A Direction for the Health of Magistrates and Students.  
Namely such as be in their consistent Age, or near thereunto: Drawn aswell out of sundry good and commendable Authors, as also upon reason and faithful experience otherwise certainly grounded.  
Written in Latin by Guilielmus Gratarolus, and Englished, by T. N.  
Imprinted at London, in Fléet-streete, by William How, for Abraham veal. 1574.   

To the Right honourable Master Francis Walsyngham Esquire, one of the Principal Secretaries to the Duéenes' most excellent Majesty, and of her majesties most honourable privy Counsel.  
IN Physic, and curing of the Sick (Right honourable) three things only (saith Hypocrates) are to be considered, the disease, the Patient, and the Physician, who in his office and function in that behalf is the minister of Art and the deputy of Nature. The Physician and the disease do mutually oppugn one an other and strive for mastery. For the physicians charge and only care is, and aught to be, to recure his Patient with Sickness attainted. The Sickness contrariwise employeth his whole devoir and bendeth all his force to the destruction, spoil and ruin of the body whereinto he hath made breach and entrance. Now, is the Patient (all this while) the Subject and party in whom this conflict and combat is darreigned: who if for his part, he do wisely and politicly resist the summons of his enemy Sickness, directing the order of his diet and daily usage by the dial of the physicians learned prescription and counsel, and abstain from things hurtful and inconvenient by practizing that which is wholesome and expedient, he is joined in commission and made (as it were) fellow in office with the Physician against all raging assaults of Sickness. Whereby they twain being thus firmly confederate and linked together, the disease and Sickness shall be easily driven to a narrow exigent and glad to disclaim his interest, and great hope is to be conceived of the victory and upperhand.  
As contrariwise, if the Patient revolt from the Physician, wilfully refuse and stubbornly disobey his lore & advise, altogether framing himself to serve the humour and will of his Sickness, little hope and less help is to be expected of his recovery. For in flying to th'one, and starting from tother, he addeth great increase to the disease and provoketh it to show the uttermost effect of his tyrannical force and quality upon the body that is so willing and ready even at the first onset and Alarm to surrender. The Physician for the better achieving and compassing of his purpose, useth. iii special weapons or Instruments whereby and wherewith he worketh his feact & supplanteth his adversary, Diet, Medicine, or else some actual woorkmanshippe of the hand called Chirurgery. Which. iij. are in the Greek, termed by apt and several names more lively and plainly expressing their properties natures & operations, the first being called Diaetetice, the second Pharmaceutice, the third and last Cheirurgice. Beside these three, is there none, for by whatsoever names any remedies for Sickness or preservatives for health are called by otherwise, they are to be referred to one of these three necessarily. For either they belong to diet, either else they are too be done by receipt of medicinable drouges, potions and applications, or else finally by the ministery and artificial workmanship of the hand, called (as I said) Chirurgery. The best and surest of all these is Diet, the which oftentimes of itself alone is able and sufficient to cure the discrased, and without which, the other two cannot well and conveniently to purpose be practised. Be the Chirurgeon never so skilful, yet unless the party passioned use good respect in daily diet, his cunning hand not only turneth to no profitable consequence and effect at all, but rather many times the party is thereby brought into further hazard and danger. Medicines (be their virtues never so sovereign and effectual) are not able to help in such extremities as they be employed unto, if Diet be not respected accordingly, as Galen in his book De Theriaca written to Pamphilianus most learnedly avoucheth. Thus is Diet the safest, the surest and the pleasantest way that can be used and far to be preferred before all other kinds of remedies, unless the disease be of such vehemence quality, condition and extremity that it seem to require some great special consideration otherwise, and in time of sickness is not only a special & harmless recurative, but also in time of health, the best and almost the only preservative. And for that I saw the same in this little Pamphlet, so clerkly and compendiously deciphered, I have adventured to divest him of his Latin weed, and after a homely sort forced into barbarous English, whereby although I have ministered large occasion to the world, to think in me some spice of presumption and folly, for thus intermeddling in an Art nothing appendent to my profession, yet do I not mistrust but the equanimity of the honester sort, weighing my goodwill and meaning in the balance of reasonable consideration, will friendly dispense with my oversight that way, & suspend the sinister doom of all opinionative affection. Man is subject to very many diseases. Antiquity reckoned up in a beadroll, and registered in sundry of their Monuments left behind them for our erudition and furtherance, three hundred and odd several kinds of Maladies, beside casualties. Since when, there hath increased and sprung up a fresh supply and swarm of many strange and new diseases erst not known nor heard of, seeming as it were to denounce defiance and continual war to all the cunning that Physicians have. Which by good counsel and advise to prevent, or maturely to remove and take away (as far as Art hath his limitation) deserveth in mine opinion to him that beateth his brain for others avail in that behalf no small commendation. This caused learned Homer, after he had taken a perfect survey of man, and compared his state with every other kind of Creature to give verdict and affirm that man among all Creatures was most miserable. Silenus' judged it best, either not to be borne at all, or else most quickly and out of hand to die and be rid out of worldly thraldom. Plini held opinion that shortness of life was the greatest and best gift that ever the Gods gave unto man. In Lucian also we do read, that Pythagoras after he had oftentimes changed his sex, and shape and dwelled (Pylgrymelike) in the bodies of all men, women, and fourfooted beasts of every degree and calling, plainly confessed that he lived a great deal more pleasantly, when he was a Frog then when he was a King. And all these, although absurd in report, yet in sense iarred not far from a truth, if that heavenly Philosopher had not otherwise assured our weak consciences of an everlasting felicity after this life, laid up in the storehouse of his mercy for so many as unfeignedly repose all their affiance, trust and ankreholde in him and do frame their lives and conversation by the squire and level of his sacred word. Christian it is therefore and natural also, every one according to his talon to help an other. And if Christian examples were scanty and hard to find (whereof there be almost infinite) yet let us consider and call to memory the manner and rite that was among the old Egyptians and Assyrians, among whom, if any happened to fall sick, he was streightways laid abroad in the high way, that every man passing by and beholding the manner of his sickness, might tell, if he or any other of his acquaintance had ever been discrased with the like, and if he or they had so been attached, what Medicine or thing it was that had cured and healed them, that the same remedy might likewise be applied to the patient their languisshing. By which means and way, it is thought, yea constantly avow ch by Historiographers that the Art of Physic was at the first found out and practiced. This poor mite of mine, such as it is, I humbly offer unto your good worship as unto him, whom the very Title and argument of the Book did peculierlie invite me to make choice of. Not doubting but even as God and nature hath enfraunchysed you with a special privilege of wisdom, learning and dignity above many thousands of other's, so your Honourable disposition will not estrange, your worthy patrociny to the simple doings of other inferiors, who in a far lower degree by such honest ways as this, do seek to in sinuate themselves into your acquaintance, and desire to be enroled in the Calendar of your most faithful suppliants. The Lord perform and finish that in you which he hath richly beegunne, and grant unto you a most healthful mind within a healthful body even so long as nature's bounds may stretch to the advancement of his glory and the commodity of this your Country, and after your Pilgrimage here ended, mercifully conduct you to the joys of his glorious hierarchy.  
Your H. most humble Thomas Newton.   


The Preface.  
THAT MY Meaning and order wherein I purpose in this little Book to proceed, may be to the Readers the better notified: I think it not amiss, nor impertinent to our matter, first briefly to declare, how that the indications or tokens used in the order of Physic, are namely taken and learned out of four principal points: either of the nature of health, and the causes thereof, or of a sound and healthy body: or of the nature of Sickness and the causes thereof, and the body that is discrased: or else of the mean and Neutral body, that is neither perfectly whole, nor thoroughly sick, or of certain things common to all men. Such indications and tokens as do proceed of the nature of health, and of those bodies that are sound, have one common or general indication, notwithstanding bipartite & divided into two parts, that is to wit, Conservation, and Preservation. Conservation, when the body is of itself perfectly sound (as seldom is to be seen) but Preservation is, when the body beginneth to be enfeebled and like to fall into some infirmity. And these two Indications and common medicines appertain to us in this present work to be discussed. For sithence Conservation and Preservation belong either to the Gymnasticer or else to the Physician, and Gymnasticke Art, which is the trade of exercising men in feats of Activity, is in these our days antiquate and grown out of use, therefore they do only appertain to the Physician, as Galene, not only in one little several book of this same Argument, but also in others of his works plainly affirmeth. The other Indications gathered of the nature of the disease and the causes thereof, and the body distempered and diseased (which are things against Nature, whose general and common Indication is Correction and Ablation) belong to the Physician, whose office is to cure diseases. But the Indications of the Neutral or mean estate between health and sickness, the causes of things not natural, do show, so that sometime Conservation and sometime Ablation therein must be used. And the causes not natural are these: Air, meat and drink, moving and rest, Emptiness and Repletion, Sleep and watch and the affections of the mind: whereunto are added the Age, Temperature, Custom, Art, and the proper nature of every several person. And they be called mean, because they do sometimes the office of Conservation and sometimes of Ablation. Ablation when (for example) the Air is hurtful to sickness: For it is either altered with contraries: or else clean changed: if it be wholesome and profitable, we do conserve it with his like, and thus do we in conserving them that be whole. These Indications are called common, because aswell the Conserver or the Preserver of health, as also the Curer of diseases useth them. I therefore meaning to entreat upon these two points of Conservation and Preservation, will follow Hypocrates his order in the discourse of those five things, which are also avouched by Galene, in diverse of his works and namely in his second book, De Tuen. Sanit. And these be they: Labour or excercise, Meat, Drink, Sleep, and the act of carnal copulation. These being orderly, conveniently, and competently used, have great power and efficacy to keep a man in health, and in them chiefly (as these two Grand Captains and Ancient fathers of Physics do affirm) consisteth the whole poised and cause of healthiness. Unto these five, (through God his assistance) I intend to annex a Surplusage and addition of other things not natural and such as seem néedefulll and expedient hereunto.  
Let us therefore begin with the first which is Exercise, with humble prayer to Almighty God, to further our attempts, for his dear sons sake jesus Christ our Lord and Saviour. But this by the way must we admonish the Readers, that for as much as the natures and complexions of men be divers, they also require a diverse trade and order in diet and exercise. And therefore saith 
Lib. 5. detuend sa.  Galene, even as a shoemaker cannot make one shoe to serve every man's foot, so neither can a Physician describe and appoint any one general order and dietary for all manner of persons. For there be some, which if they should refrain exercise & intermit their wonted Agitation but three days, would straightways be sick: again, there be other some, which give themselves altogether to ease and rest, and yet be healthful and lusty, and in other things, is like diversity to be found. Now, whereas there is both diversity in bodies, and also diverse trades of living, it cannot be that any one absolute way should be appointed to serve every nature in every faculty generally. And therefore to writ a special dietary for such as either because they be Servitors and must give their attendance on there masters and other charge whereby they may not, or for such as be continually so encumbered with other affairs whereby they cannot observe any precise diet, it were but a thing vain and superfluous. For their sakes therefore that live of themselves freely and are not enthralled or mancipated to the inconveniences abovesaid, we have compiled this treatise, how and in what sort they may live a long life in prosperous health and welfare. Furthermore that which in every kind is simple and faultless aught always to be preferred before all others. And in bodies that same is called simple and faultelesse, which is in a very good plight & liking: but in the trade of life, that is to be accounted best, which is free and not in subjection. For it behoveth that such a one as would live long and never be attached with any Sickness, should be exempt and free from all turmoiling troubles and public affairs in the Common wealth, living only to himself, cherishing his body and tendringe his health. For there is no means to make that immortal, which naturally was begotten & created mortal, but to make the same to be of long life and continuance, may be done and brought to pass. Galene saith, that if he which hath his body in good liking and temperature do not intermeddle with the laborious cares of worldly business, but give himself only to quietness and tender regard of his own health shall not at all (as far as is possible) be arrested and vexed with any malady, neither be prevented with death until he have lived a marvelous long age. But who is he not only among us Christians, but even among Paymms and Epicures, so blockish and insensate, to think that he is borne only for himself and for his osone private commodity without having any respect or regard at all, either of matter or person in the society of humane life? unto such as these (if any such be) we do not address these our precepts, but unto those which at such times as they have convenient leisure to surcease from their charges and offices according as their calling and vocation is, do measurably and for healths sake tender their bodies to th'intent they may be the better able to continued about their needful and urgent business, and not to addict themselves to voluptuousness and bellychere, as though they believed there were none other life but only this frail and transitory life, and therefore securely to wallow in their disordered and lascivious appetites, tendering and cockering their wanton Carcases, for whose tooth and appetite Galen hath fully written their desired diet in his six Books, De tuend. Sanitate. Where he doth so copiously and so exquisitely depaint out the Art, that I suppose a man shall uneath find any among a great many of Princes & Potentates (who live freely without check at their own pleasure and ease) that doth observe all his precepts in those books mentioned. That which here we writ shall be good and available in manner to all Ages (Childhood and extreme old-age excepted) wherein my counsel is to all men, that what every man shall find, and by experience prove best to agree with his nature, the same to use as near as he may.   

