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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20928	A discourse of the preseruation of the sight: of melancholike diseases; of rheumes, and of old age. Composed by M. Andreas Laurentius, ordinarie phisition to the King, and publike professor of phisicke in the Vniuersitie of Mompelier. Translated out of French into English, according to the last edition, by Richard Surphlet, practitioner in phisicke; Discours de la conservation de la veüe. English	Du Laurens, André, 1558-1609.; Surflet, Richard, fl. 1600-1616.	1599 (1599)	STC 7304; ESTC S110934	175,205	211

attempted by all the skilfull meanes in the world to take from him this foolish conceite he hath been shewed the description of the oyntment to put him out of doubt that there goeth no dangerous thing to the making of it he knoweth it and is of the same minde but yet this conceite is so deepely printed in him as that hitherto no man hath attayned to know how to displace it The twelfth Aretaeus in his first booke of long diseases saith that he hath seene a melancholike man who hath imagined himselfe to be of bricke and would not drinke therefore fearing least thereby he should haue been dissolued The thirteenth Another imagined that his feete were made of glasse and durst not walke least he should haue broke them The foureteenth A Baker had conceiued that he was made of butter and no man could make him come neere either the fire or his ouen he was so much a fraide of being melted The fifteenth The pleasantest dotage that euer I read was of one Sienois a Gentleman who had resolued with himselfe not to pisse but to dye rather and that because he imagined that when he first pissed all his towne would be drowned The Phisitions shewing him that all his bodie and ten thousand moe such as his were not able to containe so much as might drowne the least house in the towne could not change his minde from this foolish imagination In the end they seeing his obstinacie and in what danger he put his life found out a pleasant inuention They caused the next house to be set on fire all the bells in the town to ring they perswaded diuerse seruants to crie to the fire to the sire therewithall send of those of the best account in the town to craue helpe and shew the Gentleman that there is but one way to saue the towne and that it was that he should pisse quickelie and quench the sire Then this sillie melancholike man which abstained from pissing for feare of loosing his towne taking it for graunted that it was now in great hazard pissed and emptied his bladder of all that was in it and was himselfe by that meanes preserued As concerning those which thinke themselues Kings Emperours Popes Cardinals and such like seeing that such foolish conceits are common enough I haue purposed onely to name those which are most rare And thus much for melancholie which hath his seate in the braine which is caused of a colde and drie distemperature either simple or mixt with matter It followeth sometimes the hote sickenesses of the braine as frensies and burning feauers and then the face appearethred Auicen obserueth that stammerers and such as haue rowling eyes and such as are hairie and blacke such also as haue great veines and thicke lippes are most incident to this kinde of melancholie sadnes feare deepe muses the vse of grosse and melancholike meates doe oftentimes cause this disease CHAP. VIII An order of diet for such as haue this melancholike disease in the braine How greatly good order of dyet doth auaile and profit in olde diseases IT seemeth to me that I haue read some where in Aretine that in olde diseases which haue gotten some certaine habit the maner of liuing is to more purpose then whatsoeuer can be drawne out of the most precious boxes of the Apothecarie Auicen the chiefe prince of the Arabians doth teach vs that the maner of liuing being neglected may corrupt the best state and constitution in the world and contrary wise being carefully obserued may amend the worst And therefore I will begin the cure of these melancholike men by setting downe the way to order and gouerne themselues The ayre They must make choyse of such an ayre as is temperate in his actiue qualities and which is moyst concerning the passiue It may be made such by art casting abroad in your chamber good store of flowers of Roses Violets and water Lyllies Or else you may haue a great vessell full of warme water which will keepe the ayre moyst continually It will be needefull to perfume the chamber with Orange flowers Citron pilles and a little Storax the chamber must be lightsome and standing toward the East A grosse darke gloomish stinking ayre is very contrarie howsoeuer such persons doe desire the same altogether It is good to accustome them to beholde redde yellow greene and white colours As concerning their meats all such as are grosse slimie windie Meats melancholike and of hard digestion doe hurt exceedingly They must haue their bread of good wheate which is pure Bread and purged from bran without fault and which is if possiblie it may be knodden with raine or fountaine water Their flesh must be very young for that is the best Flesh as for example among the rest that which is of a calfe kid mutton pullet partridge and contrarilie that which is olde and maketh a grosse nourishment as is beefe porke hare waterfowles and all wilde beastes as the wilde Bore Harts are very bad Galen forbiddeth the flesh of hee-goates Buls Asses Dogs Camels and