Arnoldus in his 8 and 11 Aphorisms gives cautions against, and expressly forbiddeth it. [2853]"A wise physician will not give physic, but upon necessity, and first try medicinal diet, before he proceed to medicinal cure." [2854]In another place he laughs those men to scorn, that think _longis syrupis expugnare daemones et animi phantasmata_, they can purge fantastical imaginations and the devil by physic. Another caution is, that they proceed upon good grounds, if so be there be need of physic, and not mistake the disease; they are often deceived by the [2855]similitude of symptoms, saith Heurnius, and I could give instance in many consultations, wherein they have prescribed opposite physic. Sometimes they go too perfunctorily to work, in not prescribing a just [2856]course of physic: To stir up the humour, and not to purge it, doth often more harm than good.

Monta.n.u.s _consil. 30._ inveighs against such perturbations, "that purge to the halves, tire nature, and molest the body to no purpose." 'Tis a crabbed humour to purge, and as Laurentius calls this disease, the reproach of physicians: _Bessardus, flagellum medicorum_, their lash; and for that cause, more carefully to be respected. Though the patient be averse, saith Laurentius, desire help, and refuse it again, though he neglect his own health, it behoves a good physician not to leave him helpless. But most part they offend in that other extreme, they prescribe too much physic, and tire out their bodies with continual potions, to no purpose. Aetius _tetrabib. 2. 2. ser. cap. 90._ will have them by all means therefore [2857]"to give some respite to nature," to leave off now and then; and Laelius a Fonte Eugubinus in his consultations, found it (as he there witnesseth) often verified by experience, [2858]"that after a deal of physic to no purpose, left to themselves, they have recovered." 'Tis that which Nic. Piso, Donatus Altomarus, still inculcate, _dare requiem naturae_, to give nature rest.

SUBSECT. II.--_Concerning the Patient_.

When these precedent cautions are accurately kept, and that we have now got a skilful, an honest physician to our mind, if his patient will not be conformable, and content to be ruled by him, all his endeavours will come to no good end. Many things are necessarily to be observed and continued on the patient's behalf: First that he be not too n.i.g.g.ardly miserable of his purse, or think it too much he bestows upon himself, and to save charges endanger his health. The Abderites, when they sent for [2859]Hippocrates, promised him what reward he would, [2860]"all the gold they had, if all the city were gold he should have it." Naaman the Syrian, when he went into Israel to Elisha to be cured of his leprosy, took with him ten talents of silver, six thousand pieces of gold, and ten changes of raiment, (2 Kings v. 5.) Another thing is, that out of bashfulness he do not conceal his grief; if aught trouble his mind, let him freely disclose it, _Stultorum incurata pudor malus ulcera celat_: by that means he procures to himself much mischief, and runs into a greater inconvenience: he must be willing to be cured, and earnestly desire it. _Pars sanitatis velle sanare fuit_, (Seneca). 'Tis a part of his cure to wish his own health, and not to defer it too long.

[2861] "Qui blandiendo dulce nutrivit malum, Soro recusat ferre quod subiit jugum."

"He that by cherishing a mischief doth provoke, Too late at last refuseth to cast off his yoke,"

[2862] "h.e.l.leborum frustra c.u.m jam cutis aegra tumebit, Poscentes videas; venienti occurrite morbo."

"When the skin swells, to seek it to appease With h.e.l.lebore, is vain; meet your disease."

By this means many times, or through their ignorance in not taking notice of their grievance and danger of it, contempt, supine negligence, extenuation, wretchedness and peevishness; they undo themselves. The citizens, I know not of what city now, when rumour was brought their enemies were coming, could not abide to hear it; and when the plague begins in many places and they certainly know it, they command silence and hush it up; but after they see their foes now marching to their gates, and ready to surprise them, they begin to fortify and resist when 'tis too late; when, the sickness breaks out and can be no longer concealed, then they lament their supine negligence: 'tis no otherwise with these men. And often out of prejudice, a loathing, and distaste of physic, they had rather die, or do worse, than take any of it. "Barbarous immanity" ([2863]Melancthon terms it) "and folly to be deplored, so to contemn the precepts of health, good remedies, and voluntarily to pull death, and many maladies upon their own heads." Though many again are in that other extreme too profuse, suspicious, and jealous of their health, too apt to take physic on every small occasion, to aggravate every slender pa.s.sion, imperfection, impediment: if their finger do but ache, run, ride, send for a physician, as many gentlewomen do, that are sick, without a cause, even when they will themselves, upon every toy or small discontent, and when he comes, they make it worse than it is, by amplifying that which is not. [2864]Hier.

