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Gerrit Bos and Ivan Garofalo A Pseudo-Galenic Treatise on Regimen: The Hebrew and Latin Translations from H unayn

n Ibn Ish a qs Arabic Version Sefer ha-Hanhagah is a fragmentary text that contains only the introduction to an originally larger work on the different kinds of food, their properties, names, and suitability for different human bodies. This larger work survives only in a Latin translation by Accursius de Pistoia (fl. 1200), entitled De dissolutione continua. Sefer ha-Hanhagah lacks unity and covers a wide variety of subjects, including: the necessity of consuming food; the suitability of different kinds of food for human bodies; exercise and sleep; appetite; coarse foods; habit. It concludes that proper diet requires detailed knowledge about the properties of the different kinds of food and the different natures of human bodies. Sefer ha-Hanhagah is not identical with any extant treatises composed by Galen on the preservation of health or on diet. Given its pseudoGalenic character, it is possible that Sefer ha-Hanhagah is a summary of original Galenic material. A possible source of this work is the summary of Galens De alimentorum facultatibus reportedly produced by H unayn Ibn Ish a q. H unayn claims that he drew on the Greek original of this work and on a number of other works containing much of what the ancients said about the subject of nutrition to prepare a summary in Syriac. This work he subsequently divided into three parts and translated into Arabic as the K. al-aghdhiya (Book on foodstuffs). H unayns statement that he consulted a number of works tallies with our impression that Sefer ha-Hanhagah is a composite work. Still, we cannot be certain that Sefer ha- Hanhagah indeed goes back to H unayn, for it is possible that Zerah yah H ens belief that the text he translated goes back to H unayn was erroneous.

Gerrit Bos and Ivan Garofalo

A Pseudo-Galenic Treatise on Regimen: The Hebrew and Latin Translations from H unayn Ibn Ish a qs Arabic Version
1. Introduction
When, as part of the project to edit Maimonides medical works, I was working on the Hebrew translations of Maimonides On the Regimen of Health, I encountered a text entitled Sefer ha-Hanhagah le-Galienus. Haataqat Zerah yah ben Isaac mi-haataqat H unayn (The Book of the Regimen [composed] by Galen, translated by Zerah yah ben Isaac, from the translation by H unayn; hereafter Sefer ha-Hanhagah). The text survives in a single manuscript: Paris Bibliothque nationale de France (BNF), MS hb. 1175, ff. 60a62b, which was copied in the sixteenth century in Italian script. The manuscript also contains: Maimonides On Asthma in the Hebrew translation by Samuel Benveniste (ff. 1a44b)1; Maimonides On the

We would like to thank Prof. Vivian Nutton and the anonymous referees for Aleph for their comments and corrections to an earlier draft of this introduction. Ivan Garofalo is responsible for the Latin text and Gerrit Bos for the other parts of this article.

Aleph 7 (2007) pp. 43-95

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Regimen of Health, in the Hebrew translation by Moses Ibn Tibbon (ff. 47b60a); and H unayn Ibn Ish a qs Introduction to the Medical Art in an anonymous Hebrew translation from the Latin version (ff. 63r70v). Sefer ha-Hanhagah has remained unknown to scholarship: it is not mentioned in the BNFs catalogue of Hebrew manuscripts, which reports that Maimonides On the Regimen of Health runs from f. 47v to f. 63.2 Nor is it mentioned in the card catalogue of the Institute for Microfilmed Hebrew Manuscripts.3

2. Sefer ha-Hanhagah: Text and Author


The text as we have it is fragmentaryno more than the introduction to an originally longer work dealing with the different kinds of food, their properties, names, and suitability for human beings. The full work, which survives only in a Latin version by Accursius de Pistoia (fl. 1200), is known as De dissolutione continua.4 Sefer ha-Hanhagah (i.e., the introduction to De dissolutione continua) covers the following topics: the necessity of consuming food (1)5; the suitability of different kinds of food for human bodies with their different constitutions in health and illness ( 25); exercise before a meal and sleep after it (6); the suitability of food (7a); the quantity of food (7b); the order of consumption of different kinds of food (7c); the appropriate time for the consumption of food (7d); exercise before and after the consumption of food, depending on whether or not the stomach is empty (8); wine and the consumption of food (9); appetite and the season of the year and their impact on eating (10); coarse foods are healthy for someone with a hot temperament (11); habit (12); appetite and digestion of food (13); conclusion: for a proper diet, one needs detailed knowledge about the properties of the different kinds of food in relation to the different natures of human bodies; this will be the subject of the next part6 (14).
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Sefer ha-Hanhagah seems to lack unity. It gives the impression of a heterogeneous work, as noted by Ackermann in the introduction to Khns edition of Galens works: Ex Galeno compositus est ut videtur ab Arabista.7 Ackermanns assertion that the Latin text goes back to a lost Arabic version is confirmed by the Hebrew text, which ascribes the Arabic version to H unayn. Like the Hebrew text, the manuscripts of the Latin text ascribe the work to Galen.8 Nevertheless it has been considered to be spurious, at least since the 1565 Juntina edition of Galens works, and consequently does not appear in bibliographies of the Galenic corpus. Sefer haHanhagah is indeed not identical with any extant treatise composed by Galen and dealing with diet and the preservation of health. It is not
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Forthcoming edition by Gerrit Bos, in Maimonides, On Asthma, vol. 2. H. Zotenberg, ed., Catalogues des Manuscrits hbreux et samaritains de la Bibliothque Impriale (Paris, 1866), 216. Personal communication, Dr. Benjamin Richler of the Institute for Microfilmed Hebrew Manuscripts. G. Fichtner, Corpus Galenicum. Verzeichnis der galenischen und pseudogalenischen Schriften (Tbingen: Institut fr Geschichte der Medizin, 1989), p. 80, No. 182, mentions as other titles: De alimentorum facultatibus, De virtutibus cibariorum, Liber regiminis. For the identification of the Hebrew text with the Latin one I am grateful to Ivan Garofalo, the editor of the Latin text included in the present publication. The division of the text into different sections is the editors. Missing in the Hebrew translation. C. G. Khn, Claudii Galeni Opera Omnia, 20 vols. (Leipzig 18211833, repr. Hildesheim 1967), 1: CLXII. See R. J. Durling, A Chronological Census of Renaissance Editions and Translations of Galen, Journal of the Warburg and Courtauld Institutes 24 (1961): 230305, No. 45.

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identical with the introduction to his De sanitate tuenda,9 or with any other part of it, although it shares some major topics with it.10 Nor do we know of any Hebrew translation of Galens De sanitate tuenda; the only translation that survives is part of the so-called Qibbus ei Galenos (Galenic summaries), a translation of the so-called Jawa mi alIskandara niyn or Summaria Alexandrinorum, a collection of epitomes of Galens works completed by Simson ben Solomon in 1322.11 Nor is Sefer ha-Hanhagah identical with the introductory section to Galens De alimentorum facultatibus,12 which was translated by H ubaysh.13 It is also not derived from Galens In Hippocratis librum de acutorum victu commentarii IV,14 which was translated into Arabic by Isa ibn Yah ya ,15 and was not translated into Hebrew, as far as we know. Given the pseudo-Galenic character of Sefer ha-Hanhagah, we may consider the possibility that it is some sort of summary of original Galenic material, as stated above. A possible source of this work is a summary of Galens De alimentorum facultatibus reportedly produced by H unayn Ibn Ish a q. H unayn claims that he drew on the Greek original of this work and on a number of other works containing much of what the ancients said about the subject of nutrition and that from all of these works he prepared a summary in Syriac (akhrajtu jumalahu bil-surya niya). This work he subsequently divided into three parts and translated it into Arabic, under the title K. al-aghdhiya (Book on Foodstuffs).16 H unayns statement that he consulted a number of works by other ancient physicians tallies well with our impression that Sefer ha-Hanhagah is a composite work. H unayn seems to have had a particular interest in Galenic material on foods and diet; he also summarized Galens On the Thinning Diet, if we may believe a note of the scribe of H unayns Risa la.17 Still, we cannot be certain that Sefer ha-Hanhagah indeed goes back to H unayn; it is not impossible that Zerah yah H en, the translator of Sefer ha-Hanhagah, wrongly believed that the text he translated derived from H unayn, either because this is
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Greek text: ed. K. Koch (CMGV.4,2) (Leipzig and Berlin, 1923); English translation: R. M. Green, A Translation of Galens Hygiene, with an introduction by H. E. Sigerist (Springfield, IL, 1951). Indeed, Galens De Sanitate tuenda was not translated into Arabic by H unayn Ibn Ish a q (as was the Vorlage of Sefer ha-Hanhagah), but by H ubaysh, and only later by H unayn Ibn Ish a q under the title K. tadbr l al-asih h a or K. al-H a li-h ifz al-sih h a. Cf. G. Bergstrsser, H unayn Ibn Ish a q ber die syrischen und arabischen Galen-bersetzungen (Leipzig, 1925), No. 84; see also idem, Neue Materialien zu H unayn Ibn Ish a qs Galen-Bibliographie (Leipzig, 1932), 48; F. Sezgin, Geschichte 430 H. (Leiden, 1970), p. 122, No. 69; M. Ullmann, Die Medizin im Islam (Leiden and

