Chapter III: Part 3

That species of lassitude called the Ulcerose is occasioned by a collection of thin and pungent superfluities in the body. In the Tensive there is scarcely any superfluity in the system, but the state of the muscles and nerves is such that they appear to be stretched. The Inflammative, in which we feel as if the parts of the body were bruised or inflamed, happens when, being much heated, the muscles attract the surrounding superfluities. There is a fourth species, occasioned by an unnatural dryness of the muscles, in which the body, when stripped naked, appears squalid and constricted, and is averse to motion. The cure of the ulcerose species consists in dispelling the superfluities by much and soft friction with plenty of oil devoid of astringency. The indication of cure in the second or tensive species is relaxation, which may be accomplished by means of little and soft friction with oil heated in the sun; by quietude and rest, by tepid baths, and remaining for a considerable time in the warm water; for, if you repeat the bath two or three times in succession, you will confer so much the greater benefit. In the third species, or the inflammative, there are three indications of cure: the discharge of the superfluity, the relaxing of the constriction, and the cooling of the inflammatory state. Plenty of tepid oil, the softest friction, and remaining long in a bath of a moderate temperature, remove lassitudes of this description. Long-continued quietude is also proper, and repeated inunction. The treatment of the fourth differs in no respect, for the first day, from that of the third, except that the water ought to be hotter, so as to contract gently; and on the second, the restorative kind of exercise must be had recourse to; and when in the bath, let the person straightway leap into the cistern of cold water. All those affected with lassitude stand in need of wholesome food.

* * * * *

COMMENTARY. There is a short treatise on this subject, among the minor works of Theophrastus. He states that, as the excess of motion in this case has produced a preternatural dryness of the body, the indication of cure is to humectate, that is to say, to dilute, by baths and drinks. The work contains many ingenious observations; but our limits do not admit of our giving a proper outline of it.

Our author copies from Oribasius (Synops. v, 15); see, also, Aëtius (iv, 55 et seq.) They all, however, are indebted to Galen. (De Sanit. tuend. iii, 7.) The ulcerose lassitude, he says, arises from a collection of excrementitious superfluities, which are produced by the melting of fat and muscle. In the second species, called the tensive, there is no collection of humours, but the muscular fibres are excessively stretched. The third species, or the inflammative, is characterized by a sensation, as if the parts affected were bruised or inflamed, and happens when the muscles, being excessively heated, attract the superfluities from the surrounding parts. From the pain being deep seated, it has been called ostalgia. He adds a fourth species, being a case somewhat different from all those we have been describing. It is the contrary state to that of the inflammative, the body appearing squalid and contracted. The first case, as it is connected with redundance of humours, is to be cured by discutients; and hence the proper remedy for it is much friction, with emollient oils wholly devoid of astringency. He also approves of the gentle exercise called the restorative. The second species, or the tensive, is to be cured by gentle friction, with emollient oils heated in the sun; by complete quietude, and the frequent repetition of the tepid bath. In particular, unction with oil is proper. The third species, as it is occasioned by violent motions, and is attended with excruciating pains, is to be cured by the gentlest friction, with the most emollient oils; by the most perfect rest, and the tepid bath. The fourth species, characterized by squalor and constriction of the skin, is to be treated by the hot bath, to warm and invigorate the skin, then by soft and slow motions and friction; and then again by the hot bath. But, he adds, the patient must straightway leave the cistern of the hot bath, and plunge into that of the cold, but not remain long in it. The diet, in all these cases, is to be restricted and cooling, especially in the Inflammative.

As all the subsequent authorities, whether Greek or Arabian, adopt the views of Galen, we need not enter into the detail of their plans of treatment. See Psellus (Opus Medicum); Avicenna (i, 3, 2); Rhases (Contin. xxxi); Alsaharavius (Pract. xxxi, 11); Averrhoes (Collig. vi, 8; Collect. ii, 15.) The bath, emollient friction, diluent food, and quietude are the remedies generally recommended by all the ancient authorities; and they are directed with a nice discrimination that cannot be too much admired. Syrasis, one of Avicenna’s expositors, gives the rules of treatment with great judgment.

Prosper Alpinus gives a fair account of the ancient doctrines on this subject. (Meth. Med. iv, 16, and de Præsag. Vita et Morte, ii, 21.)

SECT. XXI.—ON CONSTRICTION OF THE SKIN.

Constriction is occasioned either by obstruction or contraction of the pores. Obstruction is produced either by the quantity or thickness of crude and indigested humours, and contraction by such things as are cold or astringent, or desiccative. Upon stripping the body, the affection is at once recognized by the paleness, hardness, and contraction of the skin, and by the body’s being heated with difficulty during exercise. Calefacient remedies are the proper cure for this state of body, and therefore we must have recourse to the strongest exercise and the hottest baths, and the time of remaining in the cold bath must not be long, nor must the water be very cold. And when about to put on their clothes, let their bodies be anointed with a sweet and thin oil, of a moderately heating quality. Obstructions of the skin are also properly cured by the oil of dill, (more particularly if the dill had been green,) and by the oil of black poplars.

* * * * *

COMMENTARY. This Section is taken from Oribasius. (Synops. v, 16.) But a somewhat fuller account is given by Galen. (Hyg. iii, 10.) Like our author, he states, that this affection is occasioned, either by a collection of thick viscid humours in the body, or by contraction, that is to say, spasm of the cutaneous pores. It is generally brought on, he says, by exposure to cold, or going into an astringent bath. He gives very minute directions about the treatment, recommending hot baths, and friction with oils of a calefacient and attenuant nature. See also Aëtius (iv, 46); and Actuarius (Meth. Med. iii, 16.)

Avicenna treats of it in the same terms as Galen. (i, 3, 3, 15.)

SECT. XXII.—ON SPONTANEOUS LASSITUDE.

