wynes
,
whose
grapes
grow
in
fatte
grounde
,
are
of
moche
stronger
nouryshment
then
the
wyne
of
suche
as
growe
in
leane
.
Of
waters
,
the
lightest
,
is
rayne
water
,
and
next
vnto
it
is
the
water
of
a
fayre
spryng
or
fountayne
,
then
of
a
runnyng
floude
,
and
after
of
a
welle
,
then
snowewater
,
&
worse
then
snowewater
is
frosen
water
:
and
worse
then
frosen
water
is
the
water
of
a
standing
poole
:
&
worst
of
all
is
fennewater
,
and
for
such
as
be
diligent
serchers
,
it
is
easy
to
know
the
nature
of
waters
,
for
the
best
is
lyghtest
,
and
yf
there
be
two
lyke
in
weyght
,
the
fynest
and
best
is
that
,
that
wyl
sonest
be
hotte
,
and
sonest
colde
.
And
for
the
mooste
parte
,
this
is
alwayes
trewe
,
that
euery
thynge
,
as
it
is
of
strongest
substaunce
,
so
it
is
hardest
to
be
digested
,
or
altered
into
good
iuice
,
but
where
it
can
be
altered
,
it
nouryssheth
more
then
that
,
that
is
moche
fyner
.
Therfore
,
there
muste
be
an
ordre
obserued
in
these
meates
,
and
drynkes
aforesayde
.
As
he
that
hath
all
his
naturall
powers
and
actions
lusty
,
and
is
hymselfe
of
a
stronge
and
harde
complexion
,
leadynge
hys
lyfe
in
greate
labour
,
maye
safelye
eate
the
strongest
meates
:
but
he
that
is
of
a
weake
body
,
and
lyueth
ydelye
,
must
be
fed
with
the
weakest
meate
,
and
with
that
,
that
is
easye
of
digestion
,
and
wyll
sonest
be
turned
into
good
iuyce
and
blood
.
The
.x.
chapter
.
¶
Of
the
dyuerse
qualities
in
meates
NEither
be
these
only
the
differences
,
for
some
meates
breede
euyll
iuice
,
and
some
good
,
and
some
make
moche
grosser
fleume
then
other
some
do
,
and
other
some
be
more
mete
for
the
stomake
,
then
other
some
be
:
and
some
be
full
of
winde
,
and
other
some
be
not
,
and
some
engender
heate
:
and
agayne
,
there
be
other
some
breede
colde
.
Som
putrifieth
easely
in
the
stomake
,
and
some
wyl
not
putrify
at
al
:
some
make
leuse
the
belye
,
&
some
bynde
the
same
:
some
prouoke
vryne
:
and
some
restrayneth
it
:
some
causeth
sleape
,
&
some
,
styrryng
vp
the
senses
,
prouoketh
watche
.
The
whyche
,
all
ought
to
be
knowen
,
bycause
one
profyteth
the
body
,
or
the
health
,
more
then
an
other
doth
.
The
.xi.
Chapter
.
¶
What
thynges
haue
good
iuice
.
WHeate
,
rye
,
&
wheat
broth
,
and
ryesse
,
be
of
good
iuice
and
be
gentle
,
&
very
mete
for
the
stomake
,
makynge
it
moderately
hotte
:
barly
broth
,
som
call
it
prysane
,
mylke
,
and
softe
chese
,
and
all
byrdes
of
the
myddle
ordre
,
with
some
of
the
bygger
,
as
feysaūt
,
pecocke
,
curlewe
,
and
capon
,
breede
or
engendre
very
good
iuyce
,
and
of
fysshes
,
suche
as
be
betwyxt
tender
,
and
harde
,
as
mullettes
,
pykes
,
gurnardes
and
perches
.
And
of
herbes
,
as
lettuce
,
mallowes
,
cucumers
,
and
gourdes
:
of
egges
,
suche
as
be
reere
and
softe
:
of
fructe
,
all
that
be
swete
and
also
swete
wine
,
and
to
conclude
all
fatte
or
chammye
flesshe
.
The
.xii.
Chapiter
.
¶
What
thynges
haue
euel
iuyce
.
MIll
,
barlye
,
and
all
poudered
flesshe
,
and
also
all
salte
fyshe
,
and
olde
chese
,
and
the
grayne
lyke
pease
,
called
fytches
,
certayn
rotes
also
,
as
rapes
and
radysshe
,
and
moreouer
,
beetes
,
thyme
,
onyons
,
garlyke
,
hysope
,
rue
,
fenell
,
cumyue
,
dyll
,
musterd
?
seede
,
lyekes
,
and
also
myltes
,
kydneys
,
and
entrayles
almost
of
euery
great
beast
,
bredeth
euell
iuyce
&
noughty
blood
,
furthermore
all
sower
and
tarte
fruyte
,
and
to
be
brefe
al
thinges
that
be
sharpe
,
tarte
,
or
bytter
,
and
almost
all
fysshe
that
lyue
in
fennes
,
lakes
,
or
muddye
pondes
,
or
suche
as
we
cal
ouergrowen
fysshe
.
The
.xiii.
chapter
.
¶
What
thinges
of
theyr
nature
be
gentle
,
and
mylde
,
and
agayn
what
be
keene
&
sharpe
.
SUppynges
,
brothes
,
ptisans
bothe
of
barley
,
and
also
of
wheate
,
and
all
fatte
flesshe
,
and
clammye
,
the
whyche
almost
is
in
euerye
beast
that
is
tame
,
&
brought
vp
wythin
the
house
,
but
especilly
in
pygges
and
calues
feete
,
and
in
lambes
,
kyddes
or
calues
heades
,
&
also
the
braynes
of
the
same
,
as
wel
as
of
byrdes
,
be
gentle
and
mylde
,
but
all
thynges
that
be
sower
,
or
bytter
,
and
all
that
be
salte
,
also
garlyke
,
onions
,
rue
,
leekes
,
cucumers
,
beetes
and
all
herbes
,
for
the
moste
parte
be
sharpe
and
keene
.
¶
The
xiiii
.
chapter
.
¶
What
meates
make
thycke
fleume
,
and
what
maketh
thinne
.
REere
egges
,
ptisanes
of
wheat
rise
,
and
ptisanes
of
barley
,
and
mylke
,
and
all
clammye
meates
make
thycke
fleume
,
and
al
salte
meates
,
sharpe
meates
,
and
tarte
meates
engender
thynne
fleume
.
The
.xv.
Chapiter
.
¶
What
meates
be
good
for
the
stomacke
.
ALl
sharpe
and
rarte
meates
,
&
suche
also
as
be
lyghtely
poudered
,
be
very
mete
and
holsome
for
the
stomacke
,
and
besydes
these
,
vnleuened
bread
,
and
ryse
,
or
ptisans
and
all
wyldefowle
,
hauyng
whyte
fleshe
,
&
of
domestical
beastes
,
beaffe
hath
no
felowe
.
