The precepts of the excellent clerke [and] graue philosopher Plutarche for the preseruation of good healthe

The preceptes of the excellent clerke & graue philosopher Plu∣tarche for the pre∣seruacion of good Healthe.

LONDINI.

In officina Richardi Graftoni. 1543.

Cum priuilegio ad impri∣mendum solum.

To the right honorable lorde, the lorde Audeley of Walden, lorde Chaūcellour of Englāde, Ihon Hales hartely wisheth moste prosperous healthe with encrease of honour.

THe custome to geue newe yeres giftes grounded vpon be∣neuolence, cōfirmed by y^e consent of peo∣ple, calleth and willeth, yea ra∣ther commaundeth me (right ho∣norable lorde) at this tyme to rēdre vnto your honour my due∣tie: whiche my good will is redye & veraie desirous to obserue, not myndyng y^e breache of a custome that hath a foundacion so chari∣table, a continuaūce so lauda••le▪ and an ende so honest and profi∣table.

Musyng therefore in what thyng bothe for this tyme grate∣full, and herafter fruitefull, I might chiefly declare thesame, no thing in my minde could bee wis∣shed, nothyng coulde bee deuised, nothyng coulde bee prouided, so requisite, so meete, so necessary for your good lordeship, who is con∣tinually occupied either in y^e high affaires of y^e cōmen wealth, or in hearyng & determinyng causes of controuersie, causyng peace y^e most coumfortable nourissher of people to reigne euery where: as some brief thyng to aduertise your goodnesse of the preserua∣cion of your health, how ye maye long to Goddes pleasure cōtinue in your vocacion, how ye maye ma•••• ••eres execute your office accordyng to the godly zeale and

loue, y^t ye beare to iustice, whiche ye haue and do dayly declare and expresse to the worlde. And syth it hath pleased almyghtie God, and the kynges moste gracious maiestie, to constitute and depute you in the chiefest authorite and office vnder his highnes in this realme, to bee to his maiestie in y^e stede and lieu that Aaron was to Moyses (the chiefe mynister of God ouer the childrē of Israel) whiche is to be his graces mouth, to vt∣ter to vs his moste humble sub∣iectes, y^t his highnes shal receiue of God, to be to y^t comē lawes of this hys realme a lifely equytee, hauīg power by your cōsciēce to ordeine remedy, wher it hath pro∣uided none, to mytigate thesame, where it shal seme to be rigorous: we ought daily not onely to geue

prayse & thākes to his most excel∣lent goodnes for thesame, but we bee also bound to studie & deuyse to our power, howe so iuste and vertuous an offycer maye longe continue emong vs. For as they that beare good wyll, and loue to the comen wealth mooste reioyse and be glad, whē iustyce and the lawes be iustly executed and my∣nistred, and hertely desire that they may be so maynteyned and kepte as pyllers withoute the whiche no publique weale can stāde, no, nor any lytle famyly cā endure. So ought they to be ioy∣full, when the rulers and myni∣sters therof bee in healthe & pro∣speritee hable to execute thesame: and besydes to studye and ende∣uour how they maye so cōtynue. For as a woman that hathe no

hed nor gouernour is lytle ha∣ble to gouerne and rule her ser∣uaūtes, if thei be froward: so can iustice & lawe litle do in a comen wealthe, where people be euill di∣sposed, yf those lacke y^t shuld sup∣porte, maynteyne and put theim in execucion. On thother parte they that bee in autorite & office, as they bee bounde not to bee re∣myf••e and negligente in execu∣tyng their dutie, so ought they not ouermuch vexe, molest, wery, and consume their bodies, but so preserue their healthe, as they maye longeserue God, and their prynce in their vocacion. And as Iethro seeyng Moyses ouermuche troubled in hearyng the peoples suites and causes, saied: It is not well dooen thus to consume and waste your selfe: So maye 〈◊〉〈◊〉 bee

iustly saied to suche as bee in au∣thoritee and office, hauyng their mynde so fixed to the expedicion of causes, that they regarde not their healthe: Ye dooe not well, thus to cosume your selfes. For as in a campe or army, no souldi∣our maye departe without licence and pasporte of his Capitayne, but must so vse hym selfe whyle he is there, as he maye bee at all times ready and hable to serue at commaundement, so ought eue∣ry christen man to lead his life in this world, not to seke or laboure to bee out of it, not to shorten his daies, but to tary vnto such tyme as he shall haue licence and pas∣porte of the Lorde almighty, and not in the meane season to make his bodye feble and weake, that he shall not bee hable to do that

he is elected and called vnto.

Plato saieth that Aesculapius (who for his excellēt knowlage in phi∣syk is called God therof) would not that suche as professed y^t fa∣cultie and scyence, should enter∣prise or take in hand to cure suche as wer of nature subiecte to dis∣seases, or had gotten siknesse wil∣lingly by intēperaunce, although they wer neuer so ryche. The one, because they engendred & begate chyldren lyke theim selfes, that is feble, weake, syckely, not hable to serue in the common wealthe. And the other, for y^t they wylling∣ly vnhabled theim selfes to serue therin, and yet besides consumed that others lacked, who wer both hable & wylling. But men som∣tyme wyllingly must bryng their

bodies out of temper, & sonest of all suche as bee great rulers and Counsailours, who for y^e safete of the hoole cōmen wealth be en∣forced vpon presente occasion, to prouide present remedye, to dooe thinges out of hand, which with∣out great daunger will not tarye time, whom neither Aesculapius nor any man that hath reason, would to bee without redresse. For the whiche cause many excellent cler∣kes aswell in other sciences as in phisycke, haue deuised how to re∣store suche mēne to their pristyne state and health of body, & emong others the exellent clerke & graue Philosopher Plutarchus Chaeronensis bothe Scholemaister and Coun∣sailour vnto the most vertuously disposed Emperoure of all Gen∣tiles ••ra••anus, in a booke entytled Preceptes to p̄serue good health

wherein not like a botcher with poticarye ware, but naturally he teacheth those that bee in autho∣ritee & office in the publike weale, and suche as bee geuē to the stu∣dye of good letters, howe to pre∣serue & maynteine their healthe. And because it is not onely his, but also all other learned & wyse mennes opinion, y^t there is none so great enemie to health, as sur∣faicting & distemperaunce, wher∣by more men hath & dooe daylye dye, then by y^• sweord or plague: he firste teacheth how the appe∣tite and sensuall lustes of the bo∣dye maye bee restrained and bry∣deled, that they shall not procure and cause intemperaunce, then if it chaunce a manne to fall therin, how he shall come out again, af∣terward being in health what di∣et he shall kepe, what exercises he

shall vse to preserue and kepe the same. Whiche I haue translated into our Englishe tongue, & dooe presēt vnto ••our honorable lord∣ship for a newe yeres gyfte, most hartely desiring & praiyng God the father almighty, that his most godly minyster the Kynges most royall maiestie maye many yeres more reigne ouer vs in moste prosperitee, and felicitee: and your good Lordeship long to serue and rule vnder his highnesse in honor and healthe.

At London the firste daye of Ianuarye, in the yere of Christes incarnacyon. 1543.

The preceptes of PLV∣TARCHE for the conser∣uation of good healthe, made in fourme of a dialogue.

The speakers. MOSCHION. ZEVSIPPVS.

GLAVCVS the Phisician was yesterday desi∣rous frēd Zeu∣sippus to haue disputed with vs philosophi∣cally, yf ye had not putte hym in feare. ZEVSIPPVS. That is not so frende Moschion, neither I did dyscourage hym, neither he was

minded to conferre with vs. But rather I did escheue his compa∣ny because I would not prouoke hym to stryfe, that was desirous of it.* 3.1 For wythout doubte, in Physike he alone maye compare w^t a greate many. But he is not wel affected and minded toward Philosophie: he hath alwayes in his talke some bytter ouer∣thwart and wayward toyes,* 3.2 and at that tyme he was purposelye set and dysposed to bee out wyth vs, criyng w^t a lowde voyce y^t he had enterprysed a verye naugh∣tie parte, that dysputyng howe men should liue to preserue their health dyd cōfound & myngle to¦gether the lymytes of faculties.