Of Exercise and Labour.  
BEcause a great part of healthiness consisteth in a convenient and opportune exercise of the Body, as Avicen and before him Hypocrates and Galen affirm, needful it is to have a diligent eye and consideration thereunto. It is commended for many special causes, 
The commodity of Exercise & labour  but namely because it being duly and seasonably used, will not suffer the substance of overmuch meat engendering Surphet to clotter and congeal within the body, and also maketh the whole body light, nimble and active. Furthermore it keepeth and marvelously stirreth up natural heat, restoreth the powers of the whole body, and strengtheneth all the virtues thereof. Small and weak heat it increaseth, and daily dissolveth the superfluities by little & little gathered within the body, and convaieth the same to such places from whence they be conveniently sent out and expelled. It also maketh the members a great deal the apt to receive nourishment, because the filth and excremental matter of the body is thereby scattered and avoided. Moreover it openeth the cunduites of the body, & the courses or passages wherein the blood (having thereto the convenient ministery of the natural powers appointed for that office) is easily received and converted into the substance of the member: which continual nourishment is most necessary unto man's life. For without this virtue, present death ensueth. This gain and commodity is also gotten by exercise, that by expelling superfluous humours it excuseth a man from the usual receipt of Purgations and Medicines. For we must be very circumspect and take great heed, 
Purgations dangerous & hurtful  as Plato saith in Timaeo, that we move not the body with medicines, and specially Electuaries soluble, if we may otherwise choose: because although they do purge, yet do they inveterate: And although there be no poison in them (as in deed in the most of them there is) yet are they very painful to be taken inwardly, because their office is contrary to nature. For they draw away from the members those humours which the powers of nature do draw to the same for a nourishment: and also because beside the ill humours which they draw out, they do for the most part also draw out those which be good, and the vital spirits which maintain and comfort life. It is not therefore without good cause, that the learned & wise Doctors of this Art have written so much and so diligently of Exercise, that men thereby might shun and avoid many sorts of diseases, which else would assault the body, by reason of sundry surphets, and gormandize. For the substance remaining after digestion and distribution of the meat and drink, (which Nature being overcharged, is not able to concoct and evacuate, being eftsoons increased by eating and filling gorge upon gorge, must needs engender diseases: In this case to avoid and eschew the receipt of purging medicines, which serve either to recure the body being thereby sick, or else to preserve it from being sick, Exercise is a thing most commodious as the causes of maladies do begin so daily hereby to expel the same. These noble writers therefore were of this mind, that if the residue of their precepts (which hereafter shall also by us be recited) were observed and kept, bodily health might very well in this consistent Age be conserved, yea and not in this age only, but also in the Age which goeth before, and the Age which cometh after, a very few points being thereto either added or else altered. As for any particular Regiment for old age, we do not in this place namely pursue, because beside Galene it is also at large described & set out by diverse 
3. De tuen sanit.  other learned Physicians, and namely in a several book penned and published by that famous and excellent Grayehead Antonius Fumanellus of Verona.  
Thou shalt therefore (Gentle Reader) with all thy devoir and diligence, so use thyself, that thou mayest pass over and lead this flourishing time of thine age by thine own wisdom and our wholesome counsel in health and welfare, to the glory of god and the profit of thy neighbour, for this age of Consistence is the very flower and prime of a man's life.  
And by this means shalt thou so do, if thou give diligent ear to the sound counsels of approved Physicians, by me in this little Book briefly noted, the chiefest whereof is Exercise. And therefore Galen plainly writeth that all such of his friends as took diligent and special regard to Exercise were never sick. But because not every kind of Exercise, nor every time and hour is convenient and meet for it, therefore will I declare both the time when it should be used, and also the particular kinds thereof.  
Then is it a fit time (saith Auicenna) to exercise the body when there be no ill humours in the same, lest exercise 
When exercise is to be used. Ill humours.  by motion and calefaction should disperse the same through the body or cause them to decline and go to some principal member and part of the body and so to putrefy. Also when there is in the Stomach or Bowels no great quantity of meat undigested or humours crude & raw, lest inconvenience might ensue by the conveyance of them into the official members, before they be thoroughly boiled and concocted in the Stomach. Furthermore to go to the Stool and exonerate nature before the time of exercise, is very wholesome. Hypocrates, his counsel is, that a man should labour and 
6. Epid. par. 4. Aph. 28. & Gal. 5. the tuen. sanita.  chafe himself before his meal: and therefore I think it very unwholesome immediatetly after meat to use exercise, because the vehement accidents of the mind and the strong motions of the body do hinder digestion and cause Putrefaction, but an easy and soft walking, that the meat may the better and the sooner descend to the lowest part of the Stomach where the same is better concocted) is not to be misliked but is thought to be very wholesome and expedient. Therefore when the meat is passed down from the Stomach and the time approacheth eftsoons to eat, then is exercise both fit and profitable. In Summer, about the Sun rising, lest otherwise the body should be annoyed with a double heat: and in the beginning of the Spring, and Autumn about two hours after the Sun rising, that the coldness of the morning may be avoided. For as the heat of the noon time of the day is hurtful and noisome, so is the cold of the morning, and namely in Autumn, and winter to be eschewed. Notwithstanding a man may exercise himself at home assoon as he ariseth. In winter Avicen counseleth us to exercise ourselves within the house, or in some close covert place, about noon, having the air a little warmed, for fear lest cold else should take away or hinder that commodity that exercise bringeth: For nothing is more hurtful to the virtue Regitive then cold, namely if it be much, and at such time as the body is hot. Now whereas there be sundry sorts of exercise, I will only recite here such as I know to be best and most agreeable for them, unto whom I namely have penned and written this compendie.  
And first to begin with walking: which if it be soft, and not fast, nor apace 
Walking  is a weak exercise and may best be used in hot moonthes, & in the beginning of Autumn, for at those time's heat and dryness chiefly reigneth. And therefore the body aught not to be more inflamed and dried by strong motion and exercise especially in a Choleric man. For truly there is no time in all the year, wherein the body aught less to be exercised then in Summer, and therefore in hot Regions and Climates, a soft and gentle motion is a great deal better, and more requisite than strong motion, because nothing doth so much incende and inflame natural heat, as labour and moving. Often and long walking used without intermission, is a strong exercise and meeter too be used in the Spring season, because exercise in the Spring time by good reason aught to be greater and stronger than in Summer. And therefore somewhat long deambulation being pleasant withal, not wearisome, nor excessive, is in my opinion very meet and apt for this season of the year. I mean, it must be somewhat long, to th'end it may with more facility resolve such superfluities as about that time were gathered and congealed together during the winter preceding: and I would have it to be somewhat gentle and pleasant, lest the bodies should be set in a chafing heat with too much Agitation and stirring, especially of them that are of a hot complexion. For this kind of soft and long continuing exercise is most agreeable & commodious to hot and moist bodies. A strong and vehement walking, especially up and down high and unequal places, as manytimes to go up and down a ladder, or a steep hill, till a man pant and fetch his breath thick and often with difficulty, is a very good and commendable exercise, & best to be frequented in cold & moist seasons.  
There is an other kind of exercise, whereof Galene wrote, but not convenient 
tennis and ball play  for such as be grave personages and men much busied with weighty affairs, or for such as have not their heads in good temperature, which is called the tennis. In which kind of pastime, all members and parts of the body are equally moved, but it is hurtful to the head by reason of often stowpinge: and therefore I counsel all them that delight to play thereat, to stand holding their heads upright, which may be easily done, by striking and receiving the ball with a raquet.  
There is an other kind of pleasant exercise fittest to be used in the country in seasonable and tempestivious times of the year, called Riding. It is highly 
Riding.  to be commended and is good for the head stomach and entrails, whereby men in the old time got both health & pleasure.  
That exercise which Avicen teacheth to draw and bring down humours from the head to the lower parts of the body is very profitable and to be done in this sort following: Tie and make fast 
Hanging by the hands  a strong rope to some Beam or post, and through the same rope put a good big wooden Cudgel overthwart, and taking hold with your hands at both ends of the Cudgel, lift up and poised your body so, that your feet touch not the ground, and move your legs to and fro, hanging still by your hands.  
But the body must be very well purged, jest when the superfluous humours be drawn down to the lower parts, there be engendered an Abscess, which is some impostume or course of evil humours to some one part of the body.  
As for wrestling and dancing, which be accounted among vehement exercises (because they be nothing agreeable and sitting for a sage Magistrate nor for a serious Student) I have nothing to say: but this by the way I may not omit, that those persons which feed upon gross meats, and such repast as bringeth strong nourishment, may use vehementer exercise and stronger ambulations, as running, wrestling, hunting, quoytes, handeball, and to be brief all such exercise as best agreeth with their nature, which may bring difficulty in fetching the breath, augment heat and humecte the skin and exterior part of the body, with a thin subtle sweat.  
For quick and nimble exercise maketh the body lean and slender, and the contrary maketh it gross and thick: much exercise drieth the body, but mean and convenable maketh it fat and corpulent. Notwithstanding, for them that use a slender diet and spare feeding, a shorter ambulation and smaller walking will suffice. Now, there be some which be of a very hot temperature & complexion which aught not at all to be exercised: for such persons, a moderate walking, baining or a gentle fricassee and rubbing 
Fricasie  shallbe fully sufficient. All such are slender, lean and very Choleric. And this is evermore to be noted, the a man must use such moderation in his exercise, that be get not a lassitude or weariness therewith, but assoon as he perceiveth the same to come upon him, it were best for him to desist and leave of. For the body with all his parts aught so to be exercised, that excremental matter by idleness and rest, be not gathered. But when you begin to sweat, and the exercise seemeth not to be so pleasant as it did before, cease and leave of, wiping away the sweat from your body: then again after that you have a little paused and rested yourself, the body must be refreshed. For in exercise aswell as in meat and drink and all other things, there aught to be a convenient measure used, so that the thing itself be neither overcharged with to much, nor yet debarred from that stint and sufficiency that is needful and requisite, because by excess, the powers are enfeebled and dissolved, and by want or defect, there is so much of the utility abated, as there lacketh of due sufficiency. For our powers are much strengthened and cheered, if with moderate and fit exercise they be refreshed and cherished. Now let us bréeifly declare the kinds of small and gentle exercises, which (notwithstanding) to the health of the body are needful and expedient. The first sort we have heretofore declared, that is to say a sweet and soft walking.  
Then there are Fricasies or Rubinges, which are the exercises of them that be sickly. For unto them that be in perfect health, they are not sufficient, as Plato most elegantly, and after him Galen affirmeth. But we adjudge and think them to be very good both to mundefie the head and divert the fumes thereof to the uttermost and extreme parts, and also to open the pores and conduits of the body thereby to extenuate and expel subtle humours. In old time, men used fricassee and unction before and after every kind of exercise: before, to the end that the passages and pores of the body being opened by fricassee, the humours might have more easy egress: and after, because the matter, which did exude & come out, might be wiped away from the skin, and that which remained in the flesh, might be extenued and dissolved, which order in my opinion is not to be misliked. And therefore my counsel is, that before thou arise out of thy bed, either to rub or else to make some body else to rub, with warm hands or some warm linen clotheses, thy back, breast and belly easily & softly, and thy arms and legs hardly and strongly, but such parts as thou canst reach and come unto, use to rub thyself. For this fricassee and rubbing concocteth crude humours, and also nourisheth and comforteth the whole body. And if thou chance to sweat, 'cause it with a soft rubbing and fricassee to be wiped of Hypocrates saith that hard fricassee doth bind and consolidate the body, soft doth lose and mollify, much doth extenuate and diminish flesh, mean augmenteth and maketh it wax bourlie. It is good also when you give to bed if your head be heavy or pained with the murr or rheum, to rub and wring hard your legs and hands, for by such means the vapours that ascend upward are derived and brought downward. Also fricassee and rubbing the whole body in the evening, is profitable for them that be thoroughly weary, or with drives to much molested, or with the Atrophy & consumption pined and troubled: which being done, there should ensue an ointment or perfusion of temperate oil (if the ancient and laudable custom of unction were not antiquated and grown out of use as many other good things are) for it helpeth to the spéedines and velocity of frication, it looseth and suppleth the members that be stiff and indurate and it comforteth and mollifieth the members that are wearied.  
To be rowed upon the water in a 
Rowing.  wherrie or barge is an exercise gentlest and easiest of all other. Now over and beside the fricasies aforesaid, let us particulerlie recite those motions that do exercise not all, but certain parts of the 
Exercise for divers parts of the body  body. To shoot in a long Bow, to pitch or throw great Stones or any other heavy things sitting or standing is the exercise of the arms and other parts next unto them, albeit the whole body may seem to be therein exercised, In reading, to speak at the first with a soft voice, and afterward to speak louder and louder is the exercise of the Tongue, Breast, Throat and Lungs yea it is good for the ventricle or Stomach also. But the exercise of the head must very carefully be looked unto, because 
How the head must be used.  among all the parts of the body the brain is the coldest, and therefore his natural heat must with all diligent heed be conserved and kept, that it be not distempered nor oppressed with the multitude and abundance of superfluous humours. Therefore every day when thou arisest, after that thou hast been at the stool, rub thy head with a clean dry linen clothe somewhat warm, from the forepart of thy head backward ●● the hinderparte, and at the first, let thy fricassee be small and easy, but afterward harder and faster. Then comb it with a clean comb, beginning at the former and upper part of the head bringing the Comb backward, and then again mundify and make it clean with linen clotheses as is aforesaid. And if the same clotheses be a little perfumed with powder of Lignum Aloes, or Gelovers and dry Roses, their virtue is a great deal the more to help the brain and comfort the senses. Certes thou shalt feel a marvelous effect for the healthiness of thy head if thou use this order of fricassee and combing. For thereby natural heat is excited and stirred up, the pores are opened, (which being stopped, superfluous matter and humours are retained and consequently the brain pained and affected) but being opened, the same il humours and fumes are propulsed and dispersed, and the brain is made sincere, strong and healthful. There is an opinion settled in the heads of many now adays and especially among the common sort, that it is not good for the head to be washed, alleging for their proof an old saying, common almost in every man's mouth, nevertheless for that most part untrue, which is this: Wash thy hands often, thy feet seldom, but thy 
Washing of the head.  head never. Unto whom I do bréeifly make this answer, that such persons aught namely to wash their heads, which have a moist brain, or such as love to have their hear grow long, because the inward superfluities which nature would expel, cannot have passage to evaporate and vent out, but be retained still, by reason that the pores be stopped with filth that lieth at the roots of the hear next the head, which filth by convenient and orderly washing is taken away and cleansed. And for this cause Avicen affirmeth that it is not good to suffer the hear of the bead and beard to grow long, because they gather and retain much gross filth and baggage, stopping the pores about the roots, if they be not washed away. To these namely, and to all others generally that use washing, Auenzoar giveth in charge to be washed with warm water or Lie, and if you put into the same water or Lie, so it be not to strong, a small handful of dry Roses, and Lignum Aloes, and a little Camomile or Betony for such as he somewhat of a cold nature it is very wholesome. He that hath a weak head, cold and moist, and his memory thereby impaired, shall in my little book of the Art of Memory find most sovereign, singular and easy remedies to satisfy his desire. As soon as the head is washed, it must diligently and speedily be wiped and dried with warm dry linen clotheses, and well looked unto, that it catch no harm through cold or wind. But better it is, not to be washed at all, especially in winter or often, and namely for such as use to be shaven and knotted, but the Fricasies and combynges aforesaid must duly be used, because (beside the aforenamed helps that they bring) they marvelously preserve the sight. The proper and peculiar exercise of the sight is to behold and look upon small letters and lightsome 
The exercise of the sight.  things: foreseen, that a measure therein be adhibited, notwithstanding Avicen supposeth that small and confuse figures & subtle or little letters are hurtful to the sight and not to be looked on.  
The exercise of the Hearing is to hear 
Hearing  pleasant sounds, yea and sometimes great claps and hideous noise: but in any wise aswell in this as in all others, too vehement and strong objects must be warily and circumspectly eschewed.   

Of Baths.  
baining sometimes supplieth the office 
Baths or Baines  of Labour, and standeth in steed of exercise, being either airy or watery in sweet water, for of Mineral waters, which we term Baths I will say nothing, sithence they rather serve for curing of diseases. They must use the airy Bayne fasting, that are corpulent and gross or have abundance of concoct superfluous humours and excrements: but the watery better accordeth with them that are slendre, whose use is divers and manifold, according as the degree of heat is more or less, whereof Galen writeth thus: Sweet warm waters if they be temperate, their virtue is hot and moist, if they be well and hot, their virtue and force is moist and cold, but if they be hotter than they aught to be, their strength is in deed hot, but not accordingly moist. For they 'cause the body to shiver and quake, and purseth together the subtle pores thereof, in so much that it can neither be humected 
3. De Tu sanit. ca 3  outwardly with access of humour, neither send out any of the excremental matter that is within. Furthermore he saith, that Bayninge orderly used, mollifieth and suppleth hard and indurate flesh, and fetcheth out all the excrements and liquid matter that cleaneth and adhereth after digestion to the exterior part of the body. They that have fat and corpulent bodies or else be replete with abundance of humours, may soon take harm by using disorderly and unduelie this bayning, but if they be first purged and rid from them they may use the benefit thereof, because it doth humect and moisten the pores and passages, and maketh the fumosities too be dispelled and sent out. But as in all other things moderate use is always to be preferred before immoderate, even so fareth it by bayning. For a man may not be over hasty in adventuring to use it, especially if the party that is minded to be bained, be troubled with many humours gathered through continual crudity and undigestion, or have not long afore enfarced himself with plenty of meat unboyled and uncocted in the stomach, which crude humours being within the body (by reason of the vehement force of heat) 'cause obstructions. In very cold seasons, and in Summer time they should also be forborn. For in winter the humours being stirred and disquieted and a cold suddenly succeeding, they are driven to some necessary part of the body, & there breed diseases and great annoyance. And about midsummer when heat chiefly reigneth and of itself resorteth to the exterior parts, Bayninge doth disperse so much of the same heat as is yet remaininng, & by that means much weakeneth the inward powers. And unless the age and place of man seem otherwise to require, they are at this time a great deal more to be eschewed. In deed no man doubteth but bains used at due and seasonable times, help the body very much (for nothing doth so well concoct and drive away ill humours & corrupt juice as sleep after bayning) but I say that the use thereof is very hurtful, if they be used at inconvenient times and when they aught chiefly to be refrained. Now as concerning washing in cold water, I do say that it is utterly to be forborn of all such as are not thereto accustomed, as being more hurtful than profitable, unless urgent occasion of great heat and lusty youth do otherwise seem to crave it. But he that would use it, must be slender of body and somewhat of a cold constitution, for it is apt to pierce into such cold within the body and inner parts. It bringeth all the humours in a manner to one place of the body and maketh the sinews and muscles stiff and numb, and not nimble or ready to move, yea and sometimes it bringeth a man into distemperance and passions much worse than these, if it be not very advisedly used. And among all others, a healthy and sound body so long as it is in growing and waxing, must not be washed in cold water, lest his groweth and waxing be thereby rebuked and hindered. But when he is come to his full growth, then may he acquaint himself with cold baths, because the body is thereby cooled and strengthened, and the skin made harder and thicker. And the fittest time thereto is the beginning of Summer, that ere winter come, by frequent custom, it may not turn to any hurtful distemperance of the body, and let it begin in a very hot day the place where it is used being likewise hot.   

