Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	eat_v	life_n	5,930	5	5.0703	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16466	The breuiarie of health vvherin doth folow, remedies, for all maner of sicknesses & diseases, the which may be in man or woman. Expressing the obscure termes of Greke, Araby, Latin, Barbary, and English, concerning phisick and chirurgerie. Compyled by Andrew Boord, Doctor of phisicke: an English-man.	Boorde, Andrew, 1490?-1549.	1587 (1587)	STC 3377; ESTC S120760	193,922	314

omitted to doctours of high iudgement of whom I shall be shent for part of these things that I haue written in this booke how be it in tihs matter I doe set God before mine eyes and charitie considering that I doe write this booke for a common welth as god knoweth my pretence not onelie in making this booke but al other bookes that I haue made that I did neuer looke for no reward neither of Lord nor of Prynter nor of no man liuing nor I had neuer no reward nor I will neuer haue none as long as I doe liue god helping me whose perpetuall and fatherly blessing light on vs all The apendex to all the premisses that folovveth LOrdes Ladies Gentle men learned and vnlearned of what estate or degrÃ©e so euer you be of thinke not that no man can bÃ©e holpen by no maner of medicines if so be God doo send the sicknesse for he hath put a time to euerie man ouer the which time no man by art nor science can not prolong the time for the number of the monthes daies of mans life god knoweth But this aforesaid time these monthes and daies a man may shorten or a breuiate many waies concerning that God hath giuen man in this life frÃ©e will the which of his righteousnes as longe as we doe liue hÃ©e can not take it a waie from vs. Now we hauing this frÃ©e wil diuers times we doe not occupie it to the will of god as it â—ppereth both for soule and bodie we do kill our soules as much as doth lye in vs when that we doe breake anie of his commandements or do sinne deadlie for that matter he hath prouided a spirituall medicine which is repeÌ„tauÌ„ce ameÌ„demeÌ„t of life Also we do kill our bodies as much as lyeth in vs except that a man doe kill himselfe wilfullie as many daily doth contrarie to gods will as well the one as the other when a man doth a breuiate his life by surfeting by dronkennesse by pencifulnesse by thought and care by taking the pockes with women and leprousnes and manie other infectious sicknesses beside robbing fighting killing and manie other mischances which is not gods will that such thinges should be done but God knowing at the beginning of the creation of the world that man would be prone manie waies to a breuiate his life made them prouision that man might be holpen by his grace and then the vertue the which he did giue to herbes wÃ©edes trÃ©es rootes fruites and stones The propertie and vertue of the which few men or none doth know them except doctours of phisicke and such as doe labour to haue the knowledge of their operations And this knowledge notwithstanding let no man think that there is no phisicion nor chierurgion can make a man sodenlie whole of his infirmitie as Christ and his disciples and manie other Saintes did for they must haue leasure time and space as their liuing and practise is for sicke men womeÌ„ be like a pÃ©ece of rustie harnis the which can not be made bright at the first scouring but let a man continew in rubing and scouring and than the harnis wil be bright so in like maner a sicke man can not be made whole of his malady or sicknes the first daie but he must coÌ„tinue with his mediciens But hÃ©ere let euerie man that is sicke beware of blind phisicions and chirurgions the which be ignorant and can not tell what things doth pertaine to their science therefore let all men beware of vacabounds runnagates that wil smatter with phisick for by such persons many sicke men haue bÃ©ene deceiued the more pitie God knoweth who helpe vs all now and euer Amen The Breuiary of health Â¶ The first Chapiter doth treate vpon abstinence ABstinencia is the Latin word Abstinence In GrÃ©eke it is named Apochi In English it is named abstinence or fasting or forbearing of meates and drinkes There be manie maner of fastings The first fasting is not to eate either meate or drink And this fasting ought to be vsed after repleation or surfeting for a time The second abstineÌ„ce is to eate one meale a day or else twise a day this is not properly AbstineÌ„ce but it