REGIMEN SANITATIS est triplex .i. ataid tri gneithi ar follamhnughadh na slainte. I here give the whole of the First Chapter from the Latin text of 1501 for purposes of comparison with the Gaelic. Regimen Sanitatis est triplex, Conseruatiuum, Preseruatiuum et Reductiuum ut innuit Hali tertia particula can. 19. Conseruatiuum competit sanis, Preseruatiuum neutris, Reductiuum egris. Sed Preseruatiuum nominatur Conseruatiuum ut dicit Haly tertia particula (téchnēs) commento 55. Dico ergo quod Conseruatio fit per similia—unde tertia particula Si vis conservare crasim qualem concepisti similia similibus offeras. Corpori ergo temporato debent dari omnia similia in gradu et forma. Sed corpori lapso lapsu naturali debent dari similia in forma sed non in gradu propter inclinationem quam habent ad lapsum ut dicit Auicen. 6.o ultra medium lib. cap. de regimine complexionum malarum. Si dicas similia non patiuntur a similibus sibi dicit Auicen. libro p^rimo, fen 2.a capitu de signis complexionis Dico quod membra agunt a tota specie in cibum et ideo dico quod digestio fit a toto specie membri per calidum tanquam per instrumentum sicut dicit Auer. 5.o de stomacho structionis quod in minori tempore dissolvitur ferrum quam in igne a toto specie. Sic dico in proposito vel dico quod a similia non fit passio in rebus inanimatis sed in rebus animatis bene potest fieri. Corpora ergo lapsa regantur cum similibus in forma quando ipsa sunt in temperamento eis debito sed non in gradu quia gradus debet esse remissior in cibo quam in corpore nutriendo. Et debit talis regi per cibum medicinalem quia per cibum absolute complexio temperata absolute regi debet dicit Haly tertia particula in commento illius Calidiora calidioribus indigent adjutoriis quod lapsum corpus vel calidum ab equalitate per duos gradus debet regi cum calidis in primo gradu vocat frigidum, quia calidum remisse frigidum est in ore medici. Et ideo aliqui errando dicunt ex Haly quod calida debent conservari cum frigidis; hoc est falsum. Tamen preservari possunt cum frigidis remissis et in gradu remissioribus quam sit corpus preservandum. Sed reductio debet esse perfecte in opposito latere in eodem gradu. Hic tamen sciendum quod calida debent regi per remisse calida et frigida per remisse frigida et sicca per remisse sicca, etcetera. Sicut melancolica cum remisse frigidis et siccis remisse et hoc est cum calidis et humidis non absolute sed respectu complexionis melancolice. Sicut Commentator Dama. particula quinta asso. commento 67 quod vinum est calidum et siccum tamen respectu melancolie est calidum et humidum. Sic dico in proposito quod ita complexio flegmatica debet regi per frigida remisse et humida et hoc est per calida et sicca remisse. Si tamen complexio flegmatica sit lapsa lapsu accidentali ad frigitatem et humiditatem tunc debet regi per calida et sicca intensa et hoc est reducere. Consideranda tamen sunt in regimine sanitatis, qualitas, quantitas, ordo, tempus anni, hora prandendi, consuetudo, et etas. De qualitate cibi iam dictum est quia debet esse similis vel in gradu et forma vel in forma licet non in gradu quia ut dixi prius remisse calidum vocatur frigidum a medico et simile est frigidum frigido. Et cum hoc vinum omne calidum et ideo non est intelligendum quod frigida sint similia corpori humano nisi frigida in remisso gradu, quae sunt calida in ore medici. Conseruatiuum .i. coimed ocus preseruatiuum .i. rem-coimed ocus reductiuum .i treorugadh mar foillsighius Galen Galen (Claudius) was born at Pergamos, Asia Minor, A.D. 130. His father, a noted architect and mathematician, gave him a good education, intending to follow the study of medicine. We learn from his writings that he studied under the best physicians of Smyrna, Corinth and Alexandria, and that he travelled widely in quest of knowledge. In his twenty-eighth year he settled in his native town, where he remained for five years. He then went to Rome, where his skill soon brought him into prominence. Envious of his great success as physician and teacher the other physicians made his position so uncomfortable that he went back to Asia, after a while again settling in Pergamos. In A.D. 169 he was again back in Rome upon the invitation of Marcus Aurelius. After some years in Rome, practising, lecturing, and writing, he seems to have returned to Pergamos, but little more is known of his life. Neither the time nor the place of his death is known. He wrote a great number of treatises upon medicine and philosophy—perhaps hundreds—but very many were lost at Rome, where his house was burnt. He also wrote fifteen commentaries on the works of Hippocrates. (See Col. 6.) sa treas partegul do . Conservatiuum do na daoinibh slána is imcubidh e. Preseruatiuum don droing bhis ag dul an eslainti no dolucht na neimnechtarda dlighear e. Ocus reductiuum do lucht na heslainti dlighear. Gidhedh gairther presiruatiuum do seruatiuum uair and mar adeir Hali sa treas partegul do This most probably refers to the translation of Hali's works by 'Constantine the African' under the title of . Hali's most important work was or the . He was a strong hygienist and an independent observer and thinker, basing his practice and his writings upon his determination of cause and actual experience rather than upon his teaching or learning. He died A.D. 994. Constantine (1018-1087) was for a time teacher at Salernum and afterwards beeame a monk of Monte Casino. sa seathadh coimint dég ocus dá fitheat. Maseadh adeirim gurub o neithibh cosmhaile do niter in coimed mar adeirur san inadh cétna Si uis conseruare crasim quam accepisti similia similibus offeras .i. madh áil let an coimplex dogabuis cugat do coimet tabhair neithi cosmuile. tabhair neithi cosmuile similia similibus offeras. This doctrine is extremely comprehensive and valuable. It underlies to a most remarkable extent the great part of what is sensible and truly scientific in modern medical treatment. It simply means 'See what Nature is doing and help it on'. The homoeopaths have made these words their chief corner stone, but there is no evidence anywhere in their literature that they ever understood the words in their original and philosophical sense. In fact their practice, which they think is based upon this old teaching, is at once conclusive proof that they have not only not understood it but have perverted it into very strange ways. To a thoughtful student of Medicine, and especially of the surgical side, it is of abiding interest to observe how very