Part 25

Antyllus says that there are many differences of airs: some arising from the season of the year; some from the changes of the moon; and some from the hour of the day or night; some from thickness or tenuity, motion or rest, or from the admixture of terrene exhalations. The sun, he adds, warms the body; but the moon rather humectates, and, therefore, she moistens the brain, and occasions the putrefaction of the flesh; renders the bodies of those who sleep in the open air more humid and obtuse; and, for the same cause, she induces epilepsy and heaviness of the head. Cold air, he says, produces plumpness, good nutrition, and the formation of fat; it promotes the growth of the body, and hence, the inhabitants of northern climates are remarked to possess this character. It is unsuitable, however, to all acute disorders; and is also improper for certain chronic diseases, such as consumption, cachexy, paralysis, apoplexy, and rheumatism. Warm air consumes the body, attenuating and wasting the system, but it is preferable to cold air for imparting vigour and agility; it tries the powers, is useful in affections of the nerves and chest, but not in those of other parts. Thick air has no other good property, except that it prevents the powers from being dissipated. Thin air is most conducive to health. The air of high situations is said by him to be more salubrious to all persons, except those labouring under diaphoresis or syncope, and the aged. The atmosphere of places near the sea, he remarks, is milder than that of inland parts. Places in the neighbourhood of marshes are at all times unhealthy; but, in summer, their atmosphere is pestilent. Those by a river side are cold and changeable. See more fully Stobæus. (Sermo xcix.)

Hippocrates gives many interesting observations on the effect of climate, and the state of the atmosphere, in influencing the health; but they are delivered so much in detail, that my limits do not admit of my entering into an exposition of them. (De Aëre Aquis, Locis.) The account there given of the effects of stagnant water when used as drink is particularly deserving of attention. He says it produces diseases of the spleen, dropsies, and the like. See Coray’s edition of this treatise.

Haly Abbas gives a very elaborate disquisition on this subject. He describes minutely the characters of salubrious airs, and the changes produced upon them by the seasons of the year, the state of the winds, the nature of countries, and the stars, that is to say, the sun and dog-star. (Theor. v.) See also Rhases (Contin. xxxiii); Avicenna (i, 2, 2.)

SECT. L.—ON WATERS.

It is necessary also to be skilled in the good and bad properties of waters, for of all things water is of most use in every mode of regimen. It is necessary to know that the best water is wholly devoid of quality, as regards taste and smell, is most pleasant to drink and pure to the sight; and when it passes through the præcordia quickly one cannot find a better drink. But such as remains long there, and proves pungent to the stomach, which it swells up with wind and loads, is to be reckoned pernicious. Such waters are neither soon heated nor cooled, and those things which are boiled in them are slowly and improperly boiled. It is better therefore to prove such water by trial, which he who wishes may do by attending to the following characters: Those which run to the north, and from the sun, pass slowly through the stomach, and are indigestible; they are slowly heated and cooled. Those which are strained through any passage or soil to the east are soon cooled and soon heated, and are to be supposed to be very good. Those also are good which are colder in summer and warmer in winter. Some judge of waters by weight, counting that the best which is lightest. This, if joined to the circumstances already mentioned, may be deserving of consideration, but is not of itself a sufficient criterion of goodness. Rain water, as Hippocrates remarks, is the lightest, the sweetest, the most limpid, and the thinnest, because that which is lightest and thinnest is attracted by the sun, who draws such particles to him, not only from all other waters, but also from the sea, and from bodies. Hence also it is the most prone to putrefaction, as being composed of many different qualities. Let no one suppose that the water which is most prone to putrefaction is the worst, for susceptibility of change is rather a good than a bad property; so that if it has the other characteristics of the best water, and is prone to putrefaction, it is to be reckoned the finest possible. When beginning to turn it proves the cause of hoarseness, coughs, and roughness of speech, to those who drink it. Of rain waters that which falls in summer and during thunder is preferable to that which falls in stormy weather. That from ice and snow is the worst, for during congelation the finest particles of the water are squeezed out. But waters which contain impurities, have a fetid smell, or any bad quality, may be so improved by boiling as to be fit to be drunk; or, by mixing them with wine, adding the astringent to that which is sweeter, and the others to the more austere. Some kinds of water it may be expedient to strain, such as the marshy, saltish, and bituminous. Those which are very cold are to be drunk after food, and not in great quantity. Some also have discovered certain articles of food and drink for correcting the bad properties of waters. Thus some beforehand drink of the decoction of chick-peas, or eat them; others, wild carrots boiled with some small fish, and fennel in like manner; whilst others again eat beet and gourds beforehand with salts and diluted wine.

