Regimen Sanitatis
REGIMEN SANITATIS est triplex .i. ataid tri gneithi ar follamhnughadh na slainte.
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Conseruatiuum .i. coimed ocus preseruatiuum .i. rem-coimed ocus reductiuum .i treorugadh mar foillsighius Galen
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sa treas partegul do Tegni. Conservatiuum do na daoinibh slána Is imcubidh e. Preseruatiuum don droing bhis ag dul an eslainti no dolucht na neimnechtarda dlighear e. Ocus reductiuum do lucht na heslainti dlighear. Gidhedh gairther presiruatiuum do seruatiuum uair and mar adeir Hali sa treas partegul do Thegni
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sa seathadh coimint dég ocus dá fitheat. Maseadh adeirim gurub o neithibh cosmhaile do niter In coimed mar adeirur san inadh cétna ‘Si uis conseruare crasim quam accepisti similia similibus offeras’ .i. madh áil let an coimplex dogabuis cugat do coimet tabhair neithi cosmuile.
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Maseadh Is neithi cosmuile go huilidhi a céim ocus a foirm dligher do tabhairt don corp mesardha ocus In corp claonus do claonadh nadurdha o measurdacht dligher neithi cosmuile do réir foirme ocus ni do réir céime do tabuirt dó arson na togra ata aige cum tuitme mar adeir Aueroys
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sa seathadh leabur do Collegett. Et da n-abairsi nach gabann ní gnímh ona cosmailius cuige mar adeir Auicina
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a caibidil comhar(tha)
(n)a coimplex sa dara fén don cét leabur mar an abair gurub o thota species gnimaighitt na baill ar In biadh. Adeirim-si gurub o thota species
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an baill do niter an dileaghadh ocus on tes mar indstruimint mar adeir Aueroys sa cuigedh leabur do Collegett do gaile an éin renaburthar struccio gurub ullma an aimsir ina leaghtur iarann mór ann o thota species na sa teine ocus Is mar sin and sa cás so. No adeirim nach gabtur gním ona cosmailius anns na neithibh bis gan anum gidheadh féttur a denamh go maith Is na neithibh ambi anum. Maseadh na cuirp claonas on mhesurdhacht follamhnaighter o neithib cosmuile do réir fhoirme iad In tan bit sa measurdhacht dilighter doibh ocus gan am beith cosmhail do réir chéime oir dlighidh an céim beith nis ísle sa biadh na sa corp da tabartur da oilemhain e ocus dlighear In drong so d'oileamhain le biadh leighiseamail oir Is le biadh Is biadh
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dlighear an coimplex mesardha d'follamnughadh. ‘Uerbi gracia’ .i. adir Hali sa treas partegul do Theighni a coimint an texa so ‘calidiora calidioribus et cetera’
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condlighear an corp tesaighi do shír no an corp claonas o cuttromacht
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a dhá céim d'follamhnughadh le neithibh tesaidhi sa cét céim ocus Is neithi fuara gaires dibh sin oir In teas iseal Is fuaradh am bél an lega e ocus Is uime sin a deirit drong go seachranach ag tuigsin an texa sin gurup le neithibh fuara dligher na cuirp tesaighi do coimhed ocus Is brég sin gidhegh féttur a remh-choimhed no a tesargadh re neithibh fuara Is isle a céim na In corp dobáil do rem-coimhett. Gidhegh cena an follamnughadh renaburtar reduccio Is le neithibh fuara sa taoibh contrardha ocus a céim In and dlighear a dhenamh gidhegh dlighear a fhis gurub le neitibh tesaighi ísli dlighear na cuirp theo docoimhett ocus na cuirp fhuaara le neithibh fuara ísli ocus na cuirp tirma le neithibh tirma ísle, et cetera. Ocus Is folluis gondlighear cuirp lenna duibh
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d'follamhnughadh le neithibh fuara, tirma, ísli ocus Is neithi tesaighi flichi sin ocus ni go h'aonda acht an aithfheghadh coimplexa lenna duibh mar a deir commentator an damasenus sa dara partegul sa cuigedh coimint ocus tri fithit go fuil an fín tesaighi tirim gidhegh adeir gurub tesaighi flichi e an aithfegadh lenna duibh ocus Is mar sin adeirim ann sa cás so. Et Is mar an cétna do coímplex lenna find
condlighear a follamhnughadh le neithibh fuara flicha ísle ocus Is neithi tesaighi tirma ísli sin gidhegh da mbia coimplex lenna find ar tuitim do thuithim aicidigh chum fuarachta ocus cum flichada dlighear a follamhnughadh le neithibh tesaighi tirma árda ocus Is e sin a treorughadh cum a contrardha. Maseadh dlighear na neithi-si d'fheuchain a coimhed na slainti .i. cáil ocus caindighecht ocus órd ocus aimsir bliadhna ocus aimsir no uair In proindighthi ocus aois ocus gnathughadh. Ocus adubhrumar don chail gustrasda
go ndilighinn si bheith cosmail a céim ocus a foirm no a foirm amáin ocus gan a beith a céim oir mar aduburt ar tús go mbi nite íseal cosmail risin coimplex fuar oir Is ní fuar gairtear on liaigh don nithe íseal ocus Is cosmail In fuar ris In ní fuar ocus fós gach uile ní ina fuil betha Is te e ocus Is uime sin nach dlighear a tuigsin gurub cosmail risin corp ndaonda na neithi fuara acht na neithi fuara ísle ocus Is neithi tesaighi sin am bél In legha. In dara Caibidil do chaindigecht In bídh.
Caindigeact In bídh
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.i. condlighear a chaitimh In tan tochluightear e oir adeir Arustotul
in Epistula ad Alexandrum ‘Dum adhuc apetitus durat manum retrahe’ .i. tarruing do lamh chugatt ocus In tochlughadh ar marthain agut. Ocus adir Auicina sa caibidil laburus d'follamhnughadh na neithedh itther ocus ibhter ‘Ita comede quod sint reliquie desiderii’ .i. gurub amhlaidh caithfir fuighlech tochluighthi do beith agut oir Is ferr na huaire d'imdughadh na In cainndigecht mór ocus Is ferr began do caitimh fadhó na móran an én uair oir In biadh caithear an éinfhecht améidh móir ni héidir a dhileaghadh ocus seachrainughi brigh dileaghthach an gaili annsin ocus In sechran doniter sa chét dileaghadh In tan Is mór e ni certaighter sa dara dileaghadh mar adeir comentator damasenus sa cét partegul sa seathadh comint dég ocus Is uime sin nach oilenn se go dlistinach annsin ocus Is ar In adhbur sin adeir Auicina sa treas leabhur nach fhásaidh na daoine ginacha. Et fós an biadh thosgaighes a méid andlistinaigh doní duinte ocus Is cúis sin don mhorgadh
tre esbhuigh an indfhuartha
do réir Hali sa tres partegul do Thegni. Et Is e Is comurtha go caithind neach go leór In tan nach tig o caithem an bhídh méid and sa puls na loighett and san anail oir ni thegmhand so acht arson go cumhgaighind an gaile ar In sgairt ocus Is uime sin bis an anail beg minic ocus do beir égintus innfhuartha In croidhi
an puls do médughadh o nach bi anmfhaindi ar In mbrigh. Comhurthaighi eile gan claochlogh do beith ar In fual na ar In feradh ocus gan na hindedhi go háirighthi ypocondria
do righeadh ocus gan cuirrineacht na gaothmairecht na truimidecht na anmfainne do mothughadh ocus gan urlugadh na apititus caininus na tuitim tochluighthi do beith air na leisgi indtlechta acht go fétfadh stuider do dhenamh déis bídh mar do denadh roime acht amhain In tan tuitius an biadh ocus tinnsgnus dileaghadh do gabhail oir éirghitt na dhetaighi inmolta In tan sin ocus donít codladh ocus toirmisgit an stuider. Et fós gan nem-codladh do beith air ocus gan blas an bídh d'fhaghbhail a cind aimsiri ar In mbrúchtaigh oir da mbiadh na neithi-si mar adubhrumuir foillsighter an biadh do bheith mesardha ina caindigeacht. Gidhegh dlighear an gnathughadh do coimet andso muna ro-olc e mar do cithfighter. Et adeirim mar In cétna don digh nach dlighind si beith an méidisin go mbeith an biadh ar snámh sa ghaili mar bis ag lucht na meisgi ocus Is uime sin aní adeir drong gurub maith beith ar meisgi uair sa mhí Is brég e mar foillsighius Auerois sa dara partegul dona Cantichibh sa treas cantic dég ar fhithit mar an abair ‘Assensus ebrietatis simel In mense est erroneus’ .i. as seachrannach aontughadh na meisg aon uair Is In mí oir ge do na neithibh Is mó tarbhaighius don tes nadurra an fín arna gabhail go mesardha Is do na neithibh Is mó urcoidighius dó ocus don incind ocus dona cétfadhuibh é In tan tosgaighius go himurcrach
ocus Is uime sin adeir annsin gurub ferr uisgi na meala don droing ag ambit feithi anmfhanda
na e gidhegh féttar began d'fhín deghbalaidh do tabairt do na sen-daoinibh mar adeir annsin gidhegh adeir Auicina sa caibidil labrus d'fhollamhnughadh an uisgi ocus an fíona. ‘Pueris dare uinum est addere ignem igni In lignis debilibus’ .i. Is tine do cur a cenn tinedh a conadh anmfand fín do tabhairt dona macamhaibh. Gidhegh tabair go mesardha dona daoinibh óga e ocus don t'sendaoine an méid Is áil lis maseadh Is a méid moir Is imchubhaidh doibh e. Adeirim
condligher an méid Is áil lis do tabairt dona tshenduine on thsendacht ocus Is e sin an senduine mesardha thochluighes an méidh fhédus do dileaghadh ocus bis ina duine rodheisgribhidech. Gidhegh an senduine on thsenordhacht ni dlighear an méidhi sin do tabhairt dó oir bidh In drong sin dibenta
ocus bidh rabhaile orra ocus Is beg a teas oir bidh mar lóchrand bis ullamh cum báidhti mar a deirur sa cét partegul d' amforismorum ocus Is uime sin adeir Galen an sa partegul cétna a comint na canona-so ‘Potus indigenciam soluit, et cetera’. Is uime sin fiarfuighim In roimh In chuit dlighear atabairt no ina diaigh ocus docíter nach roimpi oir adeir Auicina sa caibidil labhrus d'follamhnughadh an uisgi ocus an fína ‘Sapiens debet sibi prohibere ne ieinunus uinum bibat’ .i. dlighi In duine égnaidhi a caomhna féin ar fhín d'ól ar cét longadh ocus ni dlighear a tabhairt déis na coda oir adeir Auicina sa caibidil cétna ‘Uinum post quodlibet omnium ciborum est malum’ .i. Is olc an fín tar éis gach uile bídh ocus adir a caibidil follamhnuighthi an neith itter ocus ibhter ‘Uinum post cibum est ex rebus magis impedientibus digestionem’ .i. dona neithibh Is mó toirmisgius an dileaghadh fín d'ól tar éis bídh arson co tabhair ar an mbiadh tolladh sul dileaghta e. Et ni himchubidh an fín ar In cuid do réir Auicina sa caibidil labhrus d'follamhnughadh a neithe itter ocus ibhter mar an abair ‘Oportet ut post comestionem bibat quis et non In hora comedendi’ Is hégin gurob tar éis an caithmhe ibhus nech deoch ocus nach an uair proindighti. Et adeir began roimhe sin ‘Non est bibendum donec cibus de stomaco descendat’ .i. ni dlighear deoch dh'ól no go tuitinn an biadh Is an ghaile. In opossitum .i. ata In gnathughadh coitchind ina aguidh so ag ól an fína ar In cuid ocus tara héis. Adeirim nach imchubidh
an fín roimh an cuid an aimsir na sláinti. Gidheadh Is imchubidh e uair ann an aimsir na heslainti .i. In tan Is mó Is egail uireasbhaidh na bríghi na urchoid an fína mar Is folluis isin t'singcoipis
tig o anmhfainne na bríghi ocus adeirim gurub imcbubidh e In tan sin roimh In cuit ocus tar a héis. Ocus In tan doniter mar argamainti nach imchubaidh ar In cuid e adeirim do réir Auicina sa caibidil labhrus d'follamhnughadh an uisgi ocus an fína nach urcoidigheann dá bhriala
d'ól ar In cuid don nech do gnathuigh e ocus mar In cétna don duine shlán déis cuislindi.
