THE
FIRST
DISCOVRSE
,
WHEREIN
IS
INTREATED
OF
THE
excellencie
of
the
sight
,
and
the
meanes
to
perserue
it
.
That
the
braine
is
the
true
seate
of
the
Soule
,
and
that
for
this
occasion
all
the
instruments
of
the
sences
are
lodged
round
about
it
.
CHAP.
1.
THe
Soule
of
man
(
that
most
noble
and
perfect
forme
,
that
is
vnder
the
face
of
heauen
,
bearing
for
a
signe
and
token
of
his
excellencie
,
the
liuely
and
true
image
of
the
Creator
)
although
it
bee
in
all
poynts
like
vnto
it selfe
,
not
consisting
of
matter
,
or
subiect
to
any
diuision
,
and
by
consequent
whole
in
all
the
bodie
,
and
wholie
in
euery
part
of
the
same
:
yet
the
case
so
standeth
,
that
in
respect
of
the
diuersitie
of
his
actions
,
of
the
difference
of
his
instruments
wherewith
it
serueth
it selfe
,
and
of
the
varietie
of
obiects
set
before
it
:
that
it
may
seeme
and
appeare
to
the
common
people
(
after
a
certaine
maner
)
to
consist
of
diuers
parts
.
The
Philosophers
themselues
seeing
the
noblest
powers
thereof
to
shine
more
in
one
place
then
in
another
,
haue
gone
about
to
lodge
,
and
(
as
it
were
)
to
bound
the
limits
thereof
within
the
compasse
of
one
onely
member
:
in
like
maner
as
the
Diuines
(
carried
away
by
the
wonderfull
things
which
more
cleerely
manifest
themselues
in
the
heauens
,
then
in
any
other
part
of
the
world
)
doe
say
that
the
heauens
are
the
throne
of
God
,
although
his
essence
bee
infinite
,
incomprehensible
,
and
stretching
it selfe
through
euery
thing
that
is
)
.
Diuers
opinions
of
the
seate
of
the
soule
.
For
Herophilus
beleeued
that
the
Soule
was
lodged
onely
in
the
lowed
part
of
the
braine
:
and
Zenocrates
(
on
the
contrary
)
in
the
vppermost
part
therof
:
Erasistratus
,
in
the
two
membranes
couering
the
braine
,
called
of
the
Arabians
,
Mothers
:
Strato
,
betwixt
the
browes
:
Empedocles
,
suborned
by
the
Epicures
and
Egyptians
,
in
the
breast
:
Moschion
,
in
the
whole
bodie
:
Diogenes
,
in
the
arteries
:
Heraclitus
,
onely
in
the
circumference
of
the
bodie
:
Herodotus
,
in
the
eares
:
Blemor
an
Arabian
,
and
Syreneus
a
Phisition
of
Cypers
,
in
the
eyes
,
because
that
men
in
them
as
in
a
glasse
,
doe
behold
all
the
passions
of
the
soule
:
but
all
these
in
my
iudgement
are
nothing
els
but
fantasies
and
meere
fooleries
.
Aristotle
his
opinion
.
There
is
a
great
deale
more
likelihood
in
the
opinion
of
Aristotle
,
that
great
expounder
of
nature
,
who
thought
that
the
soule
had
his
proper
seate
in
the
heart
,
because
that
naturall
heate
,
the
principall
instrument
of
the
soule
,
is
found
in
the
heart
,
and
this
(
saith
he
)
liueth
first
and
dyeth
last
,
the
onely
storehouse
of
spirit
,
the
originall
of
veines
,
arteries
and
sinewes
,
the
principal
author
of
respiration
,
the
fountaine
and
welspring
of
all
heate
,
containing
within
the
ventricles
thereof
a
subtile
and
refined
blood
,
which
serueth
as
a
burning
cole
to
kindle
and
set
on
fire
all
the
other
inferiour
and
smaller
sorts
of
heate
,
and
to
bee
briefe
,
the
onely
Sunne
of
this
little
world
.
And
euen
in
like
sort
,
The
heauens
and
the
heart
finely
compared
together
.
as
the
heauens
are
the
principals
,
whereon
depend
and
rest
all
other
elemental
generations
and
alterations
:
so
the
hart
is
the
first
and
principall
originall
of
all
the
actions
and
motions
of
the
bodie
.
The
heauens
bring
forth
their
,
wonderfull
effects
,
by
their
motions
,
heate
and
influence
:
the
heart
by
his
continuall
mouing
(
which
ought
no
lesse
to
rauish
vs
,
then
the
flowing
and
ebbing
of
Euripus
)
and
influence
of
his
spirits
,
doth
put
life
into
all
the
other
parts
,
endoweth
them
with
this
beautiful
and
vermillionlike
colour
,
and
maintaineth
their
naturall
heate
.
The
mouing
and
light
which
are
in
the
superiour
bodies
,
are
the
instruments
of
the
intelligences
and
of
the
heauens
:
of
the
intelligences
as
being
the
first
cause
of
mouing
in
others
,
being
themselues
immoueable
:
of
the
heauens
,
as
first
mouing
the
other
,
and
being
themselues
moued
.
The
mouing
of
the
heart
and
vitall
spirit
,
which
distributeth
it selfe
like
vnto
light
,
throughout
,
and
that
as
it
were
in
the
twinkling
of
an
eye
,
are
the
instruments
of
the
mind
and
heart
:
of
the
minde
,
which
is
a
chiefe
and
principall
mouer
,
and
yet
not
moued
:
of
the
heart
,
as
of
a
chiefe
and
principall
mouer
which
is
moued
of
the
minde
.
It
is
therefore
the
heart
,
according
to
the
doctrine
of
the
Peripatetikes
,
which
is
the
true
mansion
of
the
soule
,
the
onely
prince
and
gouernour
,
in
this
so
excellent
and
admirable
disposing
of
all
things
in
the
gouernment
of
the
bodie
.
Chrysippus
and
all
the
Stoikes
haue
followed
the
same
opinion
,
and
doe
beleeue
that
all
that
region
which
containeth
the
parts
which
wee
call
vitall
,
is
named
of
the
Grecians
and
Latines
Thorax
,
because
it
keepeth
within
it
,
as
it
were
vnder
lock
,
this
heauenly
vnderstanding
(
so
called
of
Anaxagoras
)
:
this
burning
heate
,
(
so
called
of
Zeno
)
replenished
with
a
million
of
sciences
:
this
admirable
fire
,
which
Prometheus
stole
out
of
heauen
to
put
soule
and
life
into
mankinde
:
this
altering
spirit
,
whereof
Theocritus
made
so
great
account
.
Behold
how
these
Philosophers
haue
diuersly
spoken
of
the
seate
of
the
soule
.
It
is
not
my
minde
to
bestow
any
time
in
the
particuler
examination
of
all
these
opinions
,
either
is
it
mine
intent
in
this
place
to
enter
into
any
dispute
,
intending
to
content
my selfe
with
the
simple
deliuerie
of
the
trueth
.
That
the
brain
is
the
principall
seate
of
the
soule
.
For
I
assure
my selfe
that
it
shall
be
strong
enough
to
ouerthrow
all
these
false
foundations
.
I
say
then
that
the
principall
seate
of
the
soule
is
in
the
braine
,
because
the
goodliest
powers
thereof
doe
lodge
and
lye
there
,
and
the
most
worthie
actions
of
the
same
doe
there
most
plainly
appeare
.
All
the
instruments
of
motion
,
sence
,
imagination
,
discourse
and
memorie
are
found
within
the
braine
,
or
immediatly
depending
therevpon
.
Anatomie
manifesteth
vnto
our
eyes
,
The
reasons
to
proue
the
same
.
The
first
.
how
that
there
issue
out
from
the
lower
part
of
the
braine
seuen
great
paire
of
sinewes
,
which
serue
at
a
trice
to
conuey
the
animall
spirit
vnto
the
instrument
of
the
sences
,
and
doe
not
any
of
them
passe
out
of
the
head
except
the
sixt
paire
,
which
stretch
out
themselues
to
the
mouth
of
the
stomacke
.
We
see
also
that
from
the
hindermost
part
of
the
braine
(
where
the
great
and
little
braine
doe
meete
together
)
doth
proceede
the
admirable
taile
,
the
beautifull
and
white
spinall
marow
,
which
the
Wiseman
in
his
booke
of
the
Preacher
calleth
the
siluer
threed
,
how
it
is
carefully
preserued
within
a
sacred
chanell
,
as
Lactantius
calleth
it
.
From
the
same
,
men
see
that
there
rise
a
million
of
little
sinewes
,
which
conuey
the
powers
of
mouing
and
feeling
,
vnto
all
such
members
as
are
capable
of
the
same
.
Men
doe
also
perceiue
the
outward
sences
placed
round
about
the
braine
,
The
second
.
which
are
as
the
light
horsemen
and
messengers
of
the
vnderstanding
,
the
principall
part
of
the
soule
.
Philo
saith
,
that
when
men
come
within
the
view
of
a
princes
guard
,
they
thinke
himselfe
not
to
bee
farre
off
:
we
see
all
the
guard
and
seruants
of
reason
,
as
the
eyes
,
the
eares
,
the
nose
,
the
tongue
,
to
bee
situated
in
the
head
:
whereupon
by
consequent
we
ought
to
iudge
that
this
princesse
is
not
farre
off
.
Experience
also
giueth
vs
to
vnderstand
,
that
if
the
braine
haue
his
temperature
altered
:
The
third
.
as
for
example
,
if
it
be
too
hot
,
as
it
falleth
out
in
such
as
are
franticke
:
or
ouer
cold
,
as
it
falleth
out
in
melancholick
men
;
it
corrupteth
presently
the
imaginatiue
facultie
,
troubleth
the
iudgement
,
weakeneth
the
memorie
:
which
is
not
incident
in
the
diseases
of
the
heart
,
as
namely
,
either
in
a
hectick
feuer
,
or
when
a
man
is
poysoned
.
The
soule
(
saith
that
diuine
Philosopher
Plato
)
doth
not
please
and
content
it selfe
with
that
braine
which
is
too
soft
,
The
fourth
.
too
close
and
compact
,
or
too
hard
:
it
requireth
a
good
temperature
.
If
the
proportion
of
the
head
be
but
a
little
out
of
square
,
so
that
it
be
either
too
great
or
too
little
,
or
too
coppeld
,
as
that
which
men
reade
of
Thersites
in
Homer
:
or
altogether
round
and
not
flat
on
the
sides
,
as
naturally
it
ought
to
be
:
men
may
perceiue
all
the
actions
of
the
soule
to
be
depraued
,
and
thereupon
doe
call
such
heads
,
foolish
,
without
iudgement
,
without
wisedome
:
all
which
ought
to
make
vs
as
well
to
beleeue
that
the
braine
is
as
much
the
organe
and
instrument
of
all
these
actions
:
as
the
eye
is
the
instrument
of
sight
.
Furthermore
,
this
kind
of
round
shape
which
is
peculiar
vnto
mankinde
,
The
fift
.
this
head
thus
lifted
vp
to
heauen
,
this
great
quantitie
of
braine
(
which
is
almost
incredible
)
doth
shew
very
well
that
man
hath
something
in
his
head
,
more
then
other
liuing
creatures
.
The
wise
Sages
of
Egypt
haue
very
well
acknowledged
the
same
:
for
they
did
not
sweare
by
any
other
thing
but
by
their
head
,
they
ratified
all
their
couenants
by
the
head
,
and
forbad
the
eating
of
the
braines
of
liuing
creatures
:
for
the
honour
and
reuerence
sake
which
they
bare
to
this
part
.
I
thinke
also
that
the
falling
sicknes
was
not
for
any
other
reason
called
sacred
of
the
ancients
,
but
because
it
did
assaile
the
soueraigne
and
sacred
part
of
the
body
.
Let
vs
then
acknowledge
the
braine
to
be
the
principall
seate
of
the
soule
,
the
originall
of
mouing
and
feeling
,
and
of
all
the
other
most
noble
functions
of
the
same
.
I
know
well
that
some
curious
spirits
will
aske
me
,
how
it
can
bee
the
author
of
so
many
goodly
actions
,
seeing
it
is
cold
,
and
that
the
soule
can
doe
nothing
without
heate
.
But
I
answere
,
The
cause
why
the
braine
feeleth
not
.
that
the
braine
hath
not
any
particuler
feeling
,
for
that
it
being
the
seate
of
common
sence
,
must
iudge
of
all
such
obiects
,
as
about
which
sence
is
occupied
.
But
a
good
iudge
ought
to
bee
free
from
all
passions
,
and
euery
organe
(
sayth
Aristotle
)
must
bee
without
qualitie
,
according
whereunto
agreeth
that
,
that
the
christalline
humour
hath
no
colour
,
the
care
hath
no
particuler
sound
,
nor
the
tongue
any
taste
.
But
and
if
it
come
to
passe
,
that
any
organicall
part
decline
from
his
nature
,
as
if
the
christalline
become
yellow
,
all
whatsoeuer
presenteth
it selfe
to
the
sight
of
that
eye
,
will
seeme
to
bee
of
the
same
colour
.
As
then
the
braine
neither
seeth
nor
heareth
,
nor
smelleth
nor
tasteth
any
thing
,
and
yet
notwithstanding
iudgeth
very
rightly
of
colours
,
sounds
,
smels
and
tasts
:
so
neither
was
it
any
reason
,
that
it
should
haue
any
particuler
sence
of
feeling
,
which
should
cause
it
to
feele
the
excesse
of
those
qualities
,
which
are
tearmed
the
obiects
of
feeling
and
handling
;
it
is
sufficient
for
it
to
haue
the
knowledge
and
discerning
thereof
.
As
touching
the
other
poynt
,
I
affirme
that
the
braine
is
in
very
deede
hot
,
and
that
it
cannot
be
called
cold
,
but
as
it
is
compared
with
the
heart
.
It
behoued
it
of
necessitie
to
bee
of
this
temperature
,
that
so
it
might
temper
the
spirits
which
were
of
a
fierie
nature
,
The
causes
why
the
braine
is
of
such
temperature
.
thereby
the
better
to
continue
the
kindes
of
liuing
creatures
,
and
to
preserue
them
long
aliue
.
For
and
if
the
braine
were
as
hot
as
the
heart
,
there
would
day
by
day
arise
trouble
and
sedition
amidst
the
noblest
powers
of
the
soule
:
all
the
sences
would
be
straying
and
wandring
,
all
the
motions
would
bee
out
of
square
,
all
our
discourses
mixed
with
rash
headines
,
and
our
memories
very
flote
and
fugitiue
,
euen
as
betideth
vnto
franticke
ones
.
Let
nothing
then
hinder
vs
from
acknowledging
the
braine
to
bee
the
most
noble
part
of
the
whole
body
.
This
is
that
magnificent
and
stately
turret
of
the
soule
,
this
is
that
goodly
royall
palace
,
the
consecrated
house
of
Pallas
,
this
is
the
impregnable
sort
,
enuironed
with
bones
,
as
with
strong
walles
,
wherein
is
lodged
the
soueraigne
power
of
the
soule
,
(
I
meane
reason
)
which
comprehendeth
and
compasseth
as
with
imbracing
armes
,
the
whole
vniuersall
world
in
a
moment
,
without
touching
of
the
same
,
which
flieth
through
the
ayre
,
soundeth
the
depths
of
the
sea
,
and
surmounteth
at
the
same
instant
,
the
pauements
of
the
heauens
,
and
which
walking
vpon
their
stages
,
measuring
their
distances
,
and
communicating
with
the
Angels
,
pearceth
in
euen
vnto
the
throne
of
God
,
and
at
such
time
as
the
body
is
asleepe
,
suffereth
it self
by
a
holy
flight
,
or
delectable
and
sweete
rauishment
,
to
be
carried
euen
to
the
beholding
of
God
,
according
to
whose
image
it
was
first
framed
.
To
be
short
,
it
is
all
in
all
(
as
sayth
Aristotle
)
for
that
by
the
power
it
hath
,
it
possesseth
all
,
as
being
the
place
wherein
(
I
say
)
this
great
princesse
would
rest
her self
as
within
her
castle
,
from
thence
to
commaund
the
two
inferiour
regiments
,
to
hold
in
subiection
the
two
lower
forces
,
(
I
meane
the
Irascible
and
concupiscible
)
which
would
euery
day
be
ready
to
fall
away
and
reuolt
.
And
yet
I
dare
be
bold
to
adde
further
,
and
(
in
stead
of
hauing
named
it
among
the
chiefe
and
principall
)
to
say
that
there
is
not
any
other
part
of
the
body
besides
the
braine
,
which
can
truly
be
called
noble
and
soueraigne
,
and
that
because
all
the
other
parts
are
made
for
the
braine
,
and
pay
tribute
thereunto
as
to
their
king
.
Behold
here
the
strength
of
my
argument
,
Most
cleere
and
euident
proofe
of
the
excellencie
of
the
braine
.
which
in
my
iudgement
is
as
cleere
as
the
Sunne
in
his
brightest
shine
.
Mankinde
differeth
not
from
beasts
in
any
thing
but
reason
:
and
the
seate
of
reason
is
in
the
braine
:
It
is
requisite
the
more
commendably
to
reason
and
discourse
,
that
the
imaginatiue
part
of
the
minde
should
set
before
the
vnderstanding
part
of
the
same
the
obiects
whereabout
they
be
occupied
altogether
simple
without
mixture
,
without
matter
,
and
freed
from
all
corporall
qualities
.
The
Imaginatiue
part
can
not
conceiue
them
of
it selfe
,
if
the
outward
sences
(
which
are
his
trustie
spyes
and
faithfull
reportsmen
)
make
not
certificate
of
the
same
.
Hence
then
rise
the
necessitie
of
framing
the
instruments
of
the
sences
,
the
eyes
,
the
eares
,
the
nose
,
tongue
and
membranes
as
well
inward
as
outward
.
The
sences
the
better
to
take
acknowledgement
of
their
obiects
,
haue
need
of
a
local
motion
.
For
man
,
if
he
should
not
stirre
from
one
place
,
but
abide
immoueable
like
an
image
,
should
not
be
able
to
conuey
any
store
of
varietie
vnto
the
imagination
.
It
is
necessary
then
for
the
benefit
and
perfecting
of
the
sences
,
to
haue
certaine
instruments
of
motion
:
these
instruments
are
two
,
the
sinewes
and
the
muscles
:
the
sinewes
by
reason
of
their
continued
coniunction
and
adherence
vnto
their
originall
,
(
being
like
vnto
that
of
the
Sunne
beames
with
the
Sun
)
doe
conuey
from
the
braine
that
mouing
power
,
seated
in
a
most
subtile
bodie
,
namely
,
the
animall
spirit
:
the
muscles
after
the
maner
of
good
subiects
obey
vnto
their
commandement
,
and
incontinently
moue
the
member
either
by
stretching
it
forth
or
bowing
it
in
,
as
the
appetite
or
imagination
shall
wish
and
desire
.
The
braine
then
(
as
is
manifest
)
commandeth
:
the
sinewes
carrie
the
embassage
,
and
the
muscles
obeying
thereunto
,
expresse
the
intent
of
the
minde
.
And
euen
in
like
sort
as
the
skilfull
horserider
manageth
the
horse
with
the
bridle
,
causing
him
to
turne
on
the
right
hand
or
on
the
left
,
as
best
pleaseth
him
:
euen
so
the
braine
by
the
sinewes
boweth
or
stretcheth
the
muscles
.
These
two
instruments
of
voluntarie
motion
;
should
not
know
either
how
to
be
,
or
vndergoe
these
their
offices
,
if
they
were
not
fixed
vnto
some
solide
and
immoueable
body
.
Therefore
it
was
behouefull
to
raise
vp
pillers
,
such
as
are
the
bones
and
cartilages
,
from
whence
the
muscles
doe
rise
,
and
into
which
they
do
insert
themselues
againe
:
and
for
that
the
bones
could
not
bee
ioyned
or
fastned
together
without
ligaments
,
it
must
needes
follow
that
they
should
haue
their
membranouse
coates
to
couer
them
withall
.
And
all
these
parts
for
their
preseruation
,
stoode
in
neede
of
naturall
heate
and
nourishment
:
this
heate
and
nourishment
being
deriued
from
elsewhere
,
must
needes
haue
their
passages
prepared
by
certaine
pipes
,
and
those
are
the
veines
and
arteries
:
the
arteries
draw
their
spirits
from
the
hart
,
the
fountaine
of
the
same
:
the
veines
receiue
their
blood
from
the
common
storehouse
of
the
same
which
is
the
liuer
.
And
thus
returning
by
the
same
steps
,
by
which
wee
came
hither
,
wee
shall
well
perceiue
,
The
conclusion
.
that
the
heart
and
liuer
were
not
made
for
any
other
thing
,
but
to
nourish
the
heate
of
all
the
parts
:
the
bones
and
cartilages
,
for
rests
and
props
vnto
the
muscles
and
sinewes
,
the
instruments
of
voluntary
motion
:
the
muscles
and
nerues
for
the
perfecting
of
the
sences
:
the
sences
,
to
set
before
the
imaginatiue
power
of
the
minde
their
outward
obiects
:
the
imagination
to
carrie
along
the
formes
of
things
voide
of
substance
,
to
be
more
deeply
weighed
of
reason
,
which
thereupon
commendeth
them
to
the
custodie
of
memorie
her
treasuresse
.
Thus
euery
thing
yeelding
obedience
vnto
reason
,
and
the
braine
being
the
principall
seate
of
reason
,
we
must
needs
affirme
,
that
all
the
parts
of
the
body
were
made
for
the
braine
,
and
must
therfore
acknowledge
it
as
their
chiefe
and
Soueraigne
.
I
will
yet
adde
one
other
plaine
and
euident
argument
(
which
in
my
iudgement
is
not
common
)
to
testifie
the
excellence
of
this
part
:
which
is
,
that
it
giueth
shape
and
perfection
vnto
all
the
rest
.
For
it
is
most
certaine
,
that
of
the
shape
and
quantitie
of
the
braine
,
dependeth
the
grosnes
,
greatnes
,
smalnes
:
and
in
a
word
,
euery
maner
of
proportion
hapning
to
the
head
,
forasmuch
as
euery
containing
thing
doth
conforme
it selfe
continually
vnto
the
contained
,
as
the
thing
for
which
it
was
created
and
made
.
Ioyntly
after
the
head
,
followeth
the
backe
bone
,
which
is
framed
of
foure
and
twentie
vertebres
,
besides
the
bone
called
Sacrum
,
and
maketh
that
which
men
call
the
truncke
of
the
body
.
If
that
hole
in
the
head
through
which
the
marrow
of
the
backe
falleth
be
great
,
then
must
also
the
vertebres
bee
large
.
Vpon
this
backe
bone
doe
all
the
rest
of
the
bones
stay
and
rest
themselues
,
as
the
vpper
timbers
doe
vpon
the
keele
of
a
ship
.
As
by
name
vpon
high
the
shoulder
bones
,
(
whereunto
are
fastned
the
armes
aswell
on
the
one
side
,
as
on
the
other
)
and
the
twelue
ribs
:
and
below
the
bones
of
the
small
guts
and
hips
,
into
whose
hollow
cauities
the
heads
of
the
bones
of
the
thighes
are
inserted
:
so
that
if
all
their
proportions
be
duly
obserued
,
it
will
appeare
that
the
greatnes
and
grosnes
thereof
is
answerable
to
that
of
the
head
,
and
by
consequence
to
that
of
the
braine
,
as
the
chiefe
and
principall
.
Vnto
the
bones
are
fastned
the
muscles
,
the
ligaments
,
and
the
most
of
the
other
parts
of
the
body
doe
rest
themselues
thereupon
,
and
within
their
circuite
and
compasse
are
shut
and
made
sure
the
most
noble
parts
and
the
bowels
.
In
few
words
:
the
bones
impart
vnto
the
whole
bodie
the
shape
which
themselues
haue
receiued
from
the
braine
.
This
is
the
same
which
diuine
Hippocrates
hath
very
well
obserued
in
the
second
booke
of
his
Epidemiques
,
saying
,
that
of
the
greatnes
and
grosnes
of
the
head
,
a
Phisition
might
iudge
of
the
greatnes
of
all
the
other
bones
and
parts
also
,
as
veines
,
arteries
,
and
sinewes
.
Let
vs
therefore
conclude
with
the
trueth
,
that
the
braine
hauing
such
aduantage
against
the
other
parts
,
ought
to
be
esteemed
the
chiefe
and
principall
seate
of
the
soule
.
CHAP.
II.
How
the
outward
sences
,
the
proper
messengers
of
the
soule
,
are
only
fiue
,
and
all
placed
without
the
braine
.
SEeing
it
is
most
euident
that
the
soule
is
shut
vp
within
the
bodie
,
as
it
were
in
a
darke
dungeon
,
and
that
it
cannot
discourse
,
neither
yet
comprehend
anything
without
the
helpe
of
the
sences
,
which
are
as
the
obedient
seruants
and
faithfull
messengers
of
the
same
:
it
was
needfull
to
place
the
instruments
of
the
sences
very
neere
vnto
the
seate
of
reason
,
and
round
about
her
royal
pallace
.
Now
the
sences
which
we
call
externall
are
onely
fiue
;
Why
there
are
but
fiue
sences
.
the
fight
,
the
hearing
,
the
smelling
,
the
taste
and
handling
,
of
which
altogether
dependeth
our
knowledge
,
and
nothing
(
as
saith
the
Philosopher
)
can
enter
into
the
vnderstanding
part
of
our
minde
,
except
it
passe
through
one
of
these
fiue
doores
.
Some
men
striuing
to
shew
reason
for
this
number
,
The
first
reason
.
say
that
there
are
but
fiue
sences
,
because
that
whatsoeuer
is
in
the
whole
world
,
is
compounded
and
made
of
onely
fiue
simple
bodies
,
as
the
foure
elements
and
the
firmament
,
which
they
call
the
fift
simple
nature
,
being
much
of
the
nature
of
the
ayre
,
free
from
all
impurities
,
and
abounding
with
shining
lights
.
The
sight
(
say
the
Platonists
)
which
hath
for
his
instrument
these
two
twinne-borne
starres
,
all
full
of
bright
straines
and
heauenly
fire
,
which
giueth
light
and
burneth
not
,
representeth
the
skie
,
and
hath
the
light
for
his
obiect
.
The
hearing
,
which
is
occupied
about
nothing
but
sounds
,
hath
for
his
obiect
the
beaten
ayre
,
and
his
principall
instrument
(
if
we
beleeue
Aristotle
)
is
a
certaine
ayre
shut
vp
within
a
little
labyrinth
.
The
smelling
participateth
the
nature
of
fire
:
for
smels
haue
their
being
only
in
a
drie
qualitie
caused
through
heate
,
and
we
receiue
it
for
a
principle
,
that
all
sweete
smelling
things
are
hot
.
The
taste
hath
moysture
for
his
obiect
.
And
handling
the
earth
for
his
.
The
second
.
Othersome
say
that
there
be
but
fiue
sences
,
because
that
there
are
but
fiue
proper
sorts
of
obiects
,
and
that
all
the
accidents
which
are
to
be
found
in
any
natural
body
,
may
be
referred
,
either
to
colours
,
or
sounds
,
or
smels
,
or
tasts
,
or
to
those
qualities
wherabout
touching
is
occupied
,
whether
they
be
those
which
are
principall
,
or
those
that
spring
of
them
.
The
third
,
Some
there
be
which
gather
the
number
of
the
sences
to
bee
such
,
from
the
consideration
of
their
vses
,
which
are
their
finall
ends
.
The
sences
are
made
for
the
benefit
of
man
:
man
is
compounded
of
two
parts
,
the
body
and
the
soule
:
the
sight
and
hearing
serue
more
for
the
vse
of
the
soule
then
of
the
body
:
the
taste
and
touching
more
for
the
body
then
the
soule
:
the
smelling
for
both
the
twaine
indifferently
,
refreshing
and
purging
the
spirits
,
which
are
the
principall
instruments
of
the
soule
.
But
of
the
fiue
sences
I
say
that
there
are
two
altogether
necessary
and
required
,
to
cause
the
being
and
life
simply
:
and
that
the
three
other
serue
onely
for
a
happie
being
and
life
.
Those
without
which
one
can
not
be
,
are
taste
and
touching
.
Touching
(
if
we
will
giue
credit
to
natural
Philosophers
)
is
as
the
foundation
of
liuelihood
(
I
will
vse
this
word
,
because
it
expresseth
the
thing
very
excellently
)
.
The
taste
serueth
for
the
preseruation
of
the
life
.
The
sight
,
hearing
and
smelling
serue
but
for
to
liue
well
and
pleasantly
.
For
the
creature
may
be
and
continue
without
them
.
The
two
first
(
for
that
they
were
altogether
necessarie
)
haue
their
meane
inward
,
and
so
ioyned
to
the
member
,
as
that
it
is
(
as
a
man
would
say
)
inseparable
.
For
in
tasting
and
touching
,
the
Phisitions
doe
make
the
meane
and
the
member
all
one
.
The
other
three
haue
their
meane
outward
,
and
separated
from
the
instrument
,
as
the
sight
hath
the
ayre
,
the
water
,
and
euery
such
body
as
is
through
cleere
,
for
his
meane
.
Aristotle
in
the
beginning
of
his
third
booke
of
the
soule
,
hath
plaid
the
Philosopher
in
more
serious
sort
then
any
of
all
these
,
but
yet
so
darkly
,
as
that
almost
all
his
interpreters
haue
found
themselues
much
busied
to
find
out
his
meaning
,
in
such
maner
,
as
that
he
may
seeme
to
haue
gone
about
to
hide
the
secrets
of
nature
and
mysteries
of
his
Philosophie
,
not
with
the
vaile
of
fained
fables
,
as
doe
the
Poets
;
neither
yet
with
any
superstitious
conceit
of
numbers
,
as
Pithagoras
his
sect
were
wont
to
doe
;
but
by
an
obscure
breuitie
:
resembling
the
cuttle
fish
,
which
to
the
end
that
she
may
not
fall
into
the
hand
of
the
fisher
,
casteth
vp
a
blackish
water
and
so
hideth
her selfe
.
The
fourth
.
The
sences
(
sayth
Aristotle
)
are
but
fiue
,
because
the
meanes
by
which
they
worke
,
cannot
be
altered
any
moe
then
fiue
wayes
.
Aristotle
his
proofe
for
the
number
of
the
sences
.
The
meanes
by
which
we
haue
the
vse
of
our
sences
,
are
onely
two
,
the
one
is
outward
,
the
other
is
inward
:
the
outward
is
the
ayre
or
the
water
:
the
inward
is
the
flesh
or
the
membranes
.
The
ayre
and
water
do
receiue
the
obiects
that
are
outward
,
either
as
they
are
transparent
,
and
then
they
serue
the
sight
;
or
as
they
are
moueable
and
thin
bodies
,
and
then
they
serue
the
hearing
;
or
as
moist
ones
doe
receiue
and
embrace
that
which
is
drie
,
and
then
they
be
the
subiects
of
smelling
.
The
flesh
or
membranes
may
be
considered
of
two
maner
of
wayes
;
either
according
to
the
temperature
of
the
foure
elementall
qualities
,
and
then
they
bee
the
subiects
of
feeling
;
or
els
according
to
the
mixture
of
the
qualities
drie
and
moyst
,
and
then
they
are
the
subiects
of
relishes
for
the
taste
.
But
howsoeuer
the
case
standeth
for
the
reason
of
this
number
,
we
see
there
are
but
fiue
externall
sences
,
which
are
all
placed
without
the
braine
.
These
are
the
proper
posts
and
messengers
of
the
soule
;
these
are
the
windowes
by
which
wee
see
cleerely
round
about
vs
.
These
are
the
watch
or
doore
keepers
which
make
vs
way
into
their
most
priuie
closet
:
if
they
performe
their
faithfull
seruice
vnto
reason
,
then
do
they
set
before
her
a
million
of
delightsome
obiects
,
whereof
she
frameth
marueilous
discourses
.
But
(
alas
and
woe
is
me
)
how
oft
doe
they
betray
her
?
Oh
how
many
dangers
do
they
inwrap
her
in
,
and
how
subiect
are
they
vnto
corruption
?
The
sences
become
the
cutthrotes
of
reason
.
It
is
not
without
cause
that
this
thrice
renowmed
Mercurie
doth
call
the
sences
tyrants
,
and
the
cutthrotes
of
reason
:
for
oftentimes
doe
they
make
captiue
the
same
vnto
the
two
inferiour
powers
;
they
make
her
of
a
mistresse
a
seruant
;
and
of
a
free
woman
,
a
drudge
and
thrall
to
all
slauerie
.
She
may
well
commaund
,
but
she
shall
be
obeyed
all
one
,
as
lawes
and
Magistrates
are
in
an
estate
troubled
with
ciuill
dissentions
.
Yea
tell
me
,
how
many
soules
haue
lost
their
libertie
through
the
sight
of
the
eyes
?
How
that
the
sences
steale
away
and
rob
reason
of
her
libertie
.
Doe
not
men
say
that
that
little
wanton
,
that
blind
archer
doth
enter
into
our
hearts
by
this
doore
,
and
that
loue
is
shaped
by
the
glittering
glimces
which
issue
out
of
the
eyes
,
or
rather
by
certaine
subtile
and
thin
spirits
,
which
passe
from
the
heart
to
the
eye
through
a
straite
and
narrow
way
very
secretly
,
and
hauing
deceiued
this
porter
,
doe
place
loue
within
,
which
by
little
and
little
doth
make
it selfe
Lord
of
the
house
,
and
casteth
reason
out
of
the
doores
?
How
oft
is
reason
bewitched
by
the
eare
?
If
thou
giue
thine
eare
to
hearken
vnto
these
craftie
tongues
and
cogging
speeches
,
vnto
these
cunning
discourses
full
of
honie
,
and
a
thousand
other
baits
,
doubt
not
,
but
that
thy
reason
wil
be
surprised
:
for
the
scout
watch
being
fallen
asleepe
,
the
enemie
stealeth
vpon
them
softly
,
and
becommeth
master
of
the
fort
.
The
wise
Vlisses
,
did
not
he
stop
the
eares
of
his
companions
,
fearing
least
they
should
bee
bewitched
and
besotted
with
the
melodious
tunes
and
sweete
songs
of
the
Syrens
?
The
licorishnes
of
the
taste
,
surfetting
and
drunkennes
,
haue
they
not
spoyled
many
great
personages
?
And
the
sence
of
feeling
,
(
which
nature
hath
giuen
to
liuing
creatures
,
for
the
preseruation
of
their
kinde
)
being
the
grossest
and
most
earthly
of
all
the
rest
,
and
so
by
consequent
the
most
delicate
of
al
the
rest
,
doth
it
not
oftentimes
cause
vs
to
become
beasts
?
Reason
then
is
neuer
ouertaken
,
but
through
the
false
and
treacherous
dealing
of
these
doore
keepers
:
no
man
can
at
any
time
come
within
her
pallace
,
but
by
the
priuitie
of
these
watchmen
,
for
that
(
as
I
haue
sayd
in
the
beginning
of
this
chapter
)
the
soule
being
fast
shut
vp
within
the
bodie
,
cannot
doe
any
thing
hut
by
the
aide
and
assistance
of
the
sences
.
CHAP.
III.
That
the
sight
is
the
noblest
of
all
the
rest
of
the
sences
.
AMongst
all
the
sences
,
that
of
the
sight
,
in
the
common
iudgement
of
all
the
Philosophers
,
hath
been
accounted
the
most
noble
,
perfect
and
admirable
.
Foure
things
prouing
the
excellencie
of
the
sight
.
The
excellencie
thereof
is
to
be
perceiued
in
an
infinite
sort
of
things
:
but
most
principally
in
foure
:
as
first
,
in
respect
of
the
varietie
of
the
obiects
which
it
representeth
vnto
the
soule
:
secondly
,
in
respect
of
the
meanes
of
his
operation
,
which
is
(
as
it
were
)
altogether
spirituall
:
thirdly
,
in
respect
of
his
particular
obiect
,
which
is
the
light
,
which
is
the
most
noble
and
perfect
qualitie
that
euer
God
created
:
and
lastly
,
in
respect
of
the
certaintie
of
his
action
.
First
therefore
it
is
out
of
all
doubt
,
The
first
.
that
the
sight
causeth
vs
to
know
greater
varietie
and
more
differences
of
things
,
then
any
of
the
rest
of
the
sences
.
For
all
naturall
bodies
are
visible
and
may
bee
seene
,
but
all
of
them
cannot
bee
felt
,
neither
doe
they
all
affoord
smels
,
tasts
or
sounds
:
the
heauen
,
the
worlds
ornament
,
and
most
noble
substance
amongst
all
the
rest
,
will
not
suffer
vs
to
touch
the
same
;
neither
can
we
heare
the
sweete
harmonie
which
proceedeth
of
the
concords
and
agreements
of
so
many
diuerse
motions
.
There
is
nothing
but
the
sight
which
acquainteth
vs
therewithall
:
soft
bodies
make
no
sound
;
neither
is
there
any
taste
in
the
earth
or
fire
,
and
yet
euery
one
of
these
may
bee
seene
.
The
sight
,
besides
his
owne
proper
obiect
,
which
is
colour
,
hath
an
infinit
sort
of
others
,
as
greatnes
,
number
,
proportion
,
motion
,
rest
,
situation
and
distances
.
And
this
is
the
cause
why
the
Philosopher
in
his
Metaphysiques
calleth
it
the
sence
of
inuention
,
as
for
that
by
the
meanes
thereof
,
all
the
goodliest
Sciences
and
Arts
haue
been
inuented
and
found
out
.
By
the
meanes
of
this
noble
sence
,
it
came
first
to
passe
that
man
should
begin
to
play
the
Philosopher
:
for
Philosophie
was
not
begot
,
but
by
admiring
of
things
;
and
admiration
sprung
not
from
elswhere
,
then
from
the
sight
of
pleasant
and
beautifull
things
.
Whereupon
the
minde
raising
it selfe
on
hie
toward
heauen
,
and
rauished
with
the
consideration
of
so
many
marueilous
things
,
was
desirous
to
know
the
cause
of
them
,
and
thereupon
began
to
play
the
Philosopher
.
And
yet
I
will
say
further
,
that
the
sight
is
the
sence
of
our
blessednes
.
For
the
chiefe
felicitie
of
man
consisteth
in
the
knowledge
of
God
.
But
there
is
none
of
the
other
sences
that
giueth
vs
better
directions
for
the
same
,
then
the
sight
.
The
inuisible
things
of
God
(
saith
the
Apostle
)
are
manifested
and
made
knowne
vnto
vs
by
the
visible
.
This
first
and
principall
cause
,
which
is
infinite
and
incomprehensible
,
cannot
be
knowne
but
by
his
effects
.
Moses
neuer
knew
how
to
see
God
,
otherwise
then
vpon
the
backe
and
hinder
parts
;
for
from
his
countenance
proceeded
such
a
shining
brightnes
,
as
that
it
did
altogether
das●e
his
sight
.
A
thing
worthie
to
be
considered
of
Atheists
.
Come
hither
then
thou
Atheist
whosoeuer
thou
art
;
set
on
worke
this
noble
sence
thoroughly
to
view
,
this
excellent
and
perfect
workemanship
of
God
,
this
huge
masse
which
containeth
all
things
.
Lift
vp
thy
sight
vp
on
high
from
whence
thou
hast
taken
thy
beginning
.
Behold
the
throne
of
his
Maiestie
,
which
is
heauen
,
the
most
complet
and
fully
furnished
of
all
his
corporall
and
sensible
workes
:
looke
vpon
ths
infinite
number
of
burning
fires
in
the
same
,
and
among
the
rest
,
those
two
great
flames
which
shew
vs
light
,
the
one
by
day
,
and
the
other
by
night
.
Marke
the
gloriousnes
of
the
Sunne
when
it
ariseth
,
how
it
stretcheth
forth
his
beames
in
a
moment
,
from
the
one
end
of
the
world
vnto
the
other
,
and
how
at
night
it
sinketh
his
chariot
in
the
Ocean
Sea
.
Consider
the
variable
disposition
of
the
Moone
in
changing
her
face
and
shape
,
the
diuerse
motions
of
the
Planets
,
which
moue
continuallie
with
an
incredible
swiftnes
and
equalnes
,
and
that
in
such
sort
as
that
they
neuer
strike
one
vpon
another
.
If
thou
be
ashamed
to
looke
vp
to
Heauen
,
for
feare
of
being
constrained
to
confesse
a
Deitie
,
then
cast
downe
thine
eyes
vpon
the
waters
or
earth
:
see
and
marke
in
the
Sea
a
great
wonder
,
how
continually
it
threatneth
the
earth
,
and
yet
neuer
ouerfloweth
it
:
how
it
swalloweth
vp
all
the
riuers
of
the
world
,
and
swelleth
neuer
a
whit
the
more
,
neither
hath
it
been
seene
thereby
to
passe
his
limits
.
Weigh
with
thy selfe
how
the
earth
hangeth
in
the
ayre
,
and
so
beareth
vp
it selfe
,
notwithstanding
the
huge
massines
of
the
same
.
Call
to
minde
the
differences
of
liuing
creatures
,
which
are
all
most
perfect
in
their
kindes
;
the
beautie
of
stones
;
the
infinite
number
of
plants
,
the
which
are
not
lesse
variable
,
then
admirable
for
their
properties
.
If
all
this
cannot
stir
thee
vp
to
the
acknowledgement
of
this
first
and
principall
cause
;
if
thy
delight
draw
thee
away
,
and
steale
from
thee
that
time
which
thou
oughtest
to
spend
in
the
due
consideration
of
such
a
manifold
varietie
,
then
come
hither
,
I
will
shew
thee
in
lesse
then
nothing
,
the
summe
and
briefe
of
the
great
world
;
the
head
and
chiefe
of
all
that
euer
God
wrought
;
the
pourtraiture
of
the
vniuersall
world
:
that
then
being
rauished
with
so
merueilous
and
cunning
a
peece
of
worke
,
thou
mayst
be
constrained
to
crie
out
with
the
great
Magician
Zoroaster
,
O
man
,
thou
wonder
and
vttermost
endeuour
of
nature
.
I
will
not
at
this
time
set
before
thine
eyes
any
more
then
the
head
,
in
as
much
as
the
cleere
signes
and
markes
of
the
diuine
nature
doe
shine
therein
most
euidently
.
View
well
this
royall
palace
within
,
without
,
and
throughout
;
behold
the
cunning
workemanship
of
the
braine
,
the
three
pillars
which
beare
vp
the
roofe
of
this
magnificent
buildings
,
as
an
Atlas
supporting
the
Heauens
with
his
shoulders
:
beholde
also
his
foure
closets
or
cels
,
wherein
the
principall
powers
of
the
minde
(
if
we
will
beleeue
the
Arabians
)
are
lodged
,
as
for
example
,
the
imagination
in
the
two
formost
,
the
reason
in
the
middlemost
,
and
the
memorie
in
that
which
is
hindermost
:
obserue
moreouer
his
christallike
cleere
looking
glasse
,
his
admirable
net
,
which
like
to
an
intricate
labyrinth
is
wouen
of
a
million
of
small
arteries
,
interlaced
and
wrought
one
within
another
,
in
which
the
spirits
are
prepared
and
refined
;
the
originall
of
sinews
,
the
siluer
thred
,
and
his
incredible
fecunditie
in
the
bringing
forth
of
sinewes
;
the
chanels
and
water
pipes
,
through
which
the
excrements
of
the
braine
are
purged
.
But
and
if
thou
will
not
be
kept
vp
within
this
royall
pallace
,
come
forth
and
thou
shalt
see
in
the
forepart
of
the
head
these
two
bright
shining
Starres
,
the
two
looking
glasses
of
the
Soule
,
as
those
that
shadow
out
vnto
vs
all
the
passions
of
the
same
:
thou
wilt
admire
their
beautifull
christalline
humor
,
which
is
more
cleere
and
pure
,
then
any
orientall
pearles
;
the
pollished
and
exquisite
garnish
of
the
coats
,
the
marueilous
nimblenes
of
the
muscles
,
but
especially
of
the
amorous
pulley
.
On
the
sides
thou
shalt
see
the
eares
,
which
will
no
lesse
astonish
thee
:
for
is
it
not
a
wittie
exploite
of
nature
to
close
vp
in
so
small
a
hole
,
a
drumme
hard
laced
,
hauing
on
the
hinder
part
two
small
strings
,
and
three
little
bones
,
resembling
a
forge
,
a
hammer
and
a
stirrop
,
three
small
muscles
,
and
a
labyrinth
contayning
the
inward
ayre
;
two
windowes
,
round
,
after
the
fashion
of
an
egge
,
one
nerue
,
and
one
gristlie
vessell
,
which
stretching
it selfe
to
the
roofe
of
the
mouth
,
causeth
that
goodly
sympathie
or
mutuall
suffering
,
which
is
betwixt
the
instruments
of
hearing
and
speaking
?
And
what
wilt
thou
say
to
that
little
peece
of
flesh
which
moueth
it selfe
a
hundred
thousand
waies
,
like
vnto
an
Eele
,
I
meane
the
tongue
,
which
is
the
reuealer
of
all
our
conceits
,
the
principall
messenger
of
the
minde
,
which
singeth
(
as
saith
the
Apostle
)
praise
vnto
his
Creatour
,
and
oftentimes
curseth
men
,
which
rauisheth
,
bendeth
,
thundreth
,
encourageth
the
generous
minde
to
fight
,
which
hath
power
to
destroy
and
ouerturne
most
florishing
Empyres
,
and
to
set
them
againe
in
their
former
state
.
To
be
short
,
O
thou
Atheist
consider
at
once
,
and
all
together
(
if
thou
be
not
disposed
to
take
the
paines
with
euery
part
by
it selfe
)
the
beautie
and
maiestie
shining
in
such
sort
in
the
face
,
as
that
it
causeth
all
other
liuing
things
to
tremble
thereat
:
shalt
thou
not
finde
therein
some
sparkles
,
or
rather
I
know
not
what
bright
beames
of
the
Deitie
?
Shalt
thou
not
therein
also
finde
the
markes
and
engrauen
forme
of
the
Creator
?
And
hauing
viewed
the
whole
proportion
or
the
same
,
shalt
thou
not
,
whether
thou
wilt
or
no
,
be
constrayned
to
crie
with
the
kingly
Prophet
:
Thy
hands
O
Lord
haue
fashioned
me
,
I
will
magnifie
thee
as
long
as
I
liue
.
How
surpassing
excellent
then
is
the
sight
,
seeing
that
in
acquainting
vs
with
so
many
wonderfull
things
,
and
such
diuersitie
of
obiects
,
it
leadeth
vs
as
it
were
by
the
hand
vnto
the
knowledge
of
God
?
The
second
proofe
of
the
excellencie
of
the
sight
.
The
second
poynt
,
declaring
vnto
vs
the
excellencie
of
the
sight
,
is
the
meanes
of
his
operation
,
which
is
altogether
liuely
:
for
the
sight
performeth
his
office
at
an
instant
,
and
that
in
places
farre
remoued
and
distant
,
without
mouing
it selfe
from
place
to
place
.
I
intend
(
to
the
end
that
euery
one
may
know
the
perfection
of
this
sence
)
to
compare
the
same
,
and
make
it
like
vnto
the
vnderstanding
.
Euen
as
the
vnderstanding
part
of
the
minde
receiueth
from
.
the
imaginatiue
the
formes
of
things
naked
and
voide
of
substance
:
A
comparing
of
the
sight
and
vnderstanding
together
.
euen
so
the
sight
is
the
subiect
of
formes
without
bodie
,
which
the
Philosophers
call
intentionals
.
The
vnderstanding
comprehendeth
the
vniuersall
world
,
no
place
or
roome
in
the
vnderstanding
taken
vp
,
or
any
whit
more
pestered
thereby
,
it
containeth
Heauen
and
earth
,
without
any
maner
of
incumbrance
from
the
one
to
the
other
so
contained
therein
:
the
sight
comprehendeth
also
the
Heauen
,
without
admitting
of
any
place
thereto
;
the
hugest
mountaines
in
the
world
doe
enter
all
at
once
,
and
that
vndiminished
through
the
apple
of
the
eye
,
without
any
maner
of
offence
through
straitnes
of
entrance
.
The
vnderstanding
iudgeth
at
one
and
the
very
same
time
of
two
contraries
,
as
of
right
and
wrong
,
placeth
them
indifferently
in
it selfe
,
attaineth
to
the
knowledge
of
the
one
by
the
other
,
and
bandeth
them
vnder
one
and
the
same
science
.
The
eye
at
one
instant
receiueth
and
is
occupied
about
blacke
and
white
,
and
distinguisheth
them
perfectly
,
the
knowledge
of
the
one
being
no
maner
of
impeachment
to
the
knowledge
of
the
other
,
being
that
which
the
other
sences
are
not
capable
of
.
For
if
a
man
haue
tasted
any
bitter
thing
,
his
knowledge
to
iudge
aright
at
the
very
same
instant
of
that
which
is
sweet
will
faile
,
&
deceiue
him
.
The
vnderstanding
in
a
moment
whirleth
round
about
the
world
:
the
sight
likewise
receiueth
at
one
instance
of
time
the
whole
widenes
of
heauen
.
All
the
other
sences
doe
moue
by
intercourse
of
time
.
And
this
is
the
reason
why
men
see
the
lightning
,
before
they
heare
the
thunder
,
although
that
neither
of
them
bee
made
before
or
after
other
.
The
vnderstanding
is
free
of
it
own
nature
,
and
hath
a
will
either
to
discourse
or
not
to
discourse
:
The
sight
in
his
function
hath
as
it
were
a
certaine
kinde
of
libertie
,
which
nature
hath
denied
vnto
the
other
sences
.
The
eares
are
alwaies
open
;
so
as
the
nose
is
also
,
the
skinne
is
alwaies
subiect
vnto
cold
and
heate
and
other
the
iniuries
of
the
ayre
:
but
the
eyes
haue
eyelids
which
open
and
shut
when
wee
will
,
for
the
furtherance
or
staying
of
our
sight
,
as
best
shall
please
our selues
.
The
third
thing
which
I
haue
to
testifie
the
excellencie
of
the
sight
,
is
the
certaintie
of
the
function
.
For
it
is
out
of
all
doubt
that
this
is
the
most
infallible
sence
,
and
that
which
least
deceiueth
:
according
to
that
which
men
are
wont
to
say
,
when
they
wil
assuredly
auouch
any
thing
,
namely
,
that
they
see
it
with
their
owne
eyes
.
And
the
prouerbe
vsed
amongst
men
of
olde
time
,
is
most
true
,
that
it
is
better
to
haue
a
witnes
which
hath
seene
the
thing
,
then
ten
which
speake
but
by
heare
say
.
Thales
the
Milesian
Philosopher
said
,
that
there
was
as
much
difference
betwixt
sight
and
hearing
;
as
betwixt
true
and
false
.
The
Prophets
themselues
to
confirme
the
trueth
of
their
prophesies
,
called
them
by
the
name
of
visions
,
as
being
most
true
and
certaine
things
.
Finally
,
the
excellencie
of
the
sight
appeareth
in
his
particular
obiect
,
The
third
proofe
of
the
excellencie
of
the
sight
.
which
is
the
most
noble
,
common
and
best
knowne
of
all
others
:
I
call
it
the
most
noble
,
because
it
is
endowed
with
the
goodliest
qualitie
that
is
in
the
whole
world
(
that
is
to
say
)
the
light
,
which
is
of
an
heauenly
ofspring
,
and
which
the
Poets
call
the
eldest
daughter
of
God
.
I
call
it
the
commonest
,
because
in
differently
it
communicateth
it selfe
vnto
all
.
And
I
call
it
the
best
knowne
of
vs
,
in
as
much
as
all
other
naturall
bodies
do
more
or
lesse
consist
of
mixt
colour
:
and
for
that
there
cannot
be
any
part
therof
in
the
world
,
but
that
it
will
be
attained
and
gotten
by
sight
.
Let
vs
then
say
with
Theophrastus
,
that
the
sight
is
as
it
were
the
forme
and
perfection
of
man
:
with
the
Stoikes
,
that
the
sight
maketh
vs
to
draw
neere
vnto
the
diuine
nature
:
and
with
the
Philosopher
Anaxagoras
,
that
it
seemeth
that
we
were
borne
onely
to
see
.
CHAP.
IIII.
Of
the
excellencie
of
the
eye
,
the
proper
instrument
of
sight
.
IF
the
sence
of
sight
be
wonderfull
,
the
member
or
instrument
seruing
for
the
same
can
not
but
goe
beyond
all
wonder
:
for
it
is
framed
so
cunningly
,
and
of
such
beautifull
parts
,
as
that
there
cannot
be
the
man
,
which
is
not
rauished
with
the
consideration
of
the
same
:
and
for
my selfe
,
I
know
not
whether
with
Plotine
and
Sinesius
I
should
call
nature
some
magicall
inchauntresse
or
iuglar
,
for
hauing
inclosed
in
so
small
a
starre
so
manifold
gracious
influences
,
and
made
a
worke
so
farre
surpassing
all
other
her
common
and
ordinary
ones
.
The
Egyptians
haue
worshipped
the
Sunne
,
and
called
it
the
visible
Sonne
of
the
inuisible
God
:
and
wherefore
shall
not
we
admire
the
eye
,
which
(
as
the
ancient
Poet
Orpheus
affirmeth
)
is
the
Sun
of
this
little
world
,
more
notable
without
comparison
,
then
that
of
the
great
world
?
The
great
Sunne
by
the
stretching
forth
of
his
beames
doth
enlighten
the
whole
world
,
A
comparing
of
the
Sun
and
the
eye
together
.
but
it
reapeth
neither
profit
nor
pleasure
by
this
his
ministerie
,
neither
doth
it selfe
see
any
thing
of
all
that
,
which
it
causeth
vs
to
see
:
The
eye
,
that
pettie
Sunne
,
in
representing
vnto
vs
whatsoeuer
coloured
bodies
that
there
are
,
doth
therewithall
see
and
acknowledge
them
all
it selfe
,
yea
it
pleasantly
delighteth
it selfe
therein
together
with
the
minde
,
and
also
perceiueth
the
fashion
,
greatnes
,
and
distances
of
the
things
about
which
it
is
occupied
,
which
no
other
of
the
instruments
of
sence
can
doe
.
Plato
for
the
honour
he
bare
vnto
this
diuine
part
,
called
it
celestiall
and
heauenly
,
he
beleeueth
that
the
eye
is
all
full
of
such
straines
and
fire
as
the
starres
haue
,
which
shineth
and
burneth
not
.
Orpheus
called
the
eyes
,
the
looking
glasses
of
nature
:
The
eyes
are
the
looking
glasses
of
the
minde
.
Hesichius
,
the
doores
for
the
Sunne
to
enter
in
by
:
Alexander
the
Peripatecian
,
the
windowes
of
the
mind
,
because
that
by
the
eyes
we
doe
cleerely
see
what
is
in
the
same
,
we
pearce
into
the
deepe
thoughts
thereof
,
and
enter
into
the
priuities
of
his
secret
chamber
.
And
as
the
face
doth
shadow
out
vnto
vs
the
liuely
and
true
image
of
the
minde
,
so
the
eyes
doe
lay
open
vnto
vs
all
the
perturbations
of
the
same
:
the
eyes
doe
admire
,
loue
,
and
are
full
of
lust
.
In
the
eyes
,
thou
maist
spie
out
loue
and
hatred
,
sorrow
and
mirth
,
resolution
and
timorousnes
,
compassion
and
mercilesnes
,
hope
and
despayre
,
health
and
sicknes
,
life
and
death
.
Marke
I
pray
thee
,
how
in
the
feates
of
loue
the
eyes
can
craftely
flatter
thee
,
how
they
become
courteous
,
kinde
,
full
of
fauour
,
craftie
,
alluring
,
All
the
passions
of
the
minde
are
to
be
espied
and
seene
in
the
eye
.
rowling
,
and
strangely
enchaunting
thee
:
in
hatred
how
they
looke
fierce
and
sterne
;
in
bold
attempts
,
loftie
and
continually
glistering
;
in
feare
cast
downe
,
and
as
it
were
set
fast
in
the
head
;
in
ioy
,
pleasant
and
cleere
;
in
pensiuenes
,
all
heauie
,
mournfull
and
darke
.
To
be
short
,
they
be
wholly
giuen
to
follow
the
motions
of
the
minde
,
they
doe
change
themselues
in
a
moment
,
they
doe
alter
and
conforme
themselues
vnto
it
in
such
maner
,
as
that
Blemor
the
Arabian
,
and
Syreneus
the
Phisition
of
Cypres
,
thought
it
no
absurditie
to
affirme
that
the
soule
dwelt
in
the
eyes
:
and
the
common
people
thereabout
,
think
so
vntil
this
day
,
for
in
kissing
the
eyes
they
thinke
they
kisse
the
soule
.
Momus
condemned
.
See
here
thy selfe
condemned
,
O
shameles
find
fault
,
and
vtterterly
ouerthrowne
in
thine
action
,
and
delay
not
but
come
and
make
condigne
satisfaction
,
by
honorably
recompencing
of
nature
,
whom
thou
hast
so
maliciously
and
falsely
accused
of
follie
,
in
the
framing
of
mans
bodie
,
for
that
she
did
not
set
two
windowes
,
next
neighbours
to
the
heart
,
through
them
to
spie
all
the
passions
of
the
same
.
Canst
thou
wish
more
goodly
windowes
then
these
of
the
eyes
?
Doest
thou
not
see
therein
as
in
a
glasse
,
the
most
hidden
things
of
the
mind
?
The
poore
man
,
at
the
barre
doth
he
not
reade
written
in
the
eyes
of
his
iudge
his
sentence
either
of
condemnation
or
absolution
?
There
is
(
saith
Theocritus
)
a
broad
trodden
way
betwixt
the
eye
and
the
heart
:
a
man
can
not
so
dissemble
the
matter
,
but
that
such
will
be
the
passion
of
the
eye
,
as
is
the
passion
of
the
heart
.
It
grieueth
me
that
euer
I
should
finde
so
vaine
a
discourse
,
as
should
containe
the
eger
desire
of
any
man
to
haue
the
bread
framed
of
christalline
cleerenes
,
to
the
end
he
might
see
what
is
within
the
heart
,
seeing
we
are
alreadie
possessed
of
this
round
christalline
humour
within
our
eyes
,
which
casteth
forth
most
liuely
light
,
much
like
the
glittering
beames
comming
from
a
shining
glasse
moued
in
the
Sun
.
But
if
it
may
be
granted
me
to
mixe
one
dram
of
Phisick
amongst
the
large
masse
of
these
Philosophicall
and
Poeticall
sentences
,
I
dare
auouch
that
in
the
eyes
wee
perceiue
and
discerne
,
the
whole
estate
of
the
health
of
the
bodie
.
That
the
eyes
doe
shew
the
whole
estate
of
mans
health
.
Hippocrates
that
sacred
Oracle
of
Greece
(
which
all
the
world
as
yet
euen
to
this
day
hath
in
singular
reuerence
and
rare
admiration
)
hath
obserued
the
same
very
well
in
his
Epidemickes
,
and
in
his
treatise
of
Prognostications
he
commandeth
the
Phisition
,
when
he
goeth
to
see
the
sicke
partie
,
to
behold
and
looke
well
vpon
the
face
,
but
chiefly
vpon
the
eyes
,
because
that
in
them
as
in
a
glasse
,
is
easily
espied
the
strength
or
weaknes
of
the
animal
powers
:
if
the
eye
be
cleere
and
bright
,
it
maketh
vs
well
to
hope
:
but
and
if
it
bee
darke
,
withered
,
and
clowdie
,
it
presageth
death
.
Galen
calleth
the
eye
a
diuine
member
,
&
that
part
of
euery
liuing
thing
which
most
resembleth
the
Sun
,
and
therewithall
doth
so
highlye
steeme
of
it
,
as
that
the
verely
beleeueth
that
the
braine
was
made
onely
for
the
eyes
.
The
Lawyers
doe
hold
it
as
a
Maxime
,
that
a
blind
man
cannot
plead
or
handle
a
case
well
,
because
he
cannot
see
the
maiestie
of
the
Iudge
.
Arislotle
that
light
of
nature
,
in
his
second
booke
of
the
generation
of
liuing
things
,
sayth
,
that
from
the
eyes
men
take
infallible
signes
of
fruitfulnes
,
as
,
if
in
dropping
some
bitter
water
into
a
womans
eye
,
she
by
and
by
feele
the
taste
thereof
vpon
her
tongue
,
it
is
a
signe
of
her
aptnes
to
conceiue
.
The
eyes
(
sayth
the
same
Philosopher
)
are
full
of
spirit
and
seede
:
and
this
is
the
reason
,
why
in
new
married
persons
,
they
bee
so
much
the
lesser
and
as
it
were
languishing
.
But
what
neede
I
to
alleadge
so
many
proofes
concerning
the
excellencie
of
these
two
Sunnes
,
seeing
that
nature
her selfe
doth
sufficiently
demonstrate
the
same
vnto
vs
?
Let
vs
reade
in
the
booke
of
nature
,
Natures
care
for
the
preseruation
of
the
eyes
.
and
see
how
carefull
she
hath
been
to
preserue
the
eyes
,
as
her
most
deare
and
trustie
messengers
:
let
vs
admire
the
arte
and
skill
she
hath
vsed
in
working
their
safetie
and
defence
,
wee
shall
finde
her
not
to
haue
forgotten
or
left
out
any
thing
,
but
so
to
haue
bestirred
her selfe
,
as
those
men
which
haue
a
purpose
to
fortifie
a
place
,
and
make
it
impregnable
.
The
fortifications
seruing
for
the
safetie
of
the
eye
.
First
she
hath
lodged
them
,
as
in
a
bottome
or
little
valley
,
that
so
they
might
not
be
subiect
to
the
assaults
of
manifold
dangers
and
hurts
:
and
to
the
end
that
nothing
might
commaund
this
little
valley
,
she
hath
raised
vp
foure
notable
bulwarkes
all
fortified
with
bones
,
as
hard
as
any
stone
,
which
in
such
sort
doe
swell
and
bunch
out
,
as
though
they
were
little
hillockes
made
to
receiue
the
blowes
,
and
beare
off
the
violence
of
euery
enemy
that
might
assaile
them
.
Aboue
them
is
the
brow
bone
,
vnderneath
them
the
cheek
bone
:
on
the
right
and
left
hand
the
two
corners
,
the
one
of
them
somewhat
greater
then
the
other
,
and
is
that
which
is
next
the
nose
;
the
lesser
one
being
that
which
is
set
right
ouer
against
it
.
And
for
as
much
as
the
forepart
of
this
place
lay
wide
open
without
any
couer
,
(
for
feare
that
the
prince
commanding
the
same
(
which
is
the
eye
)
should
be
ouertaken
or
offended
with
too
much
winde
,
cold
or
smoke
)
nature
hath
made
as
it
were
a
draw-bridge
,
to
be
pulled
vp
and
let
downe
as
the
gouernour
shall
commaund
,
and
this
is
the
eye
lid
,
which
openeth
and
shutteth
as
best
pleaseth
vs
.
The
chaines
by
which
this
bridge
is
drawne
&
let
fall
,
are
the
muscles
,
the
instruments
of
voluntary
motion
.
It
appeareth
then
plainly
enough
,
by
this
great
care
which
nature
hath
for
the
preseruation
and
defence
of
the
eyes
,
how
excellent
they
are
,
and
therewithall
we
haue
our
lesson
taught
vs
,
how
carefull
we
ought
to
bee
for
the
preseruation
thereof
.
CHAP.
V.
Of
the
composition
of
the
eye
:
in
generall
.
SEeing
it
is
now
time
to
lay
open
the
skilfull
workmanship
of
these
bright
starres
appearing
and
rising
together
,
I
purpose
to
describe
them
in
such
liuely
sort
and
perfect
maner
,
as
that
the
most
curious
,
and
such
as
are
borne
onely
to
carpe
(
it
may
be
)
will
content
and
hold
themselues
satisfied
therwithall
,
letting
passe
all
those
notable
obiections
and
questions
,
which
might
bee
made
about
the
parts
of
the
eye
,
for
that
I
haue
at
large
handled
them
in
the
sourth
booke
of
my
Anatomicall
workes
.
And
euen
as
Cosmographers
and
those
which
trauailing
applie
themselues
curiously
to
obserue
and
marke
things
,
do
first
inquire
of
the
names
of
the
prouinces
,
view
and
consider
the
situation
,
beauty
,
largenes
,
strength
and
entrances
of
cities
,
together
with
whatsoeuerels
may
be
seene
without
,
before
they
enter
into
them
:
so
will
I
describe
the
forme
,
situation
,
fortresses
,
largenes
,
vse
,
and
number
of
the
eyes
,
with
whatsoeuer
els
may
bee
marked
in
generall
,
before
I
enter
into
any
particular
search
of
the
particular
and
pettie
parts
of
the
same
.
The
names
of
the
eye
.
The
Grecians
call
the
eyes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
make
vs
see
,
and
the
Poets
affirme
that
they
are
the
children
of
the
Nymph
Thea.
The
Hebrewes
haue
called
them
by
the
name
of
High
,
to
put
vs
in
minde
from
whence
we
sprung
,
as
also
to
teach
vs
,
that
our
eyes
must
serue
vs
to
behold
the
things
which
are
high
.
The
Latines
call
them
Oculi
,
because
they
are
as
it
were
hidden
and
inclosed
within
a
hollow
valley
.
The
forme
of
the
eye
.
The
shape
and
figure
of
the
eye
is
round
,
but
not
euery
way
:
for
it
is
somewhat
long
and
steeple
fashioned
,
hauing
his
foundation
outward
,
and
his
top
inward
towards
the
sinew
of
sight
.
This
figure
was
most
agreeable
vnto
it
,
The
cause
of
the
roundnes
of
the
eye
.
to
the
end
it
might
containe
much
,
moue
nimbly
,
and
free
it selfe
of
offered
iniuries
.
The
Mathematicians
doe
maintaine
,
that
the
sphericall
figure
is
of
all
other
most
apt
to
containe
much
:
and
Ophthalmists
do
confidently
affirme
,
that
if
the
eye
had
not
been
round
,
it
could
neuer
haue
comprehended
the
hugenes
of
great
bodies
,
neither
yet
could
euer
haue
seene
at
one
time
many
obiects
,
because
that
no
man
can
see
but
by
a
direct
line
.
On
what
side
soeuer
then
that
the
eye
turneth
it selfe
,
many
lines
doe
offer
themselues
at
once
to
the
apple
of
the
eye
which
is
round
:
but
this
could
not
by
any
meanes
come
to
passe
if
it
were
flat
or
fouresquare
.
This
circular
shape
doth
also
serue
the
eye
,
that
it
may
moue
the
more
nimbly
and
easily
,
whether
it
bee
vpward
or
downward
,
to
the
right
hand
,
or
to
the
left
,
or
circularly
:
for
sphericall
bodies
doe
moue
as
it
were
of
themselues
,
being
stayed
and
resting
onely
vpon
a
narrow
poynt
.
And
I
conceiue
this
roundnes
not
to
bee
vnprofitable
for
the
defence
of
the
eye
:
for
amongst
all
the
sorts
of
figures
the
sphericall
or
round
figure
is
the
strongest
,
and
withstandeth
the
assaults
of
outward
hurts
and
harmes
,
because
it
is
all
alike
,
and
hath
no
vneuenes
in
it
:
therein
a
man
shall
neither
finde
corner
nor
poynt
,
which
may
worke
the
ruine
and
dissolution
of
the
same
.
The
eyes
are
seated
vpon
high
in
the
body
,
in
the
forepart
thereof
,
The
situation
of
the
eye
.
and
as
it
were
in
a
valley
.
Vpon
high
,
to
discouer
from
a
farre
,
and
to
keepe
that
nothing
may
assaile
vs
at
vnwares
:
they
serue
the
creature
for
spies
and
watches
,
and
are
oftentimes
called
Phares
in
the
holie
Scripture
.
The
cause
why
they
be
situated
on
high
.
But
watchmen
are
vsually
wont
to
bee
placed
in
such
plots
as
doe
ouerlooke
all
the
rest
:
and
no
man
assigneth
any
other
place
to
the
lanterne
,
but
the
top
of
the
tower
and
highest
place
of
the
ship
.
They
are
set
in
the
forepart
of
euery
creature
rather
then
behinde
,
And
the
cause
why
before
.
because
that
euery
liuing
thing
moueth
forward
:
by
which
meanes
it
hath
the
oportunitie
to
spie
out
whatsoeuer
might
offend
it
:
and
indeede
it
is
not
at
any
time
permitted
the
watch
,
to
stand
with
their
backs
or
blind
sides
toward
the
enemie
.
Such
as
write
of
Anatomie
,
say
,
that
it
was
necessary
to
place
the
eyes
forward
:
for
that
the
sight
had
great
need
of
a
verie
soft
and
marrowish
sinew
,
that
by
it
vpon
the
sudden
there
might
great
store
of
spirits
bee
brought
vnto
the
eyes
:
and
that
such
sinewes
cannot
possibly
bee
found
to
put
forth
backward
,
seeing
that
way
there
is
none
that
spread
themselues
,
but
such
as
are
too
hard
and
drie
.
I
my selfe
haue
elsewhere
approued
this
reason
,
but
hauing
afterward
obserued
,
that
all
the
nerues
doe
rise
from
the
hinder
part
of
the
braine
,
and
hauing
seene
the
optickes
to
rise
also
from
thence
as
well
as
the
rest
,
I
was
enforced
to
chaunge
mine
opinion
.
The
cause
why
they
be
set
in
a
hollow
place
.
Finally
,
the
eyes
are
fastned
within
a
little
hollow
pit
(
which
the
common
people
call
a
collet
)
for
their
better
safetic
,
and
to
preuent
the
prodigall
expence
of
spirits
.
This
little
valley
is
fortified
and
entrenched
on
euery
side
,
either
with
the
brow
bone
,
or
with
the
bone
of
the
nose
,
or
the
cheeke-bone
,
all
which
are
raised
round
about
the
same
in
maner
of
little
hillockes
:
and
and
for
that
the
forepart
was
without
any
thing
to
couer
it
,
nature
hath
shut
it
in
with
a
lid
,
which
openeth
and
shutteth
at
our
pleasure
,
for
feare
that
the
eye
should
bee
corrupted
and
turned
from
his
nature
,
either
by
the
offence
of
too
much
light
;
or
leaft
that
it
being
alwais
open
,
his
spirits
should
spend
and
quite
vanish
away
;
or
least
in
sleeping
,
it
might
bee
hurt
by
outward
causes
.
To
which
causes
I
will
yet
adde
one
other
of
mine
owne
,
which
is
,
that
if
the
eye
should
neuer
shut
,
and
thereby
the
spirits
vncessantly
be
gazing
vpon
the
light
,
it
would
come
to
passe
that
they
would
bee
vnable
to
withdraw
themselues
so
speedily
into
their
center
,
and
our
sleepe
would
neuer
be
so
peaceable
:
for
the
Philosophers
are
of
opinion
,
that
sleepe
is
caused
by
the
retraction
of
the
spirits
into
their
secret
and
inner
roomes
.
The
substance
of
the
eye
.
The
nature
of
the
eye
,
which
men
call
in
anatomic
all
tearmes
the
substance
of
the
eye
,
is
altogether
soft
,
bright
and
shining
cleere
,
thicke
and
waterish
:
soft
that
so
it
may
readily
admit
and
receiue
the
formes
of
things
:
shining
and
through
cleere
,
that
so
the
light
may
pearce
it
through
,
as
also
that
thereby
the
instrument
may
haue
some
correspondencie
with
his
obiect
:
thicke
,
to
the
end
that
his
obiects
may
haue
,
wherin
the
better
to
rest
themselues
.
Now
it
is
the
water
alone
,
that
can
haue
all
these
properties
:
whereupon
it
commeth
to
passe
that
the
eye
is
of
a
waterish
substance
,
and
not
of
a
fierie
substance
,
as
Plato
sayd
:
which
thing
I
shall
handle
more
largely
in
the
10.
chapter
.
The
vse
of
the
eye
is
double
:
The
vse
.
the
one
is
to
serue
as
a
guide
and
watch
to
discouer
whatsoeuer
might
annoy
,
and
this
is
common
to
all
liuing
creatures
:
the
other
is
proper
to
man
alone
,
being
to
teach
him
the
knowledge
of
God
by
the
things
that
are
visible
,
to
perfect
his
vnderstanding
,
and
thirdly
to
consummate
his
happines
:
for
by
the
sight
man
is
made
partaker
of
the
beautie
of
the
heauen
,
by
which
meanes
his
vnderstanding
part
is
much
beautified
and
inriched
,
and
he
himselfe
made
as
it
were
like
vnto
his
Creator
.
The
number
.
The
eyes
are
two
,
and
that
because
of
the
excellencie
and
necessitie
of
this
sence
,
that
thereby
the
one
might
serue
,
if
that
the
other
were
either
diseased
or
vtterly
lost
.
They
be
also
two
in
respect
of
the
better
perfecting
of
the
sight
,
for
by
that
meanes
a
man
may
see
many
things
at
once
:
for
if
that
man
had
but
one
eye
,
and
that
placed
in
the
middest
of
the
forehead
,
as
the
Poets
faine
of
the
Cyclops
,
wee
should
onely
see
the
things
right
afore
vs
,
and
not
those
which
should
be
on
either
side
.