Since the Ulcerose lassitude is occasioned by the ill digestion of acrid superfluities, if the cacochymy be small, the restorative exercise will be sufficient; but if it be greater and deeper-seated, we must not permit such a one either to exercise or to take any motion whatever, but he must for one day remain without food, in a state of quietude and sleep; and then in the evening, when he has been rubbed with emollient unguents, and bathed in tepid water, we must give him wholesome food and some soup. And we must also not restrict him from wine, for nothing contributes so much to the digestion of half-digested humours as wine. Should the symptoms be removed by means of the aforesaid treatment, we may allow the man to return to his usual employments; but if on the following day they should still remain, we must bethink ourselves of a more potent remedy. If his strength be good, we must have recourse either to phlebotomy or purging, having first determined which of these remedies we shall try. If he be weak, we must not bleed, but may purge him moderately. If there be many crude humours in the system, we must neither bleed, nor purge, nor exercise, nor move at all, nor try the bath; but we must keep him in a state of perfect quietude, and give him food, drink, and medicines of attenuating and incisive qualities, without being of a manifestly heating nature. We may give vinegar and honey, and occasionally some ptisan or honied water. And since, in such persons, the lower belly is apt to become swelled and distended with wind, and whatever food is taken to be converted into flatulence, it will be better to give some pepper along with the food. It will be better, too, to use the composition called Diospoliticus, and that simple medicine which consists of three kinds of peppers. Oxymel is also most proper. Let them likewise use a drink made from honey, particularly when it begins to become acid; and such wines as are gently acid, and such articles of food as are attenuant without being heating, as capers, if taken with vinegar and honey, or vinegar and oil. When the Tensive species of lassitude takes place without exercise, it indicates that a plethora distends the solid parts of the body. If the fulness be occasioned by blood, it will be best to open a vein, or scarify the ankles. If the Inflammative lassitude be spontaneous, it will not endure a delay of a few hours, much less of two or three days, for it straightway induces a strong fever, unless one anticipate by letting blood. It will be best, if possible, to abstract blood twice in one day; for if care be taken that the first bleeding do not occasion swooning, it will be of less consequence whether or not it occur after the next. Those who are not bled will be fortunate indeed if they escape with the life.

* * * * *

COMMENTARY. These judicious observations are taken from Oribasius (Synops. v, 21.) See also Galen (de Sanit. tuendâ, iv); Aëtius (iv, 41); Avicenna (i, 3, 3, 16); Alsaharavius (Pract. xxxi, 2, 11); Rhases (Contin. xxxi); Averrhoes (Collig. vi, 14.)

All the authorities recommend nearly the same methods of treatment. Galen’s account of the subject is full, complete, and satisfactory, but so lengthy, that we cannot venture even upon an abstract of it. He gives proper directions for the physician to endeavour to find out the cause of the lassitude, and to remedy it accordingly. It is often connected, he says, with retention of the menstrual or hemorrhoidal evacuation, or the stoppage of some customary discharge. When attended with inflammatory symptoms, he is very urgent in recommending immediate venesection, without which, as he remarks, the patient cannot escape with his life, unless he is saved by a critical evacuation, such as bleeding from the nose, or profuse sweating.

When, in the inflammative lassitude, the head is affected, Aëtius directs us to open the cephalic vein; when the chest or back, the basilic; and when the whole body equally, the median. He recommends also cooling herbs, such as beet, mallows, lettuce, and the like, with ptisan and tepid water. He forbids the use of cold water. After the third day, if the patient is convalescent, he allows a thin weak wine, much diluted.

Averrhoes approves very much of Galen’s directions respecting the treatment, except that the peppers recommended by him had not been found to answer in his climate (Cordova). Instead of them, he directs cinnamon, amber, cassia lignea, and similar aromatics to be given.

Avicenna joins Galen in cautioning the physician to be guarded in allowing his patient to take much food, as the veins being emptied by the remedies applied for removing the lassitude, greedily absorb the chyle before it is properly concocted.

SECT. XXIII.—ON THE REGIMEN OF OLD PERSONS.

Old age is dry and cold; and its correctives are calefacients and diluents compounded with them. Friction is to be applied to the aged, but so as not to occasion lassitude. To such as are weak, some such course of diet as the following is to be prescribed: about the third hour, a small bit of bread with Attic honey; and afterwards, about the seventh hour, after having undergone friction, and taken exercise and baths suitable to old men, they must first get such things as are of a laxative nature, and afterwards fish or fowls; and then for supper, such things as are wholesome, and not apt to spoil in the stomach. I also do not forbid them to use wines prepared with honey, particularly such persons as are suspected of being threatened with the stone or gout, and in that case, a little parsley may be added. If phlegm be gendered in the stomach, we must of necessity apply such remedies as will remove it, and return immediately to a diluent diet: we must give them ripe figs in preference to every other kind of food, and if during the winter, dried figs, unless they complain of unpleasant symptoms in the right hypochondrium. When serous and pituitous recrements collect in the bodies of old men, we must promote the discharge of urine every day, and soften the belly, principally by giving oil before a diet. It is obvious, that all pot-herbs ought to be eaten before all other food, with oil, pickles, or olives and damascenes seasoned with salt. When the belly is bound, the herb mercury and the bastard saffron will relieve it. Turpentine also is proper in such cases. It may be given sometimes to the bulk of a Pontic walnut, and sometimes of two or three. Oil also in a clyster is most useful to those who are constipated.