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des arabischen Schrifttums, Vol. 3: Medizin-Pharmazie-Zoologie-Tierheilkunde bis ca. Cologne, 1970), p. 46, No. 44; Fichtner, Corpus Galenicum, p. 30, No. 37. Cf. M. Steinschneider, Die hebrischen bersetzungen des Mittelalters und die Juden als Dolmetscher (Berlin, 1893; repr. Graz, 1956), 655; Ullmann, Die Medizin im Islam, p. 67: E. Lieber, Galen in Hebrew, in Galen: Problems and Prospects, ed. Vivian 12 13 Nutton (London: 1981), 168. Ed. G. Helmreich (CMGV.4,2) (Leipzig and Berlin, 1923). Cf. Bergstrsser, H unayn Ibn Ish a q, No. 74; Ullmann, Die Medizin im Islam, p. 47, No. 45; Sezgin, Geschichte des arabischen Schrifttums, p. 117, No. 60; Fichtner, Corpus Galenicum, No. 38. Ed. E. Helmreich (CMGV.9,1) (Leipzig and Berlin, 1914), 117366. Cf. Bergstrsser, H unayn Ibn Ish a q, No. 92; Ullmann, Die Medizin im Islam, p. 51, No. 61; Sezgin, Geschichte des arabischen Schrifttums, p. 123, No. 75; Fichtner, Corpus Galenicum, No. 91. Cf. Bergstrsser, H unayn Ibn Ish a q, No. 74; Sezgin, Geschichte des arabischen Schrifttums, p. 117, No. 60. A few passages from this work in Syriac and Arabic translation were published by R. Degen, The Oldest Known Syriac Manuscript of H unayn b. Ish a q, in Symposium Syriacum 1976 (Rome, 1978), 6371. In the same article Degen announces an edition of this text, which survives both in Syriac (to a 17 large extent) and in Arabic (p. 71). Cf. Bergstrsser, H unayn Ibn Ish a q, No. 75.

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what his Arabic manuscript stated or because he knew that H unayn had produced a work on the subject.

3. The Hebrew Translator of Sefer ha-Hanhagah


Zerah yah ben Isaac ben Shealtiel H en (Grazian) is known for his translation activity in Rome between 1277 and 1291.18 He translated some philosophical works from Arabic into Hebrew, including Aristotles De anima.19 He also translated a number of medical works: Galens Katagenos20 and De symptomatum causis,21 Avicennas Canon (unfinished),22 and several of Maimonides medical treatises, namely Medical Aphorisms,23 Commentary on Hippocrates Aphorisms,24 On Coitus,25 and On Poisons.26 His translations of Hippocrates De superfoetatione27 and of Maimonides On Hemorrhoids,28 previously unknown, have been identified recently. A linguistic analysis shows clearly that the ascription of the Hebrew version of Sefer ha-Hanhagah to Zerah yah is correct: the text displays some of the characteristics of his translation technique, such as the use of Italian terms (e.g. = viscous) and making the verb agree with the preceding word or phrase rather than with the subject (e.g., = by diuretics).29

4. Sefer ha-Hanhagah and the Literary Genre of Regimen


The subject of Sefer ha-Hanhagah was very popular in medieval medical literature. One of the main reasons for its popularity was that a healthy regimen was generally considered to be the means par excellence not only for the preservation of health, but also for curing diseases.30 Thus it features commonly in the Arabic medical tradition, both in the form of monographs and as part of the medical encyclopedias.31 But it was
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On Zerah yah, see H. Vogelstein and P. Rieger, Geschichte der Juden in Rom (Berlin, 189596), 1: 27175, 40918; A. Ravitzky, Minato el R. Zerah yah b. Isaac b. ealtiel H en, doctoral dissertation, Hebrew University of Jerusalem, 1977, 6975; G. Bos, Aristotles De Anima. Translated into Hebrew by Zerah yah ben Isaac ben Shealtiel H en (Leiden, 1994), 14; G. Freudenthal, La Quiddit de lme, trait populaire noplatonisant faussement attribu Al-Frb: Traduction annote et commente, Arabic Sciences and Philosophy 13 (2003): 173237; M. Zonta, La tradizione ebraica del commento medio di Averro alla Metafisica di Aristotele, doctoral dissertation, Universit di Torino, 1995, 2529. See Bos, Aristotles De Anima; for a complete list of his translations of philosophical works, see ibid., pp. 23; M. Zonta, A Hebrew Translation of Hippocrates De superfoetatione: Historical Introduction and Critical Introduction, Aleph 3 (2003): 97143, on p. 109, n. 34. The introduction to the translation was edited by M. Steinschneider in Catalog der hebrischen Handschriften in der Stadtbibliothek zu Hamburg und der sich anschliessenden in anderen Sprachen (Hamburg, 1878), 17999; for the manuscript see ibid., 14344. See Steinschneider, Die hebrischen bersetzungen, 652. Ibid., 681; B. Richler, Manuscripts of Avicennas Kanon in Hebrew translation; a Revised and Up-to-date List, Koroth 8 (1982): 14568; Zonta, A Hebrew Translation, 111 n. 38. Cf. Steinschneider, Die hebrischen bersetzungen, 766; G. Bos, Maimonides. Medical Aphorisms. Treatises 15 (Provo UT, 2004), xxviiixxix and 7988. Cf. Zonta, A Hebrew Translation, 111 n. 40. See the forthcoming edition of the Arabic text and Hebrew translations, by G. Bos. See the forthcoming edition of the Arabic text and Hebrew translations, by G. Bos. Identified and edited by Zonta, A Hebrew Translation. Identified by G. Bos. The translation is extant in MS Parma 2642, De Rossi 354, Richler 1531, ff. 20a25b (see B. Richler, Hebrew Manuscripts in the Biblioteca Palatina in Parma (Jerusalem, 2001). This translation will be part of my forthcoming edition of the Arabic text and the other Hebrew translations. For a description and analysis of his translation technique, see Bos, Aristotles De

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a subject of interest in Jewish circles as well. Maimonides famous On the Regimen of Health, written at the request of the sultan al-Malik al-Afd al, was translated by Moses Ibn Tibbon in 1244. This translation survives in fourteen manuscripts, most of them copied between the fourteenth and sixteenth centuries;32 it also survives in an anonymous translation extant in one manuscript copied at the end of the thirteenth century.33 Another, little-known monograph on the theme of the preservation of health was written by the otherwise unknown Spanish-Jewish author Judah ben Jacob: Hanhagat ha-beriut.34 In this treatise (which survives in nine manuscripts), the author deals with the preservation of health in relation to the so-called sex res non naturales: air (including water supply, ventilation, geographical location, and climate); food and drink; work and rest; sleep and waking; natural excretion and retention (including bathing and coitus); affections of the soul. The idea that the proper regimen concerns not only the human body but external nonnatural elements as well was expressed in the Corpus Hippocraticum in this classic scheme, which became a current motif in all the later treatises dealing with hygiene. For his exposition of his subject Judah ben Jacob often relies on Hippocrates and Galen, who are quoted extensively and explicitly. In Latin Europe, the treatise on regimen composed at the medical school of Salerno, Regimen sanitatis Salernitanum, was famous and very influential.35 Zerah yahs translation of Sefer ha-Hanhagah, produced in Rome in the late thirteenth century, reflects the great interest Jewish circles took in health and its preservation. The reason it survives in only one manuscript is probably that Jewish readers found Zerah yahs translations extremely difficult to understand, because of his peculiar translation technique and the many foreign (mainly Italian) technical terms he employed.

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5. Sefer ha-Hanhagah: The Present Edition and Translation


My edition of Sefer ha-Hanhagah is based on the only known manuscript, namely Paris, BNF hb. 1175. That text suffers from two sorts of mistakes and/or corruptions. The first sort is due to the translators misunderstanding the text: e.g., rendering the Arabic shara b (wine or drink) by Hebrew yayin (wine), although the context clearly shows this to be the wrong option. The second category consists of errors due to the copyist(s). The Latin text can be used to check the Hebrew. My procedure was as follows: In the first case, Zerah yahs Hebrew text was left unaltered and the error is noted in the English translation. In the second case, the Hebrew text has been emended, if possible on the basis of the Latin. All significant variants between the Latin translation and the Hebrew have been noted in the critical apparatus to the Hebrew text and in the notes to the English translation. In the latter, I have also referred to parallel material in Galens writings

Anima, ch. 7 (pp. 2343); Zonta, A Hebrew Translation, 104107; Zonta, La 30 31 32 33 tradizione ebraica, 7281. Cf. G. Bos, Maimonides on the Preservation of Health, Journal of the Royal Asiatic Society, Series 3, Vol. 4, Part 2 (1994): 21335, on 21617. Cf. Ullmann, Die Medizin im Islam, 19093. Forthcoming edition and translation by G. Bos. See M. Beit-Ari, Targumim bilti yeduim el sifrei refuah la-Rambam, Kirjath Sefer 38 (1963): 56772, on 568; idem, A Palaeographic Description of the Jerusalem Manuscript, in J. O. Leibowitz and Shlomo Marcus, Moses Maimonides on the 34 Causes of Symptoms (Berkeley and Los Angeles, 1974), 3438. Cf. Steinschneider, Die hebrischen bersetzungen, 757. A critical edition and study of this text is being prepared by Mrs. Recha Allgaier as part of her doctoral 35 dissertation at the University of Cologne. Cf. H. Schipperges, Arabische Medizin im lateinischen Mittelalter (Berlin, Heidelberg, and New York, 1976), 5262.

