The philosophie, commonlie called, the morals vvritten by the learned philosopher Plutarch of Chæronea. Translated out of Greeke into English, and conferred with the Latine translations and the French, by Philemon Holland of Coventrie, Doctor in Physicke. VVhereunto are annexed the summaries necessary to be read before every treatise

RVLES AND PRECEPTS [ 40] OF HEALTH IN MANER OF A DIALOGUE.

The Summarie.

THe conjunction of the soule with the bodie being so straight, as every man knowes it is, I can not see how it is possible that the one should commit any disorder or excesse, but the other must needs be grieved there with immediatly: And if there be any thing that ought to be deplored and lamented, it is the losse of time, especially and above all, [ 50] when the same is occasioned by our own intemperance; for that at such a time when as we should attend upon our dutie, we become and continue unprofitable, hurting many times both our selves and many others. Now for that the study of good literature requireth a soule well composed and governed in a sound, heathfull, and vigorous bodie; it is not without good cause, that Plutarch in ter∣mingleth among philosophicall discourses certeine rules & precepts as touching health. For in truth a vaine endevor & enterprise this were, and hardly could a man have his mind disposed to good things, in case the bodie be ill affected and misgoverned: But fearing lest it would be thought, that he who

made profession of philosophie onely, proceeded farther than in reason hee ought, and brake the limits and bounds of sciences, in medling with physick heere: Before that he entreth into the Dialogue, when he had touched the occasion of this conference and talke; he sheweth: that the studie of physick is agree∣able to philosophie: which done, he representeth certeine questions proposed by a third person, which serve in stead of a preface to those precepts and lessons, by him set downe afterwards; not following heerein any exact or exquisit method, but making choise of that which he thought to be most meet for the time, and suting best to those persons, for whose sake this Dialogue was written. He speaketh first therefore of the use of meats, especially such as are sweet and pleasing to the tooth: also what a man is to take heed of in this behalfe: Then he treateth of the pleasures of the bodie, declaring what measure therein we ought to keepe, and discovering by a certeine similitude, the pernicious indiscretion of those [ 10] who love to keepe good cheere and mainteine dainty fare. Consequently heereupon, he forbiddeth us to use bodily pleasures unlesse we be in good and perfect health; condemneth fulnesse and overmuch repletion, which is the cause of most diseases that are incident to mans body, and this he enricheth and amplifieth by another proper similitude. He is desirous also that maladies were foreseene and preven∣ted, setting downe a speciall remedie therefore, and prooving; that the body cannot enjoy any delight whatsoever, either in eating or drinking, in case it be not healthy. From this he proceedeth to make mention of diet, and of the prognostikes of diseases breeding and roward. Item, how, and wherewith the maladies of our friends ought to serve and stead us; adding thus much moreover; that for the better maintenance and preservation of health, a man is not to feed to satietie; that he ought to tra∣vell and not spare himselfe; also that he is to save his naturall seed: upon this he discourseth of the ex∣ercise [ 20] and nouxishment of students and scholars, desciphring particularly whatsoever in this point is most woorth the noting and observation, and so cleereth this question, namely; Whether it be holsome for the body to dispute either at the table, or presently upon meat: After all this, he treateth of walking, of sleepe, of vomiting, of purgations of the belly, of diets over exquisit and precise; condemning ex∣presly idlenesse, as a thing contrary to the good disposition of the body. Furthermore, he sheweth when a man ought to be at quiet and rest; as also the time that he may give himselfe to pleasure: but above all, he requireth of every man; that he learne to know his owne nature and inclination, as also the meats and drinks that be agreeable unto his stomack: exhorting in the end all students to spare their bodies, to looke unto them, and make much of them, that they may have the better meanes to proceed and goe forward in the knowledge of good letters, whereby they might another day be profitable members of [ 30] the common-wealth, and doe more good to the societie of men.

RULES AND PRECEPTS OF health in maner of a dialogue.

The personages speaking in this dialogue: MOS∣CHION and ZEUXIPPUS. [ 40]

MOSCHION.

ANd did you then indeed, (my friend Zexippus) turne away Glaucus the physician yesterday, who was desirous to conferre with us in philosophie?

ZEUXIPPUS.

No iwis, (good Moschion) neither did I put him away; desirous was he to doe as you say: But this was it that I avoided and feared, namely: To give him any advantage or occasion to fasten upon [ 50] me, and take hold on me, knowing him as I doe to be litigious and quarrelsome: for in physick, if I may use the words of Homer:

He may well stand for many a one, Although he be but one alone.

As for philosophie, he is not wel affected thereto, but alwaies provided of some shrewd & bitter tearmes against her in all his disputations, and as then especially; for I observed how he came directly against us, crying out upon us a farre off with a loud voice, & charging us; that we had

to enterprise a great matter, and the same not very civill & honest, and in that we had broken the bounds, and pluckt up (as a man would say) the very limit-marks of sciences, laying all cōmon, and making a confusion of them, in disputing as we did of holsome diet, and of the maner how to live in good health. For the confines and frontiers (quoth he) of Physicians and Philoso∣phers, are (as we use to say in the vulgar proverbe, as touching Mysians and Phrygians) farre different, and remooved a sunder: Moreover, he had readily in his mouth certeine speeches and sentences of ours, which we delivered by way of pastime onely, and yet for all that, were not impertinent or unprofitable, and those he would seeme to controule, reproove, and scorne.

MOSCHION.

But I for my part (ô Zeuxippus) could be very well content, yea, and most desirous to heare, [ 10] even those speeches that mocked, as others beside, which yee had concerning this matter, if so be it might stand with your pleasure to rehearse the same.

ZEUXIPPUS.

I thinke no lesse (ô Moschion) for that you are enclined naturally to philosophie, and thinke now well of that philosopher who is not well affected to physicke, but are displeased and offended with him; in case (I say) he suppose it more meet and beseeming for him to be seene studying Geometrie, Logicke, or Musicke, than willing to enquire and learne

What rule at home in house, what worke there is, How things doe stand, what goes well, what amis?

When I say, at home, I meane in his owne body; and yet a man shall see ordinarily, what a [ 20] number more there be of spectators at Theaters, where there is some publick dole or free distri∣bution of money to those that are assembled to see the games and pastimes, as the manner is at Athens, than otherwise. Now of all the liberall sciences, Physicke is one, which as it giveth place to none whatsoever, in beautie, in outward shew, and in pleasure or delight; so it alloweth a great reward and salarie unto those that love it, even as much as their life and health comes to; and therefore we are not to accuse and charge Philosophers, who discourse and dispute of matters concerning like regiment of health, for passing beyond their bounds and confines: but rather we ought to blame them, if they thinke that they should plucke altogether, and take away those land-marks, to labor (as it were) in some common field betweene them and Physici∣ans, in the study & contemplation of things good and honest, aiming & seeking in al their dis∣putations [ 30] and discourses, after that which is both pleasant to know & necessarie to understand.

MOSCHION.

But let us I pray you (ô Zeuxippus) leave Glaucus to himselfe, who for the gravity which he ca∣rieth, would be accounted a man in all points accomplished without anie need at all of Philo∣sophies helpe; and recount unto me (if you please) all those speeches which you had, especially at first, those I meane which you said were not spoken in earnest, and yet were scorned and re∣prooved by Glaucus.

ZEUXIPPUS.

I will, and that right willingly. This friend of ours therefore delivered thus much; how he heard one say: That to have ones hands alwaies warme, and never suffer them to be cold, was [ 40] no small meanes to the preservation of health: but contrariwise, to have ordinarily the 〈◊〉〈◊〉 parts of the body cold, drove heat inwardly into the center of the body, and brought us to a cer∣teine familiaritie and acquaintance with a feaver; as also, to turne and drive with out foorth together with heat the matter thereof, and to distribute the same equally throughout the whole bodie, was an holsome thing; as we see by experience, that if we occupie our hands, and doe some worke with them, the verie motion exciteth and stirreth up, yea, and maintaineth natu∣rall heat: but if we have no such businesse or imployment for them, but hold them still and idle, yet for all that we are not to admit or enterteine cold in those extreme parts of the bodie: This (I say) was one of the points that Glaucus laughed at. The second (as I take it) was touch∣ing the meats that yee use to give unto sicke persons: For that hee counselled men (in time of [ 50] health) to taste the same by little and little; so as they might bee acquainted therewith, to the end that they should not abhorre and lothe them (as little children use to doe) nor hate such a kind of dier; but make the same in some sort after a gentle manner, familiar unto their appetite; that (when soever it hapned they were sicke) such viands might not go against their stomacks, as if they were Physicke drougues or medicines, out of the apothecaries shoppe: also, that we should not be offended and discontent, otherwhiles to feed upon one single dish and no more, and the same without any sauce to draw it on, or fine dressing and handling by cooks crast, to