Gidhegh dlighear an gnathughadh do coimeidh annso mad arrsaigh e muna fa ro-olc e
ocus dleghar a treigen In tan sin déis a céile ocus ni go hoband. Et iseadh tuigim trid In focul-so briala .i. misur ina tuillfedh oirett éndighe amain .i. an méidh do ghebadh nech gan claochlogh anala
.i. den anail gan coimhéigniughadh gan fostogh ainndeonach. Adeirim fós gurup olc an fín déis gach uile bídh acht tar éis an bídh do beith dileaghta ocus athuitme acht a caninus apititus mar an dlighear neithi meithi do tabhairt ar tús ocus fín aindsein ocus Is dlighi leighis sin. Gidhedh ni himchubaidh an fín déis bídh onginter droch leann na roimhe na In tan caither e mar adeir Auicina san inadh cétna
oir do bhir ar In droch linn sin tolladh cum foirimill an chuirp ocus Is uime sin thsheacranaoid an drong lerbáil fín d'ól déis nan droch biadh dan dileaghadh oir imighi roimh In ndileaghadh ocus tromaighi an corp Is uime sin adeirim go cumair gu féttar an fín do tabairt a méid big déis na coda ocus ni a caindighecht móir ocus a tabairt do nech do gnathuigh e ocus do neach déis cuislindi ocus gan a tabairt do neach eile acht an aimsir tharta móir ocus Is na cásaibh eile curtur sa caibidil labrus d'follamhnughadh an uisgi ocus an fína. Et In tan adeir nach imchubidh an fín ar In cuitt adeirim
gurob mar so dlighear briathra Auicina do tuigsin In tan adeir gurub tar éis na coda
dlighear an deoch d'ól ocus nach uirri .i. gurub tar éis thsluigthi an grema ocus nach e trath ata sa bél dlighear a h'ól no nogan imurcraigh dh'ól In tan caithius biadh ocus Is ris sin adeir Auicina caindighecht. Is tarbhach don biadh nach dlighind nech d'ól ar In cuitt acht ni do beradh siubhal ar an mbiadh no gan ni do beradh siubhal ro-obond air d'ól no do denadh dealughadh atturra ocus an gaile no do beradh ar snámh e. Gídhegh féttur began d'ól daéis indus go mbiadh an biadh arna comusg ocus arna timprail
gu maith ocus gan fundamint
romór do denamh ocus gan móran do ól as a háithle acht na huaire d'imdughadh ocus gan an caindighecht continoidech do médughadh. Et Is uime sin adeirim go fuilit tri deocha and .i. Potus alteratiuus .i. deoch claochluightech ocus Potus permixtinus .i. deoch cumuisgthech ocus Potus delatiuus deoch imairctech. An deoch claochluightech Is roim an mbiadh Is imchubidh i mar ataid na sirioipighi ocus na deocha leighis, ocus an deoch cumuisgtech Is ar an cuid dlighear i ocus began do caithemh ocus began dól indus conderntar an cumusc dlistinech. An deoch imairctech, umorro, tar éis na coda ocus ar ndenamh an dileaghtha ocus ar dtuitim an bídh as a gaile dlighear i no In tan bhes ag a fágbhail. Et Is uíme sin adeir Auerois sa dara partegul do na cantigibh sa naoimheadh comint fithed mar coisgius an t-uisge doirtter a croccan fhiuchach afiuchadh In t-uisgi no an deoch curthar acend an bídh bhis ag a dileaghadh sa gaile coisgidh an dileagha ocus Is uime sin nach maith móran dól tar éis na coda no co mbia In dileagha imslan sa gaile. Acht Is tarbhach cum an dileaghtha tart d'fhulang déis
na coda gidhedh ni héidir caindighecht na neithead Is intabhurta
d'foillsiughadh o leitreachuibh cindti mar a deir Galen sa treas partegul do Megathegni maseadh dentur do réir mhesa bus fogus don fhírindi ocus daingnighter do réir dherbhtha ocus gnathuighthi e. In treas caibidil don Ord.
D'Órd In Dieta no Caithme In Bhidh
— Is e so e .i. In tan éireochas neach sa mhaidin sínedh ar tús a lamha ocus a mhuinel ocus cuiredh aedaighi go glan uime ocus indarbadh ainnsein imurcracha In cét dileaghtha ocus In dara dileagha ocus In treas dileaghtha le seiledh ocus le himurcrachaib na sróna ocus na bráighedh oir Is iad so imarcracha an treas dileaghtha ocus aindsein coimleadh an cor da mbia aimsir imcubidh aige arson fhuighill an alluis ocus In luaithrigh bis air In croicind oir ata In croicinn poiremhail ocus tairngidh cuigi gach ní bis angar dó doréir Galen sa cét leabur de simplici medicina. Et aindsein círeadh a chend ocus indladh a lamha ocus a aighiadh a huisgi fhuar sa t'shamradh ocus a huisgi the sa geimhregh ocus nigheadh a shúili le huisghi arna congmhail sa bhél ocus arna theghadh and ocus ar tuma an méir tanuisti and oir indurbidh sin tursgar na súl
ocus glanaidh iat. Et coimleadh aindhsein a fhiacla le duille urcuill isin t'samhradh ocus le croicinn an ubhaill buidhe sa geimhredh. Et aindsein aburadh a trátha muiri no a ní eili bhus dúthracht lis. As a h'aithle sin denadh saothar ocus siubhal mesarrdha an inaduibh árda glana ocus ullmuigter a biadh indus congabha biadh a cét oir déis an thsaothair sin In tan tinnsgnus a thochlugadh go nadurdha ocus na gabhadh roimhe ocus na cuireadh afaill oir adeir Auicina sa caibidil labhrus do ní ithter ocus ibhter go tabair fulang ocaruis tar a gnathughadh an gaili do línadh do lenduibh morguighthi
ocus tic In tan sin línadh tadhbais o lind ruadh arna tarruing cum béil an ghaili indus nach éidir an biadh do caithim lis In thochlugadh ainmhidhe
ge madh áil e ocus ni dligheann neach a sháith do caitimh mar adubhramar roimhainn ocus ni dlighinn acht énbhiadh do caithimh ar aon bórd oir adeir Auicina san inadh th'shuas ‘Nichil deterius quam cibaria multiplicare et In eis temporibus prolongare’ 50
.i. ni fuil ní Is measa na na biadha d'imdhughadh ocus aimsir d'faidiughadh ag a caithimh ocus Is uime sin adeir an deiradh caibidilech de regimine cibi gur leór lis na sendaoinibh feoil amhain do caithimh sa maidin ocus aran amhain ar a suiper ocus ni gabdhaois biadha examhla an éinfheacht51.
Gidhedh da caithter biadh imdha ar énchuid Is ferr na neithi seimhe do tabairt ar tús ocus na neithi remhra ainnsein na a contrarda sin oir In tan caithter In biadh seimh déis an biadh remair diligher go luath e ocus ni dentar an biadh remhur ocus bidh se In tan sin ag iarraidh sligheadh amach ocus ni fhaghann on biadh remhar do beith an íchtar ocus tic de sin go comuisgter ris e ocus go truaillter uile iat. Gidheadh da mbeith a fhis ag neach In biadh do meadughadh
ris In ghaili do budh cóir oireat In méid Is teó íchtar an ghaili na a uachtar do tabairt don biadh remhur ar tús. Gidhedh ni héidir no ni h'urusa sin do denamh ocus o nach féduruis cad Is indenta claon aleith na seimhe mar adir Auicina a caibidil leighis In quartana ocus sa dara partegul do Regimenta Acutorum. Item na gabhadh biadh omh ar
muin bídh leth bruithi. Et dlighear a fis uime sin go mbi In biadh a comnuighi sa corp sul dilighthar go himlan e sea huair dég mar adeir Aueroys sa dara partegul do na Canticibh ocus adeirar In cétna sa caibidil deighinuigh don tseiseadh leabhur do Colliget ge ataid naoi nuaire ag a radh a leabhraibh éigin ocus Is brég sin oir Is dóigh gurub e In sgribneoir fuair nuimir éigin sgribhtha ocus ni fitter catt í ocus do rinn e seachran ag sgribhadh ocus Is sea huairi dég do dhlighfeadh beith and ocus Is e a cúis sin oir adeir Auicina a caibidil de regimine cibi ocus Aueroes isna Canticibh gurub e Is proindiughadh orduighthi
ann biadh do caithimh fa thrí sa dá la .i. fa dhó ládibh ocus einfecht lá eile
ocus dlighith sea huaire dég beith ittir gach dá uair dibh sin indus go roindfigter In dá lá nadurda ina fuilitt ocht nuaire ocus dá fithet go comtrom a trí rannuibh ocus Is e a adhbur sin madho rindeadh sechran sa ló inarcaith fadhó go certuighter e arnamhárach ag caithimh énuair ocus e contrario oir gach olc do-niter on linadh leighisigh In folmughadh e ocus e contrario mar adeirar sa dara partegul d' Aforismormh. Gidhedh adeir Auicina sa treas leabur sa treas fén dég sa treas trachtadh ocus sa caibidil labrus do moille tuirlingha an bhiadh asa ghaili ‘Remanencia equalis cibi In stomacho et egressionis eius est illud quod est inter duodecim horas et uiginti duas’ 56
.i. Is i aimsir cuttroma anmhana In bídh isin gaili ocus a fhagbala dhó ambi ittir da uair dég ocus a dhó fithteat tre moilli oiprighthi na brighi dileaghthaighi ocus Is uime sin adeirim o theid an biadh go remar isin gaili gurub sia anus and na inaduibh
nan dileaghadh eili oir Is seimhe In chilus na In t'aran ocus Is uime sin Is luath inntaighter a fuil deirg e ocus Is luath indtaighter fuil derg aros a póiribh nam ball ocus tic lis In radh so Auicina In biadh do dhileaghadh isna ballaibh uili re sea huairibh dég ge teagmadh gan a cur a cosmailius go huilidhi riu risin fedh sin gidheadh anuidh uair and o anmhfainne an ghaile ocus o reimhe ocus o righne an bídh re ocht n-uairibh dég no ré fitit uair sa gaili mar Is folluis a neimhdhileaghadh an gaili ocus In tan caithius nech biadha urchoideacha eigin anus uair and a póiribh an ghaili ré mí no ré ráithi mar do chuala o daoinib fírindecha gur sgeigheadur bídh ocus leighes uair éigin sa cainndighecht ocus sa t'substaint mar gabattar iat mí roime sin. Tuilleadh eile dlighear d'foillsiughadh .i. nach imcubidh baindi ocus iasg ar én bórd na fín ocus baindi oir ullmuighit nech cum lúbra ocus na gabhthur lictuairi rotesaigi déis an bhídh go luath na énní diureticach oir truaillitt an biadh aga losgadh no aga chur ar siubhul go ro-luath ocus Is ume sin Is olc In drageta do níter do maratrum ocus d'anís cona cosmuilibh go luath déis na coda oir Is ferr cumsanadh ina sesamh no siubul ailginach do denamh déis In bídh mar a dubhuirt Rufhus ‘Modicus incessus post prandium hoc est quod michi placet’ .i. Is mian lium-sa began siubhuil tar éis na coda gidheadh gluasacht mór do denamh deis In proindighthi do siubul no do marchuideacht
truaillidh In biadh ocus toirmisgidh an dileaghadh. As a haithli sin codladh go mesarrdha oir furtachtaighi sin In dileaghadh mar adeirur sa canoin-si ‘Uentres hieme et uere’ gurub maith rena thuigsin a méd fhurtachtaighius In codladh In dileaghadh gidheadh Is olc In codladh ocus In nemh-codladh téid tar modh amach mar adeirur sa dara partegul d' Aforismorum ocus dentar e san oidhci oir adeir Ipocras sa cét partegul do Pronosticorum ‘Sompnus naturalis est qui noctem non effugit et