These
two
eyes
,
although
they
bee
farre
enough
separated
the
one
from
the
other
,
That
they
can
not
moue
the
one
without
the
other
.
haue
such
a
fellow-feeling
,
and
doe
so
well
agree
the
one
with
the
other
in
their
actions
,
as
that
the
one
of
them
cannot
moue
without
,
or
otherwise
then
the
other
:
for
it
is
not
in
our
abilitie
,
to
looke
vp
with
the
one
and
downe
with
the
other
,
or
els
to
stir
the
one
and
hold
the
other
still
.
Aristotle
his
error
.
Aristotle
imputeth
this
to
the
coniunction
of
the
sinewes
of
sight
,
and
is
perswaded
that
the
eyes
doe
moue
together
,
because
they
haue
the
originall
and
principal
cause
of
their
motion
,
which
is
found
to
be
in
the
coniunction
of
the
sinew
of
sight
:
common
.
But
this
worthie
man
deceiueth
himself
in
this
,
as
he
is
ouertaken
almost
in
al
other
things
,
wherein
he
hath
to
doe
concerning
Anatomie
.
The
nerue
optick
medleth
not
at
all
with
the
motion
of
the
eye
,
it
onely
bringeth
the
spirit
of
sight
:
for
being
stopped
in
the
disease
called
Gutta
Serena
,
the
sight
is
quite
lost
,
and
yet
the
motion
thereof
abideth
stil
.
It
behoueth
vs
therefore
to
attribute
the
cause
thereof
,
to
the
end
and
perfection
of
this
sence
.
The
eyes
must
moue
together
,
that
so
the
obiects
thereof
may
not
seeme
double
.
For
if
wee
could
looke
vp
with
the
one
and
downe
with
the
other
,
at
one
and
the
same
time
,
this
sence
which
is
the
worthiest
of
all
the
rest
,
should
euermore
delude
it selfe
and
become
most
imperfect
,
in
as
much
as
euery
single
thing
that
it
shuld
behold
,
would
appeare
double
:
the
proofe
whereof
may
easily
be
had
,
if
with
thy
finger
thou
force
the
one
of
thine
eyes
either
higher
or
lower
then
the
other
.
Their
tempenature
.
The
temperature
of
the
eye
is
cold
and
moist
.
It
feeleth
most
exquisitely
,
and
hath
a
merueilous
fellow-suffering
with
the
braine
.
Their
feeling
.
Man
alone
hath
his
eyes
of
sundry
colours
:
and
this
varietie
commeth
either
of
the
humors
,
The
colours
of
the
eyes
.
or
of
the
grape
coloured
coate
,
or
of
the
spirits
.
The
variation
by
humors
,
is
because
they
alter
three
waies
,
as
either
in
their
situation
and
placing
in
the
eye
,
which
is
sometime
more
deepe
and
inward
,
and
sometimes
more
superficiall
and
outward
;
or
else
in
their
substance
,
as
that
which
may
be
grosse
or
subtile
,
cleere
or
dim
:
or
lastly
in
their
quantitie
.
If
the
christalline
humor
be
very
bright
,
cleere
and
subtile
,
if
also
it
be
large
,
and
placed
forward
in
the
eye
,
the
eye
will
seeme
fierie
and
sparkeling
;
if
contrariwise
it
be
duskish
,
grosse
,
and
set
very
much
inwardly
,
the
eye
will
shew
blacke
or
browne
:
the
grape-like
tunicle
,
being
oftentimes
of
diuerse
colours
,
is
also
a
cause
of
this
varietie
,
and
the
spirits
doe
not
a
little
further
and
serue
to
procure
the
same
.
CHAP.
VI.
A
very
particular
description
of
all
the
parts
of
the
Eye
,
and
chiefely
of
the
sixe
muscles
of
the
same
.
IS
it
not
one
of
the
wonders
of
the
world
,
that
this
little
member
(
which
seemeth
as
though
it
were
nothing
)
shall
be
made
of
more
then
twentie
seuer
all
parts
,
all
differing
one
from
another
,
and
yet
so
decently
ioyned
,
and
incorporated
one
with
another
,
as
that
all
the
wit
of
man
is
not
able
to
blame
the
same
,
either
of
want
or
surplussage
?
I
purpose
to
describe
one
after
another
,
and
that
in
such
order
,
as
is
to
be
obserued
,
if
one
should
goe
about
to
dissect
or
anatomise
the
same
.
The
eye
then
is
framed
of
sixe
fleshie
strings
,
A
briese
rehearsall
of
the
parts
of
the
eye
.
which
men
call
muscles
,
and
these
cause
it
to
moue
vpward
,
downeward
,
to
the
right
side
,
to
the
left
,
and
circularlie
,
of
sixe
coates
or
tunicles
,
which
inwrap
all
the
parts
together
,
nourishing
and
contayning
the
humors
euery
one
of
them
,
within
their
owne
precincts
and
bounds
;
of
three
humors
,
all
cleere
and
thorough-shining
,
which
doe
receiue
,
alter
and
keepe
all
the
obiects
of
sight
;
of
two
sinewes
which
conuey
the
animall
spirit
,
the
one
seruing
the
sight
,
and
is
therefore
called
the
nerue
opticke
,
the
other
seruing
for
the
motion
of
the
eye
,
of
many
small
veynes
which
serue
for
victualers
;
and
of
as
many
arteries
to
prolong
the
life
thereof
;
of
much
fat
,
by
his
slipperines
to
make
it
nimble
,
and
of
two
little
glandules
or
kernels
,
which
keepe
it
moist
and
fresh
,
least
by
his
continuall
motion
it
might
be
ouer
heat
,
and
so
ouer
drie
.
The
description
of
the
muscles
.
The
muscles
were
of
necessitie
prouided
and
giuen
to
the
eye
,
that
so
it
might
moue
on
euery
side
:
for
if
the
eye
stoode
fast
,
and
immoueable
,
we
should
be
constrained
to
turne
our
head
and
necke
(
being
all
of
one
peece
)
for
to
see
:
but
by
these
muscles
it
now
moueth
it selfe
with
such
swiftnes
and
nimblenes
,
without
stirring
of
the
head
,
as
is
almost
incredible
,
and
this
is
the
cause
why
they
are
tearmed
of
the
Poet
rolling
.
The
foure
streight
muscles
.
The
muscles
of
the
eye
are
onely
sixe
,
foure
direct
or
streight
,
and
two
oblique
or
crooked
ones
;
the
direct
serue
for
direct
motion
,
as
the
first
of
them
draweth
the
eye
vp
,
the
second
downe
,
the
third
towards
the
nose
,
and
the
fourth
from
the
nose
.
The
olde
writers
being
groslie
conceited
in
matters
of
Anatomie
,
The
error
of
the
olde
writers
.
haue
thought
that
these
foure
muscles
sprung
from
within
,
from
the
membrane
called
Dura
mater
,
but
they
were
foulie
deceiued
,
for
so
they
ought
not
,
and
much
lesse
could
they
.
They
ought
not
,
because
the
said
membrane
is
a
very
sensible
part
,
and
couereth
the
sinewes
of
sight
,
in
such
maner
,
as
that
the
muscles
performing
their
offices
,
and
mouing
backeward
toward
their
roote
and
originall
,
should
presse
the
sinew
,
hinder
the
passage
that
should
be
at
libertie
,
for
the
spirit
to
passe
through
,
and
for
the
exquisite
sensiblenes
that
is
in
Dura
mater
,
their
motion
should
be
alwaies
ioyned
with
much
paine
.
They
cannot
rise
from
thence
,
because
their
foundation
and
stay
would
not
be
firme
and
fast
enough
,
their
piller
would
haue
been
to
weake
,
for
it
is
a
poynt
of
necessitie
,
that
the
drawing
part
should
euer
be
stronger
then
that
which
is
drawn
.
We
must
therefore
beleeue
and
hold
,
that
these
foure
muscles
doe
take
their
begininng
from
within
the
collet
,
from
some
part
of
the
bone
,
called
Sphenoides
,
and
holding
diuerse
courses
,
doe
fasten
themselues
vnro
the
white
coate
:
the
two
other
muscles
called
oblique
,
The
two
oblique
muscles
.
doe
stirre
the
eye
in
his
oblique
,
and
as
it
were
circular
motion
,
the
one
aboue
,
and
the
other
below
,
alwaies
outwardly
,
and
neuer
inwardly
,
because
the
eye
hath
nothing
within
to
beholde
or
looke
vpon
.
The
first
of
the
obliques
springeth
from
the
place
of
the
foure
direct
ones
,
The
amorous
pulley
.
and
as
it
commeth
neere
vnto
the
great
corner
,
it
maketh
a
round
and
white
string
,
which
passing
through
a
little
pipe
or
cartilagenous
ring
informe
of
a
pulley
,
maketh
a
semicircular
motion
,
and
inserteth
it selfe
in
oblique
maner
into
the
membrane
coniunctiue
,
or
white
coate
before
spoken
of
.
This
skilfull
peece
of
worke
hath
laine
secret
vntill
this
age
,
wherein
an
ingenious
Anatomist
,
named
Fallopius
,
hath
detected
the
same
.
The
other
ther
springeth
from
the
great
corner
,
Pleasant
deuised
names
for
euery
one
of
the
sixe
muscles
.
and
fastneth
it selfe
in
the
little
,
drawing
the
eye
in
oblique
maner
towards
the
eare
.
We
will
giue
for
sport
sake
,
vnto
euery
muscle
his
proper
name
,
and
so
that
which
draweth
the
eye
vpward
,
shall
be
called
proude
and
haughtie
:
and
that
which
moueth
it
downeward
,
humble
and
lowly
:
that
which
moueth
it
toward
the
nose
,
reader
,
or
drinker
,
because
in
reading
or
drinking
,
we
turne
our
eyes
toward
our
nose
:
the
fourth
which
moueth
the
eye
toward
the
lesse
corner
,
disdainefull
or
angrie
,
for
that
it
maketh
vs
looke
awrie
:
the
two
oblique
or
circular
ones
shall
be
called
rowling
and
amarous
,
because
they
make
the
eye
to
moue
priuilie
,
and
to
cast
out
wanton
glaunces
.
The
error
of
the
old
writers
,
about
a
sementh
muscle
.
All
Anatomists
doe
adde
a
seuenth
muscle
,
which
should
couer
the
nerue
opticke
,
keepe
it
firme
,
and
stay
the
eye
that
it
goe
not
out
of
his
place
:
but
they
are
deceiued
,
for
there
is
no
such
found
,
but
in
fourefooted
beasts
,
which
haue
their
eyes
so
much
hanging
downe
toward
the
earth
;
but
man
ordinarilie
carying
his
face
lifted
vp
to
Heauen
,
had
not
neede
of
any
such
,
Some
there
be
which
thinke
this
muscle
to
be
as
necessarie
for
men
as
beasts
,
to
the
making
of
a
setled
and
direct
motion
,
and
such
as
should
resemble
the
musicall
rest
,
as
also
to
keepe
the
eye
staied
and
stedfast
,
when
we
doe
earnestlie
behold
any
thing
:
but
I
assure
you
,
that
such
direct
and
bent
motion
is
made
,
when
all
the
sixe
muscles
together
indifferently
doe
stretch
their
fibres
,
as
in
like
sort
,
when
they
slacke
themselues
,
the
eye
standeth
not
still
but
moueth
incessantly
.
If
these
assertions
doe
not
satisfie
them
,
then
let
them
shew
me
this
seuenth
muscle
,
that
I
may
beholde
it
with
mine
eye
,
and
I
will
beleeue
them
.
CHAP.
VII
.
Of
the
sixe
coates
of
the
eye
.
THe
eye
being
christallike
cleere
,
and
of
a
waterish
substance
within
,
required
necessarilie
,
some
staying
holde
by
bodies
more
stable
and
stedfast
,
for
otherwise
the
humours
would
tumble
as
storme-beaten
ships
,
neuer
being
at
rest
.
The
necessitie
of
the
coats
of
the
eye
.
Therefore
nature
to
preuent
this
mischiefe
,
hath
framed
certaine
little
filmes
or
skins
(
which
are
called
of
some
tunicles
or
coates
)
which
vnite
and
fasten
together
the
whole
eye
,
cause
the
seuerall
humors
to
abide
within
their
proper
bounds
,
and
therewith
all
,
conuey
their
nourishment
vnto
them
.
The
certaine
number
of
these
tunicles
is
not
throughly
concluded
of
:
for
some
make
moe
,
and
some
fewer
.
Hippocrates
doth
acknowledge
but
foure
,
Galen
hath
obserued
fiue
,
That
there
are
but
fiue
tunicles
or
coats
.
and
the
Anatomists
of
our
time
make
vp
the
number
of
nine
.
As
for
my selfe
,
hauing
with
all
carefulnes
perused
the
leaues
of
this
booke
of
nature
,
I
cannot
finde
any
more
then
sixe
,
which
are
,
the
white
,
the
hornie
,
the
grape-like
,
cobweb-like
net-like
and
glassie
coate
.
For
whereas
some
doe
count
of
one
that
should
be
like
vnto
the
eye-bries
;
it
is
nothing
else
but
an
appendant
part
of
the
vitreous
:
as
that
which
they
call
the
hard
coate
,
is
a
parcell
of
the
hornie
.
As
concerning
the
ninth
,
which
is
made
of
the
endes
of
the
muscles
,
there
is
no
shew
of
reason
,
why
it
should
be
called
a
tunicle
proper
to
the
eye
.
For
if
this
were
graunted
,
it
would
also
follow
,
that
the
common
membrane
which
couereth
the
muscles
of
the
eye
,
should
be
graced
with
the
same
priuiledge
.
The
first
therefore
and
largest
of
all
the
rest
,
That
the
white
tunicle
is
the
first
.
is
called
the
white
coate
,
or
the
white
of
the
eye
,
or
otherwise
the
coniunctiue
membrane
:
I
say
nothing
in
this
place
of
the
greeke
and
latine
names
,
for
that
a
man
may
see
them
in
mine
Anatomie
.
This
tunicle
is
very
strong
,
and
riseth
from
the
edges
of
Pericranium
:
it
compasseth
not
the
eye
round
about
,
or
euery
where
:
for
it
endeth
at
the
circle
called
Iris
,
by
reason
of
the
varietie
of
the
colours
thereof
.
I
confesse
that
there
are
three
vses
of
this
coate
.
The
threefold
vse
of
the
same
The
first
whereof
is
,
that
it
letteth
all
annoyance
which
might
happen
to
the
eye
,
by
the
hardnes
of
the
bones
about
it
.
The
second
,
to
hold
the
eye
firme
,
least
that
either
by
some
maner
of
excesse
,
or
els
some
ouer
violent
motion
,
it
should
fall
out
of
his
place
.
The
third
and
last
,
is
to
stand
fast
vnto
al
the
sixe
muscles
,
as
whereupon
they
should
not
faile
to
finde
sure
footing
.
The
hornie
membrane
.
The
second
membrane
is
called
Cornea
,
or
hornie
,
because
it
is
cleere
&
polished
,
as
the
hornes
of
lanternes
be
:
or
because
it
may
be
diuided
into
many
little
skins
or
thinne
membranes
:
it
is
also
called
hard
,
because
of
his
hardnes
,
and
for
that
it
commeth
from
the
thicke
membrane
compassing
the
braine
,
called
Dura
mater
.
The
substance
thereof
is
thicke
,
for
the
better
withstanding
of
outward
miuries
:
it
is
also
transparent
or
through
cleere
,
that
thereby
the
light
may
quickly
passe
through
it
:
it
is
smooth
,
polished
and
without
all
colour
,
because
that
seruing
as
a
glasse
or
spectacle
vnto
the
christialline
humour
,
it
would
haue
made
euery
thing
which
wee
should
haue
looked
vpon
,
to
haue
been
of
the
same
colour
with
it selfe
,
if
it
had
been
of
any
colour
at
all
:
this
is
also
the
cause
,
why
there
are
not
any
veines
or
arteries
to
bee
seene
in
it
.
But
if
it
happen
that
this
skinne
grow
white
,
as
sometimes
it
doth
through
vlcers
in
the
same
,
or
by
hauing
been
scorched
by
some
hot
thing
,
(
in
such
sort
as
the
Turkes
vse
them
which
will
see
Mahomet
his
sepulcher
)
the
sight
is
lost
,
the
glasse
being
darkned
.
This
tunicle
serueth
for
three
purposes
.
The
threefold
vse
of
this
coat
.
For
first
it
serueth
to
defend
the
humours
:
secondly
,
to
compasse
and
keepe
them
in
:
and
thirdly
,
to
bee
in
stead
of
a
spectacle
vnto
the
christalline
humour
.
The
grapelike
coate
.
The
third
tunicle
is
called
Vuea
,
being
like
vnto
the
skinne
of
a
blacke
grape
:
it
is
also
called
Choroides
,
because
it
containeth
all
the
vessels
which
serue
for
the
nourishing
of
the
other
coates
:
or
because
it
commeth
from
the
thin
and
tender
skin
compassing
the
braine
called
Pia
mater
,
which
is
of
Galen
oftentimes
called
Choroides
.
This
skinne
compasseth
the
eye
round
about
,
except
before
onely
,
where
being
bored
through
,
it
maketh
a
little
round
hole
,
which
is
called
the
apple
,
and
is
the
principall
window
of
the
eye
,
which
being
shut
in
by
chataracts
,
causeth
vs
to
line
in
continuall
darknes
:
and
this
is
the
onely
coate
that
is
partie-coloured
.
On
the
fore
side
it
is
as
it
were
blacke
,
thereby
to
hold
together
the
forme
of
obiects
:
on
the
innermost
or
hinder
side
it
is
blew
,
greene
,
and
of
many
other
colours
,
thereby
to
refresh
the
christalline
humour
when
it
is
wearied
.
This
skinne
doth
notable
good
seruice
to
the
christalline
humour
,
and
other
parts
of
the
eye
.
The
offices
of
Vuea
.
For
first
it
is
the
meanes
to
hinder
that
the
hardnes
of
the
hornie
membrane
should
not
hurt
the
christall
:
then
it
refresheth
the
same
with
the
varietie
of
his
colours
:
thirdly
,
it
keepeth
together
and
hemmeth
in
the
spirits
,
which
otherwise
would
spend
and
disperse
themselues
abroad
:
and
lastly
,
doth
store
with
nourishment
,
the
hornie
and
netlike
membranes
,
as
also
the
humours
:
and
this
is
the
cause
why
nature
hath
made
it
soft
and
full
of
vessels
.
The
fourth
membrane
is
called
Aranoides
,
because
it
is
very
fine
,
and
resembleth
the
ciper
web
,
The
cobweb-like
coate
.
or
threeds
which
the
Spider
draweth
out
with
her
feete
:
it
couereth
and
lyeth
close
vnto
the
christalline
humour
,
and
serueth
to
vnite
and
retain
the
formes
of
things
,
as
the
lead
doth
in
looking
glasses
.
The
netlike
coate
.
The
fift
is
the
netlike
tunicle
,
ouercast
with
a
million
of
little
threeds
,
after
the
fashion
of
a
net
.
It
groweth
from
the
softest
part
of
the
sinew
of
sight
,
which
naturally
is
giuen
to
dilate
and
widen
it selfe
:
and
this
is
the
cause
why
when
it
is
cast
into
water
,
one
shall
perceiue
it
to
be
all
white
,
soft
,
and
as
it
were
marrowlike
.
The
vse
thereof
is
to
conuey
the
inward
light
,
The
vse
thereof
.
which
is
the
animall
spirit
,
vnto
the
christalline
humour
,
and
to
carrie
backe
againe
whatsoeuer
receiued
formes
first
vnto
the
nerue
optick
,
and
from
thence
to
the
braine
to
iudge
thereof
.
The
glassie
tunicle
.
The
last
is
called
the
vitreous
or
glassie
tunicle
,
because
it
couereth
and
containeth
the
glassie
humour
.
The
learned
of
ancient
time
haue
not
knowne
it
.
There
is
to
be
seene
in
the
midst
thereof
a
round
circle
like
vnto
the
eyebrie
:
I
suppose
it
to
be
a
number
of
small
veines
,
which
conuey
blood
vnto
the
said
vitreous
humour
,
that
there
being
laboured
,
it
may
be
made
white
and
fit
for
the
christalline
humour
.
CHAP.
VIII
.
Generally
of
the
three
humours
of
the
eyes
:
but
more
specially
of
the
becautie
and
excellencie
of
the
christalline
humour
.
The
excellency
of
the
christalline
humour
.
LOe
thus
all
vailes
,
shadowes
and
couert
being
taken
away
,
it
is
now
time
to
make
a
plaine
and
open
shew
of
the
most
precious
iewell
of
the
eye
,
that
rich
diamond
,
that
beautifull
christall
,
which
is
of
more
worth
then
all
the
pearles
of
the
East
.
This
is
that
icelike
humour
,
which
is
the
principall
instrument
of
the
sight
,
the
soule
of
the
eye
,
the
inward
spectacle
:
this
is
that
humour
which
alone
is
altered
by
colours
,
&
receiueth
whatsoeuer
formes
of
the
things
that
are
to
be
seene
.
This
is
that
christalline
humour
,
which
in
more
hardie
wise
then
Hercules
,
dares
to
encounter
two
at
one
,
That
all
the
parts
of
the
eye
are
seruants
to
the
christalline
.
namely
,
the
outward
and
inward
light
.
This
is
that
onely
christalline
humour
,
which
all
the
other
parts
of
the
eye
acknowledge
their
soueraigne
,
and
themselues
the
vassals
thereof
:
for
the
hornie
tunicle
doth
the
office
of
a
glasse
vnto
it
:
the
apple
,
the
office
of
a
window
:
the
grapelike
coate
is
as
a
fayre
flowring
garden
,
to
cheare
and
reioyce
the
same
after
wearisome
labour
:
the
cobweblike
coate
serueth
as
lead
to
retaine
such
formes
as
are
offered
:
the
waterish
humour
as
a
warlike
foreward
,
to
intercept
and
breake
off
the
first
charge
of
the
obiects
thereof
,
assaying
all
vpon
the
sudden
,
and
with
headlong
violence
to
make
breach
and
entrance
:
The
vitreous
humour
is
his
cooke
,
dressing
and
setting
forth
in
most
fit
sort
his
daily
repast
:
The
nerue
opticke
,
one
of
his
ordinary
messengers
,
carrying
from
the
braine
thereto
,
commandement
and
power
to
see
,
and
conueying
backe
againe
with
all
speede
whatsoeuer
hath
been
seene
:
The
muscles
are
his
loftie
steedes
and
couragious
coursers
,
whereupon
being
mounted
it
aduanceth
it selfe
aloft
,
casteth
it selfe
alow
,
turneth
it selfe
on
the
right
and
left
hand
:
and
finally
in
euery
such
sort
,
as
seemeth
best
vnto
it selfe
.
In
briefe
,
this
is
the
principall
part
of
the
eye
,
which
I
intend
to
describe
,
when
I
shall
haue
shewed
you
that
which
is
before
it
,
I
meane
the
waterish
humour
.
All
the
Anatomists
agree
that
there
are
three
humours
in
the
eyes
:
the
waterish
,
The
description
of
the
waterish
humour
.
the
christalline
,
and
the
glassie
.
The
waterish
,
called
also
the
white
humour
,
hath
this
name
,
because
it
is
of
the
consistence
of
water
,
and
is
(
as
it
were
)
like
vnto
the
white
of
an
egge
.
Why
the
watrie
humour
is
set
before
the
christalline
.
Nature
hath
placed
it
before
the
christalline
to
be
in
stead
of
a
rampier
,
to
the
end
it
might
not
be
hurt
by
the
hardnes
of
the
membranes
,
and
that
the
first
and
fierce
assaults
of
obiects
,
might
bee
somewhat
rebated
:
and
in
such
maner
,
as
that
it
may
seeme
to
be
an
inward
meane
to
conuey
the
formes
of
obiects
vnto
the
christalline
humour
.
And
looke
how
the
lungs
vndertaketh
the
first
encounter
of
the
ayre
,
and
maketh
it
true
fauourite
vnto
the
heart
:
euen
so
the
waterish
humour
altereth
the
light
which
commeth
from
without
,
and
reconcileth
it
to
that
which
is
within
.
This
humour
serueth
also
to
water
the
christalline
and
to
keepe
it
moyst
:
for
being
drie
it
can
not
admit
the
formes
of
things
.
It
manageth
also
the
spirits
,
which
otherwise
of
their
owne
nature
would
alwaies
be
mounting
aloft
and
wandring
abroade
,
and
will
not
suffer
them
in
such
sort
to
spend
themselues
,
being
set
before
them
as
a
barre
to
keepe
them
in
.
It
also
keepeth
asunder
the
grapelike
coate
and
the
christalline
humour
,
and
stretcheth
foorth
and
filleth
continually
the
hornie
membrane
,
that
so
by
the
withering
and
shrinking
thereof
the
sight
may
not
bee
lost
.
This
humour
hauing
all
these
goodly
vertues
:
That
the
watrie
humour
is
a
part
of
the
eye
.
it
is
not
very
like
that
it
should
bee
an
excrement
of
the
christalline
humour
,
as
Auicen
the
prince
of
Arabia
for
Phisicke
hath
seemed
to
affirme
.
And
I
am
so
farre
from
being
of
his
minde
,
as
that
I
take
it
for
a
spermaticke
part
,
not
yeelding
any
thing
in
title
of
eldership
vnto
the
christalline
,
as
hauing
ouer
and
besides
his
limited
proportion
or
permanent
quantitie
,
his
constant
abiding
place
,
and
his
double
partition-wall
of
two
membranes
,
keeping
it
and
the
christalline
asunder
:
whereunto
may
bee
added
,
that
(
contrary
to
the
nature
of
an
excrement
)
if
it
be
once
lost
or
spilt
,
it
can
neuer
be
recouered
againe
,
but
causeth
vs
to
lose
our
sight
.
The
next
in
sequence
is
the
christalline
humour
,
The
description
of
the
christalline
.
which
is
bright
and
icelike
,
as
is
the
christall
which
is
pure
and
well
pollished
.
This
is
the
steele-glasse
of
the
minde
,
by
which
it
looketh
vpon
the
formes
and
faces
of
things
,
and
combineth
the
lights
which
before
were
seuerall
and
asunder
.
Some
men
are
of
iudgement
,
that
the
inuention
and
vse
of
spectacles
was
taken
from
the
christalline
humour
,
because
that
if
it
be
laid
vpon
a
written
paper
,
it
causeth
the
letters
to
shew
twice
so
great
as
they
are
.
The
substance
thereof
is
waterish
,
The
substance
thereof
.
but
it
runneth
not
abroad
as
the
others
doe
;
it
is
faster
and
more
solide
,
to
the
end
that
the
formes
of
obiects
,
may
settle
themselues
therein
;
it
is
also
through-cleere
,
and
full
of
light
,
to
the
end
it
may
haue
some
correspondencie
with
his
obiect
,
which
is
lightsome
;
it
is
of
no
colour
,
that
so
it
may
receiue
all
maner
of
colours
the
more
indifferently
:
for
if
the
christalline
humour
should
be
tainted
either
with
greene
,
or
red
,
or
yellow
,
all
the
obiects
thereof
would
appeare
and
seeme
to
be
of
the
same
colour
.
Why
the
christalline
humor
is
not
nourished
with
blood
.
Here
we
cannot
but
wonder
at
the
prouidentnes
of
nature
,
which
would
not
haue
this
christalline
to
be
nourished
with
blood
,
as
all
the
other
parts
of
the
bodie
are
,
for
feare
that
the
blood
should
make
it
red
,
but
for
the
better
assurance
hath
dedicated
vnto
it
the
vitreous
humour
,
to
turne
his
nutriment
into
a
white
colour
,
and
play
the
part
of
a
cooke
,
according
as
the
neede
thereof
should
require
.
His
shape
.
The
shape
is
round
,
and
yet
not
altogether
and
exactly
sphericall
,
but
some
what
flat
on
the
two
sides
as
is
a
fetch
,
or
the
end
of
a
pestell
:
and
this
is
the
reason
why
the
Grecians
haue
called
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
conceiue
that
it
was
thus
shaped
,
that
so
it
might
abide
more
firme
,
and
not
to
be
thrust
out
of
his
place
vpon
euery
violent
motion
of
the
eye
.
For
such
things
as
be
exquisitelyround
,
doe
moue
(
as
it
were
)
of
themselues
,
and
haue
no
stay
,
resting
themselues
but
vpon
a
poynt
.
His
situation
.
It
is
placed
in
the
middest
of
the
eye
,
as
in
his
center
,
to
the
end
it
may
equally
and
indifferently
intertaine
and
admit
of
both
the
lights
.
On
the
hinder
part
it
is
vnderlaid
with
the
vitreous
humour
,
and
feemoth
(
as
it
were
)
to
swimme
vpon
the
top
of
the
same
:
on
the
forepart
it
hath
the
waterish
humour
,
and
round
about
it
is
wrapped
in
his
proper
coate
called
Aranoides
.
The
glassie
humour
.
The
third
and
last
humour
is
called
glassie
,
because
it
resembleth
in
colour
and
consistence
the
moulten
glasse
.
The
chiefe
vse
thereof
is
to
prepare
nourishment
for
the
christalline
humour
,
not
that
the
christalline
humour
should
feede
vpon
it
owne
substance
,
as
Auicen
hath
thought
.
For
one
part
is
neuer
nourished
or
fed
of
the
substance
of
another
:
but
this
doth
blanch
or
turne
white
the
blood
,
and
serue
for
cooke
to
the
christalline
.
It
presserueth
also
the
christalline
from
all
annoyance
that
might
happen
by
the
hardnes
of
the
membranes
,
and
keepeth
in
the
spirits
.
The
quantitie
thereof
is
in
greater
abundance
then
any
of
the
rest
:
it
is
clothed
with
his
owne
coate
,
which
is
more
then
the
ancient
learned
in
this
profession
did
euer
attaine
vnto
to
know
.
CHAP.
IX
.
Of
the
sinewes
,
veines
,
arteries
,
and
other
parts
of
the
eye
.
The
sinew
of
sight
.
THere
are
as
yet
remaining
vntouched
,
though
necessarie
sarie
helpes
to
the
sight
,
two
paire
of
nerues
,
and
certaine
other
small
arteries
.
The
first
paire
is
called
opticke
,
From
whence
it
springeth
.
and
it
bringeth
the
animall
spirit
and
inward
light
vnto
the
christalline
humour
.
This
paire
springeth
not
from
the
first
ventricle
of
the
braine
,
as
the
Arabians
would
haue
it
,
neither
yet
from
out
of
the
midst
of
the
lowest
part
of
the
braine
,
as
the
Grecians
haue
perswaded
themselues
,
and
as
all
Anatomists
of
our
time
doe
as
yet
beleeue
;
but
from
the
hinder
part
of
the
braine
,
where
the
great
and
little
braine
doe
ioyne
together
.
This
obseruation
is
new
,
but
most
true
,
and
I
receiue
it
,
because
I
haue
often
seene
it
.
Why
the
sinewes
of
sight
doe
grow
into
one
.
The
opticke
therefore
comming
from
the
hinder
part
,
and
hauing
finished
more
then
halfe
his
course
,
incorporateth
it selfe
the
one
with
the
other
,
and
so
becommeth
one
,
not
growing
one
vnto
another
only
,
as
the
common
sort
doth
thinke
,
much
lesse
onely
touching
one
another
,
as
the
mullet
doth
the
milstone
,
but
(
as
hath
been
sayd
before
)
they
doe
in
such
sort
incorporate
themselues
the
one
with
the
other
,
as
that
no
man
is
able
by
any
cunning
skill
to
separate
them
.
The
first
reason
.
This
incorporation
was
needfull
for
that
they
being
very
soft
,
and
hauing
such
a
large
peece
of
ground
to
trauerse
,
might
haue
bended
and
becomming
crooked
,
could
neuer
haue
carried
directly
forward
their
spirit
,
if
they
had
not
by
this
their
combination
,
one
strengthened
the
other
.
It
was
meete
and
conuenient
that
these
two
nerues
should
The
second
.
applie
themselues
wholly
to
the
seruice
of
the
christalline
,
and
that
they
should
bee
drawne
along
as
in
the
same
leuell
or
directline
with
the
eyes
,
otherwise
the
sight
would
haue
bin
continually
false
,
for
euery
simple
obiect
would
haue
appeared
double
.
But
in
very
deede
it
had
not
been
possible
for
them
to
haue
continued
their
leuell
,
being
so
long
and
so
tender
,
if
they
had
not
been
thus
vnited
in
the
middest
.
The
third
.
I
will
yet
adde
vnto
these
fomer
a
third
benefit
by
this
vnion
,
and
it
is
to
shew
that
by
this
meanes
the
perfection
of
the
sight
is
greatly
furthered
and
aduanced
:
for
by
this
meanes
euen
in
a
moment
the
spirit
may
passe
from
one
eye
to
the
other
,
and
then
the
one
eye
being
stopt
,
the
other
will
become
fuller
of
spirit
,
and
so
more
strong
and
able
to
see
a
farre
off
:
for
so
are
wee
accustomed
to
doe
,
namely
,
to
shut
the
one
of
our
eyes
,
if
westriue
to
behold
anything
a
farre
off
.
The
insertion
of
the
sinewes
of
sight
.
The
opticke
nerues
after
this
their
vnion
,
doe
againe
diuide
themselues
,
and
march
on
forward
,
either
of
them
grafting
himselfe
into
his
proper
eye
:
the
inward
part
of
the
sinew
being
marrowish
,
doth
in
large
it selfe
and
maketh
the
netlike
tunicle
:
the
outward
part
doth
make
the
membranes
called
Cornea
and
Vuea
.
Herophilus
,
Galen
,
and
almost
al
other
Anathomists
,
haue
supposed
this
sinew
to
bee
hollow
,
but
it
is
only
spungie
:
for
it
is
not
possible
for
any
man
to
finde
any
cauitie
in
the
same
.
The
sinewes
of
the
eye
,
seruing
for
motion
.
The
other
couple
of
sinewes
march
on
vnto
the
muscles
of
the
eyes
,
and
serue
to
help
their
motion
:
their
diuiding
of
themselues
is
pretie
,
full
of
kindnes
,
for
they
send
to
euery
muscle
as
it
were
a
little
fine
thred
.
The
veines
and
arteries
.
There
are
in
the
eye
many
pretiesmall
veines
and
arteries
,
which
bring
life
and
nourishment
to
the
same
:
they
all
spring
from
the
branches
of
the
veines
and
arteries
called
Iugulares
and
Carotides
.
The
fat
.
The
fat
that
lieth
about
the
eye
doth
keepe
it
moyst
,
thereby
keeping
it
from
withering
:
it
keepeth
it
also
from
the
iniurie
of
the
cold
,
preseruing
his
naturall
heate
:
which
is
the
cause
that
the
eye
is
neuer
tainted
with
a
shiuering
or
quaking
cold
.
The
glandules
.
There
are
belonging
to
the
eye
certaine
glandules
or
kerneis
which
water
the
eye
,
as
also
drinke
vp
like
a
spunge
,
the
moysture
falling
vpon
them
from
the
braine
.
CHAP.
X.
How
we
see
,
as
namely
whether
it
be
by
the
sending
foorth
of
spirits
,
or
by
taking
in
of
the
formes
of
things
.
I
Thinke
my selfe
by
this
time
to
haue
deciphered
exactly
enough
the
whole
workemanship
of
the
eye
,
and
of
all
his
parts
,
let
vs
now
looke
about
and
see
how
it
dischargeth
his
function
,
which
is
sight
,
and
how
it
is
accomplished
.
The
things
necessarie
to
make
vs
see
.
All
Philosophers
haue
well
agreed
in
this
one
poynt
,
that
there
are
three
things
necessary
for
to
make
the
sight
perfect
:
that
is
to
say
;
the
instrument
which
is
the
eye
;
the
obiect
,
which
is
the
colour
;
and
the
meanes
inlightned
,
which
is
the
aire
,
or
the
water
,
or
some
other
thorough-cleare
and
christal-like
thing
:
but
when
it
should
come
to
passe
that
they
should
ioyne
these
three
together
,
and
shew
the
maner
of
this
action
,
(
which
is
the
liueliest
and
briefest
of
all
the
other
sences
)
they
iarre
among
themselues
and
cannot
agree
.
Some
of
them
would
haue
that
there
should
issue
out
of
the
eye
bright
beames
or
a
certaine
light
which
should
reach
vnto
the
obiect
,
and
thereby
cause
vs
to
see
it
:
other
some
would
haue
it
,
that
the
obiect
commeth
vnto
the
eye
,
and
that
nothing
goeth
out
of
the
eye
:
the
first
doe
hold
that
we
see
by
emission
or
hauing
something
going
forth
of
the
eye
,
the
latter
by
reception
or
receiuing
of
the
obiect
into
the
eye
.
The
former
sect
doe
ordinarily
alleage
Plato
as
their
prince
and
chiefe
pillar
:
Plato
his
opinion
,
how
that
we
see
sending
forth
of
some
thing
.
one
of
his
princip
all
foundations
standeth
vpon
this
,
that
the
eye
is
all
full
of
light
,
and
of
the
nature
of
fire
,
not
such
as
vseth
to
burne
and
giue
light
together
,
neither
yet
that
which
burneth
but
giueth
no
light
,
but
such
as
giueth
light
and
burneth
not
,
like
vnto
the
celestiall
fire
.
This
foundation
seemeth
to
rest
vpon
some
shew
of
trueth
,
The
foundation
of
this
opinion
.
for
the
eye
being
rubbed
,
(
yea
though
it
be
when
it
is
most
darke
)
doth
cast
forth
some
bright
streames
:
and
commonly
wee
see
the
eyes
of
such
as
are
angrie
,
all
fierce
and
fierie
.
Reasons
to
proue
the
eye
to
be
of
the
nature
of
fire
.
Plinie
hath
obserued
that
Tyberius
Casar
did
make
afraid
many
souldiers
with
his
onely
looke
,
it
was
so
quicke
and
full
of
light
.
Aristotle
reporteth
that
one
Antipho
,
a
yong
man
,
did
alwaies
see
his
owne
image
by
the
reflexe
of
the
bright
straines
which
came
forth
of
his
eyes
.
Galen
telleth
of
a
souldier
,
who
becomming
blinde
by
little
and
little
,
perceiued
euery
day
as
it
were
a
light
to
come
forth
of
his
eyes
,
and
returned
not
againe
.
And
doe
we
not
in
the
night
perceiue
the
Cat
,
the
Woolfe
,
and
many
other
liuing
creatures
to
haue
shining
eyes
.
Moreouer
,
the
more
then
credible
readines
and
nimblenes
of
the
eye
,
the
performance
of
his
actions
in
a
moment
,
and
without
local
motion
,
his
steeple-like
shape
,
doe
all
euidently
testifie
,
that
it
is
of
a
subtile
nature
,
and
full
of
fire
:
the
eye
also
is
neuer
seene
to
quake
through
colde
,
although
it
be
in
the
colde
,
because
it selfe
is
all
on
a
flame
.
Finally
,
it
cannot
bee
denied
but
that
the
instrument
must
bee
sutable
to
his
obiect
,
the
obiect
of
sight
is
colour
,
and
auncient
writers
haue
defined
colour
to
bee
a
flame
going
out
of
bodies
:
it
is
of
necessitie
therefore
,
that
the
instrument
should
be
of
the
same
nature
.
If
this
be
true
(
I
meane
that
the
eye
is
full
of
fire
and
sparkling
streames
)
we
shal
be
forced
to
beleeue
,
that
the
eye
seeth
by
emission
.
This
is
also
the
most
common
receiued
opinion
,
and
that
which
hath
drawen
manie
great
learned
Clerkes
after
it
,
as
Pithagoras
,
Empedocles
,
Hipparcus
,
Democritus
,
Leucippus
,
Epicurus
,
Chrysippus
,
Plato
,
and
in
a
maner
all
others
which
haue
written
of
the
eyes
.
And
now
take
a
viewe
of
their
principal
reasons
.
Reasons
to
proue
that
we
see
,
by
sending
foorth
something
.
The
Basiliske
by
his
sight
poysoneth
all
them
which
looke
vpon
him
;
women
hauing
their
natural
courses
,
infect
the
looking-glasses
vpon
which
they
cast
their
eyes
.
Some
report
,
that
if
a
Woolfe
doe
first
see
a
man
,
that
then
such
a
man
will
become
hoarse
.
The
first
.
Men
of
olde
time
haue
thought
,
that
with
the
looke
one
might
be
bewitched
and
inchanted
,
according
to
the
complaint
of
the
Poet
:
I
know
not
what
eye
hath
bewitched
my
tender
lambes
.
The
second
.
If
a
man
come
neere
to
one
that
hath
enflamed
eyes
,
and
behold
him
earnestly
which
hath
red
eyes
,
without
all
peraduenture
he
shall
bee
troubled
with
the
same
disease
:
all
which
sheweth
that
there
commeth
something
out
of
the
eye
.
Whereupon
is
it
that
a
great
whitenes
doth
hurt
the
sight
,
but
onely
for
that
it
wasteth
the
spirits
which
come
forth
of
the
eye
?
Wherefore
should
the
eye
grow
weake
with
looking
,
The
third
.
but
because
there
commeth
out
of
it
too
much
light
,
and
that
all
the
spirits
vanish
and
fade
away
?
The
fourth
.
Whence
commeth
it
that
such
as
would
see
a
very
little
thing
a
far
off
,
do
claspe
their
eyes
,
&
halfe
close
their
eyelids
?
It
is
not
that
so
they
may
vnite
the
beames
,
and
ioyne
together
the
spirits
,
The
fift
.
to
the
end
that
afterward
they
may
cast
them
out
more
forcibly
cibly
and
directly
?
Go
not
the
Cats
on
hunting
in
the
night
?
and
then
do
they
cast
out
some
glittering
streames
.
The
sixt
.
Furthermore
,
if
we
should
not
see
by
sending
something
foorth
of
the
eye
,
it
should
seeme
vnnecessary
that
the
eye
should
turne
it selfe
vnto
his
obiect
,
the
forme
thereof
should
offer
it selfe
sufficiently
to
vs
,
yea
,
we
should
see
in
not
seeing
.
The
seuenth
.
If
we
should
see
onely
by
taking
and
receiuing
something
into
our
eyes
,
then
great
eyes
should
see
better
then
small
ones
,
because
they
are
the
more
capable
:
and
so
also
such
eyes
as
haue
large
apples
should
see
better
then
those
which
haue
small
ones
,
which
is
quite
contrary
to
trueth
:
a
small
thing
should
be
assoone
seene
as
a
great
,
The
eight
.
and
it
would
be
as
easie
to
see
a
farre
off
as
neere
,
if
the
formes
be
al
in
the
aire
.
Looke
wel
(
say
they
which
write
of
the
eyes
)
vpon
a
small
needle
which
hath
his
point
standing
vp
,
yet
at
the
first
cast
thou
shalt
not
disceme
the
point
:
but
afterward
hauing
turned
thine
eye
on
the
one
side
and
the
other
,
thou
shalt
see
it
,
because
that
by
such
turning
,
some
one
bright
straine
or
other
,
will
haue
met
with
it
:
of
the
same
reason
and
nature
is
that
which
happeneth
in
smal
things
that
are
on
the
earth
,
The
ninth
.
a
man
cannot
tell
how
to
behaue
himselfe
to
see
them
at
the
first
dash
.
Finally
,
if
we
see
by
taking
something
into
the
eye
,
the
eye
should
containe
at
one
and
the
same
instant
two
contrarie
things
,
which
is
against
the
lawes
of
nature
,
neither
could
it
being
so
smal
containe
the
greatnes
,
no
nor
yet
the
shape
of
great
mountaines
:
whereupon
we
must
needes
conclude
,
that
we
see
by
sending
forth
something
.
Behold
here
all
the
faire
and
goodly
forces
on
this
side
,
which
I
am
now
about
to
pitch
and
plant
in
the
plaine
field
:
and
now
let
vs
goe
to
view
the
squadrons
on
the
contrary
side
.
The
contrary
opinions
of
such
as
hold
that
we
see
by
taking
in
something
.
Chiefe
captaine
and
generall
of
the
same
is
Aristotle
,
whose
followers
be
the
whole
band
of
the
Peripatetikes
,
as
also
Auerrhoes
,
Alexander
,
Themistius
,
and
an
infinite
number
of
others
.
All
these
hold
that
wee
see
by
receiuing
something
into
the
eye
,
and
that
there
doth
nothing
goe
out
of
the
eye
which
may
helpe
vs
to
see
,
but
that
either
the
obiect
or
the
forme
there
of
doth
come
vnto
the
eye
.
The
foundation
and
maine
reason
is
cleane
contrary
vnto
that
of
the
Platonists
:
for
Plato
was
verilie
perswaded
,
that
the
eye
was
all
full
of
fire
,
and
Aristotle
maintaineth
that
the
eye
is
all
full
of
water
,
and
this
he
demonstrateth
most
excellently
,
and
therefore
accordingly
I
will
doe
my
endeuour
to
set
it
out
most
plainely
.
A
cleere
and
plaine
proofe
,
that
the
eye
is
all
of
water
.
The
instrument
of
the
sight
must
be
thorough
cleere
,
and
transparent
,
that
is
to
say
cleere
as
christal
,
to
the
end
there
may
be
some
likenes
betwixt
the
obiect
and
the
instrument
,
and
that
there
maybe
some
equality
betwixt
the
thing
doing
,
and
the
thing
suffering
.
This
principle
is
cleerely
agreed
vpon
in
naturall
Philosophie
.
But
of
the
things
which
are
christal-like
cleere
,
some
are
of
subtile
and
thin
bodies
,
and
othersome
are
more
compact
and
thicke
.
The
eye
was
not
to
be
made
christal-like
cleere
and
thin
,
because
that
so
it
could
not
haue
retained
his
formes
,
they
would
haue
speedely
past
away
,
not
finding
any
resting
place
,
as
doe
the
bodies
which
are
in
the
ayre
:
and
the
glasse
it selfe
which
is
in
looking
glasses
,
would
neuer
make
shew
of
any
picture
or
resemblance
,
if
it
were
not
steeled
or
leaded
on
the
backeside
?
Whereupon
it
followeth
that
the
eye
must
be
christallike
cleere
and
thicke
.
Now
of
all
the
elements
there
is
no
one
that
is
so
cleare
and
thicke
besides
the
water
,
for
the
ayre
and
fire
are
in
deede
cleere
,
but
therewithall
thin
:
it
followeth
therefore
,
that
the
eye
is
of
the
nature
of
the
water
.
This
firme
and
demonstratiue
argument
is
vnderpropped
by
another
which
cannot
be
gainesayd
.
Another
plains
and
strong
proofe
.
The
chiefe
part
of
the
eye
is
the
christallike
humor
,
which
is
nothing
else
,
but
a
congealed
water
,
which
hath
before
it
the
waterish
humor
,
and
behinde
it
the
vitreous
which
doth
feede
and
nourish
it
:
if
you
pearce
the
eye
,
you
shall
not
perceiue
any
other
thing
to
come
forth
but
water
,
so
that
we
must
rather
beleeue
that
the
eye
is
of
the
nature
of
water
,
then
of
fire
.
Reasons
prouing
that
we
see
by
taking
in
something
.
This
foundation
thus
laid
,
it
will
be
easie
to
make
sure
the
rest
of
the
building
,
and
to
maintaine
that
we
see
by
receiuing
of
some
thing
into
the
eye
;
and
the
rather
,
because
it
is
the
propertie
of
moist
things
to
receiue
and
take
in
.
Loe
here
the
chiefest
reasons
of
this
sect
as
they
follow
.
The
action
of
euery
sence
is
a
suffering
,
and
to
doe
the
office
of
any
of
the
sences
,
is
nothing
else
but
to
suffer
:
The
first
.
euery
action
therefore
of
the
sences
is
accomplished
by
receiuing
,
and
not
by
sending
forth
of
anything
,
which
is
an
action
;
as
for
example
the
eare
heareth
by
receiuing
of
sounds
;
smelling
,
by
receiuing
of
odours
;
taste
,
by
receiuing
of
tastes
;
and
feeling
,
The
second
.
by
receiuing
of
such
qualities
as
may
be
felt
:
and
then
why
should
the
eye
be
debarred
of
this
receite
?
Aristotle
saith
,
that
they
which
haue
their
eyes
very
moyst
,
doe
seeme
to
see
things
bigger
then
in
deede
they
bee
,
which
argueth
that
the
formes
of
things
are
receiued
into
,
and
as
it
were
,
grauen
in
the
christalline
humor
:
for
bodies
seeme
alwaies
to
exceede
themselues
in
greatnes
,
being
within
the
water
.
Euery
obiect
exceeding
in
his
qualitie
,
The
third
.
doth
destroy
his
sence
,
as
an
exceeding
great
whitenes
doth
dimme
and
dasle
the
sight
:
then
it
must
follow
,
that
it
is
violently
receiued
.
Aristotle
in
his
Problemes
moueth
a
question
,
The
fourth
.
which
may
be
of
some
force
in
this
place
:
as
,
wherefore
the
right
hand
is
ordinarilie
more
nimble
and
strong
then
the
left
,
and
not
one
care
giuen
to
heare
more
readilie
then
the
other
?
Whose
answer
is
,
that
the
facultie
which
causeth
the
hands
to
moue
,
setteth
it selfe
on
worke
,
and
that
that
which
causeth
sight
and
hearing
is
set
on
worke
:
in
such
sort
as
that
the
eyes
and
cares
may
equally
receiue
and
suffer
.
Olde
men
commonly
doe
see
things
a
farre
off
,
The
fift
.
better
then
those
which
are
at
hand
,
and
this
cannot
happen
of
any
fierie
streames
or
light
,
going
out
of
the
eye
,
because
that
those
in
them
are
of
small
quantitie
,
and
greatly
delayed
with
darkenes
;
the
cause
must
needes
be
referred
to
the
forme
,
which
comming
from
a
thing
farre
remoued
,
becommeth
more
fine
and
subtile
,
and
lesse
participating
of
materiall
substance
,
and
by
consequent
no
more
fit
to
be
receiued
.
The
sixt
.
In
winter
if
the
weather
be
calme
and
faire
,
the
Starres
are
often
seene
at
midday
;
which
neuer
hapneth
in
summer
;
which
is
,
because
in
winter
the
ayre
being
more
grosse
and
thicke
,
the
formes
thereof
doe
consist
and
abide
more
permanently
,
as
also
in
greater
number
in
the
ayre
:
but
in
summer
by
reason
of
the
thinnes
and
subtilenes
of
the
ayre
,
their
saide
formes
,
haue
no
staide
abode
or
meanes
to
multiplie
:
and
this
sheweth
,
that
we
see
by
receiuing
in
,
and
not
sending
forth
of
any
thing
.
Finally
,
the
eye
is
like
vnto
the
looking
glasse
,
The
seuenth
.
and
this
receiueth
all
such
shapes
as
are
brought
vnto
it
,
without
sending
any
thing
of
it
owne
vnto
the
obiect
.
They
differ
onely
in
this
,
that
the
looking
glasse
hath
no
power
to
recommend
his
formes
and
shapes
vnto
their
iudge
,
as
the
eye
doth
vnto
the
common
sence
by
the
nerue
opticke
.
Loe
here
the
two
battels
orderly
in
array
,
and
right
ouer
one
against
the
other
,
I
could
wish
my selfe
able
to
agree
them
,
being
the
same
that
Galen
hath
attempted
,
but
in
deede
there
is
little
likeliehoode
.
For
the
trueth
cannot
vphold
and
defend
two
things
,
The
Author
his
opinion
.
contrary
one
to
the
other
.
I
will
therefore
set
in
foote
with
the
stronger
side
,
and
maintaine
with
Aristotle
,
that
wee
see
by
receiuing
only
and
that
there
goeth
nothing
out
of
the
eye
,
which
may
serue
for
the
making
of
vs
to
see
.
I
will
vse
for
my
first
incounter
this
reason
,
which
as
it
seemeth
me
is
sharpe
enough
.
If
there
goe
any
thing
out
of
the
eye
,
it
is
either
some
fine
and
subtile
bodie
,
Arguments
plainly
conuincing
the
Platonists
.
as
the
animall
spirit
,
or
els
some
streame
onely
.
If
it
be
a
bodie
,
how
can
it
bee
carried
forthwith
and
in
a
moment
as
high
as
heauen
,
seeing
that
euery
bodily
substance
requireth
time
to
moue
in
,
but
the
sight
is
finished
at
one
instant
?
This
bodily
substance
shal
it
not
be
beaten
,
scattered
and
deceiued
by
the
winds
,
before
it
come
to
the
obiect
?
This
bodie
thus
going
forth
of
the
eye
,
shal
it
pearce
the
ayre
?
or
shal
the
ayre
giue
place
to
it
?
pearce
it
cannot
,
because
that
nature
can
no
more
abide
the
pearcing
of
bodies
,
then
she
can
abide
that
there
should
bee
a
place
wherein
should
bee
no
bodie
:
if
the
ayre
make
way
for
it
,
then
there
will
neuer
be
any
sight
:
for
so
the
coherence
and
continuitie
of
straines
would
bee
interrupted
,
because
the
ayre
would
follow
it
hard
at
the
heeles
,
and
thrust
it selfe
betwixt
the
two
.
If
to
auoyde
the
push
of
these
pikes
,
That
it
cannot
bee
any
bright
beame
which
goeth
out
of
the
eye
.
which
yet
are
sharpe
enough
,
thou
wouldest
say
,
that
that
which
goeth
out
of
the
eye
is
a
bright
beame
or
light
,
which
pearceth
the
ayre
,
and
communicateth
it selfe
in
a
moment
with
all
that
which
is
the
meane
,
as
doth
the
shine
of
the
Sunne
,
which
inlighteneth
the
whole
ayre
without
any
motion
;
I
will
vrge
thee
more
neerely
,
and
will
cause
thee
to
see
that
there
is
not
light
enough
in
the
eye
to
reach
vp
to
heauen
.
Marke
well
and
consider
,
that
a
flame
of
fire
casteth
not
his
streames
any
further
then
the
proportion
of
the
bignes
there
of
will
beare
it
out
:
one
candle
cannot
giue
light
enough
to
one
whole
parlour
,
and
how
canst
thou
imagine
that
this
little
member
should
bee
able
in
a
moment
to
reach
heauen
with
his
bright
beames
?
It
is
no
difficultie
for
the
Sunne
,
because
it
is
as
great
as
the
whole
earth
,
to
cast
forth
his
beames
,
and
to
spread
them
ouer
the
whole
world
,
but
it
cannot
bee
so
sayd
of
the
eye
.
Therefore
there
can
nothing
goe
forth
of
the
eye
,
that
can
reach
to
the
things
to
be
seene
.
Furthermore
,
if
the
streames
going
foorth
of
the
eye
should
bee
the
cause
of
sight
,
then
they
should
returne
vnto
the
eye
againe
,
or
els
stay
by
the
way
:
if
they
come
not
backe
againe
,
neither
can
they
make
returne
of
such
bodies
as
they
touch
;
if
they
do
come
back
againe
,
yet
there
is
nothing
but
bright
glittering
bodies
,
which
can
bee
seene
,
because
no
other
then
these
giue
any
reflexion
,
and
so
it
should
follow
,
that
huge
and
great
hils
should
not
bee
seene
.
Let
vs
say
more
,
that
if
these
streames
serue
to
cause
vs
to
see
,
that
then
of
necessitie
,
they
must
either
returne
emptie
or
laden
with
their
backes
full
of
bodies
:
if
they
come
emptie
,
there
will
be
nothing
to
see
:
if
they
bring
formes
or
semblances
of
things
with
them
,
then
haue
wee
our
desire
,
that
is
,
that
wee
see
by
receiuing
something
into
the
eye
.
The
ground-proofes
of
the
Platonists
.
As
concerning
the
foundations
of
the
Platonists
,
it
is
easie
to
ouerthrow
them
all
.
I
confesse
that
the
eye
hath
great
quantitie
of
brightnes
in
it
,
but
it
proceedeth
not
from
fire
,
it
commeth
of
the
christalline
humour
,
and
of
the
shining
of
the
tunicles
:
for
all
polished
substances
,
being
after
the
maner
of
the
hornie
membrane
,
doe
shine
in
the
darke
.
The
action
of
the
eye
performed
on
the
sudden
,
and
the
great
quicknes
of
the
same
,
cannot
compell
me
to
thinke
that
it
is
full
of
fire
.
For
,
the
action
is
sudden
,
because
the
eye
receiueth
but
the
bare
shapes
or
likenesses
of
things
without
matter
and
bodie
.
For
the
nimblenes
and
dexteritie
thereof
,
we
may
conceiue
that
it
is
no
great
peece
of
worke
for
sixe
muscles
readily
to
moue
so
small
a
member
.
The
eyes
doe
not
at
any
time
quiuer
with
colde
,
because
(
as
Aristotle
sayth
in
his
Problemes
)
they
bee
full
of
fat
,
which
accidentarilie
doth
keepe
them
warme
,
as
our
garments
doe
vs
:
or
because
they
be
in
continual
motion
.
There
is
no
fire
then
within
the
eyes
,
there
is
nothing
to
be
found
but
water
,
christall
and
glasse
.
Answere
to
the
reasons
of
the
Platonists
.
And
as
for
the
reasons
which
they
alleage
,
they
be
very
light
:
for
the
Basilisk
and
the
inflamed
eye
do
not
infect
vs
by
the
bright
beames
which
come
from
them
,
but
by
a
naturall
substance
,
which
is
very
subtile
,
that
is
to
say
by
a
vapour
insensiblie
breathing
out
of
the
whole
bodie
,
which
infecting
the
ayre
,
is
by
it
transported
to
vs
.
That
which
is
alleaged
of
the
wolfe
,
The
second
.
is
no
better
worth
then
to
bee
derided
.
And
as
for
any
inchantment
proceeding
from
the
eye
,
we
hold
,
that
naturally
there
can
no
such
thing
bee
.
Exceeding
much
whitenes
doth
ouerthrow
the
sight
,
because
it
draweth
out
all
the
spirits
,
which
ought
to
keepe
within
the
eye
,
to
enable
it
the
more
vnto
the
performance
of
his
office
.
The
third
.
The
eye
groweth
weake
and
wearie
with
looking
,
as
euery
other
part
will
doe
,
which
is
,
for
that
the
naturall
heate
and
spirits
(
which
labour
and
take
paines
in
the
motion
of
the
eye
,
as
also
in
the
holding
of
the
same
still
)
doe
spend
and
waste
themselues
.
The
fourth
.
Wee
doe
halfe
shut
our
eyes
,
when
we
would
see
a
farre
off
,
not
to
the
end
to
vnite
the
shining
straines
of
the
eye
but
rather
that
the
outward
light
should
not
suddenly
rush
in
and
scatter
the
inward
.
The
fift
.
The
eye
must
needes
turne
it selfe
towards
his
obiect
,
because
sight
doth
neuer
act
but
by
a
direct
line
.
The
sixt
.
Great
eyes
,
and
those
apples
of
eyes
which
are
broad
,
see
not
so
well
as
the
contrary
,
because
the
inward
spirits
are
thereby
lost
,
being
very
necessary
in
the
receiuing
of
those
formes
which
are
to
enter
into
the
eye
.
The
seuenth
.
As
concerning
the
needle
,
I
answere
▪
that
at
the
first
wee
see
not
the
poynt
▪
because
it
is
not
proportionable
.
The
receiuing
of
two
contraries
and
of
the
most
huge
mountains
,
The
eight
.
is
no
absurditie
,
seeing
the
eye
in
all
cases
medleth
with
nothing
but
the
formes
of
the
things
,
which
are
without
all
matter
and
substance
.
Wherfore
let
nothing
let
vs
to
conclude
,
that
the
sight
is
effected
by
the
receiuing
in
of
some
thing
.
A
plainer
declaring
of
the
maner
of
receiuing
in
something
.
But
the
maner
of
this
receiuing
is
a
very
difficult
thing
,
and
vnderstood
of
a
very
few
.
To
make
plaine
therefore
the
same
,
I
will
doe
my
indeuour
to
search
out
,
what
it
is
that
the
eye
receiueth
;
in
what
part
it
receiueth
the
same
;
when
it
receiueth
in
any
thing
and
how
.
Concerning
the
first
poynt
,
What
it
is
that
the
sight
receiueth
or
taketh
in
.
I
finde
great
oddes
in
opinions
.
Democritus
and
Leucippus
doe
firmely
hold
,
that
wee
receiue
in
bodies
more
small
then
that
they
will
suffer
any
diuision
.
Epicurus
thinketh
that
we
receiue
in
the
only
beames
of
the
obiect
.
Alexander
the
Peripatetick
,
the
image
of
the
obiect
,
and
that
not
as
in
his
proper
subiect
,
but
as
it
were
in
a
looking-glasse
.
Aristotle
maintaineth
,
that
we
receiue
in
nothing
but
the
forme
which
is
produced
of
the
obiect
,
and
multiplied
or
continued
in
an
vnseparable
continuitie
in
and
by
the
ayre
,
as
the
bodie
maketh
and
produceth
the
shadow
,
and
the
Sunne
the
light
.
And
this
is
the
soundest
iudgement
of
all
the
rest
,
but
such
as
needeth
a
plainer
declaration
:
That
the
eye
receiueth
nothing
but
the
formes
of
things
.
for
euery
man
is
not
able
at
the
first
blush
,
to
vnderstand
what
is
meant
by
the
forme
of
the
obiect
.
We
affirme
then
that
this
forme
hath
not
his
seate
and
place
in
the
vnderstanding
,
as
also
that
it
is
not
the
same
which
schoolemen
call
Ens
rationis
,
What
this
forme
is
.
but
that
it
is
a
certaine
reall
thing
seated
in
the
ayre
and
eye
.
Now
whatsoeuer
hath
a
reall
being
,
is
either
a
substance
or
an
accident
.
This
forme
cannot
be
a
substance
,
because
that
thereby
it
should
be
more
noble
and
perfect
then
his
obiect
which
is
colour
.
Then
it
is
an
accident
.
But
what
kinde
a
one
?
Shall
we
call
it
a
quantitie
?
No
,
for
then
it
would
haue
the
allowance
either
of
height
,
bredth
or
depth
:
and
we
dare
not
call
it
a
relation
,
because
relation
hath
not
the
force
to
doe
any
thing
,
but
this
forme
causeth
vs
to
see
.
And
least
of
all
may
wee
reduce
and
bring
it
vnto
the
predicament
of
Action
:
It
must
then
needes
bee
a
qualitie
,
without
matter
or
bodie
,
and
vncapable
of
all
maner
of
diuision
:
such
a
forme
is
called
of
the
Philosophers
intentionall
,
which
hath
respect
vnto
the
obiect
,
and
is
immediatly
produced
and
made
shew
of
,
as
the
shadow
of
the
bodie
.
This
forme
doth
multiplie
it selfe
throughout
the
ayre
:
for
the
ayre
being
subtile
&
moyst
,
is
apt
to
receiue
all
the
formes
:
and
receiuing
one
part
of
the
obiect
,
representeth
the
whole
obiect
.
This
forme
is
not
seene
,
but
maketh
vs
to
see
,
for
there
is
nothing
but
the
obiect
which
can
be
seene
.
Question
.
Some
man
may
demaund
;
how
this
forme
altereth
the
sight
in
vniting
or
dispersing
of
the
spirits
,
it selfe
being
voyd
of
al
matter
?
for
whitenes
disperseth
the
spirits
,
and
blacknes
keepeth
them
together
.
Answer
,
I
answere
,
that
this
alteration
commeth
not
of
the
forme
,
but
of
the
light
which
commeth
of
the
colours
.
And
it
is
most
certaine
that
a
great
light
wasteth
the
sight
,
because
our
spirits
which
are
very
subtile
and
light
,
come
foorth
to
ioyne
themselues
vnto
this
outward
light
:
on
the
contrary
,
they
beholding
darknes
and
a
blacke
colour
,
withdraw
themselues
,
shunning
their
enemie
.
There
is
nothing
then
but
a
forme
without
matter
which
is
receiued
,
and
hence
it
is
that
we
see
a
thing
in
a
moment
,
and
not
by
intermission
of
time
,
as
al
the
other
sences
haue
their
operations
and
actions
.
In
what
part
of
the
eye
this
receipt
is
made
.
Now
let
vs
see
in
what
place
,
that
is
,
whereabout
or
in
what
part
of
the
eye
this
forme
is
receiued
.
Some
there
are
which
thinke
it
to
be
receiued
in
the
braine
,
because
it
is
the
seate
of
common
sence
,
and
for
that
there
is
none
of
the
sences
which
hath
not
his
originall
from
the
braine
.
Auicen
did
verely
thinke
,
that
this
receipt
was
where
the
nerues
optickes
doe
ioyne
together
,
and
that
the
obiect
doth
not
appeare
double
,
because
the
formes
are
vnited
in
this
coniunction
of
the
sinewes
.
Others
are
of
minde
,
that
this
receipt
is
accomplished
in
the
cobweb-like
tunicle
,
which
is
more
cleere
and
bright
then
any
looking-glasse
.
But
we
hold
with
Aristotle
,
Galen
,
and
the
trueth
also
,
that
this
receipt
is
effected
in
the
christalline
humour
,
because
this
is
the
most
noble
part
of
the
eye
,
hauing
such
a
substance
as
none
other
hath
,
and
the
same
seated
in
the
middest
of
the
instrument
,
as
in
his
center
,
where
the
two
lights
doe
meete
each
other
;
the
outward
,
which
entreth
at
the
apple
of
the
eye
,
as
at
a
window
;
and
the
inward
,
which
is
brought
thither
by
the
nerue
optick
.
Notwithstanding
,
if
thou
bee
disposed
to
reconcile
all
these
seuerall
opinions
,
The
true
and
proper
meanes
by
which
we
haue
sight
.
thou
maist
say
that
the
receipt
is
made
in
the
christalline
humour
,
the
rebating
of
their
violence
in
the
tunicles
,
the
perfect
consummation
in
the
coniunction
of
the
nerues
optickes
,
the
knowledge
,
triall
,
or
discerning
of
the
same
in
the
substance
of
the
braine
.
Of
all
this
long
discourse
these
are
the
fruites
which
we
shall
reape
;
that
the
sight
is
effected
onely
by
receiuing
of
some
thing
into
the
eye
,
and
not
by
sending
any
thing
out
of
it
;
that
the
christalline
humour
(
being
the
chiefe
instrument
of
sight
)
receiueth
nothing
but
formes
,
which
are
as
the
shadowes
of
things
that
may
bee
seene
;
that
these
formes
being
produced
and
multiplied
along
throughout
the
ayre
,
are
by
a
direct
line
and
not
else
receiued
,
and
that
at
an
instant
.
I
am
constrained
to
adde
this
disputation
in
this
small
treatise
of
the
eye
,
as
hauing
been
vrgently
pressed
,
or
rather
expressely
commanded
to
doe
the
same
.
CHAP.
XI
.
How
many
waies
the
sight
may
be
endamaged
and
hurt
.
THe
whole
discourse
,
which
I
haue
gone
about
to
make
concerning
the
excellencie
of
the
sight
,
the
cunning
workemanship
of
the
eye
,
and
of
all
his
partes
,
(
besides
the
delight
which
it
will
bring
to
such
as
are
curious
)
will
not
(
in
my
iudgement
)
be
vnprofitable
vnto
them
,
which
shall
earnestly
desire
to
know
the
diseases
of
the
eyes
,
and
would
vndertake
to
heale
and
cure
the
same
.
For
we
holde
it
for
a
principle
in
phisicke
,
that
no
man
can
know
that
which
happeneth
contrarie
to
nature
in
any
part
,
if
he
doe
not
first
know
that
which
is
naturall
vnto
the
same
part
.
The
direct
(
saith
Aristotle
in
his
first
booke
of
the
soule
)
or
straight
line
,
is
a
rule
both
to
iudge
it selfe
and
the
crooked
by
.
It
behooueth
then
that
the
Phisition
should
know
the
naturall
state
of
the
eye
,
and
whatsoeuer
is
needefull
for
the
execution
of
his
office
,
if
so
be
he
be
desirous
to
know
how
many
waies
it
may
be
hurt
.
Euery
action
(
as
Galen
obserueth
in
many
places
)
may
be
hurt
three
waies
,
How
many
waies
a
function
may
be
hurt
.
for
either
it
is
wholie
lost
,
or
else
greatly
impayred
,
or
else
corrupted
and
depraued
.
These
three
faults
may
happen
to
the
sight
,
the
impeachment
or
weakenes
thereof
is
ordinarie
with
olde
folkes
;
the
sight
is
then
depraued
,
when
the
obiect
sheweth
other
then
it
is
,
the
vtter
losse
thereof
is
called
blindenes
.
The
sight
groweth
weake
,
How
the
sight
is
weakened
.
either
through
default
of
his
faculties
,
or
through
the
euill
disposition
of
the
instrument
.
The
facultie
which
is
that
power
of
the
soule
,
which
maketh
vs
see
,
hath
his
seate
in
the
braine
:
if
then
the
brain
be
altered
in
his
temperature
,
(
as
when
it
falleth
out
to
be
too
hote
,
cold
,
moyst
or
drie
;
or
when
it
is
not
fashioned
well
&
commendablie
)
then
all
the
sences
will
bewray
a
great
impeachment
in
their
actions
,
but
aboue
all
the
rest
the
sight
,
because
the
eye
being
next
neighbour
vnto
the
braine
,
and
of
a
merueilous
simpathy
with
the
same
,
will
suffer
first
of
all
.
The
euill
disposition
of
the
eye
,
weakeneth
the
sight
very
oft
,
although
that
the
facultie
be
intire
and
strong
.
Such
disposition
is
found
sometimes
in
the
whole
eye
,
as
when
it
is
too
fat
and
great
,
or
too
small
and
leane
,
sometimes
in
some
speciall
parts
thereof
,
as
in
the
tunicle
,
humors
,
muscles
,
spirits
,
sinewes
,
veines
and
arteries
,
vnto
euery
of
which
doe
happen
their
particular
diseases
,
which
I
will
runne
through
in
the
chapter
following
.
The
sight
depraued
and
falsified
.
The
corrupting
or
falsifying
of
the
sight
falleth
out
;
when
the
obiect
sheweth
it selfe
to
be
of
another
colour
,
forme
,
quantitie
or
situation
then
it
is
;
as
for
example
,
if
a
white
thing
should
shew
yellow
or
red
,
because
the
instrument
of
sight
is
tainted
with
some
colour
:
this
it
is
which
maketh
them
that
haue
the
yellow
Iaundise
,
to
see
euery
thing
yellow
:
when
the
thing
which
standeth
fast
,
seemeth
to
moue
,
as
it
falleth
out
in
them
which
haue
the
disease
,
called
Vertigo
,
through
the
disordered
and
extraordinarie
mouing
of
the
spirits
;
and
when
one
single
thing
seemeth
two
,
and
this
falleth
out
,
either
through
default
of
the
instrument
,
or
through
the
euill
situation
of
the
obiect
,
or
of
the
eyebeames
.
If
both
the
eyes
be
not
in
one
and
the
same
leuell
,
but
that
the
one
be
high
,
and
the
other
low
,
out
of
doubt
euery
thing
which
they
behold
will
shew
double
:
the
causes
hereof
are
oftentimes
a
palsie
in
the
one
,
and
a
conuulsion
in
the
other
.
The
nerue
opticke
also
being
relaxed
and
mollified
on
the
one
side
,
causeth
all
things
that
are
looked
vpen
to
seeme
double
,
as
it
happeneth
to
such
as
are
drunke
.
If
you
presse
and
beare
downe
the
one
eye
with
your
finger
,
not
touching
the
other
,
you
shall
see
euery
thing
double
▪
of
which
missight
the
situation
of
the
instrument
is
the
principall
cause
:
and
the
situation
of
the
obiect
is
the
next
.
As
if
you
whirle
a
staffe
round
about
,
you
would
thinke
that
it
were
a
circle
,
and
if
long
wise
,
you
would
iudge
it
to
be
nothing
but
a
long
stretched
line
;
which
happeneth
by
the
swift
mouing
of
the
obiect
out
of
his
place
,
for
so
,
before
the
first
figure
be
worne
out
,
a
second
commeth
into
his
place
.
The
last
cause
consisteth
in
the
diuerse
situation
of
the
eye
beames
;
as
if
you
looke
yourselfe
in
a
crackt
looking
glasse
,
your
face
will
seeme
two
faces
vnto
you
.
The
losse
of
the
sight
.
The
vtter
losse
and
depriuation
of
the
sight
,
which
we
call
blindnes
,
commeth
either
of
the
drinesse
of
the
humors
,
or
of
the
hindring
of
the
two
lights
,
that
they
cannot
meete
and
ioyne
together
in
the
christalline
humour
.
The
inward
which
is
the
animall
spirit
,
is
hindred
by
the
obstruction
of
the
nerue
opticke
,
and
this
disease
is
called
gutta
serena
;
the
outward
is
hindred
by
the
cataract
,
which
shutteth
the
apple
of
the
eye
,
the
window
of
the
christalline
humour
.
Therefore
the
sight
cannot
be
hurt
,
but
by
one
of
these
three
waies
.
CHAP.
XII
.
A
briefe
rehearsall
of
all
the
diseases
of
the
eye
.
I
Doe
not
intend
here
to
trouble
my
mind
in
drawing
forth
an
exquisite
description
of
all
the
diseases
of
the
eye
,
the
attempt
would
be
too
great
,
and
I
could
not
make
so
few
as
twentie
chapters
of
the
same
,
seeing
there
are
so
many
particular
diseases
of
the
eye
.