commend it. For which cause he would not have men thinke it strange, to come now and then to the table, without being at the baine or hot-house before; nor to drinke sheere water, when wine is upon the bourd, nor to forbeare to drinke our drinke hot in summer time, although there be snow set before us to coole it. Provided alwaies, that this abstinence proceed not from any ambitious ostentation and vain-glory, or because we would vaunt and make our boast there∣of afterward; but that we doe it apart by our selves, making no words thereof, and accustome by little and little our appetite to obey reason willingly, and to be ruled by that which is good and profitable, by weaning our mindes (long before) from that scrupulous curiositie, daintie nicenesse, and waiward complaints, about these matters in time of sicknesse; when common∣ly we are ready to whine and lament, for that wee misse those our former pleasures, and great [ 10] delights, which we were woont to enjoy, and see our selves brought to a more base kinde of diet, and a straighter rule of life. For a good saying it was: Chuse the best life simply that is; use and custome will make it pleasing and agreeble unto thee: the which by good proofe and ex∣perience hath beene found profitable in all things, but principally in the regard and care of our bodies (as touching diet,) which in time of best health ought to be ordered so by use and cu∣stome, that the same may become kinde, familiar, and agreeable to our nature; and namely by calling to minde that which others are woont to doe and say in their sicknesse, how they fume and chafe, how they fare and goe to worke when hot water is brought unto them for to drinke, or warme brothes to be supped, or drie-bread to be eaten; how they call these, untoward, naugh∣tie, and unsavorie victuals, yea and name those, cursed and odious persons, who would seeme [ 20] to force the same upon them for to eat or drinke. Manie there have beene, who had their bane by baines, such as ailed not much at the first, and were not very sicke at the beginning; onely they had brought themselves to this passe, that they could neither eat nor drinke, unlesse they were first bathed, or had sweat in a stouph: among whom, Titus the emperour of Rome was one, as they were able to testisie who had the cure of him when he lay sicke. It was said more∣ver: That alwaies viands most simple, and such as cost least, were holsomest for the bodie; also that above all things, men ought to beware of repletion, of drunkennesse and voluptuous life; especially, when there is some festivall day toward, wherein they use to make exceeding cheere; or when they purpose to invite their friends to a great dinner, or otherwise looke to be bidden themselves to some roiall feast of a king or lord generall, or else to a banket, where they shall be [ 30] put to quaffe and carrouse in their turne, which they may not refuse to do: against such times (I say) they ought to prepare their bodies beforehand, as it were whiles the weather is calme and faire, and make it more fresh and lightsome, yea, and better able to abide the storme and tem∣pest toward: for a very hard matter it is in such assemblies, and feasts of great lords or deere friends, for a man to stay himselfe in a meane, and mainteine his accustomed sobrietie; but he shall be thought uncivill, unmanerly, insociable, too austere and odious to all the company. To the end therefore that we should not put fire to fire (as they say) lay gorge upon gorge, sur∣set upon surset, and wine and wine, good it were to imitate and follow in good earnest that which was sometime merily done by king Philip, and that was this: A certaine man invited him upon a time to a supper, into the countrey, thinking that hee would come with a small compa∣ny [ 40] about him; but seeing that he brought a great traine and retinue with him, and knowing wel that he had prepared no more then would serve for a few guests; he was woonderfully troubled; Philip perceiving it, sent underhand to every one of his friends that came with him, this word: That they should keepe a roome in their stomacks for a deintie tart or cate that was comming: they beleeving this message in good sadnesse, made spare of other viands that stood before them, looking evermore when this deintie should be served up, in such sort, as that the meat provided was sufficient for the whole compaine; even so we ought before-hand to be prepared against the time that we are to be at such great feasts and meetings aforesaid, where we shall be put to it perforce, to drinke round in our turne, and to answer every ones chalenge, to reserue (I say) a place in our bodies, both for meats and also for fine cates, and junketting dishes: yea and [ 50] beleeve me, if need be, for drunkennesse, and thither to bring an appetitie fresh and readie for such things. But if peradventure such constreints and compulsions surprise us upon a sudden, when we are either full and heavie, or ill at ease, for that we have a little before over-eaten and drunk our selves; in case (I say) some great lords be come to us, or in place unexpected, or haply a friend or stranger take us at unawares, and unprovided, so that we be forced for shame to keepe others company, who are well enough disposed in body, and prepared for to drinke and make merty; then must we be especially well armed against foolish bashfulnesse, and to meet with

such bad shamefastnesse is the cause of so many evils among men; and namely, by alledging and saying these verses of king Creon in a tragedie of Euripides:

Better it were for me, you to displease My friend, than at this time, for your contnent, To give my selfe to pleasure and mine ease, But after, with great sorrow to repent.

For to cast a mans selfe into a pleurisie or phrensie, for feare to be held and reputed rustical and uncivill, is the part of a rude clowne in deed, and of one who hath neither wit nor judgement, ne yet any skill or speech to enterteine and keepe companie with men, unlesse they may be drun∣ken and engorge themselves like gluttons: for the very refusall it selfe of eating and drinking, if [ 10] it be handled with dexteritie and a good grace, will be no lesse acceptable to the companie, than drinking square and carrowsing round. And if the man who maketh a feast, absteine him∣selfe, though he sit at the table (as the maner is at a sacrifice whereof he tasteth not) entertein∣ing his guests with a cheerefull countenance and a friendly welcome, and whiles the cups and trenchers walke about him, be disposed to mirth and cast out some pretie jests of himselfe, he shall no lesse content and please his guests, than he that will seeme to be drunken for companie, and cram his bellie with them, till it be readie to cracke. To this purpose he made mention of certeine ancient examples; and namely (among other) of Alexander the Great, who after he had drunke well and liberally, was abashed and ashamed to denie the challenge of Medius, one of his captaines, who had invited him to supper; and thereupon (falling againe to drinke wine [ 20] afresh) died thereof. And of those who lived in our daies, he spake of one Riglis, a notable Pan∣cratiast or champion at all feats of activitie, whom Titus Caesar the emperour, sent for one day betimes in the morning to come and bathe with him, who came indeed, and after he had bathed and had drunke a great draught, was (by report) surprised with an Apoplexie, whereupon he di∣ed immediatly. All these matters, our Physician Glaucy mocked and reprooved, calling them discourses of schoolemasters to children their scholars: and as he was not very willing to heare more, so were not we greatly discourse to relate and discourse farther unto him; for that he had no mind to consider ech thing accordingly that was delivered. Socrates verily, who was the first that debarred us from eating those meats which drew us on to eat more still when we were not hungry nor had a stomacke thereto; and from drinking such drinks which caused us to drinke, [ 30] although we were not drie and thirstie; forbad us not simply to use meats and drinks, but taught us rather to use them onely when we had need of them, joining the pleasure of them with their necessitie; like as they do, who employ the publicke money of cities (which before was wont to be spent at Theaters, in exhibiting plaies and shewes) about the charges of mainteining souldi∣ers for the warres: for that which is sweet, so long as it is a part of our nourishment, we hold to be proper and familiar to nature; and we ought all the whiles that we be hungry, to use and en∣joy necessarie nourishment, as sweet and pleasant; but otherwise not to stirre and provoke other new and extraordinarie appetites apart, after that we are delivered from those that be common and ordinarie: for like as unto Socrates himselfe, dancing was no unpleasant exercise; even so he who maketh his whole supper or meale of junkets and banketting dishes, catcheth lesse harme [ 40] thereby: but when a man hath taken alreadie as much as is sufficient to content nature, and wherewith he is well satisfied, he ought to beware as much as in any thing els, how he putteth forth his hands to any such dainties. And we are to flie and avoid in these things, follie and am∣bition, no lesse than friandise or gluttonie: for these two vices induce us likewise often times to eat some thing when we are not hungrie, and to drinke also when we be not athirst; yea, and they suggest and minister unto us certeine base and extravagant imaginations, to wit, that it were great simplicitie, and a very absurd thing, not to feed liberally of a rare, deere and geason dish, if it may be had; as for example: That which is made of a sowes pappes when she is newly farrowed, Italian mushroomes, Samian cakes, or snow out of Aegypt; for these toies and imagi∣nations smelling somewhat of vain-glorie as the sent of meat comming out of a kitchin, maine [ 50] times set our teeth a watering and our stomacke on edge to use them, forcing the bodie (which otherwise would not seeke after them) to participate thereof, onely because they be much spo∣ken of and hard to come by; to the end that we make our report and recount unto others, what wee have done, and be reputed by them right happie and fortunate; for that wee have enjoied things, so deere, so singular and so geason. The like affection they cary to women also of great name and reputation: for it falleth out, that having their owne wives in bedde with them, and those faire and beautifull dames, such also as love them deerely, they lie still and stirre not; but

if they meet with any courtisan, such as Phryne or Lais was, unto whom they have paied good silver out of their purse, though otherwise their bodies be unable, dull and heavie in performing the worke of Venus, yet doing they will be, what they can, and straine themselves upon a vaine∣glorious ambition, to provoke and stirre up their lascivious lust unto fleshly pleasure: where∣upon Phryne herselfe, being now old and decaied, was woont to say: That she sold her lees and dregs the deerer, by reason of her reputation.

A great thing it is and wonderfull, that if we receive into our bodies as many pleasures as na∣ture doth require or can well beare; or rather, if upon divers occasions and businesses, we resist her appetites, and put her off unto another time, and that we be loth and hardly brought to yeeld unto her necessities, or (according as Plato saith) give place, after that she hath by sine force [ 10] pricked and urged us thereto, we should not suffer for all that, any harme thereby, but goe away freely without any losse or detriment: but on the other side, if we abandon our selves to the de∣sires that descend from the soule to the bodie, so farre foorth as they force us to minister unto the passions thereof, and rise up together with them, impossible it is, but that they should leave behinde them exceeding great losses and damages, in stead of a few pleasures, and those feeble and small in appearance, which they have given unto us: and this above all things would be considered, that we take heed how we provoke the body to pleasures, by the lusts of the minde; for the beginning thereof is against nature. For like as the tickling under the arme-holes, pro∣cureth unto the soule a laughter, which is not proper, milde and gentle, but rather troublesome and resembling some spasme or convulsion; even so all the pleasures which the bodie receiveth [ 20] when it is pricked and provoked by the soule, be violent, forced, turbulent, furious and unnatu∣rall. Whensoever therefore any occasion shall present it selfe to enjoy such rare and notable delights, it were better for us to take a glorie in the abstinence, rather than in the fruition there∣of, calling to minde that which Simonides was woont to say: That he never repented any silence of his, but often times he beshrewed himselfe for his speech; and even so we never repent that we have refused any viands, or drunke water in slead of good Falerne wine. And therefore we ought not onely, not to force nature, but if other-whiles we be served with such cates and meats as she craveth, we are to divert our appetite from the same, and to reduce it to the use of simple and ordinary things many times, even for custome and exercise:

If right and law may broken be, for any earthly thing, [ 30] The best pretense is for to win a crowne, and be a king.