Foxes but he might haue spared this his inhibition for their daintines is not such as that men should delight in much lesse doate vpon them The Arabians commend the braines of things to be good against melancholie by I cannot tell what propertie but in my iudgement they be not very proper and fit seeing they are enemies vnto the stomacke and I take them to haue been too superstitious in a great number of things The fishes that liue in standing waters as also those of the Sea Fish which haue a grosse and melancholike flesh as the Tunnie Dolphine Whale Seale and all such as haue scales are euill and not to be vsed in this disease one may eate of the fishes which liue in cleere and bright waters and running streames Salted or powdred fish is starke naught Egges that are new soft and potched and eaten with vineger or veriuce are very good The vse of pottage and brothes is very good and necessarie Pottage because this humour being drie must be moystned The hearbes ordinarilie to be vsed in them are Borage Buglosse Burnet Endiue Succorie Hoppes and a little Balme there must great heede be taken that there come not any Cole Blites Rocket Cresses Turneps Leekes or very bitter and biting hearbes in them husked Barlie blanched Almonds and gruell doe serue very excellentlie well to send vp pleasant vapours vnto the braine There must care be had to abstaine from all maner of pulse Pulse as peason beanes and fetches As concerning fruites Fruites wee will allow Plumbes Peares sweete Pomegranats Almonds Raisins Pine apples Citrons Melons and especially those apples which haue a merueilous propertie in curing melancholie we forbid drie Figs Medlers Ceruises Chesnuts Nuts Artichoakes Thistles and old cheefe As concerning drinke Drinke there is some disagreement amongst Phisitions for some doe allow and othersforbid wine

of man consisteth in the knowledge of God But there is none of the other sences that giueth vs better directions for the same then the sight The inuisible things of God saith the Apostle are manifested and made knowne vnto vs by the visible This first and principall cause which is infinite and incomprehensible cannot be knowne but by his effects Moses neuer knew how to see God otherwise then vpon the backe and hinder parts for from his countenance proceeded such a shining brightnes as that it did altogether das●e his sight A thing worthie to be considered of Atheists Come hither then thou Atheist whosoeuer thou art set on worke this noble sence thoroughly to view this excellent and perfect workemanship of God this huge masse which containeth all things Lift vp thy sight vp on high from whence thou hast taken thy beginning Behold the throne of his Maiestie which is heauen the most complet and fully furnished of all his corporall and sensible workes looke vpon ths infinite number of burning fires in the same and among the rest those two great flames which shew vs light the one by day and the other by night Marke the gloriousnes of the Sunne when it ariseth how it stretcheth forth his beames in a moment from the one end of the world vnto the other and how at night it sinketh his chariot in the Ocean Sea Consider the variable disposition of the Moone in changing her face and shape the diuerse motions of the Planets which moue continuallie with an incredible swiftnes and equalnes and that in such sort as that they neuer strike one vpon another If thou be ashamed to looke vp to Heauen for feare of being constrained to confesse a Deitie then cast downe thine eyes vpon the waters or earth see and marke in the Sea a great wonder how continually it threatneth the earth and yet neuer ouerfloweth it how it swalloweth vp all the riuers of the world and swelleth neuer a whit the more neither hath it been seene thereby to passe his limits Weigh with thy selfe how the earth hangeth in the ayre and so beareth vp it selfe notwithstanding the huge massines of the same Call to minde the differences of liuing creatures which are all most perfect in their kindes the beautie of stones the infinite number of plants the which are not lesse variable then admirable for their properties If all this cannot stir thee vp to the acknowledgement of this first and principall cause if thy delight draw thee away and steale from thee that time which thou oughtest to spend in the due consideration of such a manifold varietie then come hither I will shew thee in lesse then nothing the summe and briefe of the great world the head and chiefe of all that euer God wrought the pourtraiture of the vniuersall world that then being rauished with so merueilous and cunning a peece of worke thou mayst be constrained to crie out with the great Magician Zoroaster O man thou wonder and vttermost endeuour of nature I will not at this time set before thine eyes any more then the head in as much as the cleere signes and markes of the diuine nature doe shine therein most euidently View well this royall palace within without and throughout behold the cunning workemanship of the braine the three pillars which beare vp the roofe of this magnificent buildings as an Atlas supporting the Heauens with his shoulders beholde also his foure closets or cels wherein the principall powers of the minde if we will beleeue the Arabians are lodged as for example the imagination in the two formost the reason in the middlemost and the memorie in that which is hindermost obserue moreouer his christallike cleere looking glasse his admirable net which like to an intricate labyrinth is