diem non impedit’ .i. Is sin Is codladh nadurda and In codladh nach sechnann In oidchi ocus nach toirmisgind In lá. Gidhegh do-nit daoine imdha lá don oidchi ag codladh sa ló ocus ina ndúsacht san oidchi ocus Is ro-olc sin. Gidhegh dlighidh tu a fis gurub ar In taobh ndes dlighear codladh ar tús oir Is mar sin Is ferr do niter an dileaghadh arson nan ae do beith faoi In gaili and ocus dilighur impog ar In taobh clé67 as a háithli conach tairngter an biadh cum nan ae sul dilightur go himli e ocus impogh arís ar In taobh ndeas innus gu madh usaide tarrongtar an ní do dileaghadh sa ghaili cum nan ae ocus tuicter so o Auicina sa caibidil labrus d'follamnughadh aneith itter ocus ibter ocus isa caibidil labhrus don codladh ocus don nemh-codladh ocus adeir fós and sin go tabhair tindsgaint loighi ar In medon furtacht mór cum an dileaghtha arson go connmhann an tes nadurda ocus gu tachmaingind e gurub uime sin méduigter e. Gidhegh Is olc codladh faon ocus Is olc don radarc codladh go luath déis bídh ocus Is olc fós codladh lae muna derntur angar do beith a suighi e ocus athaigh maith déis na coda ocus isin th'samradh ocus becan In tan sin fós ocus Is uime sin adeir In fersaighteoir ‘Aut breuis aut nullus sit sompmus meridianus’ .i. bith codladh In meadoin-lae gerr no na dentur e. Gideagh dan derntur roimh In cuit e dentur o mhaidin go teirt do réir Ipocrais sa dara partegul do Pronosticorum. Et ingaibhter a dhenumh ocus In bél osluigthi ar egla droch aeir do dul asteach do toirmeosgadh In dileaghadh ocus bith In cend go hárd isin chodladh ocus cluthur le hédach go maith e do réir Auicina ocus Is ro-maith sin cum In dileaghtha. Item measruighter aicidigi na hanma ocus Is uime sin adeir In fersaightheoir ‘Sit tibi mens leta labor et moderata dieta’ .i. bith menma tshuilbir
agat ocus diet mesurdha ocus déna saotar. Et Is mór fhoghnus fothrugadh uisgi milis acht nach
bia biadh isin gaile. Et bith In suiper gerr no édrom muna bia In gnathughadh ina aighidh oir do leith In dileaghtha do niter isin codladh do budh ferr ni budh mhó do biadh do caithimh isin oidchi gidhegh o do-niter In codladh go ro-luath sul toitis an biadh
o bél In ghaili Is uime sin Is ro-mór urchoidighius móran In bidh san oidche don radhurc ocus Is uime sin ataitt móran d'fersadhaibh ar an adhbar-sa ‘Nocturna cena fit stomaco maxima pena’ .i. Is mór an pian do goile super na h'oidhce ‘Si uis esse leuis sit tibi cena breuis’ madh áil let bheith édrum bioth do shuiper co gerr ocus ata dá fersa ele ar an cétna ‘Scena breuis uel cena leuis raro molesta’ .i. Is andam Is athumulta an suiper gearr no édrum. ‘Magna nocet medicina docet res est manefesta’ 77 .i. teagasgaigh an ealadha leighis ocus Is raod fholluis con urcoididhinn an suiper mór. Tuilleadh fós ‘Sume cibum modice modico natura foueatur’ .i. caith began bídh oir sástur In nadur o began. ‘Sic corpus refice ne mens ieiuna grauetur’ gurub amlaidhi shásfaidhter an corp gan truime do bheith ar an menmuin on trégenus maseadh tabuir an biadh uait mar Is tusga tochluighes an nadur e. Item indarbtur an fual ocus In feradh ocus na fastaighter ar én cor iad tar an aimsir a san dtaighter an indharbadh oir do gendaois duinte isna taobhaibh ocus siansanach isna
cluasaibh on gaothmuirecht ag impogh suas no cloch no ydoripis o chongbail au fuail. Sin duit a Eoin o Aodh O Cendainn
‘Nec minctum retinere uelis nech
cogere uentrem’ .i. narub áil let th'fual do congmail na do meadhon d'éigniughadh .i. tar an aimsir ina beitter go maith e ocus Is uime sin nach maith beith gu ro-fadha ar In camra na fásgadh éigneach do denamh ocus Is uime sin Is sea huaire Is maith In fual do tabairt sa ló co n-oidchi
oir Is e sin In lá nadurda ocus In feradh fa dhó no fa thrí san aimsir cétna mar adeirit na ferrsadh so ‘In die minctura fit sexies naturali tempore bis tali uel ter sit egestio pura’ .i. In cetruma caibidil don aimsir.
Don aimsir .i. dleghur aimsir na bliadhna do féchuin oir Is cóir ni éigin do tabairt d'aire do leith na haoisi ocus In fhuind ocus na h'aimsiri mar adeirur sa chéd partegul, d' Aforismorum. Maseadh taburtur biadh remur a méid móir sa gheimredh oir adirur san inadh cétna ‘Uentres hieme et uere calidissimi sunt natura’ .i. ataid na cabain inmedhonach
85 ro-the do réir nadura sa geimredh ocus san errach ocus bidh In codladh ro-fhada gurb uime sin dlighear móran In bidh do tabuirt ocus ni dlighear na proinndighi do beith minic oi
ni bfuil an tes gearr ann mar bis san tsamhradh acht mór do réir shínti tre imad na spirut. Gidhegh bidh In tes beg isin tsamradh a gabail thesa arson cuirp the nis sa mó do réir shínte an édluis
no In disgaoilti ocus ni do réir shínte na cainndighechta acht do réir áirde ocus dlighi an biadh bheith a claonadh cum tesa an tan sin ocus Is folluis as sin cred Is inraidh re tes nan daoine óg ocus na macam.
San earrach, umorro, dlighear an biadh bheith mesurrdha acht a claonadh cum méide bige arson an línta do rinnedh sa geimredh roimhe.
Sa tsamhradh, umorro, dlighi an biadh bheith seimh ag dul a bfuaire ocus Is seimh ina cainndighecht sin .i. began do tabhairt an éinecht de oir bidh substaint In tesa beg In tan sin arna cnaoi ocus arna disgaoileadh on tes foirimeallach ocus da tucaoi biad seimh ina shubstaint do loisgfidhe on tes teinntighe e ocus Is uime sin adeir Galen sa canoinsí ‘Uentres hieme et cetera’ go téid an tes a bfoirimill sa tsamradh a gabail luthgaire re na cosmailius gurub uime sin anbfuinnighter go hinnmeonach e. San bfoghmar, umorro, tabhair an biadh a gcainndighecht big ocus dlighi beith ag dul a tesoighecht ocus a bflichidacht ocus ataid fersadha air so ‘Quantum uis sume de mensa tempore brune’ 90
caith an mhéid Is áil leat don biadh an aimsir In geimridh. ‘Tempore sed ueris cibo moderate frueris’ gnathaigh biadh go mesurrdha an aimsir an erraich. ‘Et calor estatis dapibus nocet In moderatis92’
do ní tes an tsamraidh urchoid do na biadoibh mí-mesurrdha ‘Autumpni fructus extremos dant tibi luctus’ do berid toirrthi an foghmhair caoinedh dermair duit.
In cuigeadh caibidil — d'uairib In proinnighthi. Is i uair In proinnighthi In tan bhis an t'ocarus fírinneach ann mar adubhrumar sa treas caibidil t'suas ocus Is i uair Is fearr sa tsamradh an uair Is fuaire .i. roimh an teirt
ocus an uair na hespartan ocus Is i uair an éigentuis In tan Is éider le nech biadh d'faghbhail ocus Is uime sin adeir Galen In libro De regemine sanitatis nach eidir le nech d'follamnacha na slainti do congmail acht a nech bes gan toirmisg o aon gnodugh
éigentach eile air ocus ag a mbeith a chuingill saor In gach énní. Sa geimhredh, umorro, toghthar In uair bhus teo ocus mar an cétna don errach ocus don foghmhar óir rannchuidid ris In samradh ocus reis an geimhredh oir as anns na rannuibh Is nesa don tsamhradh dibh dlighid In uair bheith mar uair an tsamhraidh ocus Is na rannoibh Is nesa don geimredh toghthar In uair bhus teo mesurrda.
In seiseadha caibidil — don ghnathughadh96. Dlegar gnathugh In dieta do congmail muna ba ro-olc e ocus madegh dlighear a treigen go mall ocus Is uime sin In gnathughadh aontuighius leis na neithi nadurda dlighear a congmail ocus da tosgaigh e began uatha dlighear a chongmail fós. Gidegh mad mór In tosgaghadh dlighear a treorughadh tar a ais ocus ni go hobonn mar adubrumar. Gidhegh tabhradh lucht an droch fhollamhnuighthi anair riu oir gin gon airgid ar an lathair e aireochuid fós go maith mar adeir Auicina ocus Is uime sin an drong adeir gur línadar iad fein do biadh go minic ocus nach derrna én urchoid doibh tabhradh an aire riu oir goirteochar iad óir da ndernadh dia dighultus In gach én pecadh a cét oir déis a dhénta ni bheith duine na bethaidh ocus mar ata In nadur uilidh
.i. dia Is mar sin ata a náduir rannaighthi sa duine nach dénonn dighultus an cét uair acht a gcinn aimsire. Item bidh drong ann chaitheas nisa mó do thorrthuibh na do biadhaibh eile ocus Is sechranach do níd sin oir do ní gach uile thoradh fuil uisgemail mítarbhach somorgtha. Gidheagh dlighear torrtha stipeghdha do chaithemh déis an bídh da mbia an medon lactach mar ataid péiredha ocus coctana ocus úbhla. Gidhedh lagaid na húbla rósdaighthi roim an chuid lucht lenna ruaidh ocus istipeda
na húbla omha ocus ni comór ata gach gné dibh mar sin oir Is lugha istipeda na húbla millsi ocus Is mó na húbla goirti. Na bolais, umorro, ocus na risineadha ocus na figedha Is roim In cuid dlighur an gabhail mar adeir Ysaac
In dietis particularibus. Gidhedh ata In gnathughadh coitcind ina aighidh so gu h'olc oir donit so duinti ona meithi ocus Is uime sin dlighear a caithimh maille sinnsir oir cathaighidh re gach uili truailleadh tic ona toirthibh do réir Auicina. Gidhedh Is ferr na toirrthi uile do tregin ocus Is uime sin innisis Galen a leabur follamhnaighti na slainti go raibhi a athair fén cét bliadhan ina bhethaidh arson nar chaith toirrthi. Item, bidh drong ann le nab inmain irboill nan ainmintigh nisa mó na an chuid ele ocus drong ele a gcinn ocus drong ele a a gcnamha ocus mar sin do na ballaibh ele. Ocus Is uime sin adeir an fersa-so ‘'Pisces et mulieres sunt In caudis meliores uel dulciores’ 103
is inan errannaibh Is ferr no Is millsi na héisg ocus na mná ocus ni bfuil ann sin ac gurub lugha Is fuar In tiasg inanerr arson In gluasachta na sa cuid eile dhe. Gidhedh Is usa na boill eile do dileaghadh.
mur Is folluis do tharr In bradain ocus da cosmailibh. Gidhedh Is i In cuid Is mó bis ar gluasacht
is lugha imurcacha ocus Is uime sin Is i Is ferr isna hainminnthibh caithid na daine da mbia cudrumacht ria isna neithibh eli. Maseadh toghtar In cuidh Is maeithi ocus bis ar gluasacht hegin ocus bus fearr blas oir Is e In ní Is fearr blas Is ferr oilus da mbia cudrumacht eli ann. Gidhedh adeir In fersa ‘Non ualet In iecore quod dulce scit In oire’ .i. ni maith Is na haeibh In ní Is milis isin bel. Ocus Is don milsi aenda tuighter sin107.