Of
other
beastes
,
the
leane
is
better
for
the
stomacke
then
the
fatte
:
and
besyde
these
,
swynes
feete
and
eares
and
the
woumbes
of
barrayn
beste
.
Of
herbes
,
lettuce
,
pasneppes
,
and
sodden
cucumers
.
Of
fruyte
cheries
mulberies
,
tender
peares
,
orenges
,
and
quynces
,
besyde
these
steped
grapes
,
reere
egges
,
pineapples
,
whyte
olyues
soked
in
sharpe
vinegre
,
orels
blacke
:
that
wer
not
gathered
before
they
were
thorowe
rype
,
or
els
haue
bene
kepte
in
sweete
wyne
,
be
verye
meete
&
conuenient
for
the
stomacke
.
¶
The
xvi
.
chapter
.
¶
What
be
euel
for
the
stomake
.
All
hote
meates
,
all
salte
meates
,
all
manner
of
potages
,
and
al
thynges
,
that
be
very
swete
,
and
all
fattye
meates
,
all
suppynges
,
and
leuened
breade
and
also
oyle
that
is
made
of
myll
or
barley
,
and
salades
that
be
sawesed
wyth
salte
and
oyle
:
moreouer
almaner
of
these
mylke
,
greene
fygges
,
and
drye
,
and
finallye
all
that
engender
wynde
,
do
greatlye
hurte
the
stomacke
.
Here
it
maye
be
perceyued
,
that
all
meates
whyche
engender
good
iuyce
,
be
not
good
for
the
stomacke
,
no
nor
that
that
is
good
for
the
stomake
,
therfore
bredeth
good
iuyce
bycause
it
is
holsom
for
the
stomake
.
The
.xvii.
Chapter
.
¶
What
meates
make
the
bellye
swell
,
and
what
delaye
the
same
.
AL
maner
of
corne
,
and
all
maner
of
swete
meates
,
and
fatte
meates
,
and
potages
and
new
wynes
also
,
make
the
bellye
swell
,
&
of
herbes
,
garlyke
,
onions
and
lekes
,
and
all
maner
of
rootes
,
except
pasnepes
,
and
read
carretes
,
also
bothe
drye
and
grene
fygges
,
but
of
bothe
the
grene
by
the
worse
,
morouer
grene
grapes
,
&
al
maner
of
nuttes
,
mylke
also
and
chese
,
and
all
meate
that
is
eaten
rawe
,
prouoketh
the
swellyng
of
the
bellye
.
Byrdes
that
haue
whyte
flesshe
,
and
all
maner
of
venerie
,
and
all
fysshe
of
the
myddle
order
,
and
al
maner
of
shel
fyshe
,
and
besyde
these
rere
or
softe
egges
,
&
olde
wyne
make
no
maner
of
swellynge
in
the
bellye
,
Where
note
that
fenelle
seede
and
anyse
seed
,
do
greatlye
ease
and
helpe
the
swellynge
of
the
bellye
.
The
.xviii.
chapter
.
¶
What
thynges
engender
eyther
heate
or
colde
,
PEper
,
salte
,
flesshe
sodden
in
pottage
,
garlyke
,
onyons
,
drye
fygges
,
salte
fysshe
,
and
wyne
,
doo
engender
heat
,
lettuce
,
and
the
moste
parte
of
herbes
eaten
rawe
,
as
sucorye
,
endyue
,
borage
,
violet
leues
,
man
dragon
and
pople
.
Also
coriander
,
cucumers
,
and
gourdes
sodden
.
Of
frutes
,
mulberies
,
cheries
,
soure
apples
and
tender
peares
,
and
specially
vine
egre
,
taken
eyther
as
meat
or
drynke
doo
augment
colde
.
The
.xix.
chapter
.
¶
What
thynges
putrifye
easelye
in
the
mawe
,
and
what
do
not
.
LEuened
bread
,
ye
and
all
maner
,
of
bread
,
that
is
not
made
of
wheat
and
mylke
,
and
hony
,
and
all
maner
of
chese
and
wynes
,
eyther
that
be
ouer
swete
,
orels
ouer
thynne
,
doe
easely
putrify
in
the
maw
or
stomacke
Howebe
it
vnleuened
bread
,
and
all
wylde
fowle
,
of
the
myddle
order
,
beoffe
also
,
and
all
harde
and
leane
flesshe
,
and
all
salte
meates
,
&
sharpe
wynes
,
wyll
continue
long
wythout
any
putrefaction
.
The
.xix.
chapiter
.
¶
What
thinges
do
leuse
the
belly
.
VNleuened
barly
bread
,
lettuce
,
purslane
,
dyl
,
onions
,
garlyke
,
mallowes
,
beetes
,
cucumers
,
cheries
,
mulberies
,
raysins
,
dry
fygges
,
oysters
,
muscles
,
and
all
maner
of
shell
fysshe
,
but
especiallye
,
broth
made
with
them
,
also
yong
and
tender
fysshe
,
and
fatte
fleshe
in
potage
,
or
elles
boyled
,
or
suche
byrdes
as
swymme
,
and
besydes
these
,
mylke
,
rawe
hony
,
swete
wyne
,
and
al
that
that
is
dronke
luke warme
,
and
all
fatte
or
swete
meates
,
doe
make
the
bellye
laxatyue
.
The
.xx.
Chapter
.
¶
What
thynges
bynde
the
bellye
.
RYe
bread
vnleauened
,
harde
rosted
egges
,
litle
birdes
,
but
especyally
such
as
be
tame
brought
vp
in
the
house
,
and
vseth
not
to
flye
abrode
:
also
crane
,
hare
,
and
gootes
flesshe
:
and
besyde
these
,
beaffe
,
and
harde
chese
,
and
hony
,
that
hath
sodden
longe
on
the
fyre
,
peres
also
that
be
not
rype
,
and
specially
such
as
be
called
rollyng
peres
.
Also
orynges
and
quynces
,
whyte
olyues
,
and
wyne
that
is
tart
and
sharpe
:
and
finally
al
thinges
that
be
harde
,
leane
,
tart
,
or
sharpe
,
and
of
flesshe
that
that
is
rosted
,
sooner
than
that
that
is
sodden
,
haue
power
to
bynde
the
belly
.
The
.xxi.
Chapter
.
¶
What
thinges
prouoke
vryne
.
AL
thinges
(
for
the
moost
parte
)
that
smel
fragātlye
,
helpe
to
prouoke
vrine
:
mynt
also
and
rue
,
dyll
,
anysseede
,
parcelye
seede
,
and
fenellseede
,
besydes
these
,
tyme
,
coriandre
,
onyons
,
and
wormwood
,
thynne
wynes
also
,
and
both
rounde
and
longe
pepper
,
also
musterd
seede
,
and
pyneapples
.
The.
xxii
.
chapter
.
¶
What
thynges
prouoke
slepe
.
and
what
cause
watche
.
LEttuce
,
pople
,
mandragon
,
mulberyes
,
and
garlyke
,
prouoke
slepe
.
Tyme
,
rue
,
hysope
and
vnyons
styre
vp
the
senses
,
whereby
they
cause
watche
.