much of all that is rational and assured in our treatment of the present time is referable to this venerable principle. Maseadh is neithi cosmuile go huilidhi a céim ocus a foirm dligher do tabhairt don corp mesardha ocus in corp claonus do claonadh nadurdha o measurdacht dligher neithi cosmuile do réir foirme ocus ni do réir céime do tabuirt dó arson na togra ata aige cum tuitme mar adeir Aueroys Aueroys, usually now written, Averrhoes—a corruption of his Arabic name, Ibn Roshd, or as we should say, Mac-Roshd. He was born at Cordova in Spain in the early half of the twelfth century, where his father was chief magistrate. His early education was directed towards theology and philosophy. He succeeded his father in the magistracy, and was also appointed Cadi of the province of Mauretania by the king of Morocco. His learning and his great gifts were envied. He was charged with having rejected the established religion, and, after being deprived of his offices, he was banished to Spain. Here again he was envied and persecuted, so he fled to Fez and after further persecution there, he was ultimately restored to his dignities by the enlightened Caliph Al Mansur. After an active life he died in Morocco in the beginning of the thirteenth century. Aristotle was to him the greatest of philosophers. He wrote translations of, and commentaries upon, the philosophy of Aristotle to such an extent that he was nick-named the Interpreter. He wrote a compendium of medicine, called in translations, but a corruption of Arabic 'Kullyat' meaning Universal. The is frequently referred to in our Text. sa seathadh leabur do . Et da n-abairsi nach gabann nígnímh ona cosmailius cuige mar adeir Auicina Auicina, now commonly Avicenna for Ibn-Sina, Arabian physician and philosopher, was born near Bokhara A.D. 980. Aristotle was his favourite philosopher. He tells us that he read the forty times before he understood it. He was very precocious, finishing his early education at the age of eighteen, when he began to practise as a physician. Losing his father, at the age of twenty-two, he spent several years in travel, studying his profession, and then he settled down at Hamadan as private physician to a noble lady. He was soon afterwards appointed Vizier to the Emir. On the death of his patron, the son and successor did not continue him as Vizier so he went into retirement, meanwhile writing diligently upon his favourite studies in philosophy and medicine. He offered his services to the Sultan of Ispahan and so came under the suspicion of the Emir, who put him in prison. He escaped, however, to Ispahan, where he was received with great honour. He lived and worked here in peace for fourteen years. He died A.D. 1037. His principal medical work was the , often referred to in our text. He also left many commentaries upon the works of Aristotle. a caibidil comhartha na coimplex sa dara fén don cét leabur mar an abair gurub o thota species gnimaighitt na baill ar in biadh. Adeirim-si gurub o thota species Tota species. I have not been able to find out where this expression had origin. It clearly means the same as our word digestion in its widest sense. It seems to imply a big truth, namely, that digestion is not a matter limited to the stomach alone, but is a function of the whole body and of every part of it. Our nails and our hair digest, select, and assimilate the elements of food that are proper to them as surely and as correctly as do our muscles and our bones. The whole body is a digestive organ. And from the heat as instrument. This also is a complete expression of actuality. The less heat the weaker function. The higher heat the more life. No heat, no life at all. The words 'form', 'degree', and 'high' and 'low', 'hot' and 'cold', in this connection have no meaning, and can have no meaning in our day. They were artificial and unnatural concepts, of the empirical form of thought, which imagined man to stand apart from, and outside Nature. The whole truth is well stated in the Sixth Chapter, As all Nature is, that is God, and so Nature is ordered in man. Man is Nature, Nature's highest product and expression. Man is the microcosm; Nature is the macrocosm. In Heine's wonderful statement, The Ego equals the non-Ego, the whole of wisdom is complete. an baill do niter an dileaghadh ocus on tes mar indstruimint mar adeir Aueroys sa cuigedh leabur do do gaile an éin renaburthar struccio gurub ullma an aimsir ina leaghtur iarann mór ann o thota species na sa teine ocus is mar sin and sa cás so. No adeirim nach gabtur gním ona cosmailius anns na neithibh bis gan anum gidheadh féttur a denamh go maith is na neithibh ambi anum. Maseadh na cuirp claonas on mhesurdhacht follamhnaighter o neithib cosmuile do réir fhoirme iad in tan bit sa measurdhacht dilighter doibh ocus gan am beith cosmhail do réir chéime oir dlighidh an céim beith nis ísle sa biadh na sa corp da tabartur da oilemhain e ocus dlighear in drong so d'oileamhain le biadh leighiseamail oir is le biadh is biadh 'cibum absolute'. dlighear an coimplex mesardha d'follamnughadh. Uerbi gracia .i. adir Hali sa treas partegul do a coimint an texa so calidiora calidioribus et cetera the full quotation needs indigent adjumentis. condlighear an corp tesaighi do shír no an corp claonas o cuttromacht here used in its original and best sense of equipoise, or, as Latin has it, equalitate. In the modern speech it always means weight or heaviness. a dhá céim d'follamhnughadh le neithibh tesaidhi sa cét céim ocus is neithi fuara gaires dibh sin oir in teas iseal is fuaradh am bél an lega e ocus is uime sin a deirit drong go seachranach ag tuigsin an texa sin gurup le neithibh fuara dligher na cuirp tesaighi do coimhed ocus is brég sin gidhegh féttur a remh-choimhed no a tesargadh re neithibh fuara is isle a céim na in corp dobáil do rem-coimhett. Gidhegh cena an follamnughadh renaburtar reduccio is le neithibh fuara sa taoibh contrardha ocus a céim in and dlighear a dhenamh gidhegh dlighear a fhis gurub le neitibh tesaighi ísli dlighear na cuirp theo docoimhett ocus na cuirp fhuaara le neithibh fuara ísli ocus na cuirp tirma le neithibh tirma ísle, et cetera. Ocus is folluis gondlighear cuirp lenna duibh Coimplex lenna duibh—lenna find—lenna ruaidh. These are the Complexions, Temperaments or Idiosyncrasies of the individual body—in older times called Melancholic, Phlegmatic and Sanguineous. In the translation I have rendered the words literally. There is something of a general truth