Gidhedh adeirim do na cnoib and so nach fuil etir na huili toradh déis na fígeadh ocus na rísinedh toradh Is ferr na iad ocus Is uime sin adeir In fersa ‘Dic auellanas epati semper fore sanas’ .i. abair gurab fallain na cnó do sír do na haeibh. Tuilleadh eli, adeirim .i. an drong ler b'áil coimriachtachain do gnathughadh nach dlighid a denam ocus a meadhon lán ach ar críchnughadh In cét dileaghtha ocus In dara dileaghtha ocus leithi In treas dileaghtha ocus gana a denumh go minic oir anmfainnighi sin go mór an gaili ocus In corp uili ocus Is ro-mór urcoidighius don radhurc oir cuiridh na súile an doimne ro-móir
go follus. Don cuislind, umorro110, dlighear a fis nach maith a ro-gnathughadh oir adeir Auicina a caibidil na cuislinne co cúisighind an cuislinn ro-minic aphoplexia
ocus adeir Galen sa naoimeadh leabhur do Meghathegni ‘Minucio ceteris euacuacionibus uirtuti maiorem debilitatem infert’ Is e folmughadh na cuislinde Is mó anmfainnighius an brígh do na huilidh fholmughadh ocus as se adhbhur sin gurob mó Is cara don nádur fuil derg naid leanda ele ocus Is uime sin Is e a folmughadh In tan Is imurcach e Is mó anbhainnighius muna bia an duine óg ocus complex fola deirge aige ocus e a cumsanadh ocus a gnathughadh dh'feoil ocus do biadhuibh eile oilius go maith oir dlighitt sin ar egla squinancia ocus nescoidedh inmedonach
cuisli do leigen nis minica na nech eile. Et dlighear riaghail do bir Damasenus sa dara partegul do Afoirismorum fein sa naoimeadh comint ocus dá fithett
do congmail .i. mad do gnathuigh nech ina oige cuisli do ligen fa cheithir sa bliadhain nach dlighind a ligen acht fa thrí acind a dara fithett bliadhan ocus én uair amhain acind a tri fithitt bliadhan ocus o chind a deich ocus trí fithitt no ceathra fithitt bliadhan gan a ligen go huilidhi. Gidhedh as i mediana dlighear do ligen acind tri fithitt bliadhan ocus basilica acind dá fithett bliadhan oir ni cóir cefalica
do ligen ochind dá fithett bliadhan amach oir dallaidh sin nech ocus truaillidh In cuimhne. Uair toghnidhi na bliadhna120, umorro, cum na cuislidhi .i. In t'errach ocus In foghmur. Gidhedh Is i cuisle an erruigh Is ferr and oir ni fuil én-ní coimedus nech ar eslaintibh In t'samhruigh mar do ní cuisli an erruigh do réir Auicina. Gidheadh Is an dá rannuibh fhodhailter aimsir na bliadhna uili do réir na tuathadh .i. a samrad ocus an geimhredh. Et ni dleghar In cuisli do ligen an aimsir ro-fuair na ro-the ocus Is uime sin Is coithcenn tshechranuighius In drong ler b'áil cuisli do ligen um Féil Stefain ocus um Fhéil Eoin Baisti tre fhuaire aimsiri dib ocus tre tes na haimsiri eili acht go ligter uair and um Nodluig i do tesargadh ar na h'eslaintibh do gentaoi on línadh gnathuighid do denamh a coitcinne In tan sin.
Don taobh as an dlighear a ligen, 123 umorro, adeir In fersaigtheoir ‘Estas uer dextras autumpnus iempusque sinistras’ .i. na lamha desa san errach ocus sa tsamradh ocus na lamha clé san fogmhur ocus sa geimredh ocus adeir fós do leith In ré124 mar so ‘Luna uetus ueteres iuuenes noua luna requirit’ .i. a ligen do na sean-daoinibh In tan Is arrsuigh In ré ocus do na daoinibh óga In tan Is nua e. Don diet d'áithli na cuislindi. 125 Dlighear a fhis co ndentur sechran mór and sin oir bit daoine ann ler b'áil móran d'ól ocus d'ithi In tan sin do geinemuin fhola arís maseadh cad far ligettur i ocus Is uime sin dlighitt began d'ól ocus d'ithi. Gidhedh dlighitt nis mó d'ól d'fhín an aithfeaghadh In begain bid sin na mar do clechtattur oir Is usa línadh na dighe na línadh an bidh128. Maseadh sechnadh cáisi In tan sin ocus feoil remhar ocus iasg sailti ocus toirrthi ocus ferg ocus gluasacht ocus na biodh go gar do theine ocus na denuid coimhriachtain ocus na denuid acht super beg ocus Is uime sin Is maith an fersa so ‘Prima dies uene moderacio sit tibi sene’ .i. bidh do shuiper mesarrdha an cét lá don chuislinn. Gidhegh Is brégach na fersada eile churtar ar In gluasacht ocus ar In coimhriachtain ocus mad áil a fios ca huair thinnsgnuid aimsira na bliadhna do gabtur isna fersadhuibh-si iat ‘Uer petre detur estas et innde sequetur quam dabis urbano autumpnum simphoreano’ .i. In t'errach a Féil Peaduir ocus In samhradh a Féil Urbanus ocus In fhoghmar a Féil Simphoreanus. ‘Festum clementis iemis caput est orientis’ .i. Féil Clemint ina cend do tinnsgaint an geimhrigh ocus Is do réir nan astroluighedh-so noch cuires na haimsira go cutroma ocus ni mar sin do na léghiubh acht gairit errach d'aimsir measurdha na bliadhna ocus mairidh sin uair and re mí ocus uair eili ni luigha ocus uair eili nis mó. An saimradh, umorro, aimsir ro-te e ocus infoghmhur uair and te ocus uair eili fuar fo examhlacht uairedh a laetheadh ocus In geimredh ina aimsir ro-fhuair go huilidhi. Tuilleadh eili .i. dlighear a fis go comfurtachtaoidh na h'uighi ocus a caibhdel 135 In drong bis déis cuislinn da mbia In gaili glan. Gidhedh da faghaid In soigtech nemh-glan truaillter ga ro-urusa iad ocus Is amhlaid Is follaine iat am briseadh an uisgi. Tuilleadh eili
bith a fis aghutt gurub i uair imcubidh caithme In potaitsi a tosach na coda ocus dentur e sa geimredh do cabhlan ocus do h'ocus ocus do saith-si ocus do persillidh no do cennduibh geala losa arna mberbadh ocus arna fásgadh ocus a coimsuighedh le baindi almont137. 138 Et adeirim gurub ro maith an t'órd na h'almoint ocus a caitimh imlan mar bit no a croicind do buain dibh ocus a tabairt do na daoinibh da ligter cuisle ocus don droing bhis ar na cnaoi ocus do lucht na ptisisi140. Sa tsamradh, umorro, Is imcubidh potaitsi do borrsaitsi ocus do buglosa ocus do sail-cuaich ocus do mercurial ocus do spinarchia ocus do paciencia ocus do lactuca ocus do bharr fhineil ocus persilli cona cosmuilibh ocus Is maith macoll do cur and da mbia In gaili fuar141. An pís umorro, na caittir í acht maille cuimin ocus na caitter pónair na pís úr na arrsaidh acht maille saland ocus re cuimin ocus In drong ag am bia gaili annfann ocus gaothmairecht na caithid ar én cor iad. Gidhedh foghnuidh eanbruithi na písi ocus do ni lagadh ocus na bit én raod da substaint and. Tuilleadh eili bith a fis agut gon urcoidigenn an baindi don gaili fuar ocus ni dénann don gaili the ocus Is imcubidh do sin bainne goirt and sa tshamradh. An t'ím, umorro, caitir roimh na biadhuibh e ocus na caitter e déis dighi ocus na caitter uachtur baindi d'áithli In tshuiper na treamhanta oir Is dúintech righin iat143. Dlighear afhis fós gurub mór urcoidigid na neithi omha mar ataid na hóisreaghdha ocus na neithi leat omha mar ataid na h'éin do niter do droch rósdadh ocus Is uime sin Is beg nach let don dileaghadh go hinmeadonach cogaint maith In bídh ocus a róstadh go maith ocus gu himlán no a beirbadh go foirimillach ocus Is uime sin thsechranaoid In drong caithis biadh go ro-tindisnech oir caithid uair and neithi uircoideaca sul do biritt daniri iad146.
In Sechtmadh caibidil don aois ocus don coimplex. In aois ocus In coimplex Is beag nach le neithibh cosmaili follamhnuighter iat. Gidhegh Is mó dileaghaid na daoine óga na neithi remhra ocus na neithi cruaidi ocus na sen-daoine on tsendacht ocus na macaoimh na neithi flicha .i. na neithi maotha no boga maseadh dlighidh an diet beit athnuaighitech ocus dlighitt beagan do caitimh go minic. Et dlighear lucht an sduideir d'follamhnuighedh mar na sen-daoinibh oir tirmuighi an sduideir iad. Maseadh caithid neithi seimhe do réir fulaing noch indtuighter go luath a fuil ro-maith. Lucht an tsaothair, umorro, caithid neithi róstaigthi remra oir Is iat sin Is mó cathaighius ris In saothar oir ge flichi na neithi róstuighthi naid na neithi beirbtur an uisghi o fhlichigecht tsubstainntigh go h'inmeadonach. Gidheagh bit tirim go forimillach ocus Is daingne go huílidhi iad ocus Is uime sin Is decra an dealughadh on tes ocus trit sin Is deacra an díleaghadh. Na neithi beirbtur
an aran bit fliuch ocus Is maith iat. Gideadh Is olc aran na pastae. Et Is riaghail forlethon co ndlighear an biadh lenus do na méruibh In tan taidhillter e do shecna oir Is righin e. Et ni maith na neithi róstuighthi connaimhter tar oidchi ocus cumdach orra naid na neithi ro-meithi ar deiredh na coda. In taibstinens measurdha Is ro-árd In leighes e ocus Is uime sin a dubairt Galen ‘Commedo ut uiuam non uiua ut commedam’ .i. Is cum beith am bethaigh caithim ocus ni cum caithme bim am betaigh. Gidhedh adeirur sa cét partegul d' Aforismorum ‘Senes facilime ferunt ieunium’ .i. Is ro-urusa lis na sen-daoinibh In tréiginus d'fhulang ocus Is iad na sen-daoine on arrsuigecht sin ocus ainnsein na daoine óga ocus aindsein na macaoim ocus ainnsein na sen-daoine on tsendacht. Et mar In cétna Is leór ansacht le lucht lenna fiond treighinus d'fulang ocus re lucht fola deirgi go hinmedonach ocus ni féduit lucht lenna ruaidh na lenna duibh a fulang. Gidhedh Is ferr fuilngit lucht lenna duibh e na lucht lenna ruaigh oir Is luigha In tes disgaoiles indtu ocus Is mó caithaighius a ní ar an gnimuighend. Et do cuir In fersaightheoir fersadha ar follamnughadh na slainti ‘Si uis incolumem si uis te redere sanum curas tolle graues irasci credere profanum’ .i. mad áil let beith fallain cuir imsnimh trom dít ocus creit gurub dimaoin duit ferg do denamh.