Capivaccius sets it down as a common fault of all "melancholy persons to say their symptoms are greater than they are, to help themselves." And which [2865]Mercurialis notes, _consil. 53._ "to be more troublesome to their physicians, than other ordinary patients, that they may have change of physic."

A third thing to be required in a patient, is confidence, to be of good cheer, and have sure hope that his physician can help him. [2866]Damascen the Arabian requires likewise in the physician himself, that he be confident he can cure him, otherwise his physic will not be effectual, and promise withal that he will certainly help him, make him believe so at least. [2867]Galeottus gives this reason, because the form of health is contained in the physician's mind, and as Galen, holds [2868]"confidence and hope to be more good than physic," he cures most in whom most are confident. Axiocus sick almost to death, at the very sight of Socrates recovered his former health. Paracelsus a.s.signs it for an only cause, why Hippocrates was so fortunate in his cures, not for any extraordinary skill he had; [2869]but "because the common people had a most strong conceit of his worth." To this of confidence we may add perseverance, obedience, and constancy, not to change his physician, or dislike him upon every toy; for he that so doth (saith [2870]Ja.n.u.s Damascen) "or consults with many, falls into many errors; or that useth many medicines." It was a chief caveat of [2871]Seneca to his friend Lucilius, that he should not alter his physician, or prescribed physic: "Nothing hinders health more; a wound can never be cured, that hath several plasters." Crato _consil. 186._ taxeth all melancholy persons of this fault: [2872]"'Tis proper to them, if things fall not out to their mind, and that they have not present ease, to seek another and another;" (as they do commonly that have sore eyes) "twenty one after another, and they still promise all to cure them, try a thousand remedies; and by this means they increase their malady, make it most dangerous and difficult to be cured." "They try many" (saith [2873]

Monta.n.u.s) "and profit by none:" and for this cause, _consil. 24._ he enjoins his patient before he take him in hand, [2874]"perseverance and sufferance, for in such a small time no great matter can be effected, and upon that condition he will administer physic, otherwise all his endeavour and counsel would be to small purpose." And in his _31. counsel_ for a notable matron, he tells her, [2875]"if she will be cured, she must be of a most abiding patience, faithful obedience, and singular perseverance; if she remit, or despair, she can expect or hope for no good success."

_Consil. 230._ for an Italian Abbot, he makes it one of the greatest reasons why this disease is so incurable, [2876]"because the parties are so restless, and impatient, and will therefore have him that intends to be eased," [2877]"to take physic, not for a month, a year, but to apply himself to their prescriptions all the days of his life." Last of all, it is required that the patient be not too bold to practise upon himself, without an approved physician's consent, or to try conclusions, if he read a receipt in a book; for so, many grossly mistake, and do themselves more harm than good. That which is conducing to one man, in one case, the same time is opposite to another. [2878]An a.s.s and a mule went laden over a brook, the one with salt, the other with wool: the mule's pack was wet by chance, the salt melted, his burden the lighter, and he thereby much eased: he told the a.s.s, who, thinking to speed as well, wet his pack likewise at the next water, but it was much the heavier, he quite tired. So one thing may be good and bad to several parties, upon diverse occasions. "Many things" (saith [2879] Penottus) "are written in our books, which seem to the reader to be excellent remedies, but they that make use of them are often deceived, and take for physic poison." I remember in Valleriola's observations, a story of one John Baptist a Neapolitan, that finding by chance a pamphlet in Italian, written in praise of h.e.l.lebore, would needs adventure on himself, and took one dram for one scruple, and had not he been sent for, the poor fellow had poisoned himself. From whence he concludes out of Damascenus _2 et 3. Aphoris._ [2880]"that without exquisite knowledge, to work out of books is most dangerous: how unsavoury a thing it is to believe writers, and take upon trust, as this patient perceived by his own peril." I could recite such another example of mine own knowledge, of a friend of mine, that finding a receipt in Bra.s.sivola, would needs take h.e.l.lebore in substance, and try it on his own person; but had not some of his familiars come to visit him by chance, he had by his indiscretion hazarded himself: many such I have observed. These are those ordinary cautions, which I should think fit to be noted, and he that shall keep them, as [2881] Monta.n.u.s saith, shall surely be much eased, if not thoroughly cured.