underlying these concepts, and the practice based upon them is not disregarded even in the present time. Crasim is the Latin in Col. 1 for coimplex from Gr. krâsis a combination whence idio-sýn-krâsis idiosyncrasy, or as it occurs in Old English, His bodies crasis is angelicall (1616). d'follamhnughadh le neithibh fuara, tirma, ísli ocus is neithi tesaighi flichi sin ocus ni go h'aonda acht an aithfheghadh coimplexa lenna duibhan aithfheghadh coimplex lenna duibh respectu complexionis melancolice. mar a deir commentator an damasenus—the Damascene Commentator, was 'Janus Damascenus' Jahjah ebn Massiweih, a famous physician and teacher of Harun, and a prolific translator from the Greek. He lived 780-857. sa dara partegul sa cuigedh coimint ocus tri fithit go fuil an fín tesaighi tirim gidhegh adeir gurub tesaighi flichi e an aithfegadh lenna duibh ocus is mar sin adeirim ann sa cás so. Et is mar an cétna do coímplex lenna find condlighear a follamhnughadh le neithibh fuara flicha ísle ocus is neithi tesaighi tirma ísli sin gidhegh da mbia coimplex lenna find ar tuitim do thuithim aicidigh chum fuarachta ocus cum flichada dlighear a follamhnughadh le neithibh tesaighi tirma árda ocus is e sin a treorughadh cum a contrardha. Maseadh dlighear na neithi-si d'fheuchain a coimhed na slainti .i. cáil ocus caindighecht ocus órd ocus aimsir bliadhna ocus aimsir no uair in proindighthi ocus aois ocus gnathughadh. Ocus adubhrumar don chail gustrasdadon cháil gustrasda nearly misled me into making it gustatory, but it is really for gusan dtráth so lately or up to this time—de qualitate cibi jam dictum est. go ndilighinn si bheith cosmail a céim ocus a foirm no a foirm amáin ocus gan a beith a céim oir mar aduburt ar tús go mbi nite íseal cosmail risin coimplex fuar oir is ní fuar gairtear on liaigh don nithe íseal ocus is cosmail in fuar ris in ní fuar ocus fós gach uile ní ina fuil betha is te e ocus is uime sin nach dlighear a tuigsin gurub cosmail risin corp ndaonda na neithi fuara acht na neithi fuara ísle ocus is neithi tesaighi sin am bél in legha. In dara Caibidil do chaindigecht in bídh.

Caindigeact in bídh Do chaindigecht in bidh—Of the Quantity of the Food—Quantitas cibi, is the Heading of the Second Chapter of the Tract, although it ends the First as may be seen. Dlighear a chaithimh intan tochluighter e, it (food) should be eaten in the time that is desired. This is, of course, a simple commonsense observation, yet, not always acted upon. The word caithimh has a wide range of usage. Gu meal 's g'un caith thu e may you enjoy it and wear it out is a kindly Gaelic wish when a friend gets a new suit of clothes. Chaith e a mhaoin he spent or wasted his means. Caitheamh is the disease consumption. In our Text it is used of the using, eating, or consuming of food, always. A little thought will show that the essential idea is the same throughout. Tochluighter is from tochluighim, which I cannot find in the dictionaries, but throughout the text it plainly means desire, disposition, and appetite most frequently. .i. condlighear a chaitimh in tan tochluightear e oir adeir ArustotulArustotul—in epistula ad Alexandrum. Aristotle was born at Stagira in South Macedonia, B.C. 384. His father, Nichomachus, was a physician of the race of the Asclepiadae who traced their descent from Aesculapius. The profession of medicine was hereditary in the family of the Asclepiads, and Aristotle was seventeenth in descent from the founder of the family and the profession. Diogenes Laertius tells us that Aristotle was with Plato at Athens for some twenty years, after which he went to take charge of the education of Alexander the Great for several years. After this he had a school at Athens from 335 to 322 B.C. when he retired to Chalcis where he died shortly afterwards. Some of Aristotle's works are well-known. He was the founder of the Peripatetic School of Philosophy and the originator of the scientific method of investigation and of reasoning. It is safe to say that no human being ever used language so precisely, so closely, and so keen-edged, as Aristotle used it for the expression of the highest efforts of the human intellect. The best minds of mankind have strived to follow him. He remains the supreme model of thought and expression and, as would seem, for all time. in Dum adhuc apetitus durat manum retrahe .i. tarruing do lamh chugatt ocus in tochlughadh ar marthain agut. Ocus adir Auicina sa caibidil laburus d'follamhnughadh na neithedh itther ocus ibhter Ita comede quod sint reliquie desiderii .i. gurub amhlaidh caithfir fuighlech tochluighthi do beith agut oir is ferr na huaire d'imdughadh na in cainndigecht mór ocus is ferr began do caitimh fadhó na móran an én uair oir in biadh caithear an éinfhecht améidh móir ni héidir a dhileaghadh ocus seachrainughi brigh dileaghthach an gaili annsin ocus in sechran doniter sa chét dileaghadh in tan is mór e ni certaighter sa dara dileaghadh mar adeir comentator damasenus sa cét partegul sa seathadh comint dég ocus is uime sin nach oilenn se go dlistinach annsin ocus is ar in adhbur sin adeir Auicina sa treas leabhur nach fhásaidh na daoine ginacha. Et fós an biadh thosgaighes a méid andlistinaigh doní duinte ocus is cúis sin don mhorgadhdo ní duinte ocus is cúis sin don mhorgadh cibus excedens debitum oppilat et est causa putredinis. Duinte is from dúin close up; it is Lat. oppilatio which is explained in another part of the as Oppilatio hepatis est constrictio seu coarctio seu clausio venarum quae sunt in hepate seu in poris et foraminibus quae sunt in substantia ejus. See Col. 14, 34. tre esbhuigh an indfhuarthatre esbhuigh an indfhuartha propter privationem eventationis.