wouen of a million of small arteries interlaced and wrought one within another in which the spirits are prepared and refined the originall of sinews the siluer thred and his incredible fecunditie in the bringing forth of sinewes the chanels and water pipes through which the excrements of the braine are purged But and if thou will not be kept vp within this royall pallace come forth and thou shalt see in the forepart of the head these two bright shining Starres the two looking glasses of the Soule as those that shadow out vnto vs all the passions of the same thou wilt admire their beautifull christalline humor which is more cleere and pure then any orientall pearles the pollished and exquisite garnish of the coats the marueilous nimblenes of the muscles but especially of the amorous pulley On the sides thou shalt see the eares which will no lesse astonish thee for is it not a wittie exploite of nature to close vp in so small a hole a drumme hard laced hauing on the hinder part two small strings and three little bones resembling a forge a hammer and a stirrop three small muscles and a labyrinth contayning the inward ayre two windowes round after the fashion of an egge one nerue and one gristlie vessell which stretching it selfe to the roofe of the mouth causeth that goodly sympathie or mutuall suffering which is betwixt the instruments of hearing and speaking And what wilt thou say to that little peece of flesh which moueth it selfe a hundred thousand waies like vnto an Eele I meane the tongue which is the reuealer of all our conceits the principall messenger of the minde which singeth as saith the Apostle praise vnto his Creatour and oftentimes curseth men which rauisheth bendeth thundreth encourageth the generous minde to fight which hath power to destroy and ouerturne most florishing Empyres and to set them againe in their former state To be short O thou Atheist consider at once and all together if thou be not disposed to take the paines with euery part by it selfe the beautie and maiestie shining in such sort in the face as that it causeth all other liuing things to tremble thereat shalt thou not finde therein some sparkles or rather I know not what bright beames of the Deitie Shalt thou not therein also finde the markes and engrauen forme of the Creator And hauing viewed the whole proportion or the same shalt thou not whether thou wilt or no be constrayned to crie with the kingly Prophet Thy hands O Lord haue fashioned me I will magnifie thee as long as I liue How surpassing excellent then is the sight seeing that in acquainting vs with so many wonderfull things and such diuersitie of obiects it leadeth vs as it were by the hand vnto the knowledge of God The second proofe of the excellencie of the sight The second poynt declaring vnto vs the excellencie of the sight is the meanes of his operation which is altogether liuely for the sight performeth his office at an instant and that in places farre remoued and distant without mouing it selfe from place to place I intend to the end that euery one may know the perfection of this sence to compare the same

in such maner as that he may seeme to haue gone about to hide the secrets of nature and mysteries of his Philosophie not with the vaile of fained fables as doe the Poets neither yet with any superstitious conceit of numbers as Pithagoras his sect were wont to doe but by an obscure breuitie resembling the cuttle fish which to the end that she may not fall into the hand of the fisher casteth vp a blackish water and so hideth her selfe The fourth The sences sayth Aristotle are but fiue because the meanes by which they worke cannot be altered any moe then fiue wayes Aristotle his proofe for the number of the sences The meanes by which we haue the vse of our sences are onely two the one is outward the other is inward the outward is the ayre or the water the inward is the flesh or the membranes The ayre and water do receiue the obiects that are outward either as they are transparent and then they serue the sight or as they are moueable and thin bodies and then they serue the hearing or as moist ones doe receiue and embrace that which is drie and then they be the subiects of smelling The flesh or membranes may be considered of two maner of wayes either according to the temperature of the foure elementall qualities and then they bee the subiects of feeling or els according to the mixture of the qualities drie and moyst and then they are the subiects of relishes for the taste But howsoeuer the case standeth for the reason of this number we see there are but fiue externall sences which are all placed without the braine These are the proper posts and messengers of the soule these are the windowes by which wee see cleerely round about vs. These are the watch or doore keepers which make vs way into their most priuie closet if they performe their faithfull seruice vnto reason then do they set before her a million of delightsome obiects whereof she frameth marueilous discourses But alas and woe is me how oft doe they betray her Oh how many dangers do they inwrap her in and how subiect are they vnto corruption The sences become the cutthrotes of reason It is not without cause that this thrice renowmed Mercurie doth call the sences tyrants and the cutthrotes of reason for oftentimes doe they make captiue the same vnto the two inferiour powers they make her of a mistresse a seruant and of a free woman a drudge and thrall to all slauerie She may well commaund but she shall