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on the regimen of health, above all his De sanitate tuenda, and in Maimonides On the Regimen of Health.

Sigla and abbreviations: L = Latin text, ed. Garofalo {...} = emendation, addition based on the Latin text [...] = emendation, addition based on conjecture <>: hiatus in the Hebrew text add. = added by om. = omitted by

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The Book of the Regimen [composed] by Galen, translated by Zerah yah ben Isaac from the translation by H unayn
1. Galen says: Inasmuch as the bodies of human beings are always subject to dissolution, namely because they have innate heat and owing to the warmth of the air which surrounds them, they need to replace that which is dissolved from them. Therefore, bodies need to eat and to drink, and the faculty of appetite was placed in them so as to know the [right] time to eat and the [right] quantity to take and the kind [of food] they need.1 Now, that which is dissolved can only be replaced with, and exchanged for something that is like it. Since, however, no food or drink is found which is the same as that which is dissolved from the body, therefore, it was necessary that nature change the foods and beverages into that which suits the body and is close to it.2 But not all things which are eaten and drunk suit the body. Therefore, some foods and beverages undoubtedly leave residues in the body, which must be cleansed and expelled from it. For [in the case of] food and wine,3 when they descend into the stomach and the stomach acts upon them, a part of them goes to the liver and another part leaves the body. The same occurs with all the [other] parts of the body and with all4 the places where the food goes.
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Cf. Galen, De sanitate tuenda I.2, ed. Koch, p. 5, ll. 1927; trans. Green, pp. 78: For since the substances of all animals are in perpetual flux, the whole body will be thus destroyed and dispersed, unless other similar substances be supplied to replace what has flowed away. Wherefore I think that from the very beginning Nature has given, not only to animals but also to plants, innate appetites for what is always escaping. By food, therefore, we replace whatever solid substance has escaped, and by drink we replenish the liquid, thus restoring both to their original proportion. therefore, it was necessary that nature change the foods and drinks into that which suits the body and is close to it; cf. L: Therefore, it was necessary that nature changes the foods and beverages to replace that which is dissolved, as the property which

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2. This being so, someone who wishes to preserve his health should pay attention to two things: first, that the food which he ingests be suitable to replace what was dissolved from his [body], and, second, that he cleanse [i.e. expel] from the body the residues of the food that are formed in it.5 You should [therefore] have knowledge of the different natures of the foods and of the different natures of the bodies and6 their [other] characteristics so that you may know the suitability of every kind of food for7 each kind of human being. In fact, the natures of the foods vary:8 Some are balanced, such as those from which pure, clean blood is formed; some are imbalanced, such as those from which [superfluous] blood, superfluous9 phlegm, [superfluous] yellow bile, superfluous black bile, coarse winds and flatulence are formed; some are thick, some are thin; from some a viscous10 humor originates, and from some a humor that is not viscous [but] harmful; some11 are particularly beneficial or harmful for particular organs or bodies. There are also some that are balanced, their nature being dominated by pure, clean blood, [whereas] some are imbalanced, dominated by phlegm or by one of the two biles. Some are thin and quickly dissolve; some are dry12 and thick [and] do not dissolve quickly. Some are healthy for all bodily parts, [whereas] some are unhealthy for some bodily parts.13 3. When pure blood dominates the body, ones food should be moderate in quantity and in nature. When phlegm dominates [the body], the food should be heating and drying, [for if] a person feeds himself with that which increases the heat he will eliminate the moisture [from the body]. When yellow bile dominates [the body], one should feed oneself on with that which removes the heat and increases moisture. When black bile dominates [the body], one should feed oneself with hot and moist foods. If ones [body] dissolves with difficulty, he should feed himself with small [amounts] of subtle and moist food, for only a little is dissolved from his body. But if when ones body is thin and quick to dissolve,14 then he should nourish himself with much thick, dry and
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viscous food, for much is dissolved from his body. This regimen should be followed by anyone who does not suffer from illness or ailment in some a part of the body.

changes and alters the foods and beverages in the human body only changes and alters 3 that which suits the body and is close to it [in its quality]. Wine; i.e. drink; cf. L: potuum. Zerah yah has clearly misunderstood the Arabic shara b, which can mean both drink and wine, but in this context clearly means the former. all: om. L. Cf. Galen, De sanitate tuenda I.3, ed. Koch, p. 6, ll. 1921; trans. Green, p. 9: Now, our discussion has shown these two objectives of wholesome living, one the 6 7 8 replacement of wastes, the other the elimination of excrements. and their [other] characteristics: and their harm L. for: and L. Cf. Galen, De sanitate tuenda VI.1, ed. Koch, p. 168, ll. 1521; trans. Green, p. 235: And since, as I said, it is necessary that every created animal should be nourished, and since the substance of foods is not all nutritious, and on this account the surplus of it remains as something deleterious, which they properly call excrement, parts of the body are provided by Nature for its separation and evacuation. And since there is great difference in the nature of bodies, it is reasonable that there should also be a 9 10 11 separate hygienic care appropriate to each. superfluous: om. L. viscous (WWYSQWSY); a Romance term typical for Zerah yahs medical vocabulary, cf. his translation of Maimonides Medical Aphorisms 23.54 (ed. and trans. Bos). some are particularly beneficial or harmful for particular organs or bodies. There are also some that are balanced: Some are particularly beneficial for the nature of some 12 13 14 organs but not for others. There are also some bodies that are balanced L. dry and: om. L. but not for other [parts]: add. L. and quick to dissolve: om. L.

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4. But if there is illness or pain in any organ [of the body], one should consider which foods are suitable for the ailing organ. For at times we have to do something which is beneficial for the ailing organ,15 even though it is contrary to that which the rest of the body needs. For instance, when the liver is cold and has narrow passages, one has to take delicate foods and avoid coarse foods, although the rest of the body does not need these things that weaken [the body] and cause emaciation, leanness, and thinness,16 so that the coarse foods do not cause an obstruction in the liver. Or, the liver may be hot and one should beware of sweet foods, although the body needs them, because they easily change into yellow bile. 5. It is also possible that the stomach is weak, [in which case it] needs foodstuffs that strengthen it; or phlegm may be produced, and it then it needs something which cleanses and purges it. Sometimes yellow bile is produced17 in it and it then needs something to remove that yellow bile18 and that which produces it. Or [it is possible] that the food remains in the stomach and floats on its cardia, and one has to administer something to make this food heavy, so that it sinks to the bottom of the stomach, and prescribe some exercise after the meal so that the food descend from the cardia of the stomach.19 But sometimes one does not need all this,20 and when the food leaves the stomach before it is digested, we need something which is astringent and retaining. [By contrast,] when the food residues are slow to leave the stomach and intestines, we need something that evacuates them and softens the stool. If the head is hot and receives vapors, we should abandon [the intake] of hot {dry}21 foods, although the rest of the body needs them. 6. One should not be satisfied with what we have said without considering the measure of exercise before the meal intake of food and of sleep after it.22 For if a person does much exercise before a meal, we should give him much food which tends slightly to be dry23
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and which dissolves slowly. And one should not tell him to be careful [about the quantity he eats], as this is unnecessary. But if there is no exercise before a meal, or only a little, one should not avoid observing [a regimen] of a small quantity of subtle food, unless [digestion] is facilitated by the purgation of the residues produced in the body, through the ingestion24 of laxatives, through bathing,25 and, possibly,
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For at times we have to do something which is beneficial for the ailing organ: om. L. that weaken [the body] and cause emaciation, leanness and thinness. Cf. L: because of a greater thinness and fineness. is produced: Cf. L: is quickly produced. and it then needs something to remove that yellow bile: many things are appropriate to extinguish the sharpness of the bile L. Cf. Maimonides, On the Regimen of Health 1.8 (ed. and trans. Bos [forthcoming]): But one should move a little after the meal from one side of the room to the other to the extent that the food settles in the bottom of the stomach, and stays there until it is digested. all this: what we mentioned about food and exercise L. Added following L. Cf. Maimonides, On the Regimen of Health 1.8: Amongst Galens general statements concerning the regimen of health is the following: Just as movement before the meal is completely good, so movement after the meal is completely bad; cf. idem, On Asthma 5.5 (ed. and trans. Bos, p. 27) = Galen, De bonis malisque sucis III, 34 (ed. Helmreich, p. 397, ll. 1920); Commentary on Hippocrates De alimento I, 4 (KXV, p. 239). We should give him much food which slightly tends slightly to be dry: feed him well [but] not with a large quantity of food that is coarse, viscous and tends to be dry L. of the residues produced in the body through the ingestion: om. L. bathing: om. L.