He sayd that the professyon of Philosophers and Physicians

were two thynges and seuerall, euen as the borders of Misia and Phrigia bee dyuers. And many thynges that we spake (in dede I cōfesse) not verye cyrcumspect∣ly, nother as we mente, but yet not wythout some profyte, he re¦petyng dyd checke, taunte, and shake in pieces. MOSCHION. Yet Zeusipdus, I would verye fain haue hearde bothe those, and the reast. ZEVSIPPVS. You Mo∣schion beeynge a Phylosophier naturall are dyspleased wyth a Phylosophier that doth not stu∣die Phisike:* 3.3 & take it for a non de∣cet yf he shuld thynke it hys part and office rather to seme to be oc∣cupyed in the studye of Geome∣trie, Logike, and Musyke, then to searche out & desyre to knowe

what thynges good or euill bee doone in his owne house, that is, in hys bodie. And yet a man shal see more resorte of people there, where money is delte to the co∣mers to allure theim, as is vsed in Athens.* 3.4 But Physike is so to bee estemed emong lyberal Sci∣ences, that for finesse, clerenesse, & pleasaūtnesse, it may be compa∣red wytb the rest. And it draweth and enticeth menne to the studie & loue therof with a boūtifull and large reward & gifte, whyche is, holsomenesse of bodye, and pro∣sperous helth. Wherfore menne may not bee displeased with phi∣losophiers as though thei exce∣ded their boūdes,* 3.5 yf thei dyspute of those thynges, that bee mete & profitable for good health, but ra¦ther

Philosophiers ought to bee chalenged & accused, if thei min∣gle not together sciences,* 3.6 if they thought it not theyr veray dutie to bee sene generally in all thyn∣ges that bee honest, appliyng thē selfes bothe to that y^t in argumēt may delite, and that for mannes life is necessary. MOSCHION. I pray the Zeusippus leat vs leaue talkyng of Glaucus: who is so proude, and so muche standeth in his owne cōceipt, that he thin∣keth he hath no nede of Philoso∣phie, yet of good feloship repete you to me all the dysputacyon: and fyrst, if ye think good, what Glaucus did reproue, whyche ye saye ye spake not in earnest. ZEVSIPPVS. That same ioyle frend of ours saied that he heard

a man saye that it was very pro∣fytable for bodely helthe to kepe alwayes the handes warme, and not to suffer theim to bee colde. And that the cold of the extreme partes of the bodye, whyle it dyd dryue the heate inwarde, dyd induce a famylyaritee & custome of the feuer. On the other parte in case those thynges, that come outewardely vnto y^e extreme par∣tes dooe brynge and bestowe the matter together wyth the heate through all the bodye,* 3.7 it is very holsome. And therefore, when we dooe anye thyng wherby our hā∣des be occupyed, thē the heate of it selfe by the mouyng of the bo∣dye is brought into the membres and there kepte. But when we dooe nothyng, then ought the ex∣treme

partes to bee kept from colde. Thys was one of the thin∣ges that he had in derision. An other was (as I remēber,) of me∣ates that bee vsed to bee myni∣stred to the sycke, he woulde that menne shoulde receiue and take theim long before, to vse theim in the tyme of helthe, that after∣ward as chyldren dooe, we dooe not abhorre and lothe that dyet, but he woulde we shoulde make theim by lytle and lytle acqueyn∣ted & famyliar wyth the stomake so that in syckenesse we shoulde not therewyth as wyth medici∣nes bee offended.* 3.8 And that we should not bee greued if necessy∣tee should compell vs, to take y^e that were sodden wythout spices

& other ingredience. Hys mynde was also that somtyme we should alter our dyet,* 3.9 and take our meate although we wer not was∣shed before in the bayne, and that we should now and then drynke water when we had wyne pre∣sente, and an other whyle warme drinke albeit we had snowe to a∣laye the heate (as in some places it is vsed) despisyng theim that for ostentation and vnder the co∣lour of temperaunce,* 3.10 bostyng and crakyng dooe absteyn from suche thīges. But rather leat vs of our selfes by lytle & lytle so ac∣custome the stomake, that when nede shalbe it maye w^tout grefe take that that is profytable.

And leat vs put clere out of me∣morie when we bee sycke ouer

muche scrupelous & superstici∣ous care of suche thynges, that we maye not lamente wyth those that howle and crye that they be brought from their olde delycate and pleasaunte life, to that fyl∣thye and base kynde of dyet.

Certes that goodlye saiyng Choose the best kynde of lyuyng, Vse shall make it plesaūt,* 3.11 is veray {pro}fitable in what soeuer ye shall go about, and chiefly in those thynges that concerne the dyet of y^e bodye, and the maner of liuyng.* 3.12 By vse of those thynges that be holsome, ye shal make theim frēdes acquain∣ted and famyliar with nature, remembryng what many in their syckenesse bothe suffer and dooe, how greuously thei take it, how thei can scace suffer to receiue

warme water, a supping, or a sop¦pe of brede, callyng not only those thynges detestable and vnsaue∣rye: but also those that compell theim to receiue y^e same detestable and lothesom. Moreouer, baynes haue destroyed many mēne,* 3.13 vsed at y^e first, not when thei wer verie sicke, but because thei could not nor wer able to receiue sustenaūce onlesse thei had been first was∣shed, wherof Titus thēperour was one, as thei reporte, that way∣ted on hym whilest he was sicke. He did also besydes reprehende this,* 3.14 that sclender and leane bo∣dyes wer euer more healthier, & that ingurgitacion, fyllyng of y^e paūche, dronkennesse, & vnmesu∣rable vse of delicates wer chiefly to bee takē hede of and eschewed

of theim that entende to make so∣lempne banquettes, or dooe pre∣pare to receiue their frēdes with feastes: or y^t bee inuited by some riche manne or prince to a sette dyner, appoyntyng on the cōmen guyse of {pro}uyng masteries ī quaf¦fyng, whiche at suche tyme maye not bee refused, wherby doubt∣lesse thei make y^e body then quiet, prest, and light, euen as it were, a yenst a greate storme of wyndes & fludde of waters toward. For ve∣rily the entisementes prouocaci∣ons, & lawes of good felowship (as thei call) bee suche,* 3.15 y^t it shalbe very harde if ye chaunce to come emong theim, not to dooe as thei dooe, to kepe your self within a meane & to obserue your accusto∣med dyet: but y^t either ye shalbe

thought disdeignfull and not cō∣tented with y^e compaignie, or thei shalbe wery of you. Therfore to thentent that fyre maye not bee put to fyre, as the prouerbe is, y^t is,* 3.16 that glottony bee not laied on glottony, intemperaūce couched on intemperaūce, it shall behoue you to remember diligently that Philippus kyng of Macedonie did merily in sporte. The mater was this. One had desired him to sup∣per, as he was goyng thither, he met with dyuers whom he tooke with hym for his geastes. The good māne of y^e house seyng hym bryng so many, & hauyng made but litle prouision, was moued & troubled. Philippus {per}ceiuyng the∣same caused a seruaunt to warne all his frendes, y^t thei should not

eate to muche, but y^t thei should reserue a place, and kepe a corner for a delicate dishe y^t was to come. Thei trustyng therunto, eate li∣tle of that y^t was before theim. By this meanes the prouysion y^t of it self was veray sclēder, was made sufficient for them all. After this sorte ought we to prepare our selfes ayēst ineuitable quaffyng: reseruyng a place in our bodyes for meates, iunkettes,* 3.17 yea & drun∣kēnesse, and to bryng with vs to suche feastes a perfect appetite. If whē we bee full alredy & haue surfaicted, we shall soodenly for the compaignie of our betters, or by confluence of straungers, for shame bee forced to come to drinke with suche as bee hable to beare it, there must the saiyng of

Creon that he speaketh in the tra∣gedie bee our chief buckler and defense ayenst shame, a thyng ve∣ry noysom to menne, and ayenst vncomly blusshyng.

Your boune o frende, frendeship doothe not sauour, But malice rather, and hatred grete, That to your frende so vnfrendely dooth labour. His no small hurte, and your self no profete Adieu therfore frende, welcome foo, Better it is in tyme to departe Then thus to continue, & at length in woo To lamente our foly when we smarte.

* 3.18Verily, he that for feare to bee reputed w^tout good maner, will willyngly cast hym selfe into a∣pleuresis or the dissease of y^e rey∣nes, maye bee in deede accoūpted without good maner: yea w^tout witte and reasō, whiche thynges who so hathe, knoweth how to

kepe compaignie with menne, w^t out eatyng and drynkyng out of season and suche good maners. For he that iently & curteisly re∣fuseth, shall haue asmuche thāke for refusyng as for drynkyng. Besides,* 3.19 he that deyntely dooth carue and distribute the meate, tastyng nothyng hymself but ab¦steinyng, and in the meane seasō at their eatyng & drynkyng doo∣the prouoke theim to myrthe and pastyme with some plesaūt talke of hym se;lf, shalbe reputed for more meryer, then if he did bothe drynke dronke & fill the paunche with meate. I had alleged for my pourpose one example oute of antiquite,* 3.20 how Alexander y^e great conquerour after he was well whitteled, beyng {pro}uoked of fres∣she

to quaffe with Medius, and fea∣ryng y^e by his refusyng the other should wynne the victorie, sanke vnder y^e bourde, and lost his life for his labour. And of our owne tyme I brought foorth an other exaumple how one Riglus a great wrastler called into the bayne erely in y^e mornyng by Titus them∣perour,* 3.21 went thither and wasshed with hym, & when he had droūke but ones (as the cōmen voyce is) beeyng taken with an vniuersall palsey, he died soodēly. The thyn¦ges before rehersed did Glaucus in y^e waye of derisiō obiecte vnto vs like a scholemaister as prīciples & rudimētes of his sciēce. Of other maters thē {pro}pouned, neither he was willyng to heare, neither we disposed to declare: for he regar∣ded

nothyng y^t was spokē Socrates therfore first of all aduisyng vs to forbeare meates that prouoke to eate of freshe when we bee not hūgrye,* 3.22 & drynke y^t calleth come drynke me when we bee not thur∣stie, dooth not vtterly forbyd vs to vse theim, but teacheth vs to vse theim whē nede shall require, that we should applye the delec∣taciō and pleasure of those thyn∣ges to profet & necessitie, as thei dooe, that in a cōmen welth dooe conuerte the money that was ge∣uen to bee bestowed in commen plaies & disguysynges, to thuses of warre. For what thyng soeuer of nature deliteth as lōg as it is parte of that that nourissheth her it is her owne good. And thei y^t bee hungrie, ought rather to eate