* * * * *

COMMENTARY. This Section is copied from Oribasius. (Synops. v, 18.) See also Aëtius. (iv, 30.) These directions are all borrowed from Galen (Hyg. v), who has treated of the subject with his characteristic elegance and good sense. The following is a brief exposition of his views of practice in such cases: “Old age is cold and dry, and is to be corrected by diluents and calefacients, such as hot baths of sweet waters, drinking wine, and taking such food as is moistening and calefacient.” He strenuously defends the practice of allowing old persons to take wine, and gives a circumstantial account of the Greek and Roman wines best adapted to them. In the case of old persons he approves of three meals in the day. He recommends the bath to be taken before dinner, which should consist of sea fish. He properly expresses his disapprobation of giving them aloetic pills to remove constipation of the bowels, and advises rather that they should be kept open with laxative herbs and oily clysters, in the manner stated by our author. Aëtius remarks, in like manner, that old men are much hurt by strong purgatives, which only increase the disposition to costiveness. All that is required in such cases, he remarks, is to lubricate the rectum with an injection of oil. The Arabians follow closely in the same strain. Alsaharavius recommends old persons to drink strong diuretic wines. He also approves of the tepid bath, and friction with emollient oils. He disapproves of much exercise and of taking aloetic pills, instead of which he directs oily clysters and laxative herbs. (Pract. xxvii, 10.) See more particularly Averrhoes’ Commentary on the Cantica of Avicenna (tr. i.) They agree that if an old man had been accustomed to be frequently bled, the practice is not to be wholly laid aside. Avicenna particularly approves of a milk-diet. He recommends old red wines, but forbids such as are new and sweet. (i, 3, 3.) Even Plato, the philosopher, permits old men to take a liberal allowance of wine, which he pronounces to be the restorative of youth, and the corrective of the austerity and despondency of old age. (leg. ii.) See also Athen. (Deip. x, 54, ed. Schweigh.)

According to Hippocrates, old men bear abstinence better than those of any other period of life. (Aphorism.) The reason of this assigned by his Commentators, Theophilus and Damascius, is, that their innate heat is lower than at any other age, and consequently requires less pabulum to support it. (Ed. Dietz. t. iv, 277.)

SECT. XXIV.—FOR A WRINKLED STATE OF THE BODY.

A wrinkled state of the body may be removed by the farina of bitter tares, mixed with white vine.

Another abstergent composition (smegma), to be frequently rubbed into the skin: fat figs bruised with bryony, and the burned powder of tares, the shells of the cuttle-fish (sepia), mixed with a small quantity of honey.

* * * * *

COMMENTARY. This Section is taken from Oribasius. (Synops. v, 20.)

SECT. XXV.—TO MAKE THE PERSPIRATION FRAGRANT.

The perspiration may be rendered fragrant by mixing the leaves of the cypress, pounded dry, and the bark of the pine in the same ointment. One ought also to remember in the morning, immediately after being dressed, to taste a small quantity of cassia or savin.

* * * * *

COMMENTARY. This is copied from Oribasius. (Synops. v, 21.) See also Rhases (ad Mansor. v, 53.) Rhases recommends the heads of cardui for food, and the seeds of juniper or cassia lignea in the drink. His advice further is to rub the body with pastils of roses, and to drink aromatic wine.

SECT. XXVI.—TO WARM THE HABIT.

Since even the habit must be warmed, it will be proper to use a preparation of a heating nature when in the bath. Let it contain calamint, marjoram (sampsuchum), hyssop, bay berries, rosemary, the stone pyrites, salts, the burnt lees of wine, nitre, pumice-stone, each in proper proportion; also a small quantity of mustard, stavesacre, and the seeds of the thymelæa (granum cnidium). After the bath, use a warm restorative (Acopum), and drink a yellow old wine, having taken a sweet drink (_propoma_) from wine and honey, pepper, rue, and the like.

* * * * *

COMMENTARY. All this Section is taken from Oribasius, excepting the part relating to the draught or Propoma. The nature of the Propoma will be explained in the Seventh Book. We may just mention that it was a sort of _liqueur_.

SECT. XXVII.—FOR PALENESS.

Paleness of the body is diminished by a merry course of life, and grateful food, by mixing together radishes, leeks, and the green chick-pea. The juice of the sweet pomegranate taken internally, restores the complexion. Oil, in which the root of the white vine (bryonia) has been long boiled, is likewise proper. This gives tone to the body. For detergent applications, form pastils of detergents, as farina, the bulb of the narcissus, and the root of the bryony. The root also of the bitter almond, if taken in abundance, will improve the colour, and likewise the fruit boiled in water and used for a bath.

* * * * *

COMMENTARY. This Section is taken from Oribasius. (Syn. v, 23.)

SECT. XXVIII.—ON LIVIDITY.

Livid spots are prevented from forming on old men, by rendering their skin thick and hardy, and by warming the habit. In order to dispel them, the black places should be rubbed in the bath with salts, and fomented with sponges steeped in a decoction of radish or wormwood.

* * * * *

COMMENTARY. This is taken from Oribasius. (Synops. v, 24.)

SECT. XXIX.—PRESERVATIVES OF THE TEETH.

The teeth will not decay if the following things be attended to: in the first place, to avoid indigestion, and frequent repetitions of emetics. Guard against such food as is hurtful to the teeth, as dried figs, honey boiled, so as to become very hard, dates which are difficult to rub down, and all glutinous substances; likewise such things as are difficult to break, and may thereby loosen the teeth; in like manner also, such substances as set the teeth on edge, and everything which is cold and putrid. The teeth also ought to be cleaned after supper.

* * * * *

COMMENTARY. This Section is mostly taken from Oribasius. (Synops. v, 25.)

Rhases gives similar directions. He forbids emetics, and recommends attention to keeping the teeth clean. He praises the following dentifrice: Of hartshorn, of the seeds of tamarisk, of cyperus, of spikenard, of each ℥j, of the salt of gem ʒij, to be pulverised, and the teeth rubbed with it. (Ad Mansor. iv, 21.)

SECT. XXX.—FOR DULNESS OF HEARING.

Dulness of hearing may be prevented by clearing away the sordes from the meatus, and by occasionally introducing into the ear a piece of linen dipped in a calefacient ointment (dropax), pressing it down, and then drawing it out; for this completely clears the opening, and at the same time, stimulates the sense of hearing. Afterwards, the meatus is to be plugged up with a piece of wool of the size of a tare for a day; and, when it is taken out, the meatus is to be anointed with the oil of almonds, of spikenard, or of chamomile, with the fat of geese, or a small quantity of ox gall. Again, after a time, rubbing mustard and figs together, introduce the collyrium thus prepared, for two hours; and then take it out and pour in oil heated in the hollow of the root of the asphodel.