I
will
content
my selfe
to
lay
out
the
way
and
best
ordered
course
thereunto
,
for
the
benefite
of
young
Phisitions
and
Chirurgeons
,
for
whose
sake
I
haue
made
choice
of
this
chapter
.
The
diuision
of
the
diseases
of
the
eye
.
Now
then
as
concerning
the
diseases
of
the
eye
,
some
of
them
are
common
to
the
whole
member
,
some
others
are
proper
vnto
some
particular
part
of
the
same
.
Those
which
concerne
the
whole
eye
,
are
either
similar
or
instrumentall
,
or
common
.
The
similar
ones
,
are
the
moyst
,
the
drie
,
the
hote
,
the
colde
distemperature
,
The
diseases
to
be
referred
to
the
whole
eye
.
as
also
the
simple
,
the
compound
,
the
distemperature
without
matter
,
and
that
which
is
accompanied
with
matter
.
The
instrumentall
doe
shew
themselues
in
the
euill
shape
of
the
eye
,
as
when
it
is
ouer
great
or
ouer
little
,
or
not
so
situate
as
were
requisite
for
comelines
and
vse
.
The
diseases
comming
of
the
bignes
of
it
,
are
when
the
eye
is
either
too
great
or
too
little
;
The
greatnes
of
the
eye
.
the
great
eye
is
called
the
oxe
eye
,
it
hindereth
the
action
of
the
eye
,
for
the
sight
is
not
so
quicke
,
by
reason
of
the
excessiue
expence
of
spirits
,
neither
is
it
so
readie
in
motion
.
The
cause
of
this
greatnes
is
either
the
error
of
the
first
forme
and
shape
committed
by
nature
,
or
else
some
accident
whether
flegmatike
humor
,
or
inflammation
,
or
else
some
great
fluxe
of
humours
falling
down
vpon
the
same
.
The
disease
contrarie
to
this
,
The
smalnes
of
the
eye
.
is
the
smalnes
of
the
eye
,
which
either
is
the
worke
of
nature
,
and
is
called
the
Pigges
eye
,
or
else
happeneth
by
some
other
meanes
,
as
by
wasting
of
the
naturall
heate
,
by
suffering
of
intollerable
paines
,
much
watchings
,
sharpe
rhewmes
,
and
continuall
agues
;
in
such
cases
the
whole
eye
being
weakened
,
it
attracteth
not
his
naturall
nourishment
,
or
though
it
doe
,
yet
it
cannot
concoct
it
,
and
this
disease
is
called
the
pining
away
,
or
leanenes
of
the
eye
.
The
eye
bolted
out
.
The
diseases
of
situation
is
when
the
eye
is
out
of
his
place
,
as
when
it
commeth
out
,
and
when
it
falleth
quite
downe
;
if
it
come
forth
,
it
is
called
a
falling
out
of
the
eye
,
in
greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Auicen
obserueth
,
that
it
happeneth
either
of
an
outward
cause
,
as
of
a
blowe
,
a
fall
,
or
straine
in
coughing
,
vomiting
,
blowing
,
or
of
an
inward
cause
,
as
of
some
suddaine
falling
down
of
humors
,
which
looseth
all
the
muscles
and
whole
bodie
of
the
eye
,
or
of
a
great
inflammation
or
other
humor
.
Solution
of
continuitie
.
The
common
disease
is
called
the
solution
of
continuitie
,
which
happeneth
when
the
eye
is
burst
,
or
when
all
the
humours
thereof
are
mingled
and
iumbled
together
.
Loe
these
be
the
diseases
which
may
be
referred
to
the
whole
bodie
of
the
eye
:
for
the
diseases
called
Nictalopia
,
Myopiasis
,
and
Amblyopia
,
are
Symptomes
,
touching
onely
the
spirits
or
humors
,
and
not
the
whole
eye
.
The
particular
diseases
of
the
eye
.
The
particular
diseases
differ
according
to
the
parts
of
the
eye
.
Now
we
haue
alreadie
obserued
for
parts
of
the
eye
,
the
humors
,
coates
,
sinews
,
and
muscles
of
the
same
:
so
then
there
are
diseases
proper
vnto
euery
one
of
these
parts
.
I
will
begin
to
describe
those
which
happen
to
the
humours
,
as
being
the
noblest
parts
of
the
eye
,
as
also
because
Galen
in
his
booke
of
the
causes
of
accidents
hath
taken
the
same
course
.
The
disease
of
the
christalline
humour
.
Glaucoma
.
The
christalline
humour
is
subiect
to
all
maner
of
disease
,
but
the
most
vsuall
is
a
drie
distemperature
,
and
his
going
out
of
his
place
.
His
drie
distemperature
is
the
cause
of
an
accident
,
which
the
Grecians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
shrinking
together
,
and
drienes
of
the
christalline
humour
,
thereby
becomming
as
it
were
white
.
Hippocrates
in
his
third
booke
of
Aphorismes
obserueth
that
this
disease
doth
seldome
happen
but
to
olde
folke
,
and
wee
iudge
it
incurable
.
The
christalline
may
shift
out
of
his
place
many
waies
:
for
either
it
may
shift
to
either
side
,
or
rise
higher
,
or
fall
lower
,
or
it
may
shrinke
further
into
the
eye
,
or
come
forward
toward
the
forepart
of
the
eye
.
Howsoeuer
it
remoue
and
shift
,
The
accidents
that
fall
out
when
the
christalline
humor
is
remoued
out
of
his
place
.
it
hurteth
the
sight
very
much
:
if
it
bee
sunke
farre
backe
into
the
eye
,
it
causeth
that
wee
cannot
behold
things
which
are
neere
at
hand
:
if
it
be
set
too
forward
,
it
letteth
from
seeing
a
farre
off
:
if
it
be
more
to
the
one
side
or
to
the
other
,
we
see
a
squint
:
and
when
it
is
too
high
or
too
low
,
euery
thing
seemeth
two
,
because
they
are
not
leuell
.
The
diseases
of
the
watrie
humour
.
The
waterish
humour
being
also
a
part
as
well
as
the
others
,
hath
his
particular
diseases
.
If
it
be
too
much
dried
,
as
it
falleth
out
very
oft
in
cataracts
,
it
taketh
the
sight
cleane
away
.
If
his
store
be
greatly
diminished
,
the
christalline
humour
drieth
,
the
grape-like
coate
withereth
,
the
hornie
membrane
shrinketh
,
and
the
outward
light
is
not
rebated
.
As
concerning
the
glassie
humour
,
writers
haue
not
noted
any
diseases
properly
belonging
thereto
:
but
,
in
my
iudgement
,
it
is
subiect
to
the
same
affects
that
the
waterish
,
both
in
his
temperature
,
substance
,
and
quantitie
.
The
diseases
of
the
coates
.
The
tunicles
of
the
eye
are
sixe
,
but
there
are
not
any
moe
then
three
,
which
haue
been
noted
to
haue
particular
diseases
,
that
is
to
say
,
the
coniunctiue
,
the
hornie
,
and
the
grape-like
:
for
no
man
hath
designed
any
vnto
the
cobweb-like
,
net-like
or
glassie
one
.
The
diseases
of
the
white
coate
.
Inflammation
.
The
diseases
proper
vnto
the
coniunctiue
are
three
;
inflammation
,
the
naile
called
in
Latine
Pterigium
,
and
mortification
.
The
inflammation
of
this
membrane
is
sometime
so
sleight
,
as
that
it
healeth
of
it self
,
and
then
it
is
called
of
the
Grecians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
cause
thereof
is
for
the
most
part
outward
,
as
smoke
,
winde
,
the
Sunne
,
dust
,
open
ayre
,
the
smell
of
onyons
:
if
this
inflammation
be
greater
,
it
is
absolutely
called
Ophthalmia
:
if
it
bee
very
great
,
in
so
much
as
that
it
causeth
the
white
to
be
very
much
puffed
vp
,
and
thereby
the
apple
of
the
eye
to
seeme
to
stand
in
a
hollow
,
the
Greekes
doe
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
are
inflammations
proceeding
of
blood
,
others
proceeding
of
choler
,
others
of
fleagme
,
The
differences
of
the
inflammation
of
the
the
eye
.
and
some
of
melancholie
:
Galen
speaketh
both
of
moyst
&
drie
ones
;
Hippocrates
of
symptomatical
and
criticall
ones
;
Trallian
of
such
as
are
accompanied
with
a
consumption
,
and
such
as
are
not
of
maligne
ones
,
such
as
are
vsuall
in
the
plague
time
,
&
such
as
are
not
maligne
,
of
continuall
ones
,
and
such
as
keepe
ordinary
returnes
.
The
naile
.
The
second
kind
of
disease
is
called
Pterigium
.
This
is
a
sinewy
flesh
,
which
beginneth
to
grow
most
commonly
at
the
great
corner
of
the
eye
,
and
from
thence
spreadeth
it selfe
like
a
wing
vnto
the
apple
of
the
eye
:
it
is
also
sometime
like
vnto
a
naile
,
it
followeth
very
often
the
inflammations
that
are
not
orderly
cured
,
it
is
accompanied
with
some
itching
,
as
also
with
a
little
rednes
and
with
some
teares
.
The
seuerall
sorts
of
it
.
There
are
many
kindes
of
it
,
which
are
all
distinguished
either
by
their
colour
,
or
manner
of
fastning
of
themselues
,
or
by
their
substance
,
or
greatnes
.
As
for
the
difference
of
colour
,
there
are
white
,
red
,
and
yellowish
ones
.
They
differ
in
respect
of
their
fastning
,
because
some
sticke
fast
and
close
to
,
whereas
others
doe
suffer
themselues
to
bee
easily
separated
.
They
differ
in
substance
,
because
some
are
thicke
,
and
some
thin
,
some
soft
,
some
hard
,
some
membranous
like
skinnes
,
some
fatty
and
like
vnto
grease
,
and
some
varicous
,
which
are
like
vnto
a
net
,
knit
and
made
of
many
small
veines
and
arteries
.
The
bignes
maketh
the
last
difference
:
for
some
are
so
small
that
they
passe
not
the
white
:
othersome
so
great
,
as
that
they
reach
vnto
the
apple
of
the
eye
,
and
doe
greatly
hinder
the
sight
.
The
third
and
last
disease
proper
to
the
white
tunicle
,
Mortification
.
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
blacknes
,
or
the
mortification
of
the
eye
.
Paulus
Aegineta
and
Aetius
,
had
defined
it
a
bursting
of
the
veines
of
the
eye
,
which
causeth
the
blood
to
settle
it selfe
all
vnder
the
white
tunicle
,
and
the
hornie
also
,
making
all
things
seeme
red
vnto
the
eye
.
The
cause
hereof
is
ordinarily
outward
;
as
some
blow
or
fall
:
sometimes
it
is
inward
,
as
the
fulnes
of
the
veines
and
the
thinnesse
of
the
blood
.
There
are
some
other
diseases
of
the
white
tunicle
;
as
pustules
and
white
spots
in
maner
of
a
skarre
,
but
they
are
common
with
this
vnto
the
hornie
membrane
.
The
diseases
of
the
hornie
membrane
.
Pustules
.
The
diseases
of
the
hornie
membrane
are
,
pustules
;
common
,
maligne
,
and
cankerous
vlcers
;
the
retention
of
purulent
matter
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
skarre
and
the
rupture
.
The
pustules
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Grecians
,
and
Bothor
of
the
Arabians
.
These
are
like
vnto
little
bladders
,
proceeding
of
a
thin
and
waterish
humour
,
which
gathereth
amongst
the
small
skinnes
of
the
hornie
membrane
,
and
setteth
them
vpon
the
stretch
.
The
diuers
sorts
of
pustules
.
Their
differences
are
knowne
by
their
colour
:
for
some
are
blacke
,
and
therefore
growing
betwixt
the
first
and
second
leafe
:
and
some
are
white
,
and
do
grow
betwixt
the
third
and
fourth
leafe
.
They
differ
in
situation
,
because
some
are
more
superficiall
,
and
others
more
deepe
.
They
differ
in
respect
of
matter
,
because
some
doe
rise
of
a
cholericke
humour
,
others
of
a
cleere
and
thinne
water
.
Vlcers
commonly
happening
in
the
hornie
membrane
.
If
the
purulent
matter
continue
long
after
that
the
pustules
bee
broken
,
it
maketh
an
vlcer
in
the
hornie
membrane
.
The
Phisitions
both
Greeke
and
Arabian
make
seuen
sorts
of
vlcers
,
three
inward
,
and
foure
outward
:
the
first
of
the
inward
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Three
vlcers
within
the
hornie
membrane
.
of
Paulus
Aegineta
and
Auicen
annulus
,
of
others
Fossula
:
that
is
to
say
,
a
small
,
streite
,
hollow
vlcer
,
hauing
no
matter
in
it
:
the
second
is
wider
and
not
so
deepe
,
Paulus
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Auicen
,
lilimie
:
the
third
is
very
filthie
and
croustie
,
the
Grecians
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Arabians
Alficume
.
The
outward
vlcers
are
foure
:
The
foure
vlcers
in
the
vtter
part
of
the
horny
membrane
.
the
first
is
like
vnto
a
grosse
smoke
,
and
maketh
the
apple
of
the
eye
blacke
,
they
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
second
is
more
white
and
deepe
,
and
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
third
is
round
,
and
appeareth
in
the
circle
of
the
eye
;
this
is
Paulus
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
fourth
and
last
is
very
filthie
,
of
the
colour
of
ashes
,
much
like
to
a
locke
of
wooll
,
which
is
the
cause
that
Auicen
calleth
it
the
woollie
vlcer
.
Galen
was
the
first
that
obserued
all
these
differences
,
in
a
little
treatise
of
the
eyes
,
but
hee
gaue
not
particular
names
to
euery
of
them
:
The
correcting
▪
of
a
peece
of
text
in
Galen
.
and
throughout
this
whole
treatise
there
is
one
notorious
fault
to
be
found
,
which
is
,
that
this
word
inward
is
alwaies
put
for
the
word
outward
,
and
contrariwise
.
Manardus
hath
gone
about
to
carpe
at
Auicen
,
for
notes
of
difference
which
hee
hath
set
downe
about
these
vlcers
,
but
hee
hath
no
iust
reason
so
to
doe
.
There
grow
other
vlcers
in
the
hornie
membrane
which
are
maligne
,
and
are
tearmed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Maligne
vlcers
.
and
these
fret
and
spread
vnto
the
muscles
and
eyelids
.
There
are
also
in
the
horny
membrane
cankerous
vlcers
accompanied
with
pricking
paines
;
Cankerous
vlcers
.
these
are
bred
of
a
sharpe
and
melancholike
humour
,
being
of
the
nature
of
a
canker
.
The
skar
is
a
disease
of
the
horny
membrane
:
A
skarre
in
the
hornie
membrane
.
Hypopion
,
for
it
taketh
from
it
his
colour
and
cleerenes
,
making
it
altogether
white
,
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Albuge
.
Hipopion
commeth
very
neere
vnto
it
,
for
it
is
a
collection
of
purulent
water
,
possessing
the
blacke
of
the
eye
.
Rupture
in
the
hornie
membrane
.
Lastly
,
the
hornie
membrane
is
sometimes
bursten
,
and
then
it
causeth
a
disease
,
which
is
proper
vnto
the
grape-like
coate
,
which
we
will
describe
hereafter
.
The
diseases
of
the
grape-like
coate
.
In
the
grape-like
tunicle
we
are
to
consider
a
bodie
and
a
hole
,
which
is
the
apple
of
the
eye
:
the
body
or
substance
of
it
hath
a
particular
disease
,
which
is
the
falling
downe
of
the
same
:
the
apple
of
the
eye
is
subiect
vnto
three
notable
diseases
,
which
are
the
excessiue
widenes
and
narrownes
of
the
same
,
and
the
cataract
.
The
falling
down
of
Vnea
is
called
of
the
Greekes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
falling
downe
of
Vnea
.
which
cannot
happen
without
the
bursting
or
fretting
asunder
of
the
hornie
membrane
which
is
made
to
serue
in
stead
of
a
barre
vnto
it
:
the
rupture
of
Cornea
is
almost
alwaies
of
an
outward
cause
,
but
the
fretting
a
sunder
of
the
same
is
of
an
inward
.
Foure
kinds
of
the
foresaid
disease
.
There
are
ordinarily
made
foure
kindes
of
this
falling
downe
of
Vnea
,
which
differ
only
in
greatnes
:
for
if
it
doe
fall
downe
but
a
very
little
,
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
head
of
a
flie
,
but
of
Auicen
,
Formicalis
,
if
yet
it
fall
downe
more
,
and
as
it
were
to
the
greatnes
of
the
skin
of
a
grape
,
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
if
yet
is
fal
down
further
and
hang
as
it
were
a
little
apple
,
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
if
vnto
all
this
it
grow
hard
and
been
me
brawnie
,
it
shal
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Clauns
.
The
diseases
of
the
apple
of
the
eie
.
The
apple
of
the
eye
hath
three
diseases
,
for
either
it
becommeth
too
broade
or
too
narrow
,
or
else
altogether
shut
vp
.
The
ouer
much
broadnes
called
of
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
disease
Myd●iasis
.
is
a
disease
of
the
instrument
,
because
that
the
hollownes
thereof
is
greater
then
it
ought
.
Galen
maketh
two
kinde
of
this
dilatation
,
the
one
naturall
,
the
other
accidental
,
both
of
them
doe
hurt
and
hinder
the
sight
very
greatly
,
because
the
inward
light
doth
spend
it selfe
too
fast
,
and
as
Auicen
sayth
the
formes
of
things
are
not
receiued
so
quickely
and
sharpely
as
they
should
:
The
causes
of
such
dilatation
This
dilatation
commeth
of
too
much
narrownes
of
the
grape
like
tunicle
,
and
it
is
made
narrower
,
either
by
being
swelled
vp
by
too
much
moysture
,
or
drawne
together
by
extreame
drinesse
:
moisture
if
it
bee
without
mixture
paraliseth
the
membrane
,
but
if
it
bee
ioyned
with
matter
,
as
it
is
in
the
tumours
,
abscesses
,
and
other
fluxes
falling
vpon
the
eye
,
then
it
trusseth
it
vp
(
as
it
were
)
into
a
narrower
roome
.
Drynesse
doth
pull
in
the
edges
of
Vnea
making
larger
the
hole
,
as
we
see
parchment
that
is
very
drie
.
The
disease
contrary
to
this
is
called
of
the
Greekes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
diminution
of
the
apple
of
the
eye
.
the
consumption
or
straitnes
of
the
apple
of
the
eye
,
that
which
is
according
to
nature
,
is
very
auaileable
tor
the
sight
,
but
that
which
is
accidentary
,
doth
no
good
,
but
hurteth
alwaies
:
the
cause
hereof
is
the
falling
together
of
the
edges
of
the
grape-like
coate
:
it
shrinketh
together
through
great
store
of
moisture
,
which
is
no
where
else
,
but
on
the
side
of
the
hole
;
or
else
by
reason
of
the
wasting
of
the
waterish
humor
,
which
filled
all
this
space
.
The
Cataract
.
The
last
disease
of
the
apple
of
the
eye
,
is
called
of
the
Grecians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
Arabians
a
drop
or
water
,
of
the
common
people
a
Cataract
or
a
pinne
and
a
web
.
We
define
it
to
be
an
obstruction
of
the
apple
of
the
eye
,
caused
of
an
vnnaturall
humour
,
which
hauing
fallen
downe
thither
,
groweth
thicker
by
little
and
little
,
betwixt
the
hornie
membrane
,
and
the
christalline
humour
.
The
cause
of
the
Cataract
.
The
next
cause
thereof
(
called
the
continent
cause
)
is
an
vnnaturall
humour
,
and
herein
it
differeth
from
Glaucoma
,
which
happeneth
through
the
congelation
of
the
naturall
humors
of
the
eye
;
this
humour
at
the
first
floweth
like
water
,
but
in
the
end
it
thickneth
and
resembleth
more
an
earthie
substance
.
This
is
the
cause
why
Paulus
in
his
third
booke
defineth
a
Cataract
or
suffusion
by
this
word
effusion
,
and
in
his
sixt
booke
by
this
word
concretion
,
or
congelation
,
in
the
first
place
,
speaking
of
that
which
was
the
beginning
of
the
disease
,
and
in
the
second
,
of
that
whereunto
it
was
growne
.
This
humour
,
The
place
where
the
humour
causing
the
Cataract
is
setled
.
if
we
will
beleeue
Halyabbas
,
Haly
,
and
Azarauius
,
is
gathered
betwixt
the
grape-like
coate
,
and
the
christalline
humour
;
but
if
we
had
rather
beleeue
Auicen
,
Mesue
,
and
Albucasis
,
wee
must
thinke
that
it
gathereth
betwixt
the
hornie
and
grape-like
tunicle
.
As
for
my selfe
,
I
thinke
it
may
abide
in
all
that
space
,
which
is
from
the
inner
part
of
the
hornie
coate
,
euen
vnto
the
christalline
humour
,
and
that
it
oftentimes
mixeth
it selfe
with
the
waterish
humour
.
This
web
or
spot
doth
hinder
the
sight
many
waies
:
for
if
it
stop
all
the
apple
of
the
eye
,
which
is
the
window
of
the
eye
,
the
sight
is
cleere
lost
:
if
there
be
but
one
part
of
the
window
shut
,
as
the
right
or
left
,
the
vpper
or
nether
,
the
eye
will
then
see
the
obiects
that
shall
be
set
before
it
,
but
it
cannot
see
any
more
then
one
at
a
time
:
if
the
obstruction
be
euen
in
the
middest
of
the
apple
of
the
eye
,
all
the
things
which
it
beholdeth
,
will
seeme
to
be
deuided
,
and
as
it
were
clouen
,
and
withall
it
is
not
possible
for
such
persons
to
see
the
middest
of
the
obiect
:
if
the
water
be
not
as
yet
gathered
close
together
,
but
that
it
be
scatteringly
dispersed
here
and
there
,
one
shall
see
as
it
were
flies
to
flie
in
the
ayre
.
The
differences
of
Cataracts
are
gathered
from
their
greatnes
,
The
differences
of
Cataracts
.
substance
,
colour
,
fastning
,
situation
and
maner
of
growing
.
For
there
are
some
great
,
and
some
small
,
some
thicke
,
and
some
thin
,
some
white
,
some
of
colour
like
ashes
or
chalke
,
some
red
,
some
blacke
,
Their
inward
causes
.
and
some
of
a
citrine
colour
.
The
inward
causes
are
the
humours
and
vapours
which
grow
thicke
,
the
humours
come
either
from
the
braine
,
by
the
sinewes
,
veines
and
arteries
,
or
else
are
ingendred
in
the
member
it selfe
,
by
reason
of
the
weakenes
of
the
concocting
and
expelling
facultie
.
The
imaginations
going
before
Cataracts
.
Cataracts
haue
alwaies
for
their
forerunners
,
certaine
false
visions
,
which
men
call
imaginations
:
for
men
thinke
they
see
flies
,
haires
,
or
threeds
of
a
spider
web
in
the
ayre
,
which
yet
are
not
there
.
The
cause
of
these
visions
is
a
darke
shadowie
vapour
,
got
betwixt
the
hornie
membrane
and
christalline
humour
.
This
vapour
sheweth
not
it selfe
in
his
proper
forme
:
for
then
the
grape-like
coate
should
as
well
be
seene
,
but
in
one
of
those
formes
which
are
in
the
ayre
:
it
is
true
that
the
christalline
humour
iudgeth
these
vapours
to
be
without
the
eye
,
because
it
is
so
accustomed
to
see
outward
obiects
,
that
it
thinketh
that
which
is
within
the
eye
to
be
without
it
.
These
vapours
rise
sometimes
from
below
,
sometimes
from
the
humours
which
are
in
the
braine
,
or
in
the
eye
it selfe
.
The
diseases
of
the
muscles
of
the
eye
.
The
wrested
eye
.
The
diseases
of
the
muscles
of
the
eye
,
are
principally
three
,
the
wrested
or
wrie
eye
,
the
shaking
eye
,
and
the
astonished
eye
.
The
wrested
eye
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
is
caused
either
of
a
Palsey
,
affecting
some
of
the
muscles
,
and
then
the
part
diseased
,
yeeldeth
vnto
the
sound
part
:
as
it
happeneth
in
all
other
parts
that
haue
the
Palsey
and
opposite
muscles
:
or
else
it
is
caused
of
a
conuulsion
,
affecting
some
of
the
muscles
,
and
then
the
sound
part
of
the
eye
yeeldeth
vnto
the
diseased
.
Whatsoeuer
it
is
,
this
disease
is
caused
either
of
drynes
,
or
of
superfluous
moisture
:
now
in
this
disease
the
eye
is
wrested
and
set
a
wrie
many
waies
,
The
diuerse
sorts
thereof
.
as
on
high
,
a
low
,
and
then
there
is
nothing
seene
but
the
white
of
the
eye
:
Hippocrates
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
the
eye
is
wrested
to
either
side
,
and
maketh
the
squint
eye
.
The
shaking
eye
,
The
shaking
eye
.
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
fault
in
the
muscles
of
the
eye
,
being
so
much
weakened
,
that
they
cannot
holde
the
eye
still
.
All
the
auncient
writers
haue
beleeued
,
The
error
of
the
ancient
writers
.
that
this
shaking
of
the
eye
did
proceede
of
a
seuenth
muscle
,
which
doth
imbrace
the
nerue
opticke
,
but
they
deceiued
themselues
:
for
it
is
not
found
in
men
as
I
haue
shewed
in
the
historie
of
the
eye
.
I
beleeue
then
that
as
the
pausing
motion
,
which
naturallie
holdeth
the
eye
firme
and
immoueable
is
then
accomplished
,
when
all
the
sixe
muscles
draw
equally
:
that
euen
so
this
shaking
is
caused
,
when
the
said
muscles
loose
their
fibers
,
not
drawing
or
bending
the
same
at
all
.
The
fixed
eye
.
There
is
a
disease
cleane
contrary
to
this
,
as
when
the
eyes
are
let
in
the
head
,
and
cannot
moue
.
Hippocrates
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
happeneth
then
when
the
muscles
haue
lost
all
their
power
of
mouing
,
either
by
obstruction
or
Palsie
possessing
die
sinew
that
bringeth
motion
.
The
diseases
of
the
sinew
of
sight
.
Obstruction
.
The
diseases
of
the
nerue
opticke
,
are
obstruction
,
compression
,
the
Palsie
,
the
falling
and
bursting
therof
,
a
hard
and
melancholike
humour
,
inflammation
.
Obstruction
is
suddainlie
caused
through
a
cold
&
grosse
humour
,
in
as
much
as
the
hollownes
of
the
sinew
is
very
smal
:
It
is
pressed
together
through
some
blowe
:
Compression
.
Palsey
.
the
Palsey
taketh
it
,
by
reason
of
some
thin
and
waterish
humour
,
which
doth
mollifie
and
soften
it
.
The
falling
thereof
is
called
in
Greeke
,
The
falling
of
it
together
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
the
membranouse
endes
thereof
fall
together
not
leauing
any
space
for
the
marrowie
substance
which
should
be
betwixt
them
:
the
bursting
thereof
commeth
of
a
blow
,
The
breaking
of
it
.
after
which
the
eye
first
starteth
out
,
and
after
sinking
in
againe
,
pineth
away
.
All
these
diseases
of
the
sinew
of
sight
,
doe
make
one
common
disease
,
which
the
Greekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Arabians
,
Gutta
Serena
.
This
as
Aetius
doth
very
well
define
it
,
Gutta
Serena
.
is
a
blindenes
and
vtter
losse
of
the
sight
,
without
any
fault
or
let
appearing
in
the
eye
:
this
blindenes
commeth
by
hindering
of
the
course
of
the
inward
light
.
The
disease
of
the
spirits
.
Day
blindnes
.
Night
blindnes
.
The
best
learned
Phisitions
doe
number
the
spirits
among
the
parts
of
the
eye
,
and
assigne
them
their
diseases
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
the
first
,
one
cannot
see
but
in
the
darke
,
as
in
the
dawning
of
the
day
,
and
twylight
,
for
at
midday
this
disease
will
not
let
a
man
reade
.
In
the
other
it
falleth
out
cleane
contrarie
,
for
it
causeth
that
a
man
cannot
see
,
except
he
be
in
a
very
cleere
light
;
some
impute
this
vnto
the
spirits
:
those
which
haue
subtile
and
thin
spirits
cannot
see
in
a
great
light
,
because
such
spirits
〈◊〉
therby
scattered
:
such
as
haue
grosse
spirits
haue
neede
of
a
cleere
and
bright
light
to
enlighten
them
.
Loe
here
in
a
short
briefe
,
the
principall
diseases
of
the
eye
.
I
meddle
not
with
those
of
the
eye-lids
,
of
the
corners
of
the
eye
,
or
of
the
bordering
parts
,
because
I
feare
me
I
haue
wandred
too
farre
out
of
my
way
alreadie
,
hauing
purposed
with
my selfe
onely
to
shew
the
excellencie
of
the
sight
,
and
how
men
may
learne
the
waie
to
preserue
the
same
:
I
will
therefore
returne
againe
into
my
way
.
CHAP.
XIII
.
A
generall
and
most
exquisite
regiment
for
the
preseruation
of
the
sight
,
in
which
it
handled
very
particularlie
,
whatsoeuer
may
hurt
the
eyes
,
as
also
whatsoeuer
is
profitable
for
them
.
IT
is
now
high
time
to
mixe
some
profitable
thing
with
the
pleasant
and
delightsome
:
whosoeuer
they
bee
that
feele
some
impairing
of
their
sight
,
or
feare
some
future
weakenes
of
the
same
,
shall
see
in
these
two
chapters
whatsoeuer
precious
and
excellent
thing
that
is
to
be
found
in
the
gardens
of
the
Greeke
,
Arabian
,
or
Latine
Phisitions
,
for
the
preseruation
thereof
,
seeing
I
haue
sometimes
delighted
my selfe
to
crop
and
picke
out
thereof
,
whatsoeuer
I
could
finde
or
see
to
be
faire
and
for
profit
.
But
for
as
much
as
one
of
the
principall
causes
of
the
weakenes
of
the
sight
(
yea
I
dare
be
bolde
to
say
,
that
it
is
more
common
then
any
of
the
rest
)
doth
proceede
of
a
superfluous
moisture
of
the
eye
,
and
of
the
impurenes
of
the
spirits
:
I
will
ordaine
an
exquisite
order
for
the
same
,
which
shall
serue
for
a
patterne
and
scantling
the
better
,
to
aime
at
the
curing
of
all
the
rest
of
the
diseases
of
the
eye
.
The
art
which
teacheth
to
heale
diseases
,
called
by
one
word
of
the
Grecians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
ordinarily
performed
by
three
instruments
,
as
Diet
,
or
the
manner
of
liuing
,
Chirurgerie
,
and
Medicine
.
Good
diet
hath
the
first
place
in
the
curing
of
whatsoeuer
diseases
.
The
maner
of
liuing
is
alwaies
set
in
the
forefront
,
and
hath
bin
iudged
of
the
ancient
learned
to
bee
the
chiefe
and
most
noble
part
,
because
it
is
most
fauourable
and
familiar
to
nature
,
not
disturbing
her
any
maner
of
way
,
or
molesting
her
in
any
respect
,
so
,
as
medicines
and
manuall
operations
doe
.
This
maner
of
liuing
doth
not
consist
onely
in
meate
and
drinke
,
as
the
common
people
imagine
,
but
in
the
ordering
of
the
sixe
things
which
the
Phisitions
call
not
naturall
;
and
these
are
the
ayre
,
meate
and
drinke
,
sleepe
and
watching
,
labour
and
rest
,
emptines
and
fulnes
,
and
the
passions
of
the
minde
.
The
power
of
the
ayre
.
I
will
begin
my
order
of
diet
at
the
ayre
,
in
as
much
as
no
man
can
want
it
the
least
minute
,
and
for
that
it
hath
a
marueilous
force
to
alter
and
change
our
bodies
on
the
sudden
:
The
direct
passages
thereof
is
through
the
nose
to
the
braine
,
and
through
the
mouth
to
the
hart
,
by
the
pores
of
the
skinne
and
mouing
of
the
arteries
it
goeth
throughout
the
whole
bodie
:
it
prouideth
matter
and
nourishment
for
our
spirits
.
This
is
the
cause
why
that
famous
Hippocrates
did
note
very
well
,
that
of
the
constitution
of
the
aire
doth
wholly
depend
the
good
and
ill
disposition
of
our
humours
and
spirits
.
The
qualities
of
the
ayre
.
In
the
ayre
wee
must
looke
vnto
his
first
and
second
qualities
:
his
first
are
heate
,
colde
,
moysture
and
drines
,
of
which
the
two
first
are
called
actiue
,
and
the
two
latter
passiue
:
the
second
qualities
are
when
the
ayre
is
grosse
,
thicke
,
subtile
,
pure
,
darke
,
light
:
but
let
vs
now
make
our
profit
of
all
this
.
What
ayre
is
good
for
the
sight
.
It
behoueth
vs
for
the
better
preseruation
of
our
sight
to
chuse
an
ayre
which
is
temperate
in
his
first
qualities
,
as
being
neither
too
hot
,
too
cold
,
too
moyst
or
drie
.
It
is
not
good
to
abide
in
the
heate
of
the
Sunne
,
neither
in
the
beames
of
the
Moone
,
or
in
the
open
aire
.
The
Southerne
and
Northerne
windes
are
hurtfull
to
the
eyes
.
The
windes
that
are
bad
for
the
sight
.
Reade
that
which
Hippocrates
writeth
in
his
third
section
of
Aphorismes
.
The
South
winde
(
saith
he
)
maketh
a
troubled
sight
,
hardnes
of
hearing
,
a
heauie
head
,
dull
sences
,
and
all
the
body
lazie
and
lither
,
because
it
begetteth
grosse
spirits
.
The
North
winde
is
very
sharpe
,
and
therefore
(
as
saith
the
same
author
)
it
stingeth
and
pricketh
the
eyes
.
The
places
that
are
low
,
waterish
,
moyst
and
full
of
marishes
,
are
altogether
contrary
to
the
welfare
of
the
sight
.
It
is
better
a
great
deale
to
dwell
in
drie
places
,
and
such
as
are
somewhat
rising
.
If
a
man
be
forced
to
dwell
in
moyst
places
,
his
helpe
is
to
alter
and
rectifie
the
ayre
with
artificiall
fires
,
How
to
correct
the
ayre
by
art
.
made
of
the
wood
of
Lawrel
,
Iuniper
,
Rosemary
and
Tamariske
:
or
otherwise
to
very
good
purpose
hee
may
make
the
perfume
inuented
of
the
Arabians
,
and
vse
it
in
the
chamber
where
hee
keepeth
most
.
Take
of
the
leaues
of
Eyebright
,
A
perfume
.
Fennell
,
and
Margerome
of
euery
one
an
ounce
,
of
Zyloaloe
finely
powdred
a
dramme
,
of
Frankinsence
three
drammes
:
mingle
them
altogether
,
and
perfume
your
chamber
oftentimes
therewith
.
How
the
ayre
must
be
affected
in
his
second
qualities
.
As
concerning
the
second
qualities
,
a
grosse
,
thicke
,
and
foggie
ayre
is
contrary
to
the
sight
,
wee
must
choose
such
a
one
as
is
pure
and
cleane
,
purged
from
all
waterish
,
earthie
,
nitrous
,
sulphurous
,
and
other
such
like
mettal
like
vapours
,
especially
those
of
quicksiluer
:
the
dust
,
fire
,
and
smoke
do
wonderfull
harme
to
the
eye
:
and
this
is
the
reason
why
such
as
haue
a
weake
sight
should
neuer
intermeddle
with
Alchimy
,
for
so
at
once
they
should
consume
both
their
sight
and
their
purse
:
the
vapours
arising
out
of
standing
waters
and
from
dead
bodies
are
very
noysome
.
Neither
yet
must
the
ayre
bee
too
lightsome
:
What
light
is
bad
for
the
sight
.
for
an
excessiue
light
doth
scatter
the
spirits
,
and
causeth
the
sight
oftentimes
to
be
lost
.
Wee
reade
that
Zenophanes
his
souldiers
hauing
passed
the
snow
,
became
all
of
them
as
it
were
blind
:
and
Dionisius
the
tyrant
of
Sicile
,
did
after
the
same
maner
put
out
the
eyes
of
all
his
prisoners
:
for
hauing
shut
them
vp
in
a
very
darke
hole
,
caused
them
to
bee
led
forth
on
the
sudden
into
a
very
bright
light
,
so
that
they
al
therby
lost
their
sight
.
What
colours
doe
comfort
the
sight
.
Vnto
the
light
wee
will
adioyne
colours
.
All
colours
are
not
profitable
for
the
sight
;
the
white
colour
scattereth
the
spirits
,
drawing
them
to
it
;
the
blacke
maketh
them
too
grosse
:
there
is
not
any
but
the
greene
,
blew
and
violet
,
which
doe
much
comfort
it
.
And
this
hath
nature
taught
vs
in
the
framing
of
the
eye
:
for
she
hath
died
the
grape-like
coate
with
greene
and
blew
,
on
that
side
which
is
next
vnto
the
christalline
humour
.
The
colour
of
the
Saphire
and
Emerauld
is
very
commodious
for
the
sight
.
If
you
desire
often
to
looke
vpon
these
two
colours
mixed
together
,
I
wil
shew
you
to
attaine
therunto
very
easily
.
Take
of
the
flowers
of
Borage
,
&
of
the
leaues
of
Burnet
,
and
when
you
are
disposed
to
drinke
cast
them
into
the
glasse
:
and
this
will
serue
you
for
two
purposes
.
The
colour
will
comfort
your
eyes
,
and
the
hearbes
by
their
propertie
will
represse
the
vaporousnes
of
the
wine
.
And
thus
much
let
bee
sayd
of
the
ayre
.
Of
meates
and
drinkes
.
The
second
poynt
of
ordering
thy
diet
aright
,
consisteth
in
meate
and
drinke
.
It
behoueth
therefore
to
know
what
victuals
are
good
,
and
what
they
be
which
can
hurt
the
sight
.
A
man
must
altogether
refraine
such
victuals
as
are
of
grosse
nourishment
,
as
also
slimie
,
vaporous
,
salt
,
windie
,
sweete
,
and
sharpe
meates
,
and
such
as
make
many
excrements
,
there
must
also
bee
made
a
more
spare
supper
then
dinner
.
Of
bread
.
The
bread
must
be
made
of
cleane
wheate
,
well
leauened
and
some
what
salted
,
wherein
may
bee
put
Fennell
or
Anise-seede
:
it
must
not
bee
eaten
new
,
nor
after
it
is
aboue
three
daies
old
.
Vnleauened
bread
doth
hurt
the
sight
extremely
,
especially
if
there
be
any
darnell
therein
:
for
some
are
of
opinion
that
the
vse
of
darnell
doth
destroy
the
sight
.
I
haue
sometimes
read
in
Plautus
a
pleasant
treatise
of
a
page
,
who
not
daring
to
call
his
companion
blinkard
or
blind-beetle
,
mocked
him
with
hauing
eaten
of
darnell
.
Of
flesh
.
All
flesh
that
is
easily
disgested
,
and
doth
not
abound
with
superfluous
moysture
,
is
most
fit
to
bee
eaten
,
as
Chicken
,
Capon
,
Henne
,
Partridge
,
Feasant
,
Pigeon
,
Larkes
,
Turtles
,
and
other
mountaine
birds
,
which
may
bee
stuffed
with
sage
or
mountaine
hissope
..
There
are
certaine
sorts
of
flesh
which
haue
a
certaine
speciall
propertie
for
to
strengthen
and
cleere
the
sight
,
as
the
flesh
of
the
Pye
,
the
Swallow
,
the
Goose
,
of
Vipers
well
prepared
,
of
the
Wolfe
,
of
the
he-gote
,
and
other
rauenous
birds
.
The
Arabian
Phisitions
haue
obserued
,
that
the
eyes
of
liuing
creatures
,
doe
(
I
know
not
by
what
propertie
or
simpathie
)
comfort
the
sight
.
They
doe
often
vse
the
flesh
of
Swallowes
and
Pyes
dried
in
an
ouen
to
pepper
their
meates
withall
.
They
forbid
vs
the
vse
of
grosse
flesh
,
as
of
Porke
,
Hare
and
Hart.
Of
fish
.
Fish
(
if
we
credit
Auicen
)
is
enemie
vnto
the
eyes
:
but
I
thinke
hee
vnderstandeth
it
of
such
as
liue
in
standing
waters
,
which
haue
a
slimie
substance
and
flesh
,
or
such
as
bee
salted
:
for
such
as
haue
a
fast
flesh
,
as
Troutes
,
Rochets
,
and
such
like
,
are
not
against
the
eyes
.
New
and
soft
egges
with
a
little
sugar
and
Cinamon
,
doe
marueilously
cleere
the
sight
:
but
if
they
be
fried
with
butter
,
they
hurt
exceedingly
.
All
meates
made
of
paste
,
all
baked
,
and
milke
meates
do
hurt
the
eyes
.
As
concerning
salt
meates
,
spices
and
fauces
,
all
of
them
are
not
forbidden
:
wee
vse
to
make
artificiall
salts
,
which
serue
marueilouslie
to
cleere
the
sight
:
and
therewithall
must
ordinarily
meates
bee
salted
.
Of
artificiall
salts
.
The
salt
of
treacle
is
most
excellent
,
whereto
may
be
added
some
Nutmeg
,
Mace
,
Cloues
and
Fennell
seede
.
There
is
likewise
made
salt
of
Eyebright
,
after
this
maner
:
Take
of
common
salt
one
ounce
,
of
Eyebright
two
drammes
,
of
Cinamom
and
Mace
the
waight
of
halfe
a
crowne
,
mixe
them
altogether
,
and
vse
it
as
salt
vnto
your
meate
.
There
be
some
which
adde
vnto
these
salts
,
the
powder
of
the
flesh
of
a
Pye
dried
in
the
ouen
.
Strong
spices
,
Spices
.
as
Ginger
,
Pepper
,
and
mustard
do
hurt
the
eyes
:
it
is
meete
to
rest
contented
with
Nutmegs
,
Cloues
,
Cinamom
and
a
little
Saffron
.
All
pulse
is
mightily
against
the
sight
,
except
it
bee
Lupines
,
which
strengthen
and
helpe
them
by
a
certaine
propertie
.
As
for
hearbes
that
are
good
for
the
eyes
,
Hearbes
.
these
are
commended
;
Fennell
,
Sage
,
Margerome
,
Rosemary
,
Betonie
,
Mints
,
Mountaine
time
,
Asparagus
,
Burnet
,
Succorie
,
and
Parselie
:
On
the
contrary
side
these
are
forbidden
;
Lettise
,
Cresses
,
Dill
,
Basill
,
Purselane
,
Leekes
,
Coleworts
,
Garlike
,
Onions
,
and
all
bulbouse
rootes
,
as
also
Waterchestnuts
,
and
Toadstooles
.
The
Arabians
,
which
were
more
addicted
to
dishmeate
then
the
Greekes
,
doe
commend
Turneps
:
but
with
all
these
it
is
very
certaine
that
wee
must
mixe
Fennell
or
Aniseede
,
because
they
be
very
windie
.
Raw
fruites
,
Fruites
.
and
such
as
abound
with
much
moysture
,
doe
hurt
the
sight
:
before
meate
presently
,
one
may
vse
stewed
Prunes
,
and
presently
after
meate
a
Peare
or
Quince
well
preserued
,
to
close
the
mouth
of
the
stomacke
,
and
to
hinder
vapours
from
ascending
vp
into
the
head
.
It
will
not
be
amisse
after
meate
to
take
a
little
Fennell
or
Annise
seede
comfits
,
a
morsell
of
Cidoniatum
,
or
of
preserued
Mirobalanes
or
Nutmegs
.
Figges
and
Raisins
are
not
forbidden
,
but
nuts
,
Chesnuts
,
and
Oliues
that
are
very
ripe
,
are
well
forbidden
.
And
thus
much
for
meates
.
Drinke
.
What
quantitie
is
to
be
vsed
.
What
qualitie
it
must
be
of
.
As
for
drinke
,
we
are
to
obserue
two
things
therein
,
the
quantitie
and
the
qualitie
.
Archigenes
the
great
Phisition
,
speaking
of
the
quantitie
saith
,
that
in
all
diseases
of
the
eyes
,
it
is
very
hurtfull
to
drinke
much
.
Aristotle
in
his
Problemes
speaking
of
the
qualitie
saith
,
that
they
which
drinke
water
haue
their
sight
more
subtile
:
notwithstanding
Auicen
and
Rhases
doe
condemne
the
vse
of
water
,
and
I
am
verely
perswaded
that
they
doe
not
displease
the
sect
of
good
fellowship
,
which
had
rather
loose
their
eyes
then
their
wine
.
To
graunt
the
same
which
they
affirme
,
I
holde
it
needfull
to
alay
the
wine
well
with
water
,
and
to
make
choise
of
some
small
wine
,
so
that
it
be
not
sharpe
or
vaporouse
:
sweete
and
new
wines
are
very
fuming
,
thicke
wines
stay
too
long
in
the
stomacke
,
and
send
too
great
a
quantitie
of
vapours
vnto
the
braine
.
We
vse
to
make
an
artificiall
wine
of
Eyebright
,
Artificiall
wines
.
which
is
very
singular
for
the
preseruation
of
the
sight
.
Arnaldus
de
Villanoua
,
a
famous
Phisition
doth
confidently
affirme
,
that
he
cured
an
olde
man
almost
quite
blinde
,
by
the
onely
vse
of
wine
of
eye-bright
.
Also
it
will
doe
well
to
cast
a
bunch
of
Eyebright
in
the
wine
which
one
drinketh
ordinarilie
,
or
otherwise
,
as
I
haue
alreadie
said
,
some
Burnet
with
the
flowers
of
Borage
;
for
besides
that
they
comfort
the
sight
with
their
colour
,
they
will
helpe
to
purge
the
spirits
,
and
to
represse
vapours
.
The
hearbes
are
common
enough
,
and
to
be
come
by
at
all
seasons
.
Such
as
will
not
vse
wine
,
Hydromell
.
shal
drinke
a
simple
honied
water
,
or
else
compound
one
in
maner
as
followeth
.
Take
of
cesterne
or
fountaine
water
fifteene
pounds
,
of
good
honie
one
pound
,
mingle
them
both
together
in
a
pot
,
adding
thereto
some
Fennell
,
Eyebright
,
and
Mace
,
made
vp
in
a
little
bagge
,
the
waight
of
a
French
crowne
,
boyle
all
together
,
vnto
the
consumption
of
the
third
part
,
euermore
looking
well
to
the
taking
off
of
the
scum
of
the
honey
.
Of
watching
and
sleeping
.
In
watching
and
sleeping
,
it
behoueth
to
keepe
a
meane
:
to
sleepe
very
long
hurteth
the
sight
,
and
to
sleepe
at
noones
maketh
ablowne
paire
of
cheekes
,
troubleth
the
sight
,
and
maketh
all
the
body
lither
and
lazie
:
it
is
best
to
sleepe
vpon
the
side
,
hauing
the
head
raised
high
enough
.
Immoderate
watching
doe
spend
the
spirits
,
coole
the
braine
,
and
hurt
the
sight
infinitely
.
It
is
good
to
goe
to
bed
three
or
foure
houres
after
supper
,
and
to
rise
very
earlie
,
to
walke
vp
and
downe
the
chamber
,
to
hake
and
spet
,
to
cleanse
the
eares
,
to
emptie
the
bodie
of
his
ordinarie
excrements
and
after
that
to
combe
the
head
,
and
that
alwaies
against
the
hayre
,
keeping
it
very
cleane
,
and
not
to
accustome
to
washe
the
face
and
eyes
with
colde
water
,
as
is
ordinarilie
accustomed
;
for
colde
is
an
enemie
to
the
eyes
and
braine
:
it
were
better
to
vse
in
steede
thereof
,
a
little
white
wine
warme
,
with
some
Fenell
and
Eyebright
water
.
Of
the
exercising
of
the
whole
bodie
.
The
moderate
exercise
of
the
whole
bodie
,
is
good
in
a
morning
,
neither
in
deede
can
any
man
liue
in
health
(
as
Hippocrates
noteth
)
if
hee
labour
not
,
to
waste
the
superfluities
of
the
third
digestion
.
Particular
exercises
also
,
as
the
rubbing
of
the
thighes
and
legs
,
will
be
of
good
vse
,
to
diuert
and
turne
away
the
vapours
which
rise
vp
to
the
eyes
.
The
particular
exercises
of
the
eyes
.
The
eyes
haue
their
particular
exercise
:
to
moue
them
very
suddainely
and
circularlie
,
doth
weaken
them
:
as
also
to
keepe
them
fixed
a
long
time
in
one
place
,
and
as
it
were
immoueable
,
doth
yet
wearie
them
more
,
for
that
in
this
pawsing
motion
,
all
the
fibres
of
the
sixe
muscles
are
equallie
stretched
,
as
we
see
in
birdes
which
houer
in
the
ayre
,
not
stirring
out
of
their
place
.
It
is
better
therefore
to
keepe
them
in
a
moderate
motion
,
for
that
the
muscles
performing
their
actions
successiuely
,
doe
comfort
and
relieue
one
another
.
It
is
not
good
to
reade
much
,
especially
after
meate
,
nor
yet
to
trouble
himselfe
with
too
small
a
letter
,
or
any
other
curious
and
choise
peece
of
worke
,
because
that
both
the
facultie
or
power
,
and
instrument
are
put
to
great
paines
,
being
occupied
about
these
little
things
.
It
is
not
good
to
beholde
things
that
moue
swiftlie
,
nor
yet
such
as
turne
round
.
Of
the
passions
of
the
minde
.
The
bellie
must
be
kept
soluble
.
All
passions
of
the
minde
doe
much
hurt
the
sight
,
but
aboue
the
rest
,
melancholike
dumpes
and
much
weeping
.
The
belly
must
be
soluble
alwaies
in
all
the
diseases
of
the
eyes
:
which
Hippocrates
obserued
by
the
example
of
them
,
which
haue
blood-shotten
eyes
,
as
also
such
as
are
vapour-eyed
.
But
and
if
it
be
costiue
,
it
must
be
helped
by
all
meanes
that
are
gentle
and
easie
,
as
laxatiue
brothes
,
Prunes
and
Raisins
laxatiue
,
lenitiue
clisters
and
such
others
.
Some
cause
damaske
Prunes
to
be
stewed
in
a
syrope
,
with
Sene
,
Agaricke
,
and
Sugar
,
whereof
foure
or
fiue
are
to
be
taken
in
the
morning
before
breakefast
or
dinner
.
CHAP.
XIIII
.
Select
and
choise
remedies
for
the
preseruation
of
the
fight
,
and
the
order
that
is
to
be
kept
in
the
application
of
them
.
SEeing
that
the
weakenes
of
sight
commeth
ordinarilie
,
either
of
the
distemperature
of
the
braine
,
or
of
the
euill
disposition
of
the
eye
:
the
rationall
and
methodicall
Phisition
ought
alwaies
to
haue
regard
vnto
these
two
poynts
.
The
braine
if
it
bee
too
moist
,
must
be
dried
;
and
the
eye
if
it
be
weake
,
must
be
strengthened
.
Plato
in
a
dialogue
of
his
,
doth
counsaile
us
,
neuer
to
attempt
the
drying
or
strengthening
of
the
eye
by
outward
remedies
,
without
hauing
first
purged
the
head
.
The
purging
of
the
whole
bodie
and
of
the
braine
.
We
will
therefore
take
our
beginning
at
the
purging
of
the
head
;
and
for
as
much
as
it
is
hard
to
purge
the
same
well
,
if
the
whole
bodie
(
which
doth
ordinarilie
send
great
stoare
of
excrements
thither
)
be
not
very
cleane
,
it
will
be
requisite
to
chuse
a
remedie
,
which
in
purging
the
braine
,
may
gentlie
emptie
the
whole
bodie
also
,
and
therewithall
somewhat
respect
the
eye
.
That
forme
which
is
proper
to
pills
,
is
most
fit
for
this
purpose
.
The
Arabians
commend
the
pilles
,
called
Elephangine
,
the
pilles
of
Agaricke
,
and
pillulae
lucis
maiores
and
minores
:
Wee
may
prepare
a
masse
of
this
mixture
.
A
description
of
such
pils
as
are
to
be
vsed
.
Take
of
Aloes
well
washed
in
Fennel
and
Eyebright
water
,
three
drams
,
of
good
Agaricke
one
dram
and
a
halfe
,
of
Rubarbe
,
a
dramme
,
of
the
flesh
of
Citrine
mirobalanes
,
chafed
in
the
oyle
of
sweete
Almonds
,
foure
scruples
;
of
Sene
of
the
East
well
powdred
a
dramme
;
of
Masticke
,
Ginger
,
and
Cinnamome
,
of
each
halfe
a
scruple
,
of
Trocisks
al
and
hall
fiue
or
sixe
graines
to
acuate
it
withall
,
infuse
all
these
in
the
iuyce
of
Fenel
,
and
sirope
of
Stechados
,
and
make
vp
a
masse
thereof
take
a
dramme
twise
euery
moneth
,
either
at
euening
or
morning
.
Or
else
,
Take
of
the
powder
of
Hiera
two
drammes
,
of
good
Agaricke
foure
scruples
,
of
Anise
seede
,
Fennel
seede
,
and
Seseli
seede
,
of
each
halfe
a
scruple
,
of
Maces
,
Cinnamome
,
and
Mirrhe
,
of
each
fiue
graines
,
with
honie
of
Roses
,
Rosemarie
flowers
and
the
water
of
Fennel
;
make
these
vp
in
a
masse
,
and
take
thereof
a
dram
euery
weeke
:
they
which
cannot
swallow
pils
,
shall
vse
this
magistrall
sirop
.
A
magistrall
sirope
.
Take
of
the
roote
of
Fennel
,
Acorus
,
and
Elecampane
,
of
euery
one
an
ounce
,
of
the
leaues
of
Eyebright
,
Betonie
,
Fumitorie
,
Mercurie
,
Succorie
,
Germander
,
and
Veruaine
,
of
euery
one
a
handfull
,
a
dozen
of
damaske
Raisins
,
and
as
many
Prunes
,
of
Anise
and
Fennel
seede
two
drammes
,
of
the
flowers
of
Sage
,
Stecados
,
Rosemarie
,
and
eyebright
,
of
euery
one
a
pugil
:
boyle
them
all
in
faire
water
,
and
when
you
haue
strained
it
,
adde
thereto
the
expression
of
three
ounces
of
Sene
which
haue
bin
infused
a
good
while
in
the
foresaid
decoction
warme
:
as
also
the
expression
of
an
ounce
of
Agaricke
,
with
a
dramme
of
cloues
and
as
much
Cinnamome
:
boyle
them
all
together
againe
with
a
sufficient
quantitie
of
Sugar
vntil
it
haue
the
consistence
of
a
sirope
that
is
well
boyled
,
aromatize
it
with
halfe
a
dramme
of
Nutmegs
and
as
much
of
the
powder
of
Diarrhodon
.
If
in
the
ende
and
shutting
vp
of
this
sirope
there
be
put
thereto
the
infusion
of
the
weight
of
halfe
an
ounce
of
Rubarbe
strongly
pressed
out
,
it
cannot
chuse
but
be
a
great
deale
better
.
Hereof
one
shall
take
euerie
fiue
daies
the
quantitie
of
two
ounces
,
more
or
lesse
according
to
the
working
,
and
that
in
some
broth
or
decoction
appropriate
vnto
the
head
and
eyes
.
Clisters
.
The
often
vse
of
Clisters
is
requisite
in
all
the
diseases
of
the
eyes
,
eares
,
and
head
.
Decoctions
prouoking
sweate
.
If
the
braine
should
be
very
moist
,
and
that
the
temperature
of
the
bodie
doe
not
withstand
,
the
vse
of
the
roote
China
,
or
of
Zarza
,
Perilla
,
putting
thereto
of
the
leaues
of
Eyebright
,
and
of
the
seede
of
Fennell
,
would
be
of
very
good
effect
.
For
together
with
the
consuming
of
the
superfluous
moisture
of
the
whole
body
,
it
would
strengthen
the
braine
and
the
eye
:
and
yet
I
beleeue
that
the
vse
of
Sassafras
hauing
the
smell
of
the
Anise-seede
,
would
be
a
great
deale
more
fit
.
The
bodie
being
purged
by
these
vniuersall
remedies
,
the
braine
may
afterward
with
greater
securitie
be
euacuated
by
the
mouth
and
nostrels
,
which
are
the
ordinarie
draines
that
nature
hath
ordayned
for
the
cleansing
thereof
;
I
should
better
allow
of
Masticatories
then
Irrhines
,
because
the
nose
is
seated
very
neere
vnto
the
eyes
,
and
communicateth
greatly
therewith
,
Masticatories
.
by
the
hole
which
goeth
through
them
to
the
great
corner
of
the
eye
,
in
such
sort
as
that
there
being
any
forcible
attracting
of
any
humour
through
the
nose
,
it
might
be
the
occasion
of
drawing
the
same
vnto
the
eye
,
which
is
the
part
that
is
diseased
.
This
is
also
the
appoyntment
,
of
that
great
Phisition
Hippocrates
,
in
the
second
section
of
his
sixt
booke
of
Epidemicall
diseases
.
It
is
meete
and
necessarie
(
saith
he
)
that
humours
falling
vpon
the
eyes
,
should
be
diuerted
vnto
the
palate
and
mouth
.
It
were
better
therefore
to
chawe
and
masticate
something
as
damaske
reasons
,
sprinkeled
with
a
drop
or
two
of
the
essence
of
Fennell
,
or
else
to
rub
the
palate
with
the
said
essence
alone
,
whose
vapour
ascending
vp
to
the
braine
and
eye
,
will
shengthen
them
,
and
not
suffer
them
to
attract
any
vicious
humours
.
Rubbing
of
the
head
.
Fricasies
and
rubbings
of
the
head
,
made
against
the
hayre
with
bags
,
perfumes
,
and
artificiall
coiles
,
such
as
we
will
prescribe
in
the
chapter
of
rheume
,
will
euacuate
the
braine
by
insensible
transpiration
.
Hippocrates
in
the
diseases
of
the
eyes
,
Cupping-glasses
.
applieth
cupping
glasses
vnto
the
necke
,
and
hinder
part
of
the
head
,
to
the
shoulders
and
thighes
.
We
must
not
forget
among
the
particular
euacuations
of
the
head
,
Causticks
.
to
speake
of
cauteries
:
it
is
very
true
in
deede
that
Phisitions
doe
not
accord
of
the
place
where
they
are
to
bee
applied
.
Some
there
be
that
applie
them
vpon
the
top
of
the
head
:
but
I
am
iealous
of
that
place
,
for
that
I
haue
seene
fearefull
accidents
to
happen
by
reason
of
Pericranium
,
when
the
causticke
hath
searched
too
deepe
:
and
I
could
like
it
better
,
that
it
should
be
applied
behinde
:
for
such
reuulsion
would
worke
more
effectually
,
and
further
,
it
is
very
certaine
that
the
rising
of
all
the
sinewes
lyeth
behinde
.
This
is
a
worthie
thing
to
bee
noted
,
A
worthie
obseruation
of
the
originall
of
the
sinewes
.
and
that
which
but
a
few
men
haue
marked
,
I
haue
oftentimes
shewed
the
same
both
in
my
publique
and
priuate
dissections
.
There
is
a
certaine
Italian
Phisition
,
which
boasteth
himselfe
to
haue
been
the
first
founder
and
finder
of
this
matter
:
but
I
haue
long
since
read
the
same
obserued
of
Hippocrates
in
his
booke
of
the
nature
of
bones
.
This
cauterie
is
not
to
be
applied
vpon
that
part
of
the
head
called
Occiput
,
because
that
thence
there
would
issue
nothing
,
The
fittest
place
for
the
application
of
cauteries
.
but
ouer
against
the
space
which
is
betwixt
the
first
and
second
Vertebre
:
being
the
very
place
,
where
Setons
also
are
ordinarily
set
.
In
old
and
inueterate
diseases
of
the
eyes
,
I
could
approue
of
that
deriuation
made
by
cauterie
behinde
the
eares
,
because
the
branches
of
the
veines
and
arteries
called
Carotides
and
Iugulares
,
(
from
which
the
eye
hath
all
his
outward
store
of
veines
and
arteries
)
do
passe
along
that
way
.
And
these
are
the
most
proper
&
fit
meanes
(
in
my
iudgement
)
to
euacuate
as
well
sensibly
as
insensibly
the
whole
bodie
,
the
head
and
the
eyes
.
I
haue
not
spoken
of
blood-letting
,
because
there
is
not
any
place
for
it
here
:
Blood-letting
.
and
it
is
so
farre
off
from
profiting
them
which
are
weake
sighted
,
that
it
weakeneth
them
more
,
taking
away
blood
,
which
is
the
storehouse
of
nature
,
and
that
iuyce
,
whereby
it
is
most
cherished
.
And
yet
in
great
paines
,
inflammations
and
sudden
fluxes
of
humours
,
it
may
doe
good
.
After
euacuation
,
we
must
thinke
how
to
strenghthen
the
braine
and
the
eye
,
to
which
vse
and
purpose
there
are
opiates
,
lozenges
and
powders
,
which
haue
propertie
to
cleere
and
strengthen
the
sight
,
as
Treacle
and
Mithridate
are
greatly
commended
and
commanded
,
for
such
as
haue
their
braine
and
eyes
very
rheumatike
and
moyst
.
Medicines
to
strengthen
and
sharpen
the
sight
.
The
conserues
also
of
the
flowers
of
Betonie
,
Sage
Rosemary
and
Eyebright
,
there
may
bee
framed
a
composition
or
Opiate
in
maner
as
followeth
.
Take
of
the
conserues
of
the
flowers
of
Eyebright
,
Betonie
,
and
Rosemary
,
of
each
an
ounce
,
of
olde
Treacle
three
drammes
,
of
conserue
of
Roses
halfe
an
ounce
,
of
the
powder
of
Diarrhodon
a
dramme
and
a
halfe
,
of
Maces
two
scruples
:
make
an
Opiate
hereof
with
the
syrope
of
Citrons
,
and
take
thereof
of
oftentimes
in
the
morning
when
you
rise
.
A
confection
.
One
may
also
make
a
confection
,
with
two
ounces
of
rosed
Sugar
,
and
as
much
of
the
sugar
of
Borage
flowers
,
with
two
drams
of
the
powder
of
Diarrhodon
,
and
halfe
a
dram
of
the
powder
of
Eyebright
,
Betonie
and
Fennell
,
which
may
be
taken
in
the
morning
.
A
powder
to
be
taken
at
night
.
At
night
going
to
bed
,
there
are
certaine
powders
to
bee
vsed
and
taken
inward
,
that
so
the
vertues
thereof
may
bee
conueied
,
together
with
the
vapours
of
the
meate
.
Take
of
Eyebright
three
drammes
,
of
Fennell
two
drammes
,
of
Anise
and
of
Seseli
a
dram
,
of
Mace
two
scruples
,
and
of
Cinamome
and
Cloues
as
much
,
of
the
seede
of
Rew
and
Germander
halfe
a
dramme
,
of
the
seede
of
Pionie
a
dram
,
of
roses
Sugar
so
much
as
needeth
:
make
them
into
very
fine
powder
,
and
take
thereof
a
spoonefull
at
your
going
to
bed
.
A
powder
helping
concoction
.
After
meate
also
one
may
vse
digestiue
powders
,
with
Coriander
,
Fennell
,
red
Roses
,
Corall
,
Pearle
,
Eyebright
,
Mace
,
and
rosed
Sugar
:
or
els
vse
this
condite
.
Take
of
Fennell
and
Coriander
Comfits
,
of
each
halfe
an
ounce
,
A
condite
.
of
the
rindes
of
Citrons
and
Mirobalanes
condited
,
of
each
two
drammes
,
of
dried
Eyebright
one
dram
,
of
Mace
halfe
a
dram
,
of
rosed
Sugar
so
much
as
needeth
:
make
thereof
a
condite
,
whereof
take
a
spoonefull
after
euery
meale
.
The
Arabians
doe
highly
commend
this
powder
to
bee
taken
after
meate
.
Take
of
the
Trociskes
of
Vipers
a
dram
,
of
the
powder
of
Eyebright
foure
scruples
,
of
sweete
Fennell
two
scruples
,
of
the
stones
which
are
found
in
the
eyes
of
a
Pike
,
one
scruple
,
of
rosed
Sugar
foure
ounces
:
and
make
thereof
a
powder
.
And
hitherto
concerning
inward
medicines
,
which
serue
for
the
cleering
and
strengthening
of
the
sight
:
and
now
wee
are
to
lay
out
the
outward
,
which
are
waters
,
colliries
,
and
oyntments
.
There
are
an
infinite
number
of
receipts
,
but
I
will
put
downe
three
or
foure
of
the
most
exquisite
and
best
approued
.
Outward
remedies
.
As
for
to
wash
the
eyes
in
the
morning
vse
these
distilled
waters
.
Take
of
the
crops
of
Fennell
,
Rew
,
Eyebright
,
Veruaine
,
Tormentil
,
Betonie
,
A
distilled
water
.
wilde
Roses
,
of
male
Pimpernell
,
Burnet
,
Clarie
,
Agrimonie
,
Cheruile
,
mountaine
Hissope
,
and
mountaine
Siler
,
of
euery
one
two
good
handfuls
:
shred
all
these
hearbes
very
small
,
and
infuse
them
first
in
white
wine
,
and
afterward
in
the
vrine
of
a
young
boy
that
is
in
perfect
health
,
and
thirdly
in
womans
milke
:
and
lastly
in
good
honey
:
after
which
distill
the
whole
,
and
keepe
this
water
carefully
,
putting
euery
morning
a
drop
therof
into
the
eye
.
You
may
also
euery
morning
wash
your
eyes
with
wine
,
Another
water
.
wherein
hath
been
boyled
Fennell
,
Eyebright
,
and
a
little
of
Chebule
Mirobalanes
.
Some
make
a
water
of
the
iuyces
of
male
Pimpernell
,
Germander
,
Clarie
and
Rew
:
putting
thereto
afterward
of
Cloues
,
Mace
,
and
Nutmeg
two
on
three
drams
,
and
haue
infused
them
all
together
in
white
wine
,
to
distill
them
with
good
honey
.
I
finde
the
remedie
which
I
now
set
downe
,
A
very
good
medicine
for
the
eyes
.
to
be
very
good
for
the
preseruation
and
strength
of
the
eyes
.
Take
of
the
water
of
Eyebright
and
Roses
well
distilled
,
foure
ounces
:
afterward
prouide
two
or
three
small
bags
in
which
is
contained
a
dram
and
a
halfe
of
Tutia
well
prepared
,
and
of
good
Aloes
a
scruple
:
hang
these
bagges
in
the
waters
aforesaid
,
and
wash
your
eyes
therewith
euery
night
.
An
excellent
water
of
bread
The
water
of
bread
(
so
called
)
is
very
excellent
.
You
must
make
paste
with
flower
grossely
sifted
,
and
the
powder
of
Rew
,
Fennel
and
Clarie
,
which
they
call
great
Celondine
:
of
this
paste
you
must
make
a
loafe
and
bake
in
the
ouen
,
which
so
soone
as
it
is
baked
must
be
clouen
in
two
,
and
put
betwixt
two
siluer
plates
,
or
peauter
dishes
,
made
very
close
in
such
sort
as
that
there
may
nothing
breath
out
:
and
so
you
shall
thence
gather
a
water
,
which
must
bee
kept
for
the
eyes
.
Some
also
doe
much
commend
the
extraction
of
Fennegreek
with
Honey
.
The
water
of
blew
flowers
called
Blew-bottles
and
growing
in
the
corne
,
distilled
,
is
excellent
good
for
the
preseruation
of
the
sight
.
Some
also
take
the
stalke
of
Fennell
a
little
aboue
the
roote
,
and
cutting
it
,
fill
it
with
the
powder
of
Sugar
candie
:
whereupon
commeth
forth
a
licour
which
is
singular
for
the
eyes
.
I
cannot
but
highly
praise
this
water
,
which
I
am
about
to
describe
.
A
water
.
Take
of
White
wine
a
pound
and
a
halfe
and
as
much
of
good
Rosewater
,
of
Tutia
well
prepared
an
ounce
,
of
the
rinde
of
Nutmeg
called
Mace
,
half
an
ounce
:
put
all
these
together
in
a
glasse
violl
close
stopped
,
and
set
it
in
the
heate
of
the
Sunne
twenty
daies
,
stirring
it
euery
day
till
it
become
very
cleere
.
An
oyntment
for
the
eyes
.
There
is
a
singuler
oyntment
for
the
preseruation
of
the
eyes
.
Take
of
Hogs
grease
very
new
,
two
ounces
:
steepe
it
in
Rosewater
sixe
houres
:
after
wash
it
againe
twelue
seuerall
times
in
the
best
White
wine
that
may
bee
got
,
by
the
space
of
fiue
or
sixe
houres
more
,
adde
afterward
vnto
this
grease
of
Tutia
well
prepared
and
finely
powdred
one
ounce
,
of
the
stone
Hematites
well
washed
a
scruple
,
of
Aloes
well
washed
and
made
into
powder
twelue
graines
,
of
powder
of
Pearle
three
graines
:
mixe
all
together
with
a
little
of
the
water
of
Fennell
,
and
make
them
vp
in
an
oyntment
,
whereof
ye
may
put
a
very
little
in
both
the
corners
of
your
eyes
.
There
is
great
store
euery
where
of
other
outward
remedies
which
may
serue
for
the
eyes
,
as
Colliries
,
or
Eyesalues
and
powders
,
which
are
blowne
into
the
eyes
:
but
I
finde
them
not
so
fit
for
the
purpose
as
waters
.
Washing
of
the
head
.
The
Arabians
vse
washing
of
the
head
,
the
better
to
preserue
the
sight
but
it
is
not
very
good
in
the
weakenes
of
the
eyes
to
trouble
the
braine
:
but
if
there
be
any
such
thing
vsed
,
it
may
bee
done
in
this
sort
.
Take
the
lye
that
is
made
of
the
Vine
ashes
,
of
the
leaues
of
Stechados
,
Betonie
,
Eyebright
,
Celandine
and
Camomill
,
of
each
a
handfull
,
of
Agarick
and
Chebule
Mirobalanes
tied
in
a
cloute
of
each
two
drammes
:
boyle
all
together
till
the
fourth
part
be
consumed
,
and
therewith
wash
your
head
.
Or
else
take
dried
Eyebright
,
and
make
it
into
ashes
:
then
adde
thereto
the
water
of
Eyebright
,
and
make
thereof
a
lye
.
Loe
these
be
the
meanes
whereby
we
shall
be
able
to
preserue
the
sight
,
especially
if
the
diminution
thereof
come
by
some
great
moysture
of
the
braine
and
eyes
,
as
is
that
of
my
Ladies
the
Dutchesse
of
Vzez
,
to
whom
this
whole
discourse
is
particularly
dedicated
.
I
do
not
set
downe
the
remedies
,
which
are
proper
to
the
seuerall
diseases
of
the
eyes
,
for
so
I
should
spend
too
much
time
.
It
was
my
purpose
onely
to
prepare
this
generall
regiment
,
which
might
serue
as
a
patterne
for
the
curing
of
all
the
rest
.
Monsieur
Guillemeau
the
kings
Surgeon
,
hath
put
forth
a
very
learned
treatise
,
wherein
are
to
bee
found
,
the
most
exquisite
remedies
set
downe
and
vsed
by
the
old
and
new
writers
.
Vnto
his
booke
I
referre
the
reader
,
seeing
it
is
extant
in
our
common
language
.
An
end
of
the
first
discourse
.
THE
SECOND
DISCOVRSE
,
WHEREIN
ARE
HANDLED
THE
diseases
of
melancholie
,
and
the
meanes
to
cure
them
.
CHAP.
I.
That
man
is
a
diuine
and
politike
creature
,
endued
with
three
seuerall
noble
powers
,
as
Imagination
,
Reason
and
Memorie
.
ABdalas
the
Sarrasin
being
importunatelie
pressed
,
and
as
it
were
forced
to
speake
and
tell
,
what
it
was
that
hee
found
to
bee
most
wonderfull
in
all
the
world
:
answered
at
last
with
great
commendation
,
that
man
alone
did
surpasse
all
other
wonder
whatsoeuer
.
An
answere
in
trueth
beseeming
a
great
Philosopher
,
rather
then
a
rude
and
vnlettered
man
.
For
man
hauing
the
image
of
God
engrauen
in
his
soule
,
The
praise
of
mankinde
.
and
representing
in
his
body
the
modell
of
the
whole
world
,
can
in
a
moment
transforme
himselfe
into
euery
thing
like
a
Proteus
,
or
receiue
at
an
instant
the
stampe
of
a
thousand
colours
like
to
the
Chamelion
.
Phauorine
acknowledged
nothing
to
be
great
here
on
earth
but
onely
man
.
The
wise
men
of
Egypt
haue
vouchsafed
him
such
honour
,
as
to
call
him
a
mortall
God
.