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COMMENTARY. Our author has given an outline of Hippocrates’ opinions on this subject, and for fuller information, we must refer to his work quoted in the preceding Section.

The characters of the different kinds of water, are thus given by Celsus with his usual terseness: “Aqua levissima pluvialis est: deinde fontana; tum ex flumine, tum ex puteo; post hæc ex nive, aut glacie; gravior his ex lacu; gravissima ex palude.” (ii, 18.) Their characters are somewhat differently given by Athenæus. Thus, he states, that water from snow or ice is lighter and better than rain water; otherwise his remarks on the qualities of waters are very interesting. He recommends a moderate draught of water at the commencement of a feast, in order that the veins, being in so far filled by it, may not greedily absorb the chyle before it is properly concocted. (Deipnos, ii, and Pliny, Hist. Nat. xxxi, 21.)

Our author’s account is abridged from Galen and Oribasius (Collect. Med. x), or rather is copied entire from ‘Euporist.’ (i, 14.) Aëtius gives a fuller account extracted from Ruffus (iii, 165.)

Haly Abbas treats of this subject at great length. His characters of the different kinds of water agree very well with those given by our author. He states that rain water is the purest, and snow water the most impure. Haly Abbas condemns the indulgence in a copious draught after a meal. The reasons he assigns for its proving injurious are, that it prevents the surface of the stomach from coming into proper contact with the food, and also that it reduces the natural temperature of the stomach. He recommends a person, if thirst be urgent, to allay it by drinking a small quantity slowly. (Theor. v, 29.)

Alsaharavius advocates similar views. He also forbids drink during the night, as the sensation of thirst may be fallacious; and at all events, he says, it is only increased by indulgence. (Theor. xiii, 1, and xii, 2.)

Rhases, in like manner, states that a draught of water immediately after eating impairs digestion, but is proper after digestion has taken place. (Contin. xxxiii.) Rhases, in another place, states that ice is prejudicial to the health, especially of old persons, by congealing the stomach and hurting the nerves. He admits, however, of the use of water cooled in snow, but recommends its effects to be counteracted by a moderate allowance of wine. Water which has been drawn from a very deep well he directs to boil before using it. (xxxvii, i, 70.)

In an anonymous treatise on diet lately published by Ideler, the drinking of cold water immediately after a meal is strongly condemned, as being hurtful to the digestion. (Phys. et Med. Græc. Minor. vol. ii, p. 197.)

The following are the principal beverages of the Greeks and Romans: Wine diluted with water; Mulsum, or a composition of honey and wine, resembling the modern clary; Hydromel, or honied water; Zythi, or various kinds of ales; the Spathites, a wine prepared from palms, mentioned by our author (iii, 39); the Sicera, or cider, prepared from apples; Perry, prepared from pears; Posca or oxycrate, a mixture of vinegar and water; the Cyceon, a mixture of wine, honey, flour, and water, according to Hesychius; the Dodra of the Romans, very like the cyceon; Ptisan, prepared from polenta; Barley-water, mentioned by Hippocrates (de Morb. Acut.) and well described by the Arabians; the Lora, a small table-wine prepared from the husks of grapes.

SECT. LI.—ON BATHS.