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through diuretics.26 If the exercise is sufficient,27 we administer food that is of moderate subtleness and coarseness. And if one also sleeps much after the meal, we have to administer a large quantity of coarse foods.28 Therefore, in the cold season bodies need a large quantity of coarse food29 owing to the length of the nights and the length of sleep. But when ones sleep is short and light and superficial, one should feed oneself30 as in the summer, because of the shortness of the nights [then] {and the shortness of the sleep}.31 7. I say that concerning food four things should be determined (considered): a. The suitability of the food for the body that is nourished by it32 at the time at which it is nourished, as already mentioned. For when heat dominates the body, it needs cold foods. And when cold dominates it, it needs hot food. And when [the body] is balanced, it needs balanced food in terms of suitability.33 But if someone eats food34 that is unsuitable and inappropriate for him, he should not eat only it,35 but mix it and eat it together with suitable food, by which he amends the harm which he fears the bad food which he also eats might cause him. b. The quantity of the food, i.e. that it is be according to the measure of the power of digestion. For even when the food is wholesome and suitable to the body, if the power of digestion is too weak in comparison to its quantity or quality,36 bad nutrition is produced. c. That one eat first that which should be eaten first, and eat later that which should be eaten later.37 For example, a person can combine in one meal laxative and constipating food. Now if he eats the laxative food first and then the other food, [it will ease the absorption of] the [food] that is digested slowly.38 And if he first eats the constipating [food] and then the laxative food, it [i.e. the constipating food] will not be excreted and
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both [foods] will be corrupted, because39 the constipating food will prevent the laxative food from being excreted, so
26 27 28 29 30 31 32 33 34 35 36 37

diuretics: and bleeding add. L. If the exercise is sufficient: If it is appropriate L. Cf. Maimonides, On the Regimen of Health 1.8: Sleeps helps the digestion, especially for someone who is used to sleep during the day. Therefore, in the cold season bodies need a large quantity of coarse food: and it is appropriate to do so in winter L. and light and superficial, one should feed oneself: and superficial, one should feed oneself with light [foodstuff] L. {and the shortness of the sleep}: added following L. that is nourished by it: om. L. in terms of suitability: similar L. But if someone eats food: But if any food L. he should not eat only it: it should not be only it L. or quality: omitted by L. Cf. Maimonides, On Asthma 5.4 (ed. and trans. Bos, p. 26): Galen thinks that the food which is finer should be [eaten] first, and then that which is coarser. Similarly, one should first [eat] that which has a diluting effect and then [eat] that which is astringent, according to the opinion of all [physicians]. Galen remarks in De alimentorum facultatibus II, 11 (ed. Helmreich p. 283): Those foods should be taken first which stimulate excretion and then those which are excreted slowly. And first of all one should take those which are excreted quickly and which corrupt if they stay any longer in the stomach. It seems to me that people are not totally unaware of the fact that a certain order has to be preserved when taking foods, as we see them do it with most foods. But in De bonis malisque sucis XIII (ed. Helmreich, p. 427) he says that if someone takes foodstuff with bad chymes he should take foodstuff with good chymes thereafter. [it will ease the absorption of] the [food] that is digested slowly: they will be evacuated easily, after its [i.e. the laxative foods] digestion L.

38

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that it will remain in the stomach after being digested and will be corrupted, and through its corruption it will corrupt the other food [i.e. the constipating food]. But if the laxative food is eaten40 before the constipating food, the laxative food will be excreted after it has been digested and will prepare the way for the constipating food41 [i.e. will ease the excretion of the constipating food]. Similarly, if a person combines at the same time42 food that is digested quickly {and food that is digested slowly he must first take the food that is digested slowly43} in the bottom of the stomach, for the bottom of the stomach is hotter and stronger in digestion because it has many fleshy parts,44 while the top of the stomach has many nerves and is cold45 and weak in digestion. Therefore, when the food floats at the top of the stomach,46 it is not being digested. d. That one take food at the proper time. For if someone eats for a second time after the earlier [food] was excreted, and had already done sufficient exercise and then slept sufficiently,47 he will digest it.48 But if someone takes food [for a second time] while a considerable amount of the first food remains undigested in the stomach or intestines,49 the food taken at the second time will corrupt because of the first [food] that remains [in the stomach]. 8. If someone takes food after sufficient exercise, and eats it on an empty stomach and in accordance with the bodys needs, the food will find the innate heat to be like a blazing fire [i.e. it will be digested rapidly].50 But if someone eats food without exercise and not on an empty stomach and not in accordance with his bodys needs, then the food will find the innate heat and extinguish it51 [so that it will be] like a fire hidden beneath ashes. If someone sleeps after the meal, the innate heat will go into [the bodys] interior and, it will gather (concentrate) there, and will digest his food. If someone exerts himself and does exercise after
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the meal, his food will descend from the stomach undigested52 and will cause obstructions and ailments in the liver, the kidneys, and in other
39

because the constipating food will prevent the laxative food from being excreted: because the supervening laxative [food] is isolated between the stomach and the descending [constipating food] L. eaten: om. L. and will prepare the way for the constipating food: and the constipating food will be excreted easily through the passages L. at the same time: in one meal L. {and food that is digested slowly he must first take food that is digested slowly}: added following L. the many fleshy parts: the tight structure of the many fleshy parts L. cold: Emended following L. The Hebrew text reads hot. at the top of the stomach: in the stomach L. but had beforehand [i.e., before taking a second dish] done sufficient exercise and then and then slept sufficiently: and then got sufficient sleep L. well: add. L. while a considerable amount of the first food remains undigested in the stomach or intestines: while a considerable amount of the first food remains in the stomach or intestines, because of the digestion L. Cf. Maimonides, On the Regimen of Health 1.9: One of the rules in the regimen of health is that one should not consume meal after meal, and that one should not eat except after true hunger when the stomach is empty and the saliva is being drawn to the mouth and the hunger is real. This is the time that nourishment is beneficial; idem, On Asthma 6.3 (ed. and trans. Bos, pp. 2930): Says the author: This subject is repeated many times in [Galens] books, and the essential pointwhatever the contextis that one should not consume one meal after the other and that one should eat only when the stomach is empty and not as the fools do, who fix a certain invariable time of the day to have their meal, as if it is an obligatory prayer. Instead, one should let it depend on the emptiness of the stomach.

40 41 42 43 44 45 46 47 48 49

50

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organs. Possibly [someones] stomach is weak, and the food will float in it: [in this case] you should tell him not to sleep until the food descends in the stomach; he should drink a small amount of some wine53 so that [the food] descend somewhat in the stomach until it reaches the bottom of the stomach. Sometimes54 we should order him to do a little bit of exercise, as I mentioned [before]. 9. One should not drink a lot of wine at the beginning of the meal; otherwise, the food will descend together with the wine and [thereby] will be prevented from being digested. For [the wine] separates between the coats55 of the stomach and the food, and if the food does not come into contact with the stomach, it is not transformed appropriately by the stomach and does not become similar [to the body],56 so that [the foodstuff] remains in it undigested. Therefore, if someone takes food, he should [drink] some wine with it [but only] to quench his most urgent thirst,57 and then he should wait58 until the food has been digested, and thereafter drink of the wine as much as he needs to. For at that time59 the {wine}60 will help the food descend and will refine it, so that it can pass through the narrow passages. 10. It is also proper to take food when the appetite is whetted. For if it is whetted and one does not hurry to take food, the stomach will attract the residues of the body, and these, when they arrive in the stomach, will spoil the appetite and corrupt the food that comes [into the stomach],61 when they become mixed with it. The best time to take food is the cold periods, because [then] the [innate]62 heat is assembled (concentrated) in the interior of the body.63 But in the hot periods one should not take food, because the heat of the air attracts the innate heat to the surface of the body, so that it is lacking inside the body: the [innate] heat [remaining] inside the body becomes too weak to digest [the food]. For this reason the ancients used to eat most of their food in the evening,64 because the [innate] heat concentrates inside the body
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then, owing to the chilliness of the night and the long65 sleep. For during sleep the [vital] heat enters into the body, [so that] the interior is warm while the {outside}66 cools off. When one is awake the opposite occurs, for the [innate] heat spreads and is expelled from the body, and [so] becomes weak inside it.
51 52 53 54 55 56

and extinguish it: submerged L. and will enter the vessels undigested add. L. wine: L adds: immediately. sometimes: before [that] L. coats: substance L. it is not transformed appropriately by the stomach and does not become similar [to the body] [i.e., it cannot be assimilated by the body]: it is not transformed into a similarity fitting the body [i.e., so that it can be assimilated by the body] L. [to quench his most urgent thirst]: just to quench his thirst L. then he should wait: et abstineant se cum quantitate qua possint et quiescat B (and they should abstain to the degree that they can and rest). at that time: om. L. {wine}: cf. L: ipsum (i.e. vinum). that comes [into the stomach]: om. L. [innate]; cf. L: naturalis. Cf. Maimonides, On the Regimen of Health 1.4 (ed. and trans. Bos [forthcoming]): And as the weather becomes colder, he should increase the amount [of food] because the digestions are strong in the winter because of the increase of the innate heat inside the body, due to the constriction of the pores, and satiation will not be attained; see also On Asthma 5.1 (ed. and trans. Bos, p. 24). used to eat most of their food in the evening: preferred dinner above midday lunch and ordered to eat more at dinner L. long: om. L. Translated following L: extrinsecus. in terms of their food and nourishment: om. L.