The
ende
of
the.
ii
.
boke
.
¶
The.
iij.
boke
,
¶
The
fyrst
Chapter
.
¶
Of
exercyse
.
EXercyse
is
necessary
for
ii
.
causes
,
the
one
to
pourge
the
body
of
excrementes
,
and
the
other
to
chaunge
it
from
a
worse
state
to
a
better
.
For
seinge
that
euery
laboure
is
not
an
exercice
,
but
onely
that
the
is
vehemēnt
,
these
.
iii.
must
nedes
consequently
folow
exercise
.
Hardnesse
of
the
limes
,
or
of
suche
partes
as
be
exercised
,
encrese
of
natural
heat
,
&
swifter
mouing
of
the
spirites
.
These
profites
exercyse
bringeth
with
him
,
of
necessity
besyde
a
great
many
other
that
come
of
these
,
as
of
the
hardnes
of
the
partes
the
bodye
is
made
bothe
apte
to
endure
moch
labour
without
payne
,
&
also
quicker
,
redier
,
&
finally
stronger
to
the
same
Of
the
encrease
of
natural
heate
,
the
power
or
vertue
attractiue
is
quickned
in
all
partes
seruynge
to
nutrition
,
&
moreouer
the
alteration
,
or
concoction
in
the
same
is
made
moche
stronger
,
by
reason
wherof
the
body
is
nouryshed
moche
better
,
and
more
luckely
,
then
it
shoulde
haue
bene
:
and
euerye
parte
also
sprynkled
,
wyth
a
swete
moysture
or
dewe
,
that
maketh
such
membres
as
be
harde
,
softe
:
and
also
mollifying
the
pores
or
fyne
holes
of
the
skynne
,
do
open
the
same
,
which
by
reason
of
the
strong
and
often
mouing
of
the
spirites
be
cleane
purged
of
all
theyr
excrementes
and
filthes
,
and
also
the
excrementes
of
the
hole
body
be
had
awaye
.
Now
yf
al
these
come
of
exercyse
,
as
no
doubte
they
do
,
peraduenture
it
is
an
harde
matter
to
shew
the
due
&
seasonable
time
of
takyng
it
:
for
bycause
it
helpeth
the
concoction
throughout
the
whole
body
,
there
may
be
no
quantity
of
rawe
iuice
,
neyther
in
the
mawe
,
nor
in
the
small
veynes
about
the
liuer
,
lest
the
same
be
snatched
into
euery
parte
of
the
bodye
,
before
it
be
made
mete
or
profitable
to
the
same
by
concoxion
.
Therfore
bycause
it
doth
clense
and
purge
the
lytle
pores
,
and
also
expel
the
experimentes
,
it
maye
well
be
taken
before
meate
.
For
Hypocrates
sayth
:
Yf
thou
nouryshe
vncleane
bodyes
,
and
suche
as
be
ful
of
excrementes
,
thou
shalt
do
them
more
harme
,
then
good
.
Wherfore
it
is
verye
euydent
that
the
best
and
metest
tyme
for
excercyse
is
when
yesterdayes
meate
is
concoted
,
bothe
in
the
stomacke
and
also
in
the
veynes
.
For
if
it
be
taken
at
anye
other
tyme
,
eyther
before
or
after
,
it
must
eyther
fyll
the
bodye
full
of
crude
and
rawe
humours
,
or
els
augment
pale
,
and
citrine
choler
.
Doubtlesse
,
the
true
marke
of
thys
tyme
is
taken
of
the
vrine
.
For
whyte
water
betokeneth
cruditie
,
readde
,
ouermoche
concoction
,
and
that
,
that
is
somewhat
pale
,
and
a
lytle
turned
to
yelowe
,
is
a
token
that
the
second
concoction
is
nowe
alreadye
downe
:
and
so
longe
as
the
water
or
vryne
is
not
infected
wyth
choler
,
it
is
styll
whyte
:
and
when
it
hathe
taken
to
moche
of
choler
,
then
it
is
red
.
Therfore
when
it
is
betwyxte
readde
and
whyte
,
then
it
is
tyme
to
begynne
exercyse
,
fyrst
easynge
the
bodye
of
the
excrementes
,
of
the
guttes
or
entrailes
,
as
well
as
of
the
vryne
or
water
,
in
the
bladder
,
lest
some
parte
of
the
foresayde
excrementes
,
be
eyther
chaunged
into
the
habyte
of
the
bodye
,
or
els
(
throughe
the
vyolence
of
the
greate
heate
,
whych
exercyse
and
the
vehement
exagitation
causeth
)
do
putrifye
,
whereof
there
maye
ensue
moche
inconuenience
.
Therfore
seing
that
exercyse
(
as
we
sayd
before
)
is
a
vehement
mouynge
,
it
is
verye
mete
and
necessary
to
shew
for
what
bodyes
exercyse
is
mooste
conuenyent
and
holesoome
:
for
Hypocrates
counsayleth
them
,
whose
bodyes
excede
in
heate
,
to
beware
of
all
vyolent
and
vehement
mouinges
.
Then
shall
suche
bodyes
lyue
in
ydlenesse
,
wythout
exercyse
?
or
any
mouynge
?
no.
For
althogh
Hypocrates
forbyd
suche
to
vse
any
exercyse
that
is
vyolent
:
yet
neuerthelesse
he
forbyddeth
them
ydlenesse
,
commaundyng
them
to
vse
those
kyndes
of
exercise
which
be
not
vehement
,
as
walkynge
&
rydinge
:
but
such
as
be
colde
of
nature
,
or
at
the
leest
excede
not
in
heate
,
and
especially
they
that
haue
many
wast
and
supersluous
humours
,
may
safe
lye
vse
the
vehement
excersyces
that
be
,
in
case
they
obserue
the
tyme
beforesayde
,
and
do
not
sodeynlye
,
and
at
the
fyrst
brunt
,
excercyse
them selfes
as
vehementlye
as
afterwarde
.
For
as
ye
se
lute
or
harpestringes
,
if
they
be
sodeynely
and
vehementlye
stretched
,
be
put
in
great
daunger
of
breauynge
,
so
the
synowes
,
and
the
fyne
small
veynes
,
yf
they
be
vehemently
plucked
anye
waye
with
any
sodden
mouynge
of
the
bodye
,
be
in
no
lesse
daunger
then
of
breakyng
.
Therfore
whosoeuer
wyll
excercyse
hym selfe
vehemently
,
euen
at
the
fyrst
,
let
hym
after
he
hath
put
of
his
clothes
,
chafe
his
lymmes
softly
,
vntyll
they
waxe
redde
,
and
be
moderatelye
hotte
,
and
then
annoynt
hys
ioyntes
with
oyle
&
after
let
hym
not
spare
to
excercise
hym selfe
summe
what
vehementlye
,
but
suche
as
may
take
their
excercise
at
theyr
owne
wyll
and
pleasure
,
let
them
begyn
softely
encresynge
theyr
labowre
,
styll
more
and
more
,
vntyll
suche
tyme
as
theyr
fleshe
be
throghlye
swelled
,
and
begyn
to
sweat
,
but
then
it
is
tyme
to
leaue
,
lest
such
humours
as
be
good
,
and
profitable
to
the
nouryshment
of
the
bodye
be
expelled
,
as
well
as
they
that
be
noughte
And
also
immoderate
excersise
,
dryeth
vp
the
bodye
,
and
consumeth
as
well
the
natural
heat
,
as
the
natural
moysture
,
whereby
the
spirits
decay
whiche
shortneth
lyfe
,
and
hasteneth
olde
age
.