Of Meats  
NOw let us say somewhat of meat and drink. And herein I do first give the to understand, that it is best and wholesomest to use meats that be simple. For simple meat by good reason is most profitable, but many and sundry dishes and divers sorts of viand and Cates is most hurtful and a great enemy to health. Our predecessors which lived very long without Sickness were wont (as Galen & Avicen affirm) to eat at one meal flesh, and at another bread only. Yet would I not wish thee to accustom thyself to one only meat specially if thou be in youth: for Galen expounding one of the Aphorisms of Hypocrates saith: Such things as we have long times been used unto, yea although they be not of the best nourishing meats, are not so dangerous and hurtful as other things are which in deed be far better, whereunto we have not be accustomed. We must therefore (saith he) now and then alter our diet, and use to eat such meats as before we used not. Neither aught we to bind ourselves to any one kind, lest if we should (perchance) be driven at any time to change that custom, we should straightways thereupon fall sick. And Cornelius Celsus, counseleth such as be in health, to use their ordinary fare and plain usual diet. But to eschew & forbear much variety of meats is undoubtedly both better and wholesomer, because the stomach 

Meats most commendable Sundry sorts of meats at one time eaten are not holeson.  
Meats most commendable.   is to much set a work and laboureth greatly in the digestyng & concocting of sundry meats at once. It is thought good (and so it is in deed) to mingle moist with dry, cold with hot, and hot with cold, sweet and tooth some with sour and eager. But those meats which be in the mean or mediocrity of all excess are most commendable. Of which sort is Bread, made of clean corn, sufficiently leavened, well moulded and moderately baked: also the flesh of Hens and Capons, Pheasants, Partridges, Woodcocks, young Pigeons, Blackbirdes, Thrushes, Turtles and such like small birds: Semblably, such fishes as breed among Rocks, and stones, or about the Sea side, and such as in taste are neither unpleasant and unsavoury, nor yet clammy and unctuous, of whom hereafter we will particularly speak. Notwithstanding meats must be used according to the diversity that is in bodies: for they that have very melancholic blood, must use moist and hot meats, they that be Choleric must use cold and moist. But phlegmatic persons must eat such meats as have virtue to dry and calefie. Furthermore the blood is made 
What maketh good blood.  most perfect and pure by using moderate exercise and such meats as engendre good juice, being eaten at due and seasonable hours, and in such quantity as is required and by moderate and tempestivious drinking. And in meats, nothing so well increaseth and maketh good blood, as for them to be thoroughly concocted and perfectly boiled in the stomach. For thereby is more easily finished, the second concoction which is in the veins and Liver, and also admitteth the third digestion which is in the particular members and parts which be nourished. A due order therefore is to be kept in meats: as for example: that which is 
Ordre  slippery and moist before that which is styptic and hard: again that which is more easily concocted before that which is of slow digestion: as potched Eggs before flesh and such like. Likewise such as are of their own nature soon corrupted, as Milk and moist fruits, as we shall hereafter more largely declare. For when meat of easy digestion is eaten after that which is slowly concocted, it is holden back, and stopped by the meat of slow digestion before taken that it cannot pass into the entrails, & therefore the meat of easy digestion being perfectly concocted remaineth and is forcibly kept in the stomach longer than it aught to be, whereby it is made very apt to corruption, which to health is very hurtful and a great hindrance. But there be some meats between whem there is but small difference of digestion, as between a hen and a sucking Calf, a Chicken and a Kid, the flesh of a big old Calf and a young Bullock, or Steer, in such respects as these where the difference is so small, it skilleth not greatly, if they which be somewhat hard to digest, be eaten before other of somewhat lighter digestion. This (unless I be much deecaved) was the opinion of Galen, and not without good consideration. For heavy meats and such as be of slow digestion, require a stronger and greater power digestive. And all men (without exception) do confess and know that the lower part of the Stomach or Maw in the act of concoction is stronger than the upper and middle part is. Therefore meats of easy digestion aught to be taken before those, which do differ so far from them in easiness of concoction as the power of the lowest part of the ventricle differeth from the first and middle: which difference aught to be referred to the discretion and judgement of the skilful Physician. Thus may the flesh of a Bullock be eaten before the flesh of a big calf, and the flesh of a sucking kid or young tender calf after veal of a calf of bigger growth: thus also may young Pigeons, Hens, and Capons be well eaten before Partridges and Chickens. Neither needeth a man to fear lest they should be corrupted in his stomach, because they are not easily corruptible, and also because there seemeth to be such proportion of digestion in a manner between these meats for facility or difficulty of concoction, as is between the upper and the lowest part of the ventricle, and therefore they may at one and the same time be concocted in the stomach, because meats of hard digestion are sent to the lower and stronger part, and they of lighter digestion to the weaker.  
And also this must not be omitted, that we must altogether abstain from crude and raw meats, and take beede that all our Cates be cleanly dressed, well seasoned and throughly boiled or else roasted. But in any wise we must beware that we do not infarce & pamper ourselves with to much, and that we do not irrite our Stomach and provoke an appetite with fine junkets and delicious Savees. For meat excessively ingurgitate and eaten although it be of good juice and nourishemtnt 
Raw mear  commonly engendereth and breedeth crudity, lasks and vomit. Again, less than necessity and nature requireth, is the cause why the body is not nourished, but weakened and enfeebled, and made unable to do his business as it did befeore, because the body is empty 
The hurt of too much meat The hurt of too little  and not able to distribute sufficient and convenable nourishment to the spirit. For even as Repletion hindereth nourishment and rebuketh nature and the poor Animal: so all manner of abstinence causeth vomits, hurteth the ventricle, resolveth the powers of the body and increaseth ill humours. And even as an ill diet bringeth heaviness and drowsy lumpishenes to the body and a dullness to the wit and senses: so a convenient and orderly diet quickeneth the spirits and reviveth the mind, making it more active and courageous to know and practise virtuous operations.   

Of Bread.  
NOw let us particularly declare the several kinds of meat and drink, and first let us begin with bread, which (as Novius affirmeth) is called in latin Panis, a Pascendo, of feeding. The best Bread is made of fine wheat flower 
Bread.  clean bolted from all bran and other baggage, which grew on wholesome ground sufficiently leavened, moderately seasoned with Salt, well moulded and throughly baked, but not burned in the oven. Auenzoar would that bread should be eaten the same day that it is made when it is cold, which then (as he thinketh) greatly conserveth health, and after it be a day old, he saith it should not be eaten, because it hath lost his tymperatenes of complexion and the more it is hardened, the heavier is it to be concocted. Avicen his opinion is, that bread aught not to be eaten before it have stood one night, and as for hot bread he utterly discommendeth it, saying that it aught to be eschewed, because it is not (as he there affirmeth) receptible of nature, and also by reason of his warmness causeth thirst, and by reason of his vaporous moisture swimmeth in the Stomach, and is long ere it pass and descend into the entrails. It doth also sand an unnatural heat into the stomach or ventricle, whereby it is checked, mastered and damnified. Therefore hot bread must be eschewed, and also in summer when it is above two days old, and in winter after three days age, it aught to be forborn. And we must be very circumspect in the fanning and making clean of such grain and seeds as we shall afterward eat. For of this let us be well assured, that although, we do not presently feel 
Bread corn must be well cleansed & picked before it be grinded.  the daily harm that by little and little increaseth (unperceaved of us for a while because of the smalenes thereof, yet notwithstanding in continuance of time, it bringeth much inconveniences and disquietness. And at length bursteth out to our great pain. Having spoken of bread which Homer termeth the pith and marrow of man and the sacred Scriptures affirm to corborate man's heart, and nature, let us now likewise make the like discourse of wine, which of the same Author is called the Strength of man and in holy writ is said to cheer up the mind and make the heart merry.   

Of Wine.  
Wine hath great virtue and sundry 
Wine.  singular effects come by drinking thereof, as not only Aristotle & Galen but other physicians of later days have noted and namely the absolute and learned man Andrew Matheolus Senensis, 
Com. Dios. lib. 5. ca 7.  out of whose work I do not excerpe and allege any thing, lest I should vainly seem to make a Commentary out of Commentaries, and like a vain glorious person seek to trim up myself with other birds feathers, specially sith his Books are to all persons and in all places to be had. And briefly to declare my opinion, I say that wine moderately drunken clarifieth the Spirit & maketh it lusty, and lightsome and of competent 
The profits that come by moderate drinking of wine.  substance, it nourisheth and comforteth it, and greatly refresheth the mind, wherefore not without good reason it is endued with great power and singular virtue to letifie and conserve nature.  
But being immoderately drunken and inglwiouslie swilled (as now adays many 
The harm that cometh by the contrary.  use to do) it is most hurtful and the special cause of many grievous diseases. For it endamageth and hurteth the brain and all the sinews & senses, and doth too much humect and moisture the whole body. Therefore it must be temperately drunken and good regard had that it be of the best kind, growing in the best soil, & here I will reckon up some kinds of the best, for all I neither can declare neither will the brevity of this small compendie permit.  
That wine is best, which is neither to old nor to new, but mean between both, well fined and clear, reddish or of a citron colour, pleasant in taste and of a sweet smell, of such relish (I say) as in taste seemeth neither to be very tart and sharp, nor yet very doulcet & sweet. For things sharp and pontic, yea and sweet also do quickly 'cause obstructions: the one because they bind, the other because they pass into the veins and members unconcocted, of which sort sweet wine is one of the chiefest. In so much that Auerrois (although he be a man not of the greatest authority in physic) affirmeth wine to be drawn of the Liver undigested even assoon as it is drunken. But the drinking of white wine being subtle and clear and specially 
White wine.  in summer time, as it doth unto other famous and expert doctors in physic so also unto me doth it seem very good and commendable. For this is it, that Galen the prince of physicians by actual trial and experiment (yea Auerrois saith the same also) affirmeth that he found in diverse places of Italy, wherein was to be found neither sowernes, ponticitie, stypticity, bitterness nor sweetness, which also engendered no inflations and fumosities, and this wine only is without all such dangers and inconveniences as commonly happen & chance after the drinking of other wines or of water. And therefore this wine is most agreeable and fit for strong and mature age or the age of consistency, and for hot complexions and namely in Summer for many causes, but chiefly because it causeth no headache but rather driveth it and taketh it away if it come through heat of the stomach. Near unto it in goodness is an other wine which in the old time was named Ablutum, and in Italy (specially in Lombardy) it is commonly termed by the 
Ablutum or the wine of Avicen.  name of Avicen his wine. And in this manner is it made, Take three parts of Must and one part of water, boil them together till the fourth part be wasted. Other some use, when the Grapes be trodèn and the juice wringed out, to put water to it, in proportion according to the strength and power of the wine, and then after a few days to put it in vessels. But when the season of the year is somewhat cold: or when the temperature of the body by reason of age or otherwise is faint and weak, Claret and Citron coloured wine (if no impediment and cause to the contrary) is best and to be preferred before any other.  
Which if it be endued with any fumosity, 
How to allay wine.  the same may be qualefied and allayed with water lest it stuff the head, and cause thirst. Yet may it not be to much allayed and made thin, for than doth it debilitate and weaken the stomach, causing many fumosities in the same: but being moderately allayed and tempered it is much praised of Galen, because it qualefieth humours, exciteth and stirreth up natural heat and without harm pierceth the members.  
Certes every one of these kinds of wine are greatly available to them that therewith be acquainted and accustonied.  
For it strengtheneth virtue, expelleth Choler and Melancholy by provoking of urine, quickly ripeth the good juice and humours wherewith the body is humected, and maketh the ill humours to descend from the upper parts to the lower, whereby the head is eased and holpen.  
But in drinking of Wine, there must be no less consideration had of the countries, times and exercises, then of the affections, appetites and complexions of men, that we may conserve them odorate with that the is agreeable thereto, & amend the immoderate by their contraries. Therefore (as before I have noted) to cold and dry complexions, the claret and sweet Wine (because it is very hot) is best, and the contrary serveth best for hot temperatures. Furthermore those wines are to be forborn 
What wines are to be eschewed.  which be either very old or very new: because the one heateth unmeasurably, and the other never a whit, so long as they be new, which not only helpeth nothing to digest the meat, but is itself rather very slowly and with much a do decocted. Now, I think I need not to counsel men to refrain drinking of Wine when they be fasting, or before 
wine must not be drunken with a fasting stomach.  they have eaten somewhat, because I writ to such men as be sober and modest and not to tossepottes and drunkards. For being drunken at any such times, commonly bringeth many inconveniences and diseases proceeding of Fleame, and namely the Apoplexy in such case is much to be feared. After meals also to drink much is hurtful, because it maketh 
Much drinking after meat is to be forborn  the meat in the stomach, to descend before it be sufficiently boiled & concocted. For while the meat is in digesting in the stomach, we aught to refrain much drinking. But after that the meat is descended from the mouth of the Stomach & is sufficiently concocted Avicen permitteth large and great drinking, to wash and mundefie the stomach and to make the meat the better to pierce and be diffused into the veins: But till such time, he lessoneth 
To quench thirst.  us to abstain unless great occasion of thirst otherwise require. And to quench a dry thirst, it shall suffice either to drink a little at once, or in the Summer time rather to rinse and wash your mouth with cold water. And it is very good to have Pomgranards in store being of a middle relish, for they are good to eat, when through drinking of wine thereiss any upbraidinge and mordication in the stomach. Also to drink after such meat as increaseth ill humour (of which sort are Musheromes) Avicen utterly forbiddeth: semblably after such fruits, as Melons, Pompons, yellow Quinces and such like. For wine being drunk after such fruits, enforceth them to pierce to the veins, whereby their corrupt juice is mixed with the blood, and so is cause of the corruption thereof. But men now a days do clean contrary, for they love to drink with these and such like fruits the best wine they can get as a remedy (for so they say) of fruits, yea and sometimes they have the physicians themselves companion's with them. But if thou wouldst keep thy stomach from the harm that proceedeth by the coldness and moistness of these fruits, it were a great deal better to use to take aniseed, or Cinnamome, or ginger, or Honey and such like.  
Here as it were in the way of an addition to the declaration of Wine, I will speak a word or twain more, to teach you to know whether your Wine be pure, or else mingled. It is sometimes seen (as now in many things there is much legierdemayne and deceit used) that Wine is mingled with honey, to 
How to know when  make it sweet and pleasant. If it be 
their wine be made sweet with Hony.  thus abused and mixed, it may be easily known by this means. Take a few drops of it, and power them upon a hot plate iron, and the Wine if it be pure being resolved, because it is thinner and subtler, the Honey will remain and thicken, because it is of a groser and thicker substance. If you suspect, that your Wine be mingled with water, you may easily know whether it be so or no by 
How to know whether wine be mingled with water.  putting a Pear into it: for if the Pear swim a loft and descend not to the bottom, then is the wine pure & unmingled, but if it sink to the bottom, it is an infallible token that it is mingled with water. Many such pretty conclusions might here be showed, but these for this matter are sufficient. As concerning the hour when to eat these aforesaid and such like fruits shall hereafter be declared, but first we will show of such meats as nourish best.   