SUBSECT. III.--_Concerning Physic_.

Physic itself in the last place is to be considered; "for the Lord hath created medicines of the earth, and he that is wise will not abhor them."

Ecclus. x.x.xviii. 4. ver. 7.[0000] "of such doth the apothecary make a confection," &c. Of these medicines there be diverse and infinite kinds, plants, metals, animals, &c., and those of several natures, some good for one, hurtful to another: some noxious in themselves, corrected by art, very wholesome and good, simples, mixed, &c., and therefore left to be managed by discreet and skilful physicians, and thence applied to man's use. To this purpose they have invented method, and several rules of art, to put these remedies in order, for their particular ends. Physic (as Hippocrates defines it) is nought else but [2882]"addition and subtraction;" and as it is required in all other diseases, so in this of melancholy it ought to be most accurate, it being (as [2883]Mercurialis acknowledgeth) so common an affection in these our times, and therefore fit to be understood. Several prescripts and methods I find in several men, some take upon them to cure all maladies with one medicine, severally applied, as that panacea, _aurum potabile_, so much controverted in these days, _herba solis_, &c.

Paracelsus reduceth all diseases to four princ.i.p.al heads, to whom Severinus, Ravelascus, Leo Suavius, and others adhere and imitate: those are leprosy, gout, dropsy, falling-sickness. To which they reduce the rest; as to leprosy, ulcers, itches, furfurs, scabs, &c. To gout, stone, colic, toothache, headache, &c. To dropsy, agues, jaundice, cachexia, &c. To the falling-sickness, belong palsy, vertigo, cramps, convulsions, incubus, apoplexy, &c. [2884]"If any of these four princ.i.p.al be cured" (saith Ravelascus) "all the inferior are cured," and the same remedies commonly serve: but this is too general, and by some contradicted: for this peculiar disease of melancholy, of which I am now to speak, I find several cures, several methods and prescripts. They that intend the practic cure of melancholy, saith Duretus in his notes to Hollerius, set down nine peculiar scopes or ends; Savanarola prescribes seven especial canons. Aelia.n.u.s Montaltus _cap. 26._ Faventinus in his empirics, Hercules de Saxonia, &c., have their several injunctions and rules, all tending to one end. The ordinary is threefold, which I mean to follow. [Greek: Diaitaetikae], _Pharmaceutica_, and _Chirurgica_, diet, or living, apothecary, chirurgery, which Wecker, Crato, Guianerius, &c., and most, prescribe; of which I will insist, and speak in their order.

SECT. II. MEMB. I.

SUBSECT. I.--_Diet rectified in substance_.

Diet, [Greek: Diaitaetikae], _victus_, or living, according to [2885]

Fuchsius and others, comprehends those six non-natural things, which I have before specified, are especial causes, and being rectified, a sole or chief part of the cure. [2886]Johannes Arcula.n.u.s, _cap. 16. in 9. Rhasis_, accounts the rectifying of these six a sufficient cure. Guianerius, _tract.

15, cap. 9._ calls them, _propriam et primam curam_, the princ.i.p.al cure: so doth Monta.n.u.s, Crato, Mercurialis, Altomarus, &c., first to be tried, Lemnius, _inst.i.t. cap. 22_, names them the hinges of our health, [2887]no hope of recovery without them. Reinerus Solenander, in his seventh consultation for a Spanish young gentlewoman, that was so melancholy she abhorred all company, and would not sit at table with her familiar friends, prescribes this physic above the rest, [2888]no good to be done without it.

[2889]Aretus, _lib. 1. cap. 7._ an old physician, is of opinion, that this is enough of itself, if the party be not too far gone in sickness.

[2890]Crato, in a consultation of his for a n.o.ble patient, tells him plainly, that if his highness will keep but a good diet, he will warrant him his former health. [2891]Monta.n.u.s, _consil. 27._ for a n.o.bleman of France, admonisheth his lordship to be most circ.u.mspect in his diet, or else all his other physic will [2892]be to small purpose. The same injunction I find verbatim in J. Caesar Claudinus, _Respon. 34. Scoltzii_, _consil. 183._ Trallia.n.u.s, _cap. 16. lib. 1._ Laelius a Fonte Aeugubinus often brags, that he hath done more cures in this kind by rectification of diet, than all other physic besides. So that in a word I may say to most melancholy men, as the fox said to the weasel, that could not get out of the garner, _Macra cavum repetes, quem macra subisti_, [2893]the six non-natural things caused it, and they must cure it. Which howsoever I treat of, as proper to the meridian of melancholy, yet nevertheless, that which is here said with him in [2894]Tully, though writ especially for the good of his friends at Tarentum and Sicily, yet it will generally serve [2895]most other diseases, and help them likewise, if it be observed.