So said Eteocles the Thebane, though untruely: but we may better say: If we must be ambitious and desirous of glorie in such things as these, it were most honest and commendable to use con∣tinence and temperance for the preservation of health. Howbeit, some there be, who upon an illiberall pinching and mechanicall sparing, can restraine and keepe downe their appetites when they be at home in their owne houses; but if it chance they be bidden foorth to others, they gorge and fill their bellies with these exquisit and costly viands; much like to those, who in time of warre and hostilitie, raise booties, and prey upon the lands of their enemies what they can; [ 40] and when they have so done, they goe from thence ill at ease, carrying away with them for the morrow (upon this their fulnesse and unsatiable repletion) crudity of stomacke and indigestion. Crates therefore, the philosopher thinking; that civill warres and tyrannies arise and grow up in cities, aswell by reason of superfluity and excesse in dainty fare, as upon any other cause what∣soever, was woont by way or mirth, to give admonition in these tearmes: Take heed you bring us not into a civill sedition, by augmenting the platter alwaies before the Lentil: that is to say, by dispending more than your revenues will beare. But in deed, every man ought to have this command and rule of himselfe, as to say: Augment not evermore the platter before the Lentil, nor at any time passe beyond the Cresses and the Olive, even to fine tarts and delicate fishes, lest you bring your bodie into a domesticall dissention afterwards with it selfe; namely, to painfull [ 50] colickes, lasks, and fluxes of the bellie, by over-much fulnesse and excesse of feeding: for simple viands and ordinarie, conteine the appetite within the bounds and compasse of nature; but the artificiall devices of cooks and cunning fellowes in pastry, with their curious cates of all sorts, with their exquisit sauces and pickles (as the comicall Poet saith) set out and extend alwaies the limits of pleasure, encroching still beyond the bounds of utilitie and profit. And I wot not ve∣rily, how it comes about, that considering we so much detest and abhorre those women, who give love-drinks, and can skill of charmes and forceries to bewitch and enchant men with, we be∣take

thus as we do, unto mercenarie hirelings or slaves, our meats and viands, to be medicined (as it were) and no better than poisoned for to enchant and bewitch us. And admit, that the say∣ing of Arcesilaus the Philosopher, against adulterers and other lascivious persons, may seeme somewhat with the bitterest; namely: that it made no great matter, which way one went about that beastly worke, whether before or behinde, for that the one was as bad as the other; yet im∣pertinent it is not, nor beside the subject matter which we have in hand. For to say a trueth, what difference is there betweene eating of Ragwort, Rogket, and such hot herbs, for to stirre up the lust of the flesh, and to provoke the taste and appetite to meat by smelles and sauces? like as mangie and itching places have alwaies need of rubbing and scratching. But peradventure it would be better, to reserve unto another place, our discourse against dishonest fleshly pleasures, [ 10] and to shew how honest and venerable a thing in it selfe, is continence: for our purpose at this present, is to debarre many great pleasures, otherwise in their owne nature honest: for I assure you, our diseases doe not put us by so many actions, so many hopes, voiages or pastimes, as they deprive us of our pleasures, yea, and marre them quite; and therefore they who love their delights and pleasures most, had least need of any men in the world, to neglect their health. For many there be, who for all they be sicke, have meanes to studie philosophy, and discourse there∣of: neither doth their sicknesse greatly hinder them, but that they may be generals in the sield to leade armies, yea, and kings (beleeve me) to governe whole realmes.

But of bodily pleasures and fleshly delights, some there be which during a maladie will never breed; and such as are bred already, yeeld but a small joy, and short contentment, which is [ 20] proper and naturall unto them, and the same not pure and sincere, but confused, depraved and corrupted with much strange stuffe, yea and disguised and blemished as it were, with some storme and tempest: for the act of Venus is not to any purpose performed upon gourmandise and a full belly, but rather when the bodie is calme, and the flesh in great tranquillity; for that the end of Venus is pleasure, like as of eating also and of drinking; and health unto pleasures, is as much as their faire weather and kinde season, which giveth them secure and gentle breeding, much like as the calme time in winter affoords the sea-fowles called Alcyones, a safe cooving, sitting and hatching of their egges. Prodicus is commended for this pretie speech: That sire was the best sauce: and a man may most truely say: That health is of all sauces must divine, hea∣venly and pleasant: for our viands how delicate soever they be, boiled, rosted, baked or stewed, doe [ 30] no pleasure at all unto us, so long as wee are diseased, drunken, full of surfet, or queasie sto∣macked, as they be who are sea-sicke; whereas a pure and cleane appetite causeth all things to be sweet, pleasant, and agreeable unto sound bodies, yea, and such as they, will be ready to snatch at, as Homer saith. But like as Demades the oratour, seeing the Athenians without all reason, desirous of armes and warre, said unto them: That they never treated and agreed of peace, but in their blacke robes, after the losse of kinsfolke and friends; even so wee never remember to keepe a spary and sober diet, but when we come to be cauterized, or to have cataplasmes and plasters about us: we are no sooner fallen to those extremities, but then we are ready to con∣demne our faults, calling to minde what errours we have committed in times past; for untill then, we blame one while the aire, as most men doe; another while the region or countrey, as [ 40] unsound and unholsome; we finde fault that we are out of our native soile, and are woonder∣full loth to accuse our owne intemperance and disordinate appetites. And as king Lisymachus being constreined and enforced within the country of the Getes for very thirst to yeeld himselfe prisoner, and al his armie captivate unto his enemies; after he had taken a draught of cold water, said: Good God, what a great felicitie have I forgone and lost, for a momentarie and transitory pleasure! even so we may make use thereof, and apply the same unto our selves when wee are sicke, saying thus: How many delights have we marred quite? how many good actions have we fore-let? what honest pastimes have we lost? and all by our drinking of cold water, or bathing unseasonably, or else for that we have over-drunke our selves for good fellowship: for the bite & sting of such thoughts as these, toucheth our remēbrance to the quicke, in such sort as the scarre [ 50] remaineth still behind, after that we are recovered, and maketh us in time of our health more staied, circumspect, and sober in our diet: for a bodie that is exceeding sound and healthy, ne∣ver bringeth foorth vehement desires, and disordinate appetites, hardly to be tamed or with stood; but we ought to make head against them, when they beginne to breake soorth and 〈◊〉〈◊〉 out for to enjoy the pleasures which they are affected unto; for such lusts, some complaine, pule, and crie for a little, as wanton children doe, and no sooner is the table taken awaie, but they be quiet and still; neither finde they fault and make complaint of any wrong or injurie

offred unto them: but contrariwise, they be pure, jocund, and lightsome, not continuing hea∣vie, nor readie to heave and cast, the next day to an end: like as by report, captaine Timothe∣us, (having upon a time beene at a sober and frugall scholars supper, in the academie with Plato) said: That they who supped with Plato were merry and well appaied the next day after. It is re∣ported also, that king Alexander the Great when he turned backe those cooks which queene 〈◊〉〈◊〉 sent unto him, said: That he had about him all the yeere long better of his owne, namely, for his breakfast or dinner, rising betimes, and marching before day light; and for his supper, eating little at dinner. I am not ignorant that men otherwhiles are very apt to fall into an ague upon extreme travell, upon excessive heats also and colds: but like as the odors and sents of 〈◊〉〈◊〉 he weak & seeble of themselves; whereas if they be mixed with some oile, they take force [ 10] 〈◊〉〈◊〉 , even so fulnesse and repletion is the ground, which giveth (as a man would say) bodie 〈◊◊〉〈◊◊〉 unto the outward causes, and occasions of maladies; and of a great quantity of 〈◊◊〉〈◊◊〉 humours there is no danger, because all such indispositions and crudities are soone 〈◊〉〈◊〉 dissipated, and dissolved, when some fine or subtill bloud, when some pure spirit (I 〈◊〉〈◊〉 their motion: but where there is a great repletion indeed, and abundance of 〈◊〉〈◊〉 , (as it were a deepe and mirie puddle all troubled and stirred) then there arise from 〈◊〉〈◊〉 many maligne accidents, such as be dangerous and hard to cure: and therefore we are 〈◊〉〈◊〉 to doe like some good masters of ships who never thinke their vessels bee fully fraught and charged throughly; and when they have taken in all that ever they can, doe nothing else but worke at the pumpe, void the sinke, and cast out the sea water which is gotten in; even so [ 20] when we have well filled and stuffed our bodies, fall to purge and cleanse them with medicines and 〈◊〉〈◊〉 : but we ought rather to keepe the bodie alwaies neat, nimble, and light, to the end, that if it chaunce otherwise at any time to be pressed and held downe, it might be seene above for lightnesse like unto a piece of corke floting aloft upon the water: but principally we are to beware of the very 〈◊〉〈◊〉 indispositions, which are forerunners of maladies: for all disea∣ses walke not (as Hesicdus saith) in silence and say nothing when they come,

As whom wise Jupiter hath berest Of voice, and toong to them none left.