There
be
many
kyndes
of
exersyses
,
whyche
maye
all
well
be
alowed
:
as
shotynge
,
dyggynge
wyth
a
spade
or
mattocke
,
bowelynge
,
eyther
in
the
fyelde
or
in
the
alley
,
haukynge
,
huntynge
,
daunsyng
,
runnyng
,
leapyng
,
tennes
,
and
footebal
,
but
of
these
,
or
els
of
other
,
whych
is
not
rehearsed
,
the
beste
be
they
that
excersyse
al
partes
egally
,
as
shotynge
and
tennyse
,
for
dyggyng
doth
excersise
the
backe
to
muche
,
and
runnyng
or
daunsing
,
the
legges
.
Wherfore
they
be
not
so
well
to
be
alowed
,
as
the
rest
,
which
exercyseth
all
partes
a
lyke
.
The
.ii.
Chapter
.
¶
Of
dyner
or
eatynge
tyme
.
DIogenes
beynge
asked
whan
it
was
beste
for
a
man
to
be
refresshed
wyth
meate
,
aunswered
on
this
fasshyon
sayeng
,
a
ryche
manne
whan
he
wyll
,
&
a
poore
man
whan
he
maye
.
As
I
do
well
alowe
that
a
poore
manne
shall
not
eate
before
he
haue
meate
,
so
I
doo
vtterlye
condemne
that
a
ryche
manne
shall
eate
whan
he
wyll
.
For
meat
taken
eyther
out
of
tyme
,
or
to
much
in
quantitye
,
is
cause
of
many
euyls
and
maladies
,
to
the
bodye
.
It
is
taken
out
of
tyme
,
eyther
whan
the
accustomed
houre
of
eatynge
is
broken
,
as
to
deferre
dyner
tyll
.iii.
of
the
clocke
at
after
noone
,
orels
whan
that
tyme
is
spente
in
eatyng
,
which
is
ordeyned
for
an
other
pourpose
as
to
eat
in
the
nyght
,
whyche
is
ordeyned
for
slepe
,
and
it
maye
be
taken
to
muche
in
quantitie
,
many
wayes
.
For
summe
man
eatynge
but
.iii.
bittes
,
of
beaffe
,
shall
surfet
as
sore
of
it
as
summe
other
that
peraduenture
be
syde
other
meates
,
deuowreth
foure
grotes
woorthe
of
beaffe
.
And
he
also
taketh
to
muche
whyche
ceasseth
not
from
eatynge
,
so
longe
as
he
is
able
to
eate
or
swalowe
any
more
as
well
as
he
that
eateth
so
much
that
hys
belly
is
harde
wythal
.
Of
these
kyndes
of
repletion
,
commeth
eyther
sodayne
death
by
breakyng
of
the
skynne
,
called
Peritoneum
,
or
elles
a
continuall
laske
,
called
Lienteria
,
whych
alwayes
bringeth
wyth
it
,
a
consumption
,
wyth
many
other
diseases
,
of
the
whyche
.
I
entende
nat
to
speake
of
,
at
thys
tyme
.
wherfore
it
is
good
,
and
holsome
for
euery
man
to
leaue
eatyng
,
wyth
an
appetyte
,
and
not
to
eate
so
muche
at
one
meale
,
as
myght
well
suffice
nature
,
iiii
.
&
also
to
feade
of
such
meates
,
as
is
moste
holsom
for
his
body
.
If
he
be
cholerycke
,
and
strong
of
nature
ledynge
a
laboursūme
life
,
than
he
may
fede
of
grosse
and
strong
meates
,
as
beaffe
and
suche
meates
,
as
is
put
in
the
fyrste
order
,
but
yf
he
be
flenmatyke
,
and
of
a
weake
nature
,
than
lette
hym
take
heede
of
grosse
meates
,
and
fede
of
suche
as
be
in
the
myddle
order
,
of
the
whyche
repletion
is
nothynge
so
daungerous
,
as
of
the
other
.
As
concernynge
the
tyme
of
eatyng
,
euery
man
whan
he
is
hungred
,
if
he
maye
haue
it
,
yet
one
tyme
is
better
than
another
,
and
the
very
best
tyme
is
after
excersyce
.
For
then
the
bodye
is
clere
pourged
of
all
excrementes
,
and
naturall
heate
is
encreased
,
and
made
muche
stronger
.
And
the
next
tyme
is
at
.xi.
of
the
clocke
before
dyner
,
and
agayne
at
.vi.
a
clocke
of
the
nyght
.
Howebeit
children
and
suche
as
be
not
yet
at
theyr
fulle
groweth
,
and
olde
men
whyche
be
weake
and
feble
,
had
nede
to
eat
oftener
,
so
that
they
take
the
lesse
at
ones
,
and
putte
fower
houres
,
at
the
least
,
betwene
euerye
meale
.
and
also
of
the
synnowes
,
whyche
be
the
instrumentes
of
mouynge
,
and
that
the
foresayde
vapours
whythe
doo
fume
vp
to
the
brayne
maye
not
be
crude
or
rawe
,
the
hearte
plucketh
in
to
it
bothe
the
blood
and
naturall
heat
,
that
is
in
the
vtter
partes
.
And
thys
same
rest
is
good
for
.iii.
causes
,
fyrst
to
moyster
the
brayne
,
and
then
to
the
generation
of
spirites
,
&
laste
of
all
,
to
make
an
ende
of
the
concoction
bothe
in
the
stomake
and
liuer
.
The
materiall
cause
of
sleepe
,
are
the
sweete
vapours
,
the
whyche
whan
they
be
made
moyst
,
styllyng
doune
,
do
stoppe
the
conduytes
of
the
sensis
.
For
they
be
not
clammye
or
grosse
humours
,
such
as
hurte
the
brayne
,
but
they
be
swete
fumes
,
the
whiche
after
they
be
ascended
,
be
made
thycke
by
the
coldenes
of
the
brayne
,
&
runne
downe
,
sprinkelyng
the
brayne
with
moysture
.
Therfore
Aristotle
doeth
compare
the
same
motion
of
vapours
to
the
floude
Euripus
,
bycause
in
theyr
goinge
vp
they
turne
backe
agayne
,
and
other
folowe
,
and
come
after
,
but
the
efficient
cause
is
somewhat
more
darke
and
obscure
.