57 58 59 60 61 62 63

64 65 66 67

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11. Amongst the things that it is are necessary [to consider] concerning people in terms of their food and nourishment67 is [the following]: Someone, whose temperament68 is dominated by heat and whose stomach, because of the heat, easily produces yellow bile,69 [so that] abundant yellow bile is produced in the stomach or flows into it quickly,70 should nourish himself with coarse foods which are slow71 to be digested. [For] he will digest these [foodstuffs], [although] he does not digest light and subtle and easily digestible foods. For the yellow bile overpowers the light food and corrupts it, but while it does not have the power to corrupt coarse [food]. Therefore, one finds people who digest beef, but do not digest chicken and similar light foods. 12. Habit plays an important role in this. For if someone is used to eating [in the morning],72 but gives up [this habit] and limits himself to eating only in the evening, he causes himself severe harm. [Generally,] if someone is used to eating at a certain time and [then] switches to another time, the harm will become evident to him. [Even] if someone [intends to] change the time of his meals from a bad time to a good one, he should pursue his earlier habit and continue it, even though it is not appropriate, unless something happens which forces him to give it up. For habit is a second nature, as Hippocrates said.73 Unless something occurs that forces someone to give up [his habit],74 the best thing [to do] is to give it up little by little.75 13. Appetite also plays an important role in the digestion of the food, because it indicates the suitability76 [of the foodstuffs] [Thus,] in the case of two [kinds of] food which are similar in nature,77 if the appetite for the needed food tends towards one of them, it is better to choose the food to which one is inclined. For [this food] is more suitable to ones nature and easier for him to digest. [Even] if there are two [kinds of] food, one of which is worse than the other, and the appetite for the needed food tends towards the worse [kind of food], we should choose
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the latter over the better one: we must not fear that it will do him more harm than good, because the stomach receives it with pleasure.78 14. From what I have mentioned it is has become clear that one has to
68 69 70 71 72 73

temperament: om. L. and whose stomach, because of the heat, easily produces yellow bile: and whose stomach quickly becomes hot because of the production of yellow bile L. quickly: om. L. slow: difficult L. to eating [in the morning]: cf. L: prandere. This statement could not be located. Hippocrates discusses the issue of habit in the context of the consumption of food extensively in his Regimen in Acute Diseases 27 38 (trans. Jones [LCL; Cambridge MA, 1923, repr. 1981], pp. 8595); see also Galen, In Hippocratis librum de acutorum victu commentarius II, 1932 (KXV, pp. 549572), and his monograph devoted to habit, entitled Per qn, which was translated into Arabic as: K. al-a da t. (cf. Galen, De consuetudinibus. ed. J. Schmutte, with a German translation of H unayns Arabic version by F. Pfaff [CMG III], Leipzig and

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Berlin, 1941). [his habit]: per force: add. L. Cf. Maimonides, On the Regimen of Health 4.25: Habit is fundamental for the preservation of health and the cure of diseases. No one should give up his healthy habits all at once, either in eating, drinking, sexual intercourse, going to the bathhouse, or exercise. In all these [activities] one should observe ones habits, even if the thing one is accustomed to is contrary to the medical rules. One should not abandon it for what is required by [these] rules except gradually and over a long time, so that one does not notice the change; see also On Asthma 10.1 (ed. and trans. Bos, pp. 5152). suitability: and goodness: add. L. nature: goodness L. because the stomach receives it with pleasure: because the stomach receives it well and digests it very well L.

76 77 78

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know the effects of the foodstuffs,79 the different natures of the bodies and their [other] characteristics,80 and the different powers of the foodstuffs. It has also been made clear that [concerning] the different natures of the bodies and their [other] characteristics81 [one has to know about] the kinds of foodstuff and wines82 that are suitable for every one [of them]. [In what follows] I will mention the [different] kinds of foodstuffs, the [individual foodstuffs] belonging to each kind, and the names of each kind. Along with every kind [of food] I will mention the characteristics relating to the bodies and which [kind of food] is suitable for them, with the help of God, Who is exalted. Praise be to Him, forever and ever.83

79 80 81 82 83

the effects of the foodstuffs: about the administration of good and choice foods L. characteristics: actions L. characteristics: actions L. wines: i.e., drinks: cf. L: potuum; see above. with the help of God, Who is exalted. Praise be to Him, forever and ever: om. L.

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Latin Text
Introduction

The pseudo-Galenic1 opuscule De dissolutione continua, known also as De cibis, De virtutibus cibariorum, and Liber regiminis, is only one of the many medieval Latin works on the Regimen of Health.2 It is obviously a translation from Arabic, not from Greek, as K. Sudhoff thought. The translation dates from the year 1200.3 It was accepted as genuine in the editio princeps of Galens Opera, by Diomede Bonardo, apud P. Pincium, Venise 1490, and printed thereafter in all Opera omnia.4 I offer here the Latin text based on the Bonardo edition of 1490, also using the Giunta edition of 1565, edited by A. Gadaldini, which provides a text somewhere better than Bonardos. These improvements are probably conjectural, although it is possible that the editors of the several Giunta editions had access to manuscripts different from that or those consulted for Bonardos edition. I propose here some emendations suggested by the English translation from the Hebrew,
1 2

As far as I know, the first to assign the opuscule to the Spuria was A. Gadaldini, in the Giunta edition of 1565. All later editors have followed him. P. Gil-Sotres, Les rgimes de sant, in M. D. Grmek, ed., Histoire de la pense mdicale en Occident, I. Antiquit et Moyen Age (Paris, 1995), 25781. The Latin text was first studied by K. Karl Sudhoff, Der Pistoiese Accorso (Accursius) und die bersetzung des pseudo-galenischen Liber regiminis vel de virtutibus cibariorum, auch De dissolutione continua genannte, Mitteilungen zur Geschichte der Medizin und der Naturwissenschaften 16 (1917): 2427. Pystoyensis apud Bononias. Anno Mo cco (R. Durling, unpublished study. I am The colophon to Oxford, Merton College 218 ascribes it to magister Acursius

grateful to Stefania Fortuna for communicating it to me). R. Durling, A Chronological Census of Renaissance Editions and Translations of Galen, Journal of the Warburg and Courtauld Institutes 24 (1961): 230315: No. 45, p. 285.

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with the maximum of caveats, since I did not collate any manuscripts.5 A critical edition is a philological desideratum; so is a commentary on the text. But neither is planned at the moment.

The list in H. Diels, Die Handschriften der antiken rzte (Berlin, 19051907; repr. Leipzig, 1970), 7677, cites several manuscripts. Cf. R. Durling, Corrigenda and Addenda to Diels Galenica, Traditio 23 (1967): 46176, No. 13a (p. 464) and No. 45 (p. 465); idem, Corrigenda and Addenda to Diels Galenica II, Traditio 37 (1981): 37381, No. 45 (p. 375).

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Galeni opera, Venetiis 1490, d. D. Bonardus, apud Pincium vol. I f. 145vB Iuntina 1565 vol. IX 71r
Incipit liber de dissolutione continua

Quia corpora hominum sunt in continua dissolutione et propter calorem naturalem qui est in ipsis et propter calorem1 aeris circumdantis ea extrinsecus fuit necessarium restaurare in eis quod dissolutum est de ipsis. Ideoque fuerunt necessarii cibi et potus, et fuit infusa in ipsis uirtus appetitus ad cognoscendum horam necessitatis eorum et quantitatem assumendam de eis et speciem comuenientem eis. uerum quia non restauratur id quod dissoluitur nec stat loco eius nisi sit sibi simile, nec inuenitur in cibo et potu aliquod simile ei quod dissoluitur de corpore, ideo fuit necessarium naturam mutare cibum et potum ut stet loco eius quod dissolutum est et ingrediatur in locum eius, neque potest uirtus que mutat et conuertit cibum et potum in corpore hominis facere2 quod mutetur et conuertatur nisi quod est simile corpori et proprium. Et quoniam non totum quod comeditur et bibitur assimilatur corpori, ideo non est dubium quod remaneat ex cibis et potibus superfluitas in corpore quod de corpore mundificare oportet et ab eo eijcere. Nam sicut ciborum et potuum cum intrauerit stomachum,3 operatusque fuerit in eis stomacus suas operationes eorum pars transit ad epar et residuum fit egestio mundificanda de corpore, similiter fa- [146rA] ciunt organa corporis et loca ad que peruenit nutrimentum ad4 hoc facta. 2. Oportet penitus eum qui uult custodire sanitatem ad duas res intentionem suam dirigere, quarum una est ad corpus, cum cibo
1 2 3 4

naturalem qui est in ipsis et propter calorem om. Bon. facere om. Bon. post stomachum add. et Bon. et ad hoc Bon.