I think well of the cold bath, and yet I do not say that it is proper for those who use no restriction as to diet, but only to those who live correctly, and take exercise and food seasonably. It may answer with most people very well, when they want to get much cooled, to swim in water during the season of summer, provided they are young and brawny, and have been previously heated by friction. They ought to attend, however, that they be not in a state of lassitude from venery, or any other cause, nor suffering from indigestion, nor after vomiting nor after evacuation of the bowels, nor when in want of sleep. It may be attended with danger, if used at random. But the warm bath is the safest and best, relieving lassitude, dispelling plethora, warming, soothing, softening, removing flatulence wherever it fixes, producing sleep and inducing plumpness. It is expedient for all, man and woman, young and old, rich and poor.

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COMMENTARY. We think ourselves called upon in the first place to give some account of the Thermæ, or Public Baths, of the ancients, as an acquaintance with their construction and many matters relating to them is indispensably necessary in order to understand the subject now in hand. We need scarcely mention that the Romans surpassed any nation that has ever existed in the magnificence of their public baths. An ancient Therma consisted of four distinct apartments for as many different purposes: 1, Tepidaria; 2, Laconicum; 3, Calidaria; 4, Frigidaria. The 1st, or Tepidaria, called also Apodyterium, derived its former name from its being filled with tepid air, and the latter from its being the place in which the bathers undressed. The 2d, or Laconicum, called also Sudatorium, was an apartment filled either with heated air or steam, that is to say, it was, according to different usages, an air-bath or a vapour-bath. The 3d, or Calidaria, was a cistern for containing warm water. The 4th, or Frigidaria, was a cistern for cold water. The mode in which the ancients went through the process of bathing was as follows. First they went into the Tepidaria, where they left their clothes, and proceeded to the Laconicum, and there they were carefully scrubbed with the flour of beans, soda, &c., and then went into the hot bath, where they remained for some time, and coming out of it, they took a plunge into the cold-water bath, and then returned to the Tepidaria, where they underwent the Restorative friction, that is to say, were rubbed with oils or ointments, and sprinkled with fragrant powders, and then they resumed their clothes. That the order in which the ancients took the different baths was that which we have described may be inferred from the construction of those now remaining, from a passage in Galen’s works (t. iv, p. 146, ed. Basil), and from Stephanus (Comment. p. 259, t. i, ed. Dietz.) See also Auctores de Balniis pluries, Baccius de Thermis pluries, and Robertellus Lacon. explic. Pisanæ urbis. In the public baths the ancients always made use of common water. The ordinary hour for the bath was about two o’clock in the afternoon, but no one was restricted to any hour from the dawn to sunset. Galen approves of taking the bath in the morning, provided one had supped sparingly. (De Sanit. tuendâ, vi.) All agreed in condemning the use of the bath after a full meal. (Persius, Sat. iii; Juvenal, Sat. i, 143; Horat. Epist. vi, 61; Avicenna, Libel, &c). The ancients had also various other modes of practising the bath in private, some of which we shall briefly notice. The Clibanus, mentioned by Celsus (ii, 17), was probably a portable stove. The Pensiles Balneæ were small baths suspended by ropes from the ceiling of the house, in which luxurious persons were rocked. (Pliny, xxvi, 3.) Hip-baths, either of plain water, or water medicated with herbs, or of oil and water, are repeatedly mentioned by all the medical authors, and are particularly described by Aëtius and Avicenna. The douche or dashing with water is recommended by Aëtius, in ardent fever, ophthalmy, &c.; but he directs that it should not be carried far. Sprinkling with plain water, or the decoctions of emollient herbs, is recommended when the patients are so weak that they cannot bear the bath.

