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.