Of these six non-natural things, the first is diet, properly so called, which consists in meat and drink, in which we must consider substance, quant.i.ty, quality, and that opposite to the precedent. In substance, such meats are generally commended, which are [2896]"moist, easy of digestion, and not apt to engender wind, not fried, nor roasted, but sod" (saith Valescus, Altomarus, Piso, &c.) "hot and moist, and of good nourishment;"

Crato, _consil. 21. lib. 2._ admits roast meat, [2897]if the burned and scorched _superficies_, the brown we call it, be pared off. Salvia.n.u.s, _lib. 2. cap. 1._ cries out on cold and dry meats; [2898]young flesh and tender is approved, as of kid, rabbits, chickens, veal, mutton, capons, hens, partridge, pheasant, quails, and all mountain birds, which are so familiar in some parts of Africa, and in Italy, and as [2899]Dublinius reports, the common food of boors and clowns in Palestine. Galen takes exception at mutton, but without question he means that rammy mutton, which is in Turkey and Asia Minor, which have those great fleshy tails, of forty-eight pounds weight, as Vertomannus witnesseth, _navig. lib. 2.

cap. 5._ The lean of fat meat is best, and all manner of broths, and pottage, with borage, lettuce, and such wholesome herbs are excellent good, especially of a c.o.c.k boiled; all spoon meat. Arabians commend brains, but [2900]Laurentius, _c. 8._ excepts against them, and so do many others; [2901]eggs are justified as a nutritive wholesome meat, b.u.t.ter and oil may pa.s.s, but with some limitation; so [2902]Crato confines it, and "to some men sparingly at set times, or in sauce," and so sugar and honey are approved. [2903]All sharp and sour sauces must be avoided, and spices, or at least seldom used: and so saffron sometimes in broth may be tolerated; but these things may be more freely used, as the temperature of the party is hot or cold, or as he shall find inconvenience by them. The thinnest, whitest, smallest wine is best, not thick, nor strong; and so of beer, the middling is fittest. Bread of good wheat, pure, well purged from the bran is preferred; Laurentius, _cap. 8._ would have it kneaded with rain water, if it may be gotten.

_Water_.] Pure, thin, light water by all means use, of good smell and taste, like to the air in sight, such as is soon hot, soon cold, and which Hippocrates so much approves, if at least it may be had. Rain water is purest, so that it fall not down in great drops, and be used forthwith, for it quickly putrefies. Next to it fountain water that riseth in the east, and runneth eastward, from a quick running spring, from flinty, chalky, gravelly grounds: and the longer a river runneth, it is commonly the purest, though many springs do yield the best water at their fountains. The waters in hotter countries, as in Turkey, Persia, India, within the tropics, are frequently purer than ours in the north, more subtile, thin, and lighter, as our merchants observe, by four ounces in a pound, pleasanter to drink, as good as our beer, and some of them, as Choaspis in Persia, preferred by the Persian kings, before wine itself.

[2904] "c.l.i.torio quicunque sitim de fonte levarit Vina fugit gaudetque meris abstemius undis."

Many rivers I deny not are muddy still, white, thick, like those in China, Nile in Egypt, Tiber at Rome, but after they be settled two or three days, defecate and clear, very commodious, useful and good. Many make use of deep wells, as of old in the Holy Land, lakes, cisterns, when they cannot be better provided; to fetch it in carts or gondolas, as in Venice, or camels'