Thrice
renowmed
Mercurie
calleth
him
the
liuing
creature
full
of
diuine
parts
,
the
messenger
of
the
Gods
,
the
Lord
of
the
things
below
,
and
fellow
companion
with
the
Spirits
aboue
:
Pithagoras
,
the
measure
of
all
things
:
Synesius
,
the
Horizon
of
things
hauing
and
not
hauing
bodies
:
Zoroaster
in
a
certaine
kinde
of
rauishment
proclamed
him
,
the
mightie
worke
and
wonder
of
nature
:
Plato
,
the
marueile
of
marueiles
:
Aristotle
the
politike
liuing
creature
,
furnished
with
reason
and
counsaile
,
which
is
all
,
as
possessing
all
things
by
power
,
though
not
really
and
in
very
deede
(
as
Empedocles
would
haue
it
to
be
)
but
by
the
comprehending
and
conceiuing
of
the
formes
and
seuerall
sorts
of
things
:
Plinie
the
ape
or
puppie
of
nature
,
the
counterfeit
of
the
whole
world
,
the
abridgement
of
the
great
world
.
Amongst
the
Diuines
,
there
are
some
which
haue
called
him
,
euery
maner
of
creature
,
because
he
hath
intercourse
with
euery
maner
of
creature
;
he
hath
a
being
,
as
haue
the
stones
;
life
,
as
haue
the
plants
;
and
sence
or
feeling
as
the
beasts
;
and
vnderstanding
,
as
haue
the
Angels
.
Othersome
haue
honoured
him
,
giuing
him
the
title
of
vniuersall
gouernour
,
as
hauing
all
things
vnder
his
empire
and
iurisdiction
,
as
being
he
to
whom
euery
thing
yeeldeth
obedience
,
and
for
whose
sake
the
whole
world
was
created
.
In
briefe
,
this
is
the
chiefe
and
principall
of
Gods
worke
,
and
the
most
noble
of
all
other
creatures
.
But
this
his
excellencie
,
From
whence
the
excellencie
of
man
springeth
.
whereby
he
is
more
glorious
then
all
the
rest
,
is
not
in
respect
of
his
bodie
,
although
the
shape
thereof
bee
more
exquisite
,
better
tempered
,
and
of
more
comely
proportion
then
any
other
thing
in
the
world
,
seruing
as
Polycletus
his
rule
for
the
fashioning
of
other
things
,
and
being
as
a
platforme
,
whereby
the
master
builders
may
frame
and
contriue
their
buildings
.
This
noblenes
(
I
say
)
commeth
not
of
the
bodie
,
which
consisteth
of
matter
and
is
corruptible
:
no
,
the
extract
thereof
,
or
that
which
is
indeede
excellent
therein
,
is
further
fetcht
:
It
is
the
soule
alone
whereby
he
is
so
renowmed
,
The
excellencie
of
mankinde
.
being
a
forme
altogether
celestiall
and
diuine
,
not
taking
his
originall
from
the
effectuall
working
of
any
matter
,
as
that
of
plants
and
beasts
doth
.
It
is
created
of
God
,
and
commeth
downe
from
heauen
to
gouerne
the
bodie
,
so
soone
as
the
members
thereof
are
made
:
the
effects
thereof
doe
sufficiently
proue
vnto
vs
,
the
worthines
of
the
same
.
For
besides
the
vegetatiue
and
sensitiue
facultie
,
it
inioyeth
three
speciall
powers
and
faculties
,
which
extol
and
aduance
man
,
aboue
all
other
liuing
creatures
:
and
these
three
are
the
Imagination
,
Reason
,
and
Memorie
.
Of
these
,
The
three
excellent
powers
of
the
soule
.
reason
is
the
principall
and
chiefe
:
the
other
two
,
because
they
are
her
ordinary
handmaides
,
(
the
one
to
report
;
the
other
,
to
register
and
write
downe
,
doe
enioy
the
priuiledges
of
renowmed
excellencie
,
doe
lodge
within
her
royall
pallace
,
and
that
very
neere
her
owne
person
,
the
one
in
her
vtter
,
and
the
other
in
her
inner
chamber
.
The
imagination
.
The
imaginatiue
facultie
doth
represent
and
set
before
the
intellectuall
,
all
the
obiects
which
she
hath
receiued
from
the
common
sence
,
making
report
of
wharsoeuer
is
discouered
of
the
spies
abroad
:
vpon
which
reports
the
intellectuall
or
vnderstanding
part
of
the
minde
,
frameth
her
conclusions
,
which
are
very
often
false
,
the
imagination
making
vntrue
reports
.
For
as
the
most
prudent
and
carefull
Captaines
vndertake
very
oft
the
enterprises
which
proue
foolish
and
fond
,
and
that
because
of
false
aduertisement
:
euen
so
reason
doth
often
make
but
foolish
discourses
,
hauing
been
misse-informed
by
a
fayned
fantasie
.
The
opinions
of
the
Grecians
against
the
excellencie
of
imagination
.
Some
Greeke
Philosophers
there
be
,
which
would
debarre
the
imagination
of
her
reputed
renowne
and
excellencie
,
straining
themselues
to
make
her
as
base
as
the
other
actions
of
the
sences
:
and
I
haue
in
place
where
,
read
two
seuerall
opinions
to
that
end
:
the
first
is
of
such
as
thinke
that
the
imagination
and
common
sence
is
all
one
:
the
other
is
of
them
,
which
affirme
that
brute
beasts
haue
an
imagination
as
well
as
men
;
and
that
either
of
these
two
being
true
,
there
is
not
any
cause
why
it
should
be
inthronized
among
the
worthies
.
The
error
of
the
Philosophers
.
But
I
will
cause
it
to
appeare
manifest
vnto
euery
one
,
how
fondly
they
haue
suffered
themselues
to
be
abused
.
All
such
as
haue
applied
themselues
to
play
the
Philosophers
after
the
most
commendable
sort
and
maner
,
doe
holde
it
for
granted
and
out
of
all
question
:
that
the
imagination
is
a
certaine
thing
surpassing
the
common
or
inward
sence
,
which
iudgeth
of
all
outward
obiects
,
and
vnto
which
as
vnto
their
center
,
all
the
formes
of
the
other
sences
doe
betake
themselues
:
for
the
common
sence
,
receiueth
at
one
and
the
same
instant
with
the
outward
sences
the
formes
of
things
;
The
difference
betwixt
the
imagination
and
the
common
sence
.
and
that
(
if
I
may
be
allowed
to
vse
schoole
tearmes
)
with
the
reall
power
of
the
obiect
,
but
the
imagination
receiueth
and
reteyneth
them
without
any
presence
of
the
obiect
.
The
imagination
compoundeth
and
ioyneth
together
the
formes
of
things
,
as
of
Golde
and
a
mountaine
,
it
maketh
a
golden
mountaine
,
which
the
common
sence
cannot
doe
:
for
the
inward
sence
cannot
take
holde
of
any
thing
,
saue
that
which
the
outward
sences
perceiue
,
but
the
imagination
proceedeth
further
:
for
the
sillie
Sheepe
hauing
spied
the
Wolfe
,
getteth
himselfe
by
and
by
out
of
his
way
,
as
from
his
enemie
;
this
enimitie
is
not
knowne
by
the
sence
,
for
it
is
no
obiect
of
the
sences
,
but
it
is
the
meere
worke
of
imagination
to
know
the
same
.
This
then
is
a
power
farre
differing
from
the
common
sence
,
which
in
deede
is
found
truely
to
be
in
beasts
,
but
the
other
cannot
possiblie
be
found
in
them
in
that
degree
of
excellencie
that
it
is
in
men
.
I
would
that
euery
one
should
see
the
difference
betwixt
that
imagination
which
is
in
men
,
and
that
which
is
in
beasts
.
The
imagination
which
is
in
beasts
,
The
difference
betwixt
the
imagination
of
men
,
and
that
of
beasts
.
serueth
them
onely
to
follow
the
motions
and
passions
of
their
appetite
,
and
is
not
imployed
,
but
onely
about
action
,
that
is
to
say
,
either
in
following
that
which
may
doe
them
good
,
or
in
auoiding
of
that
which
may
annoy
them
.
The
imagination
of
man
serueth
both
for
action
and
contemplation
.
The
first
.
The
imagination
of
beasts
cannot
counterfeite
any
thing
further
,
then
as
it
is
present
and
before
their
eyes
;
The
second
.
but
man
hath
the
libertie
to
imagine
what
he
listeth
,
and
although
there
be
no
present
obiect
,
yet
it
taketh
out
of
the
treasurie
,
which
is
the
memorie
whatsoeuer
may
content
it
.
The
beasts
haue
their
imagination
occupied
onely
when
they
are
exercised
,
The
third
.
and
not
when
they
are
out
of
worke
and
labour
;
but
man
hath
the
vse
of
imagination
at
all
times
,
and
at
euery
houre
.
The
beast
hath
no
sooner
imagined
,
but
he
moueth
himselfe
by
and
by
,
The
fourth
.
and
goeth
after
that
which
his
appetite
stirreth
him
vp
vnto
;
but
man
followeth
not
alwaies
the
motions
of
his
appetite
,
he
hath
reason
to
bridle
the
same
with
all
,
as
when
it
findeth
out
any
error
therein
.
The
imagination
of
beasts
cannot
frame
to
it selfe
any
mountaines
of
golde
,
neither
yet
can
it
faine
the
things
that
are
darke
and
subtile
,
The
fift
.
or
flying
asses
,
as
the
imagination
of
man
can
.
Finally
,
The
sixt
.
the
imagination
of
man
seemeth
to
enter
into
some
maner
of
discourse
with
the
vnderstanding
.
For
hauing
beheld
a
painted
Lyon
,
it
perceiueth
that
it
is
not
a
thing
to
be
feared
,
and
at
the
same
time
,
ioyning
it selfe
vnto
reason
,
doth
confirme
and
make
bolde
.
Beholde
now
,
how
the
imagination
of
man
doth
magnifie
it selfe
aboue
that
of
beasts
,
and
for
what
cause
I
haue
set
it
in
ranke
a-amongst
the
excellentest
and
noblest
powers
of
the
minde
.
The
Arabians
haue
so
highly
commended
it
,
The
effects
of
imagination
.
that
they
haue
verely
beleeued
,
that
the
minde
by
vertue
of
the
imagination
could
worke
miracles
,
pearce
the
heauens
,
commaunde
the
elements
,
lay
plaine
the
huge
mountaines
,
and
make
mountaines
of
the
plaine
ground
:
and
to
be
short
,
that
vnto
the
iurisdiction
thereof
were
subiect
,
all
maner
of
materiall
formes
,
and
they
called
all
the
three
powers
of
the
minde
,
most
excellent
and
renowmed
minds
,
and
therefore
that
which
is
called
imagination
,
is
the
first
facultie
or
power
of
the
minde
.
Of
the
vnderstanding
,
the
second
power
of
the
minde
.
The
vnderstanding
followeth
next
in
order
,
and
awaketh
at
the
knocke
of
imagination
,
it
maketh
things
sensible
,
vniuersall
,
discourseth
,
gathereth
conclusions
,
reasoneth
from
the
effects
to
the
causes
,
and
from
the
beginnings
,
euen
to
the
middest
,
and
so
to
the
ends
and
issues
of
things
.
Of
vnderstanding
,
called
passible
or
suffering
.
The
Philosophers
distinguish
this
vnderstanding
power
,
into
a
suffering
and
doing
power
:
the
suffering
,
is
that
which
receiueth
the
formes
of
things
,
pure
and
free
from
all
matter
,
and
is
as
it
were
the
subiect
of
all
maner
of
formes
:
Of
actiue
vnderstanding
.
the
doing
power
is
as
it
were
a
light
,
which
maketh
cleere
and
perfect
the
suffering
:
in
such
maner
,
as
that
the
one
doth
as
it
were
serue
in
stead
of
the
matter
,
and
the
other
of
the
forme
,
and
both
ioyned
togetgher
,
Reason
.
doe
perfite
and
make
vp
reason
the
soueraigne
and
predominant
power
of
the
minde
,
proper
vnto
man
,
which
can
doe
much
without
the
bodie
,
and
vnto
which
the
bodie
very
oft
is
a
let
and
hindrance
,
being
that
alone
which
is
without
matter
,
being
also
not
subiect
to
passions
,
immortall
,
differing
from
the
sences
,
How
reason
differeth
from
the
sences
.
and
all
other
corporall
actions
,
because
the
sences
are
lost
by
the
violence
of
some
great
obiect
,
as
the
hearing
,
by
a
strong
and
forcible
sound
;
the
taste
,
by
tasting
some
extreame
fauour
;
the
sight
by
an
excessiue
whitenes
;
witnes
hereof
is
the
Sicilian
tyrant
,
who
by
cunning
practise
put
out
the
eyes
of
all
his
prisoners
:
but
the
vnderstanding
,
the
more
excellent
and
surpassing
that
the
obiect
is
,
the
more
it
sheweth
forth
his
owne
perfection
and
noblenes
,
the
contemplation
of
high
and
diuine
things
doth
rauish
it
,
yea
herein
it
findeth
greatest
contentation
,
herein
it
placeth
his
chiefest
felicitie
.
This
is
that
onely
power
which
groweth
more
and
more
,
when
the
bodie
declineth
,
which
then
is
in
his
chiefest
strength
,
when
the
bodie
groweth
faint
and
feeble
:
which
becommeth
strong
and
lustie
,
when
all
the
sences
grow
weake
and
feeble
,
which
whirleth
through
the
ayre
,
and
walketh
ouer
the
wide
world
,
when
the
bodie
is
immoueable
,
which
causeth
vs
when
we
are
in
sleepe
,
oftentimes
to
see
some
glaunces
of
his
diuine
nature
,
in
foretelling
things
to
come
,
and
,
if
it
bee
not
ouerwhelmed
with
the
Sea
of
vapours
,
rising
of
excessiue
cramming
in
of
bellie
cheere
,
it
lifteth
it selfe
aboue
the
world
,
and
euen
aboue
his
owne
nature
,
and
beholdeth
the
glorie
of
the
Angels
and
mysteries
of
heauen
.
Finally
,
reason
hauing
thus
swiftlie
conueyed
her selfe
to
take
the
view
of
whatsoeuer
is
,
and
hauing
discoursed
and
conceiued
a
million
of
goodly
and
pleasant
formes
,
being
vnable
any
longer
to
retaine
them
,
committeth
them
to
the
custodie
of
memorie
,
which
is
her
faithfull
secretarie
,
and
wherein
,
Memorie
.
as
in
a
place
of
greatest
trustines
to
keepe
the
same
,
the
most
precious
treasures
of
the
soule
are
placed
.
This
is
that
rich
treasurie
,
which
incloseth
within
one
only
inner
roome
all
the
sciences
,
and
what
else
soeuer
hath
passed
since
the
creation
of
the
world
,
which
lodgeth
euery
thing
in
his
seuerall
place
,
not
shufling
them
vp
disorderly
together
,
which
obserueth
time
,
circumstances
and
order
,
and
which
is
(
as
Plato
tearmeth
it
)
a
cesterne
to
containe
the
running
streames
of
the
vnderstanding
:
this
facultie
is
called
remembrance
,
and
is
proper
vnto
man
alone
:
for
beastes
haue
likewise
a
certaine
kinde
of
memorie
,
but
they
cannot
call
to
minde
the
time
,
order
and
circumstances
,
this
cannot
be
accomplished
without
a
Syllogisme
.
See
here
the
mind
of
man
attended
by
these
three
famous
faculties
,
the
imagination
,
reason
,
and
memorie
,
all
which
three
are
lodged
in
one
selfesame
palace
,
and
within
this
round
towre
,
which
we
call
the
head
:
The
diuerse
opinions
concerning
the
seates
of
these
powers
.
but
whether
this
fall
out
to
be
in
all
the
braine
equally
,
and
alike
,
or
that
euery
one
of
them
should
haue
his
seuerall
chamber
,
it
is
not
fully
resolued
vpon
.
I
know
very
well
that
there
is
a
great
quarell
betwixt
the
Greeke
and
Arabian
Phisitions
,
The
Grecians
would
haue
them
diffused
through
the
substance
of
the
whole
braine
.
about
the
lodgings
of
these
three
princesses
,
&
that
no
man
hitherto
hath
bin
able
to
reconcile
them
.
The
Greekes
would
lodge
them
in
euerie
part
of
the
braine
;
the
Arabians
quarter
out
euery
of
them
by
it selfe
.
The
Greekes
maintaine
that
in
all
places
where
the
reason
is
,
that
there
the
imagination
and
memorie
doe
accompanie
it
,
and
that
al
the
three
are
as
much
before
as
behind
:
finally
,
that
they
be
al
of
them
in
all
and
euery
part
of
the
braine
.
They
alleage
for
one
principall
reason
on
their
side
,
that
euery
similar
action
is
wholie
and
intirely
in
euery
part
of
his
subiect
,
as
for
example
,
nourishment
is
equallie
and
alike
in
all
the
bone
,
and
whatsoeuer
part
of
the
bone
it
be
,
there
is
to
be
found
continuallie
these
foure
faculties
,
that
is
,
the
attractiue
,
retentiue
,
digestiue
and
expulsiue
.
On
the
contrary
the
Arabians
will
haue
,
The
contrarie
opinion
of
the
Arabians
.
that
euery
one
of
these
faculties
enioy
his
proper
seate
:
and
they
haue
very
goodly
reasons
for
that
which
they
holde
.
The
first
reason
.
First
,
it
is
very
certaine
,
that
there
are
diuerse
pettie
chambers
in
the
braine
,
which
the
Anatomists
call
Ventricles
,
these
chambers
are
not
for
nothing
,
yea
and
there
is
no
man
that
can
thinke
,
that
they
were
made
for
any
other
vse
,
then
to
be
lodgings
for
these
three
faculties
:
and
that
,
as
though
the
imagination
should
be
lodged
in
the
two
first
,
Reason
in
the
middlemost
,
and
Memorie
in
the
hindermost
:
and
the
appearance
of
the
truth
of
this
thing
is
very
great
:
for
the
imagination
receiueth
all
the
obiects
of
the
sences
,
and
therefore
ought
to
be
placed
very
neere
vnto
the
sences
:
but
so
the
case
standeth
,
as
that
all
the
sences
are
in
the
forepart
of
the
head
:
the
imagination
presenteth
all
these
obiects
vnto
the
reason
,
which
maketh
them
voide
of
matter
and
vniuersall
,
so
that
of
necessitie
it
must
follow
as
second
.
The
reason
hauing
after
some
time
serued
and
satisfied
it selfe
of
these
pleasant
formes
,
committeth
them
to
the
custodie
of
memorie
:
whereupon
it
followeth
of
necessitie
,
that
it
should
be
placed
behinde
,
and
as
it
were
in
her
inner
chamber
.
The
second
.
Furthermore
,
imagination
being
effected
by
receiuing
in
of
formes
,
must
haue
his
seat
in
the
softest
part
of
the
braine
,
because
the
prints
of
pictures
are
most
easilie
set
in
a
soft
bodie
:
Memorie
which
keepeth
and
retayneth
the
formes
,
craueth
a
more
hard
part
,
for
else
the
picture
would
be
defaced
by
and
by
after
that
it
should
be
printed
:
Reason
,
as
the
greatest
of
renowne
ought
to
be
placed
in
such
a
part
of
the
braine
,
as
is
most
temperate
.
But
there
is
no
doubt
,
but
the
forepart
of
the
braine
is
the
softest
,
and
the
hinder
part
the
hardest
,
and
the
middlemost
the
most
temperate
:
so
then
we
must
beleeue
that
imagination
is
before
,
and
memorie
behinde
.
Philosophers
that
haue
written
of
Phisiognomie
,
The
third
.
say
that
such
as
haue
the
hinder
part
of
the
head
hanging
out
much
,
haue
a
good
memorie
;
that
such
as
haue
large
and
high
foreheads
,
and
therewithall
as
it
were
bossed
,
are
of
pleasant
imagination
:
and
that
such
as
in
whom
these
two
eminences
are
wanting
,
are
blockish
,
without
imagination
,
and
without
memorie
.
The
fourth
.
If
we
will
(
saith
Aristotle
in
his
Problemes
)
enter
into
any
serious
and
deepe
conceit
,
we
knit
the
browes
and
draw
them
vp
:
if
we
would
call
to
mind
and
remember
anything
,
wee
hang
downe
the
head
,
and
rub
the
hinder
part
,
which
sheweth
very
well
that
the
imagination
lieth
before
,
and
the
memorie
behinde
.
Men
haue
very
often
marked
,
The
fift
.
that
if
the
hinder
part
of
the
head
be
hurt
,
the
memorie
is
lost
at
the
very
same
time
.
The
sixt
.
I
will
adde
further
for
the
more
strengthning
of
the
side
of
the
Arabians
,
that
the
fashion
and
widenes
of
the
ventricles
of
the
braine
,
doe
serue
to
poynt
out
with
the
finger
,
the
places
of
these
three
faculties
.
The
fourth
ventricle
is
somewhat
sharpe
poynted
,
to
the
end
that
formes
may
be
the
better
vnited
,
and
that
the
reflexe
thereof
may
the
more
fully
cast
it selfe
vpon
the
third
,
wherein
reason
lodgeth
:
the
two
first
are
the
widest
,
for
that
they
receiue
the
first
obiects
which
are
not
as
yet
refined
:
that
in
the
middest
was
fittest
for
reason
,
because
it
might
receiue
the
images
or
formes
of
the
two
first
,
and
hauing
forgotten
them
,
might
seeke
them
out
;
as
it
were
in
her
most
close
and
secret
place
of
custodie
,
contriued
for
that
end
behinde
.
Finally
,
The
seuenth
.
that
which
hath
made
the
Arabians
to
stand
so
stiffelie
in
their
opinion
,
and
to
maintaine
that
these
three
faculties
,
haue
euery
one
their
seuerall
lodging
,
is
because
they
haue
oftentimes
obserued
,
that
one
of
these
three
may
be
hurt
,
and
not
the
other
;
the
imagination
is
very
oft
corrupted
,
the
reason
standing
sound
and
intier
:
and
contrariewise
,
how
many
franticke
and
melancholike
men
be
there
,
which
discourse
very
excellently
,
notwithstanding
their
foolish
and
vaine
imaginations
.
Galen
writeth
two
histories
of
two
franticke
men
,
the
one
of
which
had
his
imagination
troubled
,
and
his
reason
sound
,
the
other
his
reason
troubled
,
and
his
imagination
sounde
.
Wee
see
an
infinite
number
which
haue
vtterly
lost
their
memorie
,
and
yet
faile
not
to
discourse
very
well
.
Thucidides
mencioneth
,
that
in
that
great
plague
which
dispeopled
almost
al
Greece
,
there
were
moe
than
a
million
,
which
forgot
euery
thing
euen
to
their
owne
name
,
and
yet
notwithstanding
did
not
thereupon
become
fooles
.
Messala
Coruinus
in
his
recouerie
of
a
certaine
sicknes
,
did
not
remember
his
own
name
.
Trapezontius
was
very
wise
whilest
he
was
young
,
but
drawing
neere
vnto
old
age
he
quite
forgot
all
.
Seeing
therefore
that
one
of
these
faculties
may
be
hurt
without
the
other
,
we
must
beleeue
that
euery
of
them
hath
his
particular
place
.
The
conclusion
.
If
it
were
committed
to
me
to
giue
iudgement
in
this
controuersie
,
I
should
say
that
the
Greekes
had
plaide
the
more
subtile
Philosophers
,
and
that
their
opinion
is
the
more
true
:
but
that
that
of
the
Arabians
will
euer
be
more
followed
of
the
common
people
,
for
that
it
hath
in
it
a
greater
shew
of
euident
cleerenes
.
I
will
not
draw
on
this
disputation
to
any
greater
length
:
it
is
enough
for
me
to
make
it
appeare
that
the
minde
hath
three
most
excellent
faculties
,
al
which
lodge
within
the
braine
,
and
cause
man
to
appeare
more
admirable
,
then
any
other
creature
,
which
inable
him
also
to
gouerne
all
the
world
,
and
which
giue
him
the
title
of
a
sociable
and
politike
liuing
creature
.
CHAP.
II.
That
this
liuing
creature
full
of
the
image
of
God
,
is
now
and
then
so
farre
abased
,
and
corrupted
in
his
nature
,
with
an
infinit
number
of
diseases
,
that
he
becommeth
all
like
vnto
a
beast
.
COmming
to
extoll
man
vnto
the
highest
degree
and
step
of
his
glorie
,
beholde
him
I
pray
thee
the
best
furnished
and
most
perfect
of
all
other
liuing
creatures
,
hauing
(
as
I
haue
sayd
)
in
his
soule
the
image
of
God
,
and
in
his
bodie
the
modell
of
the
whole
world
.
The
miserie
of
mankinde
.
And
now
I
intend
to
set
him
out
vnto
thee
as
the
most
caitife
and
miserable
creature
that
is
in
the
world
,
spoyled
of
all
his
graces
,
depriued
of
iudgement
,
reason
and
counsaile
,
enemie
of
men
and
of
the
Sun
,
straying
and
wandring
in
solitarie
places
:
to
bee
briefe
,
so
altered
and
chaunged
,
as
that
he
is
no
more
a
man
,
as
not
retaining
any
thing
more
then
the
very
name
.
The
minde
alone
corrupted
the
body
standing
sound
.
This
alteration
is
seene
oftentimes
in
the
soule
alone
,
the
bodie
standing
sound
and
without
blemish
:
as
when
a
man
by
his
malicious
will
becomming
an
apostate
and
reuolt
,
defaceth
the
ingrauen
forme
of
the
Deitie
,
and
commeth
by
the
filth
of
sinne
to
defile
the
holy
temple
of
God
,
when
through
an
vnruly
appetite
,
he
suffereth
himselfe
to
be
carried
in
such
headlong
wise
after
his
passions
,
either
of
choler
,
enuie
or
gluttonie
,
as
that
he
becommeth
more
outragious
then
a
lyon
,
more
fierce
then
a
tyger
,
and
more
filthie
and
contemptible
then
a
swine
.
I
goe
not
about
to
redresse
this
deformitie
,
I
leaue
the
discourse
for
the
learned
Diuines
.
Yea
and
if
a
man
doe
but
take
some
paines
in
morall
Philosophie
to
reade
it
,
he
shall
finde
right
holesome
precepts
,
for
the
staying
and
brideling
of
these
foolish
passions
.
The
minde
corrupted
through
a
corrupt
bodie
.
I
come
to
the
other
deformitie
,
which
is
violently
throwne
vpon
man
,
and
may
happen
vnto
the
most
religious
,
being
,
when
the
bodie
,
which
is
as
it
were
the
vessell
of
the
soule
,
is
so
greatly
altered
and
corrupted
,
as
that
all
the
noblest
faculties
of
the
same
,
are
likewise
corrupted
,
the
sences
seeme
all
of
them
to
wander
and
goe
astray
,
euery
motion
to
be
out
of
order
,
the
imagination
troubled
,
the
reason
foolish
and
rash
,
the
memorie
altogether
giuen
to
let
slip
and
flie
away
whatsoeuer
it
should
retaine
.
The
first
deformitie
deserueth
correction
,
as
comming
of
a
malicious
minde
and
voluntarie
action
:
but
as
for
this
which
is
constrained
and
violently
inflicted
by
diseases
,
it
deserueth
to
bee
weighed
of
euery
one
with
a
tender
and
charitable
compassion
.
The
diseases
assailing
our
minde
.
But
the
diseases
which
doe
most
sharply
assaile
our
mindes
,
and
captiuate
and
make
them
thrall
vnto
the
two
inferiour
powers
,
are
three
;
the
frensie
,
madnes
,
and
melancholie
.
Looke
vpon
the
deedes
of
frentike
and
mad
men
,
thou
shalt
not
find
therein
any
thing
worthie
of
a
man
,
he
biteth
,
he
shriketh
,
he
belloweth
out
a
wilde
and
sauadge
voyce
,
rowleth
about
his
fierie
eyes
,
setteth
vp
his
haire
,
runneth
himselfe
headlong
into
euery
thing
indifferently
,
and
very
oft
murthereth
himselfe
.
See
how
melancholike
men
do
now
and
then
so
cast
downe
and
abase
themselues
,
as
that
they
become
companions
to
the
brute
beasts
,
and
haue
no
pleasure
to
bee
any
where
but
in
solitarie
places
.
I
am
about
to
describe
him
out
vnto
thee
in
most
liuely
manner
,
and
then
thou
shalt
iudge
what
a
maner
of
man
he
is
.
The
liuely
description
of
a
melancholike
person
.
The
melancholike
man
properly
so
called
,
(
I
meane
him
which
hath
the
disease
in
the
braine
)
is
ordinarilie
out
of
heart
,
alwaies
fearefull
and
trembling
,
in
such
sort
as
that
he
is
afraid
of
euery
thing
,
yea
and
maketh
himselfe
a
terrour
vnto
himselfe
,
as
the
beast
which
looketh
himselfe
in
a
glasse
;
he
would
runne
away
and
cannot
goe
,
he
goeth
alwaies
sighing
,
troubled
with
the
hicker
,
and
with
an
vnseparable
sadnes
,
which
oftentimes
turneth
into
dispayre
;
he
is
alwaies
disquieted
both
in
bodie
and
spirit
,
he
is
subiect
to
watchfulnes
,
which
doth
consume
him
on
the
one
side
,
and
vnto
sleepe
,
which
tormenteth
him
on
the
other
side
:
for
if
he
think
to
make
truce
with
his
passions
by
taking
some
rest
,
behold
so
soone
as
hee
would
shut
his
eyelids
,
hee
is
assayled
with
a
thousand
vaine
visions
,
and
hideous
buggards
,
with
fantasticall
inuentions
,
and
dreadfull
dreames
;
if
he
would
call
any
to
helpe
him
,
his
speech
is
cut
off
before
it
be
halfe
ended
,
and
what
he
speaketh
commeth
out
in
fasling
and
stammering
sort
,
he
can
not
liue
with
companie
.
To
conclude
,
hee
is
become
a
sauadge
creature
,
haunting
the
shadowed
places
,
suspicious
,
solitarie
,
enemie
to
the
Sunne
,
and
one
whom
nothing
can
please
,
but
onely
discontentment
,
which
forgeth
vnto
it selfe
a
thousand
false
and
vaine
imaginations
.
Then
iudge
and
weigh
if
the
titles
which
I
haue
heretofore
giuen
to
man
,
calling
him
a
diuine
and
politique
creature
,
can
any
way
agree
with
the
melancholike
person
.
And
yet
I
would
not
haue
thee
(
O
thou
Atheist
whosoeuer
thou
art
)
hereupon
to
conclude
,
Against
Atheists
which
think
the
soule
to
be
mortall
.
that
the
soule
of
man
suffereth
any
thing
in
his
essence
,
and
thereby
to
become
subiect
to
corruption
:
it
is
neuer
altered
or
changed
,
neither
can
it
suffer
any
thing
,
it
is
his
instrument
that
is
euill
affected
.
Thou
maist
vnderstand
this
matter
if
thou
wilt
,
by
a
comparison
drawne
from
the
Sunne
:
for
euen
as
the
Sunne
doth
neuer
feele
any
diminishment
of
brightnes
,
althought
it
seeme
oftentimes
to
be
darke
and
eclipsed
;
for
this
happeneth
either
by
the
thicknes
of
the
clowdes
,
or
by
reason
of
the
Moone
comming
betwixt
it
and
vs
:
and
so
our
soule
seemeth
oftentimes
to
suffer
,
but
indeede
it
is
the
bodie
which
is
out
of
frame
.
There
is
an
excellent
sentence
in
Hippocrates
,
in
the
end
of
his
first
book
of
diet
,
which
deserueth
to
be
written
in
letters
of
gold
.
A
pregnant
place
prouing
the
immortalitie
.
Our
soule
(
saith
he
)
cannot
be
changed
in
his
essence
,
neither
by
drinking
nor
eating
,
nor
by
any
excesse
,
we
must
impute
the
cause
of
all
his
alterations
,
either
to
the
spirits
where
with
it
chiefly
hath
to
deale
,
or
vnto
the
vessels
,
by
which
it
diffuseth
it selfe
throughout
the
body
.
Now
the
instrument
of
these
noble
faculties
is
the
braine
,
which
is
considered
of
by
the
Phisition
,
either
as
a
similar
part
,
whose
health
and
welfare
consisteth
in
a
good
temperature
;
or
as
an
instrumentall
part
,
and
then
the
health
and
welfare
thereof
consisteth
in
a
laudable
shape
both
of
the
bodie
,
as
also
of
the
ventricles
of
the
same
.
That
a
good
temperature
and
laudable
figure
are
requisite
for
the
actions
of
the
soule
.
And
both
these
two
sorts
are
requisite
for
the
well
executing
of
these
three
faculties
:
It
is
most
true
that
Galen
attributeth
more
to
a
good
temperature
,
then
to
a
commendable
shape
,
and
in
one
whole
booke
maintaineth
with
strong
and
firme
argument
,
that
the
maners
of
the
soule
doe
follow
the
temperature
of
the
bodie
,
as
thou
shalt
see
in
the
chapter
following
.
And
yet
I
for
my
part
wil
not
yeeld
so
much
either
to
temperature
or
shape
,
That
naturall
inclinations
may
be
corrected
by
studied
and
laboured
ones
.
A
most
excellent
historie
of
Zopyrus
and
Socrates
.
as
that
they
can
altogether
commaund
and
ouer-rule
the
soule
.
For
such
qualities
as
are
naturall
,
and
as
it
were
borne
with
vs
,
may
bee
amended
by
those
qualities
which
the
Philosophers
call
acquisite
,
or
purchased
and
gotten
by
other
meanes
.
The
historie
of
Socrates
maketh
this
plaine
enough
.
Zopyrus
a
great
Philosopher
,
taking
vpon
him
to
iudge
and
know
at
the
first
sight
,
the
disposition
of
euery
man
,
as
vpon
a
day
he
had
beheld
Socrates
reading
,
and
being
vrgently
pressed
of
all
them
that
sate
by
to
speake
his
opinion
of
him
:
answered
at
last
,
that
he
well
knew
that
hee
was
the
most
corrupt
and
vicious
man
in
the
world
.
The
speech
was
hastily
carried
to
Socrates
by
one
of
his
disciples
,
who
mocked
Zopyrus
for
it
.
Then
Socrates
by
the
way
of
admiration
cried
aloude
;
Oh
the
profound
Philosopher
,
he
hath
throughly
looked
into
my
humour
and
disposition
;
I
was
by
nature
inclined
to
all
these
vices
,
but
morall
Philosophie
hath
drawne
me
away
from
them
.
And
in
very
deede
Socrates
had
a
very
long
head
and
ill
shaped
,
his
countenance
vgly
,
and
his
nose
turning
vp
.
These
naturall
inclinations
then
which
proceede
of
the
temperature
and
shape
of
the
bodie
(
foreseene
that
these
two
vices
bee
not
exceeding
great
,
as
in
melancholike
persons
)
may
bee
reclaimed
and
amended
,
by
the
qualities
which
we
get
vnto
ourselues
by
morall
Philosophie
,
by
the
reading
of
good
bookes
,
and
by
frequenting
the
companies
of
honest
and
vertuous
men
.
CHAP.
III.
Who
they
bee
which
are
called
melancholike
persons
,
and
how
one
should
put
difference
betwixt
melancholike
men
that
are
sicke
,
and
those
that
are
sound
and
whole
.
ALL
such
as
wee
call
melancholike
men
,
are
not
infected
with
this
miserable
passion
which
wee
call
melancholie
:
there
are
melancholike
constitutions
,
which
keep
within
the
bounds
and
limits
of
health
,
which
if
we
credit
ancient
writers
,
are
very
large
and
wide
.
We
must
therefore
for
the
orderly
handling
of
this
matter
,
set
downe
all
the
sorts
and
differences
of
melancholike
persons
,
to
the
end
that
the
likenes
of
names
may
not
trouble
vs
in
the
sequele
of
this
discourse
.
That
there
are
foure
humors
in
our
bodies
.
It
is
a
thing
most
freely
agreed
vpon
in
Phisicke
,
that
there
are
foure
humours
in
our
bodies
,
Blood
,
Phlegme
,
Choler
,
and
Melancholie
;
and
that
all
these
are
to
bee
found
at
all
times
,
in
euery
age
,
and
at
all
seasons
to
be
mixed
and
mingled
together
within
the
veines
,
though
not
alike
much
of
euery
one
:
for
euen
as
it
is
not
possible
to
finde
the
partie
in
whom
the
foure
elements
are
equally
mixed
;
and
as
there
is
not
that
temperament
in
the
world
,
in
which
the
foure
contrary
qualities
are
in
the
whole
&
euery
part
equally
compounded
,
but
that
of
necessitie
there
must
be
some
one
euermore
which
doth
exceed
the
other
:
euen
so
it
is
not
possible
to
see
any
perfect
liuing
creature
,
in
which
the
foure
humours
are
equally
mixed
,
there
is
alwaies
some
one
which
doth
ouer-rule
the
rest
,
and
of
it
is
the
parties
complexion
;
named
:
if
blood
doe
abound
,
we
call
such
a
complexion
;
sanguine
;
if
phlegme
,
phlegmatike
;
if
choler
,
cholerike
;
and
if
melancholie
,
melancholike
.
These
foure
humours
,
if
they
doe
not
too
much
abound
,
may
very
easily
stand
with
the
health
of
the
partie
:
for
they
doe
not
sensibly
hurt
and
hinder
the
actions
of
the
bodie
.
It
is
most
true
that
euery
constitutions
bringeth
forth
his
different
effects
,
which
make
the
actions
of
the
soule
more
quicke
and
liuely
,
or
more
dull
and
dead
.
Phlegmatike
persons
are
for
the
most
part
blockish
and
lubberlike
,
hauing
a
slow
iudgement
,
The
effects
of
phlegme
.
and
all
the
noblest
powers
of
the
minde
,
as
it
were
asleepe
,
because
the
substance
of
their
braine
is
too
thicke
,
and
the
spirits
laboured
therein
too
grosse
:
these
are
no
fit
men
for
the
vndergoing
of
weightie
affaires
,
neither
apt
to
conceiue
of
profound
mysteries
;
a
bed
and
a
pot
full
of
pottage
is
fitted
for
them
.
Whereunto
the
sanguine
complexion
is
inclined
.
The
sanguine
persons
are
borne
for
to
be
sociable
and
louers
of
companie
:
they
are
as
it
were
alwaies
in
loue
,
they
loue
to
laugh
and
bee
pleasant
:
this
is
the
best
complexion
for
health
and
long
life
,
because
that
it
hath
the
two
maine
pillars
of
life
,
which
are
naturall
heate
and
moysture
in
greatest
measure
,
and
yet
such
folke
are
not
the
fittest
for
great
exployts
,
nor
yet
for
high
and
hard
attempts
,
because
they
bee
impatient
,
and
cannot
belong
in
doing
about
one
thing
,
being
for
the
most
part
drawne
away
,
either
by
their
sences
,
or
els
by
their
delights
,
whereto
they
are
naturally
addicted
.
Cholerike
persons
being
hote
and
drie
,
haue
a
quicke
vnderstanding
,
The
properties
of
a
cholerike
persons
.
abounding
with
many
sleight
inuentions
:
for
they
seldome
sound
any
deepe
and
hidden
secrets
,
it
fitteth
not
their
fist
to
graple
with
such
businesses
as
require
continuance
of
time
and
paines
of
the
bodies
,
they
cannot
be
at
leisure
;
their
bodies
and
spirits
doe
let
them
:
their
spirits
are
soone
spent
by
reason
of
their
thinnesse
,
and
their
weake
bodies
cannot
indure
much
watching
.
I
will
adde
also
that
one
thing
which
Aristotle
mentioneth
in
his
Ethickes
,
as
that
they
loue
change
of
things
,
and
for
this
cause
are
not
so
fit
for
consultations
of
great
importance
.
The
melancholike
are
accounted
as
most
fit
to
vndertake
maters
of
weightie
charge
and
high
attempt
.
That
melancholike
persons
are
ingenious
and
wittie
.
Aristotle
in
his
Problemes
sayth
,
that
the
melancholike
are
most
wittie
and
ingenious
:
but
we
must
looke
that
we
vnderstand
this
place
aright
,
for
there
are
many
sorts
of
melancholie
:
That
there
are
three
sorts
of
melancholie
.
there
is
one
that
is
altogether
grosse
and
earthie
,
cold
and
drie
:
there
is
another
that
is
hot
and
adust
,
men
call
it
atrabilis
:
there
is
yet
another
which
is
mixed
with
some
small
quantitie
of
blood
,
and
yet
not
withstanding
is
more
drie
then
moyst
.
The
first
sort
which
is
grosse
and
earthie
,
maketh
men
altogether
grosse
and
slacke
in
all
their
actions
both
of
bodie
and
minde
,
fearefull
,
sluggish
,
and
without
vnderstanding
:
it
is
commonly
called
Asse-like
melancholie
:
the
second
sort
being
hote
and
burnt
,
doth
cause
men
to
be
outragious
and
vnfit
to
be
imployed
in
any
charge
.
There
is
none
then
but
that
which
is
mixed
with
a
certaine
quantitie
of
blood
,
that
maketh
men
wittie
,
and
causeth
them
to
excell
others
.
Why
melancholike
men
are
wittie
.
The
reasons
hereof
are
very
plaine
,
the
braine
of
such
melancholike
persons
is
neither
too
soft
nor
too
hard
,
and
yet
it
is
true
,
that
drynes
doth
beare
the
sway
therein
.
But
Heraclitus
oftentimes
said
,
that
a
drie
light
did
make
the
wifest
minde
:
there
are
but
small
store
of
excrements
in
their
braine
,
their
spirits
are
most
pure
,
and
are
not
easilie
wasted
,
they
are
hardly
drawne
from
their
purpose
and
meaning
;
their
conceit
is
very
deepe
,
their
memorie
very
fast
,
their
bodie
strong
to
endure
labour
,
and
when
this
humour
groweth
hot
,
by
the
vapours
of
blood
,
it
causeth
as
it
were
,
as
kinde
of
diuine
rauishment
,
commonly
called
Enthousiasma
,
which
stirreth
men
vp
to
plaie
the
Philosophers
,
Poets
,
and
also
to
prophesie
:
in
such
maner
,
as
that
it
may
seeme
to
containe
in
it
some
diuine
parts
.
See
here
the
effects
of
the
foure
complexions
,
and
how
they
may
all
foure
be
within
the
bounds
of
health
.
It
is
not
then
of
these
sound
melancholike
persons
that
we
speake
in
this
treatise
:
We
will
intreate
onely
of
the
sicke
,
and
such
as
are
pained
with
the
griefe
which
men
call
melancholie
,
which
I
am
now
about
to
describe
.
CHAP.
IIII.
The
definition
of
Melancholie
,
and
all
the
differences
of
it
.
DIseases
commonly
take
their
names
,
either
from
the
place
which
they
seaze
vpon
,
or
of
some
irkesome
accident
accompanying
them
,
Whence
melancholie
tooke
his
name
.
or
of
the
cause
which
causeth
them
.
Melancholie
marcheth
in
his
hinder-most
ranke
:
for
this
name
was
giuen
it
,
because
it
springeth
of
a
melancholike
humour
.
Wee
will
define
(
as
other
good
authors
doe
)
a
kinde
of
dotage
without
any
serue
,
hauing
for
his
ordinarie
companions
,
feare
and
sadnes
,
without
any
apparant
occasion
.
Dotage
in
this
definition
standeth
for
the
Genus
,
the
Greekes
call
it
more
properlie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Latines
Delirium
.
The
diuerse
sorts
of
dotage
.
There
are
two
sorts
of
dotage
,
the
one
without
a
feuer
,
the
other
with
a
feuer
:
that
which
is
ioyned
with
a
feuer
,
is
either
continuall
,
and
haunteth
the
sicke
continually
,
or
else
it
taketh
him
at
certaine
times
,
distinguisht
by
distance
:
that
which
is
continuall
,
is
properly
called
frensie
,
and
it
commeth
either
through
the
inflammation
of
the
muscles
,
called
Diaphragma
:
and
this
is
the
cause
why
the
auncient
Greeke
writers
do
call
the
said
muscle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
dotage
which
commenth
by
fit
,
happeneth
commonly
in
burning
agues
,
and
in
the
stage
or
full
strength
of
feuers
tertains
,
and
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
other
sort
of
dotage
is
without
a
feauer
,
and
it
is
either
accompanied
with
rage
and
furie
,
and
then
it
is
called
Mania
,
or
madnes
:
or
else
with
feare
and
sadnes
,
and
then
it
is
caled
melancholie
.
Melancholie
therefore
is
a
dotage
,
What
dotage
is
.
not
coupled
with
an
ague
,
but
with
feare
and
sadnes
.
We
call
that
dotage
,
when
some
one
of
the
principall
faculties
of
the
minde
,
as
imagination
or
reason
is
corrupted
.
All
melancholike
persons
haue
their
imagination
troubled
,
for
that
they
deuise
with
themselues
a
thousand
fantasticall
inuentions
and
obiects
,
which
in
deede
are
not
at
all
:
they
haue
also
verie
oft
their
reason
corrupted
.
Why
melancholie
is
not
accompanied
with
a
feuer
.
Wherefore
we
cannot
make
any
doubt
,
whether
melancholie
be
a
dotage
or
no
,
but
it
is
ordinarylie
without
a
feuer
,
because
the
humour
is
drie
,
and
hath
these
two
qualities
,
coldenes
,
and
drynes
,
which
are
altogether
contrarie
vnto
putrefaction
,
so
that
there
cannot
any
putrisied
vapour
breath
out
of
them
,
(
no
more
then
there
doth
out
of
meere
ashes
)
which
might
be
conueyed
to
the
heart
,
there
to
kindle
the
fire
and
procure
a
feauer
.
Feare
and
sadnes
are
vnseperable
companions
of
this
miserable
griefe
,
for
some
reasons
which
I
will
set
downe
in
the
chapter
following
.
Beholde
here
the
description
of
melancholie
,
as
it
is
a
symptome
or
accident
,
which
hath
relation
to
some
action
,
hurt
and
hindered
,
that
is
to
say
,
to
the
imagination
and
reason
depraued
and
corrupted
.
This
accident
is
as
it
were
an
effect
of
some
cause
,
and
dependeth
immediatlie
vpon
a
disease
;
for
as
the
shadow
followeth
the
bodie
,
euen
so
the
symptome
followeth
and
accompanieth
the
disease
.
Melancholie
is
a
similar
disease
.
All
the
Phisitions
both
Greekes
and
Arabians
,
doe
thike
that
the
cause
of
this
accident
is
a
similar
disease
,
that
is
to
say
,
a
cold
and
drie
distemperature
of
the
braine
.
The
braine
then
is
the
part
grieued
and
hurt
,
How
that
in
it
the
temperature
of
the
braine
is
hurt
.
but
that
not
by
reason
of
any
misshapednes
of
the
same
,
either
by
any
tumour
against
nature
,
neither
yet
by
any
thing
oppressing
or
obstructing
his
ventricles
,
as
it
happeneth
in
the
Apoplexie
and
falling
sicknes
,
but
in
his
proper
substance
and
temperature
;
the
temperature
is
corrupted
,
it
is
become
too
drie
and
colde
.
How
it
commeth
to
passe
that
melancholike
men
fall
into
the
falling
sicknes
.
Hippocrates
hath
obserued
the
same
in
his
Epidemikes
and
Aphorismes
very
excellently
.
Such
(
saith
he
)
as
haue
the
falling
sicknes
,
become
melancholike
,
and
such
as
are
menlancholicke
fall
into
the
falling
sicknes
,
according
as
the
menlancholike
humour
doth
possesse
the
ventricles
or
the
substance
of
the
braine
,
if
this
humour
corrupt
the
temperature
,
which
he
calleth
the
minde
(
because
that
it
seemeth
that
the
most
excellent
powers
of
the
minde
doe
execute
their
functions
by
the
helpe
of
this
temperature
)
without
doubt
it
will
cause
melancholie
:
but
if
it
shut
vp
it selfe
in
the
ventricles
and
cauities
of
the
braine
,
it
will
cause
the
falling
sicknes
,
because
the
ventricles
being
stuffed
,
and
the
spirit
not
being
able
to
passe
freely
to
the
sinewes
,
the
braine
draweth
it selfe
together
thereby
to
enlarge
his
ventricles
,
and
in
this
retraction
,
doth
equallie
,
and
as
much
draw
and
pull
his
great
tayle
from
whence
all
the
sinewes
doe
arise
,
as
it selfe
,
and
thus
thereupon
ariseth
an
vniuersall
conuulsion
.
I
take
it
that
the
definition
of
melancholie
is
made
cleere
and
plaine
enough
,
by
this
little
discourse
:
Now
let
vs
come
to
the
differences
and
diuers
sorts
thereof
.
The
differences
of
melancholie
.
There
are
three
kindes
of
melancholie
:
the
one
commeth
of
the
onely
and
sole
fault
of
the
braine
,
the
other
sympatheticallie
proceedeth
from
the
whole
bodie
,
when
as
the
whole
temperature
and
constitution
of
the
bodie
is
melancholike
;
the
third
ariseth
from
amongst
the
bowels
,
but
especially
from
the
spleene
liuer
and
the
membrance
called
mesenterium
.
The
first
is
called
simplie
and
absolutelie
by
the
name
of
melancholie
,
the
latter
is
called
the
windie
melancholie
with
an
addition
.
The
first
is
the
most
tedious
of
all
the
rest
,
it
vexeth
the
patient
continuallie
,
affoording
little
or
no
breathing
whiles
vnto
him
:
that
which
riseth
from
amongst
the
bowels
,
doth
handle
the
grieued
nothing
so
roughlie
,
it
hath
his
periods
,
oftentimes
making
truce
with
the
diseased
.
The
first
hath
many
degrees
of
afflicting
:
if
it
haue
nothing
in
it
extraordinarie
,
it
shall
not
alter
his
name
,
but
and
if
it
fall
out
to
affect
the
partie
altogether
with
sauage
conditions
,
it
shall
be
called
Wolues
melancholie
;
if
with
raging
and
violent
passion
of
loue
,
Knights
melancholie
.
The
flatuous
or
windie
melancholie
hath
also
his
degrees
,
for
there
is
some
sorts
of
it
but
easie
and
light
,
and
there
are
other
some
that
are
very
fierce
and
violent
.
And
now
intending
to
handle
all
these
sorts
in
order
,
I
will
begin
with
that
which
hath
his
seate
in
the
braine
.
CHAP.
V.
Of
melancholie
which
hath
his
proper
seate
in
the
braine
,
of
all
accidents
which
doe
accompanie
the
same
:
and
the
causes
of
feare
,
sadnes
,
watchings
,
fearefull
dreames
,
and
other
Symptomes
.
THat
melancholie
with
commeth
of
the
drie
&
cold
distemperature
of
the
braine
,
is
ordinarilie
accompanied
with
so
manifold
and
tedious
accidents
,
that
it
should
stirre
vp
euery
one
to
be
moued
with
pitie
and
compassion
;
for
the
bodie
is
not
onely
cast
into
a
traunce
,
but
the
minde
is
yet
a
great
deale
more
violently
set
on
the
racke
.
The
accidents
happening
to
melancholike
persons
.
For
here
beholde
all
the
tirannous
excecutioners
and
tormentors
of
melancholie
:
feare
keepeth
companie
with
it
day
by
day
,
and
now
and
then
assayleth
the
partie
,
with
such
an
astonishment
,
as
that
he
is
made
afraide
,
and
becommeth
a
terror
vnto
himselfe
;
sadnes
doth
neuer
forsake
him
,
suspition
doth
secretly
gall
him
,
sighings
,
watchings
,
fearefull
dreames
,
silence
,
solitarynes
,
bashfulnes
,
and
the
abhorring
of
the
Sun
,
are
as
it
were
vnseparable
accidents
of
this
miserable
passion
.
Here
we
haue
ample
occasion
administred
to
enter
into
some
Philosophicall
discourses
:
and
for
pleasure
sake
,
I
minde
to
recreate
my selfe
in
searching
out
all
the
causes
of
these
accidents
,
beginning
with
that
of
feare
.
The
greatest
Phisitions
are
at
controuersie
,
from
whence
this
feare
in
melancholike
persons
should
come
.
Why
melancholike
men
are
alwaies
afraide
.
Galen
his
reason
.
Galen
imputeth
all
vnto
the
colour
which
is
blacke
,
and
thinketh
that
the
spirits
being
made
wilde
,
and
the
substance
of
the
braine
,
as
it
were
cloudie
and
darke
,
all
the
obiects
thereof
appeare
terrible
,
and
that
the
minde
is
in
continuall
darkenes
.
And
euen
as
wee
see
the
night
doth
bring
with
it
some
maner
of
feare
,
not
onely
to
children
,
but
sometimes
also
to
the
most
confident
:
Auerrhoes
mocketh
Galen
.
euen
so
melancholike
persons
hauing
in
their
braine
a
continuall
night
,
are
in
vncessant
feare
.
Auerrhoes
that
had
deeper
insight
in
Philosophie
,
then
same
for
his
skill
in
Phisicke
,
and
being
the
sworne
enemie
of
Galen
,
The
colour
of
the
humour
is
not
the
cause
of
feare
.
The
first
reason
.
laugheth
to
scorne
this
reason
.
The
colour
(
saith
he
)
cannot
be
the
cause
of
this
feare
,
because
colours
can
alter
nothing
but
the
eyes
,
being
onely
the
obiect
of
the
sight
,
so
that
the
minde
can
see
nothing
without
the
eyes
.
But
there
is
neuer
an
eye
in
the
braine
;
how
then
can
it
finde
it selfe
agrieued
at
the
blacknes
of
the
melancholike
humour
,
seeing
that
it
cannot
see
it
?
The
second
.
I
adde
for
the
more
confirmation
of
Auerrhoes
his
argument
,
that
the
blacknes
of
the
colour
is
so
farre
from
being
any
cause
of
this
feare
in
melancholike
persons
,
as
that
it
is
rather
that
colour
which
they
most
loue
,
as
being
enemies
to
Sun
and
light
,
and
following
darkenes
altogether
,
seeking
after
shadowed
places
,
walking
often
in
the
night
,
and
that
with
greater
boldnes
then
vpon
the
day
.
The
third
.
Furthermore
,
madnes
is
caused
of
an
humour
,
as
blacke
as
that
which
causeth
melancholie
,
for
the
humour
called
blacke
choler
is
altogether
blacke
and
glistning
like
pitch
,
and
therefore
can
make
blacke
the
spirits
and
braine
,
as
well
as
the
other
.
But
we
see
it
falleth
out
,
that
mad
men
are
nothing
fearefull
,
but
rather
bolde
and
furious
,
not
taking
acknowledgement
of
any
danger
,
as
appeareth
in
their
headlong
casting
of
themselues
into
the
deuouring
fire
,
The
fourth
.
and
vpon
the
murtherous
knife
.
Finally
,
if
blackenes
should
be
the
cause
of
such
feare
,
it
should
follow
on
the
contrarie
,
that
whitenes
should
make
them
bolde
;
but
how
is
it
then
,
that
such
as
abound
with
Phlegme
are
also
commonly
fearefull
?
the
colour
therefore
cannot
be
the
cause
of
this
feare
.
But
saith
Auerrhoes
,
Auerrhoes
his
opinion
.
it
must
needes
be
,
that
the
cause
hereof
is
the
temperature
of
the
melancholike
humour
which
is
colde
,
and
worketh
effects
contrarie
vnto
those
of
heate
.
Heate
maketh
men
bolde
,
quicke
of
motion
,
and
headlong
in
all
their
actions
:
colde
on
the
contrarie
maketh
them
fearefull
,
leaden-heelde
,
and
not
resoluing
of
any
thing
.
All
such
as
are
of
a
colde
temperament
,
become
fearefull
:
olde
folkes
ordinarilie
are
fearefull
,
and
so
are
gelded
men
also
:
women
are
alwaies
more
timerous
then
men
,
and
to
be
briefe
,
the
qualities
of
the
minde
doe
follow
the
temperament
of
the
bodie
.
The
authors
iudgement
.
Loe
here
here
the
contrarie
opinions
of
these
two
great
and
famous
men
:
I
thinke
they
may
be
reconciled
,
if
wee
would
ioyne
these
two
causes
together
,
that
is
the
temperature
of
the
humour
,
as
the
chiefe
and
principall
,
and
the
blacke
colour
of
the
Spirits
,
as
that
which
may
much
further
and
helpe
forward
the
same
.
The
melancholike
humour
being
colde
,
doth
not
onely
coole
the
braine
,
but
also
the
heart
,
(
being
the
feare
of
this
couragious
facultie
of
the
Soule
,
which
men
call
the
instinct
and
pronenes
of
nature
vnto
anger
)
and
rebateth
the
flames
therein
;
hence
creepeth
out
feare
:
the
same
humour
being
blacke
,
causeth
the
animall
spirits
,
which
ought
to
be
pure
,
subtile
,
cleere
and
lightsome
,
it
maketh
them
I
say
grosse
,
darke
,
and
as
it
were
all
to
be
smoked
.
But
the
spirits
being
the
chiefe
and
principall
instrument
of
the
minde
,
if
they
be
blacke
and
ouercooled
also
,
doe
trouble
her
most
noble
powers
,
and
principally
the
imagination
,
presenting
vnto
it
continually
blacke
formes
and
strange
visions
,
which
may
be
seene
with
the
eye
,
notwithstanding
that
they
be
within
.
This
is
a
deepe
reach
,
which
no
man
hitherto
(
it
may
be
)
hath
attayned
,
and
it
serueth
infinitely
for
the
defence
of
Galen
:
That
with
our
owne
eyes
,
we
may
see
something
within
the
same
.
The
eye
doth
not
onely
see
that
which
is
without
,
but
it
seeth
also
that
which
is
within
,
howsoeuer
it
may
iudge
that
same
thing
to
be
without
.
Those
which
haue
some
small
beginnings
of
a
Cataract
,
doe
see
many
bodies
flying
,
like
to
Ants
,
flyes
,
and
long
haires
,
the
same
also
doe
such
as
are
readie
to
vomite
.
Hippocrates
and
Galen
place
amongst
the
signes
and
tokens
of
a
criticall
fluxe
of
blood
,
these
false
apparitions
,
as
when
one
seeth
red
bodies
hanging
in
the
ayre
,
which
yet
notwithstanding
are
not
there
,
because
that
then
euery
one
should
see
them
:
this
is
an
inward
vapour
which
offereth
it selfe
vnto
the
christalline
humour
in
his
naturall
colour
,
and
so
if
it
arise
of
blood
,
it
appeareth
red
:
if
of
choler
,
yellow
:
and
wherefore
then
should
not
the
vapours
of
the
melancholike
humour
,
and
of
the
spirits
being
blacke
,
ordinarilie
present
themselues
,
and
appeare
in
their
naturall
colour
vnto
the
eye
,
and
so
vnto
the
imagination
?
The
melancholike
partie
may
see
that
which
is
within
his
owne
braine
,
but
vnder
another
forme
,
because
that
the
spirits
and
blacke
vapours
continually
passe
by
the
finewes
,
vaines
and
arteries
,
from
the
braine
vnto
the
eye
,
which
causeth
it
to
see
many
shadowes
and
vntrue
apparitions
in
the
aire
,
whereupon
from
the
eye
the
formes
thereof
are
conueyed
vnto
the
imagination
,
which
being
continuallie
serued
with
the
same
dish
,
abideth
continuallie
in
feare
and
terror
.
That
which
maketh
me
to
ioyne
the
blacke
colour
with
the
temperature
,
is
,
because
the
braine
is
very
oft
of
colde
distemperature
,
and
notwithstanding
we
finde
not
the
partie
troubled
,
either
with
such
feare
,
nor
yet
such
gastlie
sights
.
Fleagme
is
yet
more
colde
then
melancholie
,
and
notwithstanding
it
troubleth
not
the
imagination
,
because
his
whitenes
hath
some
resemblance
of
the
substance
of
the
braine
,
That
the
melancholike
humour
is
altogether
contrarie
to
our
spirits
.
and
with
the
colour
and
cleerenes
of
the
spirits
:
but
the
melancholike
humour
is
altogether
opposite
and
enemie
vnto
the
same
.
Our
spirits
account
colde
and
darkenes
to
be
their
enemies
,
feeling
the
colde
,
they
drawn
themselues
in
,
and
as
darkenes
presseth
on
more
and
more
,
so
they
flie
blacke
into
their
fort
and
castle
,
forsake
the
vtter
parts
,
and
procure
vs
to
sleepe
:
the
melancholike
humour
hath
both
these
properties
,
it
is
colde
and
darke
,
it
ought
not
therefore
to
astonish
vs
,
if
that
we
see
it
to
molest
the
most
noble
and
principall
powers
of
the
minde
:
seeing
it
tainteth
and
brandeth
with
blackenes
the
principall
instrument
thereof
,
which
is
the
spirit
,
which
passing
from
the
braine
to
the
eye
,
and
from
the
eye
to
the
braine
backe
againe
,
is
able
to
moue
these
blacke
sights
,
and
to
set
them
vncessantly
before
the
minde
.
Loe
heere
the
first
accident
which
haunteth
melancholike
persons
:
they
are
alwaies
full
of
feare
,
for
they
feare
euery
thing
,
euen
that
which
is
furthest
off
from
feare
:
they
are
hartlesse
,
they
honour
their
enemies
,
and
abuse
their
friends
,
they
conceiue
of
death
,
as
a
terrible
thing
,
and
notwithstanding
(
which
is
strange
)
they
oftentimes
desire
it
,
yea
so
eagerlie
,
as
that
they
will
not
let
to
destroy
themselues
:
but
this
falleth
out
then
only
when
feare
is
turned
into
dispayre
,
it
is
true
in
deede
,
that
this
happeneth
so
oft
vnto
those
whom
melancholie
simply
assaileth
,
as
vnto
those
which
are
mad
.
Mad
men
doe
more
oft
kill
themselues
,
then
melancholike
perspons
.
Wee
haue
very
few
examples
of
meere
melancholike
persons
which
haue
slaine
themselues
,
but
of
mad
men
very
many
are
found
,
and
those
of
great
reputation
.
Empedocles
Agrigentinus
became
mad
,
and
cast
himselfe
headlong
into
the
burning
flames
of
the
mountaine
Aetna
.
Examples
.
Ariax
the
sonne
of
Telamon
was
out
of
his
wits
,
for
that
he
was
not
thought
worthie
of
Achilles
armour
;
but
that
it
was
adiudged
vnto
Vlisses
.
Whereupon
he
passed
ouer
some
part
of
his
furie
in
killing
all
maner
of
cattell
he
met
withall
,
thinking
he
had
slaine
Vlisses
and
all
his
companions
.
Cleomenes
being
likewise
out
of
his
wits
,
slew
himself
with
his
own
sword
.
Orestes
hauing
slaine
his
mother
Clytemnestra
,
was
so
furiously
outraged
,
that
if
his
deare
friend
Pylades
had
not
carefully
watched
ouer
him
,
he
had
destroyed
himselfe
a
hundred
times
.
It
falleth
out
therefore
more
oft
vnto
mad
,
then
to
melancholike
men
to
kill
themselues
.
Why
melancholike
persons
are
sad
.
The
second
accident
which
almost
neuer
leaueth
melancholike
persons
,
is
sadnes
:
they
weepe
and
know
not
wherefore
:
I
beleeue
the
distemperature
of
the
humour
is
the
cause
thereof
:
for
as
ioy
and
cheerefulnes
proceede
from
heate
and
moysture
well
tempered
,
so
heauines
and
sadnes
come
from
the
two
contrarie
qualities
which
are
found
in
this
humour
.
For
the
most
part
of
men
of
sanguine
complexion
are
cheerefull
and
merrie
,
because
they
consist
of
a
mixture
of
moysture
and
heate
:
cholerike
persons
are
way
ward
and
vnpleasant
,
because
their
heate
is
drie
,
and
hath
as
it
were
an
edge
set
vpon
it
:
melancholike
persons
are
sad
and
peruerse
,
because
they
bee
cold
and
drie
.
Euen
so
it
befell
the
sillie
Bellerophon
,
who
(
as
he
is
very
artificially
set
out
in
Homer
)
went
wandring
through
the
defart
places
continually
mourning
and
lamenting
.
And
the
Ephesian
Philosopher
named
Heraclitus
,
liued
in
continuall
teares
,
because
(
sayth
Theophrastus
)
that
he
was
possessed
of
melancholie
;
and
as
his
writings
altogether
confused
;
and
darkned
with
obscuritie
doe
sufficiently
witnesse
the
same
.
Why
they
be
suspicious
.
The
accident
of
suspition
followeth
the
two
former
hard
and
close
at
the
heeles
:
the
melancholike
party
is
euermore
suspicious
,
if
he
see
three
or
foure
talking
together
,
he
thinketh
that
it
is
of
him
.
The
cause
of
such
suspition
riseth
of
the
former
feare
,
and
of
a
corrupt
kinde
of
reasoning
:
for
being
alwaies
in
feare
,
he
thinketh
verely
that
one
or
other
doeth
lie
in
wait
for
him
,
and
that
some
doe
purpose
to
slay
him
.
Melancholike
men
(
sayth
Aristotle
)
doe
deceiue
themselues
commonly
in
matters
which
depend
vpon
choice
,
for
that
they
oftentimes
forget
the
generall
propositions
wherein
honestie
consisteth
,
and
chuse
rather
to
follow
the
motions
of
their
foolish
imaginations
.
The
cause
of
their
restlesnes
.
They
are
neuer
at
rest
either
in
their
bodies
or
in
their
spirits
,
they
can
make
no
answere
to
such
questions
as
are
propounded
them
,
they
oftentimes
change
from
one
kinde
to
another
.
This
disquieting
and
distracting
of
themselues
,
ariseth
of
the
diuersitie
of
matters
which
they
propound
and
set
before
themselues
,
for
receiuing
all
maner
of
formes
,
and
stamping
them
with
the
print
of
dislike
;
they
are
constrained
oftentimes
to
change
,
and
to
find
out
new
things
,
which
being
no
more
acceptable
to
them
then
the
first
,
doe
still
continue
them
in
these
restles
distractions
.
The
cause
of
their
sighing
.
Melancholike
folke
are
commonly
giuen
to
sigh
,
because
the
minde
being
possessed
with
great
varietie
and
store
of
foolish
apparitions
,
doth
not
remember
or
suffer
the
partie
to
bee
at
leisure
to
breathe
according
to
the
necessitie
of
nature
,
whereupon
she
is
constrained
at
once
to
sup
vp
as
much
ayre
,
as
otherwise
would
serue
for
two
or
three
times
;
and
this
great
draught
of
breath
is
called
by
the
name
of
sighing
,
which
is
as
it
were
a
reduplicating
of
the
ordinary
manner
of
breathing
.
In
this
order
it
falleth
out
with
louers
,
and
all
those
which
are
very
busily
occupied
in
some
deepe
contemplation
.
Sillie
fooles
likewise
which
fall
into
a
wonder
at
the
sight
of
any
beautifull
and
goodly
picture
,
are
constrained
to
giue
a
great
sight
,
their
will
(
which
is
the
efficient
cause
of
breathing
)
being
altogether
distracted
,
and
wholly
possessed
with
the
sight
of
the
image
.
Why
they
watch
and
can
not
sleepe
.
There
is
yet
another
accident
which
is
very
tedious
,
and
euen
consumeth
these
poore
melancholike
men
,
euen
continuall
watchings
.
I
haue
seene
some
that
haue
abode
three
whole
moneths
without
sleepe
.
The
causes
of
sleepe
.
Now
the
causes
of
such
watchings
are
easie
enough
to
vnderstand
,
if
wee
know
what
it
is
which
causeth
vs
to
sleepe
.
Men
are
giuen
to
obserue
in
sleepe
the
materiall
,
formall
,
finall
and
instrumentall
cause
.
The
materiall
is
a
pleasant
vapour
,
which
is
cast
vp
from
the
first
and
second
concoction
,
which
when
it
commeth
to
slacken
and
stop
all
the
sinewes
by
his
moysture
,
it
causeth
all
sence
and
motion
for
to
cease
.
The
finall
cause
is
the
repayre
of
spirits
,
and
the
rest
of
all
the
animall
powers
which
hauing
been
wearied
by
continuall
labour
,
doe
craue
a
little
reliefe
and
recreation
:
this
end
cannot
be
obtained
,
if
so
bee
the
minde
which
setteth
all
the
powers
of
the
bodie
on
worke
,
be
not
vouchsafed
some
maner
of
peaceable
rest
:
in
this
sort
the
sillie
Dido
all
ouer
whelmed
with
musing
pensiuenes
,
could
not
espie
the
approach
of
night
to
the
shutting
vp
of
her
mournfull
eyes
,
or
easing
of
her
oppressed
heart
.
The
formall
cause
of
sleepe
consisteth
in
the
withdrawing
of
the
spirits
and
naturall
heate
,
from
the
outward
parts
,
to
the
inward
,
and
from
all
the
circumference
vnto
the
center
.
The
instrumentall
cause
is
the
braine
,
which
must
be
of
good
temperature
:
for
if
it
be
too
hot
,
as
in
frenticke
folkes
;
or
drie
,
as
in
old
folkes
,
the
sleepe
will
neuer
be
with
peace
and
quietnes
.
The
causes
of
all
that
watchfulnes
which
is
in
melancholike
persons
.
In
melancholike
persons
the
materiall
is
wanting
,
the
minde
is
not
at
rest
,
the
braine
is
distempered
,
the
matter
is
a
melancholike
humour
,
drie
as
ashes
,
from
whence
cannot
arise
any
pleasant
and
delightsome
vapour
,
the
braine
is
distempered
,
and
greatly
ouerdried
,
the
minde
is
in
continuall
restlesnes
:
for
the
feare
that
is
in
them
doth
continually
set
before
them
tedious
&
grieuous
things
,
which
so
gnaw
and
pinch
them
,
as
that
they
hinder
them
from
sleeping
.
But
if
at
one
time
or
other
it
fall
out
,
that
they
be
ouertaken
with
a
little
slumber
,
it
is
then
but
a
troublesome
sleepe
,
accompanied
with
a
thousand
of
false
and
fearefull
apparitions
,
and
dreames
so
dreadfull
,
as
that
it
were
better
for
them
to
be
awake
.
The
causes
of
all
these
dreames
are
to
bee
referred
to
the
propertie
of
the
humour
:
The
causes
of
all
their
fearefull
dreames
.
for
as
the
phlegmatike
partre
dreameth
commonly
of
riuers
of
water
,
and
the
cholerike
of
flaming
fire
:
so
the
melancholike
person
dreameth
of
nothing
but
dead
men
graues
,
and
all
other
such
mournfull
and
vnpleasant
things
,
because
he
exerciseth
his
imaginations
with
formes
altogether
like
vnto
the
humour
which
beareth
sway
in
him
vpon
which
occasion
the
memorie
beginneth
to
stirre
and
rouse
vp
her selfe
,
or
else
because
that
the
spirits
being
growne
as
it
were
wilde
and
altogether
blacke
,
ranging
the
braine
throughout
,
and
bending
themselues
to
the
eye
,
doe
set
before
the
iamgination
all
manner
of
darke
and
obscure
things
.
The
cause
why
they
loue
darknes
.
Melancholike
men
are
also
enemies
to
the
Sunne
,
and
shunne
the
light
,
because
that
their
spirits
and
humours
are
altogether
contrary
to
the
light
.
The
Sunne
is
bright
and
warme
,
the
melancholike
humour
is
blacke
and
colde
.
They
desire
solitarines
,
because
they
vsing
to
bee
busie
and
earnestly
following
their
imagination
,
doe
feare
to
bee
drawne
away
by
others
their
presence
,
and
therefore
doe
auoide
it
:
but
the
cause
of
such
their
vncessant
perseuerance
in
their
imaginations
,
is
because
their
spirits
are
grosse
,
and
as
it
were
immoueable
.
They
haue
their
eyes
fixed
,
and
as
it
were
set
fast
,
by
reason
of
the
cold
and
drines
of
the
instrument
;
they
haue
a
hissing
in
their
cares
,
and
oftentimes
are
troubled
with
swimmering
or
giddinesse
:
Why
they
loue
to
be
silent
.
and
as
Galen
obserueth
,
they
loue
silence
out
of
measure
,
and
oftentimen
cannot
speake
,
not
for
any
defect
of
the
tongue
,
but
rather
because
of
I
cannot
tell
what
maner
of
conceitednes
:
finally
,
they
inuent
continually
some
one
or
other
strange
imagination
,
and
haue
in
a
maner
all
of
them
one
speciall
obiect
,
from
which
they
cannot
be
weined
till
time
haue
worne
it
out
.
CHAP.
VI.
Whence
it
commeth
that
melancholike
persons
haue
all
of
them
their
particular
and
altogether
diuers
obiects
:
whereupon
they
dote
.
THe
imagination
of
melancholike
men
bringeth
forth
such
diuersitie
of
effects
,
according
to
the
difference
of
the
matters
where
about
it
is
occupied
,
as
that
a
man
shall
scarse
finde
fiue
of
sixe
among
then
thousand
,
which
dote
after
one
and
the
same
maner
.
Whereupon
ancient
writers
haue
compared
this
humour
to
wine
:
for
as
wine
(
according
to
the
temperature
and
disposition
of
them
that
drinke
it
)
causeth
sundrie
and
diuerse
effects
,
A
comparing
of
wine
with
the
melancholine
humour
.
making
some
to
laught
,
and
some
to
weepe
;
making
some
lumpish
and
drowsie
,
and
othersome
ouer
watchfull
and
furious
:
euen
so
this
humour
affect
ethithe
imagination
after
diuerse
sorts
and
fashions
.