may be called TeÌ„perance The third abstinence is inuoluntary for manie men would eate meate if they had it therfore noleÌ„s volens they do absteine The .iiii. abstineÌ„ce is when a man for deuocion or by coÌ„maundement of the church doth absteine from flesh keping one meale a day which is laudable How be it to be long fasting or fasting to much it dryeth and macerateth the body it maketh the colour salow it doth ingender melancoly humours it doth hurt the sight it clarifieth the body This notwithstaÌ„ding abstinence is the most perfectest medicine the can be after repletion or surfet And then if it be moderate it doth consume superfluities in consuming them it doth clarify the humour so coÌ„sequently it maketh the bodie faire coloured not only kÃ©epeth out sicknes but also where sicknes is entered nothing more helpeth vsed at the begining of the sicknes wherfore abstinence moderately vsed is of a high efficacitie for the sauetie of mans body And ther is not so great a detriment to mans bodie as is replecion or surfeting And whosoeuer he be that vseth not temperance in eating and drinking liueth a beastly life And man hauing wit and reason to gouerne himselfe should kÃ©epe a due order in eating drinking for sauegard of his soule and bodie The .2 chapiter doth shew of the abhorring of a mans stomake against meat or drink AbhorriÌ„g of a mans meate ABhominacio stomachi or else fastidium stomachi be the latin words In English it is named the abhorring of the stomake for many men and women being sicke or diseased their stomakes doth abhorre the sight of meate or the sauer of meates and drinkes The cause of this impediment This impediment doth come of debilitie of the stomake and weaknes of the braine And diuers times it doth come by corrupt humors the which be in the stomake And otherwhile it doth come by repletion otherwhile by ouer much and wilful fasting but as for fasting that rule now a daies nÃ©ede not to be spoken of for fasting praier and almes dÃ©edes of charitie be banished out of all regions and prouinces they be knocking at Paradise gates to go in weping and wailing for the Temporalitie and spiritualtie the which hath exiled them A remedy for them the which doth abhorre their meat thorow debilitie and sicknes Â¶ Whosoeuer he or she be the which doth abhorre any meates or drinkes let them vse to eate the confection de aromatibus the confection of xiloaloes all oderiferous and redoleÌ„t sauours doth comforth the stomake the heart and the braine for this matter looke in the Chapiter of the stomake or stomachus The .3 Chapiter doth shew of Abhorsion which is when a woman is deliuered of hir

and gaspe for wind The cause of this impediment This impediment doth come from the brayne or els from the stomake or els froÌ„ the loÌ„ges if it do come from the longs looke in the chapter named Asthma if it do come out of the head reume which is putryfied corrupted infectynge the braine is the cause and if it doe come by or thorow the throte it doth come of putrified humour of the stomake or els of corruption of the longes A remedy if this impediment come of the brayne First purge the head and braine with a gargarice or with pillpul Elphangine And then vse the Electurari de GeÌ„mus or a confection de Musto or Tiriaca diatesseroÌ„ for this matter looke in the Chapter named Asthma A remedy if this impediment come of the stomake First purge the stomake with Yerapigra galem Than take of Cloues the weight of vi d. of Ligni Aloes the weight of viii d. of Galingale the weight of vi d. make pouder of this drink of it morning euening as much as an Hasel nut And vse to chew in the mouth a cloue without maces in the morning and after dinner and to bedward A remedy to pal or make sweete the breath which way so euer it doth come First in the morning eate or swallow ii or iii. cloues kepe betwixt the gummes the chÃ©ekes ii cloues or els do as I sayd before Or els take of Sauery an vnce of Galingale halfe an vnce of the wood of aloes a qurter of an vnce make pouder of this and eate or drinke a porcion in the morning a litle after diner as much to bedward The .21 Chapter doth shew of the squince ANgina is the latin word Squyncy Sinachi or Chinanchi be the grÃ©eke words The barbarus words be named Squinancia or quinaÌ„cia In english it is named the Squincy The which is an impostum in the throte the which doth let a man to swalow either meat or drink And diuers times it doth stop vp a maÌ„s wind