‘Parce mero scenare caue nec sit tibi uamum pergere post epulas sompnum fuge meridianum’ .i. coigill fíon ocus sechain suiper ocus nar bu dímaoin let céimniughadh déis na coda ocus sechain codhladh In medoin-láe. ‘Non teneas minctum nec cogas fortiter anum’ .i. na conaim ar th'fual ocus na héigingh go láidir do shuigi158. Et ataid fersadha eili ar In fín ‘Dat uinum purum tibi ter tria comoda primum’ .i. ataid naoi socamhuil do beir In fíon glan duit159. ‘Uires muiltiplicat et viscera plena relaxata’ .i. imdaighi na brígha ocus lagaid na hinde línta. ‘Confortat stomacum ceribrum cor dat tibi letum’ .i. nertaighi an gaili ocus In inchinn ocus do bir In croidhi subaltach ocus do ni dánacht ocus togairmigh an t'allus ocus geuraigi In t'indtlecht ocus do ni foirbhearteos do na cáirdib. Gidhedh bit misur mailli ris conach truaillter a oipriugh oir teid an dimaoinus gach ní dibh so an égmais an misuir. Et o ibter an fíon uair and go deighinech bit an fersa so agut ‘Potus tarde datus multos facit cruciatus’ .i. do-beir In deoch ibter go deiginech piana imda. Item, gnathaighter cainel go minic oir do bir an bél go deghbalaidh ocus foghnuidh an aghaidh In remafhuar ocus coimheduigh ar truailledh na leanna anntu ocus Is uime sin adeirur ‘Non morietur homo commedens sepe
de cinamomo’ .i. inté caithius cainel go minic ni recha d'ég do truailledh na lendann oir toirmisgid e da mbia an follamhnughadh go maith o soin amach. Et dlighear a fis gon dligheand an t'uisgi beith glan ocus glantur an t'aer go h'ealadhanach le teine maith muna faghtur glan gu nadurdha e. Et Is lór so ge do fédfuighi moran eili do radh ann163.
F-i-n-i-t.
Nott let gu ruba sea hinduibh dlighear an adharc do cur maille fuiliughaidh. In cét inadh a clais cúil incinn ocus folmaighe si ona ballaibh ainmidhi ann sin ocus fóiridh tinneas In cind go háirighi ocus eslainti na súl ocus glantur (ocus) salchur na haighchi ocus do ní inadh na cuislinni ren aburtar sefalica. In dara inadh .i. itir In dá slinnen ocus folmaighe si ann sin ona ballaibh spirutalta ocus do ní comfhurtacht an disnía ocus an asma ocus an ortomia ocus do ní inadh na cuislinni renabur mediana. In treas inadh ar bunuibh In righthigh ocus folmaighe si ann sin ona lamhuibh ocus fóiridh In seregra bis inntu. In ceathramadh h'inadh itir na háirnibh ocus In leasrach ocus folmaighi si ann sin ona ballaibh oilemneacha ocus do ní inadh na cuislinni re nabur basilica. In cuigedh h'inadh ar lár na sliastadh anagaidh lipra ocus brotha na sliasadh ocus brotha In cuirp go huilidhi ocus ar galardha fuail mar ata stranguria ocus an agaidh gach uile eslainti da mbia Is na ballaibh ichturuca. In seiseadh inadh .i. ar lár na colpad ocus folmuighi ona cosaib and sin ocus do ní inadh na cuislinni renabur sofena ocus togairmidh In fuil místa.
* .i. unsa; * .i. dragma; * .i. sgruball.
PERITISIMUS OMNIUM rerum Ipocras et cetira .i. eochair gach uile eólais Ipocras ocus ro-urail eólus ocus aithi báis ocus betha nan uile corp dosgríbhadh In betha degindaigh ocus a cur a comhraigh leis fein ocus d'órdaigh a cur fona cinn san alucadh ar eagla na fellsamh ele d'fhaghail dirradais a ruine ocus secired a chroidhi.
Et a cinn móirain dh'aimsir 'na dhiaidh sin tainic In t'impir .i. sesar ocus ro-fhurail an uaigh ocus In t'allucadh d'oslucadh d'iarraigh indmuis .i. óir no leag no seod mbuadha. Et as e ní do frit and bogsa cumdaidh ocus do togbadh he ocus do hosluccad he ocus Is e ní fuair and cairt ina roibe dirradus Ipocrais ocus do fhurail an t'ímpire a tabairt do liagac a cuirp ocus a colla fein ocus Amustosio a ainm an leagha do chídis na pubail dó ocus do leag an cairt ocus ar na tuigsin do foillsid don ímpire gurab e dirradus ipocrais do bi ann ocus tasgelta báis ocus bethid an cuirp daena. Et do labair Ipocras ar tús do comarib báis do leth an cind. Et do raghi do bia tinnus sa cheann ocus at a pull na sróna sin galur sin bás sa ceathramh la dhég ar fhithit. Item an neach ar a bidh frenisis
p. w/o number
da mbidh a gruadh dearg maille h'atcomlacht san aigid ocus re terc dileagtha sa ghaile ...
Stranguria interpretatur guttatim urine emissio .i. Is edh Is stranguria ann ionnarbadh an fhuail ina
bhraonaibh ni beg sen Domhnall mic bethadh do scriobh
so.
CHAPTER .i. REGIMEN SANITATIS EST TRIPLEX, that is, there are three aspects of the Regulation of the Health. Conseruatiuum, that is, guarding, or maintaining the healthy state; and Preseruatiuum, that is, fore-seeing; and Reductiuum, that is, guiding backwards restoration as Galen shows In the third Particle of his Tegni. Conseruatiuum to the healthy men, it Is right. Preseruatiuum to those who are going into unhealth and to those of debility, it Is a duty. And Reductiuum to such as are In illness, it Is necessary. Nevertheless Seruatiuum Is called Preseruatiuum sometimes as Hali says In the third Particle of his Tegni In the sixth Comment and ten and two twenties the fifty-sixth Comment. And yet I say that it Is from things similar that the conservation Is made, as Is said In the same place, ‘Si uis conseruare crasim quam accepisti similia similibus offeras’, that is, if you wish the Complexion which thou hast taken to thee to be retained give things similar. And so, it Is things similar altogether In degree and In form that should be given to the moderate abstemious body; and the body that declines by natural disposition away from moderation, things similar should be given to him according to form and not according to degree because of the desire disposition he has towards falling as Averrhoes says In the sixth book of Colleget. And if you say that inaction Is not taken to him from the similars as Avicenna says In the chapter upon
the Signs or indications of the Complexion In the second Section of the first Book where he says that it Is from tota species the members act upon the food, I say that it Is from tota species of the member
the stomach that digestion Is made and from the warmth heat as instrument as Averrhoes says In the fifth Book of Colleget regarding the stomach of the bird called Struccio, that more readily quickly Is the time In which a big piece of iron Is melted there from tota species than In the fire and so it Is In this case. Or I say that similars take no effect In the things that are without life yet they may do well In the things In which there Is life. Nevertheless the bodies which decline depart from moderation they should be regulated nourished by things similar according to form while they are In the moderation which Is proper to them, and without being similar as regards degree, for the degree should be lower In the case of the food than In that of the body if given for its nourishment. And these people should be nourished with healing food, for it Is with food that Is really food the temperate Complexion should be nourished. ‘Uerbi gracia’, that is, Hali says In the third Particle of his Tegni commenting upon this text ‘Calidiora calidioribus, et cetera’, that it Is necessary to cure the warm body or the body which departs from the equableness of its two degrees with things that are hot In the first degree. And these are called cold things, for the low heat Is 'cold' In the mouth of the physician, and it Is therefore that some say wrongly, understanding interpreting that text, that it Is with cold things the hot bodies ought to be conserved, and that Is a lie. Yet it may be prevented fore-seen or saved by things with lower degree than the body desired to be preserved. Yet, nevertheless, the regulation or treatment which Is called Reductio it Is with cold things on the contrary side and In degree that it should be done carried out. Still it should be understood that it Is with things hot and low that the hot bodies should be preserved, and the cold bodies with cold and low things, and the dry bodies with things dry and low — et cetera. And it Is evident that those of black humors of the Melancholic temperament should be regulated with things cold, dry and low; and these are hot, moist things and not singly
but In compensation for the Complexion of black humor as says Commentator the Damascene In the second Particle and In the fifth Comment and three twenties the sixty-fifth that the wine Is hot and dry yet he says that it Is hot and moist In compensation for black humors and so also I say In this case. And so also regarding the cold Complexion that it should be regulated with things cold, moist and low, and these are hot, dry and low things. Yet if a Complexion of white humors of phlegmatic temperament has fallen by a hurtful fall towards coldness and moistness it should be regulated treated by hot, dry and high things — and that Is the guiding towards the contrary. Further, these things ought to be studied In order to preserve the health, namely, Appetite or disposition and Quantity of food and Order and Time of year and the Time or Hour of eating and Age and Habit. And we have said concerning the appetite lately that it should be similar In degree and In form or In form only and not so In degree for as was said at first that low things are similars to the cold Complexion because low hot things are called cold by the physician and the cold Is a similar to the cold thing; and also everything In which there Is life it Is hot and it Is therefore it should not be understood that the cold things are not similars to the human body but that the cold low things are, and these are hot things In the mouth of the physician.
THE SECOND CHAPTER — OF THE QUANTITY OF THE FOOD.
The Quantity of the Food, that is, it should be eaten when it Is desired, for Aristotle says In Epistula ad Alexandrum, ‘Dum adhuc apetitus durat manum retrahe’, that Is withdraw thy hand towards thee and while the appetite Is yet remaining with thee. And Avicenna says In the chapter which speaks of the regulation of the things to be eaten and drunken that Is Concerning Food and Drink ‘Ita comede quod sint reliquie
desiderii’, that is, you should so eat that you have a remnant of desire for more left, for it Is better to multiply the times to have meals more often than a great quantity at one time. And it Is better to eat a little In two times than a great deal at one time because the food that Is eaten at one time In large quantity it cannot be digested and it will pervert the power of digestion of the stomach then, and the error perversion that Is made In the first digestion if while it Is great Is not corrected In the second digestion as Commentor Damasenus says In the first Particle In the sixteenth Comment. And it Is therefore that it does not nourish dutifully then. And it Is for that reason that Avicenna says In the third Book that the greedy men will not grow. And also the food that Is taken In unreasonable quantity it will cause constriction and that Is a cause of corruption through the absence of coolness, according to Hali In the third Particle of his Tegni. And it Is the sign that a person has eaten enough that there comes not from the eating of the meal any increase of the pulse or diminution In the breathing, for this will not happen but because the stomach closes presses upon the diaphragm, and it Is therefore because of that the breath Is small and frequent, and the need for coolness of the heart causes the pulse to increase, since there Is no weakening of upon the strength. Other signs are that there Is no change upon the appearance of the urine nor upon the motions and upon the bowels particularly that hypocondria Is not reached caused and without suffering cramps or flatulence or heaviness or weakness faintness and without sickness desire to vomit or apititus caninus dog-appetite nor falling failing of desire for food to be upon him nor laziness of mind, but that he can study after a meal as he did before it, but alone indeed while the food falls and the digestion begins, because the offensive unpraisable fumes then arise and they cause sleep and prevent study. And further he should be without sleeplessness and he should not have the taste of the food when he eructates — for if these are as we have said it shows that the
food has been moderate In quantity. Yet the habit ought to be considered here, if it Is not very bad, as may be seen. And I say also regarding the drink that it should not be In that quantity that the food Is a-swim In the stomach as the case Is with drunkards. And it Is therefore that the thing which some say that it Is well to get drunk once a month Is a lie, as Averrhoes shows In the second Particle of the Canticles In the third Canticle and ten over twenty the thirty-third where he says ‘assensus ebrietatis simel In mense est erroneus’, that is, it Is wrong to agree to the drunkenness one time In the month, for, though of the things which more benefit the natural heat it Is the wine taken In moderation and of the things that do it harm to the natural heat and to the brain and to the senses it Is it, when it Is taken In excess; and it Is therefore he says there that the water of honey Is better for those who have weak nerves, than it the wine. Yet nevertheless a little wine may give comfort to the old men as he says there In that place. Yet Avicenna says In the chapter which speaks of the regulation of the water and the wine ‘Pueris dare uinum est addere ignem igni In lignis debilibus’, that is, it Is like putting fire upon the head of fire on weakly wood to give wine to youths. Nevertheless give it In moderation to the young men, and to the old man In the quantity he wishes; indeed they ought to have it In good quantity. I say that the quantity he may desire should be given to the old man because of the agedness and that Is the moderate old man who will desire as much only as he Is able to digest and he Is a very discreet man. And yet the old man from his very-agedness 166 he should not be given that much, for such people are exhausted and foolish and small Is their heat for they are like a lamp ready to drown go out as Is said In the first Particle of the Aphorisms and it Is therefore that Galen says In the same Particle commenting upon this canon ‘Potus indigenciam soluit et cetera’ it Is therefore I ask I question Is it before the meal it should be given or immediately after, and it will be seen that not before the meal for Avicenna says In the chapter which speaks of the regulation of the water and the wine ‘Sapiens debet sibi prohibere ne ieinunus uinum bibat’, that is, the wise man should spare himself from drinking wine upon first eating and it should not be given after the meal for Avicenna says In the same chapter ‘Uinum post quod libet omnium ciborum est malum’, that is, the wine Is bad after every meal or, food; and he says In the chapter which regulates the thing eaten and drunken ‘Uinum post cibum est ex rebus magis impedientibus digestionenm’, that is, of the things which more greatly prevent the digestion Is the wine drunk after food, because it makes the food bore pass out of the stomach before it Is digested. And the wine upon the meal Is not proper, according to Avicenna In the chapter which speaks of the regulation of the things eaten and drunken where he says ‘Oportet ut post comestionem bibat quis et non In hora comedendi’ it Is necessary that it Is after the eating a person should drink a drink and not In the time of eating. And he says a little before that ‘Non est bibendum donec cibus de stomaco descendat’, that is, a drink should not be drunk until the food falls from the stomach. In opossitum, the common custom Is against this, drinking the wine with the meal and after it. I say that it Is not right to take the wine before the meal In the time of health. Yet it Is necessary sometimes In the time of illness, that is, when there Is the greatest fear of the failure of the strength the wine will not hurt — as Is evident In the syncope which comes from exhaustion weakness of strength. And I say that In that time In such a condition it Is right to give it before the meal and after it. And when it Is made as an argument given as a reason that it should not be given upon the meal I say, according to Avicenna In the chapter which speaks of the regulation of the water and the wine, that two briala drunk with the meal will not hurt the person who has made a custom of it, and so also to the healthy man after blood-letting. Nevertheless, the ordinary practice should be observed here if it Is old or if it Is not very bad, and it should be forsaken given up at that time after each other gradually and not suddenly. And, this it is, that I understand through this word briala the measure so much as Is taken In one drink only, that is, as much as a person can take without change of breath, that is, without straining the breath or stopping it unwillingly. I say also that the wine Is bad after every food but after until the food Is digested and has fallen, except In caninus apititus where tender things should be given first and then wine, and that Is necessary treatment. Nevertheless, it Is not right to take wine after food from which evil humors are generated or before or at the time of eating, as Avicenna says In the same place, for it causes that evil humor to penetrate towards the exterior parts of the body and it Is therefore that such people err as would desire to drink wine after evil indigestible foods In order to digest them, for it the wine goes before the digestion and it makes the body heavy.