Of Flesh.  
AFter Bread and Wine (two of the chiefest maintainers of man's 
Flesh.  life) flesh is next in order to be spoken of. For Avicen sayeth, that flesh is a meat comforting the body and of near transubstantiation and conversion into blood, specially the flesh of those beasts and fowls that be of the best nourishing sort. And the wise Sages of our profession, commend as most profitable for the conservation of health, among four footed Beasts, the Flesh of young Kids and sucking Calves, which be so much the better if they be nourished with wholesome milk and in good pastures. For this is to be noted the of all Beasts which be of sound complexion and quality, the youngest are most wholesome, as Kids, Calves and such like: but of them that be moist, the youngest are most harmful. And therefore Avicen saith, that Lambs should be a year old before they be eaten. Notwithstanding in this point the disposition and temperature of the Country must be respected, where upon Avicen said that in the East and South parts of the world, Lamb and Mutton nught without danger be eaten, which in our moist Country, and in moist bodies is not always expedient. Seldom therefore and warely must Lamb be eaten, 
lambs flesh.  and rather in the summer and Autumn then at any other time of the year, because dryness than beareth sway. And if we eat thereof in the Winter or in the beginning of the Spring, it were much better roasted than boiled. Young Béeif bred up in wholesome pasture and well exercised and chased, is in the winter 
Beeife.  and Spring not to be misliked, for than Ventres be most hot of nature, and sleep very long as Hypocrates affirmeth, and therefore they may the better digest heavy meats: but in summer and Autumn, meats of light digestion must be used, because the internal and natural heat is then weaker by reason of the heat of the Air. As for gross meats that are dry and hard as cows Beeif and such like I utterly disallow: because beside many other 
cows flesh  harms that it bringeth by reason of the hardness of it, and difficulty to be digested, this namely is one, that it inferreth harm to the reasonable part of man which is the mind. Pork or Hogs flesh nourisheth very much, and is pleasant and toothsome in taste, but if they be very young, there flesh is too moist and heavy of digestion, and therefore we must leave it to ploughmen and labourers of stronger stomachs. But being of middle age, as from six months to a year old (if they be not to fat) their flesh is restorative to them that need meats of such operation & have strong stomachs: for no kind of flesh (saith Galen) more nourisheth the body than it doth. The flesh of wild hogs are much commended, for by reason of their exercise and dry feeding they are not greatly moist but in a manner temperate. The flesh of an Hare is not good to be eaten often, but it is best about the beginning 
Hare.  of the springe or winter because of the dryness of it, for it maketh gross blood and melancholic humour. But the brain is good for them that have very moist brains and tender soft bodies.  
Of feathered fowls there be many sorts: whereof Hens and Capons are holesomest in winter and in the beginning of the springe, and Chickens in Summer, and Autumn because they increase good blood and humours, and qualify those that are ill. In this season also Quails, pheasants and young Partridges 
Quail Pheasant. Partriche  are excellent, for they be of a good concoction, nourish singularly well, and causeth few or no superfluities: and also they help the stomach and bind the mouth thereof. I mean them that be young because they are more temperate than the elder. Avicen sayeth that the eating of quails is to be feared, least thereby be engendered the cramp and the disease called Tetanus (which is a stiffness and incensibilitie in the sinews) not only because they feed on the herb Elleborus (which of itself is venomous) and be therewith nourished, but also because the same perilous infection is in their flesh. Notwithstanding this their venenosity attributed to them by Avicen, and avouched by Galen, Lucretius and Pliny, I would not willingly refuse them for sustentation, neither would I fear a whit the incurring of any the aforenamed disease. For those kind of Quails that they wrote of, differ & are not the same that the Quails here in this country are. The difference between whom and the other, is largely set forth and described by Alexander Mundella in his sixth Epistle.  
As for Sparrows because they be exceeding hot and dry my counsel is to 
sparrows. doves Pigeons Wood culvers or Stockdoves  be forborn and because they stir up Venus marvelously, they are fittest to be left for old men that have young wives. culvers and home doves are a little heavy in concoction, specially the young Pigeons that are not yet flidge and cannot fly, because they have in them superfluous humours. But when they be able to fly, they are excellent good meat and wholesome, making good humour and are lightly digested. Wood Culuers because they bestir and exercise themselves more than the domestical doves do, are lighter of digestion. Avicen thinketh them best to be eaten in Summer (I think for their moistness) for else if they be eaten at any other season be appointeth the juice of a lower grape called Agresla & Coriandre to be eaten withal, to remove and take away the heat that is in them. But I am of a contrary opinion, for I think it is much better to eat them in Autumn which is cold and dry and likewise in winter and beginning of the Spring, and Northernly seasons, whose moisture is a good deal taken away in the roasting. But Turtles are far better because they have less 
Turtles.  moisture, albeit many think that they be of a dry complexion, and yet not to hot: yea they have a singular virtue to 
Auerr. 5. Coll.  comfort the brain and sharpen the wit, and may safely be eaten in the later end of Autumn and in winter. The flesh of big water fowls are not very wholesome, because they make ill and black 
Water Fowls.  humour. The flesh of a duck aswell the wild as the tame nourisheth very well 
Duck.  but it is heavy to digest. Therefore it is better for labouring men and strong stomachs then for quasie and weak bodies. The wings of fowls do nourish commendably, because they be well 
Wings  exercised and easier to digest, retaining very few superfluities by reason of their frequent motion. The flesh that is about the bones is sweeter and better to digest then other: so is also the Flesh 
Flesh near the bone.  of the right side. Lose and spoongie flesh as the Udders and the roots of tongues is toothsome in taste, but slow of digestion but being concocted, sometime they make phelgmatike nourishment, yet commonly none but good. Marrow and 
Marrow. Brains.  the brains are (as Avicen saith) hurtful to the stomach. Also flesh that is fat is easily converted into Choler mixed with phelgme, and ill vapours. And therefore fattiness in meat maketh very small and the same ill nourishment, 
pat meats.  and puffeth up the meat in the belly, Which made Avicen to think that very little of it, should be mingled with other flesh even according to that measure that best agreeth to every man's delight. Also every kind of flesh is commended or discommended according as 
Kinds of flesh.  it is in quality: for the more that the flesh of Beasts doth degenerate from whiteness, the less good ivyee is therein it. And by all men's confession this is true, that of those beasts which be of one kind, so long as they be young and tender the make moist nourishment: being in their middle or consistent age, their nourishment is hotter and drier. But when they be old, their flesh is worst of all, because it increaseth melancholic and excremental humour, yea and the bigger bodied the worse.  
Wild beasts and they that live abroad in the fields, are hotter and drier than homishe and domestical. All which (notwithstanding) being used and taken at convenient times and in due order that is to say according as the quality of their temperature requireth, are thought nothing at all to imbecile and hinder health. Salt meats meats (although 
Salt meats  they were moist before) do retain a vehement power to dry and heat and give ill nourishment: and to be short, all manner of salt meat generally engendereth putrefiing and rotten menlancholique blood, and greatly offendeth the liver. Therefore it must be seldom eaten and in moist times of the year, to wit in winter. Furthermore this saying of Avicen may not be pretermitted, that the flesh of any black coloured beast and also of the male, is plesaunter and lighter than of others.  
And I have thought good here also to recite the opinion of the expert man Auenzoar, who writeth that it is best to eat flesh immediately or not long after it is killed. And if they be somewhat bard (as the flesh of wild ducks and old Turtles is) he thinketh it best, to have them boiled in water within twelve hours after they be killed, and in Summer within seven, of the which opinion Galen is also, which is in deed not to be 
Gal. de atten. vic. ratione  misliked, but both to be praised and followed. For the air doth altar them, where by they are made apt to putrefaction, when they remain long after their killing, especially in a hot & moist air. And this is verified & plainly to be seen in fishes, which (doubtless) are much better if they be dressed and eaten immediately after they be taken out of the water: and I am not ignorant that by reason of their waterish moistness they will quickly putrefy. And flesh is better hot then cold, specially in winter and Autumn: except kids flesh which Avicen supposeth to be better and holesomer 
Whether hot or cold flesh be better  when it is cold, because it then yieldeth no vapour, but Lamb (he sayeth) is better when it is hot. If the flesh be somewhat fat, tender and very moist, it is best to roast it and specially in winter and the Spring, but otherwise it is best to boil it, namely in Summer and Autumn, because thereby they are of lighter concoction and keep away siccity or dryness which at those times chiefly reigneth in man's body. Of roasted 
When to roast and when to boil flesh.  flesh the inner part (because better moisture is gathered inwardly) is better to be eaten then the utter part. The Spits or broochs being of juniper, 
Spits or broochs  maketh all the meat to have a pleasant and delightful savour. Roasted flesh is then best to be unspitted and taken from the broche when it smelleth sweetest. For smelling is the discoverer and token teller of taste. Thus much of flesh.  
Now we speak somewhat of other sorts of nourishment, among whom 
Eggs  we do affirm the Eggs of a Hen, Partriche and Pheasant to excel any other. Dioscorides commendeth them being half roasted that is to say mean between rear and hard, so that they may be supped, because they be then easily digested and increase good blood. Avicen reckoneth them among sovereign and cordial meats, affirming the yolk to be of a laudable temperature: albeit he saith in his second Canon, that the yolk inclineth to heat, and the white to coldness, but the whole to be temperate.  
Serapio thinketh it to be more cold than hot and not without good reason: for the white of the egg is more cold than the yolk is hot, because the yolk is thought to be temperate or very near to temperateness. Eggs wooulde be eaten before other meats because they are quickly digested and soon descend from the mouth of the Stomach, and nourish very quickly. For they have all the proprieties that belongeth to good nourishment, & are soon transmuted into blood, and leave small superfluities: finally they make subtle and clear blood where by the principal member is nourished.  
For it goeth to the very heart, and for the dissolution of the substance of the spirit and cordial matter it is a present remedy. Being hard roasted, they be of illnourishment, 
Hard Eggs.  heavy to digest, causing stinking fumes in the stomach, and making the lower part of the belly stiptic, but poched, they do assuage and lenify it. Wherefore Galen hath these words about the beginning of his book De Euchym. & Cacochym. Cockels (saith he) are accounted to be of a gross juice, and so are Eggs, which are either sodden or roasted hard. If they be fried, they make ill juice and cause fumes in the stomach ere they be decocted, and do also corrupt other meats with whom they be mingled. But being measurably sodden and used, that is to wit somewhat rear, they are apt to digest, nourish, and increase good blood: so also are poached Eggs good to assuage soreness & roughness of the throat. In milk and eggs there is great abundance of fat and clammy moisture, the one appropriate to aliment and nouriture, the other to Sperm or seed of generation. The Eggs or Spawn of fishes are nothing so calefactive and nutritive: for so far as the flesh of Birds is better than fish, so much are the eggs: of fishes inferior in goodness to the eggs of birds Avicen alloweth the eating of Milk in ripe and 
Milk  consistent age better than in adolescency and therefore he thinketh it good for collerique persons, but ill for them that are phlegmatic. Albeit he also sayeth that it is not good for th'entrails, nor for the stomach, and also causeth dimness of sight, hurteth the teeth, annoyeth the sinew, engendereth obstructions in the Mesaraike Veins is soon corrupted, quickly soureth and causeth headache.  
Wherefore that all these discommodities may be eschewed, he would that it should be drunk alone, and after it is drunk to rest from labour, and then to sleep and to eat nothing until it he descended from the stomach. But chiefly he warneth that in no wise vineigre, or sour meats be eaten after it. Yet do I counsel them that eat it, for fear lest it should congeal in their stomachs to put a little sugar or Salt, or pure honey unto it, and to stir it all together.  
Salt seasoneth and taketh away the harms that come by Milk and all other kinds of victuals, so doth honey also make Milk much the better. Now the commodities the come by eating of Milk 
The commodities of milk.  are the moderate dejection and purging of things in the belly superfluous, good nourishment and making of wholesome tuyce. The pastures wherein the beasts 
What milk is best.  feed, whose Milk we use, is of great force and validity to this purpose. And whereas there be many sorts of Milk of all others, woman's Milk is the excellentest, because it is very good and beneficial 
Woman's milk  to man's body, namely to the brain, for it is thought to increase it marvelously, and preserveth against consumption. Next unto it, is goats Milk, for it is temperate and hath in 
goats milk  it but small quantity of Butter. Likewise the milk of Camels and Asses, which by reason of the nature of the 
camels milk and Ass' milk  beasts themselves, hath in it but little Cheese, and therefore doth purge excellently, and is very wholesome. The Milk of Ryne and Ewes is fatter: but if the beast that giveth it, feed in good and wholesome pastures, out of Fens and Marshes, and with temperate fodder, it is much better than if they should feed in small closes or watery grounds. And it should be drunk warm from 
When to drink milk  the udder, or not very long after, it is milked, for the air doth soon altar it, and of good and wholesome, maketh it ill and noisome. But here may some marvel, why Milk should be forbidden young men and not to men of ripe and consistent age, considering that unto young infants it is given by the special benefit of Nature as a most fit and convenient nourishment. But this and such other ambiguous quiddities are else where to be sought, for in this small book we writ a Regiment how to conserve health and not arguing disputations.  
The upper part of the milk is not to 
Cream.  be praised, for it loseth the stomach, and by reason of his unctuosity is soon turned into yellow choler. The Cream or thick summitie of Milk which is gathered after the milk hath been sodden and suffered to stand a night is unwholesome and hurtful.  
Butter is very unctuous, and all unctuous 
Butter  meats especially Butter (by the opinion of Avicen) is prejudicial and harmful to the stomach. For the power and virtue of the stomach consisteth in the union of his parts, and in a certain stypticity and binding, which is by unctuous food hindered, and many times quite taken away and destroyed. The best Butter is that which is made of cows milk in May. In hot and moist complexions it is soon convertible into Choler. The thick and curdie Milk, which first cometh into the Dugs incontinently after the Cow 
Biesting  hath calved, commonly called Biesting is very dangerous, for it is slow of digestion and descendeth slowly from the stomach, and is also gross of substance, causing gross humours and consequently is thought to engender the stone.  
Fresh and new Cheese (saith Dioscorides) is beneficial to the stomach, but 
Fresh Cheese.  Avicen doubteth thereof. But I think, that in hot seasons and about the beginning of Autumn it may without danger be eaten. But being old, and yet not rotten nor hard with age, conveniently salted, I judge better to be eaten in cold seasons and at the latter end of meals: yet herein as in all other things, Nature and Custom is of great force and much to be considered. For there are some, which do abhor Cheese and cannot in any wise brook it: as some others do loath Wine and so forth of others. Avicen saith that such individual proprieties as these, are without the compass of reason, and that experience and trial herein is above reason. The thinnest part of the milk called whey being used by way of medicine rather than 
Whey  for meat, and specially in may with Sugar is very good to scour, cleanse and purefie the blood and also to quench choler and purge melancholy without any pain or grievance. For it washeth the breast, provoketh urine, maketh clean the bladder, and without any pain or excoriation draweth out ill humours, and (as Avicen sayeth) rectifieth nourishment and openeth the parts of the body that are with obstructions stopped. All which virtues and operatious make Avicen to think that it maketh men fat.  
Into it may be put a convenient quantity of Roses or Seine (according as the patient shallbe opplete with humours) the space of a night with a little Anise seed or Cinamome to make it work more strongly. But than were it good that the humours should be concoct and prepared. For the approved wise Hypocrates, commandeth us to minister 
1. Aph. 22.  Physic to those things that be concoct and to move the uncrude. Finally all those meats are discommended that are compounded and made of Milk, Eggs and Cheese or such other like things. For although they be all of easy digestion being severally taken, yet being mingled together they are hardly concocted & much endamage the stomach. For sundry meats of divers substance and quality is a great enemy to health, and by reason of the grossness of some, and the fineness of other some, there is required to be diverse operations of nature, and diverse temperatures of the stomach, for it is greatly busied in the decoction of them all And because some tarry longer in the stomach then some other doth, it causeth fumes and vapours to ascend and strike up into the head, whereby health is much appaired.   