But the most part of thē have their vant-curreurs as it were, their messengers, & trumpets; name∣ly crudities of stomack, wearinesse and heavinesse over all the bodie. According to the 〈◊〉〈◊〉 [ 30] of Hippocrates; lassitudes and laborious heavinesse of the bodie, comming of themselves without any evident cause, prognosticate and fore-signifie diseases; for that as it should seeme, the spirits that should passe unto the nerves and sinewes, are obstructed, stopped, and excluded, by the great repletion of humors: and albeit the bodie it selfe tendeth as it were to the contra∣rie, and pulleth us to our bedde and repose, yet some there be, who for very gluttony and dis∣ordinate lust, put themselves into baines & hot-houses, making haste from thence, to drinking square with good fellowes, as if they would make provision before-hand of victuals against some long siege of a citie, or feare that the feaver should surprise them fasting, or before they had taken their full dinner: others somwhat more honest, yea & civill than they, are not this way 〈◊〉〈◊〉 , but being ashamed (fooles as they are) to confesse that they have eaten or drunke over∣much, [ 40] that they feele any heavinesse in head or cruditie in stomacke, loth also to be knowen for to keepe their chamber all the day long in their night gownes, whiles their companions goe to tennis and other bodily exercises abroad in publicke place, and call them foorth to beare them companie, rise up and make them ready to goe with them, cast off their clothes to their naked skinne, with others, and put themselves to doe all that men in perfect health are to performe. But the most part of these (induced and drawen on, by hope perswaded) are bold to arise, and to doe hardly after their wonted maner, assisted by a certaine hope, grounded upon a proverbe; 〈◊〉〈◊〉 an advocate to desend gourmandise, and wanton life, which adviseth them that they should 〈◊〉〈◊〉 wine with wine; drive or digest one surfeit with another. Howbeit, against all such hope, 〈◊〉〈◊〉 are to oppose the warie and considerat caution, that Cato speaketh of (which as that wise [ 50] 〈◊〉〈◊〉 saith) doth diminish and lessen great things; and as for small matters it reduceth them to nothing: also that it were better to endure want of meat, and to keepe the bodie emptie and in 〈◊〉〈◊〉 , than so to hazard it, by entring into a baine, or runne to an high ordinarie to dine and 〈◊〉〈◊〉 : 〈◊〉〈◊〉 be some disposition to sicknesse, hurtfull it will be that we have not taken heed, nor conteined our selves, but beene secure: if none, dangerous it will not be that we have held 〈◊〉〈◊〉 restrained our selves, and by that restraint made our body so much more pure and cleare. But that 〈◊〉〈◊〉 foole whosoever he be, that is afraid to let his friends and those of his owne

house know that he is amisse or ill at ease, for that he hath eaten overmuch, or surfeited with strong drinke, as being ashamed to confesse this day his indigestion, shall be forced to morrow even against his will, to bewray either an inordinate catarrh and fluxe, or an ague, or else some wrings and torments of the belly: thou takest it for a great shame to be knowen that thou didst want or were hungry: but farre greater shame it is to avow crudity and rawnesse, to bewray hea∣vinesse, proceeding from full diet, and upon repletion of the bodie to be drawen neverthelesse into a baine, as if some rotten vessell or leaking shippe, that would not keepe out water, should be shot into the sea. Certes such persons as these, resemble some sailers or sea-faring men, who in the tempestuous time of winter, be ashamed to be seene upon the shore doing nothing: but when they have once weighed anker, spred saile, and launched into the deepe, and open sea, [ 10] they are very ill appaied, crying out piteously, and ready to cast up their gorge: even so, they that doubt some sicknesse, or finde a disposition of the bodie ready to fall into it, thinke it a great shame and discredit, to stand upon their guard, one day to keepe their beds and forbeare their ordinarie table and accustomed diet: but afterwards with more shame, they are faine to lie by it many daies together, whiles they be driven to take purgations, to applie many cataplas∣mes, to speake the physicians faire, and fawne upon them, when they would have leave of them to drinke wine or cold water; being so base minded, as to doe absurdly, and to speake many words impertinently, feeling their hearts to faile, and be ready to faint, for the paine they en∣dure alreadie, and the feare they are in to abide more. Howbeit, very good it were to teach and admonish such persons (as otherwise cannot rule and conteine themselves, but either yeeld, or [ 20] be transported and carried away by their lusts) that their pleasures take the most and best part of the bodie for their share. And like as the Lacedaemonians after that they had given vinegar and salt to the cooke, willed him to seeke for the rest in the beast sacrificed; even so in a bodie which one would nourish, the best sauces for the meat are these, which are presented unto it, when it is sound in health and cleane. For that a dish of meat is sweet or deere, is a thing by it selfe, without the bodie of him who taketh it, and eateth thereof: but for the pleasantnesse or contentment thereof, we ought to have regard unto the body that receiveth it; also for to de∣light therein, it should be so disposed as nature doth require; for otherwise, if the body be trou∣bled, ill affected, or overcharged with wine; the best devices and sauces in the world will lose their grace, and all their goodnesse whatsoever: and therefore it would not be so much looked [ 30] unto, whether the fish be new taken, the bread made of pure and fine flowre, the bathe hot, or the harlot faire and beautifull; as considered precisely, whether the man himselfe have not a lothing stomacke, apt to heave and vomit, be not full of crudities, error, vanity, and trouble: else it will come to passe, that she shall incurre the same fault and absurditie that they doe, who after they are drunken, will needs goe in a maske, to plaie and daunce in an house, where they all mourne for the death of the master thereof lately deceased: for in stead of making sport and mirth, this were enough to set all the house upon weeping, and piteous wailing. For even so, the sports of love or Venus, exquisit uiands, pleasant baines, and good wines, in a bodie ill disposed and not according to nature, doe no other good, but stirre, trouble fleame and and choler in them, who have no setled and compact constitution, and yet be not altogether [ 40] corrput; as also they trouble the body, and put it out of tune more than any thing else, yeelding no joy that we may make any reckoning of, nor that contentment which wee hoped and ex∣pected. True it is, that an exquisit diet observed streightly and precisely according to rule, and missing not one jot, causeth not onely the bodie to be thinne, hollow, and in danger to fall into many diseases; but also dulleth all the vigor, and daunteth the cheerefulnesse of the verie mind, in such sort, as that she suspecteth all things, and feareth continually to stay long as well in de∣lights and pleasures, as in travels and paines; yea, and generally in every action enterprising no∣thing assuredly and with confidence whereas we ought to deale by our body, as with the saile of ship; (that is to say) neither to draw it in & keepe it down too straight in time of calme & faire 〈◊〉〈◊〉 , nor to spred and let it out over slacke and negligently, when there is presented some 〈◊〉〈◊〉 [ 50] of a tempest; but as occasion shall require, to spare it, and give some ease and remissi∣on, that afterwards it may be fresh and lightsome, as hath beene said already, and not to slacke the time, and stay untill we sensibly feele, crudities, laskes, inflamations; or contrariwise, stupi∣dities and mortifications of members, by which signes (being as it were messengers, and ushers going before a feaver, which is hard at the dore) hardly wil some be so much moved, as to keepe in, and restraine themselves, (no not when the very accesse and fit is readie to surprise them) but rather long before to be provident, and to prevent a tempest:

So soone as from some rocke we finde The puffing gales of northern winde.

For absurd it is, and to no purpose, to give such carefull heed unto the crying wide throates of crowes, or to the craing and cackling of hennes, or to swine, when in a rage they tosse and fling straw about them (as Democritus saith) thereby to gather presages, & prognostications of wind, raine, and stormes; and in the meane time not to observe the motions, troubles, and fiering indispositions of our bodie, nor prevent the same, ne yet to gather undoubted signes of a tem∣pest ready to rise and grow even out thereof. And therefore we ought, not onely to have an eie unto the bodie, for meat and drinke, and for bodily exercises, in observing whether we fall un∣to them more lazily and unwillingly than our manner was before time; or contrariwise whe∣ther [ 10] our hunger and thirst be more than ordinary; but also wee are to suspect and feare, if our sleeps be not milde, and continued, but broken & interrupted: we must besides, regard our very dreames; namely, whether they be strange and unusuall: for if there be represented extraordi∣narie fansies and imaginations, they testifie and shew a repletion of grosse, viscuous or slimy hu∣mours, and a great perturbation of the spirits within. Otherwhiles also it hapneth, that the mo∣tions of the soule it selfe, doe fore-signifie unto us, that the body is in some neere danger of disease: for many times men are surprised with timorous fittes of melancholy, and heartlesse distrusts without any reason or evident cause, the which suddenly extinguish all their hopes: you shall have some upon every small occasion apt to fall into cholerick passions of anger; they become eager and hastie, troubled, pensive and offended with a little thing, insomuch as they [ 20] will be ready to weepe and runne all to teares, yea and languish for griefe and sorrow: And all this commeth, when evill vapours, sowre and bitter fumes ingendred within, doe arise and steeme up, and so (as Plato saith) be intermingled in the waies and passages of the soule. Those persons therefore who are subject to such things, ought to thinke and consider with them∣selves; that if there be no spirituall cause thereof, it cannot chuse but some corporall matter had need either of evacution, alteration, or suppression.