For
it
is
certayne
that
the
heat
and
blood
of
the
vtter
partes
,
is
(
as
Hypocrates
sayeth
)
drawenin
to
the
hearte
,
and
though
the
body
then
be
hotter
with
in
,
it
is
colde
without
:
therfore
when
we
slepe
,
we
haue
nede
of
manye
clothes
.
The
heate
and
blood
is
drawen
in
bycause
that
when
the
concoction
is
begone
,
the
vapours
do
fume
vp
,
naturally
:
and
when
they
be
disolued
they
come
downe
fulbut
on
the
heate
of
the
herte
,
which
dryueth
them
backe
to
the
vtter
partes
:
and
thus
the
heate
is
dryuen
styll
more
and
more
to
the
herte
:
the
whyche
heate
gathered
togyther
doth
make
an
ende
of
concoction
,
that
the
vapours
which
ascende
to
the
brayne
,
may
both
be
more
plentifull
and
also
sweter
.
But
I
thynke
that
the
heate
is
drawen
into
the
hert
,
not
somoche
for
the
commyng
downe
of
vapours
,
as
that
the
vitall
and
animall
powers
be
sociate
and
cowpled
togyther
by
the
diuyne
prouydence
of
god
.
For
what
parte
soeuer
be
diseased
,
the
herte
,
streyght
lyke
a
naturall
Prince
or
gouernour
,
endeuoureth
all
that
he
can
to
helpe
it
,
&
therfore
he
callethe
in
his
heate
,
that
he
may
helpe
the
necessary
action
,
both
of
the
stomacke
and
lyuer
.
And
when
the
vtter
partes
of
the
body
be
at
rest
then
the
hert
laboureth
mooste
,
drawynge
vnto
hym
bothe
heate
and
blood
:
of
the
whych
he
enhendreth
vitall
spyrytes
.
And
trulye
I
se
not
a
suffycyent
cause
,
why
so
moche
heate
shoulde
be
called
in
,
except
this
same
societie
of
the
powers
were
ordeyned
of
God
,
that
as
soone
as
the
vtter
partes
were
at
rest
,
the
hert
either
for
hys
owne
cause
,
or
elles
for
the
stomacke
or
liuer
,
myght
drawe
vnto
hym
more
plentiful
heate
to
helpe
the
innermore
actions
,
whych
be
necessarye
for
the
conseruation
of
nature
,
and
as
euery
man
is
moost
greued
,
and
afrayed
of
his
owne
iepardye
,
and
doth
couete
fyrst
to
defende
hym selfe
:
so
euerye
parte
of
the
bodye
fyrst
prouydeth
for
him selfe
,
and
thys
naturall
inclination
is
gyuen
to
all
maner
of
creatures
,
to
coueyte
fyrste
to
saue
them selues
.
And
therfore
the
herte
especially
for
his
owne
cause
,
draweth
to
hym selfe
heate
,
bycause
he
hath
neade
of
bloode
,
and
bycause
his
spirites
be
almost
spent
.
And
therefore
he
also
healpeth
the
well
of
the
blood
,
which
is
the
liuer
,
that
it
maye
cherysh
it selfe
,
&
bryng
forth
,
newe
,
and
fresshe
spirites
,
and
moreouer
the
brayne
beinge
werye
and
desyryng
rest
,
leueth
mouyng
of
the
vtter
partes
,
and
whensoeuer
the
body
hath
nede
of
recreation
or
quyetnesse
,
the
actions
of
al
the
vertues
be
agreed
by
and
by
.
And
this
same
consent
or
agrement
,
god
hath
gyuen
to
all
the
partes
,
that
after
defatigation
or
werynesse
,
they
may
be
refreshed
wyth
rest
and
quyetnesse
.
The
finall
causes
be
great
benefytes
,
the
whych
slepe
gyueth
to
euery
vertue
or
power
,
one
by
one
:
it
helpeth
nutrition
bycause
it
maketh
an
ende
of
concoction
,
and
there
is
nothynge
more
certayne
than
that
the
crudities
whych
come
for
lacke
of
sleape
is
vncurable
,
bycause
not
onely
the
meate
is
left
vndigested
,
but
also
the
vertue
of
the
stomake
,
is
vtterly
destroyed
,
partly
by
the
burthen
and
weyght
of
of
the
crude
and
rawe
meate
,
&
partlye
bycause
the
synowes
be
hurte
by
the
wekenes
of
the
brayne
that
commeth
for
lacke
of
slepe
,
as
Hypocrates
speking
generally
,
sayth
that
ouermoch
watche
bryngeth
moost
cruell
crampes
,
and
there
haue
ben
many
which
for
lacke
of
slepe
haue
felt
often
crampes
in
theyr
neckes
,
and
the
palsye
in
theyr
legges
,
and
also
a
great
imbecillitie
and
weakenesse
in
theyr
stomake
.
And
bysyde
these
the
naturall
heate
,
throughoute
the
whole
bodye
decayeth
sore
,
bycause
it
is
not
cheryshed
with
vitall
spirit
.
And
hereof
it
maye
be
perceyued
,
how
moche
nede
we
haue
of
slepe
,
to
the
conseruation
of
nutrition
.
For
when
the
concoction
is
done
well
,
and
as
it
shoulde
be
,
there
is
nouryshment
distributed
to
euery
parte
of
the
body
,
wherwith
they
be
cheryshed
:
and
there
is
also
spyrites
engendred
,
whyche
mynistreth
newe
strength
to
the
bodye
,
and
yet
the
boylyng
heate
of
the
body
is
mittigated
with
takyng
rest
,
and
the
bodye
it selfe
is
sprynkled
with
a
swete
dewe
,
that
commeth
from
the
brayne
:
and
the
brayne
also
taketh
strength
wherwith
the
fynowes
be
made
more
lustye
.
It
helpeth
the
vitall
power
,
bycause
the
herte
drawynge
to
hym
heate
,
doth
brynge
forth
great
plentye
of
spyrites
,
the
whych
be
made
so
moche
more
brighter
how
moche
the
bloode
is
purer
.
And
agayne
it
helpeth
the
animall
powers
(
for
whose
conseruation
it
is
ordeyned
of
God
)
bycause
the
vertue
both
of
the
brayne
&
synowes
shulde
be
destroyed
cleane
,
wyth
ouermoche
drynesse
,
excepte
that
it
were
cherysshed
,
wyth
slepe
,
in
the
whyche
the
brayne
is
made
moyste
,
gatherynge
to
hym
agayne
his
pristinate
strength
.
How
acceptable
also
is
sleape
in
diseases
,
and
sorowes
,
the
which
many
tymes
it
onely
healeth
,
to
mannes
great
profyte
&
ease
.
The
.v.
Chapter
.
¶
Of
slepyng
tyme
,
and
of
the
holesome
lying
in
bedde
.
SLepe
ought
to
be
taken
in
the
begynnyng
of
the
night
and
there
ought
to
be
but
a
litle
space
betwyxt
supper
and
sleape
,
therfore
after
a
lytle
soft
walkynge
,
to
the
entent
that
the
meate
may
go
downe
into
the
maw
,
and
also
that
the
vpper
mouth
of
the
mawe
,
may
be
shutte
.