that is necessarie then y^t is swete, & specially not to prouoke a freshe stomacke & a newe appetite whē thei haue dooen with their accu∣stomed diet of fedyng. For in like maner as leapyng was to Socrates no vnplesaūt exercise,* 3.23 so he y^t vseth to fede on iunkettes, fruites, and deyntie disshes, taketh lesse hurte of theim. But who so already hath receiued that is cōpetent for nature, & hath filled hymself, leat hym specially beware y^t he bee not gredy on suche thynges. And he∣rein lacke of knoweledge & am∣biciō bee asmuche to bee exchued, as voluptuousnes & glottonye because these thynges many ty∣mes prouoke a māne to eate whē he is not hungrie, to drynke whē he thristeth not, whilest thei mi∣nister

vnto hym vnclenly and vn¦quiet ymagynacions, euen as though it were a greate shame to leaue at any tyme a delicate mor∣sell vneaten, as a fatte tripe, mu∣shroms of Italie, a marche paine or suche like deintie meate. Igno¦raunce and pryde, many tymes dooe entise and drawe a māne by the trayne and sauour of vayne glorie to vse straūge and deintie meates, when the bodye hathe no nede to eate,* 3.24 to the entent he maye make vaūt therof to other, who shall wōder at hym, & thinke hym happie that maye haue the sruicion of suche delycate & fyne dishes. In like sorte bee some mēne disposed towarde womē.* 3.25 It happeneth sometyme that when thei bee w^t their owne wifes bee∣yng

bothe beautifull & louyng thei haue no phāsie nor courage, but w^t money obteinyng y^e l••ue of Phryne, Lais, Iulian of Rumfo••d or suche like abhominable harlottes thei stiere and {pro}cure theimselfes through wantōnesse to folye whē thei bee weake and feble of bodie and not apte therto, to the entent thei maye crake and boste y^t thei haue had to dooe with so notable an harlott, & that onely for vaine glories sake: witnesse herof Phrine her self, who when youthe had ta∣ken her leaue, when beautie had bid her farewell, and age w^t de∣formite wer come to associate her abhominable cōuersaciō, would then saye, that many bought the dregges or lyes for the name and glorie of y^e wyne, vndoubtedly it

wer a thyng muche to bee mer∣uailed at, if we shu••d escape hurt yeldyng to y^e bodye all suche ple∣asures as nature either desireth, or is able to beare, yea to take no harme, where for our businesse, we should so striue with her desi∣res, as we would differre the vse of veraie necessarye pleasures, when nature required theim, or then to avoyd daūger, when (as Plato saieth,) we should, as oft as appetite incensed or moued vs, vtterly yelde to all kynde of lu∣stes. Neither maye it by any rea∣son bee,* 3.26 that desires and lustes of nature whiche out of kynde dooe breake out of the mynde into the bodye, forcyng thesame to obeye & folowe her lustes shall so clene retourne, but that thei shall leaue

behynd in y^e same veray greuous & great incōmodities of her fōde, vayne, & feble pleasures. It is in no wyse cōueniēt to prouoke and stiere y^e body to pleasure through the desire of y^e mynde. For it is a∣gainst nature y^e pleasure should frō thens procede. For likewyse as y^e ticklyng of y^e armepittes do not mynister to the herte cause of hertie nor earnest laughyng, but displeasaunt & like to a crampe, whiche causeth a manne to seeme to laugh when he doeth not.* 3.27 So whatsoeuer pleasures the bodye stired and troubled receiueth of the mynde,* 3.28 they bee like hardes, soone set on fyre, and soone out, troublyng the nature and cōtra∣rie therto. Wherfore whensoeuer any notable or dentie dishe shal∣be

set before vs to bee eaten, we ought rather to seke glorye by absteinyng, then by eatyng: re∣mēbryng y^t (as the philosophier Simonides saied) it neuer repented hym that he helde his peace,* 3.29 but ofte that he spake: so leat it not repent vs at any tyme, y^t we haue refused eatyng, neither y^t we haue droūke water in y^e stede of strong wyne: but rather on the cōtrarye parte not onely nature ought not to bee enforced to these thynges, but also if any thyng be set before vs y^t she desyreth,* 3.30 it shalbe rather cōuenient for vse & exercyse often∣tymes to call backe, and tourne her from her appetites to light thynges, & such as she is vsed w^t. For if we shal breake y^e law (saith the Thehane although not rightly)

let vs breake it to rule & gouerne. But leat vs mende that saiyng, and saie: If we shall nedes desire glorye, leat vs desire it for y^e loue of health by abstynence frō suche delycacies. Yet there is a greate noumbre in whom nygardenesse and gluttonye bee ioyned toge∣ther, that in their owne houses can restrayne their appetites,* 3.31 and bee lordes ouer theim: but when thei are at others tables, laye their handes about theim on e∣uery syde, their tethe ceasse not gryndyng as long as the belye will holde, euen as thei dooe that come to the sackyng of a towne in tyme of warre, snatchyng and ryflyng as though no more suche praies should chaunce.* 3.32 But their rewarde is at hande, soone after

their bodies weaxe vnlusty, their heddes heauye & dull, & the nexte daie thei faill not of cruditie of stomake.* 3.33 Crates therfore thyn∣kyng that sedicions & tyrannyes grewe in cōmē wealthes through dētie meates and superfluitee, by a mery woorde gaue this taunte vnto a certain manne: Syrha ({quod} he) make no sedition in the com∣men wealthe by enlargyng thy disshes, whē litle meate wil serue. But let euery manne dispose and enioyne hym selfe to a competent rate, not vtterly contempnyng, cresses, oliues,* 3.34 and other commē fare, and in steede thereof fall to delicate made meates, deyntie fysshes, and costelye disshes, and so through surfaityng reyse w^t∣in his bodye sedition, trouble and

a flixe. For y^e comen meates cause y^e appetite shal not desire more thē serueth nature.* 3.35 But the cunning of those that bee deuysers and dressers of dyuersytee of meates, their subtyll dyshes, their swete sauces alwayes dooe sette for∣warde, and encrease the lymy∣tes of appetyte and corrupte the vertue and holsomnesse of the meate.

But yet I can not see how it hangeth together, that we should abhorre and haue in disdain wo∣men that seke to haue the loue of menne with drynkes and char∣mes, when we hyre Cookes, pa∣stelers, and suche others, to cor∣rupte our meates with their con∣fectyons. I had almoste for∣gotte my selfe, and called it Sor∣ceries

and Juglynges.* 3.36

Therfore that Arcesilaus sayth sō∣what bitterly againste aduoute∣cers and lecherous persones.

It forceth not whether the acte bee dooen naturallye or unnaturally: Yet it a∣greeth well with that wherof we now speake. For what difference is there (to bee playne) betwene these twoo, whether ye moue and stiere intemperaunce to sensuali∣tee with plaies and gestes, or pro∣uoke the taste with swete odours and deintyes, so that alwayes we should nede clawynge and rub∣bing as scabbed membres dooe? But an other season perchaunce we will speake ayenst sensualitee, and set foorth how honest a thing of it selfe temperaunce is: oure purpose nowe is to treate of the

diuersite and greatnesse of s••nsu∣all pleasures.

We bee not hindred nor dooe we lose so many matters, so many hopes, so many iourneys, so ma∣ny exercises through disseases as we dooe pleasures.* 3.37 And therfore is it not expediēt for hym y^t moste seketh for pleasure to neglecte the healthe of his bodie. Many there bee in deede, to whom sycknesse is none impedimēt, but y^t they maye applie their studye, ne to others, but that they maye bee in y^e war∣res,* 3.38 ne to some but that they may dooe their duetye in the commen weale: but the bodyly pleasure is suche, that in sickenesse no manne can haue the veray fruicion ther∣of.* 3.39 Yet the delectaciōs that come therof, beyng of their veray na∣ture

shorte, bee not pure but ve∣ray much mixed and enterlarded with hurtes, & maye bee compa∣red to a litle faire wether or sonne shinyng that happeneth in y^e mid∣dest of a greate tempest or storme.

And verely Venus beareth no rule when the bely is glutted, but rather when the bely is quiet and at rest. For the ende and perfecti∣on of loue is pleasure, as it is of meat & drinke. And pleasure recei¦ueth no lesse cōmoditee of health of the bodye, then sea gulles take of the calmenesse of the wether, y^t suffreth theim to lay their egges, and to hatche forthe their birdes.* 3.40 Prodicus sayed veraye feately, that the fyre was the best sawce. And so maye a manne saye veray tru∣ly,* 3.41 that health is y^e moste heauēly

and mooste pleasaunte sawce of all. For if a manne bee sycke, or haue eaten to muche, or haue an euyll stomacke, meates though they bee sodde, rosted, or broyled, bee neither sauerie ne pleasaunt. But if he bee in perfecte healthe and haue a good and pure appe∣tyte, there is nothyng that com∣meth amisse,* 3.42 euery thyng is swete touthsome, holsome, and such as he wyll be desyreeus to haue a snatche at.

But as Demades saied of the Atheniense, that they would begynne warre euer oute of sea∣son, and that they woulde ne∣uer make anye decree to haue peace,* 3.43 but in mournyng weedes sorowyng the losse of theyr mēne so we neuer remember moderate

and meane fare, but when we lye bournyng in the feuer as hootte as coles, and bee dryuen to our Poticarie ware and sloubber-sawces.

And yet when we bee fallen in to theim,* 3.44 it is to bee woondered howe we can cloke and couer our foly, leaning ouer muche to fame and opynion, as the common sort of people dooeth, that tourne the faulte sometime to the alteration of the ayre, somtime to the vnhol∣somenesse of the countrye, or to ouer muche laboure, because it shoulde not bee knowen that su∣perfluitee, and immoderate ea∣tyng and drynkyng was y^e cause thereof.