backs, as at Cairo in Egypt, [2905]Radzivilius observed 8000 camels daily there, employed about that business; some keep it in trunks, as in the East Indies, made four square with descending steps, and 'tis not amiss, for I would not have any one so nice as that Grecian Calis, sister to Nicephorus, emperor of Constantinople, and [2906]married to Dominitus Silvius, duke of Venice, that out of incredible wantonness, _communi aqua uti nolebat_, would use no vulgar water; but she died _tanta_ (saith mine author) _foetidissimi puris copia_, of so fulsome a disease, that no water could wash her clean. [2907]Plato would not have a traveller lodge in a city that is not governed by laws, or hath not a quick stream running by it; _illud enim animum, hoc corrumpit valetudinem_, one corrupts the body, the other the mind. But this is more than needs, too much curiosity is naught, in time of necessity any water is allowed. Howsoever, pure water is best, and which (as Pindarus holds) is better than gold; an especial ornament it is, and "very commodious to a city" (according to [2908]Vegetius) "when fresh springs are included within the walls," as at Corinth, in the midst of the town almost, there was _arx altissima scatens fontibus_, a goodly mount full of fresh water springs: "if nature afford them not they must be had by art." It is a wonder to read of those [2909]stupend aqueducts, and infinite cost hath been bestowed in Rome of old, Constantinople, Carthage, Alexandria, and such populous cities, to convey good and wholesome waters: read [2910]Frontinus, Lipsius _de admir._ [2911]Plinius, _lib. 3. cap. 11_, Strabo in his _Geogr._ That aqueduct of Claudius was most eminent, fetched upon arches fifteen miles, every arch 109 feet high: they had fourteen such other aqueducts, besides lakes and cisterns, 700 as I take it; [2912]every house had private pipes and channels to serve them for their use. Peter Gillius, in his accurate description of Constantinople, speaks of an old cistern which he went down to see, 336 feet long, 180 feet broad, built of marble, covered over with arch-work, and sustained by 336 pillars, 12 feet asunder, and in eleven rows, to contain sweet water. Infinite cost in channels and cisterns, from Nilus to Alexandria, hath been formerly bestowed, to the admiration of these times; [2913]their cisterns so curiously cemented and composed, that a beholder would take them to be all of one stone: when the foundation is laid, and cistern made, their house is half built. That Segovian aqueduct in Spain, is much wondered at in these days, [2914]upon three rows of pillars, one above another, conveying sweet water to every house: but each city almost is full of such aqueducts.

Amongst the rest [2915]he is eternally to be commended, that brought that new stream to the north side of London at his own charge: and Mr. Otho Nicholson, founder of our waterworks and elegant conduit in Oxford. So much have all times attributed to this element, to be conveniently provided of it: although Galen hath taken exceptions at such waters, which run through leaden pipes, _ob cerussam quae in iis generatur_, for that unctuous ceruse, which causeth dysenteries and fluxes; [2916]yet as Alsarius Crucius of Genna well answers, it is opposite to common experience. If that were true, most of our Italian cities, Montpelier in France, with infinite others, would find this inconvenience, but there is no such matter. For private families, in what sort they should furnish themselves, let them consult with P. Crescentius, _de Agric. l. 1. c. 4_, Pamphilius Hirelacus, and the rest.

Amongst fishes, those are most allowed of, that live in gravelly or sandy waters, pikes, perch, trout, gudgeon, smelts, flounders, &c. Hippolitus Salvia.n.u.s takes exception at carp; but I dare boldly say with [2917]

Dubravius, it is an excellent meat, if it come not from [2918]muddy pools, that it retain not an unsavoury taste. Erinacius Marinus is much commended by Oribatius, Aetius, and most of our late writers.

[2919]Crato, _consil. 21. lib. 2._ censures all manner of fruits, as subject to putrefaction, yet tolerable at sometimes, after meals, at second course, they keep down vapours, and have their use. Sweet fruits are best, as sweet cherries, plums, sweet apples, pearmains, and pippins, which Laurentius extols, as having a peculiar property against this disease, and Plater magnifies, _omnibus modis appropriata conveniunt_, but they must be corrected for their windiness: ripe grapes are good, and raisins of the sun, musk-melons well corrected, and sparingly used. Figs are allowed, and almonds blanched. Trallia.n.u.s discommends figs, [2920]Salvia.n.u.s olives and capers, which [2921]others especially like of, and so of pistick nuts.

Monta.n.u.s and Mercurialis out of Avenzoar, admit peaches, [2922]pears, and apples baked after meals, only corrected with sugar, and aniseed, or fennel-seed, and so they may be profitably taken, because they strengthen the stomach, and keep down vapours. The like may be said of preserved cherries, plums, marmalade of plums, quinces, &c., but not to drink after them. [2923]Pomegranates, lemons, oranges are tolerated, if they be not too sharp.

[2924]Crato will admit of no herbs, but borage, bugloss, endive, fennel, aniseed, baum; Callenius and Arnoldus tolerate lettuce, spinach, beets, &c.