I
wolde
counsel
euery
man
to
take
rest
,
lying
hym
downe
first
on
the
right
side
,
lest
with
lying
on
the
lefte
syde
,
he
open
the
vpper
mouth
of
his
stomake
,
howbeit
after
hys
fyrste
sleape
,
he
maye
safelye
lye
on
the
left
syde
:
and
whosoeuer
hath
a
weake
stomake
,
let
hym
lye
grouelyng
vpon
hys
face
,
for
it
helpeth
concoction
,
and
letteth
the
generation
of
fleume
,
encreasing
natural
heate
,
by
reason
wherof
euil
and
noughty
humours
be
degested
and
concocted
.
And
no
man
that
is
wyse
,
slepe
vpon
hys
backe
:
for
therof
commeth
many
sore
diseases
.
It
is
very
holesome
to
slepe
,
the
shulders
and
heed
lying
on
hye
:
for
so
the
heate
is
easelye
gathered
togyther
,
whych
maketh
concoction
perfyte
,
and
destroyeth
all
crudities
and
rawnesse
,
concernyng
also
natural
heate
,
engendreth
good
blood
wherof
the
body
taketh
both
strength
and
lyuely
coloure
.
The
.vi.
Chapter
.
¶
What
cummeth
of
longe
watchynge
.
WIthout
doubte
,
there
is
no
thynge
that
decayeth
the
strengthe
more
,
eyther
of
the
bodye
,
or
of
the
wytte
,
then
to
watche
long
after
supper
,
because
there
foloweth
not
onely
cruditie
;
but
also
naturall
heate
is
dispersed
abrode
,
and
the
vertue
of
the
stomacke
faynteth
&
decayeth
,
&
noughtye
and
vncleane
blood
is
engendred
whyche
is
cause
that
the
body
is
fylled
wyth
euell
humours
,
wherof
commeth
an
euell
habyte
,
as
palenesse
or
leanenesse
,
and
the
troublynge
of
the
spirites
wyth
greate
infirmitie
and
weakenes
of
the
brayne
.
Wherefore
youth
ought
to
be
accustomed
and
vsed
to
omytte
studye
in
the
begynnynge
of
the
nyght
,
and
so
muche
the
lesse
to
haunt
banketynge
and
drynkynge
tyl
mydnyght
no
nor
to
spend
the
tyme
in
exitious
labour
whyche
god
hath
ordeyned
for
euery
creature
to
reste
in
.
I
haue
hearde
in
thys
matter
,
the
diligence
of
manye
noble
menne
,
whyche
beynge
trowebled
wyth
matters
of
the
common
wealthe
,
haue
euer
obserued
this
custome
,
that
after
supper
,
they
wente
strayght
to
bed
,
and
in
the
mornynges
they
dyd
alwayes
dispatch
their
busines
.
Sener
wryteth
that
Asinius
woulde
not
so
much
as
vnseale
a
letter
at
after
supper
,
so
muche
the
lesse
reade
one
,
to
the
entente
that
he
might
go
to
bed
with
a
quiet
mynde
.
And
yf
thou
wylte
slepe
swetely
(
as
Homer
sayeth
)
thou
muste
take
hede
of
cruditie
in
thy
stomacke
,
and
also
haue
a
quyet
mynde
.
For
the
sorowe
and
pensifnes
,
of
the
hearte
,
also
the
boylynge
and
greate
heate
of
the
blood
and
spirites
,
and
earnest
angre
,
distempereth
the
brayn
wyth
vnquyetnes
,
and
wyll
not
suffre
the
hart
to
go
about
any
naturall
action
,
and
besydes
these
,
thynke
ye
that
it
is
no
sinne
before
god
:
to
punyshe
so
cruellye
and
corrupte
the
nature
of
our
bodyes
?
seyng
that
holy
scrypture
,
commaundeth
to
gyue
honour
and
reuerence
to
the
bodye
.
Therefore
we
oughte
to
gyue
dylygence
that
(
as
muche
as
we
maye
)
we
vse
well
thys
reste
and
quietnes
ordeyned
of
god
,
by
the
whyche
we
are
warned
of
oure
resurrection
after
the
mortyfyenge
of
our
bodyes
.
As
thys
reste
whych
we
call
slepe
is
ordeyned
of
God
,
that
in
it
oure
lyfe
maye
be
renued
,
because
there
is
then
a
great
number
of
spirits
engendred
,
so
let
vs
thynke
that
deathe
is
not
eternall
miserie
,
to
the
faythefull
,
but
a
lytle
space
,
in
the
whiche
,
it
is
mete
and
conuenient
for
vs
,
to
be
borne
agayne
,
to
a
better
lyfe
.
The
.vii.
chapiter
.
¶
Of
dreames
.
ALthough
the
question
of
dreames
pertayneth
to
the
inner
senses
,
yet
I
wyll
speake
of
them
euen
nowe
.
For
I
pourpose
not
to
prosecute
the
longe
circumstances
of
the
naturall
philosophers
,
whych
endeuoure
to
shewe
a
naturall
cause
of
euery
dreame
.
Homer
the
olde
and
auncient
poet
iesteth
excedynge
featlye
of
the
.ii.
gates
of
dreames
,
of
the
whiche
gates
,
the
one
is
the
waye
or
entranse
of
vayne
dreames
,
and
the
other
of
suche
as
do
signifye
summe
thinge
.
A
dreame
is
nothynge
,
but
an
ymagination
made
in
the
sleape
,
whan
that
dyuers
spirites
meete
togyther
in
the
brayne
,
whyche
beyng
the
instrument
of
our
thoughtes
,
do
make
dyuers
ymages
.
Furthermore
in
sleepe
,
the
inner
senses
be
a
great
deale
more
at
lybertye
than
the
vtter
be
.
The
.viii.
Chapter
.
¶
Of
dreames
naturall
.
THe
fyrste
kynde
of
dreames
,
be
common
to
euery
manne
,
therefore
they
maye
well
be
called
naturall
.
These
dreames
be
,
whan
we
fansie
suche
thynges
in
the
nyght
as
we
thought
on
,
whan
we
were
wakynge
,
whervpon
Claudian
the
poet
sayeth
,
iudges
dreame
of
stryfe
,
and
controuersies
of
the
lawe
,
&
carters
dreame
of
theyr
cartes
,
orels
whan
our
dreames
,
answere
dyrectelye
to
certayne
humours
,
the
redowndyng
or
mouyng
,
of
the
whych
doth
moue
our
imagination
,
or
spirites
.
As
they
that
haue
plentie
of
fleume
,
dreame
of
swymmyng
or
drownyng
&
of
this
fashyon
nyght
mares
trouble
vs
in
our
slepe
,
whanso
euer
anye
thycke
or
grosse
humour
is
eyther
in
the
brayne
or
breste
,
lettyng
the
brest
to
moue
,
the
whyche
mooueth
our
ymagination
,
that
it
thinketh
our
brest
be
pressed
downe
of
summe
other
.