But euen as Lysimachus beeynge emonge the barbarous.* 3.45

Scithyans & for lacke of drynke constrayned to yelde hym selfe to his enemies, after he hadde recei∣ued a syppe of coulde water to quenche hys thirst withall, sai∣ed, good lord howe greate felici∣tee haue I forsakē and put away for a short pleasure,* 3.46 euē so ought we in our syckenesse to call to re∣membraunce that for a draught of water taken out of due tyme, or by goyng to y^e bayne out of seasō, and by quaffyng for good felow∣ship, we haue forgon many plea∣sures of y^e same thynges, a greate many notable businesses haue re∣mayned vndone, and besydes we haue loste not a fewe mery pasti∣mes and pleasaunt exercises. For the continuall thynkyng theron shall cause sorowe to byte vs by

the stomake, & leaue in y^• memorie s••che a scarre and marke, that we shalbe the more chare and cir∣cumspecte, when we bee hole to chose and obserue good dyet. For then the body beeyng restored to healthe will not breade veraie greate lustes and appetites suche as cannot bee brydeled and re∣strained, nor straunge, nor suche as cānot bee subdued, but it shal∣bee requysite if any suche gredie appetyte happen to breake out,* 3.47 and to leape at suche thynges as it coueteth, that we bee of vali∣aūt and bolde courage to resiste. For y^e appetite can dooe nothyng but wepe and sobbe for a while like a childe,* 3.48 and afterward by and by dooth holde her peace, when the meate is out of sight

and will neither complayne nor bee angrie, but on the contrary parte, rather beeyng clene and lustie, and not heauie nor fulsom endureth till the next daye.* 3.49 As Timotheus after he had fared meanely and sobrely at supper with Plato in the vniuersite, saied, y^t those whiche vsed to suppe with Plato, wer the better in healthe the next daye after for that sup∣per. The reporte gooeth also that Alexander after he had re∣iected oute of his seruyce hys cookes and bely mynistres,* 3.50 v∣sed to saie that he had reteyned better in their place, that is, stir∣ryng of the bodye erely in the mornyng before daye, and put∣tyng it to laboure to make his

dyner fauerye, and small fare at dyner,* 3.51 to make his supper plea∣saunt and touthesome. And yet I knowe it right often to chaunce, that laboure, heate, and colde, dooe caste a manne in a feuer, but as the sauour of floures of theim selfe not verie strong, beeyng myngled with oyle haue a more vehement sente,* 3.52 in like maner dooeth abundaunce of humours before gathered, make apte and dispose the bodye to receiue suche disseases as procede of the exter∣nall causes aforesaid. If exteri∣our causes fynde the bodye emp∣tie, the bloodde pure and sub∣till, and the spirites clene, there is no daunger of theim, they bee easyly and soone dispeched.

but if the bodye bee full and re∣plete w^t humoures, thē as mudde maketh the water fowle whē it is stiered, so it infecteth all partes, and bryngeth theim in case that thei cānot bee easely cured.* 3.53 Ther∣fore we must take hede that we dooe not as shipmen dooe, who for gredynes to carye muche in their shippe dooe cause it to take in waters, and bee constreyned by ladyng it out to labour still at the pumpe. So we ouerla∣dyng and chargyng the stomack bee forced to pourge and emptie it with purgacions and clysters. But it shalbe requysite to pre∣serue it prest and light,* 3.54 that if so bee it fortune to bee ouerwhel∣med, it maye for the lightnes ryse vp and appere as a corke

dooeth in the water.* 3.55 And we must bee charie and circum∣specte at the first in any wise, whē sickenesse is towarde and felte. For not all disseases steale on a manne sodenlye without war∣nyng, but thei haue messagers & postes that renne before,* 3.56 and de∣clare their comyng, as cruditee of stomacke, slougth, and dul∣nes of bodye. Heuynesse of the bodye (saieth Hippocrates) and we∣rynesse growyng without cause, bee tokens that sickenesse is at hande:* 3.57 and the cause thereof se∣meth to bee by reason of aboun∣daūce of humoures and the puf∣fyng out, swellyng, & the grosse∣nesse of the spirites,* 3.58 that hang on the synowes. And yet there bee some that when the bodye selfe in

a maner striueth* 3.59 and woulde bee fayn layed at rest, wyll forth∣with into the baynes, fall to drynkyng, and furnyshyng the bodye with vytayles, euen as though a long assaulte and ob∣session shoulde folowe, and as though thei feared least the feuer should take theim ere they had dyned. Other agayn muche este∣myng theim selfes, folowe not this trade,* 3.60 but while they bee a∣shamed to cōfesse ouermuche ea∣tyng and crudite of the stomake, to kepe theimselfes all daie in their clothes, will forthwith their compaigniōs to practise feactes, and put of their clothes, to dooe as they dooe that bee in perfecte healthe.* 3.61 Many there bee whom in defense of their intemperaunce

and delycacie hope pricketh and persuadeth, that forsakyng their beddes they maye boldelye re∣tourne to their pristinate dyet, to taste a heare of the mad doggue that hathe byten theim, euen as though thei might expell wyne w^t wyne, & surfet w^t surfet.* 3.62 Against this hope Cato his remedye must bee vsed: Hope (saieth he) maketh those thynges y^t bee greate lytle, and those that bee litle it maketh nothyng. And it shalbe also ne∣cessarye to remembre, y^t it is bet∣ter to absteyne frō eatyng whē a māne nedeth it not, & to be at rest,* 3.63 then to eate, & afterward to bee drawen & allured to y^• baynes, & to eatyng and drynkyng, there to synke down, & to bee in ieoperdie. For if there bee any daunger, he

maye fortun•• to haue his parte therof if he bee not wyse, & haue not preuented the matier and ab∣steyned from it. If there bee no daunger, yet shall it bee no hurte to haue rectif••ed and pur••fied the bodye. But that childishe person that feareth to disclose to his frē∣des & seruauntes, that his sicke∣nesse came of ingurgytacion and superflu••tee, that foole that for shame will not at the begynnyng confesse crudite of stomacke, shal shortely after maugre his tethe bee cōpelled w^t shame to declare y^t he hathe a flixe, a feuer, or fret∣tyng & grypyng in y^e belly. Mēne take it for a great shame to bee a houngred, but they maye well thynke it a greater reproche, if any go to y^e baynes with a rawe

stomake ouerladen or puffed out with meate,* 3.64 eue•• as they should bryng to y^e sea an olde rottē shyp y^t leaketh. Vereli in like maner as some Maryners bee ashamed to kepe the shore in a great tempest, but after not able to brooke the seas bee with more shame cast on lande criyng out and vomityng: so those that perceyue theyr bo∣dye disposed to sickenesse, whyle they thynke it a reproche to kepe their bed, or to forbeare meate for a daye,* 3.65 are afterwarde to theyr greate shame constreined to kepe it many dayes, whylest they bee pourged, rubbed, emplaistred, e∣nointed: whyle they muste bee at all cōmaundementes of the Phi∣sicyās, while they desire to drinke wyne or colde water, beyng com∣pelled

in the meane season parte∣ly for feare not onely to saye but also to dooe many thinges bothe contrarye to reason and also vn∣comlye.

But it shalbee requisyte to en∣structe and warne those that bee∣yng drouned in sensualite bee not lordes of their selfes, but disposed and geuen to affectes & lustes bee rapte hedlong into the same, how the greatest parte of pleasures & delectacions comen of the bodye selfe, and as the Lacedemonians when they gaue their cookes vi∣neagre and salte, wylled theim to seke out other sawce in the meate it selfe:* 3.66 so the best sawce for any kynde of meate is to bee receiued into a lusty, whole, and clene bo∣dye, for a thynge maye bee swete

and deintye of it selfe withoute confectyons.* 3.67 It is made after this sorte pleasaunte, yf it bee re∣ceiued into a bodye that hath de∣lyte and pleasure thereto, & that liueth accordyng vnto nature. But on the contrary parte if they chaunce to come into a body that hathe no phansie therunto, bee∣yng crude and euil disposed, they lose their relyse and vertue.