or breth and there be iiii kindes The first kind doth not appere outward that is death except it be quickly cured The second kind doth somewhat apere more inward then outward and that is not so daungerous as the first is The third kind doth appere both inward and outward that is not so periculus as the other be how be it it doth continue longer then the other doth The thrÃ©e kindes doth onely appere outward and in it is no peryll The cause of this infirmitie This infirmitie doth come of Reume ascending from the head to the throâ—e And it may come of vaporous humours discending from the stomake to the throte A remedy ThrÃ©e things is requisite to help these infirmities The first is letting of bloud in a vayne named Cephalica The second is to purge the head with the pilles of CochÃ©e And â—he thyrd is to vse gargarices to vse Clysters And than let the pacieÌ„t for a space absteine froÌ„ meat except it be of the broth made of a chiken let the patieÌ„t take Ydormel or Oximel And take a little pÃ©ece of porke or bacon or els a little pÃ©ece of a sponge and encinet it in oyle Oliue tie about any of these thinges a strong thred let the pacient swallow in this matter and by by pul it out againe and be sure of the thred that he that shall do this feate in holding fast the thred doe pull it out againe quicklie The .22 Chapiter doth shew of the Soule of man A Soule ANima is the latin word In greke is named Psichae In English it is named the Soule of man The soule of man is the life of the body for when the soule is departed froÌ„ the body the body is but a dead thinge that can not sÃ©e heare nor fÃ©ele The Soule can not be felt nor sÃ©ene for it is like the nature of an Angel hauing wil wit wisdome reason knowledge vnderstanding And is partaker of good or euill as the body and it doth or hath deserued or operated The soule also is a creature made with maÌ„ and connexed to man for man is of two natures which is to say the natur of the Soule and the nature of the body which is flesh and bloud the fleshe or body is palpable and may be sÃ©ene felt The Soule is not paly â—le nor can not be sÃ©ene nor felt but both being together now shal be after the generall Resurrection in time to come doth shal doe fÃ©ele ioy or paine c. It is not the soule onelie doth make a man nor the bodie of a man is a man but soule body connexed or ioyned together maketh a maÌ„ the one decepered froÌ„ the other be of ii natures as I haue said vnto the time that they do mÃ©et again at the day of dome Therefore let euery man in this life so prouide by the merite of Christes passion that soule bodie being perfit man may enter into euerlasting ioy glory to be in heauen with God The electuary of Gemmis and the confection named Alchermes be good to comefort the soule or the spirites of man foule and body being together hÃ©ere in earth The .23 Chapiter doth shew of a mans mynd ANimus is the latin word In grÃ©eke it is named Thimos A mynde In English it is named a mans mynd The mynd of a man is very mutable and inconstant more in one man then in an other but the most part might be amended The cause of this Mutabilitie This mutabilitie doth come thorow wauering incoÌ„stant wittes lacking loue charity to God to a mans owne selfe to his neighbour regarding more other sensualitis or prodigalitie couetis or lucre theÌ„ the wealth profit of the soule Yea the mynd of man is so occupied about worldly matters busines that God and the soule of man is forgotten by the which great daungers foloweth A remedy Fyrst let euerie man reconcyle himselfe in and to God and not to set by the world but to take the world as it is not being parmanent no abyding place but to liue as one shuld dye euerie houre And if a man haue this memory he will not be mutable nor set by the world but constant hauing euer a respect to god his creatour to his neighbour which is euery man wheresoeuer he dwell The .24 Chapiter doth shew of a byle named Antrax ANtrax is the latin word In english it is named a FeloÌ„ A Felon is like a carbocle but not so great in quaÌ„titie or substaÌ„ce The cause of this infirmitie This infirmitie doth come of a venemous matter otherwhile it doth come of interial cause or of an exterial cause The interiall cause doth come of some euil humour the exterial cause doth come of some venemous stinging of a worme A remedy If it do come of an euil humour eat Triacle make a salue or a

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