* * * * *

COMMENTARY. This is taken from Oribasius. (Synops. v, 23.)

Rhases particularly directs great care to avoid indigestion, which, without doubt, is occasionally the cause of indistinct hearing. He recommends some almond oil to be introduced into the meatus, and cautions against exposure to cold wind. (Ad Mansor. iii, 23.)

SECT. XXXI.—ON DIMNESS OF SIGHT.

In order to avoid dimness of sight, when they plunge into cold water, people ought to open their eyes wide, for thereby the strength of their eyes will be much improved. They ought also to be careful not to hurt them by reading. Let them also avoid wine that is thick and sweet, such articles of food as ascend upwards, whatever is of difficult digestion, and engenders crude and thick humours, the herb rocket, leeks, and everything whose pungency ascends upwards. Let them also avoid reclining long in a supine position, cold, winds blowing direct in the face, smoke and dust; and pour daily into the eyes an infusion prepared thus: for a month and a day, put green fennels into an earthen vessel smeared with pitch on the outside, and pour in rain water, and then taking out the fennels, keep the water laid up for use.

* * * * *

COMMENTARY. This is copied from Oribasius. (Synops. v, 27.)

Rhases gives very copious and sensible directions on this subject, but many of them are the same as those given by our author. He forbids all gross and diffusible articles of food, and also thick wines. Although he cautions against reading books written in small characters, he recommends exercising the eyes by looking at large letters or pictures. He also recommends various collyria, containing antimony, tutty, calamine, camphor, and the like. (Ad Mansor. iv, 22.)

SECT. XXXII.—ON REPLETION.

Excess in diet is a very great error; for, even if the stomach should digest it properly, the veins, being over-filled, become affected, are distended and burst; they are obstructed, or filled up with vapours, and become much oppressed. In diseases nothing is worse than plethora of the veins; for, in fulness of the stomach, the offending matters may be evacuated either upwards or downwards, so that it is less pernicious than the other, and yet it is by no means desirable. But if there be too much food in the stomach, it must be immediately evacuated by vomiting, for there is a danger lest being digested it fill up the veins, more particularly if the person who is guilty of the excess be not attentive to the necessary evacuations. Let him vomit, then, before the food become spoiled; or, if there be any objection to vomiting, it will be of great consequence to bring about frequent discharges from the bowels; or otherwise, he should indulge much in sleep, and drink often of tepid water. When he has digested properly, and more especially if he has had evacuations by the bowels, let him have baths and fomentations, and let him drink moderately of watery draughts, and eat some pickle. But should he neither have alvine evacuations, nor digest readily, and if his whole body be heavy, averse to motion, and sleepy, and if his mind be oppressed with unusual sluggishness, these symptoms indicate plethora of the veins; and, when lassitude supervenes to these, it will be proper to enjoin quietude until digestion in the stomach be accomplished, and then to evacuate by labour.

* * * * *

COMMENTARY. Our author, as usual, copies from Oribasius. (Synops. v, 28.)

Hippocrates describes accurately the bad effects of plethora, but at so great length that we cannot venture to give an outline of his practice. We may mention, however, that purging with hellebore, emetics, the warm bath, and venesection are his most powerful remedies. (De Diæta, iii, 16 et seq.)

Galen has also a treatise of considerable length on the same subject. Among the causes of plethora enumerated by him, we remark that he mentions the use of the warm bath after meals, whereby he holds that the system is overloaded with imperfectly concocted chyle. (De Plenitudine, and Meth. Med. ix, 5.) See also Rhases (ad Mansor. ii); Haly Abbas (Pract. i, 12); Alsaharavius (Pract. v, 4); Averrhoes (Comment. in Cant. Avicennæ); Avicenna (i, 2, 3.)

Alsaharavius says that plethora is marked by ruddiness of the body, heaviness, torpor, large veins, somnolency, a large face, and brawny limbs. It is usually accompanied, he adds, by impairment of the understanding, forgetfulness, heaviness of the head, weakness of sight, great pulsation of the arteries, and a disposition to epistaxis. He recommends a restricted diet, consisting of articles not very nutritious, exercise, the bath, along with friction, and medicines calculated to evacuate the prevailing humour, whether blood, phlegm, or bile.

Haly’s account is very like our author’s.

Rhases gives a good description of repletion, which, he says, is generally brought on by excess in eating and drinking, along with too much indulgence in sleep. Avicenna’s description is similar.

SECT. XXXIII.—ON INTOXICATION.

To those who are intoxicated, vomiting is an immediate relief. It will be proper that they drink freely of water and honied water, so that they may vomit freely, and remove the uneasy feelings. After vomiting, let them use the bath, along with plenteous unction, and afterwards rest for some time, well covered up, until they have slept off their debauch.

* * * * *

COMMENTARY. These simple directions are extracted from Oribasius. (Synops. v, 33.) Hippocrates recommends an emetic after intoxication. (De Diæta, iii, 4.)

For the cure of intoxication Haly Abbas recommends the tepid bath, affusion of tepid water, and friction with oil. If headach prevail he directs cold rose oil to be poured on the head; or, if it is summer, cold water. After this the person is to be rubbed, and to take things of a cooling nature, such as prunes, tamarinds, and the like. (Pract. i, 8.)

Rhases recommends vinegar and water, or the like, for drink; the application of vinegar and oil of roses to the head, and camphor and water to the nose. He also approves of emetics, and of putting the person’s hands and feet into cold water. He says one ought to sleep long before going into the bath. (Ad Mansor. v, 71 and 77.)