The.
ix
.
Chapiter
.
¶
Of
that
kynde
of
dreames
that
foreseeth
thynges
to
come
.
THe
seconde
kynde
of
dreames
,
foreseeth
thynges
to
cumme
,
but
not
be
any
diuine
power
for
euery
man
as
he
hath
a
good
tempered
bodye
&
as
he
hath
peculier
gyftes
,
and
properties
of
nature
,
before
other
men
:
as
one
man
is
better
skylled
,
in
musycke
then
an
other
,
&
an
other
more
nimble
to
clyme
than
he
,
so
many
by
a
peculyar
gyfte
of
nature
,
haue
dreames
that
declare
thynges
to
come
by
allegories
and
prouerbes
:
Such
were
the
dreames
of
Scilla
,
&
Lucullus
.
And
Augustus
Cesers
Phisition
called
Musa
,
dremed
that
Augustus
hys
owne
tente
was
taken
of
hys
enemyes
.
Wherefore
Augustus
warned
of
it
,
departed
from
thence
,
and
euen
as
the
phisition
had
dreamed
,
it
chaunsed
.
For
that
wynge
where
his
tente
was
beynge
put
to
flyght
,
hys
owne
tente
,
and
tabernacle
,
was
taken
,
of
hys
enemyes
.
Tullye
the
eloquent
romayne
,
reherseth
manye
lyke
examples
,
&
he
hym selfe
dreamed
,
that
Octauius
shulde
be
emperour
of
Rome
,
longe
before
he
knewe
hym
.
And
Pontanus
writeth
of
a
certayne
manne
of
warre
,
which
dreamed
that
he
was
deuoured
of
a
serpent
,
wherfore
whan
other
of
hys
felowes
toke
shyppyng
to
fyght
agaynst
their
enemies
,
he
only
taried
at
home
,
and
it
chaunced
that
there
was
a
fraye
in
the
citie
that
daye
where
it
fortuned
hym
to
be
slayne
,
wyth
a
gunstoone
,
whyche
in
theyr
tongue
was
called
a
serpent
.
Gallen
also
wryteth
of
a
certayne
man
that
dreamed
himselfe
to
be
bathed
in
his
owne
blood
,
and
the
next
daye
when
he
opened
hys
dreame
to
the
Phisitions
,
they
said
that
he
had
ouermuche
blood
:
wherfore
contrary
to
Galenes
counsayl
,
they
let
him
blood
,
so
he
being
destitute
of
strength
dyed
as
he
had
dreamed
before
,
bathed
and
washed
in
his
owne
blood
.
Of
these
kyndes
of
dreames
there
is
no
euident
cause
,
neyther
in
the
mouynge
of
humours
,
nor
yet
in
theyr
quantitie
or
qualitie
,
but
that
there
be
certayne
natures
that
foreseeth
thynges
to
come
,
whyche
haue
dreames
oftentymes
that
signifye
somethynge
.
Nor
I
wyll
not
be
agaynste
them
that
thynke
this
propertye
to
come
of
the
excellent
temperature
of
the
bodye
,
as
the
Astronomers
doo
:
but
I
thynke
them
not
wyse
whyche
gyue
preceptes
of
the
interpretation
of
dreames
,
attributynge
the
cause●
to
the
motion
of
humours
,
seinge
that
one
man
hath
not
alwayes
lyke
dreames
.
The.
x.
chapter
.
¶
Of
that
kynde
of
dreames
the
which
prophecieth
of
thynges
to
come
,
by
diuine
power
.
THe
thyrde
kynde
of
dreames
is
godlye
,
which
god
worketh
in
mens
myndes
,
eyther
by
hym selfe
,
or
elles
by
his
aungels
,
suche
were
the
prophecies
of
Iacob
,
Ioseph
,
and
Daniel
,
and
other
lyke
,
which
holy
scripture
doth
affirme
to
come
from
god
,
&
not
of
lyght
or
tryflyng
matters
,
but
of
Christe
,
and
of
the
gouerning
of
the
churche
,
&
king
domes
,
&
of
theyr
ordre
.
This
kynde
of
dremes
ought
well
to
be
decerned
from
the
other
:
for
in
the
other
there
is
no
truthe
.
And
this
one
kynde
of
dreames
is
verye
certayne
and
true
,
as
it
shall
appeare
better
hereafter
.
The.
xi
.
chapiter
.
¶
What
kynde
of
dreames
is
deuilysh
.
THe
fourth
kynde
of
dreames
is
diuylysh
,
as
when
wytches
and
coniurers
do
dreame
of
feastes
,
and
playes
.
And
the
deuyl
hym selfe
also
oftentimes
sheweth
horrible
spectacles
to
men
in
theyr
slepe
,
as
Valerius
wryteth
of
the
Romayn
Cassius
.
And
there
was
a
certayne
Romayne
called
Latinus
,
whiche
was
commaunded
in
his
slepe
to
remember
the
consul
,
of
certayne
thynges
as
concerning
the
stage
playes
,
the
which
bycause
he
had
not
done
,
the
deuyl
kylled
his
sonne
.
Here
bothe
the
cause
&
the
effecte
also
doth
declare
,
that
the
dreame
was
deuylysshe
.
For
the
deuyl
alwayes
endeuoureth
to
stablish
suche
customes
as
be
wicked
,
and
noughtye
,
and
he
is
delyted
wyth
vniust
death
:
there
hath
chaunced
manye
lyke
vnto
this
in
the
olde
tyme
,
no
lesse
superstitious
.
And
we
haue
hearde
nowe
of
late
dayes
,
the
vayne
dreames
of
the
Anabaptistes
,
commaundyng
synne
,
or
confirmyng
errours
,
and
heresyes
:
the
whyche
doubtlesse
may
be
perceyued
and
iudged
of
godlye
and
wyse
men
.
The.
x.
chapter
.
¶
To
what
kynde
of
dreames
we
ought
onely
to
gyue
credite
.
I
Haue
rehersed
.iiii
kyndes
of
dremes
the
why●h
yf
they
be
well
●onsydred
and
loked
vpon
,
it
shall
be
easye
to
iudge
of
this
commune
question
,
that
is
:
whether
any
thynge
maye
be
coniectured
of
dreames
,
or
no
:
and
whether
anye
man
ought
to
gyue
credite
or
to
truste
to
dreames
or
no.
One
kynde
of
dreames
is
true
and
certayne
:
wherfore
euery
man
ought
to
gyue
credite
vnto
it
,
whiche
is
the
same
kynde
,
that
prophecyeth
of
thynges
to
come
,
by
reuelation
from
God
,
insomoch
that
they
whyche
haue
suche
dreames
,
knowe
that
they
come
from
God
.
Iacob
and
Ioseph
knewe
that
their
dreames
came
from
God
,
and
therfore
they
knewe
the
signification
of
them
.
Also
god
doth
adde
a
noble
testimony
of
this
vnto
the
profite
Daniel
,
when
Nabuchodonozor
had
forgotten
hys
dreame
,
god
shewed
it
agayne
vnto
Daniel
,
that
it
shoulde
be
knowen
,
that
it
came
from
hym
.