—. do réir Hali sa tres partegul do . Et is e is comurtha go caithind neach go leór in ^tan nach tig o caithem an bhídh méid and sa puls na loighett and san anail oir ni thegmhand so acht arson go cumhgaighind an gaile ar in sgairt ocus is uime sin bis an anail beg minic ocus do beir égintus innfhuartha in croidhiégintus innfhuartha in croidhi necessitas eventadi cordis. an puls do médughadh o nach bi anmfhaindi ar in mbrigh. Comhurthaighi eile gan claochlogh do beith ar in fual na ar in feradh ocus gan na hindedhi go háirighthi ypocondria do righeadh ocus gan cuirrineacht na gaothmairecht na truimidecht na anmfainne do mothughadh ocus gan urlugadh na apititus caininusapititus caininus. I have translated this literally as dog-ish appetite. It is a diseased excess of appetite usually now called Bulimia. Tuitim tochluighi pigritiam, sluggishness. na tuitim tochluighthi do beith air na leisgi indtlechta acht go f^étfadh stuider do dhenamh déis bídh mar do denadh roime acht amhain in tan tuitius an biadh ocus tinnsgnus dileaghadh do gabhail oir éirghitt na dhetaighi inmoltaThis would read better and perhaps be more correct as eirghitt na detaighi inmolta. The Latin is vapores boni ascendunt, and my statement in the Vocabulary should be so corrected—although the MS. reading and the context are quite enough to have led me away. in tan sin ocus donít codladh ocus toirmisgit an stuider. Et fós gan nem-codladh do beith air ocus gan blas an bídh d'fhaghbhail a cind aimsiri ar in mbrúchtaigh oir da mbiadh na neithi-si mar adubhrumuir foillsighter an biadh do bheith mesardha ina caindigeacht. Gidhegh dlighear an gnathughadh do coimet andso muna ro-olc e mar do cithfighter. Et adeirim mar in cétna don digh nach dlighind si beith an méidisin go mbeith an biadh ar snámh sa ghaili mar bis ag lucht na meisgi ocus is uime sin aní adeir drong gurub maith beith ar meisgi uair sa mhí is brég e mar foillsighius Auerois sa daraThe sign 2 is used for dá two and with a superscript for dara second (23, 34) and for est, and for the terminal syllables -da and -dha. Inverted [con] is for con always as in [con]trardha, [con]gmail, etc. The old Latin [eius] for ejus is very neatly used in l[eius]=leighius healing or cure. Col. 7, 24. partegul dona sa treas cantic dég ar fhithit mar an abair Assensus ebrietatis simel in mense est erroneus .i. as seachrannach aontughadh na meisg aon uair is in mí oir ge do na neithibh is mó tarbhaighius don tes nadurra an fín arna gabhail go mesardha is do na neithibh is mó urcoidighius dó ocus don incind ocus dona cétfadhuibh é in tan tosgaighius go himurcrachintán tosgaighius go himurcrach quando excedit debitum. ocus is uime sin adeir annsin gurub ferr uisgi na meala don droing ag ambit feithi anmfhandafeithi anmfhanda. The word feith is now almost always used for a vein. Cuisle is the word in the Text for a vein (see Col. 27), but in the later usage the word means more correctly an artery. This differentiation is desirable and even necessary. The primary meaning of cuisle is a pipe or hollow tube. The Latin is nervos debiles, but we have no word in Gaelic for nerve so far as I know. na e gidhegh féttar began d'fhín deghbalaidh do tabairt do na sen-daoinibh mar adeir annsin gidhegh adeir Auicina sa caibidil labrus d'fhollamhnughadh an uisgi ocus an fíona. Pueris dare uinum est addere ignem igni in lignis debilibus .i. is tine do cur a cenn tinedh a conadh anmfand fín do tabhairt dona macamhaibh. Gidhegh tabair go mesardha dona daoinibh óga e ocus don t'sendaoine an méid is áil lis maseadh is a méid moir is imchubhaidhThe spelling imchubhaidh shows that my rendering imchubidh might be better so spelled, but as I had it so set in type I have left it as it was. The same is the case with the word dlighear which I have put in the Scottish Gaelic form throughout. In the division of words I have also leaned towards the Scottish forms rather than towards the Irish method of 'eclipsis'—but this does no violence to the language. doibh e. Adeirim condligher an méid is áil lis do tabairt dona tshenduine on thsendacht ocus is e sin an senduine mesardha thochluighes an méidh fhédus do dileaghadh ocus bis ina duine rodheisgribhidech.duine ro-dheisgribhidech homo summe discretionis. Gidhegh an senduine on thsenordhachtan senduine on tsenordhacht, lit. the old man from (because of) the old-agedess, but the latter word seems to have a specific meaning apart from its etymology. O'Reilly renders it as the fifth stage of human life, from 54 to 84 years of age. It is, however, very difficult to deny a kinship between it and the Sc. Gaelic seanair a grandfather, which is usually taken to mean sean-athair or old-father. It is, however, equated with sen-ator. The senex of Latin was a man over sixty. The meaning of the Text is however quite clear. It means a man old beyond the generally accepted old man. In the second line we find dona tshenduine on thsendacht to the old man because of his agedness, but here in the sixth line, as quoted, the old man because of his over-agedness—the treatment is different. The Latin in the younger case is seni a senectute, and in the older seni a senio. ni dlighear an méidhi sin do tabhairt dó oir bidh in drong sin dibentadibenta decrepiti. ocus bidh rabhaile orra ocus is beg a teas oir bidh mar lóchrand bis ullamh cum báidhtilóchrand ullamh cum baithi (leg. báidhti) lucerna parata extinctioni. mar a deirur sa cét partegul d'sa .c. partegul d'amforismorum. This clearly refers to the of Hippocrates, for Galen makes the Comment. It is, in my copy, the 2lst Aphorism of the Second Book Límon thōrexis lúei. ocus is uime sin adeir G^alen an sa partegul cétna a comint na canona-so Potus indigenciam soluit, et cetera. Is uime sin fiarfuighimFiarfuighim I ask. Compare ag iarraidh seeking, Col. 10. These words are part of the same verb but the one has initial f and the other has not. This f initial is not 'organic'; it does not belong to the first part of the original compound word iar + fach which is the preposition iar after. It is called 'prosthetic'. It seems to be a matter of dialect and is very unstable. See osluigthi (13) where Sc. Gaelic would have fosgailte open. It comes and it goes readily. It comes very often where it does not belong, and it goes, perhaps as often, where it does, e.g. the preposition ri which was originally frith, Lat. vert-, turn. We have feagal for eagal fear in several districts, and other similar instances might be given. in roimh in chuit dlighear atabairt no ina diaigh ocus docíter nach roimpi oir adeir Auicina sa caibidil labhrus d'follamhnughadh an uisgi ocus an fína Sapiens debet sibi prohibere ne ieinunus uinum bibat .i. dlighi in duine égnaidhi a caomhna féin ar fhín d'ól ar cét longadh ocus ni dlighear a tabhairt déis na coda oir adeir Auicina sa caibidil cétna Uinum post quodlibet omnium ciborum est malum .i. is olc an fín tar éis gach uile bídh ocus adir a caibidil follamhnuighthi an neith itter ocus ibhter Uinum post cibum est ex rebus magis impedientibus digestionem .i. dona neithibh is mó toirmisgius an dileaghadh fín d'ól tar éis bídh arson co tabhair ar an mbiadh tolladh sul dileaghta e. Et ni himchubidh an fín ar in cuid do réir Auicina sa caibidil labhrus d'follamhnughadh a neithe itter ocus ibhter mar an abair Oportet ut post