Therfore this is not to bee pon¦dered wehther the fishe bee newe, or the breade fyne and pure, whe∣ther the bayne bee warme,* 3.68 but a manne must consyder in what case he hym selfe is, whether his stomacke standeth ayenste it, or whether he bee out of quiet, whe∣ther his bodye bee corrupted or

throughlye distempered, whiche thing if he dooe not, this shall fo∣lowe, y^t as yf a sorte of reuellers and droūkardes come into a place whe••e people bee mournyng and sorowful, they shal cause no plea∣sure nor mirthe, but rather make theim to crye out: so yf Venus, meates, baines, wynes bee myn∣gled in a bodye that is euell dys∣posed, and vnnaturally affected, they brede and make no pleasure: but the humours whiche as yet bee not perfectely corrupted, they stiere and trouble, and more and more prouoke phleugme & cho∣lere. Moreouer, there is no delectacyon in theim greately to bee estemed, neither the pleasure of the fruiciō of theim doth aun∣swer to the expectation. Therfore

the precise diet obserued to the vt∣termust poincte, bothe maketh the bodye fearfull and subiecte to pe∣rilles,* 3.69 and breaketh the strength and courage of the mynde, whyle it refuseth all busynesse, whyle yt dare not bee occupyed neither in pleasure nor in laboure, whyle it hathe in suspiction the doynge of euery thyng lest it shoulde hurte, and gooeth aboute nothyng cou∣rageously and boldely. But y^e bo∣dy must bee ordered as the shyp∣men dooe their sayles in a calme weather, who neither take theim in, nor vtterly strike theim down, nor suffer their sheates to bee lose, theim selfes beyng neglygent or slouthfull when they thyncke a storme toward. So it is conueni∣ent to take hede, to make the body

lighte & prest whē we looke not for crudite, flixe, burnyng or dulnesse, which thinges bee messagers & to∣kēs y^t the feuer is at hand,* 3.70 yet some ther be y^t when thei perceiue thē sel∣fes alredy distempered, doo scacely then fall to good diet. But rather before sykenesse come, we ought to preuent & prouide for it as shipmē do agaynst a tēpest whē thei se the northē wynd doth sheuer & wherle the toppe of the water of the seas.* 3.71 Forverely it is a thing repugnaūt to al reason, & a very fondnes dili∣gētly to obserue & marke the alte∣ration of the wetherby criyng of crowes, the crowing of cockes, the hogges towsyng the straw about their eres as though thei wer mad (as Democritus was wōt to say) and not to note and perceiue the

motiōs & stormes of the body and other prognosticatiōs of diseases, to be ignoraūt in y^e tokens wherby ye shal perceiue a tempest towarde in youre selfe.* 3.72 Wherfore it shalbe requisite and expedient to obserue and note the body, not only in his meates and exercises, whether it be offended or dooe grudge at thē, more thē he was wont, or whether it bee more thirsty, or desyrous of meat thē it vsed to bee, but also ye must mark if ye slepe not soūdly, if ye be troubled or vexed therin, if ye make many slepes. It shalbe also well dooen to note y^e absurdites of dremes For if ye haue any foule or vnacustomed visiōs, it betokeneth y^t the body is replenished w^t grosse humours, or the spirites vitall of the body bee distempered wythin.

By the affections and dispositiōs of the mynde a manne maye also gather whether y^e body be dispo∣sed to a dysease. For oftē tymes it happeneth, that a manne shalbe sad and pensife without iust cause and bee putte sodenly in feare.

Some bee also mad angrie, and wilbe offēded and displeased quic∣kely. Other wilbe sad, wepe, and mourne for a trifle, and this hap∣peneth as ofte as euell vapoures sower and grosse exhalaciōs dooe stoppe or occupie the cyrcuites of the mynde. Wherefore those per∣sons to whō suche thynges dooe chaūce, must cōsider and remem∣ber that yf y^e occasion procede not of the mynde, it must come of the body, whiche requireth to be kept more temperate & abated. It shall

dooe good, also that a manne hauyng his frēdes disseased dooe aske y^e cause therof,* 3.73 not to thētēt to chattre sophistically & nothyng to y^t purpose of dēsitees, incidēcies, and cōmutacions, and suche like folishe termes, and to shewe and ostēte how cūnyng and well seen he is in doctours names: but whē he shall not negligētly heare this light and commen thynges, y^t is of surfaictyng, emptines, wery∣nes, dreames, he ought chiefly to enquire what dyet he kepte when he fell into the feuer, and after∣warde to saie,* 3.74 (as Plato was wont to saie, seyng other mennes faul∣tes,) that I herafter bee not in y^t case. Thus of his frendes sicke∣nes and euilles it is requisite y^t a manne prouide for hymself, and

take hede and remember that he come not to the like, that he like wise kepte in his bedde, haue not cause to prayse and desire y^t moste precious iewell of health.* 3.75 But whē an other is sicke, he will note with hymself what a iewell it is to bee in health, and bee diligent, that hauyng that treasure he pre∣serue it well, regarde it, and fa∣uour it.* 3.76 It shall not bee vnprofi∣table also, if we remember by our selfes what our dyet is, for if it shall chaunce that we shalbe at drinkyng, or feastyng, or at great labours, and other intemperate busynesse, the body in the meane season not suspectyng ne felyng any dissease: yet it shalbe best for vs of our owne myndes to take hede and preuent, that after vene∣reall

actes or werines we kepe y^• body in quiet and rest, that after surfaictyng and quaffyng we drynke water.* 3.77 And specially if we haue eatē meates heauy of dige∣stiō, as of flesshe or other meates of diuerse sortes: thē it shalbe re∣quisite to eate littell, and to leaue nothyng superfluous in y^e bodye. For as these thynges of theim selfes are the cause of many dis∣seases: so thei brede mater & geue strength to other. And therfore it is notably saied y^t to eate without saturite, to bee lusty to labour,* 3.78 & to conserue naturall seede, bee thynges moste holsome. For ve∣rily immoderat cōgressiō w^t wo∣men, because it pulleth out chief∣ly y^t strength whereby the meate is digested,* 3.79 bredeth verie muche

su{per}fluitie, & therefore leat vs re∣pete our communicacion settyng euery thyng in his place & order, & first leat vs talke of suche exer∣cises as bee meete for those y^t bee geuen to y^e studie of good lettres. But as he whiche saied y^t it was nothyng nedefull to wryte vnto theim y^t dwell by y^e sea costes any medicines for the touthe ache, did in y^t woordes teache theim to vse saltwater: so maye a manne saie, we ought not to prescribe to stu∣dentes preceptes of exercisyng their bodyes,* 3.80 forasmuche as the daily vse of disputacions (if it bee vsed by mouth) is a maruelous exercise, and profitable, not onely for y^e health, but also to y^e strēgth of the body. I meane not suche strength as wrastlers haue, nor y^t

retcheth y^e skynne frō y^e fleshe, or dooeth make a scurfe on it & stop∣peth it w^tout as masons do a wal of a house,* 3.81 but suche as dooeth in the liuely & vitall partes (whiche vital partes we maie moste apte∣ly call ours) geue and encrease an inwarde strength, and a perfecte lustynesse.* 3.82 And to proue that the breathe muche encreaseth the strēgth of the body, the masters & teachers of wrastlers dooe de∣clare, cōmaūdyng theim to rubbe one another, to bee alwaies pat∣tyng, & iently beatyng y^e skynne, to preserue y^e partes of the bodye w^t enoyntyng & continual hand∣lyng.* 3.83 And for asmuche as y^• voice is a mouyng and stirryng of the breath, whiche worketh not light∣ly nor on the outsyde, but in the

inwarde partes at y^e veraie foun∣teyn, encreasyng heate, & makyng the bloodde subtile & pure, pour∣gyng the veynes, & openyng the sinewes, it suffereth not y^e super∣fluous humours to weaxe grosse, nor to congele, whiche like dreg∣ges remayn in y^e place where the meate is receiued and digested. Therefore they must endeuour chiefly to vse & make theimselfes famylyar w^t this kynd of exercise contynually disputyng, talkyng, readyng or repetīg,* 3.84 if thei suspect their body to be any thyng wery or weake. For what {pro}porcion ri∣dyng on horsbacke or in a wagō, or like beyng caried hath to y^e vio¦lent labour of wrastlyng, & ren∣nyng & suche like strōg exercises: thesame {pro}portiō & cōparisō hath readyng w^t a lowde voice to di∣sputacion.

For readyng doeth as it wer in the wagon of an other mās talke iētly moue vs,* 3.85 & after a quiet sorte cōueigheth & carieth our voice. But disputacion hath annexed vnto it straynyng of the voice, & a kind of enforcemēt, whē y^e labour of y^e mynde w^t y^e labour of y^e bodye bee clapsed together.* 3.86 Howbeit we must refrayne frō to lowde noyse & brallyng clamour. For vnmeasurable straynyng & violēce of y^e breath do induce and cause crāpes & rupturs. But whē your repeticiōs & disputaciōs be ended, before ye walke,* 3.87 it shalbe cōueniēt to vse warme, iētle, soft & smoth fricaciōs or rubbīg w^t oyle to make softe y^e fleashe, & so faire to wipe it, as (y^e skyn & fleashe be∣yng opened) y^e inwarde humours maye haue the more free course

to come out, and y^t the spirite maie in due proporcion ientely sprede abrode into thextreme partes of the body. Leat this bee your pro∣porcion, y^t ye vse it so long, tyll ye perceiue your body pleasaunte & lustie. Whosoeuer after this sorte quieteth & recreateth the motion or trouble growen within, and y^e intenciō & streinyng of y^t breaeth, shal neither fele griefe ne heauy∣nesse of su{per}fluitee.* 3.88 And although the time will not serue, or his bu∣synesse will not suffer hym to vse walkyng, yet ther shalbe no daū∣ger, for nature self hath corrected and emended y^t belonged to her. Neither let to do this while ye be on shipbourd,* 3.89 or beyng in y^t cōmē ynne, no nor although euery mā laugh at you. Veryly where it is

no dyshonestie to eate, there it is no shame to walke▪ but rather it is more dyshonestye to feare shipmē, horsekepers, hostelers, & tapsters mocking you, not because ye play at y^e sphere, wherlegyg, or tables, or dooe not exercise to fyght with your own shadow, but because in youre exercyse ye dooe dyspute, teache, demaūd questions, learne, or exercise the memorie,* 3.90 wherfore Socrates vsed to say that he y^t would leape, nedeth a large roome to ex∣ercise hym self: but he y^t would oc∣cupy hym selfe in singing or spea¦kynge, euery place woulde serue bothe to stande & sitte. One thing also in that must bee forseen,* 3.91 that knowyng our selfes to haue sur∣faicted, or to haue exercised y^e bo∣dy ouer muche with woman, or y^t