Expedient also it is and very profitable for us, when we visit our friends that be sicke, to en∣quire diligently the causes of their maladies, not upon a cavilling curiosity or vaine ostentation, (to dispute sophistically, and discourse thereof only, or to make a shew of our eloquence, in tal∣king of the instances, the insults, the intercidences, communities of diseases, and all to shew [ 30] what books we have read, & that we know the words & tearmes of physick;) but to make search and enquirie in good earnest, and not slightly or by the way, as touching these slight common and vulgar points, namely; whether the sicke partie be full or emptie? whether he overtravelled himselfe before, or no? and whether he slept well or ill? but principally, what diet he kept? and what order of life he followed, when he fell (for examples sake) into the ague: then (according as Plato was woont to say unto himselfe, whensoever he returned from hearing and seeing the faults that other men committed:) Am not I also such an one? so you must compose and frame your selfe to learne by the harmes and errours of neighbours about you, for to looke well unto your owne health, and by calling them to mind, to be so wary & provident, that you fall not in∣to the same inconveniences, and forced to keepe your bed, and there extol & commend health, [ 40] wishing & desiring (when it is too late) for to enjoy so pretious a treasure; but rather (seeing an∣other to have caught a disease) to marke and consider well, yea, and to enterteine this deepe im∣pression in your heart; how deere the said health ought to be unto us, how carefull we should be to preserve, and chary to spare the same. Moreover, it would not be amisse for a man, afterwards to compare his owne life with that of the foresaid patient: for if it fall out so, that (notwithstan∣ding we have used over-liberall diet both in drinks and meats, or laboured extreamly, or other∣wise committed errour in any excesse and disorder) our bodies minister unto nature no suspiti∣on, nor threaten any signe of sicknesse toward; yet ought we neverthelesse, to take heed and pre∣vent the harme that may ensue; namely; if we have committed any disorder in the pleasures of Venus and love-delights; or otherwise bene over-travelled, to repose our selves and take our qui∣et [ 50] rest; after drunkennesse or carrowsing wine round for good fellowship, to make amends and recompense with drinking as much colde water for a time; but especially, upon a surfeit taken with eating heavie and grosse meats, and namely, of flesh, or els feeding upon sundry and divers dishes, to fast or use a sparie diet, so as there be left no superfluitie in the bodie: for even these things, as of themselves alone (if there were no more) be enough to breed diseases; so unto o∣ther causes they adde matter and minister more strength. Full wisely therefore was it said by our ancients in old time, that for to mainteine our health, these three points were most expedi∣ent:

To feed without satietie: To labour with alacritie: and To preserve and make spare of naturall seed. For surely lascivious intemperance in venerie of all things, most decaieth and enfeebleth the strength of that naturall heat, whereby our meat and food which we receive is concocted, and so consequently is the cause of many excrements and superfluities engendred, whereupon corrupt humours are engendered and gathered within the body.

To begin therefore to speake againe of every of these points; let us consider first the exerci∣ses meet and agreeable to students or men of learning: for like as he who first said: That he wrot nothing of Teeth to those that inhabited the sea coasts, taught them (in so saying) the use of them; even so a man may say unto scholars and men of learning: That he writeth nothing unto them as touching bodily exercises; for that the daily practise of the voice by speech and pro∣nuntiation, [ 10] is an exercise woonderfull effectuall, not onely for health, but also for strength, I meane not such as is procured to wrestlers and champions by art, which breedeth brawnie car∣nositie, and causeth the skin to be firme and fast without forth (like unto an house which to the outward shew is rough-cast or thick coated with lime or plaster;) but that which maketh a tough constitution and a vigorous firmitude and strength indeed, in the noblest parts within, and the principall instruments of our life. Now, that the spirits augment & confirme the powers of our bodie, the anointers of mens bodies in the place of publicke exercise know full well, when they give order and command the wrestlers and such like, when their limmes are rubbed, to with∣stand such frictions in some sort, in holding their winde, observing precisely, and having an eie to ech part of the body that is handled or rubbed. The voice therefore (being a motion of the [ 10] spirit (fortified, not superficially and by starts, but even in the proper fountaines and springs which are about the vitall bowels) encreaseth naturall heat) doth subtiliat the blood, cleanseth the veines, openeth all the arcteries, not suffering any obstruction, oppilation or stopping by superfluous humours to grow upon us or remaine behinde (like unto dregs or grounds) in the bottome of those vessels which receive and concoct those viands whereof we are nourished: by reason whereof, they have need to use ordinarily this exercise, and make it familiar unto them, by speaking in publicke place and discoursing continually. But if haply they doubt that their bodies be but weake, and not able to support and endure so much travell, yet at least wise they are to reade with a loud voice; for looke what proportion there is betweene gestation or carriage of the body, and the exercise thereof upon the very ground, the same is betweene simple reading [ 30] and discoursing or open disputation: for this reading doth gently stirre and mildly carrie the voice by the chariot (as it were) and litter of another mans speech; but disputation addeth ther∣to a certeine heat and forcible vehemence; for that the minde and the bodie conspire and con∣curre together in that action: howbeit, in this exercise we must beware of over-loud vociferati∣ons and clamours; for such violent strainings of the voice, and unequall extensions and inten∣sions of the winde, many times cause some rupture of veines, or inward spasmes and convulsi∣ons. Now when a student hath either read or discoursed in this maner, good it is for him be∣fore he walke abroad, to use some uncteous, warme and gentle frictions, to handle and rub the skinne and flesh after a soft and milde maner; yea, and as much as he can, to reach into the very bowels within, that the spirits may be spread and distributed equally thorowout, even to the ve∣rie [ 40] extremities of the bodie. In these rubbings and frictions, this gage & measure would be ob∣served; that he continue them so long and so often, as he findeth them to agree sensibly with his bodie, and bring no offence with them. He that in this wise hath appeased & settled the trouble or tension of the spirits in the center of the bodie, if haply there should remaine some superflui∣tie behinde, it would do him no great harme: for say, that he should forbeare walking, for want of leasure or by occasion of sudden businesse, it is all one, and it maketh no matter; for why, na∣ture hath had already that which is sufficient, and standeth satisfied therewith. And therefore a man is not to pretend colourably for to excuse his silence, or forbearance of reading either na∣vigation, when he is accompanied with other passengers at sea in one ship, or his abode and so∣journing [ 50] in an hostelrie or common inne, although all the companie there should mocke him for it: for as it was no shame nor dishonest thing, to eat before them all; no more unseemly is it to exercise himselfe in their presence by reading. But rather more undecent it were, to be afraid or stand in awe of mariners, muliters or inne-keepers, when they laugh at you, not for playing at ball alone, or fighting with your own shadow, but for speaking before thē in your speech, either teaching, or discoursing, or els learning by 〈◊〉〈◊〉 and rehearsing some good thing for your exer∣cise. Socrates was woont to say: That for him who would moove and stirre his bodie by way of dancing, a little roome (that would receive seven settles or seats) was sufficient & big enough;

but him that mindeth to exercise his body either by singing or saying, every place wil serve, whe∣ther he stand, lie or sit. Only this must we take heed of, that we straine not our voice nor set out an open throat, when we are privie to our selves that we have eaten or drunke liberally, ne yet pre∣sently after the company of a woman, or any other wearisome travel whatsoever; as many of our orators & great masters of rhetoricke use to do; who enforce and give themselves to declaime and pronounce their orations too loud, even aboue the strength of their bodie; some for vaine∣glory and ambition, because they would put forth themselves; others sor reward and to get a fee, or els upon emulation to their concurrents. Thus did Niger, (a friend of ours) who professed rhetoricke in Galatia: this man having swallowed downe a fish-bone which stucke still in his throat (when another rhetorician travelling that way, chanced to make a publike oration; for [ 10] that he was ashamed to be thought his inferior, and yet durst not deale with him in that facultie) would needs shew himselfe in open place, and declaime, whiles the said bone remained still in his throat: but by this meanes there ensued a dangerous and painfull inflamation; and being no longer able to endure the dolorous anguish thereof, he suffered himselfe to be launced with∣out forth, and to have a deepe incision and a wide orifice made, whereby the bone indeed was plucked out, but the wound was so grievous, and oppressed besides with a descent and defluxion of thewmaticke humours thither, that he died thereof. But haply, better to the purpose it were, to speake of this hereafter. Well, after exercise to go presently into the bath, & to wash in colde water, were the part of a lusty wild-braine and a giddy-headed youth, who will needs in a bravery shew what he can do, rather than holsome any way: for all the good that such cold baths bring, [ 20] is this, that they seeme to harden the body, and confirme it so, as it is lesse subject to take offence by the qualities of the aire without; but surely they do more harme within, by a great deale; for that they enclose and shut up the pores of the body, causing the humors and fumosities which would evaporate and breathe foorth continually, to become thicke and grosse. Furthermore, needfull it is for them that love to bathe thus in colde water, to fall into the subjection of that o∣ver-straight and exquisit diet (which we would avoid) having evermore an eie upon this, not to breake the same in any point whatsoever, for that the least fault and smallest errour in the world, is presently sore chasticed and costeth full deere: whereas contrariwise to enter into the baine, and wash in hote water, pardoneth us, and holdeth us excused sor many things; for it doth not so much diminish the strength and force of the bodie, as it bringeth profit another way for the [ 30] health thereof; framing and applying most gently and kindly the humors to concoction and in case there be some which can not well and perfitly be digested, (so they be not altogether cruide and raw, nor float aloft in the mouth of the stomacke) it causeth them to dissolve and ex∣hale without any sense of paine; yea, and withall, it doth mitigate and cause to vanish and passe away the secret lassitudes of the musculous members. And yet as good as banes be, if we per∣ceive the bodie to be in the naturall state and disposition, firme and strong enough, better it were to intermit and for-let the use of baths; and in stead thereof, I holde it holsomer to anoint and rub the bodie before a good fire, namely, if it have need to be chafed and set in an heat; for by this meanes there is dispersed into it as much heat as is requisit, and no more; which cannot be against the sunne; for of his heat a man can not take more or lesse at his owne discretion, [ 40] but according as he affecteth or tempereth the aire, so he affourdeth his use. And thus much may serve for the exercise of students.