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conueniente loco eius quod dissolutum est de ipso. Alia est mundificatio ab ipso eius quod generatum est de superfluitatibus ciborum. Verum oportet te scire diuersitates naturarum ciborum et diuersitates naturarum corporum et nocumenta eorum ut scias conuenientiam cuiuslibet specierum cibi et cuiuslibet differentiarum hominis, propterea quod nature ciborum sunt diuerse. Nam eorum quidam sunt temperati, sicut ex quibus generatur sanguis purus et mundus, et quidam eorum sunt non temperati, sicut ex quibus generatur sanguis cum colera aut flegmate aut colera nigra superflue, aut uentositas crossa et inflatiua, et eorum quidam sunt crossi et quidam subtiles, et quidam ex quibus generatur humor uiscosus, et eorum ex quibus generatur humor sine uiscositate nocitiuus5, et eorum qui iuuant proprie naturis6 alicuius membro [71v] rum et non aliis7. Et corporum8 quedam sunt temperata etiam quibus dominatur naturalis sanguis purus et mundus, et quedam sunt non temperata et dominatur ei[u]s9 flegma aut unum ex coleribus, [siue unum duorum colerum]10, et quedam eorum sunt rara uelocis dissolutionis, et quedam sunt spissa, et tarde dissolutionis, et quedam que in omnibus membris sunt sana, et quedam sunt que sunt lesa in aliquo membrorum et non in aliis. 3. Itaque oportet quando dominans est secundum corpus sanguis mundus quod ministrentur cibi equales, et in quantitate temperati in naturis suis, et quando est flegma dominans oportet quod sint cibi calefacientes et exiccantes, et nutriatur cum his que addunt in caliditate et consumant humiditatem.11 Et quando ei fuerit dominans colera oportet quod nutriatur cum cibis qui extinguunt calorem12 et addunt in humiditate[m]13; et quando ei nigra colera dominatur oportet quod nutriatur cibis calidis et humidis. Et cum corpus est spissum et tarde dissolutionis oportet quod nutriatur cibis paucis et subtilibus et14 humidis, quia paucum est quod dissoluitur de corpore. Et quando corpus fuerit rarum oportet quod nutriatur cibis multis crossis siccis et uiscosis propter multitudinem eius quod dissoluitur de corpore et hoc
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regimen est conueniens de necessitate, nisi sit in aliquo membrorum corporis lesio aut dolor, 4. quia cum15 fuerit lesio aut dolor in aliquo membrorum oportet quod fiat consideratio de cibis conuenientibus membro dolenti; et si fuerit diuersum a necessitate residui corporis sicut quando epar est frigidum [et stomacus]16 et in uiis sunt opilationes, oportet quod ministrentur cibi subtiles et dimittat cibos crossos. Et si sit residuum corporis preter necessitatem eorum propter maiorem tenuitatem et raritatem ut non faciant cibaria crossa opilationem in epate aut si est aliquando epar calidum, prohibebis cibaria dulcia, et si ipsi corpori conueniant, propter uelocitatem conuersionis eorum in coleram rubram. 5. Et quando stomacus est debilis, oportet confortare ipsum nutrientibus, et quando est quod in ipso generatur flegma, oportet ipsum lauare et abstergere, et quando est quod in eo colera generatur uelociter multa conueniunt que extinguunt acuitatem colere aut quod pretermittantur res generantes ipsam. Et si est aliquando cibus remanens natans in17
5 6 7 8 9 10 11 12 13 14 15 16

nocuus 1565 naturas 1565 alias 1565 corpori Bon. eis Garofalo: eius ed. siue unum duorum colerum seclusit Garofalo. humiditate Bon. calorem Bos: coleram lat. in humiditate Garofalo: in humiditatem ed. et om. Bon. quando Gad. et stomacus secl. Garofalo collato hebraico.

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orificio stomaci ministrentur cibi crossi ponderosi ut ponderositate sua descendant in fundum stomaci, et precipias ei quod paulatim moueatur post cibum ut declinet cibus de ore stomaci, et [quia]18 quando hoc non fecerit non est necesse quod memorauimus de cibo et motu. Et quando est descensus cibi de stomaco ante digestionem suam indigemus19 his que stringunt et retinent; et quando est superfluitas cibi difficilis descensus de stomaco et intestinis indigemus his que descendere faciant et uentrem mollificant; et quando caput est calidum suscipiens uapores pretermittamus cibaria calida et sicca, licet conueniant in reliquo corpore. 6. Et oportet quod non sis contentus his que memorauimus sine consideratione .i. quantitatis motus ante cibum et somnum post. Nam quando est motus ante cibum multus, ciba bene non cibis multis crossis uiscosis ad siccitatem declinantibus qui sint difficilis dissolutionis neque iniungas20 ei dietam, quia parum conuenit ei; et quando non est ante cibum motus uel est paucus oportet quod non sit contentus dieta cum .s. paucis cibis et subtilibus sine adiutorio in purgando cum medicina laxatiua, uel cum balneo illud quod generatur in corpore de superfluitatibus, et quandoque cum prouocatione urine et [146rB] cum minutione sanguinis; quando est conueniens dabimus cibos temperatos in subtilitate et crossitie; et quando est21 somnus post cibum multus oportet quod donemus cibos multos crossos, et hoc conuenit fieri in hyeme propter longitudinem noctis et multitudinem somni. Et quando somnus est paucus leuis subtilibus nutriatur sicut in estate propter breuitatem noctis et paucitatem somni. 7. Et dicamus quod oportet quod mensuremus in cibis quattuor modos. Primus est quod nutriatur corpus bonis cibariis hora qua nutritur sicut ante memorauimus, quia quando est dominans secundum corpus caliditas indigemus cibis frigidis, et quando
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dominatur ei frigiditas indigemus cibis calidis, et quando est temperatum conueniunt ei cibi temperati similes; et quando est aliquis ciborum preter bonitatem nec est ei conueniens, oportet ne sit simplex, immo admisceas ei alios et comedas cum eo cibos conuenientes ut rectificentur cum eo quod timetur de nocumento cibi mali quibus utitur cum eo. b. Similiter et modus secundus est mensura etiam ciborum ita ut sint in mensura uirtutis digestiue, quia et si est cibus in se ipso bonus et est corpori conueniens et est uirtutem digestiuam debilitans quantitate sua generatur ex ipso nutrimentum malum. c. Et modus tertius est pre[ter]mittere22 ex cibariis que oportet pre[ter]mittere et postponere que oportet postponere, uerbi gratia: quia aliquando aggregat homo cibos lenientes corpus in una comestione et cibos stipticantes ipsum quod si premisit lenitiuum et secuti sunt ei alii leuiter descendunt cibi post digestionem suam, sed quando premisit stipticum et secutus est leniens non descendunt sed corrumpitur totum. et hoc ideo quia lenitiuus separat23 inter stomacum et inter descensum cibi stiptici et remanet in stomaco post digestionem suam et corrumpitur et corrumpit corruptione sua cibum alium. Sed quando est cibus leniens ante stipticum, leniens descendit post digestionem suam et stipticum leuiter per uias descendit.
17 18 19 20 21 22 23

in Gad. : et Bon. quia om. Gad. seclusit Garofalo. indigemus Gad.: indigestus Bon. iniungas Gad.: iungas Bon. est om. Bon. premittere Garofalo collato hebraico: pretermittere ed. separat Gad.: separat(ur) Bon.