The practice of taking an emetic after a debauch is often alluded to in the works of the classical authors. Thus it is mentioned by Aristophanes in his ‘Acharnenses.’ Suetonius, in the lives of Vitellius and Claudius, states that these Emperors were in the practice of procuring vomiting, in order to relieve themselves from the effects of excessive eating and drinking. See also Pliny (Hist. Nat. xiv, 28.) Athenæus, upon the authority of Mnestheus, the Athenian physician, recommends that a person who has drunk wine freely should not go to rest until he has vomited more or less. He advises afterwards either the affusion, or bath of hot water. (Deip. xi, 67.) It appears, from Pliny, that the celebrated Asclepiades of Bithynia condemned the use of emetics, which were so common in his time. (Hist. Nat. xxvi, 7.) See also Celsus. (i, 3.)

SECT. XXXIV.—ON WRONG DIGESTION OF THE FOOD.

It contributes much to the health of those whose food spoils in their stomachs, that the offending matters be discharged downwards; and when they are not so discharged naturally, this operation ought to be promoted by gentle laxatives. Persons may, with advantage, take, before eating, an emetic from the drinking of wine, or must. They ought also to be counselled not to take food of a strong or offensive smell, nor such as easily becomes spoiled; but, on the contrary, such as is wholesome. To such persons, evacuations of the bowels at proper intervals, by means of gentle laxatives, are highly expedient.

* * * * *

COMMENTARY. See Oribasius (Euporist. i, 3, and Synops. v, 30.) This subject will be more fully treated of in the Third Book.

SECT. XXXV.—ON VENERY.

From sexual enjoyments, the following advantages may be derived: they relieve plethora, render the body lighter, promote its growth, and make it more masculine; they free the mind from the cares which beset it, and relieve it from ungovernable anger. Wherefore, the best possible remedy for melancholy is coition. Those also who are otherwise affected with mania it will restore to reason. It is also a powerful remedy for phlegmatic disorders, will restore the appetite to those who have lost it, and dispel continued libidinous dreams. The temperaments which are most adapted for venery are the hot and humid, and these bear it best. A dry and cooling diet, old age, and the season of autumn unfit for it. The diet, therefore, ought to be moistening and heating; and moderation as to labour and food ought to be observed. And as other kinds of labour are useful so also are the venereal, when taken in moderation; for they incite to the act, and, by the habit, procure some alleviation. But nothing is so much required as abundance of food, which also ought to be of a nutritious nature. Of fishes, the best are polypi, (which are otherwise supposed to incite,) and all the class called mollusca; of pot-herbs, the all-good (horminum), hedge-mustard (erysimum), rocket (irio), and turnip. And the following are as medicines: of pulse, beans, chick-peas, Sicilian peas, kidney-beans and peas, which fill the body with vapours and abundance of food. Rue, as it concocts and dispels flatulence, blunts the venereal appetite. But I greatly approve of grapes, which supply the body with moisture, and fill the blood with flatus, which rouses to venery. He who is about to proceed to the act ought to guard against repletion, indigestion, lassitude, precursory vomits and purges, and, in like manner, an acute diarrhœa; for a chronic one is dried up by venery. And strong desires I do not approve of, but think that they ought to be contended against, especially by those who have any distemper. The most proper season for enjoyment is after gymnastic exercises, baths, and a moderate repast; for food contributes to the strength, and diminishes the chills which succeed it. The proper time, as I said before, is after eating, and before sleep, for the lassitude is relieved by sleep. This too is the fittest time for procreation on many accounts, and because that the woman falling asleep is the more likely to retain the semen.

* * * * *

COMMENTARY. The contents of this Section are mostly taken from a fuller account of this subject, given in an extract from the works of Ruffus, preserved by Oribasius. (Med. Col. vi, 38.) See also Aëtius (iii, 18); Galen (Ars Medica, de Sanit. tuend. iii, 11); Avicenna (Cant.); Averrhoes (Comment. in Cantica, and Collig. vi, 7); Rhases (ad Mansor. iv, 17); Haly Abbas (Pract. i, 10, 13); Alsaharavius (Theor. x.)

The conclusion at which Galen arrives with regard to venereal exercises is that they have a tendency to render the body drier, colder, and weaker, and that these bad effects are to be counteracted by things of a bracing, heating, and strengthening nature.

Averrhoes says, venery, in a word, induces the following evils: dryness of the body, effeminacy, imbecility, exhaustion, and at the same time prostration; therefore, the friction which is had recourse to after it, ought to remove the inconveniences occasioned by it. This should be much and rough friction, and be performed with oil.

According to Avicenna, excessive indulgence breaks down the powers of the constitution, and superinduces either a cold intemperament or hectic fever. Abstinence, on the other hand, by those who had been in the habit of indulgence, is said to bring on heaviness of the head and diseases of the joints and testicles. In this case, he recommends rue, and various other articles, which were supposed by the ancients to be possessed of anti-aphrodisiacal properties. Cicuta, according to Pliny, produces this effect.

Alsaharavius forbids coition when the body is either reduced by abstinence or overloaded with too much food and drink. The proper season for it, he says, is after sleep, when digestion is accomplished, and towards morning. It is prejudicial, he says, in very hot seasons, and to persons of a dry intemperament. Rhases, like our author, says that moderate indulgence removes plethora, lightens the mind, and cures sorrow.

According to Haly Abbas, the most proper time for enjoyment is after digestion, and when the food has descended into the stomach. If performed before sleep, he says, there is most chance of impregnation. Abstinence, when one had become habituated to the act, he says, weakens the natural heat, hurts the breast, stomach, and liver, induces coldness of the body, and renders it dry, sluggish, and enervated. Excess, on the other hand, brings on premature old age and consumption.

It will be remarked that our author and Alsaharavius differ in opinion as to the best season for partaking of the δωῤ ἐρατὰ χρυσῆς Αφροδίτῆς.