It Is therefore I say, briefly, that the wine may be given In small quantity after the meal and not In great quantity, and that it should be given to a person accustomed to it and to a person after blood-letting — and not to give it to any other person except In time of great thirst and In the other cases put stated In the chapter which speaks of the regulation of the water and the wine. And when he says that the wine Is not right with the food I say that it Is thus the words of Avicenna should be understood when he says that it Is after the meal the drink should be drunk and not upon it, that is, that it Is after the mouthful bite Is swallowed and not while it Is In the mouth that it should be drunk, for to drink while food Is eaten causes a glut — and that Is what Avicenna calls quantity. The food Is more effectual more nourishing by that a person should not drink upon the meal anything that puts the food In motion forces it forwards or anything that puts it too quickly In motion, otherwise it the food Is separated from the stomach and it Is put a-swim. Nevertheless a little may be drunk after the meal so that the food may be co-mixed and stirred about
well, and without making any very great fundament and without drinking to excess after it but rather to increase the number of times of eating, and without increasing the ordinary quantity. And it Is therefore I say that there are three kinds of drinks, that is, Potus alteratiuus, that is, the alterative drink, and Potus permixtinus that Is the co-mixed drink, and Potus delatiuus wash-away drink. The alterative drink, it Is before the food it should be taken — such as are the syrops and the heating drinks. The co-mixed drink, it Is upon the meal it should be used, a little being eaten and then a little drunk, so that the proper mixing Is made. The wash-away drink, furthermore, after the meal, upon the making of the digestion after digestion, and after the falling of the food out of the stomach, it should be taken — or In the time the food Is leaving it the stomach. And it Is therefore that Averrhoes says In the second particle of the Canticles In the ninth Comment and twenty, as the water which Is poured into a boiling vessel stops the boiling so the water or the drink that Is put at the end of the food which Is being digested In the stomach it will prevent the digestion and it Is therefore that not much should be drunk after the meal until the digestion Is completed In the stomach. But it Is effectual towards the digestion to bear thirst after of the meal. Nevertheless it Is not possible to declare the quantity of the desirable the give-able things from proved writings as Galen says In the third Particle of his Megathegni, yet let it be done according to the judgment that Is near the truth and let it be confirmed according to proofs experience and practice.
THE THIRD CHAPTER — OF THE ORDER.
Of the Order of Diet or the Eating of Food. This Is it, that is, when a person rises In the morning let him stretch first his hands arms and his chest and let him put clean clothes on and let him then expel the superfluities of the first digestion and of the second digestion and of the third digestion by the
mucus and superfluities of the nose and of the chest for these are the superfluities of the third digestion and then let him rub the body if he has proper time because of the remnants of sweat and of dust which are on the skin, for the skin Is porous and it will draw towards it everything that Is near it according to Galen In the first Book of Simplici Medicina. And then let him comb his head and wash his hands and his face out of cold water In the summer and out of hot water In the winter and let him wash his eyes with water which has been held In the mouth and warmed there, dipping his second finger In it, for that will drive away the veils of the eyes and it will cleanse them. And let him then rub his teeth with the leaf of the melon In the summer and with the skin of the yellow apple In the winter. And then let him say his Hail Mary or any other similar thing which he may desire. After that let him, make effort exercise and moderate walking In high elevated clean places and let his food be prepared so that he may take food the first time after that exercise what time desire begins naturally. And let him not take it the food before it the desire and let him not delay beyond the desire for Avicenna says In the chapter which speaks of the things eaten and drunken that the endurance of hunger beyond habit over the usual time causes the stomach to fill from
corrupt humors and there comes then a heavy fullness of red humors, drawn towards the mouth of the stomach so that the food cannot be eaten by natural desire healthy appetite though he should wish it. And a person should not eat to satiety as we have said before and only one food should be eaten at the one table that Is at one time for Avicenna says In the above-mentioned place ‘Nichil deterius quam cibaria multiplicare et In eis temporibus prolongare’, that is, there Is nothing worse than to eat too many different foods at one time and to prolong the time of eating, and it, Is therefore that he says In the end of the chapter De regimine cibi that it sufficient for the old men to eat flesh-meat alone In the morning and bread only at
their supper, and let them not take immoderate or exceptional foods at any one time. Nevertheless if several kinds of food be eaten at one meal it Is better to give the mild things first and the fat things then afterwards or the contrary of that; for when the mild food Is eaten after the fat food it Is quickly digested and the fat food Is not, and it will be In that time seeking a way out and it cannot get it because the fat food Is below; and it comes of that that the one Is mixed with the other and they are all corrupted. Yet if one understood rightly how to equate the food to the stomach so much of the fat food should be given at first In proportion as the lower part of the stomach Is warmer than the upper part. Yet it Is not possible or not easy to do that and since you disregard what should be done incline towards the mildness the tender things as Avicenna says In the chapter upon The healing of Quartan fever In the second Particle of Regimenta Acutorum. Item, do not take raw food on the top of half-cooked food. And it should be therefore understood that the food abides In the body before it Is entirely digested sixteen hours as Averrhoes says In the second Particle of the Canticles and the same Is said In the last chapter of the sixth Book of Colliget though nine hours are said In some books, and that Is a lie, for it Is possible that the scrivener found a certain number written and he did not know what it was and he made a mistake In the writing copying and it should be sixteen hours and the reason for that Is because Avicenna says In the chapter De regimine cibi and Averrhoes In the Canticles that it Is correct feeding to eat food three times In two days, that is, twice on some days and once on the other day. And sixteen hours should be between every two times of these that is, of taking food so that the two natural days In which there are eight hours and two twenties — 48 hours shall be divided levelly equally into three portions. And the reason for that Is if a mistake was made In the day on which food, was eaten twice that it may be corrected on the morrow by eating only once, and e contrario
for every evil that Is done by the filling the excess of the one day Is cured by the emptiness of the next and e contrario as Is said In the second Particle of the Aphorisms. Yet Avicenna says In the third Book and In the thirteenth Section and In the third Tract which speaks of the delay of the descent of the food out of the stomach ‘Remanencia equalis cibi In stomacho et egressionis eius est illud quod est inter duodecim horas et uiginti duas’, that Is the usual time between the remaining from its arrival of the food In the stomach and its leaving Is between twelve hours and forty through the slowness of the working of the digestive powers. And it Is therefore I say that from the time fatty food goes into the stomach that it remains there six hours or In the places of the other digestions, for the chyle Is tenderer than the bread and therefore it Is quickly changed into red blood and red blood Is quickly changed to rose In the pores of the members. And Avicenna comes with this remark namely the food digested In all the members through sixteen hours so happening without being assimilated to them In that time. Still, from weakness of the stomach, and from the fatness and from the toughness of the food it will remain sometimes through as long as eighteen hours or through twenty hours as Is shown In indigestion of the stomach, and when a person eats hurtful foods of some kind which remain sometimes In the pores of the stomach through a month or even through a quarter of a year as I have heard from truthful men that they vomited foods and medicine some times In the same quantity and substance as they were taken a month before then. Furthermore it needs be shown that milk and fish are not right on one table nor wine and milk for they predispose a person towards leprosy. And let not a very hot electuary be taken soon after food nor any one thing diuretic for they will pervert corrupt the food, burning it or putting it In motion too quickly. And it Is therefore that the drageta made of Maratrum and of Anise and of the like Is bad immediately after the meal. For it Is better to rest standing or to make take
a gentle walk after the meal as Rufus says ‘Modicus incessus post prandium hoc est quod michi placet’, that is, it Is agreeable to me an easy walk after the meal. Nevertheless to make great exertion after eating whether by walking or riding will corrupt the food and will prevent the digestion. But after that the meal take a moderate sleep as was said In this Canon ‘Uentres hieme et uere’ that it Is well to understand the extent to which the sleep helps the digestion. Still, the sleep and the non-sleep that goes beyond moderation Is wrong, as Is said In the second Particle of the Aphorisms; and let it be done In the night for Hippocrates says In the first Particle of the Prognostics ‘Sompnus naturalis est qui noctem non effugit et
diem non impedit’, that is, the natural sleep which does not avoid the night and does not prevent the day. Nevertheless many men make day of the night; sleeping In the day and awake In the night — and that Is very bad. Yet, you ought to know that it Is on the right side you should at first sleep for it Is so that digestion Is better made because the livers are then under the stomach, and you should afterwards turn upon the left side so that the food Is not drawn towards the livers before it Is fully digested, and then again turn upon the right side so that the thing part which Is digested In the stomach Is more easily drawn towards the livers. And this may be learned from Avicenna In the chapter which speaks of the thing eaten and drunken and In the chapter that speaks of the sleep and of the sleeplessness. And he says there also that to begin by lying on the belly will give great help towards the digestion because the natural heat Is retained and because it Is surrounded and it Is therefore it Is increased. Still, a vain shallow sleep Is bad and to sleep quickly after food Is bad for the sight. And sleep of In the day Is bad if it Is not made In nearly a sitting position and that Is good after the meal and In the summer but yet In that time, only a little. And it Is therefore the versifier says ‘Aut breuis aut nullus sit sompnus meridianus’, that is, let the sleep of the middle of day be brief otherwise don't let it be
done. Nevertheless if it Is done before the meal let it be done of a morning till sunrise according to Hippocrates In the second Particle of the Prognostics. And it should not be done and with the mouth open for fear that bad air may go In and prevent the digestion. And let the head be well raised In the sleep and let him be well covered with clothes — according to Avicenna — and that Is very good for towards the digestion. ITEM, The diseases of the mind are here considered, and it Is concerning this that the versifier says ‘Sit tibi mens leta labor et moderata dieta’, that is, have a cheerful mind and moderate diet and take exercise. And greatly does bathing In sweet water suffice but that there Is no food In the stomach. And let the supper be short or light unless the habit Is against that; for regarding the digestion that Is made during sleep it were better that not more or not a greater quantity were eaten at night: Yet as the sleep Is made so very soon, before the food falls from the mouth of the stomach, it Is therefore that too much food at night so greatly hurts the sight and it Is therefore that there are many verses upon this matter on this cause. ‘Nocturna cena fit stomaco maxima pena’, that is, the supper of night Is great pain to the stomach. ‘Si vis esse leuis sit tibi cena brevis’ — if you wish to be light let your supper be short. And there are two other verses upon the same thing. ‘Scena breuis uel cena leuis raro molesta’, that is, it Is rarely that the short or light supper Is injurious. ‘Magna nocet medicina docet; res est manefesta’, that is, the healing art teaches and it Is a clear thing manifest that the large supper hurts yet more. ‘Sume cibum modice modica natura foueatur’, that is, Eat but a little food, for nature Is satisfied with from a little. ‘Sic corpus refice ne mens ieiuna grauetur’ — it Is so the body Is known to be satisfied that the mind Is not heavy not dull because of the abstinence from food and yet take the food from thee leave it off when the nature sooner demands it.