comestionem bibat quis et non in hora comedendi is hégin gurob tar éis an caithmhe ibhus nech deoch ocus nach an uair proindighti. Et adeir began roimhe sin Non est bibendum donec cibus de stomaco descendat .i. ni dlighear deoch dh'ól no go tuitinn an biadh is an ghaile. In opossitum .i. ata in gnathughadh coitchind ina aguidh so ag ól an fína ar in cuid ocus tara héis. Adeirim nach imchubidh an fín roimh an cuid an aimsir na sláinti. Gidheadh is imchubidh e uair ann an aimsir na heslainti .i. in tan is mó is egail uireasbhaidh na bríghi na urchoid an fína mar is folluis isin t'singcoipisisin tshingcoipis from synkóppein to cut short, usually applied to fatal fainting coming from heart-failure. tig o anmhfainne na bríghi ocus adeirim gurub imcbubidh e in tan sin roimh in cuit ocus tar a héis. Ocus in tan doniter mar argamainti nach imchubaidh ar in cuid e adeirim do réir Auicina sa caibidil labhrus d'follamhnughadh an uisgi ocus an fína nach urcoidigheann dá bhrialadá (2) bhriala—see the explanation seven lines down as much as a person can take without drawing breath and yet not restraining it. I cannot trace the word satisfactorily. Bria was old Latin for a wine-vessel, but it is not easy to see a connection with this. 'Bala' is a mouthful in Arabic and this may have been a miswriting. It is certainly interesting that our own word even now for a mouthful is 'bala-gum'. In a text of 1595 it is duas phialas, but in the margin it has duas brialas est in auctore. d'ól ar in cuid don nech do gnathuigh e ocus mar in cétna don duine shlán déis cuislindi.déis cuislindi lit. after the vein, but used here and frequently in the Text for blood-letting—see Col. 27. Gidhegh dlighear an gnathughadh do coimeidh annso mad arrsaigh e muna fa ro-olc eDlighear an gnathughadh do coimedh annso mad arrsaigh e muna fa ro-olc e 'the (usual) habit should be observed here if it is (an) old (custom)'. Arrsaigh is not now in use and it does not seem to be etymologically related to aois 'age', for which it is frequently used in the Text. Fa, again, is used here not as the prep. fa=fo under, or as in fadhó, fathrí twice, thrice, but as the verb to be fa=bha. Compare Col. 17, 12. ocus dleghar a treigen in tan sin déis a céile ocus ni go hoband. Et iseadh tuigim trid in focul-so briala .i. misur ina tuillfedh oirett éndighe amain .i. an méidh do ghebadh nech gan claochlogh analaclaochlogh anala 'change of breath'—or between one breathing and another. This in Sc. Gaelic is caochladh with base clóim muto, I change. It is very finely used in the common speech for the great change of death. The idea of extinction is entirely absent—excluded. It is never used of the death of animals. Caochladh aghaidh nan speur is the change in the face of the skies. Caochladh na h'aimsire is the change or transition of the seasons. The concept of essential continuity is as clearly implied in the word as is that of simple change. Chaochail e he has changed—Eng. he is dead. .i. den anail gan coimhéigniughadh gan fostogh ainndeonach. Adeirim fós gurup olc an fín déis gach uile bídh acht tar éis an bídh do beith dileaghta ocus athuitme acht a caninus apititus mar an dlighear neithi meithi do tabhairt ar tús ocus fín aindsein ocus is dlighi leighis sin. Gidhedh ni himchubaidh an fín déis bídh onginter droch leann na roimhe na in tan caither e mar adeir Auicina san inadh cétnasan inadh .c. na 'in the same place'. This single .c. is used as here in cétna the same. It is also used for cét first in .c. inadh 'the first position' (27), and for cét 'a hundred' goraibhi a athair fén .c. bliadhan ina bhethaig 'that his own father was a hundred years in his life'—that is, of age (10). oir do bhir ar in droch linn sin tolladh cum foirimill an chuirp ocus is uime sin thsheacranaoid an drong lerbáil fín d'ól déis nan droch biadh dan dileaghadh oir imighi roimh in ndileaghadh ocus tromaighi an corp is uime sin adeirim go cumair gu féttar an fín do tabairt a méid big déis na coda ocus ni a caindighecht móir ocus a tabairt do nech do gnathuigh e ocus do neach déis cuislindi ocus gan a tabairt do neach eile acht an aimsir tharta móir ocus is na cásaibh eile curtur sa caibidil labrus d'follamhnughadh an uisgi ocus an fína. Et in tan adeir nach imchubidh an fín ar in cuitt adeirim gurob mar so dlighear briathra Auicina do tuigsin in tan adeir gurub tar éis na codataréis na coda 'after the meal', is for tar 'trans' + éis 'a trace or footstep'. It is always translatable as 'after' even when combined with another prepositive as déis for do + éis. It may take a personal pronoun as tar a éis after it, dom éis after me. dlighear an deoch d'ól ocus nach uirri .i. gurub tar éis thsluigthi an grema ocus nach e trath ata sa bél dlighear a h'ól no nogan imurcraigh dh'ól in tan caithius biadh ocus is ris sin adeir Auicina caindighecht. Is tarbhach don biadh nach dlighind nech d'ól ar in cuitt acht ni do beradh siubhal ar an mbiadh no gan ni do beradh siubhal ro-obond air d'ól no do denadh dealughadh atturra ocus an gaile no do beradh ar snámh e. Gídhegh féttur began d'ól daéis indus go mbiadh an biadh arna comusg ocus arna timprail gu maith ocus gan fundamintfundamínt is the Lat. fundamentum, but what the exact physiological intention here is I cannot well say. It may mean that the food was supposed partly mixed or dissolved and partly not, and that the latter was the 'fundament'. romór do denamh ocus gan móran do ól as a háithle acht na huaire d'imdughadh ocus gan an caindighecht continoidechcontinoidech which I translated as 'constringent' in my Essay, basing it upon Lat. contineo in the sense of 'holding together', e.g. leighes continoidech 'astringent medicine' will hardly do here. The Latin is multiplicat vices non quantitatem continuam, the unbroken or ordinary quantity. O'Reilly gives cointoiniodeach as customary—from an old source. do médughadh. Et is uime sin adeirim go fuilit tri deocha andtrí deocha 'three kinds of drink'—Alteratiuus, Permixtinus, Delatiuus. The Alterative was supposed to effect a beneficial change in the body without materially affecting the fluids—the humors. The Permixtinus was a 'mixed drink', but whether it had any fixed formula or any definite aim would seem to be impossible to know. The drink Delatiuus is rendered in Gaelic imairctech, which means removing or changing, and the fact that it should be taken after the meal suggests that this was something like the purpose of it. The word is made up of imm + air + ic 'to come'. The 