Of Fish.  
fishes for the most part are not wholesome, or they are of small and illnourishement 
Fishes  and leave many sufluities in the body and also are easily corrupted. And therefore Avicen counseleth us not to eat them after vehement and strong exercise, because they will soon be turned into corruption and do also corrupt the humours. And in an other place (which is also avouched by Galen) he sayeth that fish being new and fresh engendereth phlegm and mollifieth the ventricle, and is not to be eaten but of them which have very hot stomachs, because they be very cold and moist. Being salted they are hot and dry, 
Salted Fishes  and therefore for them that be phlegmatic it is better to eat them salted, and in winter or at the beginning of spring: but for choleric persons and in hot seasons they are best when they be new and moist, but the surest and best way is altogether to abstain from them. The Greek poet Homer for his manifold knowledge in all faculties worthy to be called the peerless Phoenix of learning most learnedly bringeth in, that Ulysses when he had travailed long upon the Seas, and all his victuals were spent, was by necessity enforced and driven to fish. Meaning thereby, that so long as we may live without fish, we should refrain it. But for asmuch as every man may not always eat eggs nor flesh, nor at all seasons without any respect and difference, and also appetite many times beareth sway above reason: Therefore I will declare & describe such fishes as are jest hurtful. And first this is to be known, that those fishes are best which be neither very hard and dry, 
Best fishes.  neither yet full of stimie and clammy toughness, neither opplete with much fattiness (for all fat is ill, but of fishes the fattenesse is worse than any other) neither of ill savour and relish: but pleasant sweet and toothsome in taste, and which will not soon stink after they be taken out of the water. It is further also to be noted that of those which are soft and tender, the greatest are best, but of hard fish take the smallest. For that which among moist things is found dry, must be taken as moderate as that is, which among dry things is found moist. Yet let a convenient measure aswell in the bigness as in the smallness be observed. Also the fishes that live about clear Rocks and in stony places are (as Galen sayeth) better then any other.  
And it is not without good cause that such fishes be preferred and win the commendation from others. For they exercise and move themselves much and often, and lie in such places, where they are often tossed and beaten with the continual surges and waves of the tempestuous Sea, and never are embroyned with any filth or diertie slimishnes.  
Those fishes also are greatly commended that come swiming out of the Sea into Rivers, sith they come against the stream, and the farther of that they be from the Sea, the holesomer and better they are. Next unto them are those that live in sandy places, and those that breed in clear and fresh running water, that is without much mud. Furthermore those fishes that feed upon sweet herbs, roots and weeds about the bank sides are better than those that live by mud and slime: among which ill sort are those fishes that are called Mugles or Lompes, which are not wholesome although they seem to have a pleasant 
Mugles or Lompes.  taste and savour. Therefore all such fishes as live in filthy puddles, fens, marshes, dyches and standing waters which move not are to be eschewed.  
This general warning now premised briefly and namely let us touch such sorts of fishes as are best and most sufferable, supposed to be of good nourishment and of lightest concoction. Good and wholesome is the Gilthead (called 
Gilthead  Aurata and of the Gréeques Chrysophris because it hath in his forehead a thing congelate which in the water shineth like gold as in the old ones it is to be seen) they give much nourishment and therefore are difficulty digested. So is the Rochet and Seapearches. But River perches (which are like in 
Rochet perch of the Sea River Perch  manner to the other) are of pleasant taste and good to be given now and then to them that have a fervent Ague, when their appetite is quite gone through vehemency of heat. carps are pleasant and toothesome: so are also trouts and 
Troute Gogeon  Gogions, but those are best that are white and little, for they be soft, mollefiing, of good juice and concoction, but those that are green and blackish are worst. Of good juice also are Mullets and Barbilles', being mean between hard and tender as Cornelius Celsus 
3. de Re. Rust. 3. de aliment. virt.  writeth and Galen affirmeth the same They bind the belly specially being broiled on the Coals: but fried they are heavy and hard to digest Athenaeus writeth that if a living Mullet be put into wine and choked or strangled therein, whatsoever man drinketh of the same wine, shall not be able to do the act of generation. Dioscorides saith that much and often eating thereof dimmeth the eyesight. Pliny writeth that the powder made of the head of a fresh Mullet, hath great virtue against all venom and poison, specially if it happen through the stinging of any living Creature. And they be called Mullettes and Barbilles', because they have two barbs or warts on their neither jaws.  
Eels are not wholesome because they 
eels  be moist and slimy: of whom I will here give a note or twain, not hitherto of any almost marked. All along the backbone of an éele, there goeth a black string like a small vein (as it is in the tail of a Crab) in which black vein a certain poison is included, which aught to be drawn out before the Eel be boiled, and he requireth longer time of séething then any other fish. Being broiled, it nourisheth better than when it is boiled, because the fire taketh away his vicious and naughty humours.  
Physicians do altogether reject the eating of them about Midsummer. They that are most firm, solid and fat are best, and specially the femalles (there snout or nose is turned upward more than the males) but if my counsel may be followed, it were best for such persons as in this treatise are meant to forbear them altogether, at all seasons in the year, for they be of hard concoction and engender very gross and flimie humour, albeit to cormerauntes and Epicures they seem to go down their throfe pleasantly. I once read this of an Eel, in a work of a certain natural Philosopher and have taught the same to many, albeit I know no man that as yet hath put it in proof, neither yet myself. Now whether his conclusion be true or not, let the author himself shift and answer it. If you would make some 
A way to make common drunkards to loath and abhor wine.  notorious drunkard and common swil-bowle to loath and abhor his beastly vice and for ever after to hate the drinking of wine: put an Eel alive into some wide mouthed pot with a cover, having in it such a quantity of wine as may suffice of itself to suffocate and strangle the Eel to death. Which done take out the dead Eel, and let the party whom you would have reclaimed from his bibacitie, not knowing hereof drink of that wine only, even as much as he listeth. The same virtue (as some writ) 
another way  hath the water that distilleth out of a vine when it is cut and pruned, if it be mixed with wine, and geeven to drink twice or thrice to one that knoweth not of it. But let us again return to fishes. Crabs for the most part are to be eschewed 
Crabs.  for they be ill for the head: and under Crabs we also mean all Periwinkles and Shrimpes. All kinds of shellfishes as Oysters, Cockles, Limpettes, 
Shrimpes Periwinkles. Oysters Cockles. Limpettes. Muscles.  Muscles etc. are seldom and sparingelie to be eaten. The dressing of them must be such, as the nature of the fishes themselves, time, season and custom requireth: but those that be moist and soft specially in moist seasons are best roasted that is to say, dressed only with fire without any water or any other liquor. Notwithstanding, we may use Oil and Vinegar to sauce and relish the same the better. But hard and tough fishes were better to be boiled 〈◊〉 well sodden then either roasted or broiled. Finally this I say for a general rule, that all cold or moist meats are holpen and qualified by drinking good wine and eating good Spices withal.   

Of Sauces.  
But now let us say a little of those things that serve for seasoning and powdering 
Salt and the nature of it.  of meat and first of Salt, and afwardes of others. And as for salt there is no man that doubteth but it is most necessary and convenient almost in all kinds of meats, because it maketh them more concoctible and pleasant in taste. Also it hath a virtue abstersive and resolutive, and by reason of a siccative or drying power which it hath, it keepeth them from putrefaction and corruption, and comforteth the body with a binding or styptic power. Further more it maketh the meat to descend from the ventricle easily and expediently, expelleth superfluities, subtileth phlegm and helpeth digestion in them that have cold stomachs. But it must with measure and moderation be used, for with his sharpness it hurteth the Ventricle and Bowels, causeth vomit, induceth loathsomeness, and fretteth the guts, greatly yea, if the weight of one dram thereof be eaten in the morning with a fasting stomach it maketh the bailie soluble, and disposed too the stool. Now followeth Oil, very good also and requisite 
Oil.  to sauce many & sundry meats, but in the particular recital of all sorts of Oils I will not now stand, sithence I only study for brevity. All Oils (saith Avicen) do louse the ventricles unless it be the Oil of nuts & of that kind that are called Pistacea and the oil of Olives. The oil of Pistacea is better than any other, but we have never seen it made in any place: the oil of Nuts is not good for the breast and tongue, and therefore it remaineth for us to entreat of the oil of Olives. The sharp and sour liquor that is made of unripe Olives for those that are healthful and have hot bodies Avicen doth greatly commend as very fit and congruent for them, and not with out cause. For it is not greatly unctuous nor hot, and by it the ventricle obtaineth a convenient binding and opportune stypticity. And therefore if you make oil of these Olives before they come to their full ripeness, truly in hot seasons you shall find the eating thereof very wholesome. For it greatly helpeth the body without any harm and stoppeth over much thinnessé and fluxibilitie of blood in choleric and sanguine persons. Auerroys' giveth much praise to the 
Oil of ripe olives  oil of ripe Olives being new and sweet, because the nature of it is in a manner temperate, having in it but small heat. And also he thinketh it to be very agreeable to man's temperature, according to the whole nature of substance of it, and to fatten the liver and augment the substance thereof: and therefore he reporteth how that in his Country they used to season and sauce their flesh therewith and that many by using it, become very fat and corpulent. We in these our Regions think it best, to eat that which is sour and biting in Summer, & sweet in the winter and Spring seasons: because the one is cold, and the other somewhat hot. Oil of sweet Almonds is good for them that have the 
Oil of Almonds.  stitch and other grief in their breasts. For it assuageth & lenifieth the jaws and rough arteries, and maketh the humours that are in the Breast apt to be projected and expelled: and of the thick Cream of Almonds being boiled, 
Cream of Almonds.  there is made an excellent broth or supping, good both to nourish and purge the reins, and also to scour & cleanse the bowels and bulk of man, but it is not so good for the stomach. Honey and the water of it is very good for a cold and 
Honey.  moist stomach, for old men and them that be of cold complexions and in the winter and Spring seasons: But it is not good for them that be Choleric, or in the Summer time. In making of honey water (that is to wit séethinge water and honey together with a soft fire) the foam or froth must be scummed of clean, for if it be not, it is provoked to be windy and inflative. It hath a virtue abstersive, openeth obstructions, resolveth humours and educeth them being far within the body, and keepeth the body, from rottenness and putrefaction. But the best honey must be taken for such purpose, that is to say such as 
Best honey.  hath a true and perfect sweetness, a good pleasant smell, and a somewhat red colour, not thin, not subtle, but clammy and viscious. The best honey is gathered in the Spring, the second in Summer, but that which is gathered in winter is worst and most hurtful. Also sharp and sour honey is the worst of all others forasmuch as it is of some thought to be pestilent and venomous. Sugar is heater and more subtle than honey, for it is 
Sugar.  thought to be hot and moist in the end of the first degree: but by artificial handling that is to wit, by further and longer boiling (whereby it is made white) it becometh not so hot & yet more dry. It hath in all points as great virtue and power as honey hath, both to lenify, mitigate and open obstructions, and also to dry up and wipe away ill humours, and it is good for the stomach if no yellow choler be therein, for it is easily converted and turned into choler. Also it purgeth phlegm that is found in the fromacke, and comforteth the bailie. This therefore is very good to be eaten at any time of the year, but honey is best in winter to be eaten and in the second part of Autumn. Vinegar is said to be good for them that are melancholic but naught 
Vineiger.  for them that be choleric, and therefore it agreeth best to a stomach that is hot and moist: it stirreth up appetite, helpeth concoction, represseth choler and stoppeth humours from being diffused into the inward parts, it maketh them subtle, cutteth them a sunder and preserveth against phlegm, specially if it be mixed with cinnamon and Corraunts to take away and allay the overmuch coldness and eagerness of it. Also being in this order and manner tempered it is good for a cold stomach. And this way do we think best to be used when you would allay the sharp and biting sourness of vinegar: boil it with very good Raisins or Corrantes, and (if need be) make it sweet with the odorifirous smell of good cinnamon. For Cinamome over and beside the heat which 
Cinnamon.  it hath (for it is said to be hot toward the third degree) it is also very good for the stomach and liver. It openeth obstructions and comforteth them both, and also it drieth up the humidity or moisture of the stomach and keepeth it from corruption and putrefaction, it confirmeth and corborateth all the virtues and powers of the body, and restoreth them that be appaired and decayed, it cleanseth and mundifieth the head by educinge and fetching out the humours that be in it, yea it lenifieth and helpeth the Cough and Breast, drawing out all that is nought and hurtful. And thus much for Condimentes and Sauces.   