we bee wery,* 3.92 we bee not to vehe∣ment of spirite, nor crye out ouer loude, whiche is a cōmen practise emong lawiers & schoolemen cri∣yng out and exclaming more thē nedeth, some for glorye and am∣bicyon, and some hired to bee at a barre,* 3.93 or at cōmen disputacions. Our frende Niger professyng so∣phistrye in Galatia by chaunce had swalowed in, the backe bone of a fyshe. In the meane season while an other Sophiste being a straū∣ger had begoonne to exercise his feate, Niger fearing to be preuen∣ted by hym, & to bee defrauded of his glory and praise, if he should g•••••• place, the bone sticking styll in his throte he beganne also to crye out. But the place beginnīg to ••w••ll and to bee harde, and he

not hable to abyde the paine, was forced to bee launced and cut & to bee serched veray depe with an in¦strument of yron: y^e bo••e was t••∣ken out, but y^e wound being made veray daungerous, & renning di∣speched y^e man of his lyfe.* 3.94 Some man will remembre this an other tyme whē he seeth cause. But it is rather ambityon and y^e parte of a yoūg foole, then a thīg healthfull to vse cold baines after labour of the body, for the euyll disposicion and hardnesse whiche it semeth to make in thexteriour partes, bre∣deth muche more mischief inward lye, stopping the pipes, congeling humours, letting exhalations y^t alwaie couet to bee lose & at liber¦tee. And besides this, they y^t vse cold baynes must of necessyte fall

to the precise and prescripte dyet, (whiche we vtterly forbed) euer carefull and doubteful lest if they omitte any iote prescribed, euery fault foorthwith may bee sharpe∣ly laied to their charge. But in v∣sing hotte baynes is much perdō and libertee.* 3.95 For y^t decreaseth not so muche y^e lustines & strength of the body, as it encreaseth health, because it minystreth suche thyn∣ges as bee profytable & frendely to digestion. Those thinges that cannot bee digested it dooth with¦out great grief sprede abrode and dissipate, onlesse they bee crude & sticke in the toppe of y^e stomacke, it recreateth and refresheth y^e pre∣uy werinesse, ••nd with the heate dooth mitigate the same. Yet whē ye shall perceiue by nature decla∣ryng

the same,* 3.96 that the bodie is in good tempere and well desposed, it is better to leaue baynes, and to be enoynted by the fyre, if the body shall nede heate, for because that doth conueigh & bestowe the heat through all partes of the bo¦dye. In the soonne ye maye vse it neither to muche nor to lytle, but after such measure as the tempe∣ratenesse of the ayre wyll suffer. Hytherto haue we sufficiētly spo∣ken of exercises, now leat vs come to diet. If y^• that we haue saied be¦fore concerning the restreynt and mytigation of appetite,* 3.97 dooe any¦thyng auayle, what shall we nede any further to geue preceptes & rules? If it bee peinful to entreat and handle the belly as one set at lybertee and out of prison, and to

contende with the paunche that lacketh eares,* 3.98 as Cato saied, then must we goo about to fede it with meates lyghter of digestiō. That shalbe thus, yf we fede charely on grosse meates, & of muche nutri∣ment being set before vs, as grosse fleshe,* 3.99 cruddy meates, dry figges, hard egges. Vtterlye to forbeare thē it wilbe hard Leat vs tede wel of such as be fine & light,* 3.100 of which sort bee diuers herbes, wild foule, & suche fishe as is not fat. It may so bee, that takyng these ye shall content your appetite, and yet not hurte your body. But chiefely we must take hede of that crudite whyche cometh of eatyng fleshe,* 3.101 because it doothe not onely make the body forthw••th very heauie, but also their hurtfull leauinges

dooe afterwarde remayne.* 3.102 And it shalbe best so to accustome the body, y^t it desire not to eate fleshe. For the ground doth bryng forth many thynges, whiche be not on∣ly for the sustenaūce of man, but also for delicacie and pleasur suf∣fycient: wherof some it so geueth,* 3.103 that ye maye vse theim forthwith without anye businesse. Other a∣gain beyng myngled with other thinges do sawce and make them very pleasaūt. Now forasmuche as vse and custome so lytle dothe differ frome nature, that in a ma∣ner it is turned therunto,* 3.104 we may not vse the eatyng of fleash to fyl the gredye appetite as woulfes and Lyons dooe: but when we haue made a foundacion and grounde thereof,* 3.105 it shalbe requi∣site

then to fede on other meates, those that shall moste agree with the nature of the bodye,* 3.106 and that lest shal dulle the reasonable part of the mynde, whyche then appe∣reth and shyneth as out of a fyne and lyght matter.* 3.107 Concernyng those thynges that bee lyquyde, ye may not vse milke for a drinke but for a meate, for that it causeth heauinesse, and it is of muche nu∣trymente. To wyne we maye saye as Euripides sayed to Venus God sende me to haue enough of the,* 3.108 but not to muche nor to litle. Truly wyne is a drynke muche profitable, a medycine mooste pleasaunte,* 3.109 a meate leaste of all hurtyng, yf it be vsed temperately,* 3.110 and receiued by lytle and lytle at ones, rather by it self, then alayed with water.

Water not onely if it bee mixte w^t wyne but also a draught ther∣of alone nowe and then emong wyne alaied, maketh that that is alaied lesse hable to hurte. And therefore we must daylye vse be∣side our generall diet to drynke twoo or three cuppes of water, wherby the strength and force of the wyne maiebe abated. And the body vsed to drynke water,* 3.111 shall not bee offended with the straun∣genesse and noueltie therof, nor refuse it when necessitie shall re∣quire. Many menne sometyme desire wyne, and then especially, when water wer moste conueni∣ent, as when thei burne in the soonne, or contrarily whē thei bee veraie colde, or when thei haue been muche occupied with tal∣kyng,

or haue fixed their mynde on a thyng earnestly, to bee shorte thei thynke that wyne ought to bee drounken after laboures and werynesse, as though nature de∣syred some coumforte to bee geuē to the bodye to refresshe it after laboure. But nature desire the no coumforte,* 3.112 if ye call dilica∣cie coumforte. But it lokethe for suche recreacion as is meane be∣twene pleasure and laboure.

Wherfore at suche tyme ye must eate lytell, and drynke no wyne, or at the least it must bee alaied and tēpered with drynkyng wa∣ter now and then.

* 3.113For wyne beeyng vehemente and subtill in efficacie and ver∣tue, dooeth make the bodye that

is alredy out of temper, more out of temper. And it dooeth exaspe∣rat and stiere more, that that al∣redy is moued: when it ought ra∣ther to bee assuaged and quieted: for the whiche purpose water ser∣ueth. Experience teacheth that if we drynke hotte water, not when we bee thirstie, but after weri∣nesse, or vehement commocion, or heate, we shall by and by per∣ceiue inwardly a locyng or mol∣lifiyng: because the humour of the water is ientle and dooeth not binde.* 3.114 On the cōtrarie parte, drynkyng of wyne hath a greate violence and a strength, nothyng frendely ne pleasaunt when dis∣seases begynne to growe.

But because there bee that

saie that hunger breedeth a dry∣nesse and bytturnesse in the body, if any manne feare that, or if any (like children) thynke it harde to forbeare meate till the feuer come whiche he mistrusteth will come in deede, it shalbe conue∣nient for hym to drynke water.

For oftentymes when we honour and celebrate the feaste of Bac∣hus the god of wynes, yet we lyue sobrely and absteyne from drynkyng wyne, takyng vp a good vse that we dooe not all∣waies desire wyne, by it self vn∣mixed. But Minos kynge of Creta emong other his lawes or∣deined that pipyng should not bee vsed at the feastes of god∣des,* 3.115 nor dauncyng when thei mourned, and yet we knowe y^t the

pensife mynde is not offēded nor can bee hurted with melodye or myrthe,* 3.116 but no bodye is so strōge but it wylbee hurte if when it is moued and enflamed, wyne bee put into it. Menne saie, that cer∣taine people called the Lydes,* 3.117 would eate but ones in two dai∣es, if any famyn or scarcitee of vitailles happened emōg theim: the rest of the tyme they spent at dice & other games. But he y^t is a student & loueth learnyng, yf he shall haue occasion to suppe late, wyll looke on a Mappe, or a booke, or playe at the lute, stri∣uyng & fyghtyng with the bely,* 3.118 and by dyligentlye callyng the mynde from meate, and tour∣nyng it to studye, will wyth lear∣nyng soone shake of his appe∣tite

For if the rude Scythian be not ashamed in y^e myddest of his drynkyng oftentymes to drawe his bowe, and when it is vubent, to syng, by this meanes kepyng hym selfe from droūkēnesse, shall a Greke feare to bee mocked, that with letters and hys bookes do∣eth by lytle and lytle shake of importune and the vnrulye ap∣petites? The younge menne of whom the famouse Poete Menan∣der in hys comedies treateth: (whom whyle they wer banquet∣tyng, an olde Bawde thought to trappe in a snare with bryngyng in dyuers fayre and gorgeous harlottes,) did caste downe their heddes, and fell to their dely∣cates, not so hardy as ones to caste their iyes on theim. But

those that loue good learnyng haue many honeste and plea∣saunte wayes to withdrawe and pluck backe the mynde, if they cā by none other meanes restreigne the gredye and beastely appetite when it seeth meate.