Hippocrates thus explains his views as to the effects produced by baths: The bath of sweet waters humectates and cools, for it imparts moisture to the body. The salt bath is calefacient and desiccative; for, being naturally hot, it attracts moisture from the body. When the body is fasting the hot bath is attenuant and refrigerant; for by its heat it attracts the moisture from the body, and when the flesh is deprived of moisture the body is cooled. Put after a meal it heats and humectates, by expanding to a greater bulk whatever predominates in the body. The cold baths produce the contrary effects; for when the body is fasting they impart heat and moisture to it, and after a meal they abstract moisture, and being cold they fill it with dryness. Unction with oil is calefacient, moistening and emollient. (De Diæta, ii, 36.) In another place he states that the warm bath, in moderation, softens and enlarges the body; but when taken immoderately it humectates dry bodies, and dries humid bodies. (De Affectionibus, c. 47.)

Celsus gives some ingenious reflections on the effects of the bath, especially in fever. He thus states the purposes for which it is applied: “Fere adhibetur, ubi summam cutem relaxari, evocarique corruptum humorem, et habitum corporis mutari expedit.” He recommends friction with oil before going into the bath. (ii, 17.)

Our author copies from Oribasius (Euporist. i, 16.) See a fuller account in Med. Collect. (x, 6); Galen (de Sanitate tuendâ); Aëtius (iii, 169); and Avicenna (i, 3, 2.) Galen particularly recommends the cold bath to persons in the prime of life, and during the summer season. Before going into the bath they are to get well rubbed first with rough towels and then with oil. He recommends them to plunge into the water at once, and not descend gradually. After coming out of the water he directs them to get rubbed with oil, until the skin is warmed. Agathinus forbids infants to be bathed in cold water, but recommends the warm bath for them. (Oribasius, Med. Collect. x, 7.)

Galen and Aëtius direct the bath of oil to be formed by adding the fifth part of heated oil to a bath of water. They recommend it in protracted fevers attended with chills, convulsions, retention of urine, and to relieve lassitude, and nervous pains. The learned Bernard remarks that it must have been the expense with which it is attended that has led to the disuse of the bath of oil. (Ad Nonni Epitom.) Avicenna and his expositor, Gentilis Fulginas, particularly recommend it for retention of urine. Mengus Faventinas pronounces it to be highly anodyne. (Auctores de Balneis.)

Psellus says that the warm bath relaxes, softens, and induces sleep, occasioning plumpness of the body. (Opus Medicum.)

Actuarius forbids the use of the bath to those whose systems are loaded with superfluities and bad humours. (De Diæta, xi.) Averrhoes lays down the same prohibition. (Coll. ii, 4.)

The proper time for the bath, according to Haly Abbas, is after exercise, and before eating. If used before exercise, it proves injurious, by occasioning the distribution of any superfluities which may be remaining indigested in the body, and determining them to improper parts. If used immediately after a meal, he says, it proves hurtful, by promoting the absorption of unconcocted chyle, and sending humours to the head. But if used after exercise, and before a meal, it moistens the body, strengthens the vital heat, promotes digestion, opens the pores, mitigates pain, and dispels flatulence. He adds, a short continuance in the bath, warms and moistens the body, but a long warms and dries it. (Theor. v, 13.) In another place he says that the proper time for the bath is after exercise, yet not immediately, nor until the powers of the system are in some degree recruited; but the body is to be first rubbed with oil, and then the bath is to be taken. (Pract. i, 5.)

The uses of the bath, according to Alsaharavius, are, to moisten the body, open the pores, dispel flatulence, remove repletion, procure sleep, relieve pains, fluxes of the bowels and lassitude, to restore lean bodies to plumpness and obesity, if used after a full diet, to soften contracted limbs, moisten dry bodies, and dry humid. The evil effects of it when misapplied, are prostration of the vital powers, syncope, and determining the humours to weak parts. (Theor. xi, 1.)

Asclepiades, of Bithynia, was a distinguished advocate for the use of the bath. See Pliny (H. N. xxxvi, 3); Celsus (ii, 6); Apuleius (Florid. 4.)

SECT. LII.—ON THE NATURAL BATHS.