Whence
it
commeth
that
melancholike
men
haue
so
searfull
obiects
.
This
difference
ariseth
either
from
the
disposition
of
the
bodie
,
or
from
the
maner
of
liuing
,
or
from
such
studies
as
the
parties
doe
most
applie
themselues
vnto
,
or
from
some
other
secret
and
hidden
cause
.
The
disposition
of
the
bodie
doth
propound
and
set
downe
such
obiects
as
are
all
alike
,
or
at
the
least
or
very
neere
resemblance
,
foreseene
that
the
occasion
(
that
is
to
say
some
outward
cause
)
be
ioyned
therewithall
.
The
first
cause
.
Such
as
are
of
an
extreme
drie
temperature
,
and
haue
the
braine
also
very
drie
;
if
they
happen
commonly
to
looke
vpon
some
pitcher
or
glasse
(
which
are
things
very
vsuall
and
common
)
they
will
iudge
themselues
to
be
pitchers
or
glasses
.
Such
as
are
troubled
with
wormes
either
in
the
stomacke
or
guts
,
will
easily
receiue
,
if
they
be
melancholike
disposed
,
that
they
haue
some
serpent
viper
,
or
other
liuing
thing
in
their
bellies
.
Such
as
are
trouled
with
very
much
windines
,
will
oftentimes
imagine
themselues
flying
in
the
ayre
,
and
to
become
birds
.
They
that
abound
in
seede
,
will
rune
a madding
after
women
,
hauing
the
same
for
continual
obiects
before
their
eyes
.
All
these
imaginations
follow
the
disposition
of
the
bodie
:
and
as
wee
see
that
in
sleeping
it
befalleth
vs
oftentimes
to
dreame
of
a
thousand
straunge
things
,
which
are
sutable
to
the
temperature
of
the
bodie
and
naturall
humour
,
which
doth
chiefly
raigne
(
and
this
is
the
cause
why
such
dreames
are
called
naturall
)
euen
so
melancholike
folkeboth
waking
and
sleeping
,
may
be
haunted
with
a
thousand
vaine
inuentions
such
as
are
sutable
to
the
disposition
of
the
humour
.
Notwithstanding
there
is
difference
in
the
maner
of
their
impressions
,
for
such
fearefull
visions
as
in
sleepe
are
seene
of
the
healthfull
,
doe
speedily
passe
away
,
not
making
any
abode
,
because
such
parties
are
but
slightly
affected
:
but
in
melancholike
persons
,
the
braine
may
seeme
to
haue
gotten
a
habit
,
and
therewithall
the
humour
which
is
drie
and
earthie
,
hauing
set
his
stampe
in
a
bodie
that
is
hard
,
suffereth
not
it selfe
easily
to
be
blotted
out
.
The
second
cause
of
the
diue
:
sitie
of
melancholike
men
their
imaginations
.
There
are
other
imaginations
in
melancholike
folkes
,
that
proceede
not
of
the
disposition
of
the
bodie
,
but
of
their
maner
of
liuing
,
and
of
such
studies
as
they
bee
most
addcted
vnto
.
All
the
conditions
of
men
and
all
their
properties
are
not
like
.
One
man
feedeth
himselfe
with
couetousnes
,
and
another
with
ambition
;
this
sillie
man
is
led
captiue
of
loue
,
and
religious
deuotion
preuaileth
with
another
.
This
humour
then
will
imprint
in
melancholike
men
the
obiects
most
answerable
to
their
condition
of
life
and
ordinarie
actions
.
If
an
ambitious
man
become
melancholike
,
he
straight
way
dreameth
that
he
is
a
King
,
an
Emperour
,
a
Monarke
.
If
he
bee
couetous
,
then
all
his
foolish
imaginations
will
runne
vpon
riches
.
If
he
be
giuen
to
bee
religious
,
he
will
doe
nothing
but
mumble
of
his
beades
,
and
you
shal
neuer
finde
him
out
of
the
Church
.
If
he
bee
addicted
to
Venus
darlings
,
he
will
doe
nothing
but
plot
the
purchase
of
his
loue
,
and
sometimes
run
after
his
owne
shadow
.
As
much
may
be
sayd
of
them
which
loue
to
contend
in
law
,
or
of
them
which
in
their
health
were
deuoutly
addicted
vnto
some
one
particular
thing
.
The
third
cause
Finally
,
we
obserue
and
finde
such
strange
imaginations
in
some
melancholike
men
,
as
cannot
be
referred
either
to
the
complexion
of
the
bodie
,
or
to
their
condition
of
life
:
the
cause
thereof
remaineth
vnknowne
,
it
seemeth
to
be
some
secret
mysterie
.
The
old
writers
haue
thought
that
there
is
some
diuine
thing
in
this
humour
.
Rhazis
and
Trallianus
write
that
they
haue
seene
many
melancholike
persons
,
which
haue
oftentimes
foretolde
what
afterward
hath
come
to
passe
.
A
comparison
betwixt
melancholike
men
,
and
a
good
huntsmen
.
There
is
an
Arabian
Phisition
,
which
compareth
melancholike
men
to
good
huntsmen
.
For
euen
(
sayth
hee
)
as
a
good
huntsman
before
he
strike
or
let
goe
the
string
of
his
bow
,
doth
assure
himselfe
of
the
fall
of
the
beast
:
euen
so
the
melancholike
person
,
by
the
forwardnes
of
his
imagination
,
doth
oftentimes
see
that
which
must
come
to
passe
,
as
though
it
were
present
before
him
.
We
reade
that
one
Marcus
,
and
one
other
called
Melanthius
of
Syracuse
,
became
good
Poets
after
their
melancholy
.
Anicen
noteth
that
melancholike
persons
sometimes
doe
such
strange
things
,
that
the
common
people
imagine
them
to
bee
possessed
.
How
many
famous
men
be
there
in
this
our
age
,
which
make
scruple
to
condemne
these
olde
witches
,
thinking
it
to
bee
nothing
but
a
melancholike
humour
which
corrupteth
their
imagination
,
and
filleth
them
with
all
these
vaine
toyes
.
I
will
not
cast
my selfe
any
further
into
the
depth
of
this
question
,
the
matter
craueth
a
man
of
more
leisure
.
Let
vs
conclude
therefore
,
The
conclusion
.
that
the
varietie
of
things
which
the
melancholike
man
busieth
himselfe
withall
,
commeth
either
of
the
disposition
of
his
bodie
,
or
of
his
condition
of
life
,
or
of
some
other
cause
which
is
aboue
nature
.
They
which
cannot
at
the
first
time
conceiue
al
these
reasons
,
shall
vnderstand
them
(
in
my
iudgement
)
if
they
with
patience
will
take
the
paines
to
reade
this
little
treatise
,
which
shall
very
greatly
further
the
making
plaine
of
this
matter
,
and
it
shall
not
be
from
the
purpose
.
It
happeneth
all
alike
to
melancholike
persons
as
to
those
which
dreame
,
and
as
much
doe
wee
obserue
the
causes
of
the
one
aas
of
the
other
:
for
dreames
haue
recourse
vnto
the
imagination
as
well
as
melancholie
.
But
let
vs
make
three
sorts
of
drames
;
the
one
sort
is
of
nature
;
Three
sorts
of
dreames
.
Naturall
dreames
.
the
other
of
the
minde
;
and
the
third
is
aboue
the
other
two
.
Those
which
are
of
nature
,
doe
follow
the
nature
of
the
humour
which
doth
most
rule
:
the
that
is
cholerike
,
dreameth
of
nothing
but
fires
,
fightings
and
burnings
:
the
phlegmatike
thinketh
himselfe
alwaies
to
be
in
water
.
The
knowledge
of
these
dreames
is
necessarie
for
a
good
Phisition
,
thereby
to
know
the
complexion
and
constitution
of
his
sicke
patient
.
Hipocrates
hath
written
a
little
treasite
thereof
:
whereupon
the
famous
man
Iulius
Caesar
Scaliger
hath
commented
.
Galen
also
hath
made
another
,
wherein
he
teacheth
that
by
these
naturall
drames
,
one
may
foretell
the
issues
of
diseases
.
They
(
sayth
he
)
which
should
sweate
,
dreame
commonly
that
they
are
in
a
bath
of
warme
water
,
or
in
some
riuer
.
There
was
one
that
dreamed
that
his
thigh
was
become
a
stone
,
and
as
he
awoke
,
the
same
thigh
fell
into
a
palsey
.
Dreames
rising
of
the
troubles
of
the
minde
.
The
second
fort
of
dreames
is
that
which
commeth
of
the
minde
,
as
caused
by
some
maner
of
disturbance
happening
to
the
same
.
Some
define
this
kinde
of
dreame
to
bee
nothing
else
but
that
which
hath
passed
the
day
before
either
through
the
sences
,
or
through
the
vnderstanding
.
This
kinde
of
dreame
happeneth
oftest
:
for
if
wee
haue
seene
,
or
thought
vpon
,
or
talked
of
any
thing
very
earnestly
in
the
day
,
the
night
following
the
same
thing
will
offer
it selfe
vnto
vs
.
The
fisherman
(
sayth
Theocritus
)
dreameth
commonly
of
fishes
,
riuers
and
nets
:
the
souldier
of
alatums
,
taking
of
nothing
in
the
night
,
but
of
their
loues
obiect
.
Supernaturall
dreames
.
The
last
kinde
of
dreames
exceede
the
course
of
nature
,
the
power
of
the
sences
,
and
the
reach
of
mans
vnderstanding
:
these
dreames
are
either
immediatly
from
God
,
or
from
the
Diuell
:
those
which
come
from
God
,
Diuine
dreames
.
doe
oftentimes
put
vs
in
minde
of
that
which
must
happen
vnto
vs
,
and
maketh
vs
partakers
of
reuelations
,
containing
in
them
great
mysteries
.
Such
haue
been
in
the
old
Testament
of
the
drames
of
Abraham
.
Iacob
,
Ioseph
,
Salomon
,
Nabuchadnezzar
,
Pharoah
,
Daniel
,
Mardoche
:
and
in
the
New
Testament
,
of
holy
Ioseph
,
the
three
kings
of
the
East
,
and
Saint
Paul
.
Dreames
stirred
vp
the
diuell
.
The
dreames
called
Diabolicall
,
happen
very
oft
of
the
subtiltie
of
Satan
,
who
goeth
walking
round
about
vs
euery
day
,
and
seeketh
to
intrap
vs
waking
or
sleeping
.
Wherefore
he
setteth
before
vs
oftentimes
strange
things
,
and
discouereth
vnto
vs
hid
and
vnknowne
secrecies
in
our
sleepe
,
euen
such
as
nature
her selfe
may
seeme
to
haue
concealed
,
he
troubleth
our
imaginations
with
an
infinit
number
of
vaine
illusions
.
Loe
,
here
bee
all
the
causes
of
dreames
.
The
imagination
of
melancholike
men
is
troubled
three
wares
.
We
may
say
as
much
of
melancholike
persons
.
Their
imagination
is
troubled
onely
three
waies
:
by
nature
,
that
is
to
say
,
by
the
constitution
of
the
bodie
:
by
the
minde
,
that
is
to
say
,
by
some
violent
passion
,
whereunto
they
had
giuen
themselues
:
and
by
the
intercourse
or
medling
of
euill
angels
,
which
cause
them
oftentimes
to
foretell
&
forge
very
strange
things
in
their
imaginations
.
CHAP.
VII
.
Histories
of
certaine
melancholike
persons
,
which
haue
had
strange
imaginations
.
I
Haue
largely
enough
described
all
the
accidents
which
haunt
those
which
are
properly
to
be
tearmed
melancholike
persons
,
and
haue
searched
out
the
causes
of
al
these
varities
:
it
behoueth
me
now
in
this
chapter
,
(
to
the
end
I
may
somewhat
delight
the
reader
)
to
set
down
some
examples
of
such
as
haue
had
the
most
fantasticall
and
foolish
imaginations
of
all
others
.
Strange
histories
.
I
will
pick
some
out
of
the
Greeke
,
Arabian
,
and
Latine
writers
,
and
I
will
adde
some
such
as
I
haue
seene
with
mine
owne
eyes
.
Galen
in
his
third
booke
of
diseased
parts
,
maketh
mention
of
three
or
foure
,
very
well
worth
the
marking
.
The
first
.
There
was
a
melancholike
man
which
tooke
himselfe
to
bee
a
pitcher
,
and
prayed
all
that
came
to
see
him
,
not
to
come
neere
vnto
him
,
least
they
should
dash
him
in
peeces
.
The
second
.
Another
imagined
himsefe
to
be
a
cocke
,
and
did
crow
when
her
heard
other
cockes
crow
,
and
bet
his
armes
,
as
the
cockes
doe
clap
their
wings
.
The
third
.
Another
melancholike
man
was
greatly
perplexed
in
himselfe
,
fearing
that
Atlas
in
the
end
would
be
wearie
of
bearing
vp
heauen
,
and
so
might
let
it
fall
downe
vpon
him
.
The
fourth
.
Aetius
writeth
of
one
,
which
thought
himselfe
to
haue
no
head
,
and
did
speake
it
openly
euery
where
,
that
there
was
one
which
had
cut
it
off
for
his
tyrannous
dealings
.
This
man
was
cured
very
cunningly
,
by
the
skil
of
a
Phisition
named
Philotimus
.
For
he
caused
a
skull
of
yron
waying
very
heauie
to
bee
put
vpon
his
head
:
and
he
thereupon
crying
that
his
head
did
grieue
him
,
was
by
and
by
confirmed
by
all
them
that
stood
by
,
which
also
cried
:
then
you
haue
a
head
;
which
hee
acknowledged
by
this
meanes
,
and
so
was
freed
from
his
false
imagination
.
The
fift
.
Trallianus
writeth
,
that
he
saw
a
woman
which
thought
that
she
had
swallowed
a
Serpent
,
he
healed
her
causing
her
to
vomit
,
and
casting
now
and
then
a
Serpent
(
which
hee
had
and
held
all
readie
in
his
hand
)
into
the
basen
.
The
sixt
.
I
haue
read
that
a
young
scholler
being
in
his
studie
,
was
taken
with
a
strange
imaginaton
:
for
he
imagined
that
his
nose
was
so
great
and
so
long
,
as
that
he
durst
not
stirre
out
of
his
place
,
least
he
should
dash
it
against
something
:
and
the
more
he
was
dealt
with
and
disswaded
,
so
much
the
more
did
he
confirme
himselfe
in
his
opinion
.
In
the
end
a
Phisition
hauing
taken
a
great
peece
of
flesh
,
and
holding
it
in
his
hand
secretly
,
assured
him
that
hee
would
heale
him
by
and
by
,
and
that
he
must
needes
take
away
this
great
nose
:
and
so
vpon
the
suddaine
pinching
his
nose
a
little
,
and
cutting
the
peece
of
flesh
which
he
had
,
he
made
him
beleeue
that
his
great
nose
was
cut
away
.
The
seuenth
.
Arthemidorus
the
Grammarian
,
hauing
seene
a
Crocodile
,
was
taken
with
such
a
feare
,
as
that
he
forgot
all
that
euer
he
had
knowne
,
and
setled
this
opinion
so
deepely
in
himselfe
,
namely
.
that
he
had
lost
an
arme
and
a
legge
,
as
that
he
could
neuer
be
perswaded
the
contrarie
.
The
eight
.
There
haue
been
seene
very
melancholike
persons
,
which
did
thinke
themselues
dead
,
and
would
not
eate
any
thing
:
the
Phisitions
haue
vsed
this
sleight
to
make
them
eate
.
They
caused
some
one
or
other
seruant
to
lie
neere
vnto
the
sicke
partie
,
and
hauing
taught
him
to
counterfeite
himselfe
dead
,
yet
not
to
forsake
his
meate
,
but
to
eate
and
swallow
it
,
when
it
was
put
into
his
mouth
:
and
thus
by
this
craftie
deuise
,
they
perswaded
the
melancholike
man
,
that
the
dead
did
eate
as
well
as
those
which
are
aliue
.
The
ninth
.
There
hath
been
seene
not
long
since
,
a
melancholike
man
,
which
affirmed
himselfe
the
most
wretched
and
miserable
in
all
the
world
,
because
he
was
nothing
.
The
tenth
.
There
was
also
of
late
a
great
Lord
,
which
thought
himselfe
to
be
glasse
,
and
had
not
his
imagination
troubled
,
otherwise
then
in
this
one
onely
thing
,
for
he
could
speake
meruailouslie
well
of
any
other
thing
:
he
vsed
commonly
to
sit
,
and
tooke
great
delight
that
his
friends
should
come
and
see
him
,
but
so
as
that
he
would
desire
them
,
that
they
would
not
come
neere
vnto
him
.
The
eleuenth
.
There
is
yet
an
honest
man
,
and
one
of
the
best
French
Poets
that
is
in
this
Realme
,
which
is
fallen
within
these
few
yeares
into
a
foolish
conceite
.
Being
coursed
with
a
continuall
feauer
,
which
was
accompanied
with
much
watching
,
the
Phisitions
appoynted
for
him
a
stupefactiue
oyntment
,
called
Populeon
,
and
therewith
rubbed
his
nose
forehead
,
and
temples
,
since
which
houre
,
he
hath
Populeon
in
such
hatefull
loathsomenes
,
as
that
euer
since
,
he
casteth
them
from
him
,
and
will
weare
them
no
more
:
in
other
points
hee
is
able
to
talke
very
sensiblie
,
and
ceaseth
not
to
goe
forward
in
his
Poetrie
.
It
hath
been
attempted
by
all
the
skilfull
meanes
in
the
world
,
to
take
from
him
this
foolish
conceite
,
he
hath
been
shewed
the
description
of
the
oyntment
,
to
put
him
out
of
doubt
that
there
goeth
no
dangerous
thing
to
the
making
of
it
,
he
knoweth
it
,
and
is
of
the
same
minde
,
but
yet
this
conceite
is
so
deepely
printed
in
him
,
as
that
hitherto
no
man
hath
attayned
to
know
how
to
displace
it
.
The
twelfth
.
Aretaeus
in
his
first
booke
of
long
diseases
,
saith
that
he
hath
seene
a
melancholike
man
,
who
hath
imagined
himselfe
to
be
of
bricke
,
and
would
not
drinke
therefore
,
fearing
least
thereby
he
should
haue
been
dissolued
.
The
thirteenth
.
Another
imagined
that
his
feete
were
made
of
glasse
,
and
durst
not
walke
least
he
should
haue
broke
them
.
The
foureteenth
.
A
Baker
had
conceiued
that
he
was
made
of
butter
,
and
no
man
could
make
him
come
neere
either
the
fire
or
his
ouen
,
he
was
so
much
afraide
of
being
melted
.
The
fifteenth
.
The
pleasantest
dotage
that
euer
I
read
,
was
of
one
Sienois
a
Gentleman
,
who
had
resolued
with
himselfe
not
to
pisse
,
but
to
dye
rather
,
and
that
because
he
imagined
,
that
when
he
first
pissed
,
all
his
towne
would
be
drowned
.
The
Phisitions
shewing
him
,
that
all
his
bodie
,
and
ten
thousand
moe
such
as
his
,
were
not
able
to
containe
so
much
as
might
drowne
the
least
house
in
the
towne
,
could
not
change
his
minde
from
this
foolish
imagination
.
In
the
end
they
seeing
his
obstinacie
,
and
in
what
danger
he
put
his
life
,
found
out
a
pleasant
inuention
.
They
caused
the
next
house
to
be
set
on
fire
,
&
all
the
bells
in
the
town
to
ring
,
they
perswaded
diuerse
seruants
to
crie
,
to
the
fire
,
to
the
sire
,
&
therewithall
send
of
those
of
the
best
account
in
the
town
,
to
craue
helpe
,
and
shew
the
Gentleman
that
there
is
but
one
way
to
saue
the
towne
,
and
that
it
was
,
that
he
should
pisse
quickelie
and
quench
the
sire
.
Then
this
sillie
melancholike
man
which
abstained
from
pissing
for
feare
of
loosing
his
towne
,
taking
it
for
graunted
,
that
it
was
now
in
great
hazard
,
pissed
and
emptied
his
bladder
of
all
that
was
in
it
,
and
was
himselfe
by
that
meanes
preserued
.
As
concerning
those
which
thinke
themselues
Kings
,
Emperours
,
Popes
,
Cardinals
,
and
such
like
,
seeing
that
such
foolish
conceits
are
common
enough
.
I
haue
purposed
onely
to
name
those
which
are
most
rare
.
And
thus
much
for
melancholie
,
which
hath
his
seate
in
the
braine
,
which
is
caused
of
a
colde
and
drie
distemperature
,
either
simple
or
mixt
with
matter
.
It
followeth
sometimes
the
hote
sickenesses
of
the
braine
,
as
frensies
and
burning
feauers
,
and
then
the
face
appearethred
.
Auicen
obserueth
that
stammerers
,
and
such
as
haue
rowling
eyes
,
and
such
as
are
hairie
and
blacke
,
such
also
as
haue
great
veines
and
thicke
lippes
,
are
most
incident
to
this
kinde
of
melancholie
:
sadnes
,
feare
,
deepe
muses
,
the
vse
of
grosse
and
melancholike
meates
doe
oftentimes
cause
this
disease
.
CHAP.
VIII
.
An
order
of
diet
for
such
as
haue
this
melancholike
disease
in
the
braine
.
How
greatly
good
order
of
dyet
doth
auaile
and
profit
in
olde
diseases
.
IT
seemeth
to
me
that
I
haue
read
some
where
in
Aretine
,
that
(
in
olde
diseases
,
which
haue
gotten
some
certaine
habit
)
the
maner
of
liuing
is
to
more
purpose
,
then
whatsoeuer
can
be
drawne
out
of
the
most
precious
boxes
of
the
Apothecarie
.
Auicen
the
chiefe
prince
of
the
Arabians
,
doth
teach
vs
,
that
the
maner
of
liuing
being
neglected
,
may
corrupt
the
best
state
and
constitution
in
the
world
,
and
contrary
wise
being
carefully
obserued
,
may
amend
the
worst
.
And
therefore
I
will
begin
the
cure
of
these
melancholike
men
,
by
setting
downe
the
way
to
order
and
gouerne
themselues
.
The
ayre
.
They
must
make
choyse
of
such
an
ayre
,
as
is
temperate
in
his
actiue
qualities
,
and
which
is
moyst
concerning
the
passiue
.
It
may
be
made
such
by
art
,
casting
abroad
in
your
chamber
good
store
of
flowers
,
of
Roses
,
Violets
,
and
water
Lyllies
.
Or
else
you
may
haue
a
great
vessell
full
of
warme
water
,
which
will
keepe
the
ayre
moyst
continually
.
It
will
be
needefull
to
perfume
the
chamber
with
Orange
flowers
,
Citron
pilles
,
and
a
little
Storax
:
the
chamber
must
be
lightsome
,
and
standing
toward
the
East
.
A
grosse
,
darke
,
gloomish
,
stinking
ayre
,
is
very
contrarie
,
howsoeuer
such
persons
doe
desire
the
same
altogether
.
It
is
good
to
accustome
them
to
beholde
redde
,
yellow
,
greene
and
white
colours
.
As
concerning
their
meats
,
all
such
as
are
grosse
,
slimie
,
windie
,
Meats
.
melancholike
,
and
of
hard
digestion
,
doe
hurt
exceedingly
.
They
must
haue
their
bread
of
good
wheate
,
which
is
pure
,
Bread
.
and
purged
from
bran
,
without
fault
,
and
which
is
(
if
possiblie
it
may
be
)
knodden
with
raine
or
fountaine
water
.
Their
flesh
must
be
very
young
,
for
that
is
the
best
,
Flesh
.
as
for
example
among
the
rest
that
which
is
of
a
calfe
,
kid
,
mutton
,
pullet
,
partridge
:
and
contrarilie
,
that
which
is
olde
,
and
maketh
a
grosse
nourishment
,
as
is
beefe
,
porke
,
hare
,
waterfowles
,
and
all
wilde
beastes
,
as
the
wilde
Bore
&
Harts
,
are
very
bad
.
Galen
forbiddeth
the
flesh
of
hee-goates
,
Buls
,
Asses
,
Dogs
,
Camels
,
and
Foxes
,
but
he
might
haue
spared
this
his
inhibition
,
for
their
daintines
is
not
such
,
as
that
men
should
delight
in
,
much
lesse
doate
vpon
them
.
The
Arabians
commend
the
braines
of
things
to
be
good
against
melancholie
,
by
I
cannot
tell
what
propertie
:
but
in
my
iudgement
,
they
be
not
very
proper
and
fit
,
seeing
they
are
enemies
vnto
the
stomacke
,
and
I
take
them
to
haue
been
too
superstitious
in
a
great
number
of
things
.
The
fishes
that
liue
in
standing
waters
,
as
also
those
of
the
Sea
,
Fish
.
which
haue
a
grosse
and
melancholike
flesh
,
as
the
Tunnie
,
Dolphine
,
Whale
,
Seale
,
and
all
such
as
haue
scales
are
euill
,
and
not
to
be
vsed
in
this
disease
:
one
may
eate
of
the
fishes
which
liue
in
cleere
and
bright
waters
,
and
running
streames
.
Salted
or
powdred
fish
is
starke
naught
.
Egges
that
are
new
,
soft
and
potched
,
and
eaten
with
vineger
,
or
veriuce
,
are
very
good
.
The
vse
of
pottage
and
brothes
is
very
good
and
necessarie
,
Pottage
.
because
this
humour
being
drie
,
must
be
moystned
.
The
hearbes
ordinarilie
to
be
vsed
in
them
,
are
Borage
,
Buglosse
,
Burnet
,
Endiue
,
Succorie
,
Hoppes
,
and
a
little
Balme
;
there
must
great
heede
be
taken
,
that
there
come
not
any
Cole
,
Blites
,
Rocket
,
Cresses
,
Turneps
,
Leekes
,
or
very
bitter
and
biting
hearbes
in
them
:
husked
Barlie
,
blanched
Almonds
,
and
gruell
,
doe
serue
very
excellentlie
well
,
to
send
vp
pleasant
vapours
vnto
the
braine
.
There
must
care
be
had
to
abstaine
from
all
maner
of
pulse
,
Pulse
.
as
peason
,
beanes
,
and
fetches
.
As
concerning
fruites
,
Fruites
.
wee
will
allow
,
Plumbes
,
Peares
,
sweete
Pomegranats
,
Almonds
,
Raisins
,
Pine
apples
,
Citrons
,
Melons
,
and
especially
those
apples
which
haue
a
merueilous
propertie
in
curing
melancholie
:
we
forbid
drie
Figs
,
Medlers
,
Ceruises
,
Chesnuts
,
Nuts
,
Artichoakes
,
Thistles
,
and
old
cheefe
.
As
concerning
drinke
,
Drinke
.
there
is
some
disagreement
amongst
Phisitions
,
for
some
doe
allow
,
and
othersforbid
wine
.
I
am
of
minde
,
that
as
concerning
mad
men
,
and
them
which
haue
much
heate
about
the
inward
parts
or
bowels
,
and
in
the
braine
,
wine
is
very
contrarie
:
but
in
melancholike
persons
that
are
colde
and
drie
,
as
those
of
whome
wee
intreate
in
this
place
,
a
little
white
or
claret
wine
,
which
is
neither
sweete
nor
thicke
,
but
indifferently
delaied
,
is
very
good
.
Zeno
said
oftentimes
,
that
wine
doth
mitigate
the
sharpenes
of
mens
manners
,
as
water
taketh
away
the
bitternes
of
Lupines
.
And
Auerrhoes
writteth
,
that
wine
reioyceth
the
minde
and
spirits
.
Artificial
wine
.
One
may
make
in
the
vintage
time
,
an
artificiall
wine
with
Borage
and
Buglosse
,
(
which
is
most
singular
in
all
melancholike
diseases
)
and
drinke
his
first
draught
thereof
,
either
at
dinner
or
at
supper
.
If
a
man
doubt
the
sweete
sent
,
hee
may
cast
a
bunch
of
the
flowres
of
Borage
onely
,
or
of
the
hearbe
it selfe
also
into
the
wine
which
he
ordinarilie
drinketh
.
Watching
is
altogether
enemie
to
those
that
are
troubled
with
this
disease
,
for
we
must
with
all
the
skill
and
cunning
we
can
,
procure
sleepe
,
the
meanes
to
doe
it
,
follow
in
the
next
chapter
.
Moderate
exercise
may
serue
to
very
good
purpose
,
but
it
must
be
done
in
pleasant
and
delightsome
places
,
as
gardens
,
medowes
,
greene-plots
,
in
places
where
there
are
many
water
springs
,
or
some
riuers
:
a
man
must
not
tyre
himselfe
in
these
exercises
,
he
must
rest
himselfe
oft
.
Melancholike
persons
should
neuer
be
alone
,
they
should
alway
haue
some
such
companie
left
with
them
,
as
might
best
like
and
please
them
,
sometimes
they
must
bee
flattered
,
and
yeelded
vnto
in
some
part
of
that
which
they
desire
,
for
feare
least
this
humour
which
is
rebellious
by
nature
,
and
giuen
to
selfe
wilfulnes
,
should
grow
raging
and
furious
:
some
whiles
they
must
be
chid
for
their
foolish
imaginations
,
as
also
reproched
and
made
ashamed
of
their
cow-hardinesse
,
they
must
be
imboldned
to
the
vttermost
that
we
can
,
and
praised
in
their
actions
:
and
if
they
haue
in
some
cases
done
something
worthie
of
praise
,
wee
must
put
them
oft
in
minde
thereof
,
vphold
them
with
merrie
tales
:
wee
may
not
call
to
their
minde
any
thing
that
might
cause
them
to
feare
,
not
yet
bring
them
any
vnpleasant
tidings
.
To
be
short
,
wee
must
turne
backe
and
driue
away
as
much
as
wee
can
from
their
vnderstanding
,
al
maner
of
passions
ouerthrowing
the
mind
,
especially
choler
,
feare
and
sadnes
:
for
as
Plato
saith
in
his
Dialogue
called
Charmides
,
the
greatest
part
of
the
mischiefes
that
fall
vpon
the
bodie
,
doe
come
from
the
minde
.
Musicke
very
meete
for
melancholike
persons
.
The
old
writers
doe
commend
Musicke
in
all
melancholike
diseases
,
whether
they
bee
hot
or
cold
.
The
Arcadians
did
reclaime
the
maners
of
such
as
were
sauadge
and
vnnurtured
,
by
Musicke
.
Empedocles
Agrigentinus
,
did
mitigate
and
appease
the
furiousnes
of
a
certaine
young
man
,
with
the
melodiousnes
of
his
song
.
Clinius
the
Musition
as
soone
as
he
perceiued
his
melancholike
fit
to
come
vpon
him
,
would
betake
him
to
his
harpe
,
and
keepe
backe
by
this
meanes
the
motions
of
the
humour
.
Dauid
also
when
the
euill
spirit
came
vpon
Saul
,
made
him
merrie
with
his
harpe
,
and
he
found
ease
thereby
.
The
belly
must
be
kept
soluble
The
belly
must
bee
kept
alwaies
soluble
in
all
melancholike
diseases
,
and
therefore
if
it
neede
wee
must
stirre
it
vp
by
all
the
meanes
we
can
.
CHAP.
IX
.
How
we
must
cure
such
melancholike
persons
,
as
haue
the
disease
growing
in
the
braine
.
All
melancholike
diseases
are
rebellious
and
very
hard
to
be
cured
.
DAily
experience
plainly
teacheth
vs
,
that
all
melancholike
diseases
,
are
rebellious
,
long
and
very
hard
to
cure
,
and
the
reason
thereof
is
as
cleere
:
for
the
melancholike
humour
is
earthie
and
grosse
,
enemie
to
the
light
,
contrarie
to
the
two
principles
of
our
life
,
heate
and
moysture
,
resisting
the
meanes
and
remedies
,
neither
giuing
eare
to
good
aduise
,
nor
yet
obeying
the
holesome
precepts
of
Phisicke
.
And
to
be
short
it
is
the
very
scourge
and
torment
of
Phisitions
.
Aristotle
in
his
seuenth
booke
of
Ethikes
sayth
,
that
melancholike
folk
haue
alwaies
something
which
doth
gnaw
and
feede
vpon
them
:
and
this
is
the
cause
why
they
are
alwaies
running
after
the
Phisition
,
and
yet
we
ought
not
to
leaue
them
helplesse
.
I
will
set
downe
in
this
chapter
the
most
speciall
remedies
that
I
haue
been
able
to
obserue
,
together
with
the
order
how
such
melancholike
persons
must
be
handled
.
Three
sorts
of
remedies
requisite
in
melancholike
diseases
.
It
seemeth
vnto
me
that
for
the
cure
of
melancholie
,
wee
had
neede
of
three
kindes
of
remedies
,
that
is
to
say
,
diminutiues
,
alteratiues
,
and
comfortatiues
.
The
diminutiues
are
either
letting
of
blood
,
or
purgation
.
As
concerning
the
letting
of
blood
which
is
vniuersall
,
Blood-letting
respecting
the
whole
body
.
Galen
appointeth
it
to
be
ministred
,
in
that
melancholy
which
is
within
the
veines
,
and
throughout
the
whole
habite
of
the
bodie
,
and
willeth
that
if
the
blood
issuing
shew
fayre
and
thinne
,
that
it
bee
stayed
by
and
by
:
but
in
that
melancholie
which
hath
his
seate
in
the
braine
,
and
which
commeth
of
a
colde
and
drie
distemperature
,
he
hath
forbidden
it
most
expressely
.
The
Arabians
commend
in
the
cure
of
this
kinde
of
melancholie
,
Blood-letting
respecting
some
particular
parts
.
the
letting
of
blood
called
particular
,
to
the
taking
away
of
the
conioyned
cause
:
they
open
the
veines
of
the
forehead
,
of
the
nose
,
and
of
the
eares
;
they
set
cupping-glasses
vpon
the
shoulders
,
hauing
first
scarified
the
place
;
they
apply
horseleaches
vpon
the
head
,
and
in
all
melancholike
diseases
,
whether
essentiall
or
accidentall
;
they
cause
the
hemorrhoides
to
be
opened
,
hauing
the
eleuenth
Aphorisme
of
the
sixt
booke
for
their
ground
and
warrant
,
which
saith
,
that
in
melancholike
and
mad
men
the
varicous
tumour
or
hemorrhoides
appearing
,
doe
heale
the
same
:
but
all
these
particular
openings
of
a
veine
haue
no
place
in
the
beginning
of
this
disease
.
Purging
.
Wee
must
begin
with
that
other
kinde
of
euacuation
,
which
is
purgation
.
It
may
bee
performed
by
the
often
vsing
of
Clister
,
Decoctions
,
Syrupes
,
and
Opiates
:
the
forme
of
an
ordinary
Clister
for
melancholike
persons
,
shall
be
such
as
followeth
.
Take
of
the
rootes
of
Holihocke
one
ounce
,
of
the
leaues
of
Mallowes
,
Mercurie
,
〈◊〉
Clister
.
Violets
,
and
Hops
,
of
each
a
great
handfull
;
of
Anise
and
Linseede
,
of
each
two
drammes
,
of
Damaske
prunes
one
dozen
,
of
the
flowers
of
Borage
and
Violets
,
and
of
Barlie
a
handfull
:
boyle
all
together
in
cleere
water
,
and
straine
them
;
adde
thereto
afterward
of
Cassia
an
ounce
,
of
Catholicon
halfe
an
ounce
,
of
oyle
of
Violets
two
ounces
,
and
as
much
of
honie
of
Roses
:
make
thereof
an
ordinary
Clister
.
A
potion
minoratiue
.
The
Arabians
vse
in
the
disease
of
melancholie
,
pilles
of
Aloes
of
Hiera
,
and
of
Lapis
lazulus
:
but
I
doe
not
so
well
like
of
this
forme
as
of
the
liquide
:
it
were
better
therefore
to
vse
decoctions
.
This
potion
may
serue
in
the
beginning
for
a
minoratiue
.
Take
of
Licotice
halfe
an
ounce
,
of
Polypodie
of
the
oke
three
drammes
,
of
Borage
,
Buglosse
,
Balme
,
and
Hoppes
,
of
each
halfe
a
handfull
,
of
Anise
and
Citron
seede
,
of
each
adramme
,
of
orientall
Sene
three
drammes
,
of
the
three
cordiall
flowers
a
pugill
,
boyle
them
all
:
take
of
this
decoction
foure
ounces
,
and
infuse
therein
of
Rubarbe
a
dram
and
a
halfe
:
after
the
straining
of
it
,
dissolue
therein
of
the
syrupe
of
Roses
an
ounce
,
and
of
the
syrupe
of
Apples
as
much
:
make
thereof
a
decoction
,
which
you
must
take
in
the
morning
,
and
keepe
your
chamber
.
There
are
some
which
take
in
the
broth
of
a
chicken
halfe
an
ounce
of
Sene
:
others
an
ounce
of
Cassia
,
or
else
the
infusion
and
expression
of
ten
drams
of
Catholicum
.
The
maner
of
preparing
of
the
melancholike
humour
.
This
sleight
purgatiue
hauing
gone
before
,
the
rest
of
the
humour
must
bee
prepared
:
for
,
to
thinke
of
the
rooting
out
of
the
preparing
of
whole
at
the
first
blow
forcibly
,
(
as
the
Emperickes
doe
)
were
to
ouerthrow
the
sicke
partie
.
Wee
must
attenuate
,
soften
,
and
dissolue
the
same
,
and
follow
the
precept
of
famous
Hippocrates
,
which
sayth
in
his
Aphorismes
,
that
when
we
will
purge
any
bodie
,
we
must
first
prepare
it
and
make
it
fit
to
flow
:
for
such
preparation
there
is
good
vse
to
be
made
of
Iulebes
and
Apozemes
.
An
Apozeme
Take
of
the
rootes
of
Buglosse
and
Elecampane
,
of
the
rindes
of
the
rootes
of
Capers
and
Tamariske
,
of
euery
one
an
ounce
,
of
the
leaues
of
Borage
Hops
,
Succorie
,
Fumitorie
,
Capillus
Veneris
,
crops
of
Time
and
Balme
,
of
each
a
handfull
;
of
Anise
,
Fennell
,
and
Citron
feede
,
of
each
two
drammes
;
of
the
three
cordiall
flowers
,
of
the
flowers
of
Oranges
and
of
Epithymum
,
of
each
a
pugill
:
boyle
them
all
in
fountaine
water
,
and
after
you
haue
strained
out
a
pound
and
a
halfe
,
put
thereto
of
the
syrupe
of
Hops
two
ounces
,
and
as
much
of
the
syrupe
of
Fumitorie
,
and
make
thereof
an
Apozeme
,
clarifie
it
and
aromatise
it
with
a
dram
of
the
powder
of
Cinamome
,
or
of
Electuarium
de
gemmis
:
it
must
be
taken
foure
mornings
together
.
Stronger
meanes
for
the
purging
of
this
humour
.
The
humour
being
thus
prepared
the
bodie
may
be
purged
againe
with
the
decoction
before
appointed
,
whereto
you
shall
put
of
Catholicum
,
or
else
of
Confectio
Hamech
,
which
purgeth
melancholie
very
well
:
or
ir
you
please
,
you
may
prepare
an
Apozeme
,
which
will
purge
euery
second
time
it
is
taken
:
the
same
which
is
alreadie
set
downe
will
serue
,
if
you
boyle
some
orientall
Sene
and
Polypodie
in
it
.
If
this
humour
bee
too
rebellious
,
and
that
you
cannot
purge
and
auoide
it
by
these
benedicts
and
gentle
remedies
,
you
must
bee
forced
to
come
to
such
as
are
stronger
.
Piolomeus
the
king
vsed
in
rebellious
melancholie
Electuarium
Hieralogadium
:
but
the
Hieras
doe
drie
ouer
much
.
The
Arabians
commend
the
pilles
of
Lapi
,
lazulus
,
Pillulae
Indae
,
pilles
of
Fumitorie
,
and
those
of
Lapis
armenus
.
There
are
some
which
make
a
powder
for
melancholike
persons
,
and
it
is
an
excellent
one
.
A
purgatiue
powder
.
Take
of
Lapis
lazulus
,
well
washed
in
Violet
water
,
an
ounce
,
of
oriental
Sene
two
ounces
,
of
good
Polypodie
an
ounce
and
a
halfe
,
of
Anise
and
Citron
seede
,
halfe
a
dramme
;
of
Sugar
candie
three
ounces
,
of
the
foure
cold
seedes
,
two
drammes
;
of
the
flowers
of
Elder-tree
three
drammes
:
make
thereof
a
powder
;
take
thereof
the
waight
of
two
French
crownes
.
All
,
both
Greeke
and
Arabian
Phisitions
,
doe
appoint
in
such
diseases
of
melancholie
,
The
vse
of
Hellebor
.
as
are
old
and
hardly
remoued
,
Hellebor
should
bee
giuen
.
It
is
true
indeede
that
wee
must
in
this
case
vse
discretion
,
and
not
to
giue
it
in
substance
:
for
the
decoction
or
infusion
thereof
must
be
taken
,
and
choise
made
of
that
which
is
blacke
and
good
:
for
the
Apothecaries
doe
oftentimes
sell
for
blacke
Hellebor
a
kinde
of
Aconitum
,
which
is
very
hurtfull
and
pernicious
,
the
white
is
not
to
bee
vsed
at
all
in
these
cases
:
there
must
also
diligent
care
be
had
not
to
mixc
any
thing
with
the
Hellebor
wee
vse
,
which
hath
any
astringent
or
binding
facultie
,
such
as
are
Mirabolanes
,
least
thereby
it
might
bee
staied
too
long
in
the
stomacke
.
The
Poets
that
haue
written
long
agoe
,
haue
acknowledged
this
propertie
of
Hellebor
that
it
hath
against
melancholike
diseases
,
when
as
they
send
melancholike
persons
vnto
Anticyra
where
the
best
Hellebor
groweth
:
and
in
Homer
in
his
second
Odissea
,
Melampus
a
great
Phisition
is
brought
in
healing
the
foure
daughters
of
king
Pretus
with
Hellebor
,
who
because
they
would
bee
equall
in
beautie
to
Iuno
,
were
for
a
iust
punishment
of
their
arrogancie
and
pride
,
made
fooles
.
Some
there
bee
which
vse
Antimonie
prepared
:
Antimonie
.
but
all
such
forcible
meanes
must
be
prescribed
aduisedly
and
with
discretion
.
I
could
like
it
better
to
vse
milder
things
,
and
to
reiterate
them
the
oftner
,
as
a
good
magistrall
syrupe
,
or
else
some
Opiate
.
A
magistrall
syrupe
.
The
syrupe
may
be
made
of
the
iuyces
of
Borage
,
Buglosse
,
and
Apples
,
with
some
Sene
:
or
else
you
may
vse
the
syrupe
of
the
Apples
of
Sabor
the
king
.
There
may
an
Opiate
be
made
after
this
fashion
.
Take
of
good
Cassia
drawne
in
the
vapour
of
the
decoction
of
Mallowes
,
an
ounce
and
a
halfe
:
or
(
if
you
will
haue
it
somewhat
stronger
)
in
the
vapour
of
the
decoction
of
black
Hellebor
,
for
so
it
will
retaine
some
little
part
of
the
force
&
vertue
thereof
:
afterward
take
of
Tamarisk
an
ounce
,
of
Catholicum
sixe
drams
,
of
Sene
halfe
an
ounce
,
&
as
much
of
Epithymum
,
3.
drams
of
good
Rubarbe
besprinkled
with
the
water
of
Endiue
,
vntill
it
become
soft
and
relenting
:
incorporate
all
together
,
and
mingle
them
with
the
syrupe
of
Violets
or
Apples
,
and
make
thereof
an
Opiate
:
whereof
you
shall
take
euery
fiue
daies
in
forme
of
a
bole
,
the
quantitie
of
an
ounce
more
or
lesse
,
according
to
the
effect
and
working
thereof
.
And
thus
much
of
purgatiues
.
Alteratiue
medicines
.
The
second
kinde
of
remedies
is
such
as
doth
alter
the
melancholike
humor
,
that
is
to
say
;
which
doth
take
away
the
distemperature
therof
.
This
humour
offendeth
in
coldnes
and
drines
,
but
more
in
drienes
,
&
this
is
that
very
qualitie
which
maketh
it
so
rebellious
,
&
hardly
to
be
remoued
:
the
alteration
of
it
then
doth
consist
in
the
moistning
of
the
same
.
That
there
is
more
good
done
by
moystening
then
by
purging
of
the
melancholike
humour
.
Galen
in
his
third
booke
of
diseased
parts
,
as
also
Trallianus
do
make
more
accompt
of
these
alteratiues
,
then
they
do
of
the
diminutiues
,
&
do
confidently
professe
to
haue
cured
moe
melancholike
persons
by
moystening
the
humours
then
by
purging
of
it
.
This
moystening
is
accomplished
by
inward
and
outward
meanes
:
the
inward
are
brothes
,
apozemes
,
syrupes
.
I
haue
sometime
caused
a
melancholike
man
to
vse
for
a
long
time
together
the
broth
of
a
chicken
,
with
Borage
Buglosse
,
Brothes
.
Succorie
,
Burnet
,
and
a
little
Saunders
,
and
Sassefras
,
which
I
caused
to
be
added
thereto
:
whereupon
hee
found
himselfe
exceedingly
well
amended
.
The
sympe
of
Apples
,
Buglosse
,
Hops
,
Syrupes
.
and
Violets
doe
macerate
this
humor
in
very
good
sorte
:
You
may
prepare
an
apozeme
with
the
same
hearbes
which
I
haue
mentioned
here
aboue
.
The
vse
also
of
Whay
,
and
Goats
or
Asses
milke
will
serue
well
to
water
and
moisten
this
humour
withall
.
Outward
remedies
.
The
outward
remedies
are
either
vniuersall
or
particular
;
the
vniuersall
are
bathes
.
Galen
boasteth
himselfe
to
haue
cured
many
melancholike
persons
with
the
onely
vse
of
baths
of
warme
water
,
Bathes
.
or
else
you
may
if
the
whole
body
bee
very
drie
,
and
the
skinne
very
rugged
,
make
an
artificiall
one
with
the
rootes
of
Holibocks
,
leaues
of
Mallowes
,
Violets
,
Lettuses
&
Succorie
,
with
the
seedes
of
Melons
and
Gourds
,
Barley
,
and
the
flowers
of
Violets
:
you
must
bathe
oft
,
and
stay
long
in
at
a
time
,
but
not
so
long
as
to
cause
any
sweate
.
At
the
time
of
being
in
the
bath
you
may
haue
two
bags
filled
with
sweete
and
bitter
Almonds
,
and
the
seede
of
Melons
,
grosly
pownded
,
and
therwith
rubbe
all
the
skinne
ouer
.
If
you
wil
make
your
bath
well
,
you
must
put
warme
water
in
your
bathing
tub
ouer
night
,
and
there
let
it
stand
and
breath
till
morning
,
Ointments
for
the
whole
bodie
.
at
which
time
you
shall
go
into
it
.
There
be
many
practicioners
in
Phisicke
which
make
such
baths
of
milke
only
,
as
also
it
is
oftentimes
done
in
the
case
of
consumption
.
In
comming
forth
of
the
bath
,
there
are
some
which
inioine
the
body
to
be
annointed
al
ouer
with
the
oile
of
sweete
Almonds
,
Violets
,
or
new
&
fresh
butter
.
Applying
of
remedies
vnto
the
head
.
There
are
which
applie
remedies
vnto
the
head
as
being
the
part
most
affected
,
and
they
vse
such
as
doe
moisten
,
whether
they
be
lotionsor
embrocations
,
and
these
made
of
warme
water
,
and
of
the
same
decoctions
,
or
else
of
the
oyles
of
the
seede
of
Gourdes
,
sweete
Almonds
,
and
Violets
,
or
else
of
milke
.
Comforting
medicines
.
The
third
kinde
of
remedies
good
in
melancholike
cases
,
is
of
such
as
doe
strengthen
and
cheere
vp
the
spirits
,
which
are
(
as
Auicen
saith
)
become
wilde
and
duskish
.
It
behooueth
therefore
to
strengthen
the
braine
,
and
to
cheere
vp
the
heart
:
the
which
intentions
are
effected
by
inward
and
outward
meanes
:
the
inward
Sytupes
,
Opiates
,
Lozenges
and
pouders
:
Inward
remedies
.
the
outward
are
Epithemes
,
bags
and
ointments
.
I
will
giue
you
an
example
of
each
of
them
:
An
excellent
Syrope
.
The
fittest
syrupe
that
I
haue
found
both
for
the
cheering
and
moistening
of
melancholike
persons
,
is
this
,
which
I
am
about
to
set
downe
,
being
first
inuented
by
Mounsieur
Castellane
mine
vncle
,
and
one
of
the
greatest
and
happiest
Phisitions
of
his
time
,
and
ordinarily
imployed
in
his
calling
by
Kings
and
Queenes
.
Take
of
the
iuice
of
Borage
and
Buglosse
a
pound
and
a
halfe
,
of
the
iuice
of
apples
that
are
very
sweete
a
pound
,
of
the
iuice
of
Balme
halfe
an
ounce
,
of
Diers
graines
infused
in
the
former
iuices
a
long
time
,
and
after
strained
out
,
three
drammes
;
of
Saffron
halfe
a
dramme
,
of
fine
Sugar
two
pounds
:
make
these
in
a
syrupe
boyled
to
his
height
,
and
aromatize
it
with
a
dramme
and
a
halfe
of
the
powder
of
the
Diamargaritum
that
is
cold
,
and
foure
scruples
of
the
powder
of
Diamber
,
there
must
be
taken
of
it
euening
and
morning
two
or
three
spoonefull
.
There
are
many
sorts
of
Opiates
,
but
I
will
content
my selfe
to
set
down
this
one
.
Take
of
the
Conserue
of
the
rootes
of
Buglosse
,
Opiates
.
and
of
the
flowers
of
Borage
,
of
each
one
ounce
,
of
preserued
Mirabplanes
,
and
of
the
rindes
of
Citrons
condited
,
of
each
halfe
an
ounce
,
of
the
confection
of
Alkermes
three
drammes
,
of
the
powders
of
Diamargariton
and
of
the
Electuarie
of
precious
stones
,
of
each
one
dramme
:
make
thereof
an
Opiate
with
the
syrupe
of
Apples
,
whereof
you
must
take
a
little
in
the
morning
,
drinking
after
it
some
Claret
wine
delayed
with
the
water
of
Buglosse
.
I
will
set
downe
some
receipts
of
lozenges
and
powders
in
the
chapter
intreating
of
that
melancholie
which
is
begot
amongst
the
bowels
and
called
the
flatuouse
or
windie
melancholie
.
Outward
remedies
for
the
cheering
vp
of
the
spirits
.
The
outward
remedies
are
applied
vnto
the
braine
and
heart
.
Vnto
the
braine
there
are
applied
powders
,
and
caps
.
But
in
asmuch
as
the
greatest
part
of
these
aromaticall
things
are
hote
and
drie
,
we
must
vse
them
but
sparinglie
.
Vnto
the
heart
wee
may
more
boldly
applie
Epithemes
,
Bags
,
and
ointments
.
An
Epitheme
for
the
heart
.
Take
of
the
waters
of
Borage
and
Buglosse
,
of
each
halfe
a
pound
,
of
the
waters
of
Balme
and
Scabiouse
of
each
foure
ounces
,
of
good
white
wine
two
ounces
,
of
the
powder
of
colde
Diamargaritum
one
dramme
,
of
the
confection
of
Alkermes
three
drammes
,
of
the
seede
of
Balme
,
and
Diers
graines
,
of
each
one
dramme
;
mixe
al
together
,
and
make
Epithemes
thereof
and
applie
them
to
the
region
of
the
heart
with
a
piece
of
scarlet
.
If
liquid
Epithemes
dislike
you
,
then
you
may
vse
a
solide
one
,
with
the
cordiall
conserues
,
or
else
you
may
weare
bags
vpon
the
region
of
your
hart
;
the
descriptions
whereof
I
leaue
vntill
I
come
to
the
chapter
of
windie
melancholie
,
where
they
shall
come
in
more
fitly
for
the
purpose
,
in
asmuch
as
those
which
are
troubled
with
the
windie
melancholie
,
haue
almost
continually
the
panting
and
beating
of
the
heart
.
And
thus
much
for
the
three
kinds
of
remedies
,
which
are
(
in
my
mind
)
needful
for
the
curing
of
that
melancholy
which
is
setled
in
the
braine
,
being
purgatiues
,
alteratiues
,
and
comfortatiues
.
The
means
to
remedie
too
much
watchfulnes
.
There
remaineth
as
yet
vnremoued
a
tedious
and
trouble
some
accident
which
is
continuall
watching
,
which
now
and
then
whippeth
melancholike
men
so
cruelly
,
as
that
therby
many
haue
bene
plunged
into
the
pit
of
despaire
.
Wherefore
I
will
addresse
my selfe
with
all
the
best
wits
I
haue
or
deuises
I
can
inuent
to
set
downe
the
meanes
of
their
comfort
.
Inward
means
to
procure
sleepe
.
Sleepe
is
procured
by
inward
and
outward
meanes
.
We
will
haue
diuers
sortes
of
the
inward
,
because
melancholike
persons
doe
loue
varietie
.
We
shall
make
for
them
mundified
barlie
,
a
Condite
,
an
Opiate
,
a
Tart
,
a
Restauratiue
,
a
Potion
,
a
bole
,
and
masse
of
pils
:
all
giuen
to
procure
sleepe
.
A
mundified
barley
.
The
mundified
barley
is
made
with
the
flowre
of
barley
prepared
as
is
meet
,
with
Almonds
which
haue
been
infused
in
Rose
water
,
with
the
foure
cold
seeds
,
the
seeds
of
Poppie
,
&
rosed
Surgar
.
A
Condite
.
The
forme
of
the
condite
shal
be
such
.
Take
of
the
conserues
of
the
flowers
of
Borage
and
Buglosse
,
of
each
three
drammes
,
of
the
pulpe
of
Gourds
confected
and
of
the
rindes
of
Citrons
,
of
each
two
drammes
,
of
white
Poppie
and
Mellon
seedes
,
of
each
a
dramme
,
of
rosed
Sugar
so
much
as
is
needfull
:
make
thereof
a
condite
,
whereof
you
shall
take
at
night
two
or
three
,
spoonefuls
.
An
Opiate
.
The
Opiate
shall
be
thus
made
.
Take
of
the
conserues
of
the
pulpe
of
Gourds
,
and
of
the
rootes
of
Lettuse
,
of
each
an
ounce
;
of
the
conserue
of
Roses
and
Water-lillie
,
of
each
halfe
an
ounce
;
of
the
powder
of
the
colde
Diamargaritum
a
dram
,
of
Poppie
seede
two
scruples
:
make
thereof
an
Opiate
with
the
syrupe
of
Violets
.
Of
this
you
must
take
at
night
the
quantity
of
a
chestnut
.
For
varietie
sake
you
may
make
a
Marchpane
.
A
Marchpane
.
Take
of
sweete
Almonds
blanched
and
washed
in
hot
water
,
and
afterward
infused
in
Rosewater
,
a
pound
and
a
halfe
;
of
white
Poppie
seede
very
new
and
well
mundified
,
three
ounces
;
of
fine
Sugar
two
pound
:
worke
them
into
a
paste
,
and
with
the
water
of
Roses
make
a
Marchpane
:
of
this
you
shall
take
when
you
go
to
sleepe
.
There
are
in
like
maner
resumptiues
,
Restauratiues
.
or
restauratiues
of
a
liquide
forme
.
Take
the
white
of
a
good
Capon
,
of
water
of
Roses
and
Water-lillies
,
of
each
a
quart
;
of
Buglosse
,
Purcelane
,
and
Sorrell
waters
,
of
each
foure
ounces
;
of
the
powder
of
colde
Diamargaritum
,
two
drammes
:
distill
all
these
together
in
Maries
bath
.
The
potion
may
be
prescribed
after
this
maner
.
A
Potion
.
Take
of
the
syrupe
of
Violets
,
Apples
and
Poppie
,
of
each
halfe
an
ounce
,
of
the
powder
of
Diamargaritum
,
a
scruple
:
make
hereof
a
potion
with
the
decoction
of
Lettuses
and
Endiue
.
And
for
such
as
may
delight
in
a
bole
,
this
which
followeth
may
serue
.
A
Bole.
Take
of
the
conserue
of
Roses
three
drams
,
of
Requies
Nicolai
,
one
dram
:
and
with
a
little
Sugar
make
a
bole
.
Orelse
:
Take
of
the
conserue
of
the
flowers
of
red
Poppie
two
drammes
,
Pilles
.
of
new
Treacle
one
dram
,
and
with
a
little
Sugar
make
a
bole
.
If
pilles
be
in
request
,
then
let
there
be
made
as
followeth
.
Take
of
the
pilles
of
Hounds-tongue
,
or
of
Styrax
,
one
scruple
,
let
them
bee
moystned
with
the
syrupe
of
Apples
.
The
Chymists
make
a
Laudanum
.
But
in
the
vse
of
all
these
stupefactiue
medicines
taken
inwardly
,
wee
must
take
heed
to
deale
with
very
good
aduise
,
for
feare
that
in
stead
of
desiring
to
procure
rest
vnto
the
sillie
melancholike
wretch
,
wee
cast
him
into
an
endlesse
sleepe
.
Outwarde
meanes
to
procure
sleepe
.
The
outward
remedies
are
not
altogether
so
dangerous
,
and
wee
may
frame
tenne
or
twelue
sorts
of
them
:
as
head
powders
,
frontlets
,
bags
,
emplasters
,
oyntments
,
epithemes
,
nosegaies
,
pomanders
,
and
lotions
for
the
legs
.
Take
of
the
flowers
of
red
Poppie
and
red
Roses
,
of
each
three
drams
;
of
Lettuse
,
A
powder
.
Purcelane
and
white
Poppie
seede
,
of
each
two
drams
;
of
red
Saunders
and
the
seede
of
Coriander
prepared
,
of
each
a
dramme
and
a
halfe
:
make
them
all
into
powder
,
and
cast
it
vpon
the
head
,
the
haire
being
shaued
.
A
Frontlet
.
Of
the
them
same
powder
may
a
Frontlet
bee
made
,
putting
thereto
of
the
flowers
of
Water-lillies
and
a
little
Margerome
.
You
may
make
great
bagges
after
the
fashion
of
pillowes
,
Bags
.
which
shall
be
filled
with
the
flowers
of
Roses
,
and
the
leaues
and
seedes
of
white
Henbane
.
An
Epitheme
.
You
may
applie
this
Epitheme
vnto
the
head
.
Take
of
the
distilled
waters
of
Lettuse
,
Sorrell
and
Roses
,
of
each
three
ounces
;
of
the
powder
of
cold
Diamargaritum
one
dram
;
of
red
Roses
and
red
Saunders
two
scruples
:
make
thereof
an
Epitheme
.
Let
the
oyntment
bee
like
vnto
this
.
An
oyntment
.
Take
of
populeon
halfe
an
ounce
,
and
as
much
of
Galens
colling
oyntment
;
of
oyle
of
Roses
an
ounce
,
mixe
all
together
with
a
little
vineger
,
and
therwith
annoynt
the
head
,
browes
and
nostrils
.
You
may
also
make
this
plaister
.
An
Emplaister
Take
of
Castoreum
a
dram
and
a
halfe
,
of
Opium
half
a
scruple
:
mixe
both
together
with
a
little
water
of
life
,
and
make
two
small
plaisters
thereof
,
and
applie
them
to
the
temples
.
You
may
make
Nosegaies
of
flowers
of
Violets
,
Nosegaies
.
Roses
,
of
Willowe
and
a
little
Margerome
,
they
must
be
dipped
in
rosed
vineger
,
and
in
the
juyce
of
Lettuse
and
Poppie
,
wherein
a
little
Opium
and
Camphire
hath
been
dissolued
.
Or
else
:
Take
two
heads
of
Poppie
beat
together
,
Nodules
.
tye
them
vp
in
three
nodules
or
knots
:
then
hauing
in
readines
of
Styrax
three
drams
,
of
Rose
water
sixe
ounces
,
and
a
little
Opium
:
dip
these
nodules
in
the
licour
,
and
smell
vnto
them
oftentimes
.
A
pomander
.
There
may
also
an
Apple
be
made
to
smell
vnto
.
Take
of
the
seede
of
Henbane
,
of
the
rinde
of
the
rootes
of
Mandrags
,
of
the
seede
of
Hemlocke
,
of
each
one
dram
,
of
Opium
a
Scruple
,
of
the
oyle
of
Mandrags
a
little
:
mixe
all
these
with
the
iuyce
of
Fumitorie
and
Houseleeke
,
and
make
an
apple
thereof
:
which
if
you
smell
vnto
,
it
will
cause
you
now
and
then
to
sleepe
:
put
vnto
these
to
correct
them
a
little
Amber
and
Muske
.
There
are
some
which
with
good
successe
doe
applie
Horseleaches
behinde
the
eares
,
Blood
suckers
or
horseleaches
.
and
hauing
taken
away
the
Horseleaches
,
they
put
by
little
and
little
a
graine
of
Opium
vpon
the
hole
.
Lotions
for
the
legs
.
Lotions
for
the
legges
doe
much
auaile
to
cause
one
to
sleepe
.
Take
of
the
leaues
of
the
Orange
tree
,
and
of
Margerome
,
of
each
a
good
handfull
;
two
heads
of
white
Poppie
,
of
Roses
,
and
Waterlillie
flowers
,
and
Camomill
,
of
each
a
pugill
,
boyle
them
all
together
in
two
parts
of
water
,
and
one
of
white
wine
:
and
herewith
you
must
wash
the
thighes
and
legges
of
the
sicke
partie
at
night
,
letting
it
be
good
and
hot
.
I
thinke
that
by
this
meanes
you
may
procure
sleepe
vnto
the
most
melancholike
man
in
the
world
.
It
is
true
,
that
,
to
preuent
that
these
cooling
things
may
not
altogether
quench
that
small
store
of
naturall
heate
that
is
in
them
,
you
must
cause
them
to
take
now
and
then
some
cordiall
Syrupes
,
or
comfortable
Opiates
.
And
thus
much
for
the
cure
of
that
melancholie
which
chiefly
affecteth
the
braine
.
That
melancholie
which
commeth
of
a
drie
distemperature
of
the
whole
bodie
,
is
cured
almost
by
the
same
helpes
.
I
come
therefore
vnto
the
windie
melancholie
:
but
because
there
is
one
kinde
of
this
essentiall
melancholy
,
which
happeneth
through
raging
and
fond
loue
,
and
that
it
requireth
a
speciall
maner
of
curing
,
I
will
first
speake
of
the
same
.
CHAP.
X.
Of
another
kinde
of
melancholie
which
commeth
by
the
extremitie
of
loue
.
THere
is
another
kinde
of
melancholie
verie
ordinarie
and
common
,
which
the
Greeke
Phisitions
call
Erotike
,
The
names
of
amourous
melancholie
.
because
it
commeth
of
a
furie
and
raging
loue
;
the
Arabians
call
it
Iliscus
,
and
the
common
sort
,
the
diuine
Passion
;
imputing
the
cause
thereof
to
the
pettie
god
,
which
the
Poets
haue
made
so
great
reports
of
.
Cadmus
Milesius
(
if
we
may
credit
Suydas
)
hath
written
foureteene
great
volumes
of
this
subiect
,
which
are
not
at
this
day
to
be
found
:
I
will
onely
make
two
chapters
of
it
,
the
one
describing
the
maladie
,
the
other
the
remedies
.
I
will
not
here
curiously
search
out
the
crimologie
of
loue
,
and
why
this
name
Eros
was
giuen
vnto
it
;
neither
will
I
vndertake
to
define
it
,
seeing
very
famous
and
worthie
men
haue
taken
the
worke
vpon
them
,
but
haue
not
brought
it
to
any
good
end
:
neither
will
I
examine
the
differences
or
royal
discent
of
the
same
,
let
them
that
list
,
reade
what
Plato
,
Plotinus
,
Iohannes
Picus
comes
Mirandolae
,
Marius
Equicola
,
and
Leon
Hebraeus
haue
written
thereof
:
I
will
satisfie
my selfe
with
the
reuailing
of
one
of
those
thousand
effects
which
it
bringeth
forth
.
I
intend
to
manifest
vnto
euery
man
by
the
description
of
this
melancholie
,
how
greatly
a
violent
and
extreame
loue
may
tyrannize
in
commanding
both
minde
and
bodie
.
How
loue
is
begotten
.
Loue
therefore
hauing
abused
the
eyes
,
as
the
proper
spyes
and
porters
of
the
mind
,
maketh
a
way
for
it selfe
smoothly
to
glaunce
along
through
the
conducting
guides
,
and
passing
without
any
perseuerance
in
this
sort
through
the
veines
vnto
the
liuer
,
doth
suddenly
imprint
a
burning
disire
to
obtaine
the
thing
,
which
is
or
seemeth
worthie
to
bee
beloued
,
setteth
concupiscence
on
fire
,
and
beginneth
by
this
desire
all
the
strife
and
contention
:
but
fearing
her selfe
too
weake
to
incounter
with
reason
,
the
principal
part
of
the
minde
,
she
posteth
in
haste
to
the
heart
,
to
surprise
and
winne
the
same
:
whereof
when
she
is
once
sure
,
as
of
the
strongest
holde
,
she
afterward
assaileth
and
setteth
vpon
reason
,
and
all
the
other
principall
powers
of
the
minde
so
fiercely
,
as
that
she
subdueth
them
,
and
maketh
them
her
vassals
and
slaues
.
Then
is
all
spoyled
,
The
effects
of
violent
loue
.
the
man
is
quite
vndone
and
cast
away
,
the
sences
are
wandring
to
and
fro
,
vp
and
downe
,
reason
is
confounded
,
the
imagination
corrupted
,
the
talke
fond
and
sencelesse
;
the
sillie
louing
worme
cannot
any
more
look
vpon
any
thing
but
his
idol
:
al
the
functions
of
the
bodie
are
likewise
peruerted
,
he
becometh
pale
,
Signes
and
tokens
of
amorous
melancholie
.
leane
,
souning
,
without
any
stomacke
to
his
meate
,
hollow
and
sunke
eyed
,
and
cannot
(
as
the
Poet
sayth
)
see
the
night
either
with
his
eyes
or
breast
.
You
shall
finde
him
weeping
,
sobbing
,
sighing
,
and
redoubling
his
sighes
,
and
in
continuall
restlesnes
,
auoyding
company
,
louing
solitarines
,
the
better
to
feed
&
follow
his
foolish
imaginations
;
feare
buffeteth
him
on
the
one
side
,
&
oftentimes
dispayre
on
the
other
;
he
is
(
as
Plautus
sayth
)
there
where
indeede
he
is
not
;
sometime
he
is
as
hot
as
fire
,
and
vpon
the
sudden
he
findeth
himselfe
as
colde
as
ice
:
his
heart
doth
alwaies
quake
,
and
his
pulse
keepeth
no
true
course
,
it
is
little
,
vnequall
,
and
beating
thicke
,
changing
it selfe
vpon
the
sudden
,
not
onely
at
the
sight
,
but
euen
at
the
very
name
of
the
obiect
which
he
affecteth
.
The
historie
of
Erasistratus
.
By
all
these
tokens
the
great
Phisition
Erasistratus
perceiued
the
disease
of
Antiochus
the
sonne
of
Seleucus
the
king
,
who
was
readie
to
dye
for
the
loue
of
Stratonica
his
mother
in
law
.
For
seeing
him
to
blush
,
to
waxe
pale
,
to
double
his
sighes
,
and
change
his
pulse
so
oft
at
the
very
sight
of
Stratonica
,
he
deemed
him
to
bee
troubled
with
this
eroticke
passion
;
and
so
aduertised
his
father
.
Galen
by
the
very
same
wile
did
finde
out
Insta
the
wife
of
Boetius
Consull
of
Rome
her
sicknes
and
disease
,
as
that
it
was
her
burning
loue
she
bare
to
Pylades
.
Loe
here
the
effects
of
this
affection
,
and
all
such
accidents
as
accompanie
this
amorous
melancholie
.
Let
no
man
therefore
hereafter
call
it
a
diuine
and
sacred
passion
,
if
it
bee
not
onely
to
signifie
the
greatnes
thereof
:
for
the
Poets
would
call
the
greatest
fishes
,
sacred
,
and
the
Phisitions
haue
giuen
the
same
name
vnto
that
bone
,
which
is
the
greatest
of
all
the
vertebres
.
Neither
let
any
man
call
it
the
sweete
passion
or
affection
,
seeing
of
all
other
miseries
,
this
is
the
greatest
miserie
,
yea
so
great
as
that
all
the
tortutes
which
haue
bin
so
exquisitely
deuised
by
the
wit
of
tyrants
,
wil
neuer
be
able
to
exceed
the
crueltie
therof
.
The
crueltie
of
loue
.
The
Philosopher
Thianeus
knew
well
what
to
say
to
the
K.
of
Babylon
,
which
praied
him
to
inuent
some
cruel
torment
for
the
punishing
of
a
gentleman
whom
he
had
found
in
bed
with
his
paramour
:
for
(
sayth
he
)
let
him
liue
,
and
in
time
his
loue
will
punish
him
sufficiently
.
The
Poets
haue
very
well
layd
open
vnto
vs
the
crueltie
of
this
passion
,
in
that
their
fained
fable
of
Titius
:
The
fable
of
Titius
.
who
for
his
exceeding
loue
vnto
the
Goddesse
Latona
,
is
fained
to
haue
his
liuer
ordinarily
fed
vpon
by
two
gryphens
,
and
the
fibres
thereof
euery
day
to
grow
againe
.
But
how
should
we
not
call
this
a
miserable
passion
,
seeing
it
hath
brought
many
to
such
extremitie
and
dispayre
,
as
that
they
haue
killed
themselues
.
Lucretius
the
Poet
who
had
written
the
cure
of
loue
,
Of
such
as
haue
killed
themselues
for
loue
.
became
so
mad
of
loue
,
as
that
for
it
he
slew
himselfe
.
Iphis
in
dispayre
to
winne
the
fauour
of
Anaxaretes
,
hanged
her selfe
.
A
noble
young
man
of
Athens
fell
so
farre
in
loue
with
a
marble
picture
that
was
very
cunningly
wrought
,
as
that
hauing
requested
of
the
Senate
that
hee
might
buy
it
at
any
price
that
they
would
aske
,
and
being
denied
,
as
also
forbidden
to
come
neere
vnto
it
,
for
that
his
foolish
loue
did
offend
all
the
people
:
ouercome
of
dispayre
he
slew
himselfe
.
See
here
how
loue
corrupteth
the
imagination
,
and
may
bee
the
cause
of
melancholie
or
of
madnes
.
For
in
thus
busying
both
the
bodie
and
minde
,
it
so
drieth
the
humours
,
as
that
the
whole
frame
of
temperature
,
especially
that
of
the
braine
,
is
ouerthrowne
and
marred
.
A
second
kind
of
amourous
melancholie
.
There
is
another
kind
of
amorous
melancholy
,
which
is
a
great
deale
more
pleasant
,
as
when
the
imaginations
is
in
such
sort
corrupted
,
as
that
the
melancholike
partie
alwaies
thinkes
,
that
hee
seeth
that
which
he
loueth
,
running
after
it
continually
,
and
kissing
this
his
idoll
in
the
ayre
,
daintily
intertaining
and
welcomming
it
as
though
it
were
present
:
and
,
which
is
strange
,
howsoeuer
the
thing
which
he
loueth
bee
ill
fauoured
,
yet
he
thinketh
it
the
most
beautifull
in
the
world
:
The
description
of
perfect
beautie
.
he
is
alwaies
in
hand
with
the
deciphering
of
the
rare
beautie
therein
,
he
seemeth
to
himselfe
to
see
long
golden
lockes
,
finely
friseled
and
curled
with
a
thousand
roundes
and
winding
twirles
;
a
high
brow
,
like
vnto
the
bright
heauens
,
white
and
smooth
,
like
the
polished
Alablaster
;
two
starres
standing
in
the
head
very
cleere
,
resembling
the
beautifull
flowers
and
sufficiently
defended
,
casting
out
in
most
sweete
sort
a
thousand
louely
streames
which
are
as
pearcing
arrowes
;
eyebrowes
black
as
the
Ebene
wood
,
little
and
arched
like
a
bow
;
a
paire
of
cheekes
of
white
and
vermillion
colour
,
like
vnto
the
purple
lillie
and
damaske
rose
,
shewing
in
their
sides
a
little
double
trench
;
a
mouth
of
corall
,
hauing
within
it
two
sets
of
small
orientall
pearle
,
white
and
close
joyned
,
and
comming
out
of
it
a
breath
more
sweete
then
Amber
and
Muske
,
and
more
fragrant
then
all
the
odours
of
Mount
Libanon
;
a
chin
,
hauing
a
little
round
pit
,
of
an
vniforme
dye
,
delicate
and
smooth
as
the
which
Satten
;
a
necke
of
milke
;
a
throte
of
snow
;
a
bosome
full
of
gelliflowers
;
two
little
apples
like
alablaster
balles
,
white
puffed
vp
are
apt
to
quiuer
like
a
qua●iemire
,
though
afterward
by
little
&
little
they
falling
downe
all
flat
,
doe
resemble
the
flowing
and
the
ebbing
of
the
Sea
;
in
the
middest
therof
two
knobs
of
greenish
and
carnation-like
colour
,
and
betwixt
this
little
paire
of
mountaines
a
large
valley
;
a
skin
ouer
all
the
bodie
like
a
Iasper
or
Porphirie
,
in
the
viewing
wherof
doe
appeare
many
pretie
azuie
veines
.