be obeyed all one as lawes and Magistrates are in an estate troubled with ciuill dissentions Yea tell me how many soules haue lost their libertie through the sight of the eyes How that the sences steale away and rob reason of her libertie Doe not men say that that little wanton that blind archer doth enter into our hearts by this doore and that loue is shaped by the glittering glimces which issue out of the eyes or rather by certaine subtile and thin spirits which passe from the heart to the eye through a straite and narrow way very secretly and hauing deceiued this porter doe place loue within which by little and little doth make it selfe Lord of the house and casteth reason out of the doores How oft is reason bewitched by the eare If thou giue thine eare to hearken vnto these craftie tongues and cogging speeches vnto these cunning discourses full of honie and a thousand other baits doubt not but that thy reason wil be surprised for the scout watch being fallen asleepe the enemie stealeth vpon them softly and becommeth master of the fort The wise Vlisses did not he stop the eares of his companions fearing least they should bee bewitched and besotted with the melodious tunes and sweete songs of the Syrens The licorishnes of the taste surfetting and drunkennes haue they not spoyled many great personages And the sence of feeling which nature hath giuen to liuing creatures for the preseruation of their kinde being the grossest and most earthly of all the rest and so by consequent the most delicate of al the rest doth it not oftentimes cause vs to become beasts Reason then is neuer ouertaken but through the false and treacherous dealing of these doore keepers no man can at any time come within her pallace but by the priuitie of these watchmen for that as I haue sayd in the beginning of this chapter the soule being fast shut vp within the bodie cannot doe any thing hut by the aide and assistance of the sences CHAP. III. That the sight is the noblest of all the rest of the sences AMongst all the sences that of the sight in the common iudgement of all the Philosophers hath been accounted the most noble perfect and admirable Foure things prouing the excellencie of the sight The excellencie thereof is to be perceiued in an infinite sort of things but most principally in foure as first in respect of the varietie of the obiects which it representeth vnto the soule secondly in respect of the meanes of his operation which is as it were altogether spirituall thirdly in respect of his particular obiect which is the light which is the most noble and perfect qualitie that euer God created and lastly in respect of the certaintie of his action First therefore it is out of all doubt The first that the sight causeth vs to know greater varietie and more differences of things then any of the rest of the sences For all naturall bodies are visible and may bee seene but all of them cannot bee felt neither doe they all affoord smels tasts or sounds the heauen the worlds ornament and most noble substance amongst all the rest will not suffer vs to touch the same neither can we heare the sweete harmonie which proceedeth of the concords and agreements of so many diuerse motions There is nothing but the sight which acquainteth vs therewithall soft bodies make no sound neither is there any taste in the earth or fire and yet euery one of these may bee seene The sight besides his owne proper obiect which is colour hath an infinit sort of others as greatnes number proportion motion rest situation and distances And this is the cause why the Philosopher in his Metaphysiques calleth it the sence of inuention as for that by the meanes thereof all the goodliest Sciences and Arts haue been inuented and found out By the meanes of this noble sence it came first to passe that man should begin to play the Philosopher for Philosophie was not begot but by admiring of things and admiratiō sprung not from elswhere then from the sight of pleasant and beautifull things Whereupon the minde raising it selfe on hie toward heauen and rauished with the consideration of so many marueilous things was desirous to know the cause of them and thereupon began to play the Philosopher And yet I will say further that the sight is the sence of our blessednes For the chiefe felicitie

sight extremely especially if there be any darnell therein for some are of opinion that the vse of darnell doth destroy the sight I haue sometimes read in Plautus a pleasant treatise of a page who not daring to call his companion blinkard or blind-beetle mocked him with hauing eaten of darnell Of flesh All flesh that is easily disgested and doth not abound with superfluous moysture is most fit to bee eaten as Chicken Capon Henne Partridge Feasant Pigeon Larkes Turtles and other mountaine birds which may bee stuffed with sage or mountaine hissope .. There are certaine sorts of flesh which haue a certaine speciall propertie for to strengthen and cleere the sight as the flesh of the Pye the Swallow the Goose of Vipers well prepared of the Wolfe of the he-gote and other rauenous birds The Arabian Phisitions haue obserued that the eyes of liuing creatures doe I know not by what propertie or simpathie comfort the sight They doe often vse the flesh of Swallowes and Pyes dried in an ouen to pepper their meates withall They forbid vs the vse of grosse flesh as of Porke Hare and Hart. Of fish Fish if we credit Auicen is enemie vnto the eyes but I thinke hee vnderstandeth it of such as liue in standing