And where those y^e bee teachers of feactes dooe crye out, the ma∣sters of games dooe ofte inculke into their scholars, that dys∣putyng of learnynge at mea∣les corrupteth the sustenaunce, and causeth heauynesse of the hedde. It is not alwayes to bee feared, but when we goo aboute to defyne weightie matters, or to dispute for the victorye who shall beare the bell. The brayne of a Phenix is veraye pleasaunt

and delicate, yet it is saied, that it causeth the hedde ache.

Disputacion at meate, as it is no pleasaunte susteinaunce,* 3.119 so it bredeth veraye muche ache and heauynesse of hedde: Thus saye they. But if they wyll not suffer vs at meales to demaunde or op∣pose, dispute, or reade any other thyng then that shall delite and helpe pleasure: and if they re∣ken that to be a parte of honestie and profite, we will geue theim warnyng that they trouble not ne molest vs, leat theim piycke theim from vs, & teache it their felowes and scholars. Whom while thei discourage from good lettres, and vse to spende their lyfe in mockyng and rayllyng, they make like to the pyllers of

their schoole, grosse in bodye, and dul in witte, like a stone, as Aristo. veray featly saied. And yet theself same men beyng counsailled and perswaded by Physiciās dooe al∣waies cōmaunde,* 3.120 not to gooe to bed immediatly after supper. But suffer a pause to bee betwene sup∣per and gooyng to bed, not hea∣ping together y^e meate, troubling and oppressing the spirites, leste thei ouerlaye concoction, y^e meate being rawe and boilyng in y^e sto∣macke, as they be woont that en∣tende after supper to moue y^• bo∣die, who dooe it not with renning nor with extreme, but with softe & ientle exercise, as walking,* 3.121 or mo∣derate dauncing: euen so oughte we to thinke y^t the mind after sup∣ster must not bee troubled, neither

with businesse, nor with cares, nor with subtyll contentions, whiche commenly growe into an ambici∣ous conflicte & tumulte:* 3.122 but there bee many questions of the nature of thīges, whiche as they bee not weighty, so be they probable, ma∣ny narracions also that concerne good maners, wherin some thing is worthye to bee consydered and weighed, void from all contenti∣on and stryfe, and yet mixed with suche pleasures as maye coum∣forte and delite the mynde. And some there bee, that for pleasure haue called such exercises in que∣styons of historyes & of Poetes, the secound course of studentes & learned menne. There bee narra∣cions besyde that bee easye, and wherin is no tediousnesse, there

bee also fables. To heare of y^e con¦ceiptes of y^e lute or other īstrumēt it is more easy thē to heare y^e harpe or shalme gooing. There is also a {pro}porciō of time herin to be regar¦ded, y^t is,* 3.123 whē by the softe & ientle setteling of the meate y^e digestion is temperat, & suche as we would haue. But forasmucheas Aristotle is of this opinion, y^t he thynketh walkyng after supper doth stiere the heate, & slepe incōtinētly doth suffocate thesame, & other thinke the contrary, that digestiō is fur∣thered with quiet, and y^t it is hin∣dered with mocion: some folowīg Aristoteles mind, dooe walke imme¦diatly after supper, other inclinīg to thother parte do rest. Mine opi¦nion is, that ye folowe a peculiar waye made of both, y^t may coūfort

the bodye after supper, and kepe it, not vexing the mynde, nor yet suffring it to bee idle, but (as be∣fore is saied) ientely mouing the spirites, and making theim more pure & fyne by tellyng or hearing some pleasaūt and mery cōceipte, that neither may frette the minde nor cast it in dumpes.* 3.124 Ye shall be∣sides not practise vomites nor lax¦es or losyng of y^e bely made with medicines, excepte great necessy∣tee requireth, because they bee e∣uell coumfortes & solaces of sur∣faicting. And yet the cōmen sorte of people vse it, who to thentēt to pourge & euacuate their bodyes, dooe purposely fyll y^e bely and a∣yen dooe pourge & emptie the bo∣dy to fyll it, booth ayenst nature, no lesse in y^e meane seasō troubled

with replecion, then with empti∣nesse, yea, rather by all meanes a∣uoydyng repletion as a lette to delicacie, prepare and make redy emptines as a place and space for pleasures. It is euidently know∣en,* 3.125 that eyther of those thynges troublyng and shrinkyng the bo∣dy hurteth the same. Vomite hath a peculiar mischefe, in y^t it increa∣seth and nourisheth insacyabili∣tee, and is neuer satysfied. There cometh of it vehemente hounger and troublesome, as it wer floud∣des at diuers tymes, whyche by violence pulleth a māne to meate being alwaye tormented, not by reason of appetite desiryng meate conuenient, but by the inflāmaci∣ons and exulcerations of medici∣nes, & playstres. By reason wher∣of

of when they haue pleasures, the same are nothing pleasaūt ne pro¦fitable, but y^e partyes haue much trouble in the fruicion of thē, and besyde, the retchynges and violēt cōmocions of the pores and spiri∣tes, dooe impresse & leaue behinde theim certain remaines, that will not tary and looke for a purgati∣on, but so redounde and flowe in∣to all the body, as the fylth dothe in a shyp when the pumpe is ful, whyche hathe nede rather of ca∣styng out,* 3.126 then to haue more lode laied on. And the cōmotions that throughe medycines bee made in the botome of the bellye, dooe corrupt and make moyst the par∣tes subiecte thereunto, & encrease more superfluitee then they bring oute. And therefore, euen as one

beeyng dyspleased wyth the mul∣titude and greate compaignie of Grekes dwelling in a cytee dooth banyshe thē & replenysh the same wyth Arabians and Scythes beyng straūgers: so, many beyng out of y^e way, whē thei haue emp∣tied their bodies of those thinges that it was vsed with, and super∣fluitees, thei put therein straun∣gers, as for exaumple, y^e graines whiche the Potecaries call grana Cnidia, and Samonie, & an houge quantitee of suche lyke thynges that can so lytle pourge nature, y^t thei them selfes haue more nede to bee pourged. Wherfore it shal be best to kepe the body by mode∣rate & sobre dyet in suche case con¦cernynge emptinesse and repleci∣ons, that it shall not nede of it.

* 3.127And if it shalbe requisite at any tyme to renewe the state of the bo¦dye, then vse a vomyte wythout medicines and without tormente suche as maye nothyng trouble you. For in like maner as clothes washed in a bucke and scoured with ashes and salt peter, be more freted and wasted then when thei bee washed in fayre water: so vo∣mytes that bee forced with medi∣cynes, do more hurt, corrupt, and consume the body. When a man is bound there is no better medi∣cyne, thē to vse suche meates that wyll easely moue and styrre and gentlye lose the bellye. Whereof, whē ye haue familiar experience,* 3.128 the vse therof is wythout griefe. If it wyl not bee losed with those meates, ye muste drynke water

many dayes, or kepe abstinence,* 3.129 and afterwarde receiue a clister rather then any medicines, be∣cause thei bothe trouble and cor∣rupte the body. And yet the com∣men people verie gredyly & ligh∣tly desire theim:* 3.130 but for none o∣ther purpose then harlottes vse sorcery to make aborsions, and to destroye that thei haue in their wōbes, to thētent thei maie quic∣kely fall ayen to lechery, but leat vs passe these thynges. Those y^t bee to muche diligent and pre∣scribe to theim selfes abstinence & fast••ng at certain tymes, dooe not well. For thei whē nature ne∣dethe not, dooe teache it to nede scarcitee of meate, and by vse ma∣keth abatement, and minisshyng of meate necessarie, whiche ought

to bee geuen in tyme. It is better to adde suche correccions frely when nede shalbe, then to vse prescribed tymes. But when ye fele not, nor suspecte any dis∣sease toward you, it shalbe re∣quysite to prepare so for all the other rate and order of your diet, that vpō occasion geuen, it maie easily and for the profite of the bodye suffer noueltie and bee o∣bediente, not to serue and to bee bounde to that trade of liuyng, so taught and vsed, that it must of necessite bee reduced vnto cer∣teyn tymes, quātitees, and cour∣ses.

For that is neither sure, nor easy, nor good maner, and it ap∣pereth rather to bee the life of an oyster that gapeth at certayne

tydes, or of a stocke rather then of a manne. For thei that so tye theimselfes at all tymes to one trade in meates, abstynences, ex∣ercises, or reste, dooe bryng theim selfes to a vaine and vile life, phantasticall, that no manne v∣sethe, clene contrarye to amytie, glorie and ciuilytee. And that I saied I commended not.

Veryly good healthe is not made nor ordeyned to bee idle and at rest, whiche bee the twoo greatest mischiefes that bee annexed w^e sickenesse.* 3.131 And there is no difference betwene hym that preserueth the syght of his eies by that meanes that he maye see nothyng, and his voice that yt maye not speake, and

betwene hym that thynketh that good health cannot bee preserued but by not vsyng and not exerci∣syng thesame. And although he fare well, yet he nothyng the more profiteth hymself to dooe dyuers thynges y^t belong to humanite, & ientlenes. The••fore we maie not thynke that idlenes is holsome,* 3.132 for it destroieth y^t, wherfore health is desired. And it is not true that thei fare better y^t liue in quiete. For Xenocrates that liued in moste quyet, fared no better then Phociō, who was still occupied: nor Theo∣phrastus better then Demetrius. And the fleyng of administracion of thynges and ambicion, nothyng auailed Epicure, or his Epicu∣rians, to that state of the bodye that thei so muche commended.