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Et ideo si aggregat aliquis in comestione una cibos uelocis digestionis et alios dure et tarde digestionis preponat cibos dure digestionis in fundum stomaci propterea quia fundus stomaci est calidior et potentior super digestionem propter multitudinem compactionis eius que est in eis de partibus carnis et superius stomaci est neruosum frigidum debilis digestionis et ideo quando natat cibus in stomaco non digeritur. d. Et modus quartus est assumptio ciborum in hora sua, et ideo qui accipit ci[72]bum secundum post descensionem primi,et premisit motum sufficientem,24 et secutus fuit somnus sufficiens fit bona digestio, et qui accipit cibum et remanserunt in stomaco aut intestinis reliquie in quantitate ex priori cibo preter25 digestionem corrumpitur cibus secundus cum reliquiis primi. 8. Et qui comedit cibum post motum sufficientem et accipit super mundificationem et super necessitatem corporis inuenit cibus calorem naturalem sicut ignis cum26 ardet, et qui sumpsit cibum preter motum et accipit preter mundificationem et preter necessitatem corporis inuenit cibus27 calorem naturalem submersum sicut ignis cum28 operitur cinere. Et in quo somnus sequitur cibum reuocatur calor naturalis in ipso et aggregatur in interioribus corporis et digerit cibum; et in quo motus sequitur cibum descendit cibus de stomaco preter digestionem suam et intrat uenas sine mutatione et adducit in epate opilationem et renibus et reliquis membris et morbum, et aliquando est membrum debile ut stomacus et natat in ipso cibus, et non iniungas somnum donec non descenderit cibus de stomaco et sumant immediate aliquid de uino ut descendat cibus de stomaco aliquo descensu, donec deueniat in fundum stomaci, et ante precipias eum mouere parum sicut memorauimus iam. 9. Nec oportet unquam quod accipiat ex uino multum in principio acceptionis cibi, ne descendat cibus cum uino et prohibeat29 digestionem,
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propterea quod separet inter substantiam stomaci et inter cibum, et quando non tangit stomacus cibum non mutat in similitudinem corporis conuenientem sed remanet in ipso indigestus. Et debent isti qui accipiunt cibum cum ipso sumere de uino quod solum sedet sitim et abstineant se cum quantitate qua possint et quiescant donec digestio fiat, postea sumant de uino prout optauerint; nam ipsum adiuuat ad descensum cibi et subtiliat ut penetret et ut ingrediatur in uenas subtiles. 10. Et debet similiter esse acceptio cibi in hora motus appetitus, proptera quod quando mouetur appetitus et non incipit accipere cibum [147rA] attrahit stomacus ex superfluitatibus corporis, que cum intrent stomacum destruunt appetitum et corrumpunt cibum quando admiscetur ei. Et melior horarum in accipiendo cibum est hora frigiditatis propter aggregationem caloris naturalis in interioribus corporis. Sed in hora caliditatis oportet quod dimittatur acceptio cibi, quia caliditas aeris attrahit calorem naturalem ad exteriora corporis et euacuatur ab interioribus et debilitatur calor in interioribus corporis ad indigestionem. Et propter hoc est quod antiqui preferebant cenam prandio precipientes quod sumeretur plus in cena propter aggregationem caloris in interiora corporis frigiditate noctis, et somnum, quia caliditas in somno reuocatur et calefacit interius corpus et infrigidat extrinsecus. Sed in uigilia accidit30 contrarium huiusmodi, quia calor extenditur in exteriora corporis et debilitatur in interioribus,
24 25 26 27 28 29 30

et premisit motum sufficientem om. Bon. preter Bos: propter lat. cum Bon. : quando Gad. cibus secundus Gad. cum Bon. : quando Gad. prohibeat Gad. : prohibet Bon. accidit Gad., : accipit Bon.

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11. Et ideo necessarium est quod homo cui est dominium complexionis31 calide et cui32 stomacus est calefactionis uelocis33 propter generationem colere citrine, et cui generatur in stomaco aut effunditur ei multa colera citrina, nutriatur cibis crossis dure digestionis et digeret34 eos, et non digerit35 cibos leues subtiles uelocis digestionis, quia colera est potentior super leuibus cibis et corrumpit eos et non est potens corrumpere crossos, et ideo inuenimus homines qui digerunt carnes bouinas et non digerunt carnes pullinas, et que similantur eis ex cibis leuibus. 12. Et consuetudo in eis addit magnam partem, quoniam qui consueuit prandere et remouetur ab eo et est contentus cena magnificat nocumentum sibi, et qui consueuit sumere cibum in aliqua hora determinata et mutatur ad aliam preter istam horam declarabitur sibi hec permutatio nociua,36 et si mutauerit37 cibum ex horis malis ad horas bonas, et debet propterea imitari consuetudinem cum est antiquata38 et longa, et si sit non bona quando non adducit aliquid necessitatis ad mutationem suam: nam consuetudo est natura secunda, sicut memorat sapiens hypocras. Quod si eueniat aliquid ui ducens quod mutetur ab ea conuenientior rerum est in eis quod mutetur ab ea paulatim. 13. Et appetitus etiam in opere digestionis cibi est maior pars quia significat super conuenientiam et bonitatem, et quando sunt cibi duo equales in bonitate et est necessitas appetitus de eis ad unum eorum declinans, quia conuenientior est nature sue et leuior ea in digestione. Et quando duo cibi sunt et unus eorum est melior altero et necessitas appetitus in eo est ad peiorem declinans eligimus eum super meliorem eorum dummodo non timeamus ex ipso nocumentum plurimum39, quod eueniat ex ipso iuuamentum propter bonum sumere et melius stomacum digerere ipsum. 14. ut explanauimus in eo quod rememorati sumus quia oportet studere ministrare cibos bonos et electos secundum cognitionem diuersarum
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Gerrit Bos and Ivan Garofalo

naturarum40 corporum et operationum eorum et diuersitatem uirtutum ciborum. Et declarauimus diuersitatem naturarum41 et operationes eorum, et quod conuenit cuilibet uni eorum ex speciebus ciborum et potuum, et ego nominabo species ciborum et rememorabor quod est in qualibet specie et nomina que sunt in qualibet specie ipsorum, et rememorabor in qualibet specie dispositionis corporis et conuenientium42 eorum.

31 32 33 34 35 36 37 38 39 40 41 42

complexionis Gad.: coloris Bon. cui Bon.: cuius Gad. uelocis Gad.: uelociter Bon. digeret Gad.: digerat Bon. digerit Bon.: digeret Gad. nocua Gad. mutauerit Gad.: mutauerunt Bon. antiquata Gad.: antiquota Bon. plurimum Bon.: multo maius Gad. naturae Gad. naturae Gad. conuenientiam?

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.1 : . , 1 , , . 2 , , }{ 3] 4[ . . . 5 , 6 7 . .2 8 , : , . 9 10 . , ; 11 ; , ; 12 , 13 ; 14 15 1617 . , , , ; 18 19 ; , 20. .3 21 . , . . . , . 22 23
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Gerrit Bos and Ivan Garofalo

. , .
1 2 3 4

: horam necessitatis eorum L : om. L {}: naturam L : emendation editor MS ][ : ut stet loco eius quod dissolutum est et ingrediatur in locum eius, neque potest uirtus que mutat et conuertit cibum et potum in corpore hominis facere quod mutetur et conuertatur nisi quod est simile corpori et proprium L : potuum L : et residuum fit egestio mundificanda de corpore L : om. L : ad hoc facta L : et nocumenta eorum L : et cuiuslibet differentiarum L : om. L : emendation editor MS humor L : emendation editor MS humor L : naturis add. L : om. L : alicuius membrorum et non aliis. Et corporum quedam sunt temperata L : et non aliis add. L : emendation editor MS uelocis dissolutionis L - : om. L : et non in aliis add. L : equales, et in quantitate temperati in naturis suis (= equale in quantitate et temperati in naturis suis) L : emendation editor MS rarum L : om. L

5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23

79

.4 . 24 . , 25 , . , . .5 ; 26 ; 27 28 . 29 , , . 30 31 , . . ,32" . .6 . 33 , . 34 35 , 36 , .37 3839 . . 40 . 41 } {.42 .7 : : 43 . ,


80

Gerrit Bos and Ivan Garofalo

,44 45. 47 , , .
24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48

46

: om. L : propter maiorem tenuitatem et raritatem L multa conueniunt que extinguunt acuitatem colere L quod in eo colera generatur uelociter L : multa conueniunt que extinguunt acuitatem colere L : cibi crossi ponderosi ut ponderositate sua descendant L : et quando hoc non fecerit L : quod memorauimus de cibo et motu L : et sicca add. L : ciba bene non cibis multis crossis uiscosis ad siccitatem declinantibus L = = : MS cibis L : emendation editor : et cum minutione sanguinis L : om. L : conueniens L : et hoc conuenit fieri in hyeme L : subtilibus L }: et paucitatem somni L { om. L MS : emendation editor : similes L : et quando est aliquis ciborum L : sit L : Similiter et modus secundus L MS om. L : emendation editor

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:48 , . " 49 50 . : , . . 51 52 ; , , 53 54 55 . 56 57 . 58 } 59{... , 60 , . 61 . : . , ;62 . .8 , , . , , 63 , . , , , . , ,64 . : ; 65 . 66 . .9 , . 67 , 68 , . 69 , 70 , , 71 > 72<... 73 .