See a learned disquisition on this and other similar matters in the ‘Symposiacon’ of Plutarch. Pliny says of it “medetur et lumborum dolori, oculorum hebetationi, mente captis, ac melancholicis.” (H. N. xxviii, 16.)

SECT. XXXVI.—ON IMPOTENCE.

In cases of impotence, it may be proper to rub the parts frequently with an ointment containing a small part of the root of the narcissus, or the seed of the thymelæa, or pellitory, or stavesacre, or the seed of the nettle, or of anise. Let them also before their meals take a drink with pepper, or satyrium, or rocket, or bastard saffron, or all together. Before food, let him also eat the small red bulbi roasted, with salt and oil, or a little of the squill dried in the sun. They may also use the compound preparations elsewhere described, and often indulge in obscene reading.

* * * * *

COMMENTARY. Athenæus mentions that it was a practice with some to put sponges into beds, as incentives to venery. He states, upon the authority of Theophrastus, that certain medicines are possessed of aphrodisiacal properties, to an almost incredible degree. (Deipnos, i, 15.) He says the immoderate use of wine often induces impotence; and relates that it had this effect upon Alexander the Great. (Deipnos, x, 45.) Hippocrates mentions that many of the Scythians were affected with impotence, by being constantly on horseback. (De Aer, &c. vi, 22.) See Coray’s Note, and Littré’s Hippocrates, (t. iv, p. 9.) It would appear that many of the ancient athletæ, rendered themselves impotent by self-denial and immoderate exercise. (Galen. de Loc. affect, vi, versus finem.)

The ancients held, that most of the testacea are aphrodisiacal. See Plautus (Casina, ac. ii, sc. 8, l. 59,) and the note of Lambinus (Ed. Gronov.); also Petronius Arbiter (Satyricon.)

The rocket (_eruca_) was particularly celebrated as an aphrodisiacal herb. See Pliny (H. N. xix, 8), and Juvenal (Sat. ix, 134.); Columella (in Hort.); Galen (de Fac. Alim. lib. ii.) Ovid calls it _herba salax_. (Remed. Amor. 799.)

On this subject, see Rhases (ad Mansor. v, 62, Contin. xxiv); Avicenna (iii, 20, 1); Alsaharavius (Pract. xxii, 11.) Rhases gives a long list of articles which were supposed to be possessed of aphrodisiacal properties, such as nettle-seed, elecampane, rape-seed, mint, rocket, cresses, cubebs, &c. Avicenna’s account, however, is the fullest. He directs the parts to be rubbed with liniments, containing stavesacre, pellitory, squills, myrrh, assafœtida, and the like.

SECT. XXXVII.—ON INORDINATE VENERY.

Since by too much indulgence the body becomes flabby, cold, dried, and weak, it must be supplied with such things as will brace, warm, humectate, and strengthen it. To those who indulge themselves immoderately, warm clothing is suitable, also rest and sufficient sleep until the body remits from its tension, and they recover from their atony.

* * * * *

COMMENTARY. This Section is partly taken from Oribasius. (Synops. v, 35.) A similar account is given by Rhases. (Ad Mansor. v, 67.) Inordinate venery, he says, occasions premature old age, dries the body, and brings on frigidity. (Contin. c. xxiv.) See, in like manner, Avicenna (iii, 20, l, 36.) To restore the body when debilitated by excessive enjoyment, he recommends a calefacient and diluent regimen, nutritious food, baths, aromatics, and everything that can exhilarate.

SECT. XXXVIII.—ON REDUNDANCE OF SEMEN.

Some persons collect much semen of a warm nature, and then proceeding to coition and discharging it, render the body weak, and the stomach languid, and so become emaciated and dried: or, if they abstain from venery, they are seized with heaviness of the head, and become feverish; after which they have libidinous dreams, and the same thing takes place. They must therefore avoid those things which engender semen, and take such kinds of food and medicines as consume it. After the bath they ought to have their loins rubbed with the oil of roses, or that of apples, or of unripe olives; and it is better to make them thick by mixing a little wax with them, and the juice of some cooling herb, such as the house-leek, nightshade, the navelwort, or fleawort. In summer these may be used, but at other seasons, salt and the juice of the lettuce and linseed boiled in water, for it also furnishes a cooling juice. And a plate of lead applied to the loins will prevent libidinous dreams; and herbs of a cooling nature, as rue and the tender tops of the chaste tree, if strewed under one in bed, will have the same effect. For this purpose, also, the seed of the chaste tree and of rue may be eaten. Care, however, must be taken that the loins be not too much cooled, lest the kidneys be hurt.

* * * * *

COMMENTARY. This Section, is taken, with a very few slight alterations, from Galen. (De Sanitate tuendâ, vi, 14.) The same treatment is recommended by Avicenna (iii, 20, l, 35); and by Rhases (ad Mansor. v, 67.) Alsaharavius recommends bleeding, and various cooling and astringent remedies, both internally and externally. (Pract. xxii, 9.)

Hippocrates says that the strychnos cures impure dreams. (De Diæta, ii.) Serapion states that the lettuce possesses “virtus contraria spermati.” (De Simpl. ex Plantis.)

We may remark here, once for all, that by the _juice_ (χυλὸς) of herbs, the Greek medical authors generally mean the decoction. Thus, according to Dr. Coray, by χυλὸς τῶν ἐρεβίνθων, Hippocrates understood ἀφέψημα τ. ε. (Xenocrat. de Alim. ex Aquat. p. 219.) In like manner, by “the juice of ptisan,” was meant strained ptisan, as Hippocrates himself has distinctly stated in his treatise on ‘Regimen in Acute Diseases.’

SECT. XXXIX.—ON PERSONS INJURED BY COLD.

Those who are much congealed ought to be laid in a warm place, and rubbed with the oil of privet, or of the iris. Afterwards, when moderately heated, they should get pepper, or myrrh, with sweet fragrant old wine, or Cyrenaic juice in wine or vinegar, or pellitory or castor with vinegar, and be given food of a heating nature.