The same Crato will allow no roots at all to be eaten. Some approve of potatoes, parsnips, but all corrected for wind. No raw salads; but as Laurentius prescribes, in broths; and so Crato commends many of them: or to use borage, hops, baum, steeped in their ordinary drink. [2925]Avenzoar magnifies the juice of a pomegranate, if it be sweet, and especially rose water, which he would have to be used in every dish, which they put in practice in those hot countries, about Damascus, where (if we may believe the relations of Vertomannus) many hogsheads of rose water are to be sold in the market at once, it is in so great request with them.

SUBSECT. II.--_Diet rectified in quant.i.ty_.

Man alone, saith [2926]Cardan, eats and drinks without appet.i.te, and useth all his pleasure without necessity, _animae vitio_, and thence come many inconveniences unto him. For there is no meat whatsoever, though otherwise wholesome and good, but if unseasonably taken, or immoderately used, more than the stomach can well bear, it will engender crudity, and do much harm.

Therefore [2927]Crato adviseth his patient to eat but twice a day, and that at his set meals, by no means to eat without an appet.i.te, or upon a full stomach, and to put seven hours' difference between dinner and supper.

Which rule if we did observe in our colleges, it would be much better for our healths: but custom, that tyrant, so prevails, that contrary to all good order and rules of physic, we scarce admit of five. If after seven hours' tarrying he shall have no stomach, let him defer his meal, or eat very little at his ordinary time of repast. This very counsel was given by Prosper Calenus to Cardinal Caesius, labouring of this disease; and [2928]

Platerus prescribes it to a patient of his, to be most severely kept.

Guianerius admits of three meals a day, but Monta.n.u.s, _consil. 23. pro. Ab.

Italo_, ties him precisely to two. And as he must not eat overmuch, so he may not absolutely fast; for as Celsus contends, _lib. 1. Jacchinus 15. in 9. Rhasis_, [2929]repletion and inanition may both do harm in two contrary extremes. Moreover, that which he doth eat, must be well [2930]chewed, and not hastily gobbled, for that causeth crudity and wind; and by all means to eat no more than he can well digest. "Some think" (saith [2931]

Trincavelius, _lib. 11. cap. 29. de curand. part. hum._) "the more they eat the more they nourish themselves:" eat and live, as the proverb is, "not knowing that only repairs man, which is well concocted, not that which is devoured." Melancholy men most part have good [2932]appet.i.tes, but ill digestion, and for that cause they must be sure to rise with an appet.i.te; and that which Socrates and Disarius the physicians in [2933]Macrobius so much require, St. Hierom enjoins Rusticus to eat and drink no more than, will [2934]satisfy hunger and thirst. [2935]Lessius, the Jesuit, holds twelve, thirteen, or fourteen ounces, or in our northern countries, sixteen at most, (for all students, weaklings, and such as lead an idle sedentary life) of meat, bread, &c., a fit proportion for a whole day, and as much or little more of drink. Nothing pesters the body and mind sooner than to be still fed, to eat and ingurgitate beyond all measure, as many do. [2936]

"By overmuch eating and continual feasts they stifle nature, and choke up themselves; which, had they lived coa.r.s.ely, or like galley slaves been tied to an oar, might have happily prolonged many fair years."

A great inconvenience comes by variety of dishes, which causeth the precedent distemperature, [2937]"than which" (saith Avicenna) "nothing is worse; to feed on diversity of meats, or overmuch," Sertorius-like, _in lucem caenare_, and as commonly they do in Muscovy and Iceland, to prolong their meals all day long, or all night. Our northern countries offend especially in this, and we in this island (_ampliter viventes in prandiis et caenis_, as [2938]Polydore notes) are most liberal feeders, but to our own hurt. [2939]_Persicos odi puer apparatus_: "Excess of meat breedeth sickness, and gluttony causeth choleric diseases: by surfeiting many perish, but he that dieteth himself prolongeth his life," Ecclus. x.x.xvii.