To
bee
short
,
this
poore
melancholike
man
goeth
alwaies
imagining
and
dreaming
that
the
sixe
and
thirtie
beauties
requisite
vnto
perfection
are
therein
,
and
that
with
such
a
grace
and
stately
maiestie
,
as
surpasseth
al
the
rest
;
he
doteth
continually
vpon
this
obiect
,
runneth
after
his
shadow
,
and
is
neuer
at
rest
.
There
are
now
some
certaine
yeares
past
,
since
I
saw
a
gentleman
ouertaken
with
this
kinde
of
melancholie
,
he
talked
being
alone
vnto
his
shadow
,
he
called
it
,
welcomed
it
,
kissed
it
,
ranne
after
it
euery
day
,
and
would
aske
vs
if
euer
wee
saw
so
faire
and
beautifull
a
thing
:
and
this
his
disease
did
thus
hold
him
for
three
moneths
,
and
afterward
he
was
curred
thereof
.
Aristotle
maketh
mention
of
a
young
man
named
Antiphon
,
which
saw
his
owne
picture
continually
before
his
eyes
.
Some
there
are
which
attribute
this
to
the
reflexion
of
the
beams
which
went
out
of
his
eyes
:
but
I
thinke
rather
that
it
was
the
weakenes
and
error
of
his
imagination
.
CHAP.
XI
.
The
meanes
to
cure
the
loue-foolish
and
melancholike
.
Two
waies
to
cure
this
disease
.
THere
are
two
waies
to
cure
this
amourous
melancholie
:
the
one
is
,
the
inioying
of
the
thing
beloue
:
the
other
resteth
in
the
skill
and
paines
of
a
good
Phisition
.
As
concerning
the
first
,
it
is
certaine
that
the
principal
cause
of
the
disease
which
is
this
burning
desire
,
being
taken
away
,
the
diseased
partie
will
finde
himselfe
marueilously
relieued
,
though
notwithstanding
there
may
remaine
behinde
some
certaine
prints
and
skarres
in
the
bodie
.
Histories
.
The
first
.
So
Erasistratus
hauing
discouered
vnto
Seleucus
the
griefe
of
his
sonne
Antiochus
,
who
was
like
to
dye
for
the
loue
of
his
mother
in
law
,
saued
the
life
of
the
young
man
:
for
the
father
hauing
compassion
vpon
his
sonne
,
and
seeing
him
in
extreme
perill
of
his
life
,
suffered
him
(
as
being
a
Pagan
)
to
inioy
the
vse
of
his
owne
wife
.
The
second
.
Diogenes
hauing
a
sonne
forciblie
and
ragingly
distracted
by
vnbrideled
lust
,
was
constrained
(
after
he
had
consulted
with
the
oracles
of
Apollo
)
to
suffer
him
to
inioy
his
best
beloued
,
and
by
this
meanes
to
heale
him
.
The
third
,
and
that
very
pleasant
.
I
haue
in
times
past
read
a
pleasant
historie
of
a
young
man
of
Egypt
,
who
suffered
extreame
pinching
gripes
,
for
the
loue
of
a
Curtisane
called
Theognis
,
and
yet
was
not
regarded
of
her
,
as
one
that
stood
vpon
an
excessiue
summe
of
siluer
.
It
happened
that
this
miserable
loueslaue
dreamed
on
a
night
,
that
hee
held
his
mistresse
in
his
armes
,
and
that
she
was
altogether
at
his
commund
:
whereupon
when
he
a
waked
,
he
wel
perceiued
that
this
inward
fire
which
whilome
fed
greedily
vpon
him
,
and
thereby
about
to
consume
him
,
was
become
cold
&
vtterly
quenched
,
so
that
he
sought
not
any
more
after
the
Curtisane
:
who
when
she
was
aduertised
of
the
whole
matter
as
it
stood
,
caused
the
young
man
to
bee
called
before
the
seate
of
Iustice
,
alleaging
for
such
her
fact
,
this
only
reason
,
namely
that
she
had
healed
him
.
Bochor
the
Iudge
did
by
and
by
appoint
that
the
yong
man
should
bring
a
purse
full
of
crownes
,
and
powre
them
forth
into
a
basen
,
that
thereby
Curtisane
might
pay
her selfe
of
the
ringing
sound
and
colour
of
the
crownes
,
as
he
had
satisfied
himselfe
of
the
sole
imagination
.
The
sentence
was
well
like
of
all
,
excepted
onely
the
cape
Curtisane
Lamia
,
which
shewed
vnto
her
friend
Demetrius
,
that
the
dreame
had
vtterly
quenched
and
taken
away
all
maner
of
Iust
from
the
young
man
,
but
that
the
sight
of
the
gold
had
inflamed
and
increased
a
great
deale
more
Theognis
her
desire
,
and
that
for
this
cause
the
matter
was
not
equally
proceeded
in
.
My
purpose
in
alleadging
these
three
histories
,
is
to
shew
that
this
rage
and
furie
of
erotike
loue
,
may
be
staied
by
the
inioying
of
the
thing
beloued
.
But
this
course
of
cure
being
such
as
neither
ought
nor
can
alwaies
be
put
in
practise
,
as
being
contrary
vnto
the
lawes
of
God
and
men
,
we
must
haue
recourse
vnto
the
other
which
dependeth
vpon
the
industrie
of
the
good
Phisition
.
The
second
way
to
cure
the
amorous
melancholie
.
Faire
words
and
cunning
speeches
.
If
therefore
it
happen
vnto
any
Phisition
to
meete
with
some
of
these
melancholike
patients
,
thus
rauished
of
loue
,
hee
must
first
of
all
assay
to
draw
him
with
fayre
words
from
these
fond
and
foolish
imaginations
,
shewing
him
the
danger
whereinto
he
doth
cast
himselfe
headlong
,
and
setting
before
him
the
examples
of
such
as
haue
been
ouerthrowne
thereby
,
as
not
onely
losing
their
liues
,
that
their
soules
also
.
If
all
this
doe
no
good
,
wee
must
by
some
other
wile
,
and
by
the
setting
a
worke
of
diuers
men
,
striue
to
make
him
hate
that
,
which
so
tormenteth
him
,
as
in
affirming
the
thing
to
bee
euill
,
in
calling
his
mistresse
,
light
,
inconstant
,
foolish
,
deuoted
to
varietie
,
mocking
and
laughing
to
scorne
this
his
griefe
and
corrasiue
,
disdainfull
as
not
acknowledging
his
deserts
,
and
one
which
loueth
better
a
base
companion
to
glut
her
brutish
lust
,
then
to
intertaine
an
honest
and
chast
loue
.
And
looke
how
deeply
you
dispraise
his
Ladie
,
so
highly
shall
you
praise
himselfe
,
declaring
the
excellencie
of
his
vnderstanding
,
his
worthines
and
deserts
.
If
words
be
not
sufficient
and
able
to
cure
this
inchauntment
,
as
in
very
deede
they
can
doe
very
little
in
place
where
melancholike
conceitednes
hath
taken
roote
,
wee
must
bethinke
our selues
of
some
other
course
.
Remouing
,
that
is
to
say
,
the
chaunging
of
the
ayre
,
Change
of
ayre
.
is
one
of
the
rarest
remedies
,
because
that
vnder
colour
of
that
wee
may
bestow
him
in
some
remote
place
,
and
send
him
quite
out
of
the
countrie
:
for
the
sight
of
his
mistresse
doth
daily
blow
vp
the
coles
of
his
desire
,
and
the
only
reciting
of
her
name
,
serueth
as
a
baite
for
his
ardent
affections
to
bite
vpon
.
It
will
bee
good
for
him
,
Exercises
.
to
lodge
in
the
fields
,
or
in
some
pleasant
house
;
to
cause
him
to
walke
often
;
to
keepe
him
occupied
euery
houre
with
one
or
other
pleasant
pastime
;
to
bring
into
his
minde
a
hundred
and
a
hundred
sundrie
things
,
to
the
end
he
may
haue
no
leisure
to
think
of
his
loue
;
to
carrie
him
out
a
hunting
;
to
the
fenceschoole
;
to
holde
him
vp
sometimes
with
fine
and
graue
stories
;
sometime
with
pleasant
tales
;
and
therewith
to
haue
merrie
musicke
:
you
must
not
feede
him
too
full
or
daintily
,
least
the
blood
beginning
to
waxe
hot
,
should
rouse
vp
the
flesh
and
thereby
renew
the
olde
fire
.
Take
away
idlenesse
,
take
away
bellie
cheere
,
and
quaffing
of
strong
drinkes
,
and
without
doubt
lecherie
will
fall
starke
lame
.
The
Poets
faigne
that
Ladie
Lecherie
could
neuer
insnare
(
notwithstanding
all
her
wiles
and
subtile
inchauntments
)
these
three
Goddesses
,
Pallas
,
Diana
,
and
Vesta
:
Pallas
painteth
out
vnto
vs
the
state
of
warriours
;
Diana
of
hunters
;
and
Vesta
of
such
as
are
giuen
to
fasting
and
austerenes
of
life
.
If
all
these
plots
,
and
an
infinite
number
moe
,
set
downe
by
Nigidius
,
Samocrates
and
Ouid
in
their
bookes
of
the
remedies
of
loue
,
proue
nothing
worth
,
and
that
the
bodie
bee
fallen
into
such
extremitie
,
as
that
it
compelleth
the
minde
to
follow
the
temperature
thereof
:
then
must
wee
hindle
these
amorous
persons
in
such
maner
,
The
same
course
of
Phisicke
is
to
be
taken
with
these
amorous
ones
,
and
after
which
is
appointed
for
the
melancholike
.
and
after
the
same
order
which
I
haue
appoynted
for
the
melancholike
in
the
chapter
going
before
,
and
almost
with
the
very
same
remedies
;
wee
must
purge
at
sundrie
times
,
and
with
gentle
medicines
the
humour
,
which
hath
grauen
such
a
drie
distemperature
in
the
braine
;
we
must
moysten
him
by
vniuersall
bathes
,
and
by
particularly
applying
of
remedies
vnto
particular
places
,
by
an
order
of
diet
that
is
very
moyst
;
you
shall
feede
him
with
broths
,
with
Almond-milke
,
with
mundified
barley
made
into
a
creanie
,
&
with
the
broth
and
milke
of
a
kid
.
If
watching
doe
oppresse
him
,
then
you
shall
make
your
choise
out
of
such
medicines
as
I
haue
set
downe
against
it
.
You
must
also
sometimes
cheere
vp
the
heart
and
the
spirits
with
some
cordiall
Opiate
.
Diuelish
and
forbidden
meanes
.
There
are
certaine
remedies
which
the
old
writers
haue
set
downe
for
the
cuting
of
this
raging
loue
,
but
they
are
diuelish
,
and
Christians
ought
not
to
vse
them
.
They
cause
the
partie
to
drinke
of
the
blood
of
him
or
her
which
is
the
object
of
the
mischiefe
,
and
doe
warrant
that
the
parties
griefe
shall
incontinently
dye
and
decay
.
The
historie
of
Faustina
very
strange
to
consider
.
I
haue
read
in
Iulius
Capitolinus
,
that
Faustina
the
wife
of
Marcus
Aurelius
confessing
her
griefe
,
caused
to
be
assembled
all
the
Chaldeans
,
Magicians
,
and
Philosophers
of
the
countrie
,
to
haue
a
speedie
and
certaine
remedie
for
this
her
maladie
:
they
in
the
end
gaue
counsaile
to
cause
the
teacher
of
defence
secretly
to
bee
slaine
,
and
to
cause
his
wife
to
drinke
of
his
blood
,
and
the
same
night
himselfe
to
lye
with
her
.
This
thing
was
accordingly
put
in
practise
,
and
Faustina
her
fire
was
quenched
:
but
so
,
as
that
of
this
fierie
coniunction
was
ingendred
Antoninus
Commodus
,
which
was
one
of
the
most
bloodie
and
cruell
Emperours
of
Rome
,
resembling
rather
the
swash
buckler
than
his
father
,
and
which
neuer
stirred
from
amongst
the
companie
of
masters
of
defence
.
See
here
how
Satan
vseth
euery
day
his
malicious
crafts
,
and
as
it
were
a
sea
of
deceiuers
and
brasen
faced
fellowes
,
which
goe
about
abusing
the
world
.
CHAP.
XII
.
Of
the
third
kinde
of
melancholie
,
called
the
windie
or
flatuous
melancholie
,
and
of
his
differences
.
THere
is
a
third
kinde
of
melancholie
,
which
is
the
sleightest
and
least
dangerous
of
all
the
rest
,
but
the
most
difficult
and
hard
to
be
throughly
knowne
:
for
the
greatest
Phisitions
doe
make
doubt
of
his
essence
,
causes
,
and
particular
seate
of
residence
;
it
is
commonly
called
Hypochondriake
or
flatuouse
,
Why
it
is
called
the
Hypochondriake
or
windie
melancholie
.
Diocles
,
his
opinion
.
because
it
hath
his
seate
vniuersally
in
the
region
of
the
bodie
,
called
Hypochondria
:
it
is
called
the
windie
or
flatuouse
malancholie
,
because
it
is
alwaies
accompanied
with
windines
,
Diocles
supposed
it
to
be
an
inflammation
of
Pylorus
,
which
is
the
nether
mouth
of
the
ventricle
,
because
the
partie
affected
doth
feele
himselfe
greatly
oppressed
in
that
place
,
as
also
greatlie
pained
and
swelled
in
the
stomacke
,
enduring
a
vehement
heate
,
and
as
it
were
a
burning
fire
throughout
his
bellie
,
and
much
windines
,
which
breaketh
vpward
,
with
a
waterishnes
,
which
ordinarilie
runneth
out
of
the
mouth
,
as
if
it
were
some
humour
flowing
from
the
braine
.
Galen
his
opinion
.
Galen
in
his
third
booke
of
diseased
parts
,
seemeth
to
approue
this
opinion
,
neuerthelesse
it
hath
been
confuted
and
reproued
by
all
the
later
Phisitions
:
for
that
if
it
were
an
inflammation
of
the
stomacke
,
it
would
be
accompanied
with
a
continuall
seuer
,
and
the
disease
would
be
sharpe
,
or
of
a
shott
crisis
:
but
wee
see
the
contrarie
;
for
the
Hypochondriake
melancholie
,
is
a
diuturne
disease
,
not
iudged
but
in
longtime
,
and
seldome
consorted
with
an
ague
.
Theophilus
thinketh
that
it
is
an
inflammation
of
the
liuer
,
Theophilus
his
opinion
.
and
of
the
entrals
:
if
he
meane
that
it
is
a
drie
inflammation
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
opinion
is
the
better
to
be
liked
of
,
but
if
he
vnderstand
by
inflammation
,
the
tumour
called
Phlegmon
,
which
is
a
swelling
(
caused
of
blood
)
against
nature
,
it
may
be
condemned
in
him
as
well
as
in
Galen
for
that
euery
Phlegmon
of
the
liuer
and
guts
,
is
counted
in
the
number
of
sharpe
diseases
.
The
difinition
of
the
Hypochondriake
disease
.
The
most
learned
Phisitions
of
our
time
,
haue
defined
the
Hypochondriake
melancholike
,
to
be
a
drie
and
hote
distemperature
of
Mesenterium
,
the
liuer
and
spleene
,
caused
by
an
obstruction
,
comming
of
grosse
humours
,
which
being
heated
,
doe
breath
abroad
many
vapours
,
which
cause
al
such
accidents
as
we
wil
speake
of
in
the
next
chapter
.
This
definition
contayneth
all
the
essence
of
the
Hypochondriake
melancholie
,
in
as
much
as
it
toucheth
and
teacheth
the
parts
The
parts
affected
in
this
disease
.
The
midriffe
.
and
the
causes
of
the
disease
.
The
partes
where
the
Hypochondriake
melancholie
is
begotten
,
are
the
Mesenterium
,
liuer
and
spleene
:
the
Mesenterium
hath
a
large
compasse
,
for
it
contayneth
a
million
of
veines
,
an
infinite
number
of
glandules
,
and
all
that
red
substance
which
is
called
Pancreas
.
This
Mesenterium
,
is
as
it
were
the
mine
of
a
million
of
diseases
,
and
especiallie
of
intermitting
agues
.
There
may
rest
and
grow
hote
,
the
humour
causing
the
Hypochondriake
melancholie
,
and
that
not
alone
in
the
veines
thereof
,
but
oftentimes
in
the
red
substance
,
called
Pancreas
,
which
commeth
very
neere
vnto
the
stomacke
,
and
lieth
vpon
the
gut
Duodenum
or
Pylorus
:
and
heereby
may
Diocles
and
Galen
be
excused
,
which
tooke
the
nether
mouth
of
the
stomacke
for
Pancreas
,
by
reason
that
these
two
parts
doe
touch
one
another
.
The
liuer
.
The
other
part
where
the
Hypochondriake
breedeth
,
is
the
liuer
,
That
the
Spleene
is
for
the
most
part
the
seate
of
this
disease
.
when
it
is
much
heated
,
and
draweth
from
the
ventricle
the
meates
therein
,
halfe
disgested
;
or
else
burneth
the
humours
very
much
,
and
keepeth
them
in
his
owne
veines
:
but
that
part
which
procureth
the
Hypochondriake
melancholie
most
of
all
,
is
the
spleene
in
as
much
as
nature
hath
made
it
for
the
purging
of
the
blood
of
feculent
and
melancholike
iuyce
:
in
such
sort
as
that
,
if
it
attract
and
draw
not
the
same
vnto
it
,
or
cleanse
it
not
to
nourish
it selfe
withall
,
or
expell
not
that
which
is
superfluous
,
as
in
dutie
it
ought
:
we
neede
not
doubt
,
but
that
this
grosse
iuyce
,
casting
it selfe
into
the
next
veines
,
doth
there
take
an
vnnaturall
heate
,
and
maketh
a
marueilous
hurlie-burlie
in
the
whole
order
of
nature
.
Thus
you
may
heere
beholde
and
learne
the
parts
affected
in
Hypochondriake
melancholie
,
The
cause
of
the
Hypochondriake
disease
.
that
is
to
say
,
the
Mesenterium
,
the
liuer
and
the
spleene
.
The
cause
of
their
disease
,
is
an
obstruction
,
for
the
veines
of
these
parts
are
stuffed
and
filled
of
some
kinde
of
humour
.
This
humour
is
sometime
simple
,
as
onely
a
naturall
melancholike
humour
,
or
a
humour
adust
and
made
of
blacke
choler
,
or
else
a
flegmatike
and
raw
humour
:
sometimes
it
is
mingled
of
two
or
three
together
,
which
falleth
out
a
great
deale
more
oft
,
but
alwaies
it
is
required
,
that
this
humour
should
growe
into
some
excessiue
heate
,
for
to
cause
the
Hypochondriake
disease
to
arise
thereof
.
If
the
matter
be
cholericke
or
adust
,
it
is
quicklie
and
easilie
set
on
a
heate
,
if
it
be
colde
by
nature
,
as
is
fleagme
and
melancholie
,
the
long
continuance
of
it
in
that
place
,
and
the
breathing
of
it
out
being
hindred
,
may
cast
it
into
a
heate
,
or
else
there
neede
no
otherthing
,
but
a
little
leauen
(
which
will
be
supplied
by
a
small
portion
of
choler
adust
)
to
leauen
the
whole
lumpe
,
and
set
it
in
a
heate
:
this
heate
hath
been
called
of
olde
writers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
such
maner
as
that
we
may
define
the
Hypochondriake
disease
,
to
be
a
drie
inflammation
of
the
veines
of
Mesenterium
,
The
diuerse
sorts
of
this
disease
.
senterium
,
the
liuer
and
spleene
,
rising
of
the
suppressing
of
some
grosse
humours
,
from
this
definition
we
shall
gather
all
the
different
sorts
of
the
Hypochondriake
disease
:
which
are
taken
either
from
the
part
affected
,
or
from
the
matter
,
or
from
the
accidents
thereof
.
If
we
looke
vnto
the
parts
affected
,
we
shall
finde
three
kindes
of
the
Hypochondriake
disease
:
that
is
,
Hepatike
,
Splenetike
,
and
Meseraicke
.
The
Hepaticke
.
The
Hepaticke
is
caused
through
the
fault
of
the
liuer
,
which
draweth
by
his
excessiue
heate
,
ouer-great
a
quantitie
of
crudities
from
the
stomacke
,
and
also
it selfe
ingendreth
through
the
same
distemperature
ouer
hote
humours
,
which
it
either
retayneth
in
his
owne
veines
,
which
are
in
so
great
number
,
as
that
no
man
can
describe
them
,
or
else
distributeth
them
amongst
all
the
braunches
of
the
veine
called
Porta
.
The
Spleneticke
commeth
through
defaulte
in
the
Spleene
,
The
.
when
it
cannot
either
attract
,
disgest
or
expell
the
melancholike
humour
.
These
defects
happen
when
it
is
too
great
or
too
little
;
or
when
being
puffed
vp
with
winde
,
it
cannot
attract
or
retayne
all
the
feculent
and
grosse
part
of
the
blood
,
whereupon
it
must
needes
cast
much
of
it
out
againe
,
and
all
the
bodie
growe
leane
.
This
is
it
which
Hippocrates
hath
obserued
very
well
in
his
Epidemikes
,
when
hee
saith
,
that
they
who
haue
a
great
Spleene
,
become
leane
of
their
bodie
:
and
the
Emperour
Traianus
was
wont
to
compare
the
Spleene
vnto
the
Exchequer
:
for
looke
how
the
inriching
of
the
Exchequer
is
the
impouerishing
and
ruine
of
the
people
:
euen
so
the
greatnes
of
the
Spleene
,
doth
make
a
thin
and
leane
bodie
:
the
smalnesse
also
of
it
comming
through
default
of
the
framing
facultie
,
may
be
an
occasion
of
this
accident
:
for
being
disabled
thereby
to
attract
or
retaine
all
that
melancholike
humour
which
it
ought
,
it
is
constrained
to
cast
it
vp
againe
,
and
to
disperse
it
throughout
all
Messenterium
.
There
is
a
house
of
great
nobilitie
,
which
is
subiect
vnto
this
Hypochondriake
disease
,
there
haue
been
three
or
foure
of
them
which
haue
died
at
the
age
of
thirtie
fiue
,
and
no
other
cause
found
of
such
vntimelie
death
,
but
onely
the
littlenes
of
the
spleene
,
for
it
was
so
little
and
straite
,
as
that
it
could
not
doe
his
office
.
The
Mesenteriacke
.
The
last
kinde
of
the
Hypochondriake
disease
,
is
that
which
is
called
the
Meseraicke
,
which
is
begotten
either
in
Panchreas
,
or
in
the
veines
and
glandules
of
the
Meseraicke
membrane
.
Hippocrates
and
many
other
Phisitions
,
do
acknowledge
an
Hypochondriake
disease
,
caused
of
the
wombe
or
matrix
,
after
the
suppression
of
the
tearmes
,
or
some
other
matter
:
it
causeth
the
same
accidents
that
the
other
,
and
is
oftentimes
most
fierce
and
furious
,
because
of
merueilous
sympathie
which
the
matrix
hath
with
all
the
rest
of
the
parts
of
the
bodie
.
The
second
difference
.
The
second
difference
of
the
Hypochondriake
disease
,
is
in
respect
of
the
matter
:
there
is
one
kinde
which
is
made
of
that
melancholie
,
which
is
colde
and
naturall
,
which
keeping
it selfe
within
the
veines
,
and
being
there
pinched
for
lacke
of
roome
,
groweth
hote
:
another
is
caused
of
an
adust
and
burnt
humour
;
and
the
third
of
fleagme
,
and
other
raw
crudities
mixed
with
some
small
quantitie
of
choler
.
The
last
difference
.
The
last
difference
is
taken
from
the
accidents
:
for
there
is
some
kinde
of
Hypochondriake
disease
that
is
sleight
and
easie
,
and
there
is
some
other
that
is
more
churlish
and
violent
.
There
is
some
but
young
and
in
the
beginning
,
and
there
is
other
some
which
is
come
to
his
state
and
perfited
.
CHAP.
XIII
.
The
signes
of
Hypochondriake
melancholie
,
and
the
causes
of
all
the
accidents
that
accompanie
it
.
The
accidents
of
the
Hypochondriake
disease
complete
and
come
to
his
perfection
.
THe
Hypochondriake
disease
being
throughly
growne
and
perfected
,
is
commonly
coupled
with
an
infinite
number
of
grieuous
accidents
,
which
by
times
holde
the
partie
with
such
pangs
,
as
that
they
thinke
to
dye
euery
moment
:
for
besides
the
feare
and
sadnes
they
suffer
,
as
common
accidents
to
all
maner
of
melancholie
,
they
feele
a
burning
in
the
places
called
Hypochondria
,
they
heare
continually
a
noyse
and
rumbling
sound
throughout
all
their
bellie
,
they
are
beaten
with
winde
on
both
sides
,
they
feele
a
heauines
in
their
breast
,
which
causeth
them
to
fetch
their
breath
double
,
and
with
a
feeling
of
paine
;
oftentimes
they
spit
a
cleere
and
thinne
water
;
they
haue
a
swilling
in
their
stomacke
,
as
though
it
did
swimme
all
in
water
;
they
feele
an
extraordinarie
and
violent
kinde
of
mouing
of
the
heart
,
called
the
beating
of
the
heart
,
and
on
the
side
of
the
spleene
,
there
is
something
which
biteth
and
beateth
continually
;
they
haue
some
little
cold
sweats
,
accompanied
sometimes
with
a
little
sowning
;
their
face
is
oftentimes
very
red
,
and
there
appeareth
to
them
in
maner
of
a
flying
fire
or
flame
which
passeth
away
;
their
pulses
doe
change
and
become
little
and
beating
thicke
;
they
feele
a
wearisomnes
and
feeblenes
all
ouer
their
bodie
,
and
yet
more
specially
in
their
legs
;
the
bellie
is
neuer
loose
;
in
the
end
they
grow
leaner
and
leaner
by
little
and
little
.
The
particular
causes
of
all
these
accidents
.
The
cause
of
heate
.
All
these
accidents
depend
vpon
the
generall
cause
which
I
haue
set
downe
,
but
wee
must
therewithall
search
and
finde
out
the
speciall
.
The
heate
and
burning
which
they
feele
on
the
spleene
side
,
on
the
liuer
side
and
about
Mesenterium
,
commeth
of
the
burning
of
this
grosse
humour
,
whether
it
bee
flegme
or
blacke
choler
,
which
in
this
his
heate
comming
as
it
were
to
boyle
,
is
puffed
vp
and
sendeth
his
vapours
into
all
the
parts
neere
thereabout
.
The
noyse
which
they
heare
in
euery
part
of
their
bellie
,
The
cause
of
windines
.
commeth
of
the
winde
which
doth
runne
to
and
fro
in
euery
place
,
and
doth
so
much
accompanie
this
melancholike
disease
,
as
that
for
this
cause
old
writers
haue
intituled
it
the
windie
melancholie
:
wee
will
obserue
in
the
begetting
of
this
windines
the
materiall
and
efficient
cause
.
The
materiall
is
a
grosse
,
blacke
,
cholerike
or
flegmatike
humour
.
The
materiall
▪
cause
.
These
two
humours
are
almost
alwaies
mixt
in
this
disease
,
because
that
the
liuer
being
ouerheated
(
as
it
is
ordinarily
in
Hypochondriake
persons
)
attracteth
and
snatcheth
from
the
stomacke
,
which
is
his
very
neere
neighbour
,
such
meates
as
are
no
better
then
halfe
concocted
:
so
that
there
is
heaped
together
a
world
of
crudities
within
the
veines
by
such
attraction
of
the
liuer
:
as
also
there
is
made
a
broode
of
hot
and
burnt
humours
by
the
distemperature
of
this
noble
part
,
in
such
maner
as
that
thereby
is
caused
to
bee
continually
in
the
veines
some
humours
that
are
raw
and
not
sufficiently
concocted
,
and
other
some
that
are
ouer
much
concocted
:
the
crude
and
scarse
disgested
was
attracted
too
speedily
,
the
ouer
much
concocted
and
burnt
was
begotten
in
the
member
it selfe
.
The
weakenes
of
naturall
heate
is
the
efficient
cause
of
windines
,
The
efficient
cause
.
for
in
mouing
and
stirring
of
the
matter
,
it
is
not
able
to
ouercome
it
throughly
,
and
although
the
agent
or
naturall
heat
should
be
strong
enough
,
yet
not
being
like
vnto
the
matter
in
proportion
,
it
may
be
called
weake
.
The
cause
of
heauines
.
The
heauines
which
they
feele
in
their
breast
,
commeth
either
of
winde
or
grosse
vapours
,
which
beare
downe
the
muscle
called
Diaphragma
,
the
principal
muscle
of
respitation
,
or
else
they
pitch
themselues
vpon
the
muscles
running
betwixt
rib
and
rib
;
or
lastly
,
within
the
coates
of
the
ribs
either
inward
or
outward
:
and
hence
come
those
great
tormenting
paines
which
rise
vp
to
the
shoulders
,
and
goe
downe
againe
oftentimes
vnto
the
armes
,
by
the
continued
proceeding
of
the
membranes
,
and
sympathie
of
the
muscles
.
The
cause
of
the
water
and
swilling
which
they
haue
within
them
.
The
water
which
melancholike
persons
doe
ordinarily
auoide
at
their
mouth
,
is
one
of
the
most
infallible
tokens
of
the
Hypochondriake
disease
,
if
wee
will
beleeue
Diocles
the
cause
thereof
must
be
imputed
vnto
the
coldnes
of
the
stomack
,
which
filleth
all
full
of
crudities
.
This
coldnes
commeth
of
the
excessiue
heate
of
the
liuer
,
which
draweth
the
chylous
matter
out
of
the
stomacke
altogether
vnprepared
,
wasteth
and
consumeth
all
the
fat
of
the
stomacke
,
and
seedeth
rauenously
like
a
gulligut
vpon
the
heate
of
all
the
parts
neere
about
it
.
I
adde
further
,
that
oftentimes
while
the
humour
is
neere
vnto
boyling
,
the
crudest
parts
thereof
are
cast
backe
againe
into
the
stomacke
,
and
cooleth
it
,
in
such
sort
as
that
wee
may
obserue
therein
the
two
kindes
of
cold
,
that
is
to
say
,
the
priuatiue
and
the
positiue
,
as
the
Philosophers
are
wont
to
speake
.
The
cause
of
the
beating
of
the
heart
.
The
inordinate
motion
of
the
heart
and
all
the
arteries
is
caused
of
the
vapour
of
this
matter
so
stirred
,
which
setting
vpon
the
heart
with
great
force
,
and
seeking
the
ouerthrow
thereof
,
as
commonly
happeneth
in
euery
conflict
and
fight
,
causeth
it
to
bestirre
it selfe
with
a
double
diligence
,
but
so
,
as
that
therein
it
looseth
oftentimes
his
iust
and
well
proportioned
stroke
,
and
thereby
the
pulses
also
faile
sometimes
in
that
iust
measure
and
time
which
they
ought
to
keepe
.
The
causes
of
the
rednes
and
flushes
appearing
in
their
face
.
The
cause
of
their
colde
sweates
.
The
rednes
which
appeareth
in
the
face
,
the
vniuersall
beatings
ouer
all
the
bodie
,
and
the
tickling
stingings
which
they
feele
in
euery
place
,
as
it
were
little
Pissemires
,
ariseth
either
of
a
sharpe
and
subtile
winde
,
or
else
of
vapours
sent
from
the
lower
parts
.
Colde
sweates
happen
when
the
vapours
rising
from
the
places
,
called
Hypochondria
,
as
from
a
fournace
doe
pitch
themselues
vpon
the
skin
,
which
is
a
great
deale
more
colde
,
and
therefore
doth
congeale
and
turne
them
into
a
thicker
substance
.
The
cause
of
their
lassitude
.
The
lassitude
or
wearisome
feeblenes
,
which
they
feele
in
all
their
parts
,
commeth
partlie
of
vapours
,
which
running
amongst
the
emptie
spaces
of
the
muscles
,
and
mingling
themselues
with
the
substance
of
the
sinewes
,
doe
make
them
more
loose
and
lanke
,
and
make
as
it
were
a
sencelesnes
:
and
partlie
of
crudities
and
waterish
parts
,
which
are
in
the
blood
.
The
cause
of
their
leanenes
.
Leanenes
happeneth
because
there
is
defect
and
want
of
sufficient
store
of
good
and
laudable
blood
.
The
bellie
is
hard
and
giuen
to
costiuenes
,
by
reason
of
the
excessiue
heate
of
the
liuer
,
which
wasteth
all
the
moisture
of
the
excrements
.
CHAP.
XIIII
.
Very
worthie
and
not
able
histories
of
two
persons
grieued
with
the
Hypochondriake
disease
.
THere
are
found
sometimes
diseases
so
straunge
in
their
kinde
,
as
that
euen
the
best
able
and
most
sufficient
Phisitions
know
not
what
to
iudge
of
them
.
I
haue
feene
two
Hypochondriake
persons
so
raging
mad
,
as
that
the
former
ages
neuer
saw
the
like
,
and
it
may
be
the
ages
to
come
shall
not
see
such
other
two
of
a
long
time
.
The
first
historie
.
There
was
at
Mompelier
an
honest
Citizen
of
a
melancholike
disposition
,
and
by
constitution
most
subiect
to
blacke
choler
,
who
hauing
been
grieued
by
the
space
of
two
or
three
yeares
,
with
a
milder
and
lighter
kinde
of
windie
melancholie
,
suffered
the
disease
to
growe
so
farre
,
as
that
at
length
he
saw
himselfe
brought
to
this
extremitie
.
He
felt
twise
or
thrise
euery
day
a
light
kinde
of
mouing
all
ouer
his
bellie
,
but
chiefely
on
the
side
whereupon
the
spleene
lieth
:
there
was
also
so
great
a
noyse
made
in
his
bellie
,
as
that
not
onely
the
sicke
partie
,
but
also
all
those
that
stoode
by
heard
the
same
.
This
rumbling
would
last
about
halfe
a
quarter
of
an
houre
,
and
afterward
vpon
the
suddaine
,
a
vapour
or
winde
seazing
vpon
the
midriffe
and
the
breast
,
did
lye
so
wonderfullie
heauie
vpon
him
,
and
so
accompanied
with
a
drie
cough
,
as
that
all
men
would
haue
thought
him
to
haue
beene
short
breathed
.
This
accident
being
somewhat
lesned
,
all
the
rest
of
the
bodie
was
in
such
sorte
shaken
,
that
you
would
haue
iudged
it
like
vnto
a
ship
tossed
with
a
most
raging
storme
:
he
heaued
and
set
,
and
his
two
armes
were
seene
to
moue
,
as
if
they
had
indured
some
conuulsion
.
In
the
end
,
these
windes
hauing
coursed
through
his
whole
body
,
&
ransackt
euery
part
therof
,
brake
forth
with
so
great
violence
at
the
mouth
,
as
that
all
those
that
stoode
by
were
afraide
,
and
then
the
fit
ceasing
,
the
sicke
partie
felt
himselfe
relieued
.
And
yet
this
is
not
all
,
for
two
or
three
moneths
before
he
died
,
he
had
euery
day
two
or
three
little
and
light
soundes
,
his
heart
fainted
and
fayled
him
by
reason
of
an
extreame
great
desire
that
he
had
to
pisse
,
and
when
he
had
pissed
,
became
to
himselfe
againe
:
but
the
fiercenes
of
the
sickenesse
was
so
great
,
that
the
Soule
in
the
ende
was
constrained
to
forgoe
her
lodging
.
I
was
called
to
the
opening
of
the
bodie
,
because
that
ordinarilie
I
had
counselled
him
in
his
sickenes
,
together
with
one
of
my
fellow
Phisitions
,
Mounser
Hucher
Chancellour
of
our
Vniuersitie
,
whom
I
am
willing
for
honour
sake
to
name
,
and
as
knowing
him
to
be
one
of
the
most
learned
and
best
practised
Phisitions
of
our
times
.
I
found
his
breast
halfe
full
of
blacke
and
stinking
water
,
therewith
the
left
ventricle
of
the
heart
was
all
filled
,
and
in
the
trunke
of
the
great
arterie
,
a
man
might
see
the
same
colour
.
At
which
time
I
calling
to
minde
a
notable
place
in
Galen
,
in
his
sixth
booke
of
diseased
parts
,
I
shewed
vnto
the
companie
,
that
the
cause
of
these
faintings
,
and
of
his
earnest
desire
to
pisse
,
came
of
this
cursed
humour
,
which
hauing
pained
the
heart
,
passed
from
thence
by
the
arteries
vnto
the
reynes
,
A
worthie
obseruation
for
the
defence
of
Galen
.
and
from
thence
vnto
the
bladder
.
It
was
my
intent
to
stand
vpon
this
by
the
waie
,
that
so
I
may
take
occasion
to
defend
Galen
against
the
false
accusations
of
young
Phisitions
,
which
thinke
that
putrified
and
purulent
matter
gathered
in
the
breasts
of
those
which
are
troubled
with
the
disease
Empyema
and
Pleurisies
,
cannot
purge
and
conuay
it selfe
away
by
the
heart
or
arteries
.
I
haue
handled
this
matter
more
largelie
in
the
third
booke
of
my
Anatomicall
workes
.
The
second
historie
.
The
other
historie
is
also
very
strange
,
I
obserued
it
this
winter
at
Towers
,
and
was
called
to
counsaile
about
the
same
,
with
Mounser
Anselmeau
,
Valeseau
and
Vertunian
,
very
learned
Phisitions
,
and
of
great
experience
.
A
young
Lord
euer
since
he
was
eight
or
nine
yeares
olde
,
was
troubled
with
this
Hypochondriake
disease
:
he
heard
euery
day
about
nine
of
the
clocke
in
the
morning
,
a
little
noyse
on
his
spleene
side
:
afterward
he
perceiued
avapour
to
rise
which
made
all
his
breast
and
face
red
,
and
seazed
the
top
of
his
head
,
the
veines
of
his
temples
did
beate
very
forciblie
,
the
veines
of
his
face
were
puffed
vp
,
and
at
the
corners
of
his
browes
where
the
veines
doe
end
,
he
felt
an
extreame
paine
,
which
passed
not
the
breadth
of
a
shilling
,
the
rednes
ran
all
along
his
left
arme
,
euen
vnto
the
fingers
ends
,
and
was
like
a
Saint
Anthonies
fire
or
cholerike
tumour
,
called
Erisipelas
,
the
right
side
went
altogether
scorfree
.
All
the
time
of
the
fit
,
he
was
so
cast
downe
,
as
that
he
was
not
able
to
speake
a
word
,
teares
trickeled
downe
his
cheekes
aboundantlie
,
and
out
of
his
mouth
ran
an
incredible
quantitie
of
water
:
without
he
burned
,
and
within
he
was
colde
asyce
:
his
left
legge
was
all
full
of
swolne
veines
;
and
that
which
I
finde
most
strange
;
on
the
left
side
of
the
head
,
where
the
hard
and
rockie
bone
groweth
,
there
was
a
peece
of
a
bone
carried
and
sunke
somewhat
inward
,
and
that
without
any
apparant
cause
,
as
blow
,
or
fall
going
before
,
neither
could
he
suller
one
to
touch
him
in
that
place
:
the
disease
hath
hitherto
been
so
rebellious
,
as
that
all
the
remedies
which
the
best
learned
Phisitions
haue
appointed
for
him
,
could
neuer
finde
the
way
to
asswage
and
cure
it
.
It
was
agreed
vpon
by
all
our
consents
,
Or
new
remedies
deuised
of
our
owne
braines
.
that
it
should
be
impugned
by
extraordinarie
remedies
,
and
by
inward
cordials
,
whereof
wee
haue
not
as
yet
heard
what
is
the
successe
.
See
how
these
grosse
burnt
,
and
melancholike
humours
,
continuing
in
the
veines
of
the
liuer
,
spleene
,
and
Mesenterium
may
cause
an
infiuite
number
of
strange
accidents
,
and
are
the
occasion
of
a
very
great
iarre
and
strife
,
to
the
disturbing
of
all
that
good
order
and
gouernement
which
should
be
in
the
whole
bodie
.
CHAP.
XV.
The
cure
of
the
Hypochondriake
disease
.
THere
are
necessarie
for
the
curing
of
the
Hypochondriake
disease
,
two
sorts
of
remedies
.
The
one
to
be
appoynted
and
vsed
when
the
fit
is
not
,
and
they
are
called
preseruatiues
:
the
other
are
to
be
vsed
in
the
time
of
the
fit
,
euen
then
when
the
partie
is
haunted
of
all
these
accidents
:
but
I
will
begin
with
the
former
.
The
preseruing
of
a
man
from
this
disease
,
To
preserue
a
man
from
the
Hypochondriake
diseease
.
Euacuating
medecines
.
Blood
letting
.
is
attempted
by
three
kindes
of
remedies
,
namely
,
Diminutiues
,
Alteratiues
,
and
Corroboratiues
.
The
Diminutiues
are
letting
of
blood
and
purging
:
vniuersall
Phlebotomie
may
serue
to
correct
the
hote
distemperature
of
the
liuer
,
and
to
emptie
away
some
part
of
melancholike
blood
;
it
must
be
done
vpon
the
Basilike
veine
,
which
the
Arabians
call
the
blacke
veine
.
The
opening
of
particular
veines
,
as
the
Hamorrhoids
is
counted
amongst
the
number
of
the
most
famous
and
sure
remedies
for
the
cure
of
the
Hypochondriake
,
in
as
much
as
they
emptie
the
spleene
,
and
all
the
Meseraicke
membrane
.
There
are
some
which
praise
the
opening
of
that
veine
which
goeth
to
the
little
finger
of
the
left
hand
,
which
is
called
Saluatella
.
Furging
.
The
other
diminutiue
is
performed
by
purgation
,
which
must
not
be
strong
,
least
this
humour
should
growe
more
fierce
.
You
must
purge
therefore
very
gentlie
,
and
at
seuerall
times
.
The
purgations
must
be
such
as
purge
fleagme
and
melancholie
,
because
these
are
the
two
humours
which
doe
most
offend
:
Sene
and
Agaricke
haue
the
chiefe
and
principall
place
.
I
haue
described
in
the
chapter
of
the
first
melancholie
,
the
receipts
of
many
purgations
which
may
serue
heere
in
this
place
,
but
for
as
much
as
the
humour
causing
the
windie
melancholie
,
is
compound
,
pound
,
we
must
beforced
to
set
downe
some
other
fort
.
A
magistrall
Syrupe
.
I
like
and
approue
of
magistrall
syrupes
and
Opiates
greatly
,
and
they
may
be
framed
after
this
fashion
.
Take
the
rootes
of
Buglosse
and
Asperagus
,
the
rindes
of
the
rootes
of
Capers-tree
and
Tamariske
,
of
each
an
ounce
,
the
rootes
and
leaues
,
of
Succorie
,
Borage
,
Buglosse
,
Hops
,
Fumitorie
,
Ceterach
,
Maidens
haire
,
of
each
a
Handfull
,
of
Sea
wormewood
and
Balme
a
pugill
,
of
Licorise
and
Corans
washt
in
warme
water
,
of
each
an
ounce
,
of
the
seedes
of
Citrons
,
blessed
Thistle
and
Endiue
,
of
each
two
drammes
,
of
the
three
cordiall
flowres
,
of
the
flowers
of
Succorie
,
of
the
crops
of
Tyme
and
Epythymum
,
of
each
a
pugill
,
boyle
them
all
in
a
sufficient
quantitie
of
cleere
water
,
and
hauing
strained
it
well
,
take
two
pintes
thereof
,
and
adde
thereto
of
the
infusion
of
orientall
Sene
,
made
in
the
former
decoction
,
with
a
dramme
of
Cloues
,
an
ounce
and
a
halfe
of
the
infusion
of
Agaricke
,
made
in
the
water
of
Minthes
,
with
a
scruple
of
Ginger
,
and
with
a
sufficient
quantitie
of
Sugar
,
boyle
them
all
together
,
to
the
height
of
a
syrupe
,
which
you
shall
keepe
for
your
ordinarie
vse
.
Hereof
you
must
take
two
ounces
once
euery
moneth
,
or
twise
,
with
the
broth
of
a
Chicken
,
wherein
are
put
Borage
,
Buglosse
,
Hops
,
and
the
Capillar
hearbes
:
you
may
make
a
syrupe
with
the
iuyces
of
the
same
hearbes
,
and
put
thereto
the
same
laxatiues
.
An
Opiate
.
The
Opiate
that
I
haue
set
downe
,
may
serue
here
,
but
it
may
be
made
of
a
far
other
fashion
,
which
purgeth
most
gentlie
.
Take
of
the
iuyce
of
Mercurie
well
purified
,
as
much
as
shall
neede
,
infuse
therein
for
the
space
of
foure
and
twentie
howres
,
two
ounces
of
Orientall
Sene
,
and
causing
them
to
boyle
once
,
afterward
straine
them
strongly
,
and
after
boyle
the
licour
strained
out
,
with
Sugar
,
till
it
come
to
the
forme
of
an
Electuarie
,
whereunto
you
shall
adde
of
Cassia
new
drawne
out
of
the
cane
,
two
ounces
,
of
Epithymum
,
halfe
an
ounce
,
of
Cloues
made
in
powder
,
two
drammes
,
the
mixing
all
well
together
,
you
shall
make
an
Opiate
whereof
you
may
take
halfe
an
ounce
or
more
.
They
which
cannot
vse
decoctions
nor
Opiates
,
shall
take
pils
,
The
extraction
of
Sene
to
be
made
into
pilles
.
made
of
the
extract
of
Sene
,
Agaricke
and
Rubarbe
,
for
other
pilles
are
not
so
fit
in
this
disease
.
Take
of
good
Polypodie
foure
ounces
,
the
rootes
and
leaues
of
Succorie
,
Buglosse
,
Fumitorie
,
Hops
,
of
each
a
handfull
,
of
damaske
Raisines
a
dozen
,
of
the
three
cordiall
flowers
one
handfull
:
make
a
decoction
vnto
a
pint
,
and
boyle
therein
two
ounces
and
a
halfe
of
Sene
,
of
Epithymum
sixe
drammes
,
of
good
Agaricke
halfe
an
ounce
:
all
these
hauing
infused
together
one
whole
night
,
straine
and
presse
them
out
very
strongly
,
putting
thereto
of
good
Rubarbe
,
which
shall
be
infused
in
the
foresayd
decoction
with
a
little
Cinamome
,
halfe
an
ounce
:
afterward
you
shall
put
all
this
together
vpon
hote
ashes
,
you
shall
thereupon
drie
them
,
til
they
come
to
a
reasonable
thick
consistence
,
and
then
putting
thereto
of
Epithymum
three
drams
,
you
shall
make
all
vp
into
a
masse
of
pilles
,
which
will
purge
very
gently
if
you
giue
thereof
at
one
time
the
quantitie
of
foure
scruples
.
And
let
these
serue
for
gentle
and
easie
purgations
;
only
you
may
adde
hereunto
the
often
vse
of
Clisters
,
which
may
serue
for
the
windie
melancholie
.
But
for
as
much
as
this
humour
is
grosse
,
and
for
the
most
part
lurking
in
the
most
inward
veines
,
it
is
not
very
easie
to
purge
it
well
,
if
it
bee
not
first
prepared
:
wee
must
come
therefore
vnto
the
second
kind
of
remedies
,
which
we
haue
called
Alteratiues
.
Inward
Alteratiues
.
The
alteration
to
be
made
must
consist
in
moystning
and
making
thin
of
this
humour
:
this
may
bee
done
by
inward
and
outward
remedies
.
Apozemes
.
The
inward
are
Apozemes
,
which
must
be
somewhat
opening
because
of
obstructions
,
and
it
must
be
looked
vnto
with
great
care
,
that
they
be
not
made
with
too
hot
a
fire
.
It
will
bee
very
fit
to
make
them
of
such
hearbes
as
properly
respect
the
liuer
and
the
spleene
,
and
amongst
the
rest
wee
must
not
forget
Wormewood
:
for
all
good
practitioners
doe
confidently
affirme
,
that
the
onely
decoction
of
Wormewood
hath
preserued
an
infinite
number
of
persons
from
the
windie
melancholie
.
It
will
not
bee
amisse
to
lay
in
steepe
these
grosse
humours
,
and
for
the
opening
of
the
vessels
to
commaund
to
bee
vsed
the
decoction
of
the
roote
China
with
a
little
Sassafras
for
the
space
of
twelue
or
fifteene
daies
.
The
vse
of
the
roote
China
.
Broths
.
Broths
that
doe
alter
and
moysten
the
humour
,
the
maner
of
liuing
and
vse
of
milke
will
serue
marueilously
well
for
the
preparing
and
moystning
of
this
drie
humour
.
Outward
alteratiues
.
As
concerning
outward
remedies
,
bathes
for
the
whole
bodie
deserue
to
be
most
chiefly
accounted
of
:
there
may
fomentations
also
bee
applied
to
the
spleene
,
and
all
ouer
Mesenterium
,
as
also
oyntments
and
liniments
.
The
fomentations
must
be
mollifying
,
somewhat
opening
and
making
thinne
or
apt
to
attenuate
,
hauing
mixt
therewithall
some
carminatiues
or
things
to
breake
winde
:
the
manner
of
making
them
is
common
enough
.
The
oyles
of
Capers
,
bitter
Almonds
,
Broome
,
Elder
,
Lillies
,
Of
the
berries
.
Camomil
,
&
Danewort
berries
,
are
most
fit
&
proper
.
The
last
kind
of
remedies
is
of
such
as
are
corroboratiues
,
Comiortable
medicines
.
for
there
are
in
this
disease
of
the
windie
melancholie
many
parts
that
are
much
weakned
,
hauing
bin
branded
with
this
humor
:
as
the
hart
,
the
stomack
and
the
braine
.
The
weakenes
of
the
heart
is
caused
through
the
beating
and
light
faintings
of
the
same
;
the
weake
stomacke
filleth
all
full
of
cruditie
;
the
weakened
braine
causeth
that
the
imagination
and
reason
are
oftentimes
troubled
in
this
disease
.
Wee
must
therefore
haue
regard
vnto
these
parts
.
Meanes
to
comfort
the
heart
.
An
Opiate
.
The
heart
is
strengthened
by
inward
and
outward
meanes
:
the
inward
,
are
Opiates
,
Condites
,
and
Lozenges
.
Take
the
conserue
of
the
rootes
of
Buglosse
,
and
of
the
flowers
of
Borage
,
of
each
an
ounce
;
of
the
flesh
of
Mirobalanes
and
of
the
rindes
of
Citrons
confected
,
of
each
halfe
an
ounce
;
of
the
confection
of
Alkermes
two
drammes
;
Confectionis
laetificantis
.
of
Pearle
and
of
the
powder
of
Mirth
,
of
each
one
dramme
:
make
thereof
an
Opiate
with
the
syrupe
of
Apples
,
whereof
you
must
take
twice
or
thrice
euery
weeke
,
with
a
little
of
the
water
of
Buglosse
.
Take
of
the
powder
of
the
electuarie
of
precious
stones
and
of
Mirth
,
of
each
a
dram
;
Lozenges
.
of
the
confection
of
Alkermes
halfe
a
dram
;
of
Pearle
&
Emerald
made
in
powder
,
of
each
one
scruple
;
of
Sugar
dissolued
in
the
water
of
Buglosse
or
Balme
so
much
as
needeth
,
make
vp
Lozenges
of
the
waight
of
3.
drams
:
you
must
take
hereof
euening
and
morning
twice
or
thrice
euery
weeke
.
For
such
as
are
more
delicate
and
daintie
,
there
are
some
that
make
confections
of
Muske
.
Musk-cordials
.
Take
the
third
part
of
a
Nutmeg
confected
,
of
the
rindes
of
Citrons
three
drammes
,
and
as
much
of
Mirobalanes
confected
,
of
Ambergrise
halfe
a
dramme
,
and
as
much
of
Muske
,
of
Sugar
the
double
quantitie
of
all
the
rest
,
and
with
the
muscilage
of
Gumme
Tragacanth
drawne
in
the
water
of
Buglosse
make
Muscardins
.
You
must
not
often
vse
these
hote
medicines
in
the
Hypochondriake
disease
,
for
feare
of
mouing
and
enraging
of
the
humour
.
Outward
remedies
.
Liquide
Epithemes
.
The
outward
remedies
to
fortifie
the
heart
withall
,
are
liquide
and
solide
Epithemes
,
oyles
,
oyntments
and
bags
.
Take
the
waters
of
Buglosse
,
Balme
and
Roses
,
of
each
foure
ounces
;
of
white
wine
an
ounce
and
a
halfe
;
of
Dyers
graines
,
of
cordiall
flowers
,
of
each
a
dram
;
of
the
powder
of
Diamargaritum
and
Diamber
,
of
each
halfe
a
dram
;
of
Saffron
halfe
a
scruple
:
mixe
all
together
and
make
thereof
Epithemes
,
which
you
shall
applie
vnto
the
heart
.
Solide
Epithemes
.
Take
of
the
conserue
of
the
flowers
of
Borage
,
of
Roses
,
and
a
Balme
,
of
each
two
ounces
,
of
the
confection
of
Alkermes
and
of
the
Iacinth
,
of
each
two
drammes
,
of
the
powder
of
precious
stones
and
of
Mirth
,
of
each
halfe
a
dramme
:
make
thereof
a
solide
Epitheme
in
forme
of
a
cataplasme
,
with
the
water
of
Balme
,
or
of
the
flowers
of
Oranges
,
and
this
you
shall
spread
vpon
a
peece
of
scarlet
,
Oyles
.
and
apply
it
to
the
heart
.
Take
the
oyle
of
lesamin
and
of
Costus
one
ounce
,
of
Amber grise
three
graines
,
chafe
therewith
the
region
of
the
heart
,
or
else
prouide
you
some
naturall
Balme
.
An
oyntment
.
Take
of
the
flowers
of
Camomile
,
Rosemarie
and
Orange
tree
,
of
each
two
drams
,
of
Ziloaloe
,
of
sweete
Saunders
,
of
each
one
dram
,
of
the
oyle
of
lesamin
and
naturall
Balme
,
of
each
one
ounce
;
of
Amber
and
Muske
sixe
or
seuen
graines
:
make
hereof
an
oyntment
with
a
little
white
waxe
,
and
annoynt
therewith
the
region
of
the
heart
.
Bags
.
Take
of
the
leaues
of
Balme
,
of
the
flowers
of
Borage
and
Buglosse
of
each
halfe
a
handfull
,
of
the
rindes
and
seede
of
Citrons
two
drams
,
of
the
seede
of
Balme
,
Basill
,
and
Cloues
,
of
each
a
dram
;
of
the
powder
of
Pearle
,
Emerauld
and
lacynth
,
of
each
halfe
a
dram
;
of
the
bone
of
a
Harts
heart
one
dram
,
of
red
and
yellow
Saunders
one
dram
,
of
good
Amber
foure
or
fiue
graines
:
pound
them
all
and
make
a
stomacher
of
red
taffata
well
quilted
,
and
weare
it
ordinarily
vpon
the
hart
.
Thus
much
concerning
the
proper
remedies
as
well
inward
as
outward
for
the
strengthening
of
the
heart
,
and
taking
away
of
such
weaknes
,
as
commonly
happeneth
to
them
that
haue
the
windie
melancholie
.
Meanes
for
the
strengthening
of
the
stomack
The
other
part
to
bee
strengthened
is
the
stomacke
,
and
to
preuent
that
it
may
not
beget
such
great
store
of
crudities
,
you
shall
vse
powders
helping
disgestion
,
and
certaine
oyles
properly
vsed
in
such
cases
for
the
annoynting
thereof
:
The
digestiue
powder
must
not
be
too
hot
.
A
digestiue
powder
.
Take
of
Anise
and
Fennell
confected
of
each
three
drams
,
of
the
rindes
of
Citrons
confected
one
dram
,
of
prepared
Pearle
and
red
Corall
,
of
each
one
halfe
a
dram
,
of
fine
Cinamome
two
scruples
,
of
rosed
Sugar
foure
ounces
:
make
them
in
powder
,
and
take
thereof
a
spooneful
alwaies
after
your
meate
.
Outwardly
you
may
strengthen
the
stomacke
,
Meanes
to
be
applied
outwardly
to
the
stomacke
.
by
annoynting
it
with
the
oyle
of
Nutmeg
,
Spikenard
,
Wormewood
,
or
with
some
bag
made
of
Wormewood
,
Balme
,
Cloues
,
Macis
,
Cinamome
,
red
Roses
,
and
such
like
powders
:
it
is
meete
that
diligent
care
be
had
that
they
bee
not
applied
vpon
the
place
of
the
liuer
,
because
the
hote
distemperature
of
this
part
is
commonly
the
originall
of
all
Hypochondriake
diseases
.
And
for
this
cause
you
may
annoint
the
liuer
with
the
oyntment
of
Roses
and
Saunders
well
washed
in
Succorie
water
:
or
else
you
shall
apply
thereupon
Epithemes
of
the
waters
of
Succorie
,
Endiue
,
Sorrell
,
the
seedes
of
Endiue
,
cordiall
flowers
and
red
Saunders
.
As
concerning
the
braine
which
is
weake
,
to
the
end
it
may
not
be
subiect
to
so
great
quantitie
of
vapours
,
you
may
strengthen
it
with
powders
appropriate
for
the
head
,
and
sleight
parfumes
.
And
thus
much
as
concerning
preseruatiues
which
are
to
be
vsed
when
the
fit
is
not
,
and
which
without
all
doubt
will
keepe
the
fit
from
comming
:
for
taking
a
way
the
cause
of
accidents
,
it
must
needes
fall
out
that
the
effects
cease
.
Remedies
to
be
vsed
in
the
accesse
of
the
disease
.
But
when
the
fit
of
the
windie
melancholie
shall
put
the
sicke
partie
in
paines
,
you
must
vse
other
meanes
,
which
the
Phisition
shall
alter
and
varie
according
to
the
accident
,
which
is
most
strong
and
vrgent
.
As
,
if
it
be
feeblenes
,
Remedies
and
helpes
against
feeblenes
.
you
shall
leaue
to
doe
all
other
things
,
and
only
strengthen
the
heart
,
and
that
by
vsing
the
remedies
before
described
.
As
,
you
may
take
of
the
confection
of
Alkermes
,
of
bread
dipped
in
wine
,
of
Lozenges
,
cordiall
Opiates
,
and
the
rindes
of
Citrons
.
You
shall
also
apply
vnto
the
heart
,
liquide
and
drie
Epithemes
,
oyles
,
baulmes
,
oyntments
and
bagges
.
Remedies
against
oppression
through
windines
.
If
heauines
(
which
is
the
most
common
accident
in
the
windie
melancholic
,
as
that
which
is
caused
of
the
grosse
vapours
,
or
of
the
winde
which
waigheth
downe
the
midriffe
and
membranes
)
doe
lye
grieuously
vpon
the
partie
;
it
will
be
good
to
chafe
and
rub
the
thighes
and
legs
lightly
,
to
minister
a
Clister
to
breake
windines
,
to
apply
great
cupping
glasses
vpon
the
region
of
the
spleene
,
vpon
the
nauell
and
all
ouer
the
bellie
:
and
if
the
griefe
of
these
windes
be
very
great
,
you
may
take
a
spoonefull
of
Ros
Solis
,
or
Cinamome
water
distilled
,
or
Aquacoelestis
,
or
else
two
or
three
drops
of
the
essence
of
Anise
seede
in
a
little
broth
very
hote
,
or
a
little
Treacle
and
Mithridate
:
if
the
winde
doe
continue
vnremoued
,
and
will
not
stirre
out
of
the
breast
,
you
shall
remoue
them
with
some
bags
applied
very
hote
,
and
these
shal
be
made
of
the
flowers
of
Camomile
and
Melilot
,
of
the
crops
of
Dill
,
of
Millet
and
fried
Oates
.
You
may
in
like
manner
apply
vpon
the
region
of
the
spleene
fomentations
,
which
will
resolue
and
waste
some
part
of
these
grosse
vapours
.
These
are
the
three
sortes
of
melancholie
,
which
ancient
writers
haue
deliuered
vnto
vs
,
that
is
to
say
,
that
which
hath
his
seat
in
the
braine
,
that
which
commeth
of
the
sympathie
of
the
whole
bodie
,
and
that
which
ariseth
ordinarily
from
the
places
about
the
short
ribbes
,
which
is
more
common
then
either
of
the
other
,
and
which
is
so
often
happening
in
these
miserable
times
,
as
that
there
are
not
many
people
which
feele
not
some
smatch
thereof
.
I
come
to
the
third
disease
of
Madame
Dutchesse
of
Vzez
,
which
is
the
Rheume
.
THE
THIRD
DISCOVRSE
,
WHEREIN
IS
HANDLED
THE
breeding
of
Rheumes
,
and
how
they
are
to
be
cured
.
CHAP.
I.
That
the
braine
is
the
seate
to
cold
and
moysture
,
and
by
consequent
the
fountaine
of
rheumes
and
distillations
.
IT
is
not
without
cause
that
Hippocrates
(
that
great
oracle
of
Greece
)
that
written
in
diuers
places
,
That
the
brain
is
the
mansion
of
colde
and
moysture
.
that
the
braine
is
the
principall
seate
of
cold
and
moysture
:
for
if
we
looke
vnto
his
marrowie
substance
,
his
cold
temperature
,
his
round
forme
,
hollow
and
somewhat
long
like
to
the
fashion
of
a
cupping
glasse
,
and
his
high
situation
,
receiuing
al
the
vapours
of
the
inferiour
parts
:
we
shall
finde
that
all
these
dispose
it
and
make
it
apt
to
beget
and
containe
great
quantitie
of
water
.
The
substance
of
the
braine
was
of
necessitie
to
be
soft
and
marrowie
,
that
so
it
might
the
more
easily
take
the
stampe
of
formes
:
and
to
the
end
that
sinewes
which
must
spring
and
rise
from
thence
,
might
with
least
annoyance
and
paine
bend
or
bow
themselues
.
But
indeed
this
marrowie
substance
is
not
so
called
for
any
resemblance
it
hath
with
the
marrow
in
the
hollow
parts
of
other
bones
:
for
it
serueth
not
for
nourishment
vnto
the
skull
;
it
melteth
not
with
fire
nor
consumeth
;
his
originall
is
more
excellent
;
for
it
is
made
with
the
other
parts
,
that
are
of
the
purest
and
finest
portion
of
the
two
seeds
.
The
temperature
of
the
braine
must
be
cold
,
Why
the
temperature
of
the
braine
is
cold
.
thereby
to
temper
the
spirits
of
sence
and
motion
,
to
resist
their
aptnes
to
be
wasted
and
spent
,
and
to
keepe
that
this
noble
member
(
which
is
commonly
imployed
about
so
many
worthie
actions
)
should
not
set
it selfe
on
fire
,
and
make
our
discourses
and
talke
rash
and
headie
,
and
our
motions
out
of
order
,
as
it
befalleth
them
which
are
frenticke
.
It
hath
oft
astonished
me
to
thinke
,
how
that
great
Philosopher
Aristotle
,
Aristotle
his
error
.
durst
say
,
that
the
braine
was
made
cold
,
onely
to
coole
the
heart
,
not
acknowledging
any
other
vse
of
this
his
temperature
.
If
the
time
and
place
would
permit
me
to
confute
his
errour
,
I
would
make
it
appeare
that
the
heele
hath
more
force
to
coole
the
heart
,
then
the
braine
:
but
fearing
to
wander
too
wide
out
of
my
way
,
I
will
referre
the
reader
vnto
that
which
Galen
hath
written
in
his
eight
booke
of
the
vse
of
parts
.
I
will
follow
the
leuelling
line
of
my
discourse
,
and
say
that
the
braine
being
of
a
soft
substance
and
of
a
cold
and
moyst
temperature
(
being
compared
with
the
rest
of
the
parts
of
the
bodie
)
doth
beget
many
excrements
:
That
the
brain
doth
beget
great
store
of
excrements
of
it selfe
.
and
for
that
it
is
nourished
with
a
cold
and
raw
blood
,
there
must
needes
remaine
great
surplussages
,
and
so
it
cannot
but
beget
great
store
of
superfluities
:
in
such
sort
as
that
of
it selfe
and
of
it
owne
proper
nature
it
is
continually
disposed
,
to
beget
and
containe
water
.
It
be
getteth
much
also
in
respect
of
his
shape
and
situation
.
His
forme
which
is
round
,
hollow
and
long
,
after
the
manner
of
a
cupping
glasse
,
draweth
vnto
it
from
all
the
parts
of
the
bodie
their
exhalations
.
His
situation
which
is
aloft
doth
easily
receiue
them
:
so
that
these
hote
vapours
falling
into
a
part
or
member
that
is
more
cold
,
doe
grow
thicke
and
turne
into
water
.
As
wee
see
the
vapours
rising
,
vpon
the
fire
kindled
in
the
parts
about
the
short
ribs
,
when
they
come
to
the
skinne
(
which
is
more
cold
)
to
congeale
and
turne
to
sweate
:
Or
a
s
exhalations
drawne
vp
by
the
heate
of
the
Sunne
,
doe
thicken
in
the
middle
region
of
the
ayre
,
and
turne
into
raine
,
haile
,
and
snow
.
See
then
how
the
braine
both
of
it selfe
,
as
also
by
accident
,
is
apt
to
ingender
excrements
,
and
how
in
euery
liuing
thing
it
may
be
called
the
principall
seate
of
cold
and
moysture
:
but
chiefly
in
man
,
for
as
much
as
according
to
the
varietie
of
the
animall
functions
which
he
executeth
,
he
aboundeth
with
greater
quantitie
of
braine
,
then
any
other
liuing
thing
doth
besides
.
Two
sorts
of
excrements
.
But
these
excrements
(
if
wee
beleeue
Hippocrates
and
Galen
)
are
of
two
sorts
;
the
one
grosse
,
and
the
other
refined
.
The
subtile
and
refined
doe
breathe
out
by
insensible
vapours
;
the
grosse
doe
stand
in
need
of
troughs
and
channels
for
to
rid
them
by
.
Conuciances
for
the
emptying
of
the
sayd
excrements
.
Nature
hath
so
prouidently
forecast
for
them
both
,
as
that
no
man
can
but
marueile
at
her
industrious
paines
taken
therein
:
for
,
to
helpe
and
further
the
exhalation
of
the
thinner
and
refined
,
she
hath
pearced
the
skull
,
and
made
all
those
seames
which
wee
see
therein
,
which
stand
in
like
stead
to
the
bodie
,
as
a
chimney
or
breathing
place
doth
to
a
house
:
and
for
the
grosse
excrements
,
she
hath
framed
two
conueiances
and
particular
water
draughts
,
by
which
all
the
water-poole
doth
emptie
it selfe
,
the
one
of
which
betaketh
it self
vnto
the
nose
,
and
the
other
vnto
the
roofe
of
the
mouth
.
That
in
the
palate
is
the
more
common
of
the
two
,
The
conueyance
vnto
the
palate
of
the
mouth
.
and
it
riseth
from
the
third
ventricle
of
the
braine
,
it
is
wide
aboue
,
and
growth
narrower
and
narrower
,
like
a
funnel
:
and
that
is
the
cause
why
the
Anathomists
doe
call
it
Infundibulum
.
By
this
channell
all
the
waterie
substance
of
the
vpper
ventricles
doe
purge
themselues
,
and
betake
themselues
to
a
certaine
glandule
called
the
spitting
kernell
,
which
drinketh
vp
like
a
little
spunge
all
their
water
,
and
after
suffereth
it
to
glide
away
very
smoothly
through
many
pretie
little
clefts
,
which
are
to
be
seene
by
the
side
of
the
feate
of
the
bone
called
Sphenoides
,
and
so
from
thence
betake
themselues
to
the
palate
.
The
conueyance
caried
vnto
the
nose
,
The
other
channell
is
led
along
to
the
nose
:
these
bee
the
two
bunches
of
the
braine
,
which
are
fashioned
like
vnto
paps
.
Their
principall
vse
is
to
receiue
the
smels
,
and
to
conuey
them
vnto
the
brain
:
but
when
there
is
great
quantitie
of
excrements
,
nature
doth
offer
them
some
hard
measures
,
in
causing
to
runne
downe
by
these
two
bunchie
excrescences
the
waterish
humours
,
which
otherwise
doe
passe
by
some
part
of
the
bone
called
Ethmoides
,
which
is
pearced
in
manner
of
a
searce
.
These
are
the
two
conducts
,
I
meane
the
nose
and
the
palate
,
which
nature
hath
ordained
for
the
purging
of
the
braine
.
There
are
some
others
,
but
not
ordinarie
,
which
Hippocrates
hath
well
obserued
in
his
Booke
of
Glandules
,
as
the
eyes
,
Extraordinarie
conueyances
.
eares
,
spinall
marrow
,
veines
and
sinewes
:
but
these
doe
serue
but
at
such
times
,
as
things
are
all
out
of
order
,
and
that
the
naturall
gouernement
of
the
braine
is
quite
peruerted
.
CHAP.
II.
What
this
word
Rheume
doth
signifie
,
what
maner
of
disease
it
is
,
and
in
what
the
essence
thereof
consisteth
.
IF
the
braine
be
of
a
good
temperature
,
it
will
not
ingender
any
excrements
,
but
such
as
are
naturall
to
it
,
and
accordingly
auoide
them
euery
daye
by
such
passages
as
nature
bath
assigned
it
:
but
and
if
it
be
distempered
,
it
will
gather
a
great
deale
moe
then
it
ought
,
which
either
of
their
owne
weightines
(
such
is
their
elementarie
forme
)
will
fall
downe
into
the
lower
parts
,
or
else
will
be
thrust
out
into
some
other
part
,
by
the
vertue
expulsiue
of
the
braine
,
which
shall
feele
it selfe
oppressed
,
either
with
the
quantitie
or
euill
qualitie
of
the
same
.
This
falling
downe
of
humours
in
what
maner
so
euer
it
be
,
What
is
meant
by
the
word
rheume
.
is
generallie
called
of
the
Greekes
a
Catarrhe
,
which
signifieth
as
much
as
distillation
.
I
know
very
well
,
that
there
is
a
more
strict
signification
of
this
name
,
and
that
as
Galen
obserueth
very
well
in
his
third
of
the
causes
of
accidents
,
a
Catarrhe
is
properly
when
the
humour
falleth
downe
into
the
mouth
:
but
I
will
rest
my selfe
in
this
place
with
the
most
common
signification
,
and
will
call
all
maner
of
falling
downe
of
humours
from
the
braine
,
into
what
part
soeuer
it
be
,
a
Catarrhe
,
rheume
,
or
distillation
.
Rheume
if
we
beleeue
Galen
,
is
an
accident
of
the
third
kinde
,
that
is
to
say
,
That
the
rheume
is
an
accident
.
an
error
in
the
excrements
:
this
accident
ordinarilie
followeth
another
,
and
that
is
the
weakning
of
some
action
;
the
action
in
this
case
weakened
or
hurt
,
is
concoction
.
For
the
braine
not
being
able
to
disgest
his
nourishment
well
,
ingendreth
greater
store
of
superfluities
then
it
ought
.
This
disease
that
causeth
this
accident
.
The
concoction
offended
,
being
an
accident
:
doth
immediatly
depend
vpon
some
disease
.
I
thinke
that
this
is
for
the
most
parta
colde
and
moist
distemperature
;
a
drie
distemperature
may
by
accident
sometimes
bee
cause
hereof
,
as
in
detayning
the
vapours
,
and
hindring
them
from
passing
any
further
;
a
hote
distemperature
also
may
be
the
cause
in
resoluing
the
humours
present
,
and
too
much
drawing
of
the
vapours
absent
,
but
this
happeneth
but
seldome
.
The
braine
then
is
the
part
that
is
principally
diseased
in
the
case
of
rheumes
.
The
disease
is
a
distemperature
,
which
immediatly
hurteth
the
digestion
of
the
member
distempered
,
and
of
this
hurt
of
disgestion
commeth
that
,
which
is
amisse
in
the
excrement
.
The
definition
of
rheume
.
But
to
vnderstand
the
nature
of
a
rheume
,
it
is
needefull
to
play
the
Philosopher
in
this
sort
.
A
rheume
▪
or
distillation
,
is
no
other
thing
then
the
mouing
of
humours
from
one
place
to
another
,
which
the
Philosophers
call
locall
.
But
in
euery
locall
motion
,
Fiue
things
to
be
noted
in
a
rheume
.
Aristotle
hath
obserued
fiue
things
in
his
Phisicke
:
The
moueable
,
that
is
to
say
,
the
thing
which
is
moued
;
the
mouing
,
that
is
to
say
,
the
thing
which
doth
make
the
motion
;
and
three
tearmes
or
limits
,
as
the
place
from
whence
the
motion
began
,
the
place
by
which
the
motion
was
made
,
and
the
place
where
such
motion
staied
and
ended
.
In
rheumes
the
moued
,
is
a
humour
of
what
condition
soeuer
it
bee
,
as
whether
hot
or
colde
,
gentle
,
sharpe
,
salte
,
thin
,
1.
The
moued
.
thicke
,
simple
or
compound
.
The
mouer
of
this
humour
,
2.