Of Grain, Pulse, roots, & Herbs  
NOw let us speak somewhat of such grain and herbs as serve at the table to be eaten. Rice is of 
Rice.  much nourishment enclininge to heat and dryness and may be best eaten in winter. rice sodden in milk causeth a good habit and plight of the body and increaseth seed of generation. Panic and Mill may be eaten in moist Seasons either hot or cold. But in Autumn, because 
Panike. Mill.  it is a cold and dry time, such grain as is hot and moist is more expedient. Barley is better to be eaten in Summer, because it is cold. These grains must be sodden with flesh pottage or else in water, putting afterward thereinto sweet Almond milk: or else let them be condite with oil, which done you may put thereto some Sugar according to your own discretion. Of small pulse, physicians most commend Cich-pease, and specially the pottage or broth 
Cich pease Pottage of Cichpease.  wherein it is sodden, but they must (sayeth Avicen) be eaten at the midst of Meals, and not at the beginning nor end. They nourish the body strongly and purely if they be eaten moderately, for otherwise they be windy and require a strong stomach and a good virtue digestive, but the broth made of them is preferred before any other, because it chaseth, away ill humours and provoketh urine. Lintellès are misliked and discommended, because the annoy the stomach, 
Lintles.  fill the liver with obstructions, engender melancholic humour, 'cause a dazelinge dimness of the sight, and among all kind of pulse are worst to be eaten, for they breed gross, terrestrial and melancholic blood. Being twice or thrice or oftener warmed and eaten (the broth being cast away) they bind the bailie, but the best and surest way is altogether to abstain from them as most hurtful, and fit rather for labourers and Rural people than Magistrates and Students. Beans are very windy, and tarry long ere they be digested 
beans  yea although they be decocted the full space of three days yet do they still retain their windiness and ventosity. They make gross juice in the body, and sand ill vapours to the brain, which cause fearful and strange dreams, and they engender thick gross blood.  
Therefore use them not in diet although otherwise they seem to have a certain abstersive and nutritive power. But if thou be so be stead, that needs thou must eat of them, it were best to make pottage or broth with them, for so, they have more virtue to cleanse the reins of the back, and the bladder, and lose much of their windiness in the boiling. And if thou be disposed to put any other grain or seeds unto them which have semblable power to expel and drive away windenesse (called of the Greeks Aphusa) & put a little Honey unto them, it shallbe a mean to avoid much farther harm and inconvenience. Among which sort of seeds, these following are the best and chiefest: Caraways, Anise, Fenell, and Cumine. Phaselles are not so good, for they be hot and earthy, 
Phaselles  and greatly disturb the spirit of the brain, causing many unrestful dreams through their vapours, together with giddiness and swiming in the head called Vertigo. Hither to of pulse, and by that which we have here declared, thou mayest discern and have judgement of those which be not here recited. Among the which, those are accepted best, which be green, because they yet retain a light moistness: but when by continuance of time they be withered & have lost their verdure, they are more gross and terrestrial. And even as they which are full of juice are more to be set by, than they that are dry and withered: so also are they that are boiled better than those that be crude and raw, and the sodden better than the unsodden.  
After Pulse, let us speak of Potherbes roots and such fruits as grow upon 
Rapes  Trees. Rape roots (notwithstanding Democritus deemeth them altogether hurtful and to be eschewed) yet Galen approving the saying and opinion of Diocles, praiseth and much commondeth them because they concect Melancholy and provoke urine conveniently: and as Auenzoar witnesseth, whom also Auerrois followeth, they have a marvelous great power and virtue to clarefie the eyes. And although they abound with much moisture, which commonly annoyeth the stomach and minstreth matter to windiness: yet may this moisture be qualified, if they be first boiled in water and Salt. Which being done, & the watery humour wrynged out of them, thou needest not to cast any doubts in the eating of them being sufficiently boiled in flesh pottage, and (if need so require) seasoned and spiced with a small quantity of Anise seed or Cinamome. Caret roots are much like unto rapes, if they be decocted and sodden, they may 
Caret roots. Smalladge parsley.  without harm be eaten in the winter season. The roots of Smallage and parsley, being in this manner and time sodden in pottage, are very good in winter and chiefly at the beginning of meals, because they bring down humours and provoke urine. Succory both the leaf and the root young and tender and boiled together, are very good to keep 
Succory  the stomach and head in good plight, and doth temper Choler wonderfully, specially in the Summer and springe seasons. As for Radish roots, Galen affirmeth 
radish.  to be unwholesome, yea he plainly saith that the roots of all potherbes engender excremental matter and be hard of digestion. Endive and Lettuce are wholesome herbs to be eaten in Salads 
Endive lettuce. Mint very wholesome for many purposes.  and with meat in hot weather. And if Mint be added and put to them or to other cold things, the salet is much the better and wholesomer. For Mint hath virtue to comfort the entrails, and specially the stomach and Maw, and increaseth thick generative sperm.  
It doth also strengthen and confirm the vessels and conduits of the seed, and therefore it hath a special force and efficacy against the proflwious issue of the seed called Gonorrhoea: and the juice thereof drunk with vineigre stencheth blood. Yea it is very delectable & pleasant in smell, and much comforteth and cheereth up the spirits of man.  
Sorrell is also good about the same 
Sorrel  time to be eaten, because it is cold and very comfortative, and (as Avicen writeth) hath a certain subtle stypticity in it. Purselayne is to be forborn because it is to cold, to wit, in the third degree, & 
Purselan  also maketh small, and the same naughty nourishment, and quite marreth appetite: notwithstanding it quencheth burning choler, and is good against the spitting of blood and the bloody flux, the hemorrhoids and blood proceeding from the breast. The great frigidity and coldness of it (if we should at any time chance to eat it) may be tempered and qualefied with Mint or with Fenell.  
Borage (which is the true bugloss) and Langue du buefe are for the springe 
Borage Lang debeefe.  and summer seasons, yea and for the other two parts of the year also either in Salads or meats right sovereign and cordial. For they are said to be temperate of complexion and quality and to engendre good blood, and to exhilarate the heart. Hops semblably are good to eat at that time wherein they be gathered at the beginning of meals, because 
Hops.  they are named among the medicines of the Liver and are temperate, aperitive, and provoke urine.  
But Sperage (we know) hath in it greater provocation, for it maketh a pleasant 
Sperdge  odour in m●ate, & bringeth sweetness to the whole body, cleanseth slinkinge urine, mundifieth the ●l●d●●r, maketh sweet the other official vessels & members & is soon converted into good I loud also it nourisheth excellently, and is best to be eaten before other meat.  
White beets (by reason of a inti●sitie or bitter saltishness which they have 
White Beets  are good for the belly and obstructions of the Spleen and Liver, and also they do not engender such Melancholic humour as Coleworts do. But black beets are not commendable, because 
Black Beets  they make black juice and humeur.  
Beet roots that are yellowish and read have stronger nourishment, and make blood a great deal thicker than the leaves do: and this property they have further, that they cause windiness and lose the belly, wherefore at sometime they may be used. Coleworts and Cabbages 
Coleworts Cabbages.  may without harm be eaten in cold and moist seasons, sithence they be hot and dry: for they have a virtue abstersive, and lavative, and provoke urine conveniently, but the broth or Pottage wherein they be sodden is much better to be liked. Being lightly sodden and not having lost their moisture altogether, they mollify the belly, but they bind & stop it if they be eaten when their liquor hath been four or five times cast out and taken away from them. Albeit there are some harms that come through these herbs, being eaten out of due time, order and quantity. For being to much used in meats, they engender evil & melancholic juice, hurteth the mouth of the stomach, dim the Eyesight, and trouble the sleep with fantastical imaginations. And therefore unless it be upon some urgent cause (as for lack of other better meats) let them be rejected & forborn. The great Cabbages which Pliny calleth Lacuturres are not so good. All Coleworts are thought to have in them a singular virtue against drunkenness, 
Coleworts resist drunkenness.  by reason of the repugnant contrariety and natural enmity that is between the Vine and them. For it hath been and is often by experience proved, that if Coleworts be sowed near to the roots of a Vine tree, the Vine of his own accord will spread on the other side, and turn away from them a pretty distance. Also the juice of Coleworts is clean contrary to Wine, and therefore whereas the Vine with his tendrils will take hold and lap about all other things, it will never turn toward the colewort. And for this cause many Nations and namely the Germans use ofter to eat Cabbages and Coleworts at their meals, thereby to avoid the harm that cometh by excessive bibbing of Wine, which aught to be drunk not inglwiously, but temperately and sparingly. Those that are of colour somewhat inclining to redness are best for this purpose. And I once saw a certain learned man being a good natural philosopher when he sat down at the table in a certain banquet (where he knew would be stout quaffinge, privily and unknown to the rest of the company) eat a leaf of raw colewort, which partly holp him and kept him a good while from being Cuppeshotte: but yet notwithstanding the much drinking of wine showed his force upon him ere he departed.  
navews are very gross, heavy to 
Rapes navews parsley  digest making crude and raw juice in the veins and engender black humours. Perselie abundantly and largely eaten in winter is expedient and healthful for it is hot and dry in the third degree, it openeth obstructions and maketh the urine to pass well. If thou eat of it in Summer, use it with such fruits and herbs as are cold, as the juice of 
Gourds. Cucumbers  bitter grapes, sodden or boiled in pottage and also with Gourds & Cucumbers. But these are seldom to be used because Cucumbers make raw juice and make the body apt to long continuing Agues, and are of a very cold and moist temperature: and Gourds are noisome to the stomach and almost never digested, and also are very ill for the gut called Colon through whom the ordure should pass, and generally for all cold phlegmatic and melancholic persons. Being eaten raw, they are mean between Pepons & Cucumbers: but boiled they are a great deal better and of their proper nature give cold and dry nourishment to the body. chervil is very fit and 
Cheruyle  profitable for cold stomachs, and hath a pleasant and delightful taste. muhrooms (because they have a cold and moist nature 
Mushrooms  and engender gross & crude juice) agree best to a hot and dry complexion. But if the Musheroomes be kept in brine, they will be much the better, and nothing so much hurtful, because thereby they lose much of their tough clamminess and glewishe humour. As for sharp and biting herbs as Onions, Garlic and leeks we think better to be forborn, as not fit for a Student or magistrate: unless peradventure 
Onions. Garlic Leeks  in winter they that are phlegmatic may use them being boiled or in Sauces to purge phlegm withal. leeks are better and more tolerable than either Onions or Garlic if they be boiled, for the boiling taketh away much of their ill and sharp juice: albeit after a sort, they be thought hard to digest by reason of the small strings that are in them but they are very good to make one to spit out easily the phlegm that is in the breast, extenuate and cleanse the body: and to provoke urine competently.   