ITEM, let the urine and the faeces be voided expelled
and let them not for any one reason be retained beyond the time In which it Is the habit to evacuate them, because they make constriction In the sides parts and singing In the ears from flatulence rising upwards antiperistalsis, or a stone In the bladder or hydropsy from the holding of the urine. That Is for thee John from Hugh O'Cendainn.
‘Nec minctum retinere uelis nec cogere uentrem’, that is, do not desire to hold thy urine nor to force thy middle uentrem, that is, beyond the time In which it Is right; and it Is therefore that it Is not well to be on the stool too long and not well to make forced squeezing. And it Is therefore that the urine should be given passed six times In the day with the night for that Is the whole natural day — and the evacuation of the bowel twice or thrice In the same time as these verses say. ‘In die minctura fit sexies naturali tempore bis tali uel ter sit egestio pura’.
THIS Is THE FOURTH CHAPTER — OF THE TIME.
Regarding the time, that is, the time of the year ought to be observed for something of heed should be given to the age and the country and the time as Is said In the first Particle of the Aphorisms. And yet let fat food be given In full quantity In the winter because it Is said In the same place ‘Uentres hieme et uere calidissimi sunt natura’, that is, the internal cavities are very hot by nature In the winter
and In the spring, and the sleep will be very long. It Is therefore that plenty food should be given and the times of eating should not be frequent for the heat Is not short as In the summer but long great according to the extension through abundance of the spirits. Nevertheless the heat will be small In the summer taking warmth for the warm body more. ‘maior extensiue extensione raritatis sed non extensione quantitatis’. And the food should incline towards hotness In that time, and it Is apparent from that what Is well said regarding the heat of the young men and youth generally.
In the spring however the food should be moderate but
inclining towards a smaller quantity because of the fullness that was done In the previous winter.
Yet, In the summer the food should be mild going into inclining towards coldness and that Is means mild In quantity, that is, only a little should be given at one time for the substance the sum of the bodily heat will be small In that time being spent and dissipated because of the external heat. And if food mild In its substance Is given it will be burned from the fiery heat. And it Is therefore that Galen says In the Canon ‘Uentres hieme et cetera’ that the heat will go external In the summer to co-rejoice with the similars and it Is therefore it Is weakened diminished internally.
In the autumn, again, give the food In small quantity and it should be inclined towards warmth and moistness, and there are verses upon this ‘Quantam uis sume de mensa tempore brune’ eat the quantity you wish of food In the season of winter, ‘Tempore sed ueris cibo moderate frueris’ but use food moderately In the season of spring, ‘Et calor estatis dapibus nocet inmoderatis’ In summer evil Is made comes of the immoderate foods. ‘Autumpni fructus extremos dant tibi luctus’ the fruits of autumn will give thee sore weeping.
THE FIFTH CHAPTER — REGARDING THE TIMES OF EATING.
The time of eating the proper time Is when there Is true hunger as we have said In the third chapter above. And it Is better In the summer to choose the time that Is cooler, that is, before sunrise and at the time of vespers — In the evening. And the time of need when it Is really necessary Is the time In which food should be taken, and it Is therefore that Galen says In libro De regemine sanitatis that no person should be compelled to observe the Rule of Health but the person who Is not prevented from following it from any other compulsory cause and who has his desire choice free In every one thing a man
who Is thoroughly well. Yet, In the winter, let the time that Is warmer be chosen and so also of the spring and of the autumn, for these warmer times are apportioned towards the summer and towards the winter, for it Is In the portions that are nearer to the summer of them that the time should be like the time of summer and the portions which are nearer the winter let the time of moderate warmth be chosen.
THE SIXTH CHAPTER — OF THE HABIT, OR CUSTOM.
The habit of diet should be maintained unless it Is very bad unless it disagrees or Is injurious and if it Is so it ought to be departed from slowly not too quickly and therefore the habit which conforms with natural things should be maintained. And if it should depart only a little from them it should still be continued. Nevertheless if the departure from nature Is great it should be directed back and yet not suddenly, as we have said. And yet let those of bad regulation habit take heed to themselves for though it does not show on their countenance even if the effect Is not immediately apparent it will yet show later on very effectively — they shall feel it — as Avicenna says. And therefore, those who say that they can fill themselves often with food and that no hurt comes to them let them take heed to themselves for they shall be hurt; for if God took revenge upon every one sin the first time after it was committed that Is immediately there would not be a single man In life, and as Is all Nature, that is, God, it Is so that Nature Is ordered In man, that revenge restitution Is not made the first time or immediately but after a season. Item, there are some people who eat more of fruits than of other foods, and they do so wrongly, for every fruit makes a watery blood unprofitable innutritious and it Is corrupted. Nevertheless astringent fruits should be eaten after food if the middle intestines Is relaxed — as are pears and coctanas and apples. But the roasted apples before a meal will relax those of red humors of choleric temperament, and the
raw apples are more astringent and every kind of them Is greatly so, for the sweet apples are less astringent, and the sour apples are more so. Yet the bullaces and the raisins and the figs it Is before the meal they should be taken as Isaac says In Dietis particularibus. Nevertheless the common custom Is against this badly for this causes constriction from the milder things and it Is therefore that they should be eaten with ginger for this fights against every corruption which comes of the fruits — according to Avicenna. But it Is better to avoid fruits altogether. And it Is therefore that Galen tells In the book upon the Regulation of Health that his own father was a hundred years In his life lived a hundred years because he did not eat fruits. Item, there are some people who prefer the tails of beasts rather than the other parts, and other people prefer the heads and other people the bones — and so of the other parts. It Is therefore that this verse says ‘Pisces et mulieres sunt In Caudis meliores uel dulciores’ it Is In their tails that the fishes and the wives are better or sweeter, but that only means that the fish Is less cold In its tail than In the other parts of it because of its movement or activity. Nevertheless it Is easier to digest the other parts as Is manifest regarding the belly of salmon and its like. Nevertheless, that part which Is In greater motion Is the part that has less superfluity that Is less gross and it Is therefore the better part of the animals which men eat, if all other things are equal. Therefore let the more tender part be chosen which has some motion and Is of better taste, for the part that tastes best nourishes best — if other things are equal. And yet the verse says ‘Non ualet In iecore quod dulce est In oire’, that is, that thing Is not good In the livers which Is sweet In the mouth. And it Is of simple single sweetness that Is to be understood.
Nevertheless I say of the nuts here, that there Is not among all the fruits, after the figs and the raisins, a any fruit that Is better than them, and it Is therefore the verse says ‘Dic auellanas epati semper fore sanas’, that is, say that the nuts are always healthy for the livers.
Furthermore I say, namely, that such as would desire to indulge In co-reaching should not do so with the middle stomach full but after the finishing of the first digestion and the second digestion and half of the third digestion, and I say that it should not be indulged In made often, for that greatly weakens the stomach and the whole body, and it hurts the sight very greatly for it puts the eyes into great depth it causes them to sink greatly clearly.
Of the Blood-letting, indeed, it should be understood that it should not be over-practised, for Avicenna says In the chapter Of Blood-letting that the too frequent blood-letting causes apoplexy, and Galen says In the ninth chapter of his Megathegni ‘Minucio ceteris euacuacionibus uirtuti maiorem debilitatem infert’ the regulation or practice of blood-letting more greatly weakens the vitality of than all other practices, and the reason for that Is that red blood Is more akin to the nature of man than all other humors fluids. It Is therefore that its practice In the time it Is excessive most greatly weakens, unless the man Is young and has a complexion of red blood has a ruddy complexion and he Is resting and using of flesh meat and of other foods which nourish well for that condition demands that blood should be let more seldom less often for fear of Quinsy and internal ulcers — than would be the case In another person of different temperament. And the rule which Damascenus gives In his own Aphorisms In the second Particle and In the nine and fortieth Comment should be observed; that is, if a person In his youth practised to let blood four times a year it should only be let thrice In the year at the end of the fortieth year and once only at the end of sixty years, and after ten and three score or four score years it should not be let at all. Notwithstanding, it Is the mediana vein that should be let at the end of sixty years and the basilica at the end of forty years for it Is not right to let the cephalic vein beyond the end of forty years at the outside, for that will blind a person and it will pervert the memory.
The chosen time of the year, indeed, for the blood-letting, that is, the spring and the autumn. But the blood-letting of the spring Is the better, for there Is not one thing which preserves a person against the diseases of summer as the blood-letting of the spring does, according to Avicenna. Yet it Is In two portions the time of the whole year Is divided according to the people, that is, the summer and the winter. And the blood-letting should not be In a very cold time nor In a very hot time. And it Is therefore that those err who would wish to let blood about the feast of Stephen and about the feast of John Baptist through because of the coldness of the one time and through the heat of the other time. But it should some times be let about Christmas to save from the illnesses which come of the filling the excess accustomed to be done commonly In that season.
Concerning the side on which it should be let, indeed, the versifier says ‘Estas ver dextras, autumpnus iempusque sinistras’, that is, the right hands In the spring and In the summer, and the left hands In the autumn and In the winter. And he says also as regards the Moon thus, ‘Luna uetus ueteres iuuenes noua luna requirit’, that Is it should be let for In the case of old men when the moon Is old and to the young men when it Is new.
Regarding the diet after blood-letting. It should be understood that great error Is then often made, for there are men who would like to drink and to eat a great deal In that time to make the blood again which they have lost, and it Is therefore that only a little should be drunken and eaten. Yet more of wine should be drunk In place of to make up for the less food then, or as they were accustomed to, because it Is easier to satisfy with drink than it Is with food. Yet, avoid cheese In that time and fat flesh and salt fish and fruits and anger and exertion and be not close to a fire and do not make co-reaching and do not make but a small supper and it Is therefore this verse Is good ‘Prima dies uene moderacio sit tibi sene’, namely, let thy supper be moderate the first day of after
the blood-letting. Nevertheless the other verses are lying which would put one to activity and to exertion.