The
motiue
or
mouer
.
and
causer
of
it
to
change
his
place
,
(
which
is
called
in
one
word
the
motiue
)
is
twofold
,
the
one
inward
,
and
the
other
outward
.
Againe
,
the
inward
is
twofold
:
the
forme
of
the
humour
,
and
the
foule
,
The
inward
mouer
.
that
is
to
say
,
the
power
expulsiue
:
the
humour
if
it
follow
his
nature
▪
and
clementarie
forme
,
must
euermore
of
necessitie
fall
downeward
,
because
it
is
heauie
and
weightie
.
But
it
often
falleth
out
that
the
humour
being
no
longer
within
the
power
and
iurisdiction
of
the
soule
(
as
when
the
retentiue
facultie
is
altogether
weakened
)
falleth
downe
of
it selfe
,
hauing
no
other
motiue
of
such
motion
,
but
onely
his
owne
forme
or
weightines
.
So
we
see
the
most
part
of
them
which
die
,
to
be
smothered
with
a
rheume
,
the
braine
hauing
altogether
lost
his
force
,
and
being
(
as
it
were
)
resolued
.
The
other
originall
that
moueth
the
humours
being
inward
,
is
the
soule
;
for
nature
hath
giuen
vnto
euery
liuing
part
a
vertue
expulsiue
,
to
expell
whatsoeuer
may
annoy
it
.
The
braine
then
(
being
stirred
vp
,
either
by
the
aboundance
of
the
humour
which
oppresseth
it
,
or
by
the
qualitie
which
stingeth
and
biteth
it
)
straineth
it selfe
to
expell
it
,
The
outward
mouer
.
and
to
thrust
it
from
it
,
as
far
as
euer
▪
it
can
.
The
outward
motiue
is
all
that
which
from
without
may
pinch
and
presse
together
,
relaxe
or
loosen
,
or
shake
the
braine
:
the
colde
ayre
presseth
the
braine
together
,
and
causeth
the
humours
to
fall
downe
;
the
ayre
and
bathes
that
are
hote
,
doe
loosen
and
resolue
the
humours
;
strokes
fals
,
and
violent
passions
of
the
minde
,
may
shake
the
humour
which
is
within
the
braine
,
and
make
it
change
his
place
.
And
thus
much
for
the
mouing
or
motiue
.
It
remaineth
that
we
finde
out
the
three
tearmes
or
boundes
within
which
euery
locall
motion
is
bounded
.
The
place
from
whence
the
humour
beginneth
to
moue
,
The
end
wheras
the
motion
beginneth
.
is
within
,
and
without
the
braine
.
The
humour
oftentimes
keepeth
within
the
ventricles
,
and
the
whole
substance
of
the
braine
,
and
beginneth
to
departe
from
thence
:
sometimes
it
keepeth
without
the
braine
,
betwixt
the
bone
and
his
membrane
,
and
causeth
outward
distillations
.
The
places
by
orthrough
,
The
bounds
through
which
.
which
the
humour
falleth
(
which
is
the
second
bound
)
are
the
ordinarie
and
extraordinarie
passages
of
the
braine
,
the
ordinarie
are
the
nose
and
the
Palate
:
the
extraordinarie
are
the
eyes
,
eares
,
sinewes
,
marrow
,
veines
,
arteries
,
and
space
which
is
betwixt
the
bones
and
the
membranes
,
or
the
spaces
of
the
muscles
.
The
bounds
,
where
it
endeth
.
The
tearme
and
limit
where
the
humour
endeth
his
course
,
may
bee
any
part
of
the
bodie
,
prouided
that
it
bee
in
an
inferiour
region
,
or
place
that
is
lower
then
the
head
,
and
therewithall
weake
;
for
you
shall
neuer
finde
a
rheume
to
rise
from
a
lower
part
vpward
.
And
thus
much
for
the
vnfolding
of
the
definition
of
a
Rheume
,
let
vs
now
come
vnto
his
differences
.
CHAP.
III.
The
differences
of
a
Rheume
.
Differences
of
rheumes
according
to
the
matter
that
makes
them
.
THe
principall
differences
of
rheume
,
are
taken
from
the
matter
that
falleth
downe
;
from
the
parts
receiuing
or
sending
,
from
the
accidents
accompanying
the
same
,
and
from
the
maner
of
their
generation
.
The
matter
of
al
rheumes
is
a
humour
:
I
call
a
humour
all
that
which
is
actuallie
liquid
,
and
swimmeth
.
But
in
the
humour
we
may
obserue
many
things
:
the
substance
,
temperature
,
qualitie
,
taste
,
and
mixture
,
and
from
euery
one
of
these
wee
shall
draw
some
differences
of
rheumes
.
The
substance
or
consistence
of
the
humour
(
for
so
Phisitions
are
accustomed
to
speake
)
is
either
thin
and
subtile
,
The
first
difference
drawne
from
the
substance
of
the
humour
.
The
second
difference
from
the
temperature
.
or
grosse
and
thicke
,
or
indifferent
,
and
betwixt
both
.
There
are
then
some
rheumes
that
are
subtile
,
thin
,
and
sharpe
,
and
there
are
others
more
thicke
.
The
temperature
of
the
humour
is
hote
or
colde
,
so
then
there
are
hot
,
and
there
are
cold
rheumes
;
but
colde
rheumes
are
more
common
,
and
are
begotten
of
a
colde
and
moist
distemperature
of
the
braine
:
the
colde
distemperarure
weakeneth
the
concocting
facultie
,
and
causeth
the
braine
to
gather
moe
excrements
then
it
needeth
,
and
that
it
cannot
disgest
the
remainder
of
his
colde
nourishment
.
The
moist
distemperature
weakeneth
the
retentiue
facultie
,
and
suffereth
the
humours
to
fall
downe
,
although
they
bee
not
superfluous
.
Signes
of
a
colde
rheume
.
Men
may
discerne
this
colde
rheume
by
many
signes
,
for
the
humour
that
falleth
downe
,
is
nothing
sharpe
or
pricking
,
the
braine
is
drowsely
inclined
,
the
eyes
daseled
,
the
hearing
heauie
,
the
nostrils
stopt
,
all
the
sences
dull
,
the
face
pale
,
the
bodie
slowe
,
heauie
and
lumpish
,
because
that
the
strength
of
the
armes
and
legges
,
commeth
of
the
stiffenes
of
the
muscles
and
sinewes
,
but
in
this
case
the
sinewes
are
softned
,
and
as
it
were
relaxed
,
because
the
braine
which
is
their
common
originall
and
fountaine
,
doth
swim
all
in
water
.
The
Phisition
shall
obserue
yet
for
his
further
assurance
,
the
temperature
,
age
,
dwelling
place
,
season
of
the
yeare
,
and
order
of
life
:
for
if
the
bodie
be
of
a
colde
temperature
,
if
it
be
olde
,
if
he
dwell
in
colde
,
waterie
and
marishie
places
,
and
that
it
be
in
winter
;
if
he
eate
ordinarilie
of
raw
fruites
,
of
moyst
and
colde
victuals
,
and
if
he
liue
an
idle
and
slouthfull
sitting
life
,
we
neede
not
doubt
but
that
it
is
a
colde
rheume
.
There
be
also
hot
rheumes
,
Hote
rheumes
.
howsoeuer
that
many
learned
Phisitions
denie
it
,
for
wee
are
confirmed
in
the
contrarie
,
both
by
the
authoritie
of
Hippocrates
,
and
our
owne
experience
.
Hippocrates
maketh
mention
of
a
sommer
squinancie
,
which
commeth
of
a
subtile
,
sharpe
,
and
hot
distillation
:
and
we
see
come
forth
at
the
nose
oftentimes
,
a
yellow
and
cholericke
humour
,
which
taketh
off
all
the
skin
,
and
it
is
ingendred
ordinarilie
of
choler
in
the
braine
,
which
is
purged
out
from
thence
by
the
cares
.
The
olde
writers
haue
obserued
very
well
,
that
there
are
three
sorts
of
excrements
ingendred
in
the
braine
,
as
,
one
sorte
of
fleagme
;
another
sort
of
melancholie
,
and
another
sort
choler
:
The
fleagmatike
passe
away
by
the
mouth
and
nose
,
the
melancholike
by
the
eyes
,
and
the
cholerike
by
the
eares
:
wee
see
also
when
wee
make
cleane
our
eares
,
that
all
that
commeth
forth
is
yellow
,
and
extreame
bitter
.
Then
there
are
hot
rheumes
,
which
are
such
either
by
their
generation
,
as
if
they
be
made
of
choler
;
or
by
corruption
,
as
when
fleagme
putrifieth
,
it
getteth
a
certaine
acrimonie
,
and
becommeth
salt
.
The
signes
of
a
hot
rheume
.
It
is
easie
to
finde
out
these
hot
rheumes
:
for
if
the
humour
passe
by
the
palate
and
mouth
,
they
taste
it
bitter
and
pricking
,
it
burneth
and
taketh
off
the
skin
euery
where
,
where
it
commeth
;
the
face
is
all
red
and
fierie
,
the
forehead
extreame
hot
,
and
commonly
it
walketh
hand
in
hand
with
an
ague
:
we
must
adde
vnto
all
this
a
temperature
that
is
hot
and
cholericke
,
a
hot
constitution
of
ayre
,
a
maner
of
liuing
,
and
all
other
things
which
are
apt
to
heate
the
humours
,
and
to
ingender
such
as
are
hote
.
The
third
difference
riseth
from
the
qualitie
of
the
humour
.
We
obserue
furthermore
in
the
humour
(
besides
his
substance
and
temperature
)
what
his
qualitie
is
,
that
is
to
say
,
the
maners
thereof
:
for
there
are
some
humours
which
are
malicious
,
and
haue
a
certaine
secret
malignitie
,
there
are
some
more
gentle
,
there
are
some
that
are
concocted
,
and
some
that
are
crude
and
raw
.
From
these
conditions
wee
shall
finde
a
difference
of
rheumes
;
as
,
there
are
some
that
are
rebellious
,
as
those
which
accompanie
the
french
disease
,
or
which
rise
of
some
remainder
thereof
,
and
these
are
not
cured
by
ordinarie
remedies
,
they
must
be
ouercome
by
soueraigne
cordials
and
preseruatiues
:
there
are
other
some
more
gentle
,
Signes
of
concocted
,
and
vnconcocted
rheumes
.
The
sourth
difference
riseth
from
the
taste
of
the
rheume
.
which
are
easilie
cured
and
helped
by
some
simple
purgation
:
there
are
some
that
are
crude
,
and
some
concocted
:
it
is
known
to
be
crude
,
when
we
see
it
cleere
,
thin
,
vnequall
,
greene
,
yellow
,
bitter
or
pricking
:
contrarilie
,
if
it
be
equall
and
euery
where
alike
,
and
a
little
thicke
,
we
judge
it
to
be
concocted
.
We
take
some
difference
of
rheumes
from
the
taste
and
sauour
which
is
in
the
humour
,
there
are
salte
,
sweete
,
sharpe
,
and
tastlesse
sauours
:
the
salt
ones
are
alwaies
most
dangerous
,
for
if
they
fall
ones
vpon
the
Lungs
,
they
cause
an
vlcer
;
if
among
the
guts
,
a
bloodie
fluxe
:
finally
,
we
may
drawe
from
the
mixture
of
the
humours
,
these
differences
.
There
are
simple
rheumes
,
caused
of
one
onely
humour
,
and
there
are
others
which
are
made
of
the
mixture
of
many
.
And
thus
much
concerning
the
particular
viewe
of
the
first
difference
,
which
is
taken
from
the
matter
.
The
second
difference
taken
from
the
parts
.
The
second
difference
may
be
gathered
from
the
parts
:
now
we
haue
two
forts
of
parts
to
looke
into
,
as
the
sending
,
and
receiuing
parts
:
those
which
send
,
are
either
within
or
without
the
braine
.
Those
within
are
commonly
full
of
excrements
,
both
because
of
their
colde
distemperature
,
and
also
of
their
marrowish
substance
;
those
without
also
,
as
betwixt
the
scull
and
the
membrane
next
couering
it
,
and
betwixt
this
inner
membrane
,
and
the
vttermost
skin
may
be
retained
and
gathered
in
great
quantitie
of
water
,
either
by
the
vapours
,
which
not
being
able
to
passe
any
further
,
doe
there
growe
thicke
,
or
by
the
breathing
forth
of
waterish
humours
out
of
the
veines
and
arteries
,
which
there
stay
and
abide
.
From
these
parts
then
we
shalf
draw
these
differences
of
rheumes
,
there
are
outward
ones
which
come
from
without
,
and
runne
downe
by
the
continued
proceeding
of
the
membranes
through
all
the
outward
parts
,
euen
vnto
the
ioyntes
,
and
make
oftentimes
the
Goute
:
There
are
inward
ones
which
come
from
within
the
braine
,
and
runne
diuerse
waies
to
the
inward
partes
.
If
they
take
the
waie
of
the
spinall
marrowe
,
they
will
cause
an
Apoplexie
,
Palsey
,
astonishment
,
and
trembling
:
if
they
passe
and
fall
into
the
eyes
and
eares
,
they
will
cause
blindenesse
and
deafenesse
:
if
they
fall
into
the
nose
,
they
will
cause
the
disease
,
called
Coryza
:
if
into
the
palate
and
rough
arterie
,
they
will
cause
hoarcenesse
;
as
also
shortnesse
of
breath
,
the
cough
,
the
consumption
,
if
into
the
Lunges
;
and
the
fluxe
of
the
bellie
,
called
Lienteria
,
they
fall
into
the
stomacke
.
The
third
difference
taken
from
the
accidents
.
The
third
difference
shall
be
taken
from
the
accidents
.
There
are
rheumes
which
choake
vp
the
parties
,
and
kill
them
suddainely
,
and
they
are
those
which
Hippocrates
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
other
are
without
daunger
,
and
distill
but
softly
.
There
are
rheumes
without
feauers
;
and
there
are
some
that
are
accompanied
with
the
feuer
:
there
are
some
also
that
are
painfull
,
and
here
are
some
withour
paine
.
The
last
difference
.
The
last
difference
is
taken
from
the
maner
of
their
generation
and
the
efficient
causes
.
There
are
some
rheumes
that
are
of
themselues
as
being
begotten
of
the
sole
defect
of
the
braine
,
all
the
rest
of
the
body
being
found
;
and
there
are
some
which
come
by
consent
,
as
those
which
are
caused
of
the
ill
disposition
of
the
other
parts
:
as
of
the
liuer
too
much
heated
,
and
of
the
stomacke
too
much
cooled
;
the
liuer
ouer
hote
doth
send
great
quantitie
of
vapours
vnto
the
braine
,
and
the
stomacke
too
much
cooled
doth
fill
all
full
of
crudities
.
There
are
epidemike
or
popular
rheumes
,
and
there
are
erraticke
or
hereditarie
ones
:
the
popular
rheumes
happen
of
the
constitution
of
the
ayre
,
as
was
the
whupping
or
crowing
disease
which
happened
this
yeare
,
and
that
which
ranne
through
all
Europe
about
tenne
yeares
agoe
.
The
erraticke
or
hereditarie
rheumes
come
of
a
particular
constitution
of
the
bodie
,
and
of
the
maner
of
liuing
,
which
is
particular
vnto
euery
one
.
CHAP.
IIII.
Of
the
causes
of
the
Rheume
.
THe
causes
of
the
rheume
are
either
outward
or
inward
:
the
outward
doe
ordinarily
arise
of
the
corruption
of
the
ayre
,
and
of
the
manner
of
life
.
The
ayre
may
alter
and
change
vs
three
maner
of
waies
;
by
his
qualities
,
by
his
substance
,
and
by
his
sudden
alteration
and
chaunge
:
that
which
is
too
cold
,
too
hot
,
and
too
moyst
,
is
apt
to
beget
rheumes
:
the
hot
ayre
doth
it
by
resoluing
and
melting
such
humours
as
are
contained
in
the
braine
,
for
thus
it
maketh
them
the
more
apt
to
fall
downe
:
the
colde
ayre
is
the
cause
of
distillations
,
because
it
presseth
the
braine
together
:
and
euen
as
a
spunge
full
of
water
being
pressed
,
wee
may
behold
the
water
to
run
out
like
a
riuer
on
euery
side
:
euen
so
the
braine
being
shrunke
together
by
colde
,
letteth
all
her
humours
glide
and
slip
away
:
the
same
cold
ayre
may
also
bee
the
cause
of
rheumes
,
by
repelling
and
causing
to
retire
the
naturall
heate
from
the
vtter
parts
,
to
the
inner
.
The
Southerne
and
Northerne
windes
are
mightie
causes
to
moue
and
make
rheumes
:
for
those
doe
fill
the
braine
and
make
it
heauie
,
but
these
doe
cause
it
to
shrinke
together
.
Long
tariance
inthe
Sun
or
open
ayre
doth
effect
as
much
.
The
sudden
change
of
the
ayre
,
and
alteration
of
seasons
are
of
the
number
of
those
causes
which
inforce
the
rheume
.
As
also
if
the
seasons
doe
keepe
their
naturall
temper
,
as
Hippocrates
hath
very
well
obserued
in
his
third
booke
of
Aphorismes
,
the
yeare
will
greatly
incline
vnto
rheumatikenes
.
If
together
with
this
partie
alteration
,
or
vtter
ouerthrow
of
the
temperature
,
there
bee
any
particular
defect
in
the
substance
of
the
ayre
,
as
some
secret
and
hidden
corruption
or
infection
,
then
it
will
ingender
a
popular
and
pestilent
rheume
.
The
maner
of
liuing
may
likewise
bee
put
in
the
scrole
of
outward
causes
,
which
doe
ingender
and
beget
the
rheume
:
much
eating
and
drinking
doe
likewise
fill
the
braine
,
and
this
is
the
cause
why
drunkards
and
gluttonous
feeders
,
are
ordinarily
subiect
vnto
the
Wrangling
rheume
..
Great
abstinence
may
likewise
cause
rheumes
in
attenuating
and
making
thin
the
humours
;
as
also
for
that
the
stomacke
being
emptie
,
and
not
prouided
of
any
thing
to
fill
it selfe
withall
,
is
constrained
to
make
attraction
of
such
moysture
as
is
in
the
parts
neere
about
.
Long
watching
,
continuall
studie
,
extreame
violent
passions
of
the
minde
,
in
as
much
as
they
spend
and
waste
the
naturall
heate
and
coole
the
brainer
doe
ingender
rheumes
:
to
liue
all
idle
,
doth
keepe
the
excrements
vnconsumed
.
Great
euacuations
,
but
especiallie
oft
letting
of
blood
,
and
in
great
quantitie
,
do
cast
headlong
the
body
into
old
age
,
and
make
it
altogether
rheumatike
.
Much
sleepe
puffeth
vp
the
bodie
and
maketh
it
moyst
,
especially
that
which
is
taken
at
noonetide
.
And
thus
much
for
the
outward
causes
which
may
.
cause
and
mooue
the
rheume
:
let
vs
now
come
vnto
the
inward
.
The
inward
causes
are
either
remote
,
or
else
conioyned
:
the
remote
(
which
it
pleaseth
some
better
to
call
Antecedents
)
haue
relation
to
the
euill
disposition
of
the
braine
,
head
,
liuer
,
stomacke
,
and
sometimes
of
the
whole
bodie
.
The
distemperature
of
the
braine
causeth
rheumes
.
The
cold
,
moyst
and
hot
distemperature
of
the
braine
doe
oftentimes
cause
rheumes
,
the
cold
and
moyst
of
their
owne
nature
,
the
hot
by
way
of
accident
:
the
cold
distemperature
weakeneth
naturall
heate
,
doth
not
make
good
disgestion
of
nourishment
,
neither
yet
spend
and
waste
vnnecessary
superfluities
:
whereupon
it
followeth
,
that
it
must
needs
store
vp
abundance
of
excrements
.
The
hot
distemperature
attracteth
more
nourishment
then
it
can
well
disgest
,
and
moe
vapours
then
it
can
dispatch
and
make
away
withall
.
There
are
some
which
haue
very
wittily
obserued
,
that
the
closenes
of
the
substance
of
the
braine
,
is
oftentimes
the
cause
of
rheumes
,
because
it
retaineth
the
vapours
,
and
suffereth
them
not
to
spend
by
breathing
out
and
euaporation
.
The
euil
shape
of
the
head
.
The
bad
forme
or
shape
of
the
head
is
likewise
very
forcible
to
procure
rheumes
:
for
such
as
haue
the
seames
of
their
head
very
close
set
together
,
or
which
haue
not
any
at
all
,
(
as
wee
haue
seene
very
many
)
are
subiect
to
distillations
,
because
the
vapours
retained
doe
turne
into
water
,
and
in
deede
the
seames
were
chiefly
made
to
serue
for
a
vent
,
and
as
it
were
a
chimney
vnto
the
braine
.
The
distemperapture
of
the
lower
parts
.
The
distemperature
of
the
lower
parts
,
and
especially
of
the
liuer
and
stomacke
,
is
one
of
the
most
ordinarie
causes
of
the
rheume
,
if
wee
beleeue
Auicen
the
prince
of
the
Arabians
.
For
from
the
liner
,
being
excessiuely
hot
,
doe
come
as
it
were
from
a
great
burning
cole
many
hot
exhalations
,
which
by
the
cold
temperature
of
the
braine
doe
congeale
and
turne
into
water
:
I
say
further
,
that
they
which
haue
a
very
hot
liuer
,
haue
also
their
veines
very
hot
,
in
such
sort
as
that
there
rise
continually
very
hot
vapours
from
them
.
The
cold
distemperature
of
the
stomacke
ingendring
many
crudities
,
my
also
be
a
cause
of
rheumes
:
for
thereby
al
the
bodie
is
cooled
,
the
second
disgestion
not
being
able
to
correct
the
errour
of
the
first
,
But
if
it
should
so
bee
as
that
all
the
causes
should
concur
and
iumpe
together
,
that
is
to
say
,
that
the
braine
should
bee
cold
and
moyst
,
the
lieu
hot
,
the
stomacke
cold
,
there
were
no
doubt
,
but
that
thereupon
would
follow
a
perpetuall
generation
of
excrements
in
the
braine
:
and
this
is
that
which
the
Arabians
would
haue
sayd
,
when
they
wrote
that
an
vnequall
distemperature
of
the
principall
parts
is
the
greatest
occasion
of
distillations
.
And
thus
much
concerning
the
remote
causes
.
The
more
neere
or
antecedent
causes
not
onely
of
rheumes
,
but
of
all
other
fluxes
of
humours
are
three
;
The
causes
more
necrely
procuring
rheumes
are
three
.
The
partsending
.
the
part
sending
,
the
part
receiuing
,
and
the
nature
of
the
humour
.
In
the
part
sending
wee
obserue
his
high
situation
,
and
his
strength
:
if
it
bee
indued
with
these
two
qualities
,
it
will
easily
cast
his
burthen
vpon
all
the
inferiour-parts
,
which
are
as
it
were
vassals
vnto
it
.
Hippocrates
hath
well
obserued
it
in
the
booke
of
the
wounds
of
the
head
,
when
he
sayth
,
that
amongst
all
the
parts
of
the
head
,
the
brow
is
most
subiect
vnto
inflammation
,
because
the
brow
is
contained
,
but
euery
fluxe
is
from
the
part
containing
vnto
the
part
contained
:
the
brow
is
contained
both
in
respect
of
the
low
situation
thereof
,
as
also
in
respect
of
the
production
of
vessels
.
The
part
receiueth
the
humour
,
either
because
it
is
inferiour
,
or
because
it
is
weake
;
The
part
receiuing
.
or
because
it
draweth
it
vnto
it
.
Euery
inferiour
part
is
subiect
to
receiue
the
burthen
,
of
that
which
commanded
it
:
but
and
if
the
part
be
weake
,
it
will
yet
be
the
more
apt
.
This
weakenes
commeth
either
of
it selfe
,
and
from
the
proper
nature
of
the
part
,
or
else
by
some
accident
:
The
weake
part
.
the
rare
and
spungie
parts
are
naturallie
weake
,
such
as
are
all
the
glandules
,
and
it
seemeth
that
nature
of
set
purpose
hath
made
them
such
,
to
the
end
that
they
should
receiue
the
excrements
and
superfluities
of
the
principall
parts
.
Hippocrates
hath
debated
this
matter
so
well
in
his
booke
of
Glandules
,
as
that
a
man
cannot
tel
how
to
adde
any
thing
therevnto
.
The
skin
was
by
nature
made
weak
,
to
the
end
it
might
containe
al
the
superfluities
that
are
from
within
,
whereupon
some
call
it
the
vniuersall
emunctorie
.
Parts
may
also
be
weak
by
some
accident
,
as
by
a
fall
,
or
blow
,
or
some
distemperature
:
in
what
maner
soeuer
they
bee
weake
,
it
maketh
them
apt
to
receiue
the
refuse
of
their
neighbour
parts
.
How
the
part
attracteth
the
humour
to
it selfe
.
The
last
cause
is
the
part
his
attraction
of
the
humour
.
The
Arabians
haue
acknowledged
three
causes
of
this
attraction
;
heate
,
paine
,
and
the
auoyding
of
vacuitie
.
Heate
attracteth
of
it
owne
nature
,
because
it
rarifieth
the
parts
neere
about
,
attenuateth
and
maketh
thin
the
humours
,
and
enlargeth
the
waies
and
passages
,
for
the
humour
to
runne
through
.
How
paine
attracteth
.
Paine
doth
not
attract
of
his
owne
nature
,
because
it
is
an
affect
of
feeling
:
but
feeling
is
a
patient
and
no
agent
,
and
euery
one
of
the
sences
is
executed
by
taking
in
of
some
thing
:
but
the
humours
flow
to
the
pained
part
,
by
reason
of
the
weakenes
of
the
same
;
as
also
because
the
naturall
heat
thereof
is
weakened
by
the
paine
and
cannot
well
concoct
the
humour
,
it
must
needes
bee
that
it
should
stay
in
that
place
.
They
who
affirme
that
the
humour
floweth
vnto
the
part
which
feeleth
the
paine
,
because
nature
sendeth
thither
both
spirits
and
blood
,
that
she
may
comfort
the
same
,
doe
deceiue
themselues
in
my
judgement
,
and
offer
great
wrong
vnto
nature
:
for
if
she
knew
that
such
a
part
stood
in
need
of
spirits
and
blood
,
she
would
know
therewithal
,
that
in
sending
this
blood
,
she
should
profit
the
part
nothing
at
all
,
but
rather
hurt
it
:
so
that
paine
doth
not
properly
attract
and
draw
.
The
last
cause
of
distillations
is
imputed
to
the
humour
.
For
if
it
bee
thin
in
substance
,
hot
in
temperature
,
sharpe
and
pricking
in
qualitie
,
it
will
be
a
great
deale
the
more
apt
to
flow
.
CHAP.
V.
A
generall
order
of
diet
to
be
obserued
,
for
the
preuenting
and
curing
of
Rheumes
and
distillations
.
I
Will
follow
the
same
order
and
course
in
the
laying
downe
of
this
regiment
,
which
I
haue
taken
in
the
other
two
going
before
.
Wee
must
therefore
so
dispose
of
all
the
sixe
things
which
are
called
not
naturall
,
as
that
they
may
not
only
hinder
the
engendring
of
rheumes
,
but
also
consume
and
cure
the
same
being
alreadie
begotten
.
Let
euery
man
therefore
make
choise
for
himselfe
of
such
an
ayre
as
is
temperate
in
his
actiue
qualities
,
and
as
for
the
passiue
that
it
bee
altogether
drie
:
I
say
that
it
must
be
temperate
in
heate
and
cold
,
because
that
a
hot
ayre
resoluing
the
humours
of
the
braine
,
and
a
cold
pressing
them
out
,
causeth
them
to
fall
downe
aboundantly
.
If
the
ayre
bee
too
cold
,
it
may
bee
corrected
with
good
fires
made
of
Iuniper
,
Rosemarie
,
Bay-tree
,
Oke
,
and
Fig-tree
:
if
it
be
exceeding
hote
,
it
may
be
cooled
with
hearbs
and
flowers
that
are
indued
with
such
propertie
.
There
must
care
be
had
to
auoide
the
Northerne
and
Southerne
windes
,
because
the
one
filleth
the
head
full
,
and
the
other
presseth
it
out
.
You
must
not
abide
much
in
the
Sunne-beames
,
nor
yet
in
the
open
ayre
.
The
windes
which
pearce
through
chinkes
and
rifts
,
are
extreamely
dangerous
for
the
rheume
.
The
inequalitie
of
the
ayre
(
as
Celsus
obserueth
very
well
)
doth
mightily
further
the
begetting
of
rheumes
:
it
is
called
an
vnequal
aire
,
when
it
is
now
hot
,
now
cold
.
As
concerning
the
passiue
qualities
,
the
ayre-must
in
all
maner
of
distillation
incline
vnto
drines
:
and
for
that
cause
it
is
good
to
dwell
vpon
mounted
places
,
and
such
as
are
farre
from
riuers
.
In
meates
three
things
are
to
be
obserued
;
the
quantitie
,
qualitie
,
and
manner
of
vsing
them
.
As
concerning
the
quantitie
,
In
meats
three
,
things
are
to
be
obserued
.
all
repletion
and
full
gorging
is
enemie
to
such
complexions
as
are
subiect
vnto
rheumes
:
we
may
not
at
any
time
eate
to
the
full
,
it
is
better
to
rise
from
the
table
hungrie
,
and
hee
cannot
but
fare
the
better
,
which
cutteth
of
one
meale
in
a
weeke
.
As
concerning
the
qualitie
,
it
must
bee
contrary
vnto
the
disease
,
or
the
cause
thereof
:
the
cause
of
rheumes
is
a
superfluous
humour
,
so
that
it
will
bee
fittest
to
vse
such
meates
as
may
dry
vp
the
same
.
All
vaporous
meates
in
generall
must
bee
abstained
,
as
also
meates
that
are
grosse
,
windie
,
full
of
excrements
,
and
hard
to
disgest
.
In
the
maner
of
vsing
of
these
meates
,
there
must
many
rules
bee
obserued
:
as
,
there
must
no
new
meate
bee
taken
into
the
stomacke
,
before
the
former
bee
throughly
disgested
.
You
must
content
your selfe
to
feede
vpon
one
onely
dish
,
and
that
such
as
is
good
:
for
varietie
filleth
all
full
of
cruditie
,
and
it
mingleth
it selfe
with
the
blood
in
the
veines
,
and
ministreth
rheumatike
matter
vnto
the
braine
.
You
must
vse
to
eate
more
at
dinner
then
at
supper
,
in
as
much
as
sleepe
which
succeedeth
supper
within
a
short
time
,
doth
send
great
store
of
vapours
vnto
the
braine
,
which
are
afterwards
turned
into
water
.
The
bread
must
bee
of
good
wheate
,
and
throughly
baked
,
Bread
.
not
cleane
purged
from
his
branne
,
but
retaining
a
little
branne
and
mixt
with
some
salt
;
it
must
neuer
be
eaten
hot
:
at
the
latter
end
of
meate
you
may
eate
bisket
,
wherein
some
Anise
and
Fennell
seede
haue
been
put
.
Rosted
meates
are
much
better
then
boyled
,
Flesh
.
and
of
them
such
as
doe
not
abound
with
humours
:
we
allow
the
vse
of
Capon
,
Pigeon
,
Partridge
,
young
Hare
,
Kid
,
Hart
,
Feasant
,
Quailes
,
Turtle
doues
,
and
all
birds
of
the
mountaines
,
all
which
maybe
interlarded
with
Sage
and
Hissope
of
the
mountaines
.
The
vse
of
water-fowles
,
Porke
,
Lambe
,
Mutton
,
and
young
Veale
is
forbidden
:
broths
and
pottage
are
very
ill
.
Fish
is
exceedingly
contrary
.
Fish
.
All
sort
of
milk-meates
is
an
enemie
in
rheumatike
diseases
,
as
also
all
maner
of
pulse
.
As
concerning
hearbes
,
Hearbes
.
the
Arabians
recommend
vnto
vs
,
Sage
,
Hissope
,
Mints
,
wilde
Time
,
Margerome
,
Rosemary
,
Burnet
,
Cheruill
,
Fennell
,
and
Costmarie
.
Aetius
tolerateth
Coleworts
and
Leekes
,
but
he
forbiddeth
in
expresse
tearmes
Garlick
&
Onions
,
(
because
they
send
vp
many
vapours
)
and
all
cold
moyst
hearbes
,
as
Lettuse
,
Purcelane
,
Sorrell
,
and
such
like
.
All
fruites
that
abound
in
moysture
,
Fruites
.
as
Apples
,
Plums
,
Melons
,
Cucumbers
,
and
Mulberies
are
forbidden
.
But
as
for
such
as
haue
propertie
to
drie
,
as
Pine
apples
,
small
nuts
,
Pistaces
,
Almonds
,
Peares
,
Quinces
,
Figs
,
drie
Raisines
,
Medlers
,
Ceruisses
,
they
may
be
vsed
after
meate
.
And
thus
much
concerning
meate
.
As
concerning
drinke
,
Drinke
,
cold
water
,
and
all
maner
of
licour
that
is
actually
cold
,
it
is
enemie
to
al
such
as
are
subiect
to
the
rheume
,
if
so
bee
that
such
rheume
be
not
extreame
hot
pricking
,
and
accompanied
with
an
ague
;
Barley
water
with
a
little
Sugar
and
Cinamome
is
very
good
and
fit
,
or
a
Ptisane
,
or
water
and
Honey
boyled
together
.
If
the
stomack
cannot
indure
the
vse
of
these
waters
,
Wine
.
you
must
make
choise
of
some
well
conditioned
Wine
,
which
is
small
and
neither
sweete
nor
biting
.
Muscadels
,
Hypocras
,
and
such
like
mightie
and
strong
Wines
,
doe
altogether
strike
vp
into
the
head
,
and
fill
the
braine
with
vapours
.
To
drinke
assoone
as
a
man
is
set
downe
at
the
table
,
doth
cause
and
increase
the
rheume
mightily
:
and
there
is
nothing
so
daungerous
to
them
which
are
troubled
with
the
rheume
,
as
to
drinke
when
they
goe
to
bed
.
Excesse
of
sleepe
maketh
the
bodie
heauie
,
and
heapeth
together
store
of
excrements
:
Sleepe
.
it
shall
bee
sufficient
to
sleepe
sixe
or
seuen
houres
,
and
in
the
meane
time
the
head
and
the
feete
must
be
kept
couered
:
for
as
Aristotle
obserueth
,
cold
taken
in
the
vttermost
parts
doth
infinitly
indamage
them
which
haue
a
cold
and
moyst
braine
.
In
sleeping
it
is
good
to
lye
with
the
head
somewhat
high
,
and
vpon
the
sides
:
for
to
sleepe
vpon
the
backe
heateth
the
bodie
of
the
great
hollow
veine
,
which
lieth
vpon
the
backbone
,
and
sendeth
great
quantity
of
vapours
vnto
the
braine
.
Let
euery
man
watch
well
ouer
himselfe
,
that
he
vse
no
sleepe
at
noone
,
neither
yet
by
and
by
after
meate
;
it
will
be
more
healthfull
to
bestow
the
time
in
some
short
or
gentle
walke
,
or
in
some
pleasant
and
religious
talke
.
You
must
not
straightwaies
after
meate
applie
your selfe
to
reading
or
writing
,
or
any
deepe
meditation
,
because
such
action
might
turne
the
course
of
naturall
heat
out
of
the
way
,
which
ought
altogether
to
be
imployed
in
making
disgestion
.
Long
watching
may
hurt
as
much
as
ouer
much
sleepe
,
for
that
it
spendeth
naturall
heate
,
and
cooleth
the
braine
.
Watching
.
It
is
good
to
rise
early
,
and
walking
vp
and
downe
the
chamber
,
to
cough
,
spet
,
and
free
ones
selfe
of
all
naturall
excrements
.
The
exercises
of
the
whole
bodie
are
much
commended
of
Hippocrates
that
famous
Phisition
,
Exercise
.
and
those
which
are
of
particular
parts
,
as
frictions
will
serue
for
good
vse
:
Frictions
.
but
if
the
head
bee
weake
and
very
replete
,
it
will
require
that
such
friction
be
begun
in
the
lower
parts
,
and
from
thence
to
come
vnto
the
thighes
,
backe
,
armes
and
necke
,
and
to
rubbe
the
hinder
part
of
the
head
with
bags
or
spunges
artificially
contained
and
made
.
And
seeing
the
head
is
the
fountaine
of
all
distillations
,
it
will
be
meete
and
conuenient
to
haue
a
speciall
regard
and
consideration
thereof
:
it
must
not
be
ouerladen
,
neither
yet
too
sleightly
couered
,
but
after
a
meane
and
middle
maner
,
and
yet
it
is
alwaies
better
to
indure
too
much
heat
then
too
much
cold
vpon
it
:
it
is
not
good
to
tye
it
too
hard
,
least
it
might
draw
humours
from
below
.
The
bellie
must
be
kept
soluble
continually
.
CHAP.
VI.
A
generall
methode
for
the
curing
of
Rheumes
.
FOr
as
much
as
in
all
distillations
there
is
a
part
sending
,
and
another
receiuing
;
the
Phisition
must
haue
speciall
consideration
vnto
them
both
.
The
head
is
the
welspring
and
fountayne
of
all
distillations
:
wherefore
we
must
bestow
one
part
of
our
labour
and
trauell
to
purge
the
head
,
and
to
drie
and
strengthen
it
,
that
it
may
not
gather
any
new
excrements
or
superfluities
.
I
will
appoynt
and
set
downe
an
order
to
be
vsed
in
colde
distillations
,
comming
of
a
colde
and
moist
distempcrature
of
the
braine
,
because
that
those
are
most
incident
,
and
this
method
may
serue
for
a
rule
vnto
the
other
sorts
.
The
first
intention
.
The
first
intention
which
we
are
to
propound
and
set
before
our selues
,
is
to
purge
this
welspring
,
to
draine
it
,
and
vtterly
to
drie
it
vp
if
we
can
.
This
will
be
effected
and
wrought
by
vniuersall
and
particular
cuacuations
:
the
vniuersall
must
alwaies
be
first
vsed
.
Blood-letting
.
If
it
be
a
full
bodie
,
a
hot
rheume
,
an
ague
accompanying
the
same
,
and
that
the
liuer
be
exceedingly
hot
,
blood
letting
will
profit
very
much
,
but
if
no
one
of
these
particulars
fall
out
,
then
it
hath
no
place
,
and
profitcth
nothing
,
and
this
is
it
which
the
Arabian
writers
meane
when
they
say
,
that
the
rheume
meerely
considered
as
a
rheume
,
doth
neuer
require
bloodletting
,
but
onely
when
it
is
accompanied
with
some
accident
.
Purging
.
Wee
will
come
therefore
to
the
maner
of
purging
,
which
must
first
begin
with
a
Clister
which
will
purge
the
whole
bodie
,
and
draw
also
from
the
head
.
A
Clyster
.
Take
of
the
common
decoction
(
whereunto
hath
been
added
Margerom
,
Hissope
,
Sage
,
of
each
a
handfull
)
the
quantitie
of
a
pinte
,
of
Annise
seede
three
drams
,
of
the
flowers
of
Camomile
,
Stechados
,
and
Rosemarie
,
of
each
halfe
a
handfull
,
after
you
haue
strained
the
whole
,
dissolue
therein
of
the
blessed
Laxatiue
one
ounce
,
Benedict●
Laxatiua
.
of
Diaphenicon
an
ounce
,
of
the
honie
of
Rosemarie
flowers
or
Mercurie
oneounce
,
of
oyle
of
Dill
two
ounces
,
of
salte
a
little
,
and
make
hereof
a
Clyster
.
Pils
.
A
potion
.
The
daye
following
,
you
shall
take
a
dram
of
Pillulae
Cochiae
,
which
shall
serue
in
steede
of
a
minoratiue
,
or
else
this
potion
.
Take
of
good
Agaricke
one
dramme
,
of
Rubarbe
as
much
,
infuse
them
all
one
night
with
a
little
Cinamom
and
a
few
Cioues
,
in
the
water
of
Hisope
or
Minthes
:
and
after
you
haue
pressed
it
out
,
dissolue
therein
of
Diaphenicon
,
or
else
of
Diacarthamum
,
two
drams
,
and
of
syrupe
of
Roses
laxatiue
,
one
ounce
,
make
thereof
a
potion
.
Preparation
of
the
humours
.
An
Apozeme
.
If
the
humours
bee
colde
,
grosse
and
,
slimie
,
it
will
bee
good
to
prepare
them
with
this
Apozeme
.
Take
of
theroores
of
Acorus
,
of
Cyperus
,
and
of
Galanga
,
of
each
halfe
an
ounce
,
of
the
leaues
of
Betonie
,
Hissope
,
Margerome
,
Sage
,
Balme
,
Agrimonie
,
of
each
a
handfull
of
Anise
and
Fennell
seede
of
each
three
drams
,
of
the
flowers
of
Rosematie
,
Stechados
,
and
Betonie
,
of
each
a
pugill
,
boyle
all
together
to
a
pinte
and
a
halfe
,
wherein
dissolue
of
he
honie
of
Rosemarie
flower
,
or
of
course
Sugar
,
three
ounces
,
and
make
thereof
an
Apozeme
,
clarifie
it
and
aromatise
it
with
a
dram
of
Aromaticum
Cariophillatum
,
and
with
a
little
Cinamom
,
to
take
foure
mornings
together
.
After
this
,
the
bodie
shall
be
purged
again
with
the
same
pils
,
or
with
the
pils
of
Agaricke
,
Sine
quibus
,
or
Pillulae
foetidae
,
and
the
same
potion
,
but
in
somewhat
greater
quantitie
.
The
Arabians
make
a
prettie
obseruation
about
pils
,
as
that
they
must
be
somewhat
great
,
that
so
they
may
abide
the
longer
time
in
the
stomacke
,
and
so
not
being
so
soone
disolued
,
may
draw
from
further
of
.
And
thus
much
concerning
purgations
vsually
to
be
taken
in
such
rheumes
.
Decoctions
procuring
sweate
.
Dyet
drinkes
that
doe
prouoke
sweate
,
may
be
put
in
the
number
of
vniuersall
euacuations
,
for
they
auoide
all
the
waterish
parts
which
are
conteined
in
the
veines
,
and
drie
vp
the
superfluous
moisture
which
is
within
the
bowels
.
We
shall
make
them
with
Guaiacum
,
Zarza-perilla
,
the
roote
China
,
and
Sassafras
,
the
maner
of
the
setting
downe
of
such
,
as
also
of
the
vsing
of
them
is
sufficiently
knowne
vnto
euery
one
.
The
bodie
hauing
been
purged
by
these
vniuersall
meanes
,
there
may
bee
vsed
particular
purges
for
the
braine
.
The
euacuation
may
be
sensible
or
manifest
to
the
sences
,
or
insensible
,
and
such
as
the
sences
cannot
discerne
:
the
sensible
euacuation
is
effected
by
errhiues
,
masticatories
,
gargarismes
,
vesicatories
,
sinapismes
,
cuppings
,
scarifications
and
cauteries
,
the
insensible
,
by
powders
,
bags
,
cupping
without
scarification
,
and
perfumes
.
Errhinesdoe
purgethe
braine
by
the
nose
:
Enhines
.
there
are
diuerse
sorts
made
of
them
,
as
some
are
drie
,
and
some
liquide
:
the
drie
are
made
with
powders
of
pepper
,
the
seede
of
Stauesacre
,
and
white
Hellebor
:
the
liquid
ones
with
the
iuyce
of
Margerome
,
Mercurie
,
Male
Pimpernell
,
Beetes
,
and
Coleworts
,
with
white
wine
,
there
are
some
which
greatly
commend
the
oyle
of
nigella
,
Masticatories
.
if
the
nostrels
be
annoynted
therewith
within
.
Masticatories
doe
purge
the
head
very
strongly
,
and
they
are
made
with
the
rootes
of
Pellitorie
,
or
with
Masticke
,
Nutmeg
,
Cubeb
,
Damaske
raisins
,
fteeped
in
the
water
of
Sage
,
or
in
the
essence
of
Sage
and
Time
.
Vesicatories
.
Gargarismes
are
not
in
so
great
vse
.
Vesicatories
applied
vpon
the
head
,
doe
also
purge
the
same
sensiblie
:
they
are
made
with
very
strong
leauen
,
dung
of
Pigeons
,
the
flies
called
Cantharides
,
Emplaisters
.
and
a
little
Aqua
vitae
:
you
may
likewise
make
emplasters
which
will
draw
forth
water
,
with
the
rootes
of
Brionie
,
of
Tapsia
,
Hote
bread
.
Mustard-feede
and
Euphorbium
.
Bread
very
hot
applied
vpon
the
head
and
nape
of
the
necke
,
with
a
little
Aqua
vitae
,
doth
draw
it selfe
all
full
of
waterish
excrements
.
Cupping
glasses
with
scarification
,
Cupping-glasses
.
will
serue
to
make
euacuation
in
this
case
.
Finally
,
in
rheumes
that
are
olde
and
rebellious
,
cauteries
doe
profile
very
much
,
Cauteries
.
to
drawe
drie
the
fountaine
,
and
to
diuert
the
humour
:
they
are
to
be
applied
vpon
the
head
,
behinde
in
the
neeke
,
and
in
the
armes
.
Insensible
euacuation
.
There
is
another
insensible
euacuation
,
which
is
then
wrought
,
when
any
humour
is
discussed
and
resolued
in
such
sorte
as
that
it
turneth
into
a
vapour
,
and
thereupon
doth
breath
out
by
an
insensible
transpiration
:
the
same
may
be
done
by
bags
,
powder
and
perfume
.
Bags
.
Take
of
Millet
,
and
Otes
a
good
handfull
,
of
bran
and
salt
one
ounce
:
frie
all
these
together
,
and
close
them
vp
in
a
bag
,
which
you
shall
lay
very
hot
vpon
the
coronall
future
;
orelse
:
Take
of
Annise
seede
,
Fennell
seede
,
and
Bay
berries
,
of
each
two
ounces
,
of
Millet
foure
ounces
,
and
as
much
of
common
salt
,
of
the
crops
of
Dill
,
of
Camomile
and
Rosemarie
flowers
,
of
each
a
handfull
,
frie
all
these
,
and
put
them
vp
in
bags
,
to
be
applied
vpon
the
head
.
Perfumes
.
Perfumes
that
draw
out
and
resolue
,
are
thus
made
:
Take
of
Storax
,
Beniouin
,
and
of
Nigella
Romana
,
of
euery
one
three
drams
,
of
cloues
,
and
of
the
trocisks
of
Gallia
Moscata
,
of
each
one
dram
,
make
thereof
a
perfume
,
and
perfume
the
head
cloathes
there
with
.
Or
else
take
of
incense
,
Ladanum
,
Beniouin
,
of
each
three
drams
,
of
gumme
Hedera
,
of
Juniper
berries
,
and
Coriander
prepared
,
of
each
two
drams
:
mixe
all
these
,
and
make
thereof
a
perfume
.
By
all
these
helpes
,
we
may
accomplish
our
first
scope
and
intention
,
which
is
to
clense
the
braine
,
and
draine
the
fountaine
of
rheumes
.
The
second
scope
is
to
fortifie
and
strengthen
the
braine
.
Our
second
scope
and
drift
must
be
to
strengthen
the
braine
,
and
take
away
the
cold
&
moist
distemperature
,
which
causeth
a
continuall
ingendring
of
excrements
and
turneth
all
into
water
:
for
in
vaine
shall
we
due
vp
this
spring
,
except
we
take
away
all
means
whereby
it
may
fill
vp
againe
,
and
for
the
effecting
hereof
we
may
vse
inward
and
outward
remedies
.
The
inward
are
Opiates
,
Inward
remedies
.
Lozinges
,
and
powders
;
Treacle
and
Mithridate
are
very
singular
good
,
as
also
the
conserues
of
Betonie
,
Rosemarie
,
and
Stechados
.
Take
of
the
conserues
of
Rosemary
,
Stechados
,
and
Betonie
,
of
each
one
ounce
,
of
old
Treacle
two
drammes
,
of
the
powder
of
Aromaticum
Rosatum
,
and
Diagalanga
,
of
ech
one
dram
;
make
thereof
an
Opiate
with
syrupe
of
Stechados
,
An
Opiate
.
taking
thereof
to
the
quantitie
of
a
small
nut
at
night
when
you
goe
to
bed
,
you
shall
make
lozinges
to
the
same
effect
after
this
maner
.
Lozenges
.
Take
of
the
powder
of
Aromaticum
Cariophillatum
one
dram
,
of
Diagalanga
halfe
a
dram
,
of
Nutmeg
a
scruple
,
of
Sugar
dissolued
in
the
water
of
Betonie
or
Balm
so
much
as
shall
neede
,
make
thereof
an
electuarie
in
lozenges
,
euery
one
weighing
three
drams
,
of
these
you
must
take
one
in
the
morning
two
howers
before
dinner
,
and
another
at
night
one
hower
before
supper
.
A
digestiue
powder
after
meat
will
serue
to
strengthen
the
braine
and
stomacke
.
A
digestiue
powder
.
Take
two
drammes
of
Anise
seede
confected
,
of
Cinamome
two
drammes
of
Nutmegs
one
dramme
,
of
red
Corall
two
scruples
,
of
Pearles
prepared
,
and
Harts
horne
,
of
each
one
scruple
,
of
rosed
Sugar
and
white
Sugar
,
of
each
foure
ounces
;
make
thereof
a
powder
,
of
which
you
shall
take
a
spooneful
after
euery
meale
:
if
you
make
it
for
them
that
are
rich
,
you
shall
adde
therto
a
little
Amber grise
,
Aqua
coelestis
,
Theriacalis
,
and
Imprialis
are
very
good
to
drie
and
strengthen
the
braine
and
especially
in
old
folke
,
and
such
as
are
of
a
cold
distemperature
.
Outward
remedies
.
A
head
powder
.
Bonnets
or
coifes
.
The
outward
remedies
which
doe
strengthen
the
braine
are
head
powders
,
which
shall
be
cast
all
ouer
the
head
,
or
else
you
shall
make
caps
thereof
.
Take
of
Clones
,
Maces
,
and
Ziloaloe
,
of
each
two
drams
,
of
red
Roses
,
&
Betonie
well
dried
,
of
each
three
drams
:
make
it
into
a
powder
,
which
you
shall
ordinarily
scatter
ouer
all
the
head
:
or
else
make
a
little
cap
after
this
fashion
:
Take
the
leaues
of
Betonie
,
Balme
,
Margerome
and
Mints
well
dryed
,
of
each
three
drams
,
of
Clones
,
Mace
.
Nutmeg
,
of
each
one
dram
,
of
red
Roses
and
Rosemarie
flowers
a
dramme
and
a
halfe
,
of
Dyers
graine
,
and
of
Ziloaloe
,
of
each
a
dram
:
make
them
into
a
powder
,
and
mingle
them
with
Cotton
wooll
,
to
make
a
little
quilted
cap
thereof
with
red
Taffata
.
An
emplaister
to
strengthen
the
braine
.
Also
you
may
make
emplasters
to
applie
all
ouer
the
head
,
which
may
strenothen
and
drie
it
very
much
:
Take
of
Laudanum
and
Mastick
that
are
very
pure
and
cleere
,
of
each
halfe
an
ounce
,
of
incense
and
Sandaraca
,
of
each
three
drams
,
of
the
rootes
of
Cyperus
,
of
Cloues
,
and
of
Ireos
of
Florence
,
of
each
halfe
a
dramme
,
of
the
flowers
of
Sage
,
Rosemarie
,
and
red
Roses
,
of
each
halfe
a
dram
,
of
Cubebs
two
scruples
,
mixe
all
this
with
oyle
of
Ireos
and
a
little
Turpentine
,
and
make
thereof
a
plaister
.
There
hath
beene
brought
vs
certaine
yeeres
since
,
a
very
excellent
Gumme
called
Tacamahaca
:
it
is
applied
vpon
the
head
,
in
forme
of
an
emplaster
,
it
strengtheneth
the
braine
,
stayeth
all
rheumes
,
and
hath
such
propertie
to
appease
and
take
away
paynes
,
as
that
the
Indians
vse
it
in
all
maner
of
aches
,
if
it
fall
not
out
that
there
be
some
inflammation
manifest
and
apparent
.
I
my selfe
haue
seene
very
notable
successe
in
the
vse
thereof
.
Lotions
for
the
head
.
All
the
ancient
practicioners
do
greatly
praise
for
the
drying
and
strengthening
of
the
braine
the
Lotions
of
the
head
that
are
made
with
hearbes
appropriate
for
the
head
,
as
Betonie
,
Balme
,
Margerome
,
Lauander
,
flowers
of
Stechados
and
Rosemarie
.
Asope
for
the
purpose
.
There
may
be
made
a
very
good
sope
and
fit
for
the
purpose
,
after
this
fashion
.
Take
of
good
Sope
three
ounces
,
of
Agarick
three
drams
,
of
Ireos
of
Florence
two
drams
,
of
Cloues
and
Mace
,
of
each
one
dram
;
make
them
into
a
Sope.
Natural
bathes
of
sweete
water
as
they
are
called
,
Natural
baths
.
are
much
commended
,
because
they
be
actually
hot
and
sulphurous
,
as
are
those
of
Balaruc
,
Oiles
to
bee
put
in
the
eares
.
which
are
foure
leagues
from
Mompelier
.
Some
there
be
which
put
certaine
drops
of
the
oyle
of
Turpentine
euery
night
in
the
eares
and
stop
them
afterward
with
musked
or
sweete
Cotton
wooll
:
and
assure
themselues
that
this
drieth
and
strengtheneth
the
braine
mightily
,
All
these
remedies
will
serue
in
cold
rheumes
,
and
in
such
as
haue
the
braine
colde
and
moyst
.
If
the
rheume
be
hot
,
and
the
braine
hot
,
the
Phisition
shall
be
of
iudgement
able
to
alter
the
remedies
,
and
to
appropriate
them
to
the
distemperature
.
Loe
here
the
two
seuerall
intentions
,
which
respect
the
member
sending
,
and
leade
vs
first
to
the
drawing
of
it
drie
,
and
afterward
to
the
strengthening
of
it
,
for
feare
it
should
ingender
new
and
fresh
matter
.
We
must
now
aduise
what
is
to
be
done
vnto
the
member
receiuing
.
Euery
inferiour
and
infirme
member
is
apt
to
receiue
,
but
yet
the
care
to
be
had
of
it
is
greater
or
lesser
,
according
as
the
part
is
more
or
lesse
excellent
and
seruing
our
necessitie
:
if
the
rheume
fall
vpon
the
eyes
,
I
haue
alreadie
set
downe
the
remedies
:
if
vpon
the
nose
,
it
must
be
turned
some
other
way
:
if
vpon
the
teeth
,
you
shall
see
in
the
chapter
following
how
they
are
to
be
preserued
:
if
vpon
the
stomacke
,
it
may
be
cast
out
by
the
bellie
.
The
most
dangerous
of
all
is
that
which
taketh
his
course
vnto
the
rough
arterie
,
and
falleth
suddenly
into
the
breast
or
lungs
,
for
it
hindreth
respiration
,
which
is
a
most
necessarie
action
,
and
so
stisleth
the
pattie
.
Such
must
be
cared
for
and
helped
with
all
speed
,
and
that
by
vsing
all
those
remedies
which
I
haue
set
down
,
to
euacuate
,
diuert
,
and
turne
away
this
motion
of
humours
:
but
if
it
should
fall
out
to
be
too
swift
,
When
wee
must
stop
the
rheume
.
we
shall
be
constrained
to
cut
it
short
with
remedies
that
shall
be
held
in
the
mouth
,
and
which
one
may
swallow
downe
,
beginning
with
the
sleightest
,
as
Bole
Armoniake
,
Terra
Sigillata
,
Gumme
Tragacanth
,
conserue
of
old
Roses
and
rosed
Sugar
,
of
which
there
may
bee
made
pretie
receipts
.
Take
of
the
conserue
of
old
Roses
a
dram
and
a
halfe
,
of
the
powder
of
Gumme
Tragacanth
a
dram
,
of
Terra
Sigillata
,
Little
Lozenges
.
and
Bole
Armoniake
orientall
,
of
each
two
scruples
,
of
Sugar
dissolued
in
the
infusion
of
Gumme
Tragacanth
,
so
much
as
needeth
:
make
thereof
pretie
small
pellets
.
If
this
will
not
serue
them
,
we
must
come
to
the
remedies
which
are
stronger
,
as
Diacodium
,
new
Treacle
,
Pillulae
de
Cynoglossa
,
or
else
those
which
are
described
of
the
old
writers
,
and
are
made
of
Styrax
,
Galbanum
,
Opium
and
Mirrh
in
equall
portions
.
These
remedies
are
not
to
bee
appointed
,
but
in
extreame
necessitie
,
and
when
the
present
and
sudden
stifling
of
the
partie
is
feared
Outward
remedies
staying
the
rheume
.
The
rheume
may
also
be
slayed
with
outward
meanes
,
as
parfumes
and
emplaisters
.
Take
of
red
Roses
,
and
of
Corianderseed
prepared
,
of
each
a
dramme
and
a
halfe
;
of
Mastick
,
Sandaraca
,
and
Gumme
Hedera
,
of
each
a
scruple
;
of
the
seede
of
Poppie
halfe
a
scruple
,
of
Mirtle
berries
halfe
a
dram
:
make
them
in
a
powder
to
parfume
the
head
,
and
the
same
fume
may
also
be
taken
either
at
the
mouth
or
nose
.
The
gum
Tacamahaca
(
whereof
I
haue
spoken
somewhat
before
)
is
very
good
to
stay
vp
the
rheume
,
and
to
cause
it
to
cease
suddenly
.
The
rheume
being
somewhat
stayed
,
wee
must
clense
out
that
which
is
fallen
into
the
breast
,
and
euacuate
it
by
the
remedies
vsuall
for
the
cough
.
I
will
not
set
downe
any
particular
remedies
in
this
place
,
for
as
much
as
I
teach
the
generall
methode
onely
,
which
may
serue
for
the
curing
of
rheumes
.
CHAP.
VII
.
The
meanes
to
preserue
the
Teeth
.
FOr
as
much
as
rheumes
doe
oftentimes
fall
downe
vpon
the
teeth
,
and
spoyle
them
very
mightily
,
I
am
perswaded
that
I
shall
not
displease
the
Ladies
and
Gentlewomen
,
if
I
deliuer
in
a
small
chapter
the
meanes
to
preserue
the
same
.
Wherein
consiseth
the
fairenes
of
the
teeth
.
What
may
happen
to
the
teeth
.
To
haue
faire
and
sound
teeth
,
it
behoueth
that
they
should
be
white
,
smooth
,
hard
,
standing
fast
,
and
that
the
flesh
of
the
gummes
be
whole
,
hard
,
and
well
trussed
vp
.
I
purpose
first
to
shew
and
make
knowne
that
which
may
loosen
,
blacke
,
or
canker
them
:
and
after
I
will
describe
the
remedies
which
are
most
exquisite
,
and
may
best
serue
for
the
making
of
them
faire
.
The
ayre
.
The
cold
ayre
,
as
Hippocrates
obserueth
in
the
fift
booke
of
his
Aphorismes
,
is
enemie
to
the
teeth
.
All
raw
,
Meates
.
slimie
,
sweete
,
sharpe
,
fat
,
hard
,
vaporous
meates
,
and
such
as
are
actually
cold
,
doe
hurt
the
teeth
infinitly
.
The
raw
meates
doe
send
vp
very
many
vapours
which
canker
them
,
and
make
them
blacke
:
sweete
,
slimie
,
and
fat
meate
doe
leaue
much
filth
about
them
:
sharpe
meates
set
them
on
edge
,
and
cause
a
numnes
in
them
,
by
reason
of
their
roughnes
and
vneuenes
:
hard
meates
doe
shake
them
very
much
.
It
behoueth
to
vse
flesh
of
good
iuyce
,
and
which
is
disgested
easily
:
for
who
so
will
keepe
their
teeth
faire
,
must
aboue
all
other
things
take
care
of
their
stomacke
.
The
common
vse
of
milke
,
cheese
,
paste
meates
,
tarts
and
pulse
doe
destroy
the
teeth
:
Sugar
amongst
other
things
doth
make
them
blacke
.
It
is
not
good
to
chaw
the
meate
vpon
one
side
onely
,
but
rather
on
both
sides
equally
,
because
the
teeth
that
are
not
vsed
will
corrupt
.
All
flesh
of
Lambe
and
Swine
,
and
all
fried
meates
,
are
extreamely
contrary
vnto
them
,
as
also
the
ordinary
vse
of
fruits
which
are
very
moyst
.
All
writers
haue
marked
that
Leekes
doe
wholy
spoyle
both
teeth
and
gummes
.
Wine
must
be
well
delayed
before
it
bee
drunke
,
Wine
.
and
it
must
not
bee
sweete
,
nor
very
cold
.
Very
hote
broths
,
as
also
all
other
meate
exceeding
hot
doe
spoyle
them
.
There
is
care
to
bee
had
in
keeping
of
them
very
cleane
after
eating
:
and
therefore
the
tooth-pickes
of
Masticke
tree
,
Mulberie
tree
,
Rosemary
,
Cipers
,
and
other
woods
which
haue
some
binding
facultie
are
very
fit
:
there
may
be
added
vnto
the
former
a
little
of
the
wood
of
Aloes
:
They
must
not
bee
made
cleane
with
a
knife
,
pinne
,
or
with
any
thing
of
gold
or
siluer
,
as
many
doe
,
because
that
it
doth
loosen
the
ligaments
.
It
must
also
be
auoyded
to
lie
digging
at
them
any
long
time
,
especially
of
such
as
are
subiect
to
distillations
.
After
that
the
teeth
are
thus
picked
and
cleansed
,
they
may
bee
washed
with
wine
delayed
.
The
continuall
and
common
vse
of
Sublimatum
,
Sublimate
hurteth
them
.
doth
blacke
and
spoyle
the
teeth
very
mightily
:
but
and
if
you
would
preuent
that
it
should
doe
no
harme
,
To
vse
sublimate
so
as
that
it
may
not
hurt
the
teeth
.
it
must
first
bee
well
prepared
,
and
afterward
neuer
to
vse
it
,
but
when
it
hath
been
steept
in
water
three
or
foure
moneths
,
chaunging
the
water
the
first
moneth
euery
day
,
and
once
or
twice
a
weeke
in
the
rest
:
it
must
also
neuer
bee
vsed
about
the
face
,
but
the
mouth
must
first
be
washed
and
the
teeth
cleansed
,
and
water
kept
in
the
mouth
.
And
thus
much
for
the
things
which
may
hurt
the
teeth
.
Let
vs
now
see
what
things
are
good
and
profitable
for
them
.
There
are
some
that
haue
their
teeth
very
white
,
but
they
are
not
fast
,
because
that
either
the
ligaments
are
loosened
,
or
for
that
the
gummes
haue
lost
part
of
their
fleshie
substance
:
other
some
haue
their
teeth
fast
,
but
they
be
blacke
.
Wherefore
there
are
two
sorts
of
remedies
to
bee
prouided
:
the
one
to
blanch
and
make
white
the
teeth
:
the
other
to
fasten
them
and
incarnate
.
There
are
an
infinite
number
of
those
which
doe
make
white
the
teeth
,
but
I
will
chuse
the
most
fit
and
conuenient
.
The
Greeke
Phisitions
commend
the
pummice
stone
burnt
and
made
in
powder
,
Things
to
make
the
teeth
white
.
more
then
any
other
thing
,
and
their
ordinarie
remedie
is
this
.
Take
of
pummice
stone
and
burned
salt
,
of
each
three
drammes
;
of
Iuncus
Odoratus
two
drams
,
of
Pepper
a
dram
and
a
halfe
:
make
them
all
in
powder
,
and
therewith
rub
the
teeth
.
We
shall
make
a
powder
which
in
my
opinion
will
be
very
fit
.
Take
of
pure
Christall
a
dram
and
a
halfe
,
A
powder
.
of
white
and
red
Corall
of
each
one
dram
,
of
pummice
stone
and
cuttle
bone
,
of
each
two
scruples
,
of
very
white
Marble
,
of
the
toote
of
Florentine
Ireos
,
of
Cinamome
and
Dyers
graine
,
of
each
halfe
a
dram
,
of
common
salt
one
dram
,
of
Pearle
well
prepared
a
scruple
,
of
Alablaster
and
Roch
Alome
of
each
halfe
a
dram
,
of
good
Muske
tenne
graines
:
make
them
all
into
very
fine
powder
,
and
rub
the
teeth
therwith
euery
morning
,
wasning
them
afterward
with
white
wine
.
With
the
very
same
powder
there
may
be
made
Opiates
,
putting
thereunto
some
honie
.
The
spirit
of
Vitrioll
mixt
with
a
little
common
water
,
doth
white
the
teeth
marueilously
,
and
is
one
of
the
rarest
and
most
singular
medicines
that
is
.
There
are
some
which
do
much
esteeme
Aquafortis
well
delayed
with
common
water
.
There
may
also
a
water
be
distilled
,
which
wil
make
them
white
.
Take
of
liue
Brimstone
,
Alome
,
A
distilled
water
.
Sal
Gemma
,
of
each
a
pound
;
of
Vineger
foure
ounces
:
others
vse
the
spirit
of
Vitrioll
in
stead
of
Vineger
;
distil
hereof
a
water
with
a
retort
,
vsing
a
gentle
fire
,
that
so
it
may
not
smel
of
the
Brimstone
.
This
water
doth
make
the
teeth
very
white
,
and
cleanseth
rotten
gummes
.
If
the
teeth
be
very
blacke
and
filthie
:
Take
of
Barlie
meale
and
common
Salt
two
ounces
,
A
powder
.
mixe
them
with
Honey
and
make
a
paste
,
which
shall
be
wrapped
in
paper
and
dried
in
an
ouen
:
you
shal
take
of
this
powder
three
drams
,
of
Crab-shels
burned
,
pummice
stone
,
egge
shels
in
powder
,
and
Alome
,
of
each
two
drams
;
of
the
rinde
of
drie
Citrons
one
dram
:
they
shall
all
bee
mixed
together
,
and
the
teeth
rubd
therewithall
.
The
rootes
of
Holihocks
well
prepared
,
The
prepared
rootes
of
Holihocks
.
doe
mightily
cleanse
and
whiten
the
teeth
.
The
way
to
prepare
them
is
in
this
sort
:
Take
the
rootes
of
Holihocke
being
made
cleane
,
and
cut
them
in
many
long
peeces
,
boyle
them
in
water
with
Salt
,
Alome
,
and
a
little
of
Florentine
Ireos
:
afterwards
drie
them
well
in
an
ouen
,
or
in
the
Sunne
,
and
rubbe
the
teeth
therewith
.
If
the
teeth
be
not
fast
but
shake
to
and
fro
:
Take
of
the
rootes
of
Bistort
and
Cinquefoyle
,
To
fasten
the
teeth
that
shake
and
are
loose
.
of
each
one
ounce
,
of
the
rootes
of
Cypers
two
drams
,
of
red
Roses
,
the
rootes
of
white
Thistle
,
and
of
the
leaues
or
bark
of
Mastick
tree
,
of
each
halfe
an
ounce
,
of
Sumach
two
drams
,
and
of
Cloues
a
dram
:
boyle
al
these
in
Smithes
water
and
red
wine
,
wash
therewith
your
gummes
,
putting
thereto
a
little
Alome
.
Or
else
:
Take
red
Corall
,
Harts
horne
and
Alome
,
of
each
a
dram
and
a
halfe
,
of
Sumach
,
and
of
the
rootes
of
white
Thistle
of
each
a
dram
:
make
them
in
powder
,
which
you
shall
mixe
with
the
iuyce
or
wine
of
Quinces
,
and
apply
them
vpon
the
gummes
and
to
the
rootes
of
the
teeth
in
the
forme
of
an
oyntment
.
To
beget
flesh
about
the
teeth
.
If
the
teeth
be
bare
and
without
flesh
,
they
must
bee
couered
by
causing
flesh
to
grow
againe
with
such
remedies
as
followe
.
There
shall
be
made
a
powder
,
with
Alome
,
red
Corall
,
gumme
and
rinde
of
the
Frankincense
tree
,
with
a
little
Ireos
and
Aristolochie
.
Or
else
take
plume
Alome
,
Pomegranat
flowers
and
Sumach
,
of
each
two
drammes
,
of
Aloes
wood
,
of
Cyperus
,
of
Mirrhe
and
Masticke
,
of
each
a
dram
:
make
thereof
a
powder
.
An
Opiate
.
Opiates
also
are
very
fit
to
beget
flesh
,
and
doe
abide
better
vpon
the
place
.
Take
of
Roch
Alome
halfe
an
ounce
,
of
Dragons
blood
three
drammes
,
of
Mirrhe
two
drams
and
a
halfe
,
of
Cinamome
and
Masticke
of
each
a
dram
:
make
them
all
into
very
fine
powder
,
and
with
a
sufficient
quantitie
of
Honey
make
an
Opiate
,
which
you
shall
apply
at
euening
vpon
your
gummes
,
and
there
let
it
remaine
all
night
:
the
next
day
morning
you
shal
wash
them
with
some
astringent
decoction
or
red
wine
.
There
bee
some
that
take
a
corne
of
Salt
euery
morning
in
their
mouth
;
and
letting
it
melt
,
doe
rubbe
the
teeth
with
their
very
tongue
,
holding
that
this
doth
white
and
make
fast
the
teeth
,
hindring
and
keeping
corruption
and
putrefaction
from
the
teeth
.
And
thus
much
for
the
preseruation
of
the
teeth
.
THE
FOVRTH
DISCOVRSE
,
WHEREIN
IS
INTREATED
OF
old
age
,
and
how
we
must
succour
and
relieue
it
.
CHAP.
I.
That
a
man
cannot
alwaies
continue
in
one
state
,
and
that
it
is
necessarie
that
he
should
grow
old
.
THis
is
a
generall
and
solemne
decree
,
published
throughout
the
world
,
How
euery
thing
that
is
must
haue
an
end
.
and
pronounced
by
Nature
her selfe
,
that
whatsoeuer
hath
a
beginning
(
so
that
it
consist
of
matter
)
must
also
haue
an
end
:
There
is
nothing
vnder
the
cope
of
heauen
(
except
the
soule
of
man
)
which
is
not
subiect
to
change
and
corruption
.
All
the
great
and
famous
Philosophers
and
Phisitions
that
euer
were
,
haue
without
any
contradiction
put
to
their
hands
to
this
writ
of
arrest
.
Hippocrates
in
his
first
booke
of
diet
,
Aristotle
in
a
little
booke
which
he
made
of
the
length
and
shortnes
of
our
life
,
and
Galen
in
his
first
booke
of
health
haue
giuen
so
cleere
and
apparant
reasons
for
the
same
,
that
there
is
no
way
to
withstand
or
gainsay
it
:
adde
hereunto
,
that
experience
doth
so
farre
confirme
vs
,
as
that
hee
which
should
doubt
should
be
holden
for
a
foole
,
and
one
bereft
of
vnderstanding
.
Wee
celebrate
day
after
day
the
funerals
of
our
ancestors
.
Euery
houre
doe
we
grieue
and
stand
astonished
at
the
consideration
of
the
losse
of
so
many
great
personages
:
and
of
all
whatsoeuer
hath
been
since
the
creation
of
the
world
,
there
is
nothing
remaining
but
that
which
the
memorie
of
historie
hath
reserued
to
succeeding
ages
.
It
is
not
my
purpose
here
to
sift
out
by
peece
meale
all
the
causes
which
may
alter
and
corrupt
naturall
bodies
,
I
haue
nothing
to
doe
with
the
transmutation
of
the
elements
,
the
corrupting
of
metall
,
the
dying
and
growing
olde
of
plants
:
I
will
onely
make
euident
that
which
may
alter
our
bodies
,
and
whatsoeuer
may
cause
them
to
waxe
olde
.
My
reasons
shall
bee
drawne
from
the
liuing
and
cleare
springs
of
naturall
Philosophie
.
The
causes
of
old
age
.
The
causes
of
our
dissolution
are
either
inward
,
or
outward
:
the
inward
are
borne
with
vs
,
abide
with
vs
dailie
,
and
accompanie
vs
euen
to
the
graue
.
The
outward
doe
spring
and
rise
from
without
,
compasse
vs
round
on
euery
side
,
and
though
a
man
may
keepe
himselfe
from
some
few
,
yet
there
are
an
infinite
number
besides
,
which
cannot
be
auoyded
.
The
inward
causes
of
our
death
.
The
contrarietie
of
the
clements
.
Those
which
are
borne
and
bred
with
vs
are
two
,
the
contrarietie
of
the
elements
,
whereof
our
bodies
are
framed
,
and
the
working
of
our
naturall
heate
.
The
elements
accompanied
with
their
foure
contrarie
qualities
(
which
are
heate
,
colde
,
moisture
and
drines
)
the
better
to
mixe
and
vnite
themselues
together
,
doe
make
a
kinde
of
league
,
euery
one
of
them
willingly
for
going
some
of
his
right
and
soueraigntie
,
and
thereby
reducing
themselues
vnto
a
mediocritie
,
which
is
called
temperature
;
but
this
bond
of
vnitie
doth
not
long
last
,
for
the
qualitie
which
doth
ouer
rule
,
and
giue
the
name
vnto
the
temperature
,
beginneth
the
discord
,
setteth
vpon
his
contrarie
which
is
more
weake
,
and
ceaseth
not
to
impugne
it
,
vntill
it
see
the
vtter
ruine
and
ouerthrow
of
the
same
:
this
is
one
of
the
vnauoidable
causes
of
our
death
,
and
that
which
we
bring
with
vs
from
our
mothers
wombe
;
for
there
is
not
one
bodie
in
the
whole
world
to
be
found
of
so
equall
a
mixture
,
as
that
there
is
not
some
excesse
in
one
of
the
foure
qualities
ouer
and
aboue
the
rest
.