'Appetiser', the 'bottle of wine', and the 'Liqueur' of civilisation are doubtless descendants of these three drinks, performing similar supposed service. .i. Potus alteratiuus .i. deoch claochluightech ocus Potus permixtinus .i. deoch cumuisgthech ocus Potus delatiuus deoch imairctech. An deoch claochluightech is roim an mbiadh is imchubidh i mar ataid na sirioipighi ocus na deocha leighis, ocus an deoch cumuisgtech is ar an cuid dlighear i ocus began do caithemh ocus began dól indus conderntar an cumusc dlistinech. An deoch imairctech, umorro, tar éis na coda ocus ar ndenamh an dileaghtha ocus ar dtuitim an bídh as a gaile dlighear i no in tan bhes ag a fágbhail. Et is uíme sin adeir Auerois sa dara partegul do na cantigibh sa naoimheadh comint fithed mar coisgius an t-uisge doirtter a croccan fhiuchach afiuchadh in t-uisgi no an deoch curthar acend an bídh bhis ag a dileaghadh sa gaile coisgidh an dileagha ocus is uime sin nach maith móran dól tar éis na coda no co mbia in dileagha imslan sa gaile. Acht is tarbhach cum an dileaghtha tart d'fhulang déis na coda gidhedh ni héidir caindighecht na neithead is intabhurtacaindighect na nithead is intabhurta quantitas offerendorum. The prefix 'in-, ion-' signifies fitness or appropriateness, so intabhurta means 'giveable' or 'what is right to give'. d'foillsiughadh o leitreachuibh cindti mar a deir G^alen sa treas partegul do maseadh dentur do réir mhesa bus fogus don fhírindi ocus daingnighter do réir dherbhtha ocus gnathuighthi e. In treas caibidil don Ord.

D'Órd in Dieta no Caithme in BhidhD'Órd in Dieta no Caithme in Bhídh—'Of the Order of the Diet or the Eating of Food'. This begins the Third Chapter as stated at the end of the previous paragraph. —is e so e .i. in tan éireochas neach sa mhaidin sínedh ar tús a lamha ocus a mhuinel ocus cuiredh aedaighi go glan uime ocus indarbadh ainnsein imurcracha in cét dileaghtha ocus in dara dileagha ocus in treas dileaghtha le seiledh ocus le himurcrachaib na sróna ocus na bráighedh oir is iad so imarcracha an treas dileaghtha ocus aindsein coimleadh an corpcoimleadh an corp, 'let him rub the body', from co + melim 'I rub or grind', Lat. molo. The same word is used for the teeth (24)— coimleadh a fhiacla le duille uircill ... ocus le croicinn an ubhaill buidhe fricet cum foliis citrulli et eum cortici citri. da mbia aimsir imcubidh aige arson fhuighill an alluis ocus in luaithrigh bis air in croicind oir ata in croicinn poiremhail ocus tairngidh cuigi gach ní bis angar dó doréir G^alen sa cét leabur . Et aindsein círeadh a chend ocus indladh a lamha ocus a aighiadh a huisgi fhuar sa t'shamradh ocus a huisgi the sa geimhregh ocus nigheadh a shúili le huisghi arna congmhail sa bhél ocus arna theghadh and ocus ar tuma an méir tanuisti and oir indurbidh sin tursgar na súltursgar na súl very likely a metathesis from trus 'gather', therefore, what gathers upon the eyes during the night—illud enim aufert lippitudinem oculorum eosque clarificat. Lippio was an old expression for having sore or bleary eyes. ocus glanaidh iat. Et coimleadh aindhsein a fhiacla le duille urcuill isin t'samhradh ocus le croicinn an ubhaill buidhe sa geimhredh. Et aindsein aburadh a trátha muiri no a ní eili bhus dúthracht lis. As a h'aithle sin denadh saothar ocus siubhal mesarrdha an inaduibh árda glana ocus ullmuigter a biadh indus congabha biadh a cét oir déis an thsaothair sin in tan tinnsgnus a thochlugadh go nadurdha ocus na gabhadh roimhe ocus na cuireadh afaillna gabhadh roimhe ocus na cuireadh a faill 'non ante nec tardius'. oir adeir Auicina sa caibidil labhrus do ní ithter ocus ibhter go tabair fulang ocaruis tar a gnathughadh an gaili do línadh do lenduibh morguighthido lenduibh morguighthi with corrupt humors, 'pravis humoribus'. ocus tic in tan sin línadh tadhbais o lind ruadhlinadh tadhbais o l[ind] r[uadh] 'a heavy filling from red humors', 'venit repletio fantastica propter choleram contractam ad os stomachi'. arna tarruing cum béil an ghaili indus nach éidir an biadh do caithim lis in thochlugadh ainmhidhelisin thochlughadh ainmhidhe 'with the animal (natural) desire', 'appetitu naturali'. ge madh áil e ocus ni dligheann neach a sháith do caitimh mar adubhramar roimhainn ocus ni dlighinn acht énbhiadh do caithimh ar aon bórd oir adeir Auicina san inadh th'shuas Nichil deterius quam cibaria multiplicare et in eis temporibus prolongareprolongare—it should be noticed that the loop on the stem of p is in front before, 'pro' the stem, whereas in 'per' it is after the stem—if the vowel is not superscript as in Col. 1, 8. .i. ni fuil ní is measa na na biadha d'imdhughadh ocus aimsir d'faidiughadh ag a caithimh ocus is uime sin adeir an deiradh caibidilech de regimine cibi gur leór lis na sendaoinibh feoil amhain do caithimh sa maidin ocus aran amhain ar a suiper ocus ni gabdhaois biadha examhla an éinfheachtNi gabdhaois biadha examhla an éinfheacht 'nec diversa edulia accepisse simul'. Examhla=eu + con + samail the negative of cosmail. Ein 'one' + feacht 'time'—the word is not now in use, but it remains, if rather hidden, in the words feasda 'for ever' and fathast 'yet', which are our present forms for old i-fecht-sa and fo-fecht-sa.. Gidhedh da caithter biadh imdha ar énchuid is ferr na neithi seimhe do tabairt ar tús ocus na neithi remhra ainnsein na a contrarda sin oir in tan caithter in biadh seimh déis an biadh remair diligher go luath e ocus ni dentar an biadh remhur ocus bidh se in tan sin ag iarraidh sligheadh amach ocus ni fhaghann on biadh remhar do beith an íchtar ocus tic de sin go comuisgter ris e ocus go truaillter uile iat. Gidheadh da mbeith a fhis ag neach in biadh do meadughadhmeadughadh here has a slightly exceptional meaning. Usually the direct meaning is 'to enlarge, to make large', but here it means 'to equate the food to the powers of the stomach'—to make the food as large as the stomach can use. The Latin has it well as 'apportionare'. ris in ghaili do budh cóir oireat in méid is teó íchtar an ghaili na a uachtar do tabairt don biadh remhur ar tús. Gidhedh ni héidir no ni h'urusa sin do denamh ocus o nach féduruis cad is indentao nach feduruis cad is indenta 'quum ignoras quid sit faciendum'. claon aleith na seimhe mar adir Auicina a caibidil leighis in quartana ocus sa dara partegul do . Item na gabhadh biadh omh ar muin bídh leth bruithi. Et dlighear a fis uime sin go mbi in biadh a comnuighi sa corp sul dilighthar go himlan e sea huair dég mar adeir Aueroys sa dara partegul do na ocus adeirar in cétna sa caibidil deighinuigh don tseiseadh leabhur do ge ataid naoi nuaire ag a radh a leabhraibh éigin ocus is brég sin oir is dóigh gurub e in sgribneoir fuair nuimir éigin sgribhtha ocus ni fitter catt í ocus do rinn e seachran ag sgribhadh ocus is sea huairi dég do dhlighfeadh beith and ocus is e a cúis sin oir adeir Auicina a caibidil de regimine cibi ocus Aueroes isna gurub e is proindiughadh orduighthiProindiughadh orduighthi 'orderly (or proper) feeding'—to take food three times in two days. Proind, the base here, is evidently the Lat. 