Mediaeval Lore from Bartholomew Anglicus

by active 13th century Anglicus Bartholomaeus

Also among other veins open and privy, there is a vein, and it is called Artery, which is needful in kind to bear and bring kindly heat from the heart to all the other members. And these arteries are made and composed of two small clothings or skins, called curtels, and they be like in shape, and divers in substance. The inner have wrinkles and folding overthwart, and their substance is hard, and more boystous than the utter be. And without they have wrinkles and folding in length: of whom the substance is hard for needfulness of moving, opening, and closing. For by opening, itself doth receive from the heart and that by the wrinklings and folding in length; by closing, itself doth put out superfluous fumosity, which is done by wrinkling and folding the curtels overthwart and in breadth, in the which the spirit is drawn from the heart. Wherefore they be harder without than all the other veins, and that is needful lest they break lightly and soon. Also these veins spring out of the left hollowness of the heart. And twain of that side are called Pulsative, of which one that is the innermost hath a nesh skin, and this vein is needful to bring great quantity of blood and spirits to the lungs, and to receive in air, and to medley it with blood, to temper the ferventness of the blood. This vein entereth into the lungs and is departed there in many manner wises.

The other artery is more than the first, and Aristotle calleth it Horren; this artery cometh up from the heart, and is departed in twain, and the one part cometh upward, and carrieth blood, that is purified and spirit of life to the brain; that so the spirit of feeling may be bred, nourished, kept, and saved. The other part goeth downward, and is departed in many manner wise toward the right side and toward the left.

Then mark well, that a vein is the bearer and carrier of blood, keeper and warden of the life of beasts. And containeth in itself the four bloody humours clean and pure, which are ordained for feeding of all the parts of the body. Moreover, a vein is hollow to receive blood the more easily, and as it needeth in kind, that one vein bring and give blood to another vein. Also a vein is messager of health and of sickness. For by the pulse of the arteries and disposition of the veins, physicians deem of the feebleness and strength of the heart. Also if a vein be corrupt, and containeth corrupt blood, it corrupteth and infecteth all the body, as it fareth in lepers, whose blood is most corrupt in the veins, of the which the members are fed by sucking of blood, and seeketh thereby corruption and sickness incurable. Also the vein of the arm is oft grieved, constrained and wranged, opened and slit, and wounded, to relieve the sickness of all the body by hurting of that vein.

The spittle of a man fasting hath a manner strength of privy infection. For it grieveth and hurteth the blood of a beast, if it come into a bleeding wound, and is medlied with the blood. And that, peradventure, is, as saith Avicenna, by reason of rawness. For raw humour medlied with blood that hath perfect digestion, is contrary thereto in its quality, and disturbeth the temperance thereof, as authors say. And therefore it is that holy men tell that the spittle of a fasting man slayeth serpents and adders, and is venom to venomous beasts, as saith Basil.

A discording voice and an inordinate troubleth the accord of many voices. But according voices sweet and ordinate, gladden and move to love, and show out the passions of the soul, and witness the strength and virtue of the spiritual members, and show pureness and good disposition of them, and relieve travail, and put off disease and sorrow. And make to be known the male and the female, and get and win praising, and change the affection of the hearers; as it is said in fables of one Orpheus, that pleased trees, woods, hills, and stones, with sweet melody of his voice. Also a fair voice is according and friendly to kind. And pleaseth not only men but also brute beasts, as it fareth in oxen that are excited to travail more by sweet song of the herd, than by strokes and pricks.

Also by sweet songs of harmony and accord or music, sick men and frantic come oft to their wit again and health of body. Some men tell that Orpheus said, "Emperors pray me to feasts, to have liking of me; but I have liking of them which would bend their hearts from wrath to mildness, from sorrow to gladness, from covetousness to largeness, from dread to boldness." This is the ordinance of music, that is known above the sweetness of the soul.

Now it is known by these foresaid things, how profitable is a merry voice and sweet. And contrariwise is of an unordinate voice and horrible, that gladdeth not, nother comforteth; but is noyful and discomforteth and grieveth the ears and the wit. Therefore Constantine saith that a philosopher was questioned, why an horrible man is more heavy than any burden or wit. And men say that he answered in this manner. An horrible man is burden to the soul and wit.

The lungs be the bellows of the heart. It beateth in opening of itself that it may take in breath, and thrusting together may put it out, and so it is in continual moving, in drawing in and out of breath. The lungs be the proper instrument of the heart, for it keleth the heart, and by subtlety of its substance, changeth the air that is drawn in, and maketh it more subtle. The lungs shapeth the voice, and ceaseth never of moving. For it closeth itself and spreadeth, and keepeth the air to help the heat in its dens and holes. And therefore a beast may not live under the water without stifling, but as long as he may hold in the air that is gathered within. The lungs by continual moving putteth off air that is gathered within, cleanseth and purgeth it, and ministereth continual and convenable feeding to the vital spirit. And departeth the heart from the instruments of feeling, and breedeth foamy humours, and beclippeth aside half the substance of the heart. And when the lungs be grieved by any occasion, it speedeth to death- ward.

The liver hath name, for fire hath place therein, that passeth up anon to the brain, and cometh thence to the eyen, and to the other wits and limbs. And the liver by its heat, draweth woose and juice and turneth it into blood, and serveth the body and members therewith, to the use of feeding. In the liver is the place of voluptuousness and liking of the flesh. The ends of the liver hight fibra, for they are straight and passing as tongs, and beclip the stomach, and give heat to digestion of meat: and they hight fibra, because the necromancers brought them to the altars of their god Phoebus and offered them there, and then they had answers.

The liver is the chief fundament of kindly virtue, and greatest helper of the first digestion in the stomach, and the liver maketh perfectly the second digestion in the stomach, in the hollowness of its own substance, and departeth clean and pured, from unclean and unpured, and sendeth feeding to all the members, and exciteth love or bodily lust, and receiveth divers passions. Then the liver is a noble and precious member, by whose alteration the body is altered, and the liver sendeth feeding and virtues of feeding to the other members, to the nether without mean, and to the other, by mean of the heart.