That
temperature
which
the
olde
writers
haue
described
and
called
ad
pondus
,
is
onely
imaginarie
,
not
seruing
for
any
other
thing
then
to
iudge
of
the
rest
by
,
seeing
it
is
not
any
more
to
be
found
,
then
Plato
his
common
wealth
,
or
Tullie
his
perfect
Orator
.
This
iarre
therefore
which
is
found
in
our
complexion
,
is
the
principall
cause
of
our
olde
age
.
And
it
is
the
same
which
Aristotle
hath
well
obserued
in
the
booke
alleaged
,
when
he
saith
,
that
in
euery
thing
wherein
contrarie
things
concur
,
it
must
needes
come
to
passe
,
that
corruption
doe
followe
.
The
operation
of
our
naturall
heate
,
is
the
second
cause
of
old
age
.
The
other
cause
of
our
death
and
dissolution
,
is
the
worke
and
operation
of
naturall
heate
.
Our
life
is
stayed
vpon
two
pillers
,
which
are
the
radicall
heate
and
moisture
;
the
radicall
heate
is
the
principall
instrument
of
the
soule
,
for
is
it
that
concocteth
and
distributeth
our
nourishment
,
which
procureth
generation
which
stretcheth
out
and
pearceth
the
passages
,
which
fashioneth
all
our
parts
,
which
maketh
to
liue
(
as
saith
Trismegistus
)
all
the
seuerall
kindes
of
things
that
are
in
the
whole
world
,
and
gouerneth
them
according
to
their
worth
and
dignitie
.
This
heate
being
a
naturall
bodie
hath
neede
of
nourishment
;
the
humour
which
is
called
the
radicall
moisture
,
is
the
nourishment
thereof
,
as
the
oyle
which
is
put
into
the
lampes
,
doth
maintayne
and
feede
the
flame
;
this
humour
once
failing
,
it
must
needes
fall
out
,
that
the
natural
heate
shuld
perish
,
but
this
humor
cannot
last
for
euer
,
seeing
the
natural
heate
is
daily
threatning
&
consuming
the
same
.
But
thou
wilt
say
,
that
it
is
continually
repaired
and
renewed
,
and
that
the
heate
and
moisture
influent
,
which
come
from
the
heart
,
as
from
a
liuely
fountaine
,
and
are
conueyed
along
by
the
arteries
,
as
through
certaine
pipes
,
may
restore
and
put
as
much
againe
in
place
,
Our
naturall
moisture
cannot
be
renewed
with
his
first
and
former
qualities
.
as
hath
been
lost
and
spent
.
But
then
I
would
haue
thee
to
know
,
that
the
new
reparations
cannot
be
so
pure
;
as
also
that
it
neuer
falleth
out
to
be
in
like
quantitie
.
As
for
the
purenes
thereof
,
it
is
easie
to
see
,
that
the
moisture
which
commeth
in
place
of
that
which
was
lost
,
cannot
attaine
the
same
degree
of
perfection
with
the
former
;
for
our
solide
parts
wherein
consisteth
the
foundation
of
life
,
are
made
of
seede
that
is
most
pure
,
throughly
wrought
and
concocted
,
and
refined
in
all
those
turning
and
winding
labyrinths
,
which
are
to
be
seene
in
the
vessels
of
seede
,
and
now
they
are
nourished
onely
with
blood
turned
white
by
vertue
of
the
said
solide
parts
,
and
that
which
passeth
not
through
so
many
refining
pipes
,
whereby
it
commeth
to
passe
,
that
as
wine
the
more
that
water
is
mixt
with
it
,
becommeth
so
much
the
more
waterish
,
and
in
fine
changeth
altogether
into
water
:
euen
so
the
radicall
heate
and
moisture
waxe
weaker
and
weaker
euery
houre
,
by
the
coupling
of
them
with
new
nourishment
,
which
is
alwaies
infected
with
some
aduersarie
and
vnlike
qualitie
.
And
seeing
it
is
a
generall
vnchangeable
and
infallible
rule
in
Philosophie
,
that
euery
natural
agent
doth
become
a
patient
,
and
sufferer
in
the
performance
of
his
action
,
and
so
by
consequent
doth
weaken
it selfe
:
our
naturall
heate
weakening
it selfe
euery
daye
,
cannot
repayre
that
which
is
lost
,
and
place
in
other
of
the
same
degree
of
perfection
;
it
must
of
necessitie
therefore
grow
olde
,
and
in
time
dye
right
out
.
The
like
quantitie
of
naturall
moisture
cannot
be
repaired
.
And
as
forthe
quantitie
of
that
which
(
as
things
that
runne
out
)
is
wasted
,
it
cannot
be
repayred
altogether
in
the
same
proportion
and
measure
,
for
the
wast
is
incessant
,
but
the
repayre
is
by
little
and
little
,
and
that
after
an
infinite
number
of
alterations
.
See
here
how
that
which
should
preserue
vs
,
doth
ouerturne
and
destroy
vs
,
and
how
our
heate
consuming
our
radicall
moysture
,
doth
thereby
in
the
ende
cut
it
owne
throate
.
These
two
causes
doe
spring
,
growe
and
are
nourished
together
with
our selues
.
There
is
not
that
Phisition
in
the
world
,
were
it
Aesculapius
himselfe
,
which
can
saue
and
deliuer
vs
.
All
the
precious
licours
that
are
,
Aurum
potabile
,
conserues
of
Rubies
and
Emeralds
,
Elixir
vitae
,
or
the
fained
and
fabulous
fountaine
of
restored
youth
cannot
withstand
,
but
that
our
heate
must
at
length
grow
weake
and
feeble
.
The
opinion
of
the
Egiptians
condemned
.
Galen
derideth
very
well
an
Egyptian
Sophister
which
had
drawen
commentaries
of
the
immortalitie
of
the
bodie
.
If
a
man
(
sayth
he
)
could
when
a
thing
is
come
to
his
perfection
,
renew
the
same
,
at
that
very
instant
,
and
make
the
principles
thereof
in
like
maner
new
,
without
doubt
such
a
bodie
would
become
immortall
:
but
this
thing
being
impossible
,
it
must
needes
fall
out
that
euery
naturall
agent
must
weaken
it selfe
,
and
so
of
necessitie
waxe
old
.
The
men
of
Egypt
&
Alexandria
did
beleeue
that
the
natunall
cause
of
olde
age
did
come
of
the
diminishing
of
the
heart
:
they
said
that
the
heart
did
growe
till-fiftie
yeeres
the
weight
of
two
drams
euery
yeere
,
and
that
after
fiftie
yeeres
it
waxed
lesser
and
lesser
,
till
in
the
end
it
was
growne
to
nothing
:
but
these
are
nothing
but
vaine
imaginations
and
meere
fooleries
.
We
haue
caused
many
old
men
to
be
opened
,
whose
hearts
haue
been
found
as
great
and
heauie
as
those
of
the
yonger
sort
.
There
is
then
but
two
inward
causes
of
our
old
age
,
the
contrariety
of
the
principles
whereof
we
are
composed
and
framed
:
and
the
action
or
operation
of
our
naturall
heat
,
which
consisting
in
the
consuming
of
his
radicall
moisture
,
doth
by
little
and
little
fall
a
drying
and
cooling
of
our
bodies
.
Outward
causes
of
our
old
age
,
that
cannot
be
auoided
.
There
are
other
causes
also
of
our
dissolution
,
which
are
outward
and
such
as
cannot
be
auoyded
.
For
seeing
that
our
bodies
are
compounded
of
three
substances
which
are
subiect
to
waste
,
the
one
wherof
is
subtile
and
of
an
airie
nature
,
the
second
liquide
,
and
the
third
solide
:
it
must
needes
be
that
we
haue
some
outward
thing
for
to
repaire
them
:
otherwise
our
life
would
neuer
last
longer
then
the
seuenth
daie
:
for
this
is
the
terme
which
Hippocrates
hath
giuen
to
perfect
bodies
,
and
such
as
haue
much
naturall
heate
.
That
which
repayreth
our
nature
,
is
called
nourishment
,
and
it
is
three
fold
,
the
ayre
,
drinke
,
and
meates
:
the
aire
vpholdeth
and
maintaineth
the
substance
of
spirits
,
the
drinke
,
all
that
which
is
liquide
,
and
the
meate
,
that
which
is
solide
.
This
threefolde
kinde
of
nourishment
,
how
well
soeuer
it
be
cleansed
and
purified
,
hath
notwithstanding
euermore
something
disagreeing
with
our
nature
,
and
that
so
much
,
as
that
it
cannot
assimilate
and
turne
it
into
it
owne
nature
,
and
therefore
maketh
an
excrement
of
it
,
which
being
retained
,
altereth
the
bodie
,
and
maketh
an
infinite
number
of
diseases
.
See
and
beholde
how
meates
doe
of
necessitie
alter
out
bodies
.
I
leaue
to
speake
of
all
other
outward
causes
,
(
as
ouer
violent
exercises
,
an
idle
and
sitting
life
,
long
and
continuall
watching
,
the
passions
of
the
minde
(
which
of
themselues
can
make
vs
olde
,
as
feare
and
sadoes
)
because
we
may
in
some
sort
auoide
and
shunne
them
.
I
leaue
also
to
say
any
thing
of
chancing
causes
,
or
such
as
may
befall
vs
by
hap
hazard
,
as
hurts
:
I
am
onely
purposed
to
shew
that
it
is
of
necessitie
that
euery
liuing
creature
must
waxe
olde
,
that
he
sostereth
within
himselfe
,
the
naturall
causes
of
his
death
,
and
that
he
hath
outward
causes
thereof
hanging
about
him
,
which
cannot
bee
auoyded
.
CHAP.
II.
A
very
not
able
description
of
olde
age
.
SEeing
is
is
most
certaine
that
our
bodies
,
Distinction
of
ages
.
euen
from
the
daye
of
our
birth
are
subiect
vnto
many
alterations
and
changes
,
the
phisitions
hauing
regard
vnto
such
alterations
as
are
most
sensible
and
apparant
,
haue
diuided
the
whole
life
of
man
into
many
parts
,
which
they
haue
called
ages
.
The
opinion
of
the
Egyptians
.
The
Egyptians
haue
made
as
many
ages
as
there
are
seuens
in
the
number
of
an
hundred
,
for
they
verily
beleeued
that
a
man
could
not
liue
aboue
a
hundred
yeeres
.
The
Pythagoreans
,
The
opinion
of
the
Pythagorists
.
which
were
very
superstitious
in
their
numbers
,
haue
published
in
their
writings
how
that
in
euery
seuenth
we
feele
some
notable
change
,
both
in
the
temperature
of
the
bodie
,
and
in
the
disposition
of
the
mind
,
and
that
al
this
ought
to
be
referred
and
attributed
to
the
perfection
of
the
number
of
seuen
.
I
purpose
not
here
to
discusse
the
question
of
numbers
:
I
haue
handled
it
largely
enough
in
my
third
book
of
critical
daies
:
it
is
sufficient
for
me
to
sit
downe
and
rest
my selfe
with
all
the
most
famous
writers
,
in
saying
that
man
following
the
naturall
course
of
life
,
vndergoeth
fiue
notable
alterations
and
changes
in
his
temperature
,
and
runnoth
through
fiue
ages
,
which
are
,
Fiue
ages
.
Infancie
,
Adolescencie
,
Youth
,
Manhood
or
the
constant
age
,
and
Old
age
.
Infancie
is
hote
and
moist
,
Infancie
.
but
moysture
exceedeth
and
keepeth
heate
so
vnder
foote
,
as
that
it
cannot
shew
his
effects
,
it
lasteth
till
thirteene
yeeres
of
age
.
Adolescencie
followeth
next
,
Adolescencie
.
which
yet
is
hot
and
moyst
,
but
so
as
that
heat
beginneth
to
play
the
master
:
the
sparkes
thereof
are
seene
to
glitter
,
twinckle
and
shine
in
euery
thing
.
In
the
mankind
the
voice
groweth
greater
,
all
their
waies
and
courses
stretch
and
reach
further
and
further
,
they
cast
their
first
wool
.
In
the
female
kind
their
paps
grow
hard
&
great
to
the
sight
of
the
eye
,
their
blood
stirreth
it selfe
throughout
all
their
bodie
,
and
causeth
it
to
giue
place
and
make
way
for
it
,
till
it
haue
found
out
the
doore
:
this
age
holdeth
on
to
twenty
foure
or
tweny
fiue
yeeres
,
which
is
the
appointed
and
prefixed
terme
for
growth
After
this
commeth
Youth
,
Flourishing
youth
.
which
is
hot
and
drie
full
of
heate
,
liuelihood
and
nimblenes
:
it
hath
his
course
till
fortie
yeeres
.
The
manly
age
.
Then
the
bodie
is
come
to
his
full
stature
,
and
this
is
called
the
mans
age
or
constant
age
,
it
is
the
most
temperate
of
all
the
rest
,
participating
the
foure
extremities
indifferently
,
and
continueth
to
the
fiftith
yeere
.
Old
age
.
And
there
beginneth
Olde
age
which
containeth
all
the
rest
of
our
life
.
But
yet
notwithstanding
,
this
olde
age
may
further
bee
diuided
into
three
ages
:
Three
degrees
of
olde
age
.
there
is
a
first
old
age
,
a
second
,
and
a
third
.
I
haue
nothing
to
doe
with
that
which
is
caused
by
sickenes
,
and
called
Senium
ex
morbo
.
The
first
old
age
is
called
greene
,
because
it
is
accompanied
with
prudence
,
The
first
.
full
of
experience
,
and
fit
for
to
gouerne
common
weales
.
The
second
beginneth
at
seuentie
yeeres
,
The
second
.
and
is
incumbred
with
many
small
disaduantages
,
it
is
very
cold
and
drie
.
As
for
the
coldnes
there
are
so
manifest
signes
and
tokens
of
it
,
that
no
man
hath
euer
made
anie
doubt
of
it
,
for
if
you
do
touch
them
;
you
shall
alwaies
finde
them
as
cold
as
yee
,
they
haue
no
liuely
or
vermilion
colour
,
all
their
sences
are
weakened
,
and
become
subiect
to
an
infinite
number
of
colde
diseases
:
but
as
for
the
other
qualitie
which
is
drynes
,
some
there
are
which
take
vpon
them
to
ouerthrow
it
,
and
say
that
this
old
age
is
moist
and
not
drie
,
because
a
man
shal
see
the
eyes
of
these
old
men
alwaies
distilling
teares
,
their
nose
alwaies
running
,
there
commeth
out
of
their
month
euermore
great
store
of
water
,
yea
,
they
doe
nothing
but
cough
and
spet
:
The
temperature
of
old
men
,
is
cold
and
drie
,
but
Galen
answereth
verie
learnedly
in
his
booke
of
temperatures
,
that
old
men
are
moist
through
a
superfluous
moisture
,
but
that
they
are
drie
concerning
radicall
moisture
:
and
in
the
first
booke
of
the
preseruation
of
the
health
he
saith
,
that
old
men
haue
all
those
parts
drie
which
infants
haue
moist
,
that
is
to
say
,
the
solide
parts
,
of
which
dependeth
the
constitution
of
the
whole
body
.
This
is
the
opinion
comming
neerest
to
the
trueth
,
&
which
we
must
take
hold
vpon
:
for
their
leannes
,
wrinckles
,
stifnes
of
sinewes
and
skin
,
and
stifnes
of
ioints
doe
sufficiently
shew
their
drie
temperature
:
the
ringwormes
also
and
itches
ouer
al
their
bodies
,
the
scales
which
they
haue
on
their
heads
,
maketh
it
plainely
appeare
vnto
vs
that
their
braine
is
full
of
salt
humors
,
and
not
of
sweete
flegme
.
In
the
end
commeth
the
last
olde
age
,
which
is
called
decrepite
:
in
which
as
the
kingly
Prophet
saith
,
The
last
degree
of
old
age
is
called
,
decrepise
.
there
is
nothing
but
paine
and
languishing
griefe
:
all
the
actions
both
of
the
bodie
and
minde
are
weakened
and
growne
feeble
,
the
sences
are
dull
,
the
memorie
lost
,
and
the
iudgement
failing
,
so
that
then
they
become
as
they
were
in
their
infancie
:
and
it
is
of
these
that
the
Greeke
prouerbe
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
that
old
men
are
twice
children
)
is
to
be
vnderstood
.
This
last
old
age
is
described
in
the
twelfth
chapter
of
Ecclesiastes
,
in
so
notable
an
allegoricall
sort
,
that
there
is
not
the
like
againe
for
excellentnes
in
all
the
world
.
It
was
also
the
greatest
Philosopher
and
profoundest
scholler
in
natures
workes
that
euer
was
,
which
tooke
the
same
vpon
him
:
this
is
that
sage
Salomon
,
which
elsewhere
is
sayd
to
haue
knowne
all
the
secrets
and
mysteries
of
nature
,
which
hath
discoursed
of
all
the
plants
of
the
field
,
from
the
Ceder
of
Libanus
to
the
Hissope
which
groweth
out
of
the
walls
,
that
is
to
say
,
from
the
tallest
and
highest
;
vnto
the
least
and
lowest
:
for
by
this
Hissope
,
wee
vnderstand
one
of
the
capillar
hearbes
which
is
called
Saluia
vitae
,
which
is
one
of
the
least
hearbes
that
may
be
seene
.
I
will
set
downe
the
whole
maner
of
this
description
from
the
beginning
to
the
end
,
because
that
besides
the
pleasantnes
of
it
,
wee
may
reape
instruction
,
and
a
plaine
and
manifest
declaration
of
the
thing
we
haue
in
hand
.
An
excellent
Allegorie
describing
and
laying
out
the
estate
of
old
age
.
Remember
(
sayth
he
)
thy
Creator
in
the
daies
of
thy
youth
,
before
the
Sunne
,
the
starres
and
light
grow
darke
,
and
the
clowdes
returne
after
raine
:
for
then
the
keepers
of
the
house
will
tremble
,
and
the
strong
men
will
bow
themselues
,
and
the
grinders
will
cease
and
bee
no
more
:
in
like
manner
,
the
lookers
through
the
windowes
will
be
darkened
,
the
doores
will
be
shut
without
,
because
of
the
base
sound
of
the
grinding
:
and
he
shall
rise
vp
at
the
voyce
of
the
bird
;
so
shall
all
the
singing
maides
be
humbled
,
they
shall
feare
the
hie
thing
:
the
Almond-tree
shall
florish
,
and
the
grashoppers
shall
grow
fat
;
the
Caper-tree
shall
be
withered
,
before
that
the
siluer
chaine
doe
lengthen
it selfe
,
or
the
ewer
of
golde
bee
broken
,
and
the
water
pot
dasht
in
peeces
at
the
head
of
the
spring
,
or
the
wheele
broken
at
the
cesterne
,
and
that
dust
returne
vnto
the
earth
,
as
it
was
from
thence
,
and
the
spirit
goe
vnto
God
.
See
here
the
description
of
the
last
age
,
which
is
admirable
,
and
which
hath
neede
of
a
good
Anatomist
to
helpe
out
with
the
true
vnderstanding
of
the
same
.
The
interpretation
of
the
Allegorie
.
In
decrepite
old
age
the
Sunne
and
starres
do
waxe
darke
,
that
is
the
eyes
,
which
doe
lose
their
light
.
The
clowdes
returne
after
raine
,
that
is
to
say
,
after
they
haue
wept
a
long
time
,
there
passeth
before
their
eyes
,
as
it
were
clowdes
,
being
nothing
else
but
grosse
vapours
,
which
grow
thicke
and
foggie
.
The
keepers
of
the
house
tremble
,
that
is
,
the
armes
and
hands
,
which
were
giuen
vnto
man
for
the
defence
of
the
whole
bodie
.
The
strong
men
bow
,
that
is
to
say
,
the
legges
which
are
the
pillars
whereupon
the
whole
building
is
set
.
The
grinders
doe
cease
,
that
is
to
say
,
the
teeth
which
serue
vs
to
bite
and
chaw
our
meate
.
The
seers
grow
darke
by
reason
of
the
windowes
:
those
are
the
eyes
which
are
couered
and
ouergrowne
oftentimes
with
a
cataract
,
which
shutteth
vp
the
apple
of
the
eye
,
which
is
commonly
called
the
window
of
the
eye
.
The
doores
are
shut
without
,
because
of
the
base
sound
of
the
grinding
,
that
is
the
iawes
,
which
cannot
open
for
to
eate
any
thing
,
or
the
passages
of
meate
which
are
become
narrow
and
streite
.
They
rise
vp
at
the
voyce
of
the
bird
,
that
is
to
say
,
they
can
not
sleepe
,
and
are
alwaies
wakened
with
the
cockcrow
.
All
the
singing
maides
are
abased
,
that
is
their
voyce
,
which
faileth
them
.
The
Almond-tree
doth
florish
,
that
is
the
head
,
which
becommeth
all
white
.
The
grashoppers
waxe
fat
,
that
is
,
the
legges
become
swolne
and
puffed
vp
.
The
Caper-tree
withereth
,
that
is
,
their
appetite
is
lost
:
for
Capers
haue
a
propertie
to
stirre
vp
appetite
.
The
siluer
chaine
groweth
longer
,
that
is
the
faire
and
beautifull
marrow
of
the
back
,
going
all
along
the
bone
,
which
groweth
loose
and
boweth
,
and
causeth
them
to
bend
in
the
back
.
The
golden
ewer
is
broke
,
that
is
the
hart
,
which
containeth
(
much
after
the
maner
of
a
vessell
)
the
arteriall
blood
,
and
vitall
spirit
,
which
are
somewhat
yellow
and
of
golden
colour
,
which
ceaseth
to
moue
,
and
cannot
any
longer
containe
or
hold
,
much
after
the
nature
of
a
thing
that
is
broken
.
The
water
pot
is
broken
at
the
spring
head
,
that
is
,
the
great
veine
called
the
hollow
veine
,
which
cannot
draw
blood
any
more
out
of
the
liuer
,
which
is
the
common
store-house
and
fountaine
which
watereth
all
the
bodie
;
in
such
sort
as
that
it
yeeldeth
no
more
seruice
then
a
broken
pitcher
.
The
wheele
is
broken
at
the
cesterne
,
that
is
,
the
reines
and
bladder
,
which
become
relaxed
and
cannot
any
longer
containe
the
vrine
.
Then
,
when
all
this
happeneth
,
dust
(
that
is
to
say
,
the
body
which
is
materiall
)
doth
returne
to
the
earth
,
and
the
spirit
(
which
is
come
from
aboue
)
doth
returne
to
God
.
Loe
here
the
fiue
ages
described
and
bounded
with
their
number
of
yeares
,
according
to
their
seuerall
contents
.
That
the
number
of
yeares
doth
not
make
old
age
.
But
I
would
not
that
from
hence
any
man
should
so
tye
himselfe
to
the
number
of
yeares
,
as
that
he
should
make
youth
and
old
age
necessarily
to
depend
thereupon
:
but
that
he
would
rather
iudge
thereof
by
the
rule
of
the
temperature
and
constitution
of
the
bodie
:
for
euery
man
that
is
cold
and
drie
,
is
he
whom
I
may
call
old
.
There
are
very
many
which
become
old
men
at
fortie
,
and
againe
there
are
an
infinit
sort
,
which
are
young
men
at
sixtie
:
there
are
some
constitutions
that
grow
old
very
speedily
,
and
others
very
slowly
.
They
which
are
of
a
sanguine
complexion
grow
old
very
slowly
,
because
they
haue
great
store
of
heate
and
moysture
:
melancholike
men
which
are
cold
and
drie
,
become
old
in
shorter
time
.
Why
women
grow
old
sooner
then
men
.
As
for
the
difference
of
sexes
,
the
female
groweth
old
alwaies
sooner
then
the
male
.
Hippocrates
hath
very
well
obserued
it
in
his
booke
intreating
of
the
seuenth
moneth
childbirth
.
The
females
males
(
sayth
he
)
as
they
are
in
their
mothers
wombe
,
are
formed
and
grow
more
slowly
then
males
:
but
being
once
out
,
they
come
sooner
to
growth
,
sooner
to
ripenes
of
wit
,
and
sooner
to
old
age
,
by
reason
of
the
weakenes
of
their
bodies
and
of
their
manner
of
liuing
.
Weakenes
maketh
them
to
grow
vp
sooner
,
and
to
waxe
old
sooner
:
for
euen
as
trees
which
are
short
liued
,
grow
vp
to
their
height
by
and
by
;
euen
so
the
bodies
,
which
must
not
long
continue
,
come
very
speedily
to
the
top
of
their
perfection
.
Their
manner
of
liuing
also
doth
make
them
to
waxe
old
,
because
they
liue
as
it
were
alwaies
in
idlenes
.
But
there
is
nothing
that
hasteneth
old
age
more
then
idlenes
.
CHAP.
III.
An
order
of
gouernment
for
the
prolonging
of
the
strong
and
lustie
estate
of
man
.
SEeing
that
the
naturall
and
vnauoidable
causes
of
our
old
age
are
three
;
as
the
contrarietie
of
the
principles
of
our
life
,
the
waste
of
radicall
heate
and
moisture
,
and
the
excrements
which
are
ordinarily
ingendred
by
our
nourishment
,
it
behoueth
vs
(
if
wee
will
keepe
our
bodies
in
good
plight
,
and
preserue
them
from
waxing
old
so
soone
)
so
to
dispose
of
and
order
these
three
things
,
as
that
the
agreement
and
vnitie
of
the
elements
(
which
is
called
temperature
)
be
throughly
prouided
for
,
that
our
heate
and
moysture
(
which
waste
euery
houre
)
bee
well
repaired
,
and
that
the
excrements
(
which
hide
themselues
and
stay
behinde
in
the
bodie
)
bee
hunted
out
.
We
shall
obtaine
all
this
very
easily
,
by
keeping
good
order
of
gouernment
and
diet
,
without
hauing
need
to
haue
recourse
to
Phisicke
.
Now
this
name
of
Diet
(
as
I
haue
alreadie
sayd
)
comprehendeth
many
things
,
all
which
may
bee
referred
to
sixe
.
The
Phisitions
call
them
,
not
naturall
:
because
that
if
they
be
rightly
vsed
,
and
that
a
man
know
how
to
make
the
best
maner
of
seruice
of
them
,
they
doe
preserue
the
health
,
and
may
bee
called
naturall
.
But
and
if
a
man
abuse
them
,
if
they
be
vsed
either
too
little
,
or
too
much
,
though
it
bee
neuer
so
little
,
they
are
the
causes
of
many
diseases
,
and
may
be
sayd
to
be
contrarie
to
nature
.
They
are
these
which
follow
;
the
ayre
,
meat
and
drinke
,
sleepe
and
watching
,
labour
and
rest
,
emptines
and
fulnes
,
and
the
passions
of
the
minde
,
which
I
am
about
to
runne
through
in
order
.
CHAP.
IIII.
What
choise
wee
must
make
of
the
ayre
,
for
our
longer
life
,
as
also
what
ayre
is
most
fit
for
such
persons
as
are
old
.
The
necessitie
of
the
ayre
.
AMongst
all
the
causes
,
which
may
alter
our
bodies
,
there
is
not
any
one
more
necessary
,
more
headlong
,
or
which
concerneth
vs
more
neerely
then
the
ayre
.
The
neede
wee
haue
of
it
,
doth
sufficiently
appeare
in
sicknesses
,
which
abridge
and
depriue
vs
of
breathing
:
for
if
it
happen
that
any
one
of
the
instruments
which
are
appointed
either
for
the
giuing
of
entrance
,
or
receiuing
or
preparing
of
the
ayre
bee
greatly
impeached
,
the
man
dyeth
by
and
by
strangled
,
in
so
much
as
it
seemeth
hereby
,
that
the
ayre
and
life
are
things
inseparable
in
all
such
kindes
of
creatures
as
are
called
perfect
.
The
naturall
heate
(
if
wee
beleeue
Hippocrates
)
is
preserued
by
moderate
cold
,
and
if
you
take
the
ayre
away
from
the
fire
,
which
is
as
a
continuall
bellowes
vnto
it
,
it
is
quenched
and
choked
incontinently
.
Our
spirits
which
are
the
principal
instruments
of
the
soule
,
are
begotten
and
nourished
by
the
ayre
,
they
doe
not
vphold
nor
purge
themselues
but
by
the
passing
of
the
ayre
in
and
out
:
this
is
the
cause
also
why
all
the
bodie
is
porouse
and
perspirable
,
this
is
the
cause
why
our
arteries
doe
continually
beate
,
and
that
nature
hath
made
so
goodly
and
wonderfull
doores
and
entrances
for
the
two
vessels
;
in
such
sort
as
that
I
dare
bee
bold
to
say
,
that
the
ayre
is
as
needfull
for
man
,
as
life
it selfe
.
The
quicknes
and
celeritie
of
the
ayre
.
As
for
the
celeritie
and
swiftnes
which
it
participateth
,
wee
perceiue
it
euery
day
.
In
a
trice
it
passeth
through
the
nose
to
the
braine
;
and
pressing
through
a
million
of
streits
,
which
are
to
bee
seene
in
the
admirable
net
,
it
entreth
in
into
the
most
secret
chambers
thereof
,
it
dispatcheth
it selfe
downward
after
that
,
with
like
incredible
celeritie
and
swiftnes
,
through
the
mouth
vnto
the
lungs
,
and
from
thence
vnto
the
heart
,
it
pearceth
(
and
cannot
bee
perceiued
)
the
pores
of
the
skinne
,
and
entreth
by
the
transpiration
of
the
arteries
vnto
the
most
deepe
and
hidden
corners
of
our
bodies
.
This
is
a
bodie
so
common
and
neere
vnto
vs
,
that
it
compasseth
vs
about
continually
,
without
forsaking
vs
any
moment
,
yea
we
must
whether
we
will
or
no
,
make
our
daily
supping
meate
thereof
.
Diuine
Hippocrates
hauing
very
well
perceiued
this
powerfulnes
of
the
ayre
,
sayth
in
his
Epidemikes
,
and
in
his
second
booke
of
Diet
,
that
the
whole
constitution
of
our
spirits
,
humours
and
bodie
,
doth
depend
wholy
vpon
the
ayre
.
Wherefore
the
chusing
of
a
good
ayre
,
and
of
a
fayre
and
pleasant
dwelling
place
,
must
alwaies
in
all
good
order
of
diet
keepe
the
first
and
chiefe
place
.
Wherein
the
goodnes
of
the
ayre
consisteth
.
The
Phisitions
take
acknowledgement
of
the
goodnesse
of
the
ayre
by
his
substance
and
qualities
.
By
his
substance
,
as
when
it
is
well
purified
,
not
hauing
any
seeds
of
corruption
in
it
,
neither
yet
being
infected
with
any
venemous
vapours
,
which
might
rise
from
dead
bodies
,
priuies
,
and
filthines
of
townes
,
or
from
the
putrifaction
of
standing
waters
.
There
are
also
certaine
plants
which
a
man
must
hardly
come
neere
vnto
to
make
his
ordinarie
lodging
,
because
they
haue
a
contrary
qualitie
vnto
the
animall
spirit
,
as
the
Nut
tree
,
Figge
tree
,
Colewort
,
Danewort
,
wilde
Rocket
,
Hemlocke
,
and
an
infinite
sort
of
others
.
The
vapour
of
forges
and
mines
,
is
a
very
great
enemie
vnto
the
hart
,
and
causeth
(
as
Aristotle
obserueth
)
the
greatest
part
of
them
which
labour
therein
,
to
fall
into
a
consumption
.
How
to
rectifie
the
ayre
.
If
the
ayre
bee
corrupted
,
and
that
wee
cannot
auoide
it
very
quickly
,
wee
must
purifie
it
with
artificiall
fires
,
of
Rosemarie
,
Iuniper
,
Cypers
,
Bay
tree
,
and
with
parfumes
of
the
wood
of
Aloes
,
Saunders
,
Iuniper
beries
,
Fusses
,
and
such
other
aromatical
things
.
The
vapour
of
Vineger
doth
marueilously
correct
the
maliciousnes
of
the
ayre
.
As
for
the
qualities
of
the
ayre
,
all
excesse
of
heat
,
cold
,
moysture
and
drines
is
euill
:
it
must
be
chosen
such
as
is
(
if
it
bee
possible
)
of
a
meane
temperature
.
The
signes
of
a
good
ayre
.
It
is
knowne
to
bee
such
,
if
it
grow
warme
shortly
after
that
the
Sunne
is
vp
,
and
contrarily
grow
cold
after
the
Sunne
is
set
.
If
there
cannot
bee
found
an
ayre
of
such
a
temperature
,
it
were
better
that
it
were
a
little
too
drie
,
then
too
moyst
.
For
(
as
Hippocrates
saith
in
his
fift
Aphorisme
of
his
third
booke
)
drines
generally
is
alwaies
more
holesome
then
moysture
.
What
ayre
is
fittest
for
old
folkes
.
For
old
persons
there
must
choise
bee
made
of
a
hot
ayre
,
an
their
chamber
must
neuer
be
without
fire
:
for
it
is
very
certaine
,
that
they
fare
and
do
a
great
deale
better
in
summer
;
because
they
carrie
a
winter
about
with
them
continually
.
They
must
be
lodged
in
a
place
that
is
raised
hie
,
and
their
house
must
bee
open
on
the
East-side
,
that
so
the
morning
Sunne
may
come
into
their
chamber
;
and
on
the
North-side
,
the
better
to
purifie
the
ayre
,
and
to
driue
away
al
euill
vapours
.
I
will
referre
vnto
this
choise
of
ayre
,
the
vse
of
sweete
sauours
,
which
marueilously
reioyce
the
heart
and
spirits
.
It
is
good
daily
to
carrie
some
good
smell
,
to
keepe
ones
selfe
cleanly
and
handsome
,
and
to
change
ones
linnens
very
oft
.
The
ayre
then
,
if
it
haue
all
these
properties
,
will
serue
to
repaire
our
first
substance
,
which
the
Phisitions
call
spirituall
,
which
is
ingendred
,
nourished
,
and
preserued
by
the
ayre
.
CHAP.
V.
Generall
rules
to
be
kept
in
eating
and
drinking
,
for
the
longer
preseruation
of
life
.
MEates
and
drinkes
must
keepe
the
second
places
:
for
the
one
repaireth
the
losse
of
that
which
is
liquide
,
and
the
other
doth
preserue
and
vphold
that
which
is
solide
.
I
will
not
here
particularly
describe
all
the
meates
which
may
hurt
or
profit
;
or
which
are
of
a
good
or
euill
iuyce
,
let
those
which
are
disposed
reade
what
is
written
by
Galen
in
his
bookes
of
the
properties
of
nourishments
,
and
in
his
bookes
of
the
preseruation
of
health
.
I
will
onely
in
this
chapter
deliuer
the
generall
rules
,
which
I
haue
drawne
out
of
other
Phisitions
,
and
aboue
all
out
of
Hippocrates
,
which
shall
serue
all
sortes
of
ages
to
keepe
them
from
growing
old
soone
,
and
the
first
of
them
is
this
.
The
first
rule
.
A
man
must
neuer
eate
but
when
he
hath
some
feeling
of
hunger
:
for
the
stomack
maketh
small
reckoning
of
such
meates
as
it
coueteth
not
,
and
oftentimes
disgesteth
better
the
worst
sorts
of
meates
when
it
receiueth
them
with
an
appetite
,
then
the
most
delicate
which
doe
not
delight
and
please
it
.
This
rule
is
to
bee
found
in
the
38.
Aphorisme
of
his
second
booke
.
The
second
.
The
second
rule
is
,
that
the
meate
be
well
chawed
before
it
be
swallowed
:
for
there
follow
two
discommodities
when
it
is
swallowed
before
it
bee
well
chawed
;
the
first
is
,
that
one
shall
eate
more
then
he
should
,
and
thereby
ouercharge
his
stomacke
;
the
other
is
the
greata
doe
that
the
stomacke
hath
to
concoct
that
which
is
not
chewed
.
The
teeth
and
mouth
doe
as
much
seruice
and
helpe
in
making
preparation
for
the
first
disgestion
,
as
the
ayre
doth
for
the
cookes
,
when
it
maketh
their
meate
tender
:
and
this
is
the
reason
why
they
which
haue
many
teeth
doe
liue
long
,
namely
,
because
they
chaw
their
meate
well
.
This
sentence
is
to
be
found
in
the
sixt
section
of
the
●
.
booke
of
Epidemicall
diseases
.
The
third
.
The
third
rule
is
,
that
wee
must
beware
of
glutting
the
stomack
:
for
he
that
would
liue
long
;
must
rise
vp
from
the
table
alwaies
with
some
hunger
.
The
reason
is
very
apparant
,
because
if
you
loade
your
stomack
too
much
,
you
put
the
naturall
heat
(
being
the
principall
instrument
of
the
soule
)
to
too
much
paines
,
and
cause
it
to
languish
in
the
end
,
because
euery
natural
agent
,
doth
suffer
in
doing
.
Hippocrates
hath
very
wel
noted
the
same
in
his
6.
book
of
his
Epidemicall
diseases
.
This
(
saith
he
)
is
one
of
the
principall
heads
for
to
preserue
health
,
not
to
feed
vnto
the
full
,
and
not
to
bestow
to
labour
.
The
fourth
.
The
fourth
rule
is
,
not
to
eate
of
moe
then
one
or
two
sorts
of
meats
:
for
varietie
hurteth
infinitly
and
ouerthroweth
our
stomacks
,
because
meates
are
not
all
of
one
qualitie
,
and
by
consequent
one
degree
of
heat
will
not
suffise
:
some
sortes
are
concocted
sooner
,
and
other
some
more
slowly
,
so
that
thereby
all
the
kitchin
is
out
of
order
.
You
may
ioyne
here
to
,
that
eating
varietie
of
meates
and
sawces
,
a
man
is
constrained
to
drink
the
oftner
:
but
this
maner
of
drinking
doth
hinder
disgestion
,
as
you
see
that
the
putting
of
water
sundry
times
into
the
pot
,
doth
hinder
the
broth
from
boyling
.
Therefore
you
must
neuer
abuse
the
stomack
,
although
it
be
very
good
,
because
that
if
you
displease
the
cook
,
you
are
like
to
dine
but
badly
.
Reade
the
worthie
sentence
of
Hippocrates
in
the
3.
section
of
his
6.
book
of
Epidemicall
diseases
.
The
slothfulnes
of
the
slomack
(
saith
he
)
commeth
of
the
disordering
of
the
whole
bodie
,
and
of
the
impuritie
of
the
vessels
.
And
as
fulnes
doth
greatly
damnifie
,
and
fill
al
full
of
crudities
;
euen
so
too
much
abstinence
may
heap
a
whole
measure
of
discommodities
vnto
the
health
,
because
the
stomacke
being
emptie
,
doth
fill
it selfe
with
euill
humours
.
And
Galen
also
obserueth
,
that
a
famished
stomacke
,
if
it
bee
not
satisfied
with
some
delectable
licour
,
draweth
first
from
the
braine
a
world
of
water
,
and
after
that
the
grossest
excrements
,
that
are
in
the
gut
Ileum
.
The
fift
rule
teacheth
to
obserue
such
an
order
in
eating
,
The
fifth
.
as
that
those
meates
which
are
easily
corrupted
be
first
eaten
,
because
that
if
they
be
taken
in
the
end
,
they
destroy
and
corrupt
the
others
:
such
as
are
concocted
with
lesse
paines
,
and
sooner
disgested
,
ought
first
to
enter
into
the
stomack
:
but
grosse
meats
,
hard
and
heauie
meates
shall
be
the
last
,
quite
contrary
to
the
fashion
of
our
artificiall
kitchins
.
Such
meates
as
are
apt
to
loose
the
bellie
,
as
plums
,
apples
and
potage
,
must
also
be
the
first
.
The
sixt
.
The
last
rule
is
,
that
wee
must
accustome
ourselues
to
eate
more
at
supper
then
at
dinner
,
I
meane
if
the
bodie
be
sound
and
not
subiect
vnto
rheume
.
The
reasons
thereof
are
very
plaine
:
for
there
is
more
space
from
supper
to
dinner
,
then
there
is
from
dinner
to
supper
,
so
that
there
is
more
time
to
concoct
and
distribute
the
nourishment
.
It
is
most
certaine
that
when
we
sleepe
,
heat
is
stronger
,
for
that
it
withdraweth
it selfe
wholly
vnto
the
center
of
the
bodie
.
I
will
adde
thereto
how
that
to
make
good
disgestion
we
haue
need
of
rest
:
but
in
the
night
al
the
animal
functions
cease
,
there
is
nothing
to
draw
aside
our
heat
,
so
that
it
may
concoct
a
great
deale
better
.
Thus
also
haue
all
the
famous
and
great
Phisitions
,
Hippocrates
,
Galen
and
Auicen
,
determined
the
case
.
Thus
haue
all
the
elder
times
practised
.
Wrestlers
(
as
Galen
obserueth
in
the
fift
booke
of
the
conseruation
of
health
)
did
neuer
eate
flesh
but
at
their
supper
.
The
Pythagoreans
(
as
Aristoxenus
writeth
)
tooke
nothing
to
dine
withall
but
a
little
bread
with
honey
:
and
during
the
siege
of
Troy
,
the
Grecian
souldiers
(
if
wee
giue
credit
to
that
which
Philemon
reporteth
)
made
foure
meales
a
day
,
but
they
tooke
nothing
but
bread
and
wine
at
the
three
first
,
and
at
the
last
which
was
their
supper
,
they
did
feede
vpon
porke
.
Behold
here
the
generall
rules
which
are
to
bee
obserued
in
eating
,
whereto
I
will
adde
for
an
end
,
that
the
fittest
houre
to
eate
at
,
is
that
houre
of
the
day
which
is
most
temperate
,
as
in
winter
that
which
is
most
hot
,
in
summer
that
which
is
most
fresh
,
and
that
also
with
some
moderate
exercise
hauing
gone
before
.
CHAP.
VI.
How
we
must
in
particular
nourish
old
folke
,
and
with
what
maner
of
victuals
.
THe
victuals
wherewith
old
men
are
to
be
nourished
,
must
bee
prouided
according
to
the
degrees
of
their
old
age
.
The
first
kind
of
old
age
which
is
yet
greene
and
strong
,
may
take
direction
from
all
those
rules
,
which
I
haue
set
downe
in
the
chapter
going
before
:
but
the
other
two
kindes
of
ages
,
haue
neede
to
bee
guided
after
this
fashion
.
They
must
bee
heated
and
moystned
,
because
their
temperature
is
cold
and
drie
.
Let
them
therefore
haue
euen
all
of
them
,
their
lodging
in
a
very
warme
ayre
,
and
let
their
chamber
be
neuer
without
fire
.
The
quantitie
of
their
meate
.
In
seruing
them
with
meate
,
there
must
regard
be
had
of
the
quantitie
,
qualitie
,
and
maner
of
vsing
of
it
.
As
concerning
the
quantitie
,
wee
must
neuer
ouerloade
them
with
much
meate
,
because
(
as
Hippocrates
obserueth
in
the
fourtenth
Aphorisme
of
the
first
booke
)
they
haue
very
little
quantitie
of
naturall
heate
,
and
that
would
be
quenched
,
as
it
falleth
out
when
a
great
deale
of
wood
is
cast
vpon
a
little
deale
of
fire
,
and
furthermore
(
as
the
same
author
sayth
)
because
they
can
indure
fasting
very
easily
.
The
qualitie
.
As
concerning
the
qualitie
,
it
is
requisite
that
their
meates
be
of
good
iuyce
and
easie
disgestion
,
and
of
a
light
matter
,
in
as
much
as
the
substance
of
old
folke
doth
not
lightly
wast
and
spend
it selfe
.
They
must
be
forbidden
all
slimie
,
grosse
,
windie
,
flegmaticke
,
melancholike
and
obstructing
meates
,
which
may
stop
the
passages
.
The
maner
that
they
must
be
made
to
vse
in
taking
them
,
is
to
nourish
them
a
little
&
oft
,
principally
those
which
are
of
a
decrepite
age
:
others
which
remaine
somewhat
Iustie
,
shall
bee
content
with
three
meales
a
day
.
So
were
the
two
old
men
fed
,
of
whom
Galen
speaketh
in
his
fift
booke
of
the
preseruation
of
health
,
that
is
to
say
,
Antiochus
the
Phisition
,
and
Telephus
the
Grammarian
.
Their
bread
must
bee
of
good
wheate
well
baked
,
leauened
well
,
and
hauing
a
little
salt
mixt
with
it
;
they
must
not
eate
it
hot
,
because
it
is
not
so
easily
disgested
,
it
maketh
a
great
deale
more
alterations
in
the
bodie
,
ingendreth
obstructions
,
and
sendeth
many
vapours
to
the
braine
,
it
must
bee
of
the
same
day
or
two
daies
old
,
if
it
passe
three
daies
it
drieth
too
much
,
and
staieth
too
long
time
in
that
stomack
.
Al
maner
of
cakes
made
with
cheese
,
milke
,
butter
;
&
all
other
sorts
of
vnleauened
bread
,
are
very
hurtfull
vnto
them
.
Flesh
.
Flesh
is
a
very
good
nourishment
,
for
it
nourisheth
much
,
and
turneth
easily
into
blood
.
All
flesh
that
is
hard
of
disgestion
and
clammie
,
is
altogether
contrarie
vnto
this
age
;
the
flesh
of
birds
is
sooner
concocted
,
then
that
of
foure
footed
beasts
;
and
such
as
feede
in
drie
places
are
more
holesome
,
then
those
which
feede
in
waterish
places
.
Wee
must
make
choise
of
such
flesh
as
is
of
a
middle
age
,
for
old
folke
:
for
young
flesh
is
too
moyst
,
and
old
flesh
is
too
drie
.
Their
nourishment
must
be
of
good
Capon
,
Chickens
,
Partridge
,
Feasant
,
Hen
,
Mutton
,
Veale
,
God
wit
or
Morehen
,
and
yong
Pigeons
.
The
Arabians
highly
commend
Turtle
doues
,
because
they
turne
into
good
iuyce
,
and
make
all
the
sences
the
more
subtile
and
fine
.
Some
there
bee
which
praise
porke
,
because
it
commeth
next
in
temperature
vnto
man
:
but
I
forbid
it
vnto
old
men
,
because
it
ingendreth
much
superfluous
moysture
.
All
the
braines
of
beasts
are
hurtful
vnto
the
stomacke
;
liuers
doe
ingender
a
grosse
blood
;
the
vtmost
parts
,
as
the
head
,
the
tayle
and
feete
,
are
hard
of
disgestion
,
and
of
small
nourishment
.
The
flesh
of
Lambe
,
Beefe
,
Wild-bore
,
and
birds
of
the
riuer
,
are
naught
for
the
stomackes
of
old
men
;
they
must
haue
made
some
delicate
gallimaufrie
with
some
sauce
,
good
coolasses
,
gellie
,
and
white
meate
.
Egges
.
Egges
new
layd
and
soft
are
very
good
for
them
,
for
they
nourish
much
and
quickly
;
if
they
be
hard
or
fried
,
they
be
naught
,
because
they
ingender
a
grosse
iuyce
,
and
stay
too
long
in
the
stomacke
.
Potched
egges
ate
most
holesome
;
and
those
which
are
boyled
in
hot
water
(
which
Aetius
tearmeth
to
stifle
)
are
much
better
then
them
which
are
rosted
in
hot
ashes
,
because
they
are
boyled
in
euery
place
equally
and
alike
.
But
in
what
manner
soeuer
they
bee
eaten
,
they
must
bee
eaten
alwaies
with
salt
,
to
the
end
they
may
goe
out
of
the
stomacke
the
sooner
:
the
white
of
the
egge
doth
nourish
but
a
little
,
and
troubleth
the
stomacke
.
Fish
.
The
vse
of
fish
is
contrarie
to
their
age
,
they
may
eate
of
a
Rochet
,
Sole
and
Trout
,
but
they
must
be
sowst
with
salt
,
sage
,
fennell
and
wine
.
Meates
of
a
sharpe
taste
and
which
bite
a
little
,
as
also
powdred
meates
,
are
not
euill
,
because
they
stirre
vp
the
appetite
,
awake
naturall
heate
,
and
consume
all
that
store
of
grosse
flegme
which
is
within
the
stomacke
.
Spices
.
It
is
good
to
spice
their
meates
,
with
Pepper
,
Ginger
and
Cinamome
,
and
to
vse
gray
mustard
.
Onions
and
Garlike
are
not
euill
for
them
,
if
they
loue
them
,
and
haue
been
accustomed
to
eate
them
.
Cheese
is
naught
:
butter
is
wholesome
for
them
,
because
it
moystneth
and
heateth
them
,
and
also
gratifieth
the
breast
:
sweete
oyle
Oliue
is
also
excellent
good
.
Milke
is
good
for
some
:
but
in
such
as
are
subiect
to
many
obstructions
,
it
rather
doth
harme
.
They
of
old
time
haue
much
esteemed
the
vse
of
Honey
in
this
age
,
spreading
it
vpon
their
bread
,
putting
it
in
their
sauces
,
Fruites
.
and
almost
in
all
their
meates
.
Raw
fruites
,
and
such
as
are
very
moyst
,
are
not
good
for
them
,
because
they
are
easily
corrupted
.
Damaske
and
dried
Raisines
are
good
for
the
liuer
,
stomacke
,
reines
and
bladder
.
Almonds
doe
procure
sleepe
,
increase
(
if
we
beleeue
Auicen
)
the
substance
of
the
braine
,
and
cleanse
the
passages
of
vrine
.
Drie
Figs
,
Pistaces
,
Dates
,
small
nuts
rosted
,
nuts
confected
with
Honey
,
Mirobalanes
,
Oliues
,
and
Pine-apples
are
very
fit
for
old
men
.
CHAP.
VII
.
What
maner
of
drinke
is
best
for
old
folkes
.
DRinke
is
as
necessarie
and
profitable
for
olde
men
,
as
it
is
hurtfull
for
children
.
There
is
an
old
prouerbe
which
sayth
,
that
olde
folke
liue
onely
on
the
pot
,
as
old
Eagles
doe
vpon
the
iuyce
of
carryon
.
Wine
is
all
their
refreshment
,
The
praise
of
wine
.
and
therefore
some
doe
call
it
old
folkes
milke
;
it
heateth
all
their
parts
,
and
casteth
out
the
waterish
parts
of
the
foure
humours
by
vrine
.
Plato
in
his
second
booke
of
Lawes
writeth
,
that
wine
heateth
the
body
,
and
reuiueth
the
drouping
spirits
of
old
men
,
euen
as
the
yron
relenteth
with
the
heate
of
the
fire
.
Zeno
sayd
oftentimes
,
that
wine
correcteth
and
maketh
pleasant
the
manners
of
the
most
harsh
and
churlish
natures
.
One
of
the
most
renowmed
Phisitions
that
euer
Arabia
bred
,
writeth
,
that
yong
folke
must
refraine
wine
:
but
so
soone
as
they
bee
fortie
yeeres
olde
,
looke
how
oft
they
either
see
or
smell
it
,
they
ought
to
praise
God
,
and
giue
him
thankes
for
creating
of
so
pleasant
and
delightsome
a
licour
.
The
wine
that
is
chiefly
to
bee
made
choise
of
for
old
folke
,
What
wine
is
best
for
olde
folke
.
must
be
an
old
,
red
,
and
good
strong
wine
,
and
it
must
not
bee
much
delayed
.
New
,
sweete
and
grosse
,
are
not
good
,
because
they
stop
the
liuer
,
the
spleene
and
passages
of
vrine
,
and
make
old
age
subiect
vnto
the
dropsie
or
stone
.
It
is
not
good
to
drinke
wine
fasting
,
nor
after
that
one
is
throughly
heated
,
because
the
vapour
thereof
ascendeth
by
and
by
vp
into
the
head
,
hutteth
the
sinewes
,
and
causeth
conuulsions
,
sudden
rheumes
and
apoplexies
.
Olde
men
must
drinke
a
little
at
once
and
oft
.
Galen
commendeth
artificiall
wines
,
made
of
Betonie
and
Parcelie
,
for
the
Stone
and
Goute
,
Hippocras
,
Malmesie
and
Candie
wine
;
foreseene
that
they
be
not
counterfeited
,
neither
yet
contrarie
to
their
natures
.
Honyed
water
is
commended
of
all
men
,
they
may
vse
the
common
for
their
ordinarie
drinke
,
and
the
other
(
which
is
called
the
counterfeite
of
wine
,
being
strong
like
vnto
Malmesie
)
they
may
take
in
the
morning
with
a
toste
,
CHAP.
VIII
.
Of
the
exercises
of
old
folke
.
IT
is
most
certaine
,
that
all
manner
of
nourishment
how
cleane
and
puresoeuer
it
bee
,
hath
alwaies
something
in
it
not
agreeable
vnto
nature
.
It
must
necessarily
therefore
follow
,
that
in
euery
concoction
there
be
ingendred
some
excrement
,
which
being
kept
and
not
auoyded
,
may
bee
the
cause
of
an
infinite
sort
of
diseases
.
The
grosser
kinde
of
excrements
doe
purge
themselues
,
by
a
sensible
and
manifest
kinde
of
euacuation
:
but
the
more
subtile
and
fine
maybe
wasted
and
resolued
by
exercise
.
This
is
the
cause
why
diuine
Hippocrates
in
his
bookes
of
Diet
,
The
necessitie
of
exercise
.
hath
affirmed
,
and
that
very
well
,
that
man
cannot
liue
in
health
,
if
he
ioyne
not
labour
and
foode
together
,
because
(
sayth
he
)
that
the
one
repayreth
natures
expences
,
and
the
other
spendeth
her
superfluities
and
surcharging
burthens
.
Plato
in
his
Theaetetus
writeth
,
that
exercise
vpholdeth
and
preserueth
the
good
state
of
the
bodie
,
and
that
idlenes
on
the
contrarie
doth
ouerthrow
it
.
Exercise
moderatly
and
orderly
vsed
,
preuenteth
repletion
,
the
meere
nurse
of
a
thousand
diseases
,
increaseth
naturall
heate
,
keepeth
open
both
the
sensible
and
insensible
passages
of
the
bodie
,
maketh
the
bodie
plyant
and
nimble
,
prepareth
and
disposeth
all
the
superfluities
and
excrements
,
as
well
vniuersall
as
particular
,
vnto
auoidance
,
strengtheneth
the
sinewes
marueilously
,
and
maketh
all
the
ioynts
more
firme
.
And
this
is
it
which
Hippocrates
saith
in
his
Epidemicall
treatises
,
that
as
sleepe
is
requisite
for
the
inward
parts
,
so
labour
serueth
to
strengthen
the
ioynts
.
There
is
a
notable
treatise
in
Celsus
,
which
I
must
not
passe
ouer
with
silence
.
Sluggish
slothfulnes
(
sayth
he
)
doth
make
the
bodie
loose
and
heauie
,
but
paines
and
labour
doth
make
it
firme
and
nimble
:
idlenes
maketh
vs
soone
to
waxe
old
,
and
exercise
preserueth
our
youthfulnes
long
and
many
yeares
.
How
we
must
vse
our
exercises
.
But
we
must
carrie
our selues
cunningly
in
the
manner
of
our
exercises
:
first
,
it
must
bee
done
before
we
eate
,
because
thereby
wee
awake
naturall
heate
,
that
it
may
be
the
readier
to
disgest
,
and
not
asleepe
when
it
should
bee
doing
his
dutie
.
Hippocrates
his
Aphorisme
is
most
plaine
and
euident
:
Let
labour
goe
before
meate
.
This
exercise
must
be
moderated
according
to
our
meate
:
for
they
that
eate
much
,
must
worke
much
;
and
they
that
eate
but
a
little
,
must
labour
the
lesse
.
This
exercise
also
must
be
moderate
and
equall
.
I
call
that
moderate
,
which
maketh
not
wearie
:
and
I
call
that
equall
,
which
exerciseth
all
the
parts
of
the
bodie
both
vpper
and
lower
alike
.
Violent
and
vnequall
exercise
ouerthroweth
the
strongest
bodies
,
weakeneth
their
ioynts
,
and
maketh
all
the
muscles
loose
,
wherein
consisteth
a
part
of
nimblenes
.
The
morning
exercise
is
best
,
or
else
at
after
dinner
when
the
two
first
concoctions
are
perfected
:
that
which
is
vsed
by
and
by
after
meate
,
begetteth
an
infinite
number
of
obstructions
,
filleth
the
veines
with
raw
humours
,
and
causeth
the
meate
to
descend
too
soone
out
of
the
stomacke
.
In
winter
we
must
walke
more
swiftly
,
and
in
summer
more
softly
:
and
alwaies
the
Phisition
must
haue
regard
to
that
whereunto
the
partie
is
accustomed
:
for
as
Hippocrates
writeth
in
his
second
book
of
Aphorismes
;
They
which
are
accustomed
to
take
paines
,
doe
beare
it
the
more
easily
,
although
they
be
weake
,
and
come
to
old
age
.
There
are
vniuersall
and
particular
exercises
.
The
vniuersall
(
if
a
man
can
do
them
)
are
the
better
:
and
amongst
them
,
one
praiseth
especially
the
ball
play
,
foote-walkes
,
and
riding
.
The
particular
are
fricasies
,
which
auaile
much
to
the
stirring
vp
of
naturall
heate
,
to
make
attraction
of
nourishment
to
any
part
,
and
to
consume
the
vapours
and
excrements
of
the
third
concoction
,
which
lie
lurking
oftentimes
in
the
voide
spaces
of
the
muscles
and
among
the
membranes
.
Old
folke
must
content
themselues
with
moderate
exercise
,
The
exercise
of
old
folke
.
for
feare
that
the
little
naturall
heat
which
they
haue
should
be
spent
.
Frications
,
or
rubbing
of
the
parts
are
most
fit
for
them
.
They
must
be
rubd
and
chafed
in
the
morning
after
they
be
awake
,
vntill
the
parts
begin
to
bee
red
and
warme
.
The
rubbing
must
begin
at
the
armes
,
and
from
thence
to
the
shoulders
,
backe
and
breast
,
from
thence
we
must
goe
downe
to
the
thighes
,
and
rise
vp
againe
from
thence
to
the
shoulders
;
the
head
must
bee
the
last
,
which
must
be
combd
and
trimd
vp
euery
morning
.
There
are
other
particular
exercises
of
the
eyes
,
voyce
and
breast
,
which
are
of
vse
.
CHAP.
IX
.
What
rules
are
to
be
obserued
in
sleeping
.
SLeepe
is
one
of
the
chiefe
poynts
of
well
ordering
and
gouerning
ones
self
:
concerning
which
there
are
certaine
generall
rules
to
be
obserued
of
them
which
are
desirous
to
keep
back
and
hinder
the
hastie
accesse
of
old
age
.
It
is
good
(
saith
Hippocrates
)
to
sleepe
onely
in
the
night
,
and
to
keepe
waking
in
the
daytime
.
Sleeping
at
nooneday
is
very
dangerous
,
and
maketh
all
the
body
heauie
and
blowne
vp
.
It
must
be
obserued
not
to
goe
to
bed
vnder
three
or
foure
haures
after
supper
,
and
then
also
to
take
a
little
walke
vp
and
downe
the
chamber
before
you
goe
into
bed
.
The
best
and
most
naturall
sleepe
is
that
which
lasteth
seuen
houres
,
and
in
that
time
not
to
haue
ouer
many
clothes
vpon
the
bed
,
to
the
end
the
vapours
may
haue
the
freer
passage
.
One
must
sleepe
hauing
their
head
somewhat
raised
,
least
the
meate
should
rise
from
the
bottome
of
the
stomacke
vnto
the
vpper
mouth
thereof
;
and
in
sleeping
he
must
not
lie
vpon
his
backe
,
least
the
ordinarie
excrements
of
the
braine
,
which
are
purged
by
the
nose
and
mouth
,
should
fall
vpon
the
backe
bone
;
and
least
also
that
by
lying
vpon
his
backe
,
he
should
heate
the
grosse
hollow
veine
and
great
arterie
,
which
are
fastned
to
the
loynes
,
and
so
these
vessels
thus
heated
,
should
increase
the
heate
of
the
reines
,
ingender
the
Stone
,
and
send
great
quantitie
of
vapours
vnto
the
braine
.
It
is
good
to
take
his
first
sleepe
vpon
the
right
side
,
for
seare
the
liuer
should
fall
vpon
the
stomacke
and
oppresse
it
,
as
it
would
doe
if
he
should
he
vpon
the
spleene
;
and
further
because
that
lying
on
the
right
side
,
he
liuer
vnderlaieth
the
stomacke
,
and
seruing
it
in
stead
of
a
chafing-dish
,
helpeth
disgestion
very
much
.
After
this
he
must
turne
him
vpon
his
left
side
,
to
the
end
that
the
vapours
retayned
by
lying
on
the
right
side
,
may
breathe
out
:
&
finally
he
must
lie
vpon
the
right
side
,
to
the
end
that
what
shal
be
concocted
,
may
discend
the
more
easily
.
The
parts
of
the
bodie
must
not
be
stretched
out
al
along
in
sleeping
,
they
must
be
somewhat
drawne
vp
:
for
as
Galen
obserueth
in
his
first
booke
of
the
mouing
of
the
muscles
,
the
rest
of
the
muscles
consisteth
in
a
meane
kind
of
contraction
.
And
that
is
the
figure
,
which
the
Anathomists
call
the
meane
or
middle
figure
,
which
is
most
naturall
and
least
painfull
.
And
thus
much
for
the
generall
rules
of
sleepe
,
which
seeing
all
old
men
cannot
tell
how
to
keepe
,
we
will
permit
them
to
sleepe
a
little
after
dinner
,
in
as
much
as
they
cannot
but
lie
waken
almost
all
nights
long
.
Some
referre
the
cause
of
their
lying
awake
to
their
temperature
,
which
is
drie
,
and
to
the
sharpe
vapours
which
commonly
are
raised
of
salt
flegme
.
Chap.
X.
How
we
must
make
old
folkes
merrie
,
and
put
them
out
of
all
maner
of
violent
passions
of
the
minde
.
PLato
in
a
Dialogue
,
which
he
intituleth
Carmides
,
writeth
as
the
trueth
is
,
that
the
most
violent
and
dangerous
diseases
that
the
body
suffereth
,
doe
come
from
the
minde
:
for
the
minde
(
sayth
he
)
hauing
a
soueraigne
power
and
absolute
authoritie
to
command
the
bodie
,
The
power
of
the
minde
ouer
the
bodie
.
moueth
,
altereth
,
and
chaungeth
it
in
a
moment
as
it
pleaseth
.
How
many
diseases
doe
we
see
to
rise
,
and
to
bee
cured
by
the
onely
force
of
imagination
?
How
many
examples
haue
we
of
such
as
sudden
and
extreame
ioy
hath
brought
vnto
their
end
?
And
griefes
,
pensiuenes
,
and
sadnes
,
doe
they
not
cast
vs
headlong
into
an
infinite
number
of
melancholike
diseases
,
which
serue
for
a
scourge
vnto
the
Phisition
,
and
their
owne
confusion
for
their
obstinacie
?
Wee
haue
read
many
histories
of
such
as
haue
growne
white
haired
in
foure
and
twentie
houres
,
vpon
feare
onely
and
a
conceited
opinion
of
death
.
So
that
hee
which
would
liue
long
and
in
health
,
must
keepe
himselfe
as
much
as
he
can
free
from
all
violent
passions
.
But
olde
men
more
then
any
other
must
beware
,
both
because
they
are
ordinarily
more
subiect
to
feare
,
taking
of
offence
,
and
waywardnes
,
because
of
their
cold
distemperature
:
as
also
because
of
the
weakenes
of
their
braine
.
And
other
men
must
indeuour
to
take
from
them
all
occasion
of
feare
and
sadnes
,
least
they
should
thereby
become
more
cold
.
There
is
no
danger
now
and
then
to
moue
their
choler
,
thereby
to
rouse
them
vp
and
warme
them
a
little
:
they
must
bee
made
merrie
as
much
as
may
bee
,
and
euery
thing
ministred
vnto
them
that
may
content
and
please
them
.
But
for
as
much
as
all
the
pleasures
and
displeasures
which
wee
feele
in
our
mindes
,
doe
rise
from
the
sences
,
which
are
the
trustie
spyes
,
and
faithfull
messengers
thereof
,
wee
must
(
if
wee
will
content
and
please
olde
men
,
)
flatter
and
tickle
their
sences
,
the
sight
,
hearing
,
smelling
and
taste
,
in
prouiding
for
euery
one
of
them
,
matters
that
are
most
agreeable
and
fit
for
them
.
The
eye
delighteth
it selfe
wonderfully
in
the
beholding
of
beautifull
women
;
The
pleasures
of
sight
.
and
I
am
of
opinion
that
such
sight
onely
will
content
old
men
.
Varietie
of
flowers
,
and
diuersitie
of
faire
colours
doth
reioyce
them
infinitly
.
They
must
weare
continually
some
one
or
other
rich
and
precious
Iewell
,
and
amongst
others
the
Saphir
and
Emerauld
,
because
there
is
not
any
other
colour
that
doth
preserue
and
comfort
the
sight
so
much
as
doth
the
greene
and
violet
.
The
hearing
hath
his
particular
delights
,
which
pearce
yet
more
deeply
,
The
rauishment
of
the
eare
.
and
sound
the
very
bottome
of
the
minde
.
Musicke
with
voyces
and
instruments
,
doth
calme
and
make
gentle
the
most
outragious
,
rough
and
sterne
natures
.
Clinias
(
as
I
haue
obserued
in
the
treatise
of
melancholike
diseases
)
so
soone
as
he
saw
any
passion
to
assaile
him
,
tooke
his
harpe
,
and
by
this
meanes
kept
away
the
motions
of
his
humour
.
Old
men
must
be
held
vp
with
such
discourses
as
they
like
of
;
they
must
bee
praised
,
they
must
bee
flattered
,
they
must
not
bee
gainsayd
in
anything
,
and
there
must
bee
propounded
vnto
them
matter
which
may
please
them
,
and
whereunto
they
haue
been
brought
vp
;
as
lucre
and
gaine
vnto
the
marchant
;
great
exploytes
and
feates
of
armes
,
to
the
warriour
;
learned
discourses
,
to
such
as
are
learned
:
for
these
doe
hold
them
awake
and
content
.
Witnesse
hereof
is
that
good
old
man
and
graue
law-maker
Solon
,
who
being
in
his
death-bed
,
and
seeing
two
or
three
of
his
friends
whispering
together
,
for
feare
they
should
offend
him
,
did
list
vp
himselfe
luftely
,
and
desired
them
to
speake
aloude
,
thinking
himselfe
most
happie
if
at
his
last
houre
he
might
learne
any
thing
.
The
pleasures
of
smelling
.
As
concerning
the
sence
of
smelling
,
it
is
most
certaine
that
good
smels
doe
make
the
heart
ioyfull
and
merrie
,
and
purifie
the
spirits
.
I
am
of
opinion
therefore
,
that
it
were
good
for
olde
men
to
carrie
about
them
some
good
odours
,
as
chaines
and
balles
of
Muske
,
that
they
haue
alwaies
in
their
chamber
some
good
parfumes
,
that
they
wash
their
beards
,
The
pleasures
of
the
taste
.
hands
and
faces
with
sweete
waters
.
As
for
the
taste
,
it
is
to
be
referred
vnto
the
victuals
,
and
for
it
there
must
daily
bee
prouided
some
daintie
dish
,
and
some
one
meate
or
other
that
is
sharpe
in
taste
,
to
stirre
vp
their
appetite
.
Behold
therefore
and
see
wherein
consisteth
the
maner
of
dyet
to
be
obserued
of
olde
folke
:
and
it
behoueth
(
that
I
may
make
an
end
of
the
whole
discourse
)
that
euery
one
become
wise
,
to
know
his
naturall
inclination
,
and
that
experience
of
such
things
as
do
him
good
or
harme
,
make
him
a
maister
and
Phisition
vnto
himselfe
.
CHAP.
XI
.
What
medecines
are
most
fit
for
olde
folke
,
and
by
what
meanes
,
the
discommodities
of
olde
age
may
be
amended
.
SO
many
are
the
discommodities
which
olde
age
bringeth
with
it
,
as
that
the
learned
of
olde
time
did
thinke
it
to
come
neerer
to
the
nature
of
a
disease
then
of
health
.
The
discommodities
waiting
vpon
old
men
.
You
shall
see
olde
men
commonly
to
be
costiue
,
to
abound
with
fleagme
,
and
sharpe
waterish
humours
,
which
causes
some
small
itchings
and
burning
of
vrine
,
they
are
all
full
of
windines
,
and
feele
an
vniuersall
weakenes
ouer
all
their
bodies
,
because
they
haue
a
weake
stomacke
,
and
the
naturall
heate
of
their
whole
bodie
is
faint
and
languishing
,
they
are
in
a
maner
altogether
subiect
to
theumes
,
and
cease
not
either
to
cough
,
spit
,
or
weepe
.
All
these
infirmities
may
be
prouided
against
by
some
gentle
and
delightsome
medicines
.
And
first
of
all
,
the
bellie
must
be
made
good
,
How
the
belly
may
be
kept
soluble
.
A
laxatiue
broth
.
(
that
is
to
say
loose
)
with
artificiall
brothes
,
which
may
bee
prepared
diuerse
waies
.
Take
of
the
tender
crops
of
Mallowes
,
of
Mercurie
,
Garden
and
wilde
Artichoke
,
and
of
the
hearbe
called
Cynocrambe
,
boyle
them
with
a
Chicken
,
and
take
it
in
the
morning
.
The
broth
of
red
Coleworts
with
oyle
,
is
very
good
,
but
the
broth
of
a
Cocke
is
the
excellentest
of
all
the
rest
:
it
must
be
made
thus
.
Take
an
olde
Cocke
,
pull
him
and
beate
him
well
,
afterward
kill
him
,
The
broth
of
a
Cocke
.
and
hauing
taken
out
his
guts
,
wash
him
twise
or
thrise
in
white
wine
,
and
stuffe
his
bellie
with
a
handful
of
the
rootes
of
Percely
,
the
leaues
of
Borage
,
Buglosse
,
Burnet
,
Mercurie
,
Artichoke
of
the
garden
and
field
,
fat
Figs
,
damaske
Raisins
,
Dates
,
Iuiubes
the
seed
of
Carthamus
and
Hisope
,
boile
all
these
together
perfectly
,
and
afterward
straine
them
very
well
for
the
purpose
,
and
cause
it
to
be
taken
three
dayes
together
.
Some
put
thereto
a
little
of
the
salt
of
Tartar
,
to
giue
it
some
sharpenes
.
This
broth
serueth
exceeding
well
for
olde
men
,
for
it
keepeth
the
bodie
loose
,
cleanseth
the
waies
of
Vrine
,
and
is
very
profitable
for
the
breast
,
and
shortnes
of
breath
,
whereunto
they
be
subiect
.
Suppositories
must
be
ordinarilie
vsed
of
them
,
as
also
mollifying
Clysters
.
Galen
would
not
that
we
should
vse
any
strong
and
sharpe
Clysters
,
he
resteth
contented
in
the
onely
vse
of
oyle
Oliue
.
For
inward
Laxatiues
I
like
well
and
allow
of
the
pills
of
Hiera
,
of
Aloes
well
prepared
,
and
those
which
are
called
Mastichinae
.
Turpentine
cleanseth
and
purgeth
all
the
inward
parts
,
Remedies
for
the
weakenes
of
their
stomacke
.
without
danger
for
the
weakenes
of
their
stomacke
,
and
to
discusse
the
windes
which
put
them
to
paine
,
the
roote
of
Ginger
confected
,
Lozenges
of
Aromaticum
Rosatum
,
sugard
Anise
seede
,
Cinamome
water
,
the
essence
of
Anise
seede
,
To
stirre
vp
the
heate
of
olde
folke
.
of
Iuniper
berries
and
Cloues
is
commended
.
To
stir
vp
the
heate
which
may
seeme
to
be
asleepe
all
ouer
the
bodie
,
I
finde
nothing
better
,
then
to
cause
them
to
take
oftentimes
the
weight
of
two
French
Crownes
of
Amber
Grise
in
a
very
new
egge
.
I
allow
also
of
the
vse
of
Treacle
,
Mithridate
,
Confectio
Alkermes
,
Aquae
Theriacales
,
Imperiales
,
and
Caelestes
.
The
compositions
whereof
I
set
not
downe
,
because
they
are
at
this
day
very
common
.
All
the
parts
also
may
be
strengthned
with
outward
medecines
,
as
the
braine
by
caps
and
head
powders
,
amongst
which
Auenzoar
praiseth
Cloues
powdred
and
scattered
vpon
the
Coronall
suture
,
the
heart
by
emplasters
,
oyntments
,
and
bags
,
the
stomacke
by
oyntments
and
bags
.
Finally
,
we
must
thinke
,
that
all
aromaticall
things
,
and
those
which
smell
well
,
are
good
for
olde
folke
.
FINIS
.