Of Fruits  
THere be many sorts of fruits, whereof some are very nutritive, and among them figs and raisins, ripe Grapes and Dates in those Regions and Cities where they grow and are much used, but in my judgement they are seldom to be eaten and then also 
Figs  very temperately for new Figs are windy and (as Galen sayeth) are ill for the stomach, and the blood that is engendered of dry figs is ill, and both of them aswell the new as the dry breed lice, aswell because of the corruption of their humour as also because they drive matter from the internal parts of the body to the external, and therefore Avicen is of opinion that they be dangerous for the Falling sickness and Apoplexsie.  
They are also said to make one fat: but although such fattiness continueth but a while, and differeth much from the nourishment that bread maketh, yet they give greater nourishment and are of more strength than other fruits. And because figs do quickly descend and are soon distributed into every part of the body, and mundefie and scour the passage and way whereby the meat goeth down, therefore they are best to be eaten before other meats. The best are of a white colour, red are next, and black are worst as Avicen writeth.  
And they have power to cleanse the gravel being in the Reins of the back.  
Dry figs sayeth Galen eaten with nuts, are an excellent meat and likewise if they be eaten with Almonds, for so, they open obstructions, but they nourish not so well neither engender they so good blood and juice when they be mixed with nuts. And there be some, which plainly affirm, that dry figs 
Against poison  eaten with rue and nuts, are a Sovereign remedy against all manner of poison. White Grapes are a great deal better than black, so that the place 
Grapes  of their growing and ripeness be like. And those that have been hanged up two or three days in the Sun ere they beeaten are best, and most wholesome, and make nourishment very near as good as figs, which aught to be eaten before other meats aswell as figs. For they lenify the belly, but much using of them is ill for the bladder, and therefore those that have the gravel or stone either in their reins or Bladder must forbear them. For they leave much feculent and dreggie matter in the body and send many fumes to the brain, as it may appear by the vessel wherein the Wine that is made of them is put. Also Grapes & Figs annoyed the Bowels and entrails drawing them like a purse into hard lumps or kernels, also for them that have infarced themselves with repletion and surphet they be very harmful. Being old they lose much of their excremental humidity.  
Raisins of the Sun cleanse the body and comfort digestion and be very wholesome 
Raisins  for the stomach, but specially for the Liver totally. They are also good for the bladder and reins and for the pain and excoriation of the Bowels and give good nourishment to the whole body and may both at beginning and latter ending of Meals be boldly eaten. Of fruits which give very small nourishment or rather none at all to the body, there be some which pass from the stomach easily and which aught to be eaten before other meats: and some there be, which are best to be eaten after other meats. Of them that should be eaten before other meat, Avicen among other kinds reckoneth these, Melons, Pompons, Mulberries, yellow Quinces Peaches, Plums, Prunes, Sloes, Bullasse, Chéeries etc. For these kinds of fruits engender very much humour and such as is easily corruptible.  
Therefore it is best to drive them out of the body as quickly as may be conveniently, which by this way and mean may be done, if they be eaten alone with out any other meat and after the eating of them to walk and then to eat something to make them slippery and descendible. And he sayeth further, that these fruits being new are good for none but them which are exercised & much troubled with red Choler, and in Summer season, and giveth counsel also that it is best to abstain from them because they make watrishe bublinge blood which will soon putrefy. Notwithstanding by reason that they be great coolers, they are good for them that be hot, even the very same hour that they be eaten, because they be cold and moist. Yet this their moisture engendereth putrefaction and corruption and likewise maketh the blood full of raw and crude humidity, as the green Melon which is commonly called Auguria: which also must be foreborne 
Melon  for an other special consideration, and that is because it is turned into any humour that it findeth in the stomach. For if it find phlegm, it is turned into phlegm, and if it find choler it is turned into choler etc. And because some peradventure are desirous to know these aforesaid fruits, which be best, or rather which be jest hurtful I will briefly run over them. And among these fruits, the Melon maketh better juice and more nourishment than any of the other and is not so soon converted into that humour which it findeth in the stomach as the green Melon called Auguria is: it is abstersive and provoketh urine, but it must be eaten in such sort as before is declared, for else it putrefieth, and of his putrefaction causeth fervent and sharp diseases.  
Mulberries although they have a certain styptic virtue, yet doth Avicen 
Mulberries.  think that they annoyed the stomach, and in him that is weak, are soon turned into corruption and rottenness. They which are sweet are hot and moist, but they which be tart & sour are cold.  
Much like unto them in nature are Cherries, for they are soon corrupted and 
Cherries  putrefied: and those Cherries (undoubtedly) are most wholesome, which are both sharp and bitter and also sweet and ripe, which are commonly named Maraschae. For they are not so easily corrupted as the other and do refrigerate and cool a great deal better. Albina Cherics are cold and moist in the first degree and of them some are soft and sweet, some hard and harrishe, and which do bind more. The first sort are better because they be sooner digested and descend from the stomach quicklier. The second sort agree better to the stomach encumbered with choler, because they are uneath at all corrupted and confirm the Stomach with a certain binding or astrictive power: but much using of them if they be not turned into corruption by the inward humours engender waterish humour.  
Peaches and Abrecockes are endued 
Peaches. A brecocks  with a cold and moist temperature: being well concocted they make thin and moist blood. But their property is, unless they be eaten before other meats and go easclie down the belly to be turned to corruption and altered into such humours as they found in the stomach. Therefore those that can not easily digest them, but have them long abiding in their stomach, I would advise and counsel not at all to eat of them.  
For Abrecockes being moist and new, are much subject to corruption and therefore engender Agues and Fevers. Avicen sayeth that Mastic and Amse minged with Wine made of dry and withered grapes or else with honey aught to be drunk when we eat Abrecocks. Peaches (saith Dioscorides) are profitable to the stomach and if they be ripe, 
Peaches  they mollify and comfort the belly being eaten before other meats: but eaten after other meats, they are both corrupted themselves, and also corrupt the other meats that are near unto them. Dry Peaches and Abrecockes must be eaten not before but after other sustenance, because they are not only heavy to the stomach, but also give very little nourishment. Notwithstanding Auenzoar sayeth, that peaches are good for them that have stinking breaths, proceeding of distemperance of the stomach: and as for any other virtue he sayeth they have none. Plums and 
Plums Damesons.  Damesons are better than they, if they be well digested and sent down into the maw, for in some persons, these also are many times corrupted, by reason that they abide long in the stomach ere they be expelled. Plums that are sweet make the stomach weak with to much moisture, but those that have a mean taste between sweet and sour are of more force to quench and repress choler. And as for the coldness of them (sayeth Avicen) it may be qualefied by drinking honey, water and wine of grapes withered in the Sun.  
But now it is time for us to entreat of some such fruits as may be eaten after other meats. For there are many which let vapours from ascending and molestinge the brain, and which do strengthen the mouth of the stomach, of which sort are Pomegranardes', Quinces, 
Pomegranardes' Sweet  Pears and such like. But first let us confuselie speak of them that may be eaten either before or after meat indifferently. Of Pomegranardes' there be three kinds, sweet, sour, and mean between both. Sweet Pomegranards being cold and moist in the first degree be very profitable for the stomach and liver, and marvelously help and comfort the natural spirits, and are reckoned among those things that make a man fat. They also direct and prepare the ways and passages of the urine much better than the sower do. And therefore they are highly to be praised, and may without any harm be eaten at any time of the year, but specially in Autunne at any time of meals. They of mean 
Mean  taste between sweet and sour, are colder than the sweet are, and therefore they best agreed to them that have hot stomachs: and they are of an indifferent good abstertion with stypticity and refrigeration. Auenzoar telleth a wonderful virtue that they have, and Auerrois confirmeth the same, that they do not suffer any corruption of the meat in the stomach if it be fumous or like to the savour of Eggs. But if the corruption be eager or sour, he warneth us to be ware how we eat them, but sweet Pongranardes' in that case (he sayeth) do no harm. Sower, are of more coldness than the other, and are good for none but them 
Sower  which are very choleric, because through their sour tartness they annoy the Entrails and Sinews. But yet their tartness may be allayed and taken away by eating a little Sugar or honey or some such sweet thing: They have a great virtue to quench hot burning choler and to repress the evaporation of fumes in the head. To conclude, all Pomgranardes' generally are of a light nourishment and ever make thin blood, and are very amicable and wholesome for the stomach, and do abolish and drive away all fretting juice and biting humours. And therefore thou mayest very conveniently and well use them at all times, when thou feelest in thy body much heat to abound, or else when the time and season of the year shall seem to require. For it were but a vain and superfluous thing, to use such things as be taken and reputed for medicinable, none otherwise, but as other commommeates usually and daily taken.  
Quinces among Autumnal fruits are 
Quinces  reckoned in the number of those that are binding and suppress the bailie. Being taken before meals, they are wont rather to bind and restrain the stomach, but after meats they mollify the bailie and close or draw the stomach together, which is not to be marveled at: considering that the mouth of the stomach by a certain astrictive power which is in them is shut together, and the nourishment or meat before eaten, forcibly protruded and thrust forward, as we see by experience in a bottle or in a bladder when we wring hard and thrust out of them being full the liquor.  
In the number of fruits also, Service berries, cornel berries and Medlars 
Service berries Cornel berries. Medlars  are of all others most constrictive, and may be very well used as medicine, but not as meat, because they increase no commendable blood, but bind the bailie to much and bring much harm to the head and the whole body.  
Of Apples, those that are sweet (sayeth Aegineta) have more power to heat 
Apples Lib. 1. Cap. 81  then others, and are more easily digested, specially if they be roasted or boiled. Sour apples do cool more and cut a sunder the congealed humours in the stomach. The harrishe and rough tasted apples do confirm the stomach that is weak by distemperance of heat or much moisture and suppress the belly but yet Quinces for that purpose more than any others. But in goodness those apples excel all others that are called Regia poma, which are not altogether so cold, and are thought to be very wholesome and comfortative to the heart because they repel and drive away all fuligivous moist vapours which trouble the heart & strike up into the head. Finally when the head is distempered through drinking much wine, they have been found right commodious to allay and redress the inconveniences thereof: but they be thought to be hurtful to the Sinews and to hebetate or dull the memory, specially if they be of nature sour. For they be cold enough and by the slyness of there substance pierce and are conveyed even into the very innermost parts. But sweet apples which are kept till the next winter, are far better. For being then through tract and continuance of time, come to a full ripeness and perfect maturity are thereby also made more wholesome and apt to be digested and are not so soon corrupted, being orderly used. For them that have weak stomachs they be excellent good being roasted in the ashes or trimmelie sodden in water when they be eaten. Pears also 
Pears  in like manner being kept they be mellow and fully ripe, have the same vertu: but they give more plentiful nourishment to the eaters and are more pleasant to the stomach. As for Pome Citrons, Lemons, Oranges, and Adam Apples, sith they rather serve for medicine then for meat, I will here say nothing: they that be disposed to know the history and operations of them, may at large see them most learnedly and truly described and set forth by Mattheolus in his commentaries upon Dioscorides.  
Olives (although Avicen reckoneth 
Lib. 1 Cap. 131 Olives  them, among those fruits that hurt the stomach and Eyesight) yet in another place he affirmeth that they being conduct in salt liquor or Pickle, do stir up appetite, corroborated and comfort the stomach and loseth the bailie, specially if they be eaten with vineigre. And Capers being in like sort used, are right 
Capers Chestnuts  commendable for the same purposes.  
Chestnuttes because they are of heavy concoction and engendre gross & crude humours (albeit not very ill) and cause windynes very greatly, I judge fit to be left to them that use labour and much exercise. Notwithstanding they cool and dry and somewhat bind: but being boiled they nourish well and lose much of their windiness, specially if they be sodden with the seeds of Anise or fennel or such like. Hasill nuts are hot and dry in the first degree, they 'cause headache 
Hasil nuts.  & inflate the stomach if they be much eaten they be hardly digested, they degravate the tongue & hinder the speech: albeit being new they are somewhat more friendly to the stomach for they bring less harm thereunto, although they engender gross humours. Being eaten with figs, they are the better to be borne withal, because they are sooner conveyed from the stomach down into the maw and thence expelled. But to eats them alone or often, specially out of winter is not so wholesome. filberts because they be astrictive 
Eilberdes  and restrain rheums and Catarrhs, might be thought to be profitable to the stomach, but for all that, they are very ill and hard to be digested, by reason of the thick substance that is in them, and consequently because they bind the bailie the more. But Avicen commendeth them, because they are good for all Lievers, by reason of the small heat wherewith they be endued. For they are hot and dry in the first degree: and therefore they do no hurt so a liver that is hot, and unto it that is cold they do much good. Also they are aperitive and open oppilations and obstructions and make good juice in the body: but they inflate and engender windiness in the bottom of the bailie, and cause headache with augmentation of the brain. They are slow of digestion and provoke vomit, and the rinds of them bind the bailie, and therefore they are but seldom and not of all men to be eaten. And if thou happen at any time to eat of them to drive away the cough and to help spittle (for they do easily 'cause spitting and heal an inveterate cough) it is best first to draw out and extract the juice out of the substance of them: for by that means they are made lighter of digestion, the subtler substance being taken out of the grosser left behind. And if a little Anise or cinnamon be stamped and put unto them, all their inflation and windiness is taken away. And both of them as well the filbert as the hasill nut, eaten with figs are preservative against all small poisons as Auenzoar and since his days Avicen have written. Sweet Almonds 
Almonds  are almost equal in heat with these aforesaid, saving that they somewhat decline to moisture, unless they be vinewed and resty, for than they are dry. The nourishment which they give, although it be small, yet it is good. Also they extenuate and cleanse with out any binding, they do open and comfort the passages and vessels of the urine and take away all obstructions, specially of the Spleen and liver, and they be very sovereign and good for them that have any diseases in their Breasts or Kidneys or have any inflammation of the Lungs. But because they cause Sleep and tarry long in the stomach (for they be hard of digestion if they be eaten alone) they sand up fumes and vapours into the head, and trouble it with the Murr and Rheum. And therefore I would wish that the juice should be taken out of them 
Almond milk  (which is called the milk of Almonds) and this is the best way to eat them being made in little dishes, rather than to eat the whole hard Almonds, specially in Autumn. For by this means it will easily descend and bring much profit without doing any harm. Moreover there is made a right excellent confection, of the Cream of these Almonds being made in a Ptisan or the decoction of Barley or such like, but specially the fine wheat called Amylum. It is most cordial for them that be short winded, or pained with the cough, and it is best to be made in Summer and Autumn. It surpasseth any other, and is most subtle and fine, it easily digesteth, maketh good juice and engendereth clean, thin and perfect blood. The kernels of pine apples are almost temperate, for 
pine apples  they have but small heat and moisture, they give strong nourishment and the same not ill. They are good to help a man to spette matter out of his Breast and Lungs, they restore and help the debility or weakness of the body, they purefie corrupt humours, help the cough, amend and qualeune putrefied matter of the body and stir up Venus. They are bard of digestion, and further (sayeth Avicen) there is in them a certain mordication and sharpness: but if they be steeped in hot water, he sayeth, they are clean altered from the same. For so they have great power and virtue to nourish, and do infer no hurt to the body. He also commandeth them that be of a cold complexion and habit to eat them with honey: but them that be hot of complexion, he willeth to eat them with Sugar.  
Furthermore they purge the ●eines & cleanse the bladder, they coroborateth and keepeth them from ulcers, and have a singular virtue in helping them that cannot piss. The nuts called Pistacia (as Galen writeth) give but little nourishment, 
Pistacia 2. De alimont  notwithstanding they are very good for the liver, cleansing and expelling evil humours from the same, and making way for them to have passage out, and discharge it from all harins grieves & encumbrances. Avicen saith: that they have a singular power against the noisomeness and loathsomeness of the stomach and do corroborated all the ventricles: which may plainly be perceived by the somewhat bitter and sour quality that is in them. And therefore they are good to be mixed with meats, as well for nourishment as for medicine, both against the infartion of the liver, and also to strengthen and corroborated aswell the stomach as the liver. Also they be good to stir up Venus, and to make them fat that are lean, or which have that kind of consumption that is called Marasmus. They be hot and dry measurably, so that they may be thought to be in a manner temperate. In Summer they may be eaten, so that no great quantity thereof be taken, but in winter they may be eaten copiously and in greater quantity, specially of them that are hot complexioned. The rinds of Citrons (specially if they be condite) 
Cytron rinds  may be eaten in winter, because they corroborated the heart and the other principal members, as Auenzoar (approving the opinions of other ancient writers) affirmeth. And although by reason of there hardness they be difficultly digested, yet hath it been, (undoubtedly) proved that they bring much help to the stomach, and the mouth being gargarized with the decoction of it, hath a sweet breath. Moreover the flower and leaves of it do comfort the stomach, and so doth the wine or other liquor wherein the rinds have been steeped. But as for the meat or inner part of them within the paring, is both ill for the stomach and breast, and also engendereth the Colic, unless the hurt that may thereof ensue, be prevented and taken away by eating clarefied honey and some cordial Spices. Anise seed I much commend, because 
A nyse seed  it taketh away windiness, and openeth the obstructions of the liver and spleen not without a certain styptic virtue. Also if a man do smell unto it with his nose, it cureth the swiming and ache of the head and provoketh urine. Fenell is somewhat hotter and of slower digestion, 
Fenell  and giveth but ill nourishment, and is somewhat dangerous for exulceration and inflammation of the Reins and bladder, notwithstanding it openeth obstructions and causeth one to piss, and also hath an excellent virtue to clarify the sight, in somuch that Democritus the Philosopher was of opinion, that Serpents when they come out of their dens use to eat of it and to rub their eyes therewith. Coriander (of whose quality 
Coriandre  and temperature Physicians cannot agroe for Galen sayeth it is heat, but Avicen and others say it is cold, is slow of digestion, and as Avicen witnesseth comforteth a hot stomach, and driveth fumes (especially choleric) from the head, whereby the stomach is holpen, (which it doth rather by reason of the vineigre wherewith it is prepared) but yet it causeth dimness of sight: yea & which is more, Dioscorides sayeth that it troubleth man's wits with great jeopardy of madness, and in an other place he reckoneth it among poisons: therefore oft using of it aught to rejected, and not to adventure to eat it upon trust of any kind of preparing whatsoever it be, for the nature of it cannot be taken quite away.   

Of Repletion  
Forasmuch as we have already showed such kinds of meat and drink as we thought worthy and needful to be noted (for we purposed not to declare all because that would have been a long piece of work and almost infinite) now let us address ourselves to speak of some other points that are expedient for health, I mean such as among physicians are reckoned in the number of things not natural. And first great heed and care must be taken, that thou do not infarce nor pampre thyself with any manner of excess either in meat or drink: but to take of every kind of meat 
Meat.  such quantity, that the stomach may not be cloyed and glutted with satiety, but to leave eating (as it were) with an appetite. For by this means, natural heat retaining his full power and bigoure, willbe the better able to concoct those meats that are in the stomach.  
We must also have an eye to consider the qualities and natures of meats: as if they be such that give strong nourishment to the body, they must so temperately be eaten, that we may leave a pretty while before our appetite be filled. But of those meats which nourish but lightly and smallly, we may eat more largely. For the one requireth good space ere they be concocted, but the other do soon descend down into the bailie. In drink we must use such conjecture and quantity as the meats shall 
Drink  seem to be either in moisture or dryness. It were better to be mixed with the meat by many small draughts, then with one great draft at th'end of the meal. For the mixture tempereth well the meat without annoyance, but a great glutting draft droweneth the meat and rebuketh natural heat that then worketh in concoction. And although Hypocrates hath left in writing, that excess of drink doth less harm and is more tolerable than the inglwious repletion of meat: and Avicen (alleging the opinion of diverse others) sayeth, that to be drunk once in every month is wholesome 
drunkenness  and healthful to the body: yet we (because it may do more harm then good and specially in them that have weak and feeble brains) are, and ever were of a contrary mind and opinion. Wine (I cannot deny) is most congruent and agreeable to natural heat: but even as too much Oil quencheth the light of a Lamp, so doth excessive bibbinge of wine, oppress and suffocate natural heat. In so much that many have been brought to their long home by this superfluous bollinge and beastly swilling of much wine. Now, if (perchance) thou pass beyond the limits of sobriety and exceed nature's measure, either in meat or drink, the former error and fault of excess must be recompensed with spare feeding and as it were almost with abstinence following. For after repletion, abstinence aught to be used as the proper remedy to redress the same, and if at dinner thou do overcharge nature, let thy supper be very little or none at all, and use longer sleep then at other times thou art accustomed, and then some exquisite exercise. But the best way of all is, to desist and leave eating and drinking, while yet thy stomach would serve to eat and drink more.  
For thy hungry lust yet remaining, will within one hour pass away.  
And that kind of eating (sayeth Avicen) is worst, that maketh the stomach heavy: and that drinking is most vituperable, which passeth the bounds of temperance and swimmeth in the the stomach. Therefore that the meat may be the better concocted and the more conveniently distributed into all the parts of the body, let drink be used by a little and a little at once.   

Of Emptiness.  
EVen as to much repletion and gormandize is most hurtful and pernicious: so is to much hunger and abstinence most noyful and dangerous. For excess and defect (that is to say superfluity and want or to much and too little) engender and cause (as the physicians affirm) many maladies and diseases. But here to enter into a disputation whether of these is worse, neither place nor time will permit, because our purpose is to write a compendious Dietary for health, and not physical quiddities.  
Therefore in any wise refrain to much abstinence, because it bringeth great annoyance to the whole body, and chiefly 
The harms of much hunger or abstinence.  to the stomach which is the servant and official minister to the whole body.  
The whole body is thereby harmed, because by to much abstinence and hunger his moisture is withdrawn and diminished, & consequently it is debilitated and made lean, and natural heat is to much incended, insomuch that not finding humour to work on, it turneth his violence and power to the radical and substantial humour, and exhausting that moisture, bringeth the body into a consumption. The stomach is thereby annoyed, because beside the common discomodity and hurt done to the whole body, it is also replete with rotten and putrefied humours. Therefore at convenient and ordinary hours and when appetite well serveth (which may be known by the alacrity or lustiness of the body, and when the Stomach is not over laden with heaviness and ponderisitie of other meat) and after a convenable space of certain hours between meal and meal, it is best to eat. The Arabians, appointed xuj. hours between meal and meal: For they thought it best to eat no oftener but thrice in xlviii. hours or two days. But I suppose that ten hours are sufficient for Studientes and them that be not altogether of hot temperatures, espectallie for them that use neither to infarce themselves with repletion, nor yet to eat meats of hard digestion. Some others, very well, appoint eight hours to be between meals. But this by the way may not be omitted, that every one must be waned and reduced to such and so many meals, as their custom and education hath been used unto, unless their custom hath been very ill and discommendable, and as their natural appetite serveth them. If thy business be such, that thou must watch much of the night, or if thou have a weak brain or 
Dinner and supper  a heaviness and swiming in thy head, or if thy stomach and power digestive be weak and feeble, it is best to take but a light supper: but other wise, let thy dinner be less in quantity then thy supper, if custom will so permit, which in an old man cannot be altered, but in a young man by little and little (if it be ill) must be reduced to better order. For a large supper, is by the aid of sleep much better digested, for sleep comforteth natural heat which is occupied about the matter whereof proceedeth nourishment, and so digestion is made better, the body fatter, the mind quieter and the humours temperater. And in the night the Air is cooler and darker, whereby the spirittes being gathered and collected unto the inner parts, and without the cares & functions of the mind and senses, are very conducible to help digestion. And also there is longer time between supper and the next meal on the morrow after, then is between dinner and supper. Notwithstanding, Custom, as is afore showed, may not be forgotten. Finally at supper it is best to eat dry meats: and therefore roasted meats are very commendable and best then to be liked, to cut a sunder and drive away superfluous humours, but in the morning or day time boiled meats are better.   