To come now unto their food and nouriture: if the reasons and instructions before delive∣red, by which we learne to restraine, represse and mitigate our appetites, have done any good, time it were to proceed forward to other advertisements; but in case they be so violent, so un∣ruly and untamed, as if they were newly broken out of prison, that it is an hard piece of worke to range them within the compasse of reason; and if it be a difficult piece of worke to wrestle with the bellie, which (as Cato was wont to say) hath no eares; we must worke another feat and device with it; namely, by observing the quality of the viands, to make the quantity more light and lesse offensive: and if they be such as be solid and nourish much; as for example, grosse flesh meats, [ 50] cheese, drie figges, and hard egges, they must feed of them as little as they can; for to re∣fuse and forbeare them altogether were very hard; but they may be more bold to eate hear∣tily of those that be thinne and light, such as are the most part of worts, or pot-herbes, birdes, and fishes, that be not fatte & oileous: for in eating of such meats, a man may at once both gra∣tifie his appetite, and also never overcharge his bodie: but above all, take heed they must of cru∣dities and surfeits, proceeding from liberall eating of flesh-meats; for besides that they lode the stomacke presently as they are taken, there remaine afterwards behind naughtie reliques: and

therefore it were verie well, that they accustomed their bodies never to call for flesh, conside∣ring that the earth it selfe bringeth foorth other kinds of food, sufficiently not onely for the necessitie of nourishment, but also for pleasure and the contentment of the appetite; for some of them are ready to be eaten without any dressing, or the helpe of mans hand, others be min∣gled and compounded after divers sorts to make them more savorie and toothsome. But for as∣much as custome (after a sort) is a second nature, or at leastwise not contrarie to nature; we must not accustome our selves to feed on flesh, for to fulfill our appetites, after the maner of wolves, & lions, but use it onely as the foundation and ground of other viands; which being once laid, we are to make our principall nourishment of other cares and dishes, which as they are more ap∣propriate to our bodies, and sutable to nature, so they doe incrassate and dull lesse the vigor [ 10] and subtilitie of the spirit, and the discoursing reasonable part of the soule, which is kindled, mainteined, and set to burne cleere, by a more delicate and light matter. As touching liquid things, they must use milke, not as an ordinarie drinke, but as a strong meat that nourisheth exceeding much: but for wine, we are to say to it, as Euripides did to Venus:

Welcome to me in measure and in meane, Too much is naught: yet doe not leave me cleane.

for of all drinks it is most profitable, of medicines most pleasant, and of daintie viands most harmelesse; provided alwaies that it be well delaied and tempered with opportunity of the time, rather than with water. And verily water (not that onely wherewith wine is mingled, but also which is drunke betweene whiles, apart by it selfe) causeth the wine tempered therewith to doe [ 20] the lesse harme: in regard whereof, a student ought to use himselfe to drinke twice or 〈◊〉〈◊〉 every day a draught of sheere water, for that it will enfeeble the headinesse of the wine, & make the usuall drinking of pure water, more familiar to the stomacke: and this I would have to be done, to this end, that if they be driven perforce to drinke faire water, they might not thinke it strange, nor be ready to refuse it. For many there be, who oftentimes have recourse to wine, when iwis, they had more need to runne to the water; and namely, when they be over-heat with the sunne: yea, and contrariwise, when they be stiffe frozen with cold, or have streined them∣selves to speake much, or studied and sitten hard at their booke; and generally, after that they have travelled sore, till they be wearie, or have performed some vehement exploit, or violent exercise; then (I say) they thinke, that they ought to drinke wine; as if nature herselfe requi∣red [ 30] and called for some contentment and refreshing of the bodie, and some change and alte∣ration after travels: but nature verily is not desirous to have any good done to her in this sort, if you call such pleasure a doing of good; but she demaundeth onely a reducement to a meane betweene labour and rest: and therefore such persons as these, are to be cut short and abridged of their victuals, and either to be debarred quite of all wine, or else enjoined to drinke it well delaied with water: for wine being of it selfe of a violent and stirring nature, augmenteth and maketh more unquiet the stormie perturbations arising within the body, it doth irritate and distemper more and more the parts therein already offended and troubled; the which had much more need to be appeased and dulced; to which purpose water serveth passing well: for if we otherwise being not a thirst, drinke hot water after we have laboured, or done some painfull ex∣ercise, [ 40] in the exceeding heats of the summer; we finde a notable cooling, refreshing, and ease∣ment in our inward bowels; the reason is; because the humiditie of water is kinde and milde, procuring no debate or disquietnesse at all; whereas the moisture of wine hath a vehement force, which never is at quiet and repose, but maketh a deepe impression, nothing agreea∣ble nor fit to appease the indispositions that are a breeding. Now if one doe feare the sowre and sharpe acrimonies, and the bitter tastes which (by the saying of some) hunger and want of food engender in our bodies, or as little children use to do, thinketh much not to sit at the table for to eat, a little before the fit of an ague, or when he suspecteth it comming: the drinking of water is as it were a confine and frontier betweene both, very fit to remedie the one and the other: and many times we offer unto Bacchus himselfe certeine sacrifices called Nephalia, for [ 50] that there is no wine used therein; accustoming our selves wisely thereby not to be alwaies de∣sirous sor to drinke wine. Minos tooke away from sacrifices, the flute, and the chaplets used to be worne on mens heads, in regard of griefe and sorrow: and yet we know full well, that the heavie and sorrowfull minde, is neither by flutes nor flowers, passionate; whereas there is 〈◊〉〈◊〉 the bodie of a man, (how strong and stout soever he be) but if it be stirred, troubled, and 〈◊〉〈◊〉 , will take more harme and offence by wine if it be taken or powred into it. It is recorded in the Chronicles; that the Lydians in time of a great dearth and famine, did eat but once in

two daies, and spent the time betweene, at dice-play, and other such games and pastimes: and even so it were well beseeming a student and lover of the Muses and his booke, at such a time as he had need to make a late and short supper, to have before him, the sigure serving for some Geometricall proposition, or some little booke, some harpe or lute; this will not suffer him to be ledde as prisoner to his owne belly, but by diverting and turning ordinarily his mind from the boord, to these honest pastimes and recreations; will chase away from the Muses the greedy appetite of eating and drinking, as if they were so many ravenous fowles and harpies: For a shame it were that a Scythian whiles hee is drinking, should estsoones take his bow in hand readie bent, and twang the string, and by the sound thereof, awaken and quicken his cou∣rage, which otherwise would become drowsie, loose, and dull by wine: and that a Grecian [ 10] should be ashamed or afraid of a flout or mocke, in assaying gently to refraine and bridle an un∣reasonable, violent, and greedie appetite, by the meanes of bookes and writings: for much af∣ter the same manner in a comedie of Menander, when there was a baud, who for to tempt cer∣teine yoong men suting at supper together, brought in amongst them certeine pretie yoong wenches, very faire, & richly arraid; every one of the said yoong men (because they were afraid & unwilling to looke those beautifull damosels in the face) made no more adoe, but as he saith,

Cast downe the head, and like good merrie mates, Fall to their junkets hard, and deinty cates.

Moreover, men that are addicted to their studie, and to learning, have many other proper and pleasant meanes to turne away their eies, and divert their minds, if otherwise they be not able [ 20] to looke off; and to stay or hold in, this violent and dogge-like greedy appetite, when the meat standeth before them upon the bourd. For as touching the speeches of some masters of wrest∣lers, or the words of certeine schoole-masters, who goe up and downe, saying: That to reason, argue, and discourse at the table upon points of learning; causeth the meat to corrupt within the stomacke, and breedeth head-ach, or heavinesse of the braine: we may indeed feare some∣what; if we will needs (while we be at our repast) fall to resolve such a sophisticall argument, as the Logicians call Indos: or if wee be disposed to reason and dispute about the masterfull so∣phisme * 1.1 named Kyriton: It is said, that the crowne or upmost tuft growing upon the date tree, called the braine thereof, is exceeding sweet and pleasant to the taste, howbeit, hurtfull to the head: howbeit, these prickie and intricate disputations in Logicke at supper time; are no [ 30] pleasant banketting dishes, but offensive to the braine, tedious, and irksome, nothing more. But if those men will not permit us to discourse, to heare, reade, or talke of other matters in sup∣per time, which together with honestie and profit, have an attractive pleasure and sweetnesse joined therewith: we will desire them to let us alone, & not trouble us, but to arise from the ta∣ble, and goe their waies into their galleries and hals for wrestling, and there to hold and main∣taine such positions among their scholars and champions, whom they withdraw and turne away from the study of good letters; and accustoming them to spend their time all the day long in scoffes and scurrile speeches, they make them in end (as gentle Ariston said) as witlesse, and without sense (yet glib and well greased) as the stone pillers which support those galleries, and places of exercise where they use to converse and keepe schoole. But we contrariwise being [ 40] ruled by the physicians, who advise us alwaies to interpose some competent time betweene sup∣per and sleepe, are not presently to go unto it, after we have filled our bellies with viands, and stuffed our spirits, even whiles the morsels of meat bee all raw, or beginning now to be con∣cocted, thereby to hinder and staie digestion; but give some space and breathing time be∣tweene, untill the meat bee well setled in the stomacke. And as they who give us counsell to moove and stirre the bodie after meales, will us, not to runne our selves out of breath, nor to ex∣ercise our selves so, as that we put all the parts of our bodie to the triall, after the manner of the Pancratiasts; but either to walke faire and softly, or to daunce after a gentle and easie manner; semblably, we are to thinke, that we ought to exercise our wits and minds after a dinner or sup∣per, not about any affaires of deepe studie, and profound meditation, nor in sophistical disputes, [ 50] tending to the ostentation of a quicke and lively spirit, or which bee litigious, and breed con∣tention; but there be many questions besides of naturall philosophie, pleasant to be discussed, and easie to be decided; many pretie tales and narrations there are, out of which a man may draw good considerations and wise instructions, for to traine and frame our manners; and these conteine that grace & facilitie in them, which the poet Homer calleth Menocikes, that is to say, yeelding to anger, and in no wise crosse and resistant: Heereupon it is, that some doe pleasant∣ly teame this exercise of moovoing, propounding & resolving historicall or poetical questi∣ons;

the second course or the service of banketting dishes, for students and learned men. More∣over, there be other sorts of pleasant talke besides these, and namely; to heare and recite fables, devised for mirth and pleasure; discourses of playing upon the flute, harpe, or lute, which ma∣ny times give more contentment and delight, than to heare the flute, harpe, or lute it selfe plai∣ed upon. Now the very precise time measured as it were and marked out to be most proper and meet for such recreations; is when we feele that our meat is gently gone downe, and setled qui∣etly in the bottome of the stomacke, shewing some signe of concoction, and that naturall heat is strong, and hath gotten the upper hand.