'prandium' 'a dinner', but used in the general sense of a meal. Compare 'post prandium' with déis in proindighthi, Col. 12, 22. ann biadh do caithimh fa thrí sa dá la .i. fa dhó ládibh ocus einfecht lá eileFathrí sa dá lá .i. fadhó ládib ocus einfecht lá eile 'twice in the two days, that is, twice on days and once (only) on the other day'. The modern language has lost these very useful forms fadhó, fathrí, etc. They should be restored. This dietary may seem peculiar—one day two meals and the other day one, or three meals in forty-eight hours. A personal note may be excused. While on a long sea voyage two years ago, I found that the regulation three or four meals a day made me quite useless, and strangely enough I fell into this very way of two meals one day, and only one on the alternate days. The result was to me altogether excellent, and indeed surprising, and I have followed it more or less closely ever since. I can truly say that when I may depart from it I am in no way benefited, but distinctly the reverse. This was before I knew anything of this Text or of its teaching. ocus dlighith sea huaire dég beith ittir gach dá uair dibh sin indus go roindfigter in dá lá nadurda ina fuilitt ocht nuaire ocus dá fithet go comtrom a trí rannuibh ocus is e a adhbur sin madho rindeadh sechran sa ló inarcaith fadhó go certuighter e arnamhárach ag caithimh énuair ocus e contrario oir gach olc do-niter on linadh leighisigh in folmughadh e ocus e contrario mar adeirar sa dara partegul d'. Gidhedh adeir Auicina sa treas leabur sa treas fén dég sa treas trachtadh ocus sa caibidil labrus do moille tuirlingha an bhiadh asa ghaili Remanencia equalis cibi in stomacho et egressionis eius est illud quod est inter duodecim horas et uiginti duasuiginti duas. This seems to be an error. In the Latin texts it is always 'sedecim'. .i. is i aimsir cuttroma anmhana in bídh isin gaili ocus a fhagbala dhó ambi ittir da uair dég ocus a dhó fithteat tre moilli oiprighthi na brighi dileaghthaighitre moille oiprighthi na brighi dileaghthaighi 'propter tarditatem operationis digestivae'. ocus is uime sin adeirim o theid an biadh go remar isin gaili gurub sia anus and na inaduibhRead na [in] inaduibh etc., 'quam in aliis digestis'—a recognition that they knew digestion took place in other parts as well as in the stomach. nan dileaghadh eili oir is seimhe in chilus na in t'aran ocus is uime sin is luath inntaighter a fuil deirg e ocus is luath indtaighteris luath indtaighter etc., 'et ideo cito convertitur in rosem (in rorem, 1595) in poris membrorum'. fuil derg aros a póiribh nam ball ocus tic lis in radh so Auicina in biadh do dhileaghadh isna ballaibh uili re sea huairibh dég ge teagmadh gan a cur a cosmailius go huilidhi riu risin fedh sin gidheadh anuidh uair and o anmhfainne an ghaile ocus o reimhe ocus o righne an bídh re ocht n-uairibh dég no ré fitit uair sa gaili mar is folluis a neimhdhileaghadh an gaili ocus in tan caithius nech biadha urchoideacha eigin anus uair and a póiribh an ghaili ré mí no ré ráithi mar do chuala o daoinib fírindecha gur sgeigheadurgur sgeigheadur evomuerunt. bídh ocus leighes uair éigin sa cainndighecht ocus sa t'substaint mar gabattar iat mí roime sin. Tuilleadh eile dlighear d'foillsiughadh .i. nach imcubidh baindi ocus iasg ar én bórd na fín ocus baindi oir ullmuighit nech cum lúbraLubra—the word seems essentially to mean, or rather to have meant, leprosy, when that disease was common in this country, but later the word seems to have come to mean simply 'disease' in one of its coarser external forms. Specific leprosy seems to have followed the Crusaders into Western Europe. Lazarhouses were numerous in England from eleventh century onwards for more than five hundred years. There was a leperhouse at Canterbury in the eleventh century, and one was established in Edinburgh as late as 1591, and it was the end of the eighteenth century before the disease disappeared—in the Shetlands. ocus na gabhthur lictuairiLictuairi 'a lectuary', an old form for electuary. Chaucer has it Too late cometh the lectuarye. rotesaigi déis an bhídh go luath na énní diureticach oir truaillitt an biadh aga losgadh no aga chur ar siubhul go ro-luath ocus is ume sin is olc in dragetaDrageta. This seems by some way of kinship to be the same as Fr. 'dragée', a sweetmeat or comfit. A form 'dragé' is used in modern pharmacy for sweetmeat covered medicines. Rufhus—of Ephesus, a man very greatly in advance of his time (about 50 A.D.) especially as anatomist. do níter do maratrum ocus d'anís cona cosmuilibh go luath déis na coda oir is ferr cumsanadh ina sesamh no siubul ailginach do denamh déis in bídh mar a dubhuirt Rufhus Modicus incessus post prandium hoc est quod michi placet .i. is mian lium-sa began siubhuil tar éis na coda gidheadh gluasacht mór do denamh deis in proindighthi do siubul no do marchuideachtMarchuideacht 'riding, horsemanship', from old Gaelic marc a horse—W. Cor. march, Br. march. truaillidh in biadh ocus toirmisgidh an dileaghadh. As a haithli sin codladh go mesarrdha oir furtachtaighi sin in dileaghadh mar adeirur sa canoin-si Uentres hieme et uere gurub maith rena thuigsin a méd fhurtachtaighius in codladh in dileaghadh gidheadh is olc in codladh ocus in nemh-codladh téid tar modh amachtar modh amach is rather unfamiliar. It means that the sleep and the sleeplessness which goes beyond manner or is excessive either way, is bad. mar adeirur sa dara partegul d' ocus dentar e san oidhci oir adeir Ip^ocras sa cét partegul do Sompnus naturalis est qui noctem non effugit et diem non impedit .i. is sin is codladh nadurda and in codladh nach sechnann in oidchi ocus nach toirmisgind in lá. Gidhegh do-nit daoine imdha lá don oidchi ag codladh sa ló ocus ina ndúsacht san oidchi ocus is ro-olc sin. Gidhegh dlighidh tu a fis gurub ar in taobh ndes dlighear codladh ar tús oir is mar sin is ferr do niter an dileaghadh arson nan ae do beith faoi in gailiArson nan