And if you wish to know what time begins the proper seasons of the year they are found In these verses ‘Uer petre detur estas et innde sequetur quam dabis urbano autumpnus simphoreano’, that is, the spring In at at the feast of Peter and the summer at the feast of Urban and the autumn at the feast of Simphorean. ‘Festum clementis iemis caput est orientis’, that is, the feast of Clement Is the head of the beginning of winter. And this Is according to the astrologers who always put the seasons to evenness who divide the seasons rigidly and not so the physicians but they call the moderate time of the year spring, and it lasts sometimes during a month, but one time it Is less and another time more. The summer, indeed, it Is a very hot season, and the autumn it Is sometimes hot and another time cold according to different weather, and the winter Is a very cold season altogether. Furthermore, namely, it should be understood that the eggs and their custard benefit such as are after blood-letting if the stomach Is clean. Nevertheless, if they are got In an unclean vessel they are very easily fouled, and they are the more healthy if broken into water. Furthermore, you should know that the right time to eat this pottage Is at the commencement of the meal; and it Is made, In the winter, of 'kale' and of mallow and of sage and of parsley or of the white heads of leeks boiled and strained and mixed with milk of almonds. And I say that the almonds are an excellent fruit eaten whole, as they are, or with the skin taken off them, and given to the men who have had blood let and to those who are wasting and to those of phthisis. In the summer, indeed, a pottage of borage and of bugloss and of violet and of mercurial and of spinache and of patience and of lettuce and of the tops of fennel and parsley with the like — Is proper, and it Is well to put avens into it if the stomach Is cold. The pea, however, should not be eaten except with cumin; and let not beans or peas be eaten new or old except with salt and cumin; and those
who have a weak stomach and flatulence let them not eat them for any reason. Nevertheless the soup of peas Is good sufficient and it relaxes, but let there not be anything of the substance the solid part of the pea be left In the soup. Furthermore, understand that the milk greatly hurts the cold stomach and but it does not hurt the hot stomach, and for that the right thing Is sour milk In the summer. The butter, indeed, let it be eaten before the foods, and let it not be eaten after a drink, and let not the top of milk, cream be eaten after the supper, or curds and whey for they are, constringent and tough. It should be known also that great injury Is caused by the raw things such as the oysters, and the things half raw as are the birds that are badly roasted, and it Is therefore that good cooking of the food and well roasting and completely throughout Is little less than half the work of the internal digestion — or, to boil it well externally; and it Is therefore that, those err who eat too hurriedly or greedily for they sometimes eat hurtful things before they are brought to their attention before they notice it.
THE SEVENTH CHAPTER — OF THE AGE AND TEMPERAMENT.
The Age and the Complexion — it Is almost entirely by things similar that they are regulated nourished. Nevertheless, the young men will digest more of fat things and of hard things than the old men because of their agedness and the sons or youth generally the moist things, that is, the tender or soft things, for the diet should be renewing restorative and only a little should be eaten but that frequently. And those given to study should be nourished like old people, for the studying dries them; so let them eat tender things according to their sufferance as they can bear them so that their blood Is replenished quickly and well. Those who labour, however, let them eat roasted fat things for these are the things that resist the waste of labour. For though the roasted things are moister
within than the things cooked upon water from the moistness of the substance inside, yet they are dry outside and they are altogether more solid, and it Is therefore that they are difficult to separate from their heat and therefore they are the more difficult to digest. The things that are cooked In bread they are moist and but they are good. Nevertheless the pastil bread Is bad. And it Is a very broad comprehensive rule that the food which adheres to the fingers when it Is being touched should be avoided, for it Is tough. And the roast things kept over night are not good even with a covering upon them, nor the very tender things at the end of the meal. The moderate abstinence Is a very high treatment; and it Is therefore that Galen said ‘Commedo ut uiuam non uiua ut commedam’, that is, it Is to be In life that I eat and not for eating that I am In life. Yet, it Is said In the first Particle of the Aphorisms ‘Senes facilime ferunt ieiunium, that is, the old men more easily bear emptiness’, and these are the old men from their agedness, and then the young men, and then the youths, and then the old men from their age. And so also those of cold humors fully enjoy to suffer emptiness hunger and those of middling red blood well-blooded people but those of red humors or of black humors cannot suffer it. And yet those of black humors bear it better than those of red humors for the heat Is less which they set free within them, and they spend more upon the thing or work upon which they employ themselves they have less resistance. And the versifier has put made verses upon the regulation of health ‘Si vis incolumem si uis te redere sanum curas tolle graues irasci credere profanum’, that is, if you desire to be whole put heavy sorrow from thee and believe that it Is vain foolish of thee to make anger. ‘Parce mero scenare caue nec sit tibi uanum pergere post epulas sompum fuge meridianum’, that is, spare wine and avoid supper, and do not think it foolish to have a walk after the meal, and avoid the sleep of the middle-day. ‘Non teneas minctum nec cogas fortiter anum’, that is, do not retain thy urine and do not constrain too strongly thy seat. And there are other verses
upon the wine ‘Dat uinum purum tibi ter tria comoda primum’, that is, there are nine thrice three eases or comforts which the clean wine gives thee ‘Uires multiplicat et uiscera plena relaxata’ that Is it multiplies increases the strength and it relaxes the full intestines. ‘Confortat stomacum ceribrum cor dat tibi letum’, that is, it strengthens the stomach and the brain, and it will give thee the light heart, and it will make give boldness courage, and it will call forth the perspiration, and it will sharpen the intellect, and it will give assistance to the friends it will promote friendship. Yet let moderation be along with it so that its working efficacy may not be perverted, for all these good effects will be undone without the moderation. And because the wine Is sometimes drunk finally, remember this verse ‘Potus tarde datus multos facit cruciatus, that is, the drink that Is drunk finally will give thee many pains’. Item, let cinnamon be used frequently for it will bring the mouth to sweetness and it will suffice against the cold rheum, and it will prevent the corruption of the humors In them; and it Is therefore it Is said ‘Non moriet homo commedens sepe de cinamomo’, that is, the person who eats cinnamon frequently will not go to his death from corruption of the humors for that Is prevented if the nourishment regulation Is well In other respects from that outwards. And it should be understood that the water must be clean, and the air Is cleaned scientifically quickly by means of a good fire, if it Is not found naturally clean. And this Is sufficient though a great deal more might be said here.
IT ENDS.
Make a note that it Is In six positions the horn should be put In bleeding cupping. The first position — In the furrow at the back of the head, and it will empty draw from the animal parts there, and it will relieve headache especially, and diseases of the eyes, and the filth of the night upon the eyes shall be cleansed, and it will serve or deplete the region of the vein called
Cephalic. The second position, namely, between the two shoulder-blades, and it will there draw from the spiritual parts, and it will comfort dyspnoea and the asthma and the ortomia and it does controls the area of the vein called Mediana. The third position, namely, on the roots of the forearm and it will draw from the hands and it will relieve the seregra that Is In them. The fourth position between the kidneys and the buttock, and it will there draw from the organs of nutrition the nutritive parts and it influences the province of the vein called Basilic. The fifth position — on the flat of the hip, against the lipra and eruption of the hip and eruption of the whole body, and against urine disease, such as stranguria, and against every disease In the parts leading thereto. The sixth position, namely, upon the flat of the calf, and that will draw from the feet, and it does the area of the vein called Saphenous, and it will call forth the monthly blood.
that Is Ounce; that Is Dragma; that Is Scruple.
PERITISIMUS OMNIUM RERUM Hippocrates et cetira, that is, the key of all knowledge Is Hippocrates, and he commanded that the knowledge and the prognostics of the death and the life of all human bodies should be written at the end of his life and that this should be placed along with himself In the coffin, and he ordered that it should be put under his head In the burial, for fear the other philosophers might get his Arcanum and the secret of his heart.
At the end of much time after that, the Emperor came, that is, Caesar; and he ordered the tomb to be opened — seeking treasure, that is, gold or gems or precious jewels. And the thing he found there was a shapen box which being lifted and opened what was found In it was a document on which was the Arcanum of Hippocrates. And the Emperor ordered it to be given to the physician of his own body and flesh and Amustosio was the name of the physician. He saw the people, and he read
the document, and having understood it he pointed out to the Emperor that it was the Arcanum of Hippocrates and the prognostics of death and of life to the human body. And Hippocrates spoke first of all regarding the signs of death pertaining to the Head, and he said if there Is pain In the head and swelling of the nostrils that signifies death upon the fourteen and twentieth day 34th. Item, the person on whom there Is Frenzy, if his cheek Is red flushed with his face puffed with defect of digestion In the stomach ...
Stranguria Is to be interpreted as the emission of the urine In drops and that Is not a trifling small matter. Donald MacBeath wrote this.
The first post-script beginning In Col. 27 would seem to be a personal MacBeath note based upon practical experience and observation — for I have not been able to trace its origin otherwise. It would seem also to be In the same handwriting as the text, so far.
The second post-script introduced by Peritisimus omnium rerum Ipocras Is In a new hand without doubt, and most probably that of one of the MacBeaths themselves. At the middle of the fourteenth line down, another and coarser hand takes the same incompleted matter up. This Is almost certainly that of James MacBeath, whom we find making other additions to the manuscript In the year 1598 — and long after the O'Cendains and the O'Kearneys had finished their work — when
the book as it stands was In the family possession. From this we must learn that the Capsula Eburnea, presently to be referred to, was also, and continuously, In the hands of the MacBeaths.
In a collection of classic, medical, Latin tracts called Articella, which was, I think, first published at Venice about the middle of the fifteenth century, the piece Capsula Eburnea appears along with tracts from the works of Phylaretus, others of Hippocrates, Johannus Damascenus, Galen, Celsus, Avicenna the Cantics, and others. It Is headed ‘Liber Hippocratis dictus Capsula Eburnea qui In ejus sepulchro inuentus fertur’. My edition was printed In London In the year 1519.
The Tract Is introduced as follows — Peruenit ad nos quod cum Hyppocrates morti appropinquaret percepit ut uirtutes iste scripte ponerentur In capsa eburnea et poneretur capsa cum eo In sepulchro suo ne aliquis eam detegeret. Cum ergo uoluit Cesar uidere sepulchrum Hyppocratis peruenit ad ipsum: aspexit ipsum: erat aut valde percepit ipsum renouari et fabricari et corpus ejus si integrum inueniret deferri sibi quidquam foderet sepulchrum inuenta est In eo hec capsa eburnea: et In ea iste uirtutes: delata est ergo Cesari: qui In ea aspiciens: Misdos amico suo fideli traditit’ — from which, when compared with the Gaelic rendering, it may be seen that the parallel Is not very even between the two.
It would seem that the MacBeaths attached some importance to this tract; and it Is surely very interesting, if its history Is true, even if it Is of no meaning to us In this time. There was a desire to continue it, but James was certainly not the man to do it. It has, however, been done. It was used as base for a Chapter In another Gaelic MS. which lies at the Museum (Egerton, 159), and as it must be of interest for purposes of comparison, I give here a part of it which more than covers the post-script.
‘Tionnsgainter dirydus ypo. ann so. Peritisimus omnium rerum ypocras et cetera .i. eochair gach uile eoluis ypr. rofurail
eolus ocus aithne bais ocus betha nan uile corp dosgriobadh ina bhetha deighionaigh ocus do furail a cur inn cainruigh da h'adhlacadh leis ocus a cur fona cenn aregla na fellsamh ele d'fagbail a dirraduis ocus a rúin ocus serci a chroidi ocus In tan tainig In t-empire .i. Sesair augustus a gcionn treimsi fada do furail In uadh d'oslugad d'iarraigh innmus ocus óir ocus leg loghmor ocus ocus t'séd mbuadha ocus Is e ní fuair ann bogsa comduigh ocus do h'osluigedh e ocus do fuairi ann cairt ina raibhi dirradus yp. ocus do furail In t-empir a tabhairt do liaigh a cuirp ocus a colladh fein .i. Amustotio ainm In legha ocus do creidi dais daéis na popuil idir a raibh dhó ocus do leighi an cairt ocus arna tuigsin dó do foillsich don impir gurb e diorradus yp. do bi ann ocus tailsgelta báis ocus betha an cuirp daenda ocus do labair ar tús do comartha bais d'leth an cinn ocus adubairt da mbia tinnis isin cend ocus at isin adhaigh ocus cosachtach minic ocus a lamh clé ar a ucht g'minic ocus a lamh do cur com poll a tsrona go minic singalaidh In bás isin 4 la dhég ar fichid. Tuilleadh .i. i nech ara mbiadh frenisis da mbia a gruadha derg maille h'atcomall san aigaid ocus re droch dileaghtha sa gaili singalaidh bás an. x. la. Tuilleadh mata an eslainti-si maille h'allus ocus a cluas ocus a fiacla do beith fuar ocus na cuilfedhe go rengamail ocus saotur do beith arna corruibh brugad maille esbuidh eisdecht singalaidh bás isin .x. la. etc.’