Now forasmuch as Aristotle is of opinion, that walking after supper doth stirre up and kin∣dle (as one would say) our naturall heat: and to sleepe immediately after a man hath sup∣ped, [ 10] doth dull and quench it: considering also, that others be of a contrary minde, and hold; that rest and repose, is better for concoction; that motion so soone after, troubleth and impea∣cheth the digestion and distribution of the meats, which is the cause that some use to walke af∣ter supper, others sit still and take their ease: me thinks a man may reconcile and satisfie verie well after a sort these two opinions; who cherishing and keeping his bodie close and still after supper, setteth his mind a walking, awakeneth it, suffering it not to be heavie & idle at once by and by; but sharpneth and quickneth his spirits, as is before said, by little and little, in discour∣sing, or hearing discourses of pleasant matters and delectable, such as be not biting in any wise, nor offensive and odious.

Moreover, as touching vomits or purgations of the bellie by laxative medicines, which are [ 20] the cursed and detestable easements and remedies of fulnesse and repletion; surely they would never be used but upon right great and urgent necessitie: a contrary course to many men, who fill their gorges and bodies with an intent to void them soone after; or otherwise, who purge and emptie the same for to fill them againe, even against nature; who are no lesse troubled, nay much more offended ordinarily, by being fedde and full, than fasting and emptie: insomuch as such repletion is an hinderance to the contentment and satisfying of their appetites and lusts; by occasion whereof, they take order alwaies, that their bodie may be evermore emptied; as if this voidance were the proper place and seat of their pleasures. But the hurt and dammage that may grow upon these ordinary purgations and vomits, is very evident; for that both the one and the other, put the body to exceeding great straines and violent disturbances. As for vomi∣ting, [ 30] it bringeth with it one inconvenience by it selfe, more than the former, in that it procureth & augmenteth an unsatiable greedinesse to meat: for ingendered there is by that meanes a vio∣lent & turbulent hunger (like as when the course or stream of a river, hath bene for a while stop∣ped & staid) snatching or greedy at meat, which is evermore offensive, & not a kind appetite in∣deed, when as nature hath need of meat; but resembling rather the inflammations occasioned by medicines or cataplasmes. Hereupon it is that the pleasures proceeding from thence, paste and slippe away incontinently, as abortive and unperfect, accompanied with inordinate pan∣tings and beatings of the pulse, great wrings in the enjoying of them, and afterwards ensue dolorous tensions, violent oppressions or stoppings of the conduits & pores, & the reliques or retensions of ventosities; which staie not for naturall ejections and evacuations, but runne up [ 40] and downe all over our bodies, like as if they were shippes surcharged, having more need to bee eased of their burden, than still to be loden with more excrements. As for the troublesome motions of the belly and guts, occasioned by purgative drougues, they corrupt, spill and resolve the natural strength of the solide parts, so that they engender more superfluties within than they thrust out and expel. And this is for al the world, like as if a man, being discontented to see with∣in his native citie a multitude of naturall Greekes inhabitants, should for to drive them out, fill the same with Scythians or Arabian strangers. For even so, some there be, who (greatly mis∣counting and deceiving themselves) for to send foorth of their bodies the superfluous humors which are in some sort domesticall and familiar unto them, put into them I wot not what, Gui∣dian graines, Scammoni and other strange drougues fet from farre countries, such as have no [ 50] familiar reference to the bodie, but are meere wilde and savage, and in truth have more need to be purged and chaced out of the body themselves, than power and vertue to void away and expell that wherewith nature is choked and overcharged. The best way therefore is, by sobrietie and regular diet, to keepe the bodie alwaies in that moderate measure of evacuation and reple∣tion, that it may be able by proportionable temperature, to maintaine it selfe, without any out∣ward helpe. But if it fall out otherwhiles, that there be some necessitie of the one or the other; vomits would be provoked without the helpe of strange physicall drogues, and not with much

adoo and curiositie, that they disquiet & trouble no parts within, but onely for to avoid cruditie and indigestion, reject and cast up that gentlie which is too much, and cannot be prepared and made meet for concoction. For like as linnen clothes that bee scoured and made cleane with sopes, ashes, lees and other abstersive matters, weare more and fret out sooner than such as be washed simply in faire water; even so, vomites provoked by medicines, offend the body much more, and marre the complexion. But say, the belly bee bound and costive, there is not a drougue that easeth it so mildly, or provoketh it to the siege so easily, as doe certaine meats, whereof the experience is familiar unto us, and the use nothing dolorous and offensive. Now in case the body be so heard, that such kinde viands will not worke and cause it to be sollible, then a man ought for many daies together, to drinke thinne and cold water, or use to fast, or [ 10] else take some clister, rather than purgative medicines, such as disquiet the body, and over∣throw the temperature thereof. And yet many there be, who ever and anon are ready to run un∣to them; much like unto those lewd and light wanton women, who use certeine inedicines to cause abortion, or to send away the fruit which they have newly conceived; to the end that they might conceive soone againe, and have more pleasure in that fleshly action. Now is it time to say no more, but to let them goe that perswade such evacuations.

As for those on the contrarie side, who interject certaine exact, precise, and criticall fastings, observed too straightly according to just periods and circuits of daies: surely they teach nature, (wherin they doe not well) to use astriction before it have need; and acquaint her with a ne∣cessarie abstinence of food, which in it selfe is not necessarie, even at a prefixed time, which [ 20] calleth for that then, whereto it is accustomed. Better yet it were, for a man to use these cha∣sticements of his body, freely and at his owne liberty, without any foreknowledge of suspition: and as for other diet, (as hath beene said before) to order it so, that it may frame and be obse∣quent to all manner of occurrences & changes that shall come betweene, and not to be tied and bound to one forme and manner of life, exactly to keepe certaine daies, just numbers, and set circuits, without failing or missing in any jot. For this course is neither sure, nor easie; it is not civill nor yet agreeable to humanitie: it resembleth rather the life of an oister, or some stocke of a tree; to captivate himselfe, and be so subject and thrall, that he cannot change or alter his viands; he may not once varie in his fastings and abstinencies, in his motions or repose, but continue alwaies close and covert in a shadie kinde of life, idle, private to himselfe, without [ 30] conversing with friends, without participation of honors, farre remote from the administration of weale publicke, which were to shut himselfe up as it were a close prisoner; a life I assure you which I cannot like nor allow: for wee cannot buie our health with idlenesse and doing naught, which two are the principall inconveniences incident unto diseases: and all one this were, as if a man would thinke to preserve his eies, by not employing them to see; or his voice, by speaking not at all; thus to be perswaded, that for the preservation of health it were necessa∣rie to have continuall repose, without doing ought: for a man in health, cannot doe better for to mainteine the same, than to be emploied in many good duties, and commendable offices of humanitie. An absurd error therefore it is, to thinke idlenesse to be either healthy or holsome, considering that it destroieth the very end of health, which is emploiment: neither is it true, [ 40] that the lesse men doe, the more healthfull they be. For Xenocrates had not his health better than Phocion; nor Theophrastus than Demetrius: and as for Epicurus and all the crew of his sectaries, they had no benefit at all for the atteining of that contentment and tranquillitie of the bodie which they make so great reckoning of, and praise so highly; by flying and avoiding all State affaires, and medling in no publicke and honorable office. Other meanes therefore and provision would be made, to enterteine and keepe that disposion and habitude of the bodie, which is according to nature: for this is certeine; that all sorts of life be capable, as well of sicknesse as of health. Howbeit, polititians (quoth he) and States-men are to be admonished to doe cleane contrarie unto that which Plato advertised his yoong scholars to doe. For Plato ever as he went out of the schoole, was woont thus to say unto them: Goe to my sonnes, see [ 50] you employ that leasure which you have, in some honest sports and pastimes. But we may ex∣hort and put in minde those who deale in the administration of common-wealth, to bestow their labour and travell in honest and necessarie things, and not to overtoile and spend their bodies in small matters of little or no consequence; as the manner is of most men, who trou∣ble and torment themselves about just nothing, overwatching, running to and fro, heere and there, up and downe about things which many times are neither good nor honest; but onely because they would disgrace and shame others, either upon envie that they beare unto them,

or upon obstinate and wilfull selfe-conceit, or else to pursue and maintaine some vaine and foo∣lish opinions that they have taken. For I thinke verily it was in regard of such persons especial∣ly, that Democritus said: If the body should call the soule judicially into question upon an acti∣on of injurie or wrong done, and for to make satisfaction of losse and damage; she were not a∣ble to answer it, but must needs confesse the action, and be condemned. And Theophrastus peradventure said well and truely; when speaking by a metaphor or allegorie; he affirmed, that the soule paid a deere rent for her dwelling within the body. For (I assure you) the bodie may thanke the soule for many harmes that it sustaineth; when as she useth it not with reason, nor in∣treateth it according as it is meet and convenient; and looke when she hath any proper and pe∣culiar passions of her owne, or some enterprises and actions to be performed, she maketh no [ 10] spare of the poore bodie. As for the tyrant Jason, hee was wont (I wot not upon what reason or ground) to say: That he ought to deale unjustly in small matters, who would be just in the grea∣test affaires; and even so, wee may well advise a man of State and government, to make no reckoning of trifling things, but disport, play, and solace himselfe in repose with them; if he would not have his bodie over-spent, dull, or lazie, against the time that he should emploie it in great and important causes: much like to an old shippe which hath beene drawen up to land, for to be newly calked and trimmed, after hath rested a time, is fit to doe new service at sea; for even so, the bodie upon repose and ease, whensoever the soule shall put it to any affaires, will be ready to follow