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Gerrit Bos and Ivan Garofalo

. .10 , , , , . 74
49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 : add. MS : om. L : et secuti sunt ei alii L : emendation editor MS leuiter descendunt cibi post digestionem suam L : et hoc ideo quia lenitiuus separat inter stomacum et inter descensum cibi stiptici L : emendation editor MS = lenitiuus L : emendation editor MS = stiptici L : om. L : et stipticum leuiter per uias descendit L : in comestione una L {...} et alios dure et tarde digestionis preponat cibos dure digestionis L : compactionis eius que est in eis add. L ' : in stomaco L : fit bona digestio L : submersum L : et intrat uenas sine mutatione L : immediate L : et ante L : substantiam L : non mutat in similitudinem corporis conuenientem L : quod solum sedet sitim L : et abstineant se cum quantitate qua possint et quiescant L : om. L <...> : (i.e. vinum) L : ut penetret et ut ingrediatur L : om. L

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75 . , ,, 76. 77 , .78 , , > .79<... , 80 . .11 81 , 82 , 83 , . , , , . , . .12 . 84 , , . , , 85 . 86 ," , . , . 87 . .13 , .88 89 >< ,90 . . , , 91 ,92 93 , 94 . .14 95 , 96 ,97 . ,98 . , , . , 99 .
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Gerrit Bos and Ivan Garofalo

75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99

: naturalis add. L : ad indigestionem L : preferebant cenam prandio precipientes quod sumeretur plus in cena L : om. L <...>: extrinsecus L : in exteriora corporis L : om. L : et cui stomacus est calefactionis uelocis propter generationem colere citrine L : om. L : prandere L : hec permutatio nociua L : et add. L : ui add. L : et bonitatem add. L : in bonitate L : consentiemus dare rem appetitiuam pre alia L : emendation editor ?MS : eorum add. L : nocumentum plurimum, quod eueniat ex ipso iuuamentum L : propter bonum sumere et melius stomacum digerere ipsum L : ministrare cibos bonos et electos L : secundum cognitionem L : et operationum eorum L : et operationes eorum L : om. L

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Glossary
The Book of the Regimen in any organ the ailing organ the ailing organ organs, bodily parts,part vapors air quality to eat, to take food, to drink? to be eaten meal meal to eat in the evening stomach stomach length fire a blazing fire to spoil stools human being(s), people healthy
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liber de dissolutione in aliquo membrorum membrum dolens membra uapores Aer cibi/comedere/uti/ sumere comedi cibus comestio cena stomacus stomacus longitudo ignis ignis cum ardet destruere uenter homo sanus

4 : 4 4 2,3,8 5 : 1,10 7 : 1,7-10,12 1,7 8 7 12 1,5,7,8,10,11 7-11 6 : 8 8 10 : 5 2,11 : 2

Gerrit Bos and Ivan Garofalo

fleshy beef chicken body body, bodies the bodies of human beings bodies coarse viscous these things that weaken and that cause emaciation, leanness and thinness diuretics blood thin, subtle, superficial subtle, subtleness narrow passages ashes harm, harmful regimen corruption habit ingestion

caro carnes bouine carnes pulline corpus corpus/corpora corpora hominum crossus uiscosus propter maiorem tenuitatem et raritatem prouocatio urine sanguis subtilis subtilis/subtilitas uenas subtiles cinis nocumentum/ permutatio nociua regimen corruptio consuetudo -

7 11 11 1-8,10 1,2,14 1 6 2,4,6,11 3 : 4

6 2,3 2-4,6,11 6 9 : 8 2,12,13 : 3 7 12 6

87

to be dissolved, to dissolve to digest?

dissolutio digestio

3,6 7

the [right] time to eat at the same time to feed oneself, to nourish oneself, to be nourished to strengthen strong to retain different weak unhealthy, illness ailments to replace suitable to replace that to be replaced, to vary, to be different, difference to soften laxative laxative role, part
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hora necessitatis eorum in una comestione nutriri

1 : 7 :3,7,11 :

confortare potens retinere diuersus/diuersitas debilis lesus/lesio morbus restaurare conueniens loco eius
/restaurari

5 : 5 : 14 5,7,8 2,3 : 8 1 : 2 :1,2

diuersitates/diversus esse mollificare leniens corpus lenitiuus pars

5 : 7 7 1,12,13

Gerrit Bos and Ivan Garofalo

another part leaves the body parts to be weak heat innate heat innate heat hot heat, warmth innate heat innate heat to heat to be warm nature natures pure to purge he exerts himself and does exercise to dry dry dryness drink, wine drinks

et residuum fit egestio mundificanda de corpore partes debilitare/debilitari caliditas calor naturalis calefaciens/calidus calor/caliditas calor naturalis [calor] intrinsecus / calor naturalis calefacere calefacere naturalis/natura, bonitas nature purus abstergere motus exiccare siccus siccitas potus, uinum potus

1 7 7,10 10 : 8 8 3-5,7,10 1,3,7,10,11 8 1,10 3 : 10 2,3,12,13 2,14 2 5 : 8 :

3 : 3 6 : 1,8,9 14

89

to be formed, to be produced to produce the cold season to be expelled to be awake to descend, to be excreted to descend, to evacuate to sleep to be evacuated, to be excreted pain liver to make heavy to extinguish the power of digestion the faculty of appetite powers viscous humor a humor that is not viscous parts kidneys
90

generari generare/generatio hyems ejicere uigilia intrare/descendere/ deuenire declinare/facere descendere/ descensus somnus descensus/descensio dolor epar ponderositas submersus uirtus digestiua uirtus appetitus uirtutes humor uiscosus humor sine uiscositate organa renes

2,5-7,11 : 5,11 6 : , 1 : 10 1,7-9 5,9

7,8 5,7

4 1,4,8 5 : 8 : 7 : 1 14 2 : 2 1 : 8 :

Gerrit Bos and Ivan Garofalo

quantity to ingest coats moist yellow bile phlegm phlegm moisture night, nights nights meal, food, nourishment food(s) ailment residues residues residues temperament food, to eat, intake of food, meal, nutrition, to be eaten food/foods, foodstuff foodstuffs, meals harmful illness kind kinds moderate, balanced

quantitas ? substantia humidus colera citrina flegma flegma humiditas nox nox acceptio cibi, cena cibus/cibi dolor superfluitas superfluitas superfluitas/ superfluitates cibi/nutrimentum/ cibus/prandere cibi/cibus/nutrientia nocitiuus lesio species/differentia species temperatus

7 2 : 9 : 3 11 : 2,3 5 3 / : 6,10 6 9-11 1 3 5 1,6 2,10 11 1-3,5-13

2-7,11-14

2 4 1,2,14 14 2,3,6,7 :
91

to be used to sth, habit intestines to be digested undigested places yellow bile black bile biles bathing wholesome to attract beverages sweet superfluous he causes himself severe harm flatulence to cleanse, to be cleansed clean, pure purgation, an empty stomach to be dissolved to be dissolved, to dissolve
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consuescere/ consuetudo intestini digestio preter digestionem, indigestus loca colera colera nigra/nigra colera colere balneum bonus attrahere potus dulcis superfluus magnificat nocumentum sibi inflatiua mundificare/ mundificatio/lauare mundus purgare/ mundificatio dissolutus esse dissolui/dissolutio

12 5,7 : 5,7-9 7-9 1 : 2- : 5,11 2,3 2 6 7 : 10 1 : 4 2 12 : : 2 1,2,5 : 2,3 6,8 1,2 : 1-3

Gerrit Bos and Ivan Garofalo

subject to dissolution to be transformed to surround obstruction obstructions thick coarseness to be lacking digestion, to be digested to digest to be digested to have many nerves constipating to mix to be mixed the cardia of the stomach, the top of the stomach to be corrupted, to corrupt to corrupt to act actions

in dissolutione mutare opilatio opilatio crossus crossities euacuari digestio/digeri fit bona digestio, digerere digestio neruosus stipticus admiscere admisceri os stomaci corrumpi corrumpere operari suas operationes ministrare

1 9 : 1 : 4 8 2,3 6 10 : 7,10,11,13 7,11,13 : 7,9,11 : 7 : 7 7 : 10 5 :

7 7,10,11 1 : 14 :

93

to feed, to administer (food), to be nourished to feed oneself to spread to float narrow passages to be astringent to be assembled, to be gathered, to concentrate the ancients summer light to be satisfied with, to limit oneself to sth shortness cold cold to cool head, top to be used to winds to flow thin

nutrire/cibare nutriri extendi natare et in uiis sunt opilationes stringere aggregari/aggregatio antiqui estas leuis esse contentus breuitas frigidus/frigiditas frigiditas infrigidare caput consuescere uentositas effundi rarus

3,6,7

3,6 10 : 5,7,8 : 4 :

5 10 ,8

10 : 6 6,11 6,12 -/ :

6 : 4,7,10 7,10 10 : 5,7 12 : 2 : 11 : 2,3

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Gerrit Bos and Ivan Garofalo

laxatives to refine surface to be careful, to observe a regimen to preserve ones health to beware of to change sleep different, change quantity, measure, amount to determine to sink to drink to be drunk appetite to be beneficial bottom exercise to amend

medicina laxatiua subtiliare exteriora dieta custodire sanitatem prohibere mutare somnus diuersitates/ conuersio quantitas, mensura mensurare descendere potus/sumere/ accipere bibi appetitus iuuare fundus moueri/motus rectificare

: 6 9 : 10 6 2 4 : 1 : 6,10 : 2,4 1,3,6,7 / 7 : 5 1,8,9 1 10,13 132, 5,7,8 5-8 7 :


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