But the naturall habite & state of the body must bee preserued by other meanes, so that in all kyn∣des of liuyng we ought to remē∣bre, that there is in the bodye of man one place for sickenesse, an other for health. And yet those y^t haue to dooe in matters of y^e cō∣men wealth,* 3.133 (I saied) must bee o∣therwyse admonyshed, then Plato vsed to teache his scholars: De∣partyng out of the schole, he vsed to saie to theim: Take hede my chil∣dren, that ye bestowe this idle time in some honest thyng.* 3.134 But we wyll exhorte suche as haue to dooe in the com∣men wealthe, to exercyse theim selfes in honest and necessary la∣boures, and that they stiere not y^e bodye for light & meane maters. Many troublyng them selfes for

euery matier, watchyng, takyng iourneyes, rydyng vp and down fal into sickenesse, whēin y^e meane season thei do nothyng profita∣table or for thaduauncement of a cōmen wealth, but lye in awayte to hurte, do enuye & hate others, and hunte for a lytle vayne & vn∣profitable glorie. That that De∣mocritus saied agreeth chieflye a∣gaīst theim (if I be not deceiued) If y^e body should sue his tenaūt,* 3.135 the mynde, it could not bee auoy∣ded but he should be found giltie for euill vsyng his offyce. Per∣chaūce Theophrastus saied true, whē by a metaphore he saied, that y^e mynde gaue the body a great re∣warde and fyne, to admytte hym to be his tenaunt. For verily the body receiueth more hurte then y^e

mynde, not vsyng his lorde as is conuenient, nor regardyng hym as he ought. For as ofte as the mynde is occupyed in his affecci∣cions, laboures, and cares, he fa∣uoureth not the body. I meruaill therfore what Jason ment when he saied, the lawe must be broken in trifles, to thentent that iustice maye be executed in greate ma∣tiers,* 3.136 We will vpō a good groūd warne hym y^t is a minister in the commē wealth, to be remisse and quyet, & to take his ease when he hath but trifles to dooe, to coum∣forte & recreat hym self in theim, yf he wyll haue his bodye hable to suffer paynes in notable and harde matiers, not sicke, dull or weake, to hynder hym: but as it were healed and renewed in

an ydlenesse and reste whilest he wer on shipbourde, so that when the mynde shall call hym againe to his necessarie affayres, he maie folowe his trade as the colt vsed to sucke renneth with the dame. Wherfore whē they may for their busynesse, leat theim coūforte and cherishe theim selfes, & leat theim defraude the body neither of slepe neither of meate, nor of suche ease and recreacion, as is meane be∣twene pleasure and payne, and doeth not obserue prescripte time. For as burnyng ••rō wasteth be∣yng quenched in water after it is dryuen out and beaten together with vehemēt laboure:* 3.137 so is the body of māne consumed by alte∣raciōs, sometyme ouercharged & laden w^t busynesse, another while

drouned & ouerwhelmed in plea∣sures, and when after beeyng made dissolute and feble through bodelye pleasure and drynkyng wyne it is forced to come to hear causes, or to exercyse some lyke funccion whiche requireth sore laboure, effectuall diligence,* 3.138 and earneste studie. Heraclitus beynge syck of the dropsie willed his phi∣sician to tourne the shoure into drieth: a greate manye go cleane oute of the ryghte waye, who af∣ter thei haue been long occupyed tossed and tourmoiled in labours & werinesse, when they haue kept the body long wythout meat and slepe, then chiefely go about, and geue theim selfes to make the bo∣dy weake and feble with wanton¦nesse and pleasures. And by and

by vppon the same dooe eftsons put it to asmuch payne as it is a∣ble to beare. For nature desyreth not suche patching and botching of the body, but the folysh mynde rather beyng intēperate and vn∣naturall. For in lyke maner as shypmen and maryners whē thei come to the lande geue them sel∣fes to pleasures and wantonesse and theruppon incontinently bee called to the sea again to their for¦mer painful labours: so the min∣de sequystred from businesse, is rapt w^t pleasurs & immediatly v∣pon the same returneth to his ac∣customed labours & wil not suffer nature to haue y^t she hath mooste nede of, y^• is quyetnes & reast: but euer ofte chaunging from contra¦ry to contrarye doothe trouble it,

and bringeth her out of her owne state and course. Those that haue wytte wyl not apply theyr bodies to pleasure whē it is weried. Thei do not desyre it, no thei remembre no such thyng, because the wyt is geuen to honest busynesse, and y^e part of the mynde y^t should desyre pleasur, is ouer whelmed and oc∣cupyed with other desyres. Tru∣ly that whyche Epaminondas sayed meryly when an honest man died in the tyme of the warres betwen the Thebans and a towne in Boeoti•• called Leuctrum,* 3.139 good lord what le∣sure had thys man to dye at thys tyme in thys greate busynesse it maye bee trulye sayed of hym that 'is occupyed in matters of the common wealth, or in studye of good learnynge, what tyme

hath thys man to bee balkyng, to bee droūken, or to playe the wan∣ton? Yet when they haue tyme to coūforte refreshe and recreat the body, let them beware and eschew both laboures vnprofytable and chefly pleasures not necessarie, as enemyes to nature. For I heard Tiberius Caesar ones saye, y^t he was a very lobcoke that after he pas∣sed y^e age of .lx. yeres dyd desyre a physician to fele his hande.

But it was somewhat arrogant∣lye spoken. Neuerthelesse, I thynke thys to bee true that it is requisite that a manne be not ig∣noraunte in hys owne pulses:* 3.140 e∣uery man hath a diuersitee ther∣in, yet nomanne ought to bee ignoraunte in hys owne tempe∣rature, how hotte, how drye hys

bodye is: neither what thynges dooe it good or hurte. For he lac∣keth the knowlage of hym selfe, & a blynde and brute mynde dwel∣leth in that bodye, y^t must learne these thīges of a Phisician, whe∣ther he bee more in healthe in so∣mer then in wynter, and whether he maye vse thynges y^t bee moist easlyer then drye, and whether he haue a dull or fast beating pulse. To knowe these thinges it is not onely profitable but also easy: be∣cause we bee dailye in experyence therw^t, & bee parties therto. But in the diuersytee of meates & drin¦kes it is more requisyte to knowe what is good, what is euill, and to bee expert in those that bee frē∣des to the stomacke, rather then enemies: to knowe what furthe∣reth

digestion, then what is plea∣saunt and delicate to the mouthe.

* 3.141To demaunde of a Physician what is easy to bee digested, and what is harde, what prouoketh a laxe, & what byndeth: is asmuche shame, as to aske what is swete, what is bittur, what is soure, what is sharpe. Ye shall see some that wyll checke and correct their coo∣kes, subtilly discerninge yf there bee to muche swetenesse, salte, or tartnesse in their meate.* 3.142 And yet they know not what thing, if it be receiued into y^• body is light, vn∣noysome, or profytable: wherof this foloweth y^t their pottage is seldome euell seasoned, & yet tem∣pering and seasoning theim selfe veray euyll & out of course, they cause y^e Physiciās daily to haue

muche businesse. And suche mou∣thed mē take not their pottage to bee best, when it is moste delicate but they put therto many thīges that bee sharpe: yet into the body they poure ī many pleasures y^t fill & prouoke it to vomite, partly be∣cause they knowe not, partly for y^t they dooe not rememēbre, y^e na∣ture hath ioined w^t thinges y^• bee holsom & profitable suche pleasur as is w^tout hurte & stil endureth. This also maketh to y^• purpose, to remēbre what bee frendly, & apte, for the body, and what otherwise: to know in sodain affecciōs y^• doo daily & hourely chaūce & other cir¦cumstaūces how tapply to euery thīg his {pro}pre & peculiar diet. For y^e scrupulosite & frowardnes of y^e cō¦mē people y^t find theimselfes gre∣ued

with alteracion of the palme of y^• hande, and who by other displea∣saunt tokens growing of lacke of slepe and swimmyng in the hed, gather and coniecte that y^e bodye within is corrupted and infected, is not to bee feared nor regarded of studētes, or suche as bee occu∣pyed in affayres of the commen wealthe, to whom we speake. But they must auoyde an other more vehemente doubte in learnyng, wherby it happeneth that they be forced not to fauour or spare the body, nor to regard it, oftentimes when it is almost dooen, still con∣straining it to make mortall war with immortal thinges,* 3.143 & earthly conflictes w^t heuēly matiers. But at lengthe it chaūceth to theim as it did to the camele, whom his fe∣lowe

the oxe desired to ease hym of his burden, to helpe him being weryed to beare it, the camele re∣fused it: well saied the oxe, it will not bee long, but thou shalt bothe carie me and all my burden. The oxe was a south sayer, for beeyng ded, the camele was compelled to do it in dede. Euen so it hapeneth to the mynde, who deniyng for a while to geue y^e body being weri∣red tyme to bee recreated and re∣freshed, not long after falling in∣to a feuer, or into hed ache is com¦pelled to be sycke, and to be pay∣ned with the body,* 3.144 leauing bokes dysputacions, and all other exer∣cises of learning. Wherfore Pla∣to did geue a good lesson, that we should neither exercyse the bodye without the mynde, nor the mind

without the bodye, but that we should indyfferently preserue the body as maried to the mynd, spe∣cially when it attendeth on the minde, and maketh it selfe parta∣ker of the laboures thereof,* 3.145 then shoulde we agayne bestowe on it care and solicitude, geuyng to it for rewarde that noble and desy∣red health, thinking y^• of al thin∣ges that procede from the mynde, no gyft more ex∣cellent maye be geuen to the body, then that it may be with∣out all impedimente and hynde∣raunce eyther to the know∣ledge of vertue, or to y^e profyte of speaking and doyng {inverted ⁂}