29, 30. We account it a great glory for a man to have his table daily furnished with variety of meats: but hear the physician, he pulls thee by the ear as thou sittest, and telleth thee, [2940]"that nothing can be more noxious to thy health than such variety and plenty." Temperance is a bridle of gold, and he that can use it aright, [2941]_ego non summis viris comparo, sed simillimum Deo judico_, is liker a G.o.d than a man: for as it will transform a beast to a man again, so will it make a man a G.o.d. To preserve thine honour, health, and to avoid therefore all those inflations, torments, obstructions, crudities, and diseases that come by a full diet, the best way is to [2942]feed sparingly of one or two dishes at most, to have _ventrem bene moratum_, as Seneca calls it, [2943]"to choose one of many, and to feed on that alone," as Crato adviseth his patient. The same counsel [2944]Prosper Calenus gives to Cardinal Caesius, to use a moderate and simple diet: and though his table be jovially furnished by reason of his state and guests, yet for his own part to single out some one savoury dish and feed on it. The same is inculcated by [2945]Crato, _consil. 9. l.

2._ to a n.o.ble personage affected with this grievance, he would have his highness to dine or sup alone, without all his honourable attendance and courtly company, with a private friend or so, [2946]a dish or two, a cup of Rhenish wine, &c. Monta.n.u.s, _consil. 24._ for a n.o.ble matron enjoins her one dish, and by no means to drink between meals. The like, _consil. 229._ or not to eat till he be an hungry, which rule Berengarius did most strictly observe, as Hilbertus, _Cenomecensis Episc._ writes in his life,

------"cui non fuit unquam Ante sitim potus, nec cibus ante famem,"

and which all temperate men do constantly keep. It is a frequent solemnity still used with us, when friends meet, to go to the alehouse or tavern, they are not sociable otherwise: and if they visit one another's houses, they must both eat and drink. I reprehend it not moderately used; but to some men nothing can be more offensive; they had better, I speak it with Saint [2947]Ambrose, pour so much water in their shoes.

It much avails likewise to keep good order in our diet, [2948]"to eat liquid things first, broths, fish, and such meats as are sooner corrupted in the stomach; harder meats of digestion must come last." Crato would have the supper less than the dinner, which Cardan, _Contradict. lib. 1. tract.

5. contradict. 18._ disallows, and that by the authority of Galen. _7. art.

curat. cap. 6._ and for four reasons he will have the supper biggest: I have read many treatises to this purpose, I know not how it may concern some few sick men, but for my part generally for all, I should subscribe to that custom of the Romans, to make a sparing dinner, and a liberal supper; all their preparation and invitation was still at supper, no mention of dinner. Many reasons I could give, but when all is said _pro_ and _con_, [2949]Cardan's rule is best, to keep that we are accustomed unto, though it be naught, and to follow our disposition and appet.i.te in some things is not amiss; to eat sometimes of a dish which is hurtful, if we have an extraordinary liking to it. Alexander Severus loved hares and apples above all other meats, as [2950]Lampridius relates in his life: one pope pork, another peac.o.c.k, &c.; what harm came of it? I conclude our own experience is the best physician; that diet which is most propitious to one, is often pernicious to another, such is the variety of palates, humours, and temperatures, let every man observe, and be a law unto himself. Tiberius, in [2951]Tacitus, did laugh at all such, that thirty years of age would ask counsel of others concerning matters of diet; I say the same.

These few rules of diet he that keeps, shall surely find great ease and speedy remedy by it. It is a wonder to relate that prodigious temperance of some hermits, anchorites, and fathers of the church: he that shall but read their lives, written by Hierom, Athanasius, &c., how abstemious heathens have been in this kind, those Curii and Fabritii, those old philosophers, as Pliny records, _lib. 11._ Xenophon, _lib. 1. de vit. Socrat._ Emperors and kings, as Nicephorus relates, _Eccles. hist. lib. 18. cap. 8._ of Mauritius, Ludovicus Pius, &c., and that admirable [2952]example of Ludovicus Cornarus, a patrician of Venice, cannot but admire them. This have they done voluntarily and in health; what shall these private men do that are visited with sickness, and necessarily [2953]enjoined to recover, and continue their health? It is a hard thing to observe a strict diet, _et qui medice vivit, misere vivit_, [2954]as the saying is, _quale hoc ipsum erit vivere, his si privatus fueris_? as good be buried, as so much debarred of his appet.i.te; _excessit medicina malum_, the physic is more troublesome than the disease, so he complained in the poet, so thou thinkest: yet he that loves himself will easily endure this little misery, to avoid a greater inconvenience; _e malis minimum_ better do this than do worse. And as [2955]Tully holds, "better be a temperate old man than a lascivious youth." 'Tis the only sweet thing (which he adviseth) so to moderate ourselves, that we may have _senectutem in juventute, et in juventute senectutem_, be youthful in our old age, staid in our youth, discreet and temperate in both.