Therfore
this
kynde
of
dreames
is
except
from
that
rule
which
forbyddeth
vs
to
giue
credite
vnto
dreames
For
when
they
come
from
God
,
and
when
God
testifyeth
that
he
is
the
authour
of
them
,
then
it
is
necessary
to
beleue
them
:
of
the
other
dreames
there
ought
nothyng
to
be
affirmed
.
And
as
concernyng
the
.iiii.
kynde
of
dreames
,
it
is
vtterly
to
be
abhorred
.
Dreames
of
the
seconde
kynde
,
although
theybe
coniectures
,
yet
there
ought
to
be
no
affirmation
of
them
:
wherfore
we
ought
to
gyue
no
credit
vnto
them
,
and
for
the
mooste
parte
,
they
be
full
of
ambiguitie
.
Therfore
manye
kynges
and
capitaynes
haue
bene
deceyued
with
suche
dreames
.
The
last
battayle
which
Pompeius
fought
with
Cesar
,
he
was
moued
to
it
with
a
dreame
,
which
promysed
hym
victorye
,
bycause
he
had
dremed
that
he
was
in
his
royal
seate
at
Rome
:
and
thought
the
people
reioysyng
in
hym
,
clapped
theyr
handes
for
ioye
:
but
Pompeius
was
deceyued
in
the
interpretation
.
For
that
same
reioysynge
with
the
handes
of
the
people
,
dyd
not
pretende
victorie
,
but
rather
the
encouragementes
annd
prouokementes
of
Domitius
Lentulus
and
Labienus
,
whyche
the
morowe
after
hys
dreame
,
counsayled
hym
to
fyght
,
promysyng
hym
victorie
,
and
settyng
his
mynde
on
fyre
with
vayne
hope
.
Darius
also
dreamed
,
that
he
sawe
the
hoste
of
the
Macedonians
to
go
through
Asia
burning
,
&
to
come
to
Babilon
,
and
there
Alexander
him selfe
hauyng
a
Percians
robe
,
to
go
into
the
churche
,
and
streyght
to
vanysh
out
of
syght
.
Therfore
Darius
thought
that
the
stames
of
fyre
dyd
p●●●ende
death
to
Alexanders
army
,
and
that
Alexander
shoulde
become
captyue
,
bycause
he
was
decked
after
his
countrie
fassyon
:
but
by
the
fyre
was
fignifyed
the
great
hast
of
Alexander
,
and
his
victoryes
,
&
hys
garment
betokened
that
he
shuld
be
kyng
and
lorde
ouer
the
whole
dominion
,
and
empire
of
the
Pertians
.
Hamilcar
capitayne
of
the
Carthageneans
dreamed
that
he
supped
in
Siracusa
therfore
the
next
daye
purposyng
to
take
the
towne
,
made
battlement
to
the
walles
,
where
it
fortuned
him
to
be
taken
by
reason
of
a
tumult
in
his
owne
armye
:
so
beinge
a
captyue
he
supped
in
the
cytye
,
as
he
had
dreamed
before
.
Wherfore
we
oughte
to
gyue
no
credite
to
this
kynde
of
dreames
:
seinge
they
be
so
varyable
and
deceytfull
.
Therfore
let
them
be
as
coniectures
,
which
somtyme
chaunce
or
happen
.
But
I
wolde
that
everye
man
shulde
thynke
,
that
they
be
both
deceytfull
coniectures
,
and
also
vncertayne
,
as
many
mo
be
.
Let
superstition
be
set
asyde
,
and
let
vs
remember
the
sayinge
of
Salomon
:
where
manye
dreames
be
,
there
is
moche
vanitie
and
errour
.
The.
xiii
.
chapter
.
¶
Of
Venus
or
bodelye
pleasure
.
HIppocrates
sayth
that
Venus
or
bodely
lust
,
is
a
parte
of
the
fallyng
euel
Therfore
it
is
not
to
be
desyred
,
ouer
gredely
,
nor
yet
vtterlye
to
be
abhorred
,
seyng
that
the
kynde
of
al
lyuyng
rreatures
,
is
conserued
by
generation
,
and
as
Celsus
sayeth
:
If
it
be
vsed
but
seldome
,
it
maketh
the
bodye
to
growe
,
and
vsed
often
,
it
doeth
not
onelye
drye
the
bodye
,
but
also
it
dissolueth
it
,
vtterly
bycause
bothe
vitall
,
animal
,
and
natural
spirit
is
wasted
wyth
the
immoderate
vse
of
it
,
and
the
bodye
is
begyled
also
of
hys
nouryshement
.
Howebeit
whan
there
foloweth
neither
greyfe
nor
sorowe
after
it
,
there
can
comme
no
great
harme
of
it
,
and
the
vse
of
it
,
is
worse
in
summer
,
and
in
autumne
,
then
eyther
in
the
wynter
or
in
the
spryng
,
and
it
is
holsommer
in
the
nyghte
,
then
in
the
daye
,
&
also
it
is
better
full
,
then
emptye
,
and
all
maner
of
labour
after
it
,
is
vtterlye
pernicious
.
The.
xiiii
.
Chapter
.
¶
Of
the
tymes
of
the
yere
.
THe
holsemest
tyme
of
the
yere
is
the
sprynge
,
and
nexte
vnto
it
is
wynter
,
summer
is
not
so
good
,
and
autumne
is
extreme
perilous
.
For
they
be
best
,
whych
be
most
temperate
and
egal
,
whether
they
be
hotte
or
colde
.
Therefore
autumne
is
verye
daungerous
because
it
is
hote
then
about
noone
,
the
mornynge
and
euenyng
bothe
beyng
colde
,
therof
it
commeth
that
the
body
resolued
with
the
heat
at
noone
,
is
made
starke
,
with
the
sodayn
colde
of
the
euenyng
,
whych
causeth
manye
diseases
.
And
in
the
spring
,
where
as
is
equalitie
(
if
there
be
anye
in
the
yere
)
the
fayrest
dayes
be
moste
holsome
,
and
raynye
dayes
be
better
than
clowdye
without
rayne
,
and
in
wynter
those
dayes
are
beste
,
that
be
not
wyndye
,
and
in
summer
,
whan
the
westerne
wynde
bloweth
.
Summe
peraduenture
wyll
loke
that
I
shulde
haue
writte
of
bathes
seynge
that
there
is
nothyng
that
is
more
medicinable
than
they
be
:
But
forasmuche
as
we
englyshmen
haue
no
vse
of
them
,
and
also
seynge
that
there
are
dyuers
,
whyche
haue
wryt
of
them
verye
well
in
Englysshe
,
I
thought
I
had
no
nede
to
entermedle
wyth
them
,
yet
yf
anye
man
wylle
vse
them
,
lette
hym
bathe
hym
in
warme
water
,
before
meat
,
and
after
meate
,
in
colde
,
and
he
shal
not
greatlye
erre
in
the
takyng
of
them
.