And runne with her, as sucking fole doth go [ 20] Hard by the damme, and never parts her fro.

And therefore when occasions will permit and give leave, wee are to refresh and recreat our selves, not envying the bodies naturall sleepe, or usuall repose and refection of dinner, ne yet easement and recreation, which is of a middle nature betweene pleasure and paine, nor obser∣ving a strict rule; which many men doe keepe, and in keeping it, spill and spend the bodie by sudden mutations; like as iron that is often made hot and quenched againe: for whensoever the body is foiled and tired with travels, then they will even melt and dissolve it in excessive and un∣measurable pleasures: and all upon the sudden againe, when it is weakned & enfeebled with the delights of Venus, or by drinking out of course, they will draw and drive it presently to the seri∣ous travels of the common hall or the court, to the solliciting and following of some affaires [ 30] of great importance, which requireth earnest attendance and hot pursute. Heraclitus the phi∣losopher, being fallen into a dropsie, willed his physician to make drought of great raine. But most men ordinarily doe fault heerein exceeding much: now when they be wearied, toiled, and foiled with painfull labours and wants, yeeld their bodies to be melted and spent quite with vo∣luptuous pleasures; and afterwards againe, wrest and straine them as it were upon the teinters, immediately upon the fruition of some pleasures. For nature verily neither liketh nor requireth these alterations and sudden changes by turnes: but it is the incontinencie and illiberall Iascivi∣ousnesse of the soule, and nothing else, that abandoneth her-selfe inordinately unto pleasures and delights, so soone as it is out of laborious exerciese; like as mariners and sailers doe at sea. And contrariwise, immediately after sports & pleasures, betaketh it selfe to the eager pursute of [ 40] gaine, & to the management of great affaires; giving no time and space of rest to nature, to en∣joy repose and quiet tranquillitie, wherof it hath need, but setteth it out of frame, and distem∣pereth it mightily, by reason of this inequalitie. But wise and discreet persons are verie wary and carefull in this behalfe; never presenting such pleasures to their bodies when they be out-wea∣ried with labour and travell, for need thereof they have none at all; and besides, they doe not regard nor thinke upon them, having their mindes continually intentive upon the honestie and decency of the action or thing whereabout they are; dulling or dimming as well the joy, as the earnest solicitude and care of their minde, by the meanes of other desires and appetites; as it is written of Epaminondas, that he should say in game and meriment, of a certaine valiant man, who about the time of the Leuctrique warre, died of sicknesse in his bedde: O Hercules, how [ 50] had this man any leasure to die, amidde so many important affaires! even so it may be said tru∣ly and in good earnest of a great personage, who hath in his hand the managing of some weigh∣tie affaires in matter of government, or treatise of philosophie: How should such a man as he have time either to be drunken, or to surfeit with gluttonie, or given himselfe to fleshly plea∣sures of the body? But wise men indeed, when they be freed from important matters of action, can finde a time to rest and repose their bodies, discharging them of needlesse and unprofitable

travels, but much more of superfluous and unnecessarie pleasures, flying and shunning them as enemies and contrarie to nature.

I remember that upon a time I heard, how Tiberius Caesar was wont to say: That a man be∣ing once above three-score yeres of age deserveth to be mocked and derided, if he put forth his hand unto the physician for to have his pulse felt. For mine owne part, I take this speech of his to bee somewhat too proud and insolent; but me thinks this should be true: That every man ought to know the particularities and properties of his owne pulse, for there bee many diversi∣ties and differences in each one of us: also that it behooveth no man to be ignorant in the seve∣rall complexion of his owne bodie, as well in heat as in drinesse: also to be skilfull what things be good for him, and what be hurtfull, when he useth them: for he that would learne these parti∣cularities [ 10] of any other than of himselfe, or goeth to a physician to know of him, whether he be better in health in summer time than in winter; or whether hee stand better affected in taking dry things rather than moist; also whether naturally he have a strong pulse or a weake, a quicke or a slow; surely hath no sense or feeling of himselfe, but is as it were deafe and blinde, a stran∣ger he is dwelling in a borrowed body, and none of his owne: for such points as those, are good to be knowen and easie to be learned; for that we may make proofe thereof every hower, as ha∣ving the body with us continually.

Also meet it is, among meats and drinks, to know those rather which be good and holsome for the stomack, than such as be pleasant to the tooth; and to have experience of that which doth the stomacke good, more than of that which is offensive thereto; as also of those things that do [ 20] not trouble and hinder concoction, than which content and tickle the taste. For to demand of a physician, what is easie of digestion, and what not; what doth loose, and what bindeth the belly; me thinks is no lesse shamefull than to aske him, what is sweet; what bitter; what sowre, tart or austere. But now we shall have many folke, that know well how to find fault with their cooks and dressers of meat, for seasoning their broths, or making sauce to their viands, being able to di∣scerne which is sweeter than it ought to be; which is over-tart or too much salted: and yet they themselves are not able to say, whether that which is put into the bodie and united therewith, be light or no; and whether it be harmlesse, not offensive, or profitable. Hereupon it is, that their pottage misseth not often, the right seasoning; whereas contrariwise, for want of well seasoning their owne selves, but daily faulting therein, they make much worke for physicians: for they e∣steeme [ 30] not that pottage best, which is the sweetest, but they mingle therewith many sharpe jui∣ces and sowre herbs, to make it somewhat tart withall; but contrariwise, they send into the bodie all maner of sweet and pleasant things, even untill it cry, Ho; partly being ignorant, and in part not calling to minde and remembrance, that nature adjoineth alwaies unto things that be good and holsome, a pleasure not mingled with displeasure and repentance. Moreover, we are like∣wise to remember and beare in minde, all those things that be fit and agreeable to the bodie; or contrariwise, in the changes of the seasons in the yere, in the qualities and properties of the aire, and other circumstances, to know how to accommodat and apply our diet accordingly: for as touching all the offences proceeding from nigardise, avarice and pinching, which the com∣mon sort doe incurre about the painfull inning and laborious bestowing or laying up of their [ 40] corne and fruits; who by their long watchings, by their running and trudging to and fro, disco∣ver and bewray what is within the bodie, rotten, faulty & ulcerous: we are not to feare, that such accidents will befall to learned persons or students, ne yet to States-men and polititians, unto whom principally I have addressed this discourse; but they ought to beware and eschue another kinde of more eager covetousnesse and illiberall nigardise in matter of studie and literature, for∣cing them to neglect and not regard their owne poore bodies, which often times being so tra∣velled and outwearied, that they can doe them no more service, yet they spare them never the more, nor give them leave to be refreshed and gather up their crummes againe; but force that which is fraile and mortall, to labour a vie with the soule, which is immortall; that (I say) which is earthly, to hold out with the spirit, that is heavenly. Well, the ox said unto the camell [ 50] his fellow-servant, who would not ease him a little of his burden: Thou wilt not helpe me now to beare somewhat of my charge; but shortly thou shalt carie all that I carie, and me besides: which fell out so indeed, when the ox died under his burden; semblably it hapneth to the soule, which will not allow the sillie bodie (wearied and tired) some little time of rest and repose: for soone after comes a fever, head-ach, dizzinesse of the braine, with a dimnesse of the sight, which will compell her to lay aside all books, to abandon all good letters, disputations and studie; and

in the end is driven to languish and lie sicke in bed together with it for company. And therfore Plato wisely admonisheth us, not to move and exercise the body without the soule, not the soule without the body, but to drive them both together equally, as if they were two steeds drawing at one spire of a chariot; and especially at such a time, when as the body is busied with the soule, and laboureth together with her, we ought to have the most care of it, and to allow it that atten∣dance & cherishment, which is meet and requisit, to the end, that thereby we may requite it with good and desireable health; esteeming this to be the greatest benefit and most singular gift that proceedeth thereupon, in that neither the one nor the other (for default of good disposition) is impeached or hindered in the knowledge of vertue and the practise thereof, aswell in literature as in the actions of mans life. [ 10]

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which some 〈◊〉〈◊〉 , the braines of the 〈◊◊〉〈◊◊〉 : but this bird 〈◊〉〈◊〉 so rare as that it is thought for a 〈◊〉〈◊〉 thing, I see not how this propertie should be ob∣served in the braines there∣of