MEMB. II.

_Retention and Evacuation rectified_.

I have declared in the causes what harm costiveness hath done in procuring this disease; if it be so noxious, the opposite must needs be good, or mean at least, as indeed it is, and to this cure necessarily required; _maxime conducit_, saith Montaltus, _cap. 27._ it very much avails. [2956]

Altomarus, _cap. 7_, "commends walking in a morning, into some fair green pleasant fields, but by all means first, by art or nature, he will have these ordinary excrements evacuated." Piso calls it, _Beneficium ventris_, the benefit, help or pleasure of the belly, for it doth much ease it.

Laurentius, _cap. 8_, Crato, _consil. 21. l. 2._ prescribes it once a day at least: where nature is defective, art must supply, by those lenitive electuaries, suppositories, condite prunes, turpentine, clysters, as shall be shown. Prosper Calenus, _lib. de atra bile_, commends clysters in hypochondriacal melancholy, still to be used as occasion serves; [2957]

Peter Cnemander in a consultation of his _pro hypocondriaco_, will have his patient continually loose, and to that end sets down there many forms of potions and clysters. Mercurialis, _consil. 88._ if this benefit come not of its own accord, prescribes [2958]clysters in the first place: so doth Monta.n.u.s, _consil. 24. consil. 31 et 229._ he commends turpentine to that purpose: the same he ingeminates, _consil. 230._ for an Italian abbot. 'Tis very good to wash his hands and face often, to shift his clothes, to have fair linen about him, to be decently and comely attired, for _sordes vitiant_, nastiness defiles and dejects any man that is so voluntarily, or compelled by want, it dulleth the spirits.

Baths are either artificial or natural, both have their special uses in this malady, and as [2959]Alexander supposeth, _lib. 1. cap. 16._ yield as speedy a remedy as any other physic whatsoever. Aetius would have them daily used, _a.s.sidua balnea_, _Tetra. 2. sect. 2. c. 9._ Galen cracks how many several cures he hath performed in this kind by use of baths alone, and Rufus pills, moistening them which are otherwise dry. Rhasis makes it a princ.i.p.al cure, _Tota cura sit in humectando_, to bathe and afterwards anoint with oil. Jason Pratensis, Laurentius, _cap. 8._ and Monta.n.u.s set down their peculiar forms of artificial baths. Crato, _consil. 17. lib. 2._ commends mallows, camomile, violets, borage to be boiled in it, and sometimes fair water alone, and in his following counsel, _Balneum aquae dulcis solum saep.i.s.sime profuisse compertum habemus_. So doth Fuchsius, _lib. 1. cap. 33._ _Frisimelica, 2. consil. 42._ in Trincavelius. Some beside herbs prescribe a ram's head and other things to be boiled. [2960]

Fernelius, _consil. 44._ will have them used ten or twelve days together; to which he must enter fasting, and so continue in a temperate heat, and after that frictions all over the body. Lelius Aegubinus, _consil. 142._ and Christoph. Aererus, in a consultation of his, hold once or twice a week sufficient to bathe, the [2961]"water to be warm, not hot, for fear of sweating." Felix Plater, _observ. lib. 1._ for a melancholy lawyer, [2962]

"will have lotions of the head still joined to these baths, with a ley wherein capital herbs have been boiled." [2963]Laurentius speaks of baths of milk, which I find approved by many others. And still after bath, the body to be anointed with oil of bitter almonds, of violets, new or fresh b.u.t.ter, [2964]capon's grease, especially the backbone, and then lotions of the head, embrocations, &c. These kinds of baths have been in former times much frequented, and diversely varied, and are still in general use in those eastern countries. The Romans had their public baths very sumptuous and stupend, as those of Antoninus and Diocletian. Plin. 36. saith there were an infinite number of them in Rome, and mightily frequented; some bathed seven times a day, as Commodus the emperor is reported to have done; usually twice a day, and they were after anointed with most costly ointments: rich women bathed themselves in milk, some in the milk of five hundred she-a.s.ses at once: we have many ruins of such, baths found in this island, amongst those parietines and rubbish of old Roman towns. Lipsius, _de mag. Urb. Rom. l. 3, c. 8_, Rosinus, Scot of Antwerp, and other antiquaries, tell strange stories of their baths. Gillius, _l. 4. cap. ult.