waters which haue a slimie substance and flesh or such as bee salted for such as haue a fast flesh as Troutes Rochets and such like are not against the eyes New and soft egges with a little sugar and Cinamon doe marueilously cleere the sight but if they be fried with butter they hurt exceedingly All meates made of paste all baked and milke meates do hurt the eyes As concerning salt meates spices and fauces all of them are not forbidden wee vse to make artificiall salts which serue marueilouslie to cleere the sight and therewithall must ordinarily meates bee salted Of artificiall salts The salt of treacle is most excellent whereto may be added some Nutmeg Mace Cloues and Fennell seede There is likewise made salt of Eyebright after this maner Take of common salt one ounce of Eyebright two drammes of Cinamom and Mace the waight of halfe a crowne mixe them altogether and vse it as salt vnto your meate There be some which adde vnto these salts the powder of the flesh of a Pye dried in the ouen Strong spices Spices as Ginger Pepper and mustard do hurt the eyes it is meete to rest contented with Nutmegs Cloues Cinamom and a little Saffron All pulse is mightily against the sight except it bee Lupines which strengthen and helpe them by a certaine propertie As for hearbes that are good for the eyes Hearbes these are commended Fennell Sage Margerome Rosemary Betonie Mints Mountaine time Asparagus Burnet Succorie and Parselie On the contrary side these are forbidden Lettise Cresses Dill Basill Purselane Leekes Coleworts Garlike Onions and all bulbouse rootes as also Waterchestnuts and Toadstooles The Arabians which were more addicted to dishmeate then the Greekes doe commend Turneps but with all these it is very certaine that wee must mixe Fennell or Aniseede because they be very windie Raw fruites Fruites and such as abound with much moysture doe hurt the sight before meate presently one may vse stewed Prunes and presently after meate a Peare or Quince well preserued to close the mouth of the stomacke and to hinder vapours from ascending vp into the head It will not be amisse after meate to take a little Fennell or Annise seede comfits a morsell of Cidoniatum or of preserued Mirobalanes or Nutmegs Figges and Raisins are not forbidden but nuts Chesnuts and Oliues that are very ripe are well forbidden And thus much for meates Drinke What quantitie is to be vsed What qualitie it must be of As for drinke we are to obserue two things therein the quantitie and the qualitie Archigenes the great Phisition speaking of the quantitie saith that in all diseases of the eyes it is very hurtfull to drinke much Aristotle in his Problemes speaking of the qualitie saith that they which drinke water haue their sight more subtile notwithstanding Auicen and Rhases doe condemne the vse of water and I am verely perswaded that they doe not displease the sect of good fellowship which had rather loose their eyes then their wine To graunt the same which they affirme I holde it needfull to alay the wine well with water and to make choise of some small wine so that it be not sharpe or vaporouse sweete and new wines are very fuming thicke wines stay too long in the stomacke and send too great a quantitie of vapours vnto the braine We vse to make an artificiall wine of Eyebright Artificiall wines which is very singular for the preseruation of the sight Arnaldus de Villanoua a famous Phisition doth confidently affirme that he cured an olde man almost quite blinde by the onely vse of wine of eye-bright Also it will doe well to cast a bunch of Eyebright in the wine which one drinketh ordinarilie or otherwise as I haue alreadie said some Burnet with the flowers of Borage for besides that they comfort the sight with their colour they will helpe to purge the spirits and to represse vapours The hearbes are common enough and to be come by at all seasons Such as will not vse wine Hydromell shal drinke a simple honied water or else compound one in maner as followeth Take of cesterne or fountaine water fifteene pounds of good honie one pound mingle them both together in a pot adding thereto some Fennell Eyebright and Mace made vp in a little bagge the waight of a French crowne boyle all together vnto the consumption of the third part euermore looking well to the taking off of the scum of the honey Of watching and sleeping In watching and sleeping it behoueth to keepe a meane to sleepe very long hurteth the sight and to sleepe at noones maketh ablowne paire of cheekes troubleth the sight and maketh all the body lither and lazie it is best to sleepe vpon the side hauing the head raised high enough Immoderate watching doe spend the spirits coole the braine and hurt the sight infinitely It is good to goe to bed three or foure houres after supper and to rise very earlie to walke vp and downe the chamber to hake and spet to cleanse the eares to emptie the bodie of his ordinarie excrements and after that to combe the head and that alwaies against the hayre keeping it very cleane and not to accustome to washe the face and eyes with colde water as is ordinarilie accustomed for colde is an enemie to the eyes and braine it were better to vse in steede thereof a little white wine warme with some Fenell and Eyebright water Of the exercising of the whole bodie The moderate exercise of the whole bodie is good in a morning neither in deede can any man liue in health as Hippocrates noteth if hee labour not to waste the superfluities of the third digestion Particular exercises