* * * * *

COMMENTARY. This Section is taken from Oribasius. (Synops. v, 36.)

Rhases directs us to lay a person congealed with cold in a warm apartment, and to rub with hot hands the whole of his body, with the exception of the head, which is to be warmed with hot cloths. Persons having warm bodies are then to lie down in bed beside him; and he is to take a draught containing assafœtida, myrrh, pepper, and strong wine. When the respiration is fairly restored, he is to take some nourishing food and wine; and is then to be covered up with many blankets, and left to sleep. When he awakes, he is to be put into a hot bath, and after remaining for a long time in it, he is to be strongly rubbed when he leaves it with calefacient oil, such as the oil of lilies or narcissus, to which costus, castor, musk, and spurge have been added. (Ad Mansor. vi, 5.)

Let the reader remark the similarity of the ancient practice in the cases of persons who have been exposed to great cold, and of those who have been poisoned with opium. (See Book Fifth, 43.) Galen remarks, that the effects of opium, and of the exposure of the body to extreme cold, are very like. (Comment. in Epidem. Hippocrat.)

In the 4th book of Xenophon’s ‘Anabasis,’ there is an interesting description of the effects resulting from the exposure of the Grecian army to extreme cold, and the means which they took to preserve themselves from being injured by it. The historian relates that they rubbed themselves before the fire with an ointment composed of swines’ seam, and oils of sesame, of bitter almonds, and of turpentine. The Carthaginian soldiers of Hannibal, in like manner, when exposed to great cold among the mountains of Italy, rubbed their bodies with oil as a protection from its effects, and with great success, if we may believe Florus the historian: he says, “tunc callidissimi hostes frigidum et nivalem nacti diem, quam se ignibus prius, oleoque fovissent, (horribile dictu!) homines a meridie, et sole venientes, nostra nos hieme vicerunt.” (Hist. Rom. ii, 6.) It is worthy of remark, by the way, that Baron Larrey, in his account of the retreat of the French army from Moscow, states that the inhabitants of southern climates endured the cold better than those of the north. The fact that the Carthaginian soldiers rubbed their bodies with oil on the occasion we have mentioned is stated also by Polybius (Hist. iii, 72), and by Livy (Hist. Roman, xxi, 55.)

Quintus Curtius relates that the soldiers of Alexander the Great rubbed their bodies with the juice of sesame, instead of oil, when exposed to intense cold while crossing the Bactrian mountains. (vii, 15.)

Pliny, with his usual terseness, thus states the powers of oil in protecting the body both from cold and heat: “Oleo natura tepefacere corpus, et contra algores munire; eidemque fervores capitis refrigerare.” (Hist. Nat. xv, 6.)

SECT. XL.—FOR PERSONS SCORCHED BY THE SUN.

Persons who have been scorched by the sun should be laid in an airy place, and have their face, hands, and legs bathed with cold water. If thirsty, they may drink cold water, if in the practice so to do; this, however, ought to be done considerately, and not much at a time. Let them also take some food of easy distribution, rather of a fluid than of a solid nature.

* * * * *

COMMENTARY. This Section is taken from Oribasius. (Synops. v, 37.)

When a person has suffered from exposure to great heat, Rhases recommends rest, the tepid bath, and fruits and food of a cooling and moistening nature. When there is headach, he directs the head to be anointed with oil of roses and vinegar. (Ad Mansor. vi, i.)

Averrhoes recommends a person who has suffered from exposure to the sun to be put into a tepid bath, and rubbed afterwards with refrigerant oils. (Collect. iii, 9.)

SECT. XLI.—ON COLLECTIONS OF PHLEGM IN THE STOMACH.

If you should meet with a person who loathes any wholesome food which is offered him, who abstains from food, or, if compelled to take it, becomes sick, who longs after only such things as are acrid, and has no pleasure even in them, but has his belly swelled up with flatulence, is seized with nausea, and enjoys only a short respite by eructations, and on whose stomach everything spoils and becomes acid,—know for certain that the remedies which will afford him relief are such as will clear the stomach of phlegm. I have known one of those so affected, after taking an emetic, consisting of radishes out of oxymel, bring up an incredible quantity of very thick phlegm, by which he has been straightway completely restored to health.

* * * * *

COMMENTARY. This chapter is taken from Oribasius, who, in his turn, is indebted to Galen.

A similar account is given by Rhases. (Contin. xi, 1.) He recommends emetics. (Ad Mansor. iv, 16.)

SECT. XLII.—HOW TO PRODUCE EASY VOMITING.

Since to those who vomit with difficulty many disagreeable consequences are apt to happen, it will be proper to explain by what methods one may be made to vomit readily; for this operation evacuates phlegm and lightens the head, and prevents a person who may have eaten immoderately from suffering indigestion, and one who has taken too much wine from being hurt thereby. Let the substances which are taken be neither sour nor dry, but part of a sweetish and liquid nature, and part acrid. Among these the radish is deserving of praise, and also the rocket, and old pickle, green marjoram, and a small quantity of onion and leek. Vomiting is likewise promoted by ptisans of pulse containing some honey; by soup of bruised beans and the fat of flesh; but one must not only take the juice, but swallow whole lumps of it; and one must not spend much time upon mastication; but these things ought to be soft from boiling. It is clear, also, that it is the sweetish kinds of wine which ought to be preferred, for such are aptest to swim upon the stomach; and tepid drink ought to be used. It is proper also to eat almonds dipped in honey, also sweet cakes, and the moistened seed of the pompion and cucumber pounded with honey. The root likewise of the cucumber rubbed with honey has some effect. Those who wish to use more powerful medicines, mix some wine with a decoction of the bulb of the narcissus. Vomiting is also produced by the ointment of iris, if one will smear one’s fingers in it and tickle one’s throat. It is also to be attended to in vomiting not to intermit after vomiting is once begun; and to bathe the face and wash the mouth with sour wine or water, for this is beneficial to the teeth, and relieves the head.