ae do beith faoi in ghaili 'because the livers are under the stomach'. It is remarkable that the liver is always referred to in the plural form. This implies that they knew the evolution of the human liver, and that morphologically it is a compound organ, or that they made no post-mortem examination or dissection of the human body, and that they derived their knowledge from observations upon the lower animals. It is well known that dissection of the human body was even a rare thing in the old Schools from which our MS. had origin, but in the Latin texts the word is always in the singular, in Gaelic only is it in the plural form. and ocus dilighur impog ar in taobh clédilighur impog ar in taobh clé 'you should change to the left side'. The writing of 'dilighur' which is wrong for 'dlighear' shows that the writer was copying and that not intelligently. The same sort of error occurs frequently. In Col. 14, 1O 'móran in bidh' was written 'móran in biadh' but it was corrected and even then left wrong. as a háithli conach tairngter an biadh cum nan ae sul dilightur go himli e ocus impogh arís ar in taobh ndeas innus gu madh usaide tarrongtar an ní do dileaghadh sa ghaili cum nan ae ocus tuicter so o Auicina sa caibidil labrus d'follamnughadh aneith itter ocus ibter ocus isa caibidil labhrus don codladh ocus don nemh-codladh ocus adeir fós and sin go tabhair tindsgaint loighi ar in medon furtacht mór cum an dileaghtha arson go connmhann an tes nadurda ocus gu tachmaingind e gurub uime sin méduigter e. Gidhegh is olc codladh faon ocus is olc don radarc codladh go luath déis bídh ocus is olc fós codladh lae muna derntur angar do beith a suighiangar do beith asuighi 'nisi quasi sedendo'. e ocus athaigh maith déis na coda ocus isin th'samradh ocus becan in tan sin fós ocus is uime sin adeir in fersaighteoir Aut breuis aut nullus sit sompmus meridianus .i. bith codladh in meadoin-lae gerr no na dentur e. Gideagh dan derntur roimh in cuit e dentur o mhaidin go teirto mhaidin go teirt 'mane usque ad tertiam'—to the third hour after sunrise. O'R. has Teirt sunrise. do réir Ip^ocrais sa dara partegul do . Et ingaibhter a dhenumh ocus in bél osluigthi ar egla droch aeir do dul asteach do toirmeosgadh in dileaghadh ocus bith in cend go hárd isin chodladh ocus cluthur le hédach go maith ecluthur le hédach gomaith e 'pannis bene contegatur patiens'. do réir Auicina ocus is ro-maith sin cum in dileaghtha. Item measruighter aicidigi na hanmameasruighter aicidigi na h'anma 'accidentia animae reperentur'. ocus is uime sin adeir in fersaightheoir Sit tibi mens leta labor et moderata dieta .i. bith menma tshuilbir agat ocus diet mesurdha ocus déna saotar. Et is mór fhoghnus fothrugadh uisgi milis acht nachNote the contractions for 'acht, nach' lines 2-3. The former is very often met with as terminal '-acht' and '-echt', and the latter for 'nech' 'a person'. bia biadh isin gaile. Et bith in suiper gerr no édrom muna bia in gnathughadh ina aighidh oir do leith in dileaghtha do niter isin codladh do budh ferr ni budh mhó do biadh do caithimh isin oidchi gidhegh o do-niter in codladh go ro-luath sul toitis an biadhsul toitis an biadh 'before the food falls'—toitis mis-written for tuitis. o bél in ghaili is uime sin is ro-mór urchoidighius móran in bidh san oidche don radhurc ocus is uime sin ataitt móran d'fersadhaibh ar an adhbar-sa Nocturna cena fit stomaco maxima pena .i. is mór an pian do goile super na h'oidhce Si uis esse leuis sit tibi cena breuis madh áil let bheith édrumédrum 'light', compare édrom line 4. bioth do shuiper co gerr ocus ata dá fersa ele ar an cétnaar an cétna 'upon the same thing'. Note the contraction for 'cétna'. Scena breuis uel cena leuis raro molesta .i. is andam is athumultaathumulta. I cannot find this word anywhere. It means 'molesta', and is perhaps 'ath-thum-alta' or as we should say 'repeating' of the food. an suiper gearr no édrum. Magna nocet medicina docet res est manefestares est manefesta—a new way of writing 'est'. .i. teagasgaigh an ealadha leighisteaguisgaigh au ealadha leighis 'the art of medicine teaches'. This means rather that from the means used an instructive inference can be drawn. If the remedy used, and directed towards a definite purpose, succeeds, then the inference is good that the diagnosis was right. ocus is raod fholluis con urcoididhinn an suiper mór. Tuilleadh fós Sume cibum modice modico natura foueatur .i. caith began bídh oir sástur in nadur o began. Sic corpus refice ne mens ieiuna grauetur gurub amlaidhi shásfaidhter an corp gan truime do bheith ar an menmuin on trégenus maseadh tabuir an biadh uait mar is tusga tochluighes an nadur e. Item indarbtur an fual ocus in feradh ocus na fastaighter ar én cor iadna fastaighter ar én cor iad 'nec reteneatur ultra quam natura stimulat', 'let them not for any reason be estrained or withheld'. The verb is spelled 'fostogh' in Col. 7. The meaning here is that neither the natural inclination of the bladder or of the bowel should be for any reason restrained beyond the time in which it is the habit to empty them. This advice holds true in our day—and with emphasis—when our most valuable lives are too often wrecked or lost from Appendicitis, of which this unnatural restraint of the bowel is almost if not altogether the simple and sole cause. It is not the farmer or the field-worker or the shepherd who suffers from Appendicitis, but the dweller in the office and especially in the drawing-room. Without anti-peristalsis there would be no Appendicitis; but the very simple physiology of the matter cannot be entered upon here. The advice is powerfully pertinent, and the explanation in the Text is quite complete 'on gaothmuirecht ag impogh suas'. There is no need for any theory of Appendicitis beyond this. A well-known English epitaph gives sound and sincere advice on this matter; but a friend has, for some reason, thought it would be better Latinised, and in his Latin. Quacunque sis, efflate bis; Retente, me—hic jacit! That retention of the urine may cause stone is not at all unlikely, but that it may and does cause syncope there can be no doubt. tar an aimsir a san dtaighter an indharbadh oir do gendaois duinteoir do gendaois duinte 'quia generant oppilationes'—see Col. 4, 25. isna taobhaibh ocus siansanach isna cluasaibh on gaothmuirecht ag impogh suas no cloch no ydoripis o chongbail au fuail. Sin duit a Eoin o Aodh O CendainnThe last line is an interesting note; it is the signature of Hugh O'Cendainn, the writer.