* * * * *

COMMENTARY. This Section is abridged from Oribasius. (Med. Collect. viii, 21.) The opinions of Galen, Diocles, and Archigenes, on this subject, may likewise be learned from Oribasius. Galen recommends vomiting for collections of yellow bile, and when the stomach is loaded with viscid matters, but forbids it when the stomach is weak. The opinions of Celsus are very similar: “Vomitus ut in secunda quoque valetudine sæpe necessarius biliosis est, sic etiam in iis morbis quos bilis concitavit. Vomitus utilior est hieme quam æstate; nam tum est pituitæ plus, et capitis gravitas major subest. Inutilis est gracilibus et imbecillum stomachum habentibus: utilis est plenis et biliosis omnibus si vel nimium se replerunt, vel parum concoxerunt.” The directions given by Celsus for producing vomiting are very simple: “Qui vomere post cibum volet, si ex facili facit, aquam tantum tepidam antè debet assumere: si difficiliùs, aquæ, vel salis, vel mellis paulum adjicere. At qui mane vomiturus est, antè bibere mulsum, vel hyssopum, aut esse radiculam debet, deinde aquam tepidam (ut supra scriptum est) bibere.” Galen commends the bulb of the narcissus as an emetic. He forbids those who have contracted chests to take emetics frequently. (De Purgantibus Medicinis.)

Aëtius gives an interesting account of this subject in an extract from the works of Ruffus. He forbids vomiting when the eyes are affected, or when hæmoptysis is apprehended. He commends it for the cure of arthritic diseases, dropsy, and jaundice. One of his simplest emetics consists of the decoction of radishes, with the strained infusion of dried figs. He mentions the oil of privet as a most effectual emetic. (iii, 19.)

Avicenna’s information on this subject is very ample; but, upon the whole, his directions are mostly the same as our author’s. He properly states that the too frequent repetition of emetics hurts the stomach, is prejudicial to the chest, the sight, the teeth, in chronic pains of the head, unless arising from sympathy with the stomach: and in epilepsy, when the cause of it is seated in the head, (i, 4.) According to Avicenna and Averrhoes, the proper season for emetics is the summer. (Cant. I. 1.)

Rhases says that much vomiting hurts the liver, breast, eyes, and lungs, occasioning hæmoptysis. He directs the person to bind a compress on the forehead before taking an emetic; and to wash the mouth and face with hydromel after its operation. He adds that persons who have long necks, prominent chests, and who are lean, ought to abstain altogether from emetics. (Ad Mansor. iv, 16.)

Haly Abbas forbids emetics in chronic complaints of the head and chest, especially if the person be threatened with phthisis. He says that the repetition of them weakens the stomach, and may induce hæmoptysis. (Pract. i, 12, 13.) Alsaharavius delivers exactly the same detail of the cases in which emetics prove hurtful or beneficial. (Theor. x, 2.)

Serapion gives a full account of these gentle emetics. (De Antidotis, c. 36.)

On the simpler methods which the ancients had recourse to in order to produce vomiting, see Prosper Alpinus. (Med. Meth. iii, 10.)

We would here remark that the predilection of the ancients for vomits has appeared very extraordinary to some of our modern writers on dietetics, the more especially as it was supposed that the ancients made use of violent emetics, as for example, the white hellebore, in such cases. It is certain, however, that the ancients were acquainted with gentler means of unloading the stomach on ordinary occasions, and that they seldom made use of such medicines as the hellebore, except in cases of disease; and, as we shall see afterwards, were well aware of the danger of giving strong emetics unseasonably.

SECT. XLIII.—ON LAXATIVES AND DIURETICS TO THOSE IN HEALTH.

Some of the ancients thought it sufficient for health that the bowels and urine should be evacuated once a day freely and fully, according to the quantity of food and drink which had been taken; and when the evacuations were agreeable to this rule, they were satisfied, or, if otherwise, they assisted them by taking, in order to increase the urinary discharge, shepherd’s needle, parsley, asparagus, Macedonian parsley, anise, calamint, marjoram, wormwood, the roots of couch-grass and of golden thistle, tree-medic, and of maiden-hair; all these being boiled in water, so that the decoction might be drunk with wine. For these things purify the blood by the mine, and are of no small efficacy. Alvine discharges are to be assisted by giving turpentine to the quantity of an olive when going to rest, or, when it is wished to purge more effectually, by adding a little rhubarb. Soft eggs, of pot-herbs the beet and mallows, and the soup of shell-fish are also laxative, and these probably will be sufficient. But if more powerful remedies be required, the herb mercury, boiled in water with salt, may be eaten, or the decoction drunk; and, in like manner, the leaves of the elder tree (sambucus), or the root of the oak-fern (polypodium) to the amount of two drachms, may be sprinkled upon pickle, or swallowed in a ptisan; or milk-whey, with salt; or honey, to the amount of three or four heminæ; or the broth of an old cock, by itself or with two drachms of bastard saffron, or aloes, to the amount of about three chick-peas, may be taken at supper-time. But the best remedy is dodder of thyme, taken in wine after a moderate supper. But he that wishes to purge more strongly must take, in the morning, a drachm of this medicine infused in vinegar and honey, if in the spring season.

* * * * *

COMMENTARY. Oribasius treats fully of purgatives towards the end of the 8th book of ‘Med. Collect.’ He gives a list of gentle laxatives. (Euporist. i, 45.)

Hippocrates frequently recommends gentle purgatives for the preservation of the health. Of this class, the herb mercury appears to have been his favourite.

Galen has given two distinct treatises on purgatives, and the cases in which they are applicable. He dissuades those who are in good health from taking them, but says that they may often be used so as to prevent the recurrence of diseases. Hence, he says, that he had often prevented gout and rheumatism from relapsing, by the seasonable administration of purgatives. He forbids purgatives when the hypochondria are distended with flatulence.