Of Purgation by siege or other wise.  
IT is expedient and healthful also for a man every day to purge his body & exonerate nature by convenient evacuation and tempestivious Sieges or stools 
Going to the stool.  for these excrements of ordure and urine are matter superfluous and unsavoury, which by the natural powers may not be converted into flesh, but remaining in the body, corrupt the members, and therefore nature abhorring them, desireth to have them expelled. For as the noble Arrabian Auenzoar sayeth: All Physicians do agree that in the bailie being not costive, but measurably soluble and soft, resteth much of the health and soundness of all the whole body, by benefit whereof it is preserved from many diseases and namely the pleurisy. 
How to make the bailie so suble.  But if the bailie be sore bound and costive, Raisins being thoroughly ripe & eaten in winter or at anyother time of the year with Sugar will help that inconvenience. They be (as before we have declared) great friends to the stomach and liver. There be also other fruits but not in all points so wholesome as these, which are good to be eaten in summer and Autumn, of whom we have sufficiently spoken before, as Mulberries, Plums, Damsons, Melons, Pompons, figs and ripe Grapes. Which being eaten before meat, have virtue and power to mollify and lose the bailie. And there be other fruits, which being taken after meat, are styptic, as Pears, Quinces Meddlers and such like. Also beets eaten before meat 
Beete.  are very good, specially in the Spring season, at which time herbs have their most strength, virtue and validity.  
Old ancient writers have highly extolled Mallows, whose proper office and virtue is to lose and mollify the bely: 
Mallows.  If these do not suffice, add the herb called Mercury unto them, or else take 
Mercury  it alone by itself. But if there be in the body great plenty and abundance of humours, we must assay and try whether they willbe resolved and wasted by abstinence or diet. For abstinence (saith Galen) 
Diet  is one manner of evacuation. And Damascene sayeth, if we may cure any malady or grief by diet, we were not best to try any other way, for all things touching bodily health will fall out prosperously. But if their be such abundance of ill humours, that diette or abstinence is not able to purge them, then must those humours be educed and drawn forth by easy and light purgation, specially in two quarters of the year, Spring and Autumn. In summer the the fittest purging are Cassia fistula or a Siruppe of Roses solutive. But in springe and Autumn, rhubarb, Agaricke, and Seen: and also the communelie known Electuaries as Lenitive, Diachatolicon, Diasabeste: foreseen that the Ingredientes be well concocted, sod, and prepared with such things as belong and pertain to the humour then reigning, lest otherwise the confection should be over raging or endued with any venenosity. And the dryness and heat of Rhubarb, Agaricke and Seine, may be mitigated and taken away, if they be mixed with such things as be moist and cold: of which sort are Plums, Sebestens and cordial flowers. And unto them it were not amiss, to put a little quantity of Anise or cinnamon because of the weakness and imbecility of the stomach. And if great extremity and need seem to require, to take some purgation or medicinable potion for healths sake in a great heat, let the confect be drunk with the waters or rather with the decoctions of Sorrel, Endive, Borage, Violettes, Succory, Hops and Raisins, accordingelie as it shall seem expedient by the advise and counsel of the skilful Physician. Provided always, that none of all these which are here rehearsed, nor yet of any other, be taken in any great quantity. For some (sayeth Galen) are glad when they often and largely make great Stools: But the more they be emptied, the more is their bailie bound within few days afterward, which to be true, not only good reason, but also daily experience persuadeth. And therefore in such case it it were better to provoke siegez, by some gentle suppositories of Glisters or Oil infused at the foundiment, or else some other softening substance, that may dissolve the matter which stoppeth the passage of the ordure in the straicte gut Colon. But the nature of our Country men is (rather than they would willingly use those helps to take confectionate and medicinable drouges downward at the mouth then upward at the fundament: fear of dishonesty and a certain shamefastness enforcing them thereunto.   

Of Sleep.  
ANd because they which are in health aught to have a special regard to Sleep, that it neither be superfluous nor less than nature requireth, but used in due and convenient moderation, to th'end that the commodities which come thereby may be felt and taken, and the harms coming by long watch avoided: we will here briefly entreat of both. And first, this must diligently be inculcate, that neither the one nor the other pass measure. For being used out of measure (as Hypocrates affirmeth) they bring so much hindrance and annoyance 
2. Aph. 3 Much Sleep  to health as nothing more. For immoderate and too much sleep filleth the body with many humours and retaineth not only sweat but also all other superfluities maketh the body dull and heavy, weakeneth and in a manner boileth all the senses and maketh them blunt and unapt to honest exercises, even as if much store of ashes should be cast upon fire, they cover and quite quench it out, yea Avicen also doubted not to say that it damnified and hurt the soul or reasonable part of man. Contrarily, moderate sleep after meat doth moisten the whole body and is thought to humecte even the very innermost parts of the body, to stir up and exuscitate the powers and virtues thereof, to make the actions of the Senses more fresh and lusty, to revive and quicken the spirits Natural, Vital and Animal and as it were to refresh and repair the whole body new again. Being used before 
Sleep before meat.  meat, it drieth up the body, while the natural heat worketh inwardly extending his force and violence against itself. For sleep is nothing else but a pleasant and delightful detention of the senses and a revocation of heat into the inward parts of the body: where, if it find nourishment ready to work upon, it digesteth and distributeth it into all the veins, Arteries and members of the whole body. The same effect hath it, if it find crude and raw humours unconcocte. Thus sleep before meat is commended. But if natural heat find no alyment or moisture inwardly, then is it too much incended, and turneth all his violence against the radical and substantial moisture of the body, and for want of other exhausteth it. Semblably immoderate and too much watching is as 
Watch  hurtful to the powers and hindereth the chief functions of life, for thereby natural heat is cooled (as Auerrois sayeth) like as fire which with too much moving and stirring is blown abroad and dispercled. Thereby also the spirits be resolved, and the power Animal troubled, digestion letted, the body made apt to Consumptions, the brain debilitate and filled with many noisome vapours and fumosities. But moderate Sleep, as before is said, strengtheneth the vital power, and maketh the virtue natural able to accomplish and completelie dispatch all her operations, whereof the chiefest is digestion and concoction of the meat. Furthermore it maketh the virtue Animal to take rest, and removeth and taketh away the weakness and debility that cometh by study and labour. But some will stand in doubt concerning the measure and time of sleep whether it aught to be so great and so long as Hypocrates appointeth it. For he sayeth, that that Sleep is laudable and natural which lacketh no part of the night, neither hindereth any part of the day. Which seemeth to be the custom and manner of men in the ancient time (if we believe Homer) who hath diligently described the manners, rites and studies of men. For assoon as the Sun is down, he writeth and describeth that men surceased from their labours and betook themselves to rest: and when the Sun was risen and up, he always lightly seemeth to stir up and call men to their business and vocation. Whereby he signified and meant, that all the night we aught to sleep, and all the day to watch. Neither is it without good respect and consideration that the same Hypocrates in an other place 
1. Aph. 16  writeth, that ventres in winter and Spring are very hot and sleep very long. As concerning what hours of the day time are fittest to sleep in, he in his book entitled De praesagiis affirmeth 
2. Prae. 11.  the morning to be jest hurtful until the third hour of the day which is nine of the clock. But because common custom may not be forgotten and neglected as he the same Hypocrates also noteth, therefore I think, that we aught not to sleep the whole night long in winter. For eight hours for the age 
The time & space of Sleep  and common custom of them for whose sake this small Treatise is purposely written, is enough or rather too much unless it be in them whose stomachs are very weak and of slow digestion. In Summer let sleep be equal with the night in length because then the nights are short: and it will not be very ill, to recompense the dissolution and dryness of the Spirits with longer sleep and to take a little nap in the morning or at noon days (if need be) Albeit it is much better not to sleep at all at noon, unless 
Sleep at noon  common custom be to the contrary, or else that thou feelest that it doth thee good, and guardeth thee from further & worse inconveniences. For it breedeth many moist discrasies and maladies and maketh humours to fall down, marreth the colour of the face and body and maketh it sallow, inflateth and puffeth up the Spleen, loseth the sinews, causeth dullness, weakeneth and enféebleth appetite, and is a foremessanger or way-maker to Fevers, Apostumations, and Abscesses. But custom (as before hath been often noted) is of so great force, that it becometh and is made nature. For as we daily see by experience that some do and have a long time accustomed themselves to very ill diet and to meats of naughty nourishment, and yet have not thereby been endangered and hurt: so is it also to be thought by Sleep, specially when necessity enforceth, as when we have watched before and our Spirits through heat and labour of the body or mind be greatly dissolved and wearied. For than they seeking a refreshing and instauration again gather and convey themselves into the inward parts, whereby the senses being for a time left and forsaken, there happeneth Sleep. For Sleep is nothing else but a bond or detention of the senses, whereby they intermitte their offices and functions for the time, and is therefore called by the name of Rest. But in Summer specially I do advise and counsel thee for one hour at the lest after dinner, to sit and recreate thyself with reading of some light and merry matter, abandoning cares and fancies out of thy mind, and not in any wise to sleep. For commonly this rest doth no less good, yea perhaps it is more wholesome to a great maignye then sleep, because it bringeth a commodity without any discommodity. For thereby the spirits are gathered together and (the cogitations of the mind being relaxed) are wonderfully refreshed and comforted. But if sleep will needs come upon thee, and as a thief steal upon thee (for the ancient Sages of Greece termed sleep by that Epithet) look that thou sleep with thy head upright, having all the windows of thy chamber fast shut for the space one hour. But in any wise beware of sleep immediately after supper, for there aught 
Sleep very ill immediately after supper  to be a convenient space between supper and sleep, to wit an hour and a half at the lest. For thou must not sleep, until the meat be descended from the upper part of the stomach to the lower: which thing that it may the more easily and speedily be done, it shallbe best after supper to walk softly and temperately. For by that means sleep shallbe both the quieter and longer, & the brain shall not be so much troubled with fumes and vapours, which are wont to strike up into the head when the meat tarrieth to long in the mouth of the stomach. If the space between supper and going to bed be somewhat long, and the walking hath made the meat to descend to the lowest part of the stomach thou shalt first lie upon thy left side, because in this lying the liver approacheth 
The manner of lying in bed  better to the Stomach and helpeth the better to hasten digestion. To sleep prostrate or groveling upon the bailie is very good and namely for them that have feeble digestion, for that kind of lying containeth and keepeth in the natural heat wherewith the meat is concocted. But if sleep come upon thee before they meat be descended from the mouth of thy stomach, first lie on thy right side, until it be descended from the upper part (for the mouth of the stomach is on the left side) and then must thou turn thee on the left side or upon thy bailie, that the meat may more easily be concected in a more fleshy and hot part, not without the helps and furtherances aforenamed. But lying upright upon the back is utterly to be abhorred, for it causeth many perilous diseases and fond passions, as the Lethargy, the Mare, the Apoplexy etc. and not without cause why: for this manner of lying bringeth the humours backward to the hinder parts of the body and head and hindereth them that they cannot have egress and vent out by their proper and convenable issues which are the palate and nostrils. When thou hast slept conveniently and measurably, thou shalt find an excellent commodity if thou use fricassee and rubbing over thy body, first with thy shirt sleeve or bore hand to rub and chaufe thy legs, than thy arms, and afterward thy whole body both before and behind, and then to put on thy clothes 
What is to be done in the morning ninge at our uprisinge  and go to the stool, then to rub and comb thy head and to stretch thyself and to wash thine eyes (if need so require) with water of Roses and Fenell, and to cleanse thy teeth with some handsome Tooth-picker, and to chaw a little Mastic or Galingale, for they draw superfluous humours from the head and are most sovereign both for the head and the stomach. And if thou be driven to sleep straightways after supper or if thy stomach be full gorged and replete, or if it be weak and feeble and specially in moist and wet weather, it shallbe very good to chaw these or else to swallow down a grain or twain of the whitest frankincense.   

Of the Accidents and affections of the mind.  
ANd forasmuch as there is a very great connexion or knitting together between the body and the mind, in so much that many times we see sundry & diverse great alterations of the body (yea now and then) death to ensue, only through careful thoughts and fantastical imaginations, it is very requisite and expedient that unto the conservation of the body in good health the mind should be in perfect frame and soundness. And therefore Avicen giveth 
De Ca●●.  us a learned note, that we should have a diligent care to our mind if we desire to propulse and eschew maladies and diseases: which opinion also Galen held before him, saying that we must abstain from the intemperance and deformity of all these passions & affections of the mind, Anger & sorrow furiousness and fear, envy and thought. For they alinate & bring a man from the use of reason, & transform him from that state and order that is according to nature. For moderate mirth helpeth much to accomplish all the offices and functions of the 
Mirth.  mind, specially to further and make excellent concoction: as contrariwise heaviness and sorrow is the greatest hindrance and obstacle to let it. Beware therefore in any wise of heaviness or desperation (for a heavy and sorrowful spirit saith Solomon drieth up the bones) 
prover. 17. &. 25.  and give thyself to honest mirth and Christianlike joy. For as Avicen sayeth, The often use of mirth disposeth a man to be merry, and thereof come two no small commodities. One is, that natural virtue is corroborated and strengthened, and continual regeneration of the spirits is caused and very small or rather no dissolution of them at all ensueth. The other is, that the same spirits thereby are dilated, and consequently life prolonged. Moreover it is expedient, temperately to recreate the senses, as for example, the sight with viewing and beholding fair shows and beautiful things, 
How the senses are properly refreshed and delighted. Sight. Hearing Smelling  the hearing, with harmonical and melodious Music, the smelling, with soot savours and fragaraunt odours, (such as in summer the smell of Rose water is) I do not say, Roses themselves or violets, because through their moistness, they stuff and fill the head with vapours and fumosities. But in winter, with the smell of Lignum Aloes, which comforteth, and cheereth up the heart, brain, Entrails and all the senses of Man wonderfully. But beware of too hot and sharp savours for they sand vapours to the brain. The tasting, with a mean 
tasting  relish and taste, as that which is confectionate of Sugar and the juice of Pomegranades or Quinces, thickened by decoction, or some other of like temperature, being not harmful neither exceeding in the excess of any quality.   

Of Venery or the Act of Generation.  
THe delectation and pleasure that cometh by touching must be well measured by mediocrity: for if it 
touching  exceed and be used intemperatlie, it resolveth the spirits and natural heat above measure, and drieth up the radical moisture, whereby natural heat is preserved and nourished and so, dangerous diseases (I will not say death) happeneth unto man sooner than otherwise by nature they would. Therefore sithence in the act of Generation, there is so great resolution of the spirits, excess thereof (specially of them that be Studients and lean of body) is to be eschewed. Albeit (as hath been before often showed) great regard and account must be made of custom. We must (saith Hypocrates) go from one thing to another by little and little and not change upon a sudden. Therefore Galen and before his days Aristotle in his Problems affirmeth that 
2. Aph. 51 Custom.  sudden alterations and changes are very noisome to nature, and concludeth how that the tyrant Dionysius, being expulsed and driven out of his Kingdom, fell into a grievous malady and disease, by forbearing his former lasciviousness and wanton order, because contrari to his custom (which he had before used) he suddenly gave himself to continency, and of a monstrous whoremonger become a very chaste liver. Therefore let us conclude with Galen: that the use of carnal copulation doth little or no harm, so that so much space and time 
Art. med. cap. 86  in the use thereof be adhibited, that neither any resolution of the spirits be felt, and also that a man may thereby after a sort seem to be lighter than he was before, and to fetch his breath the better and with more facility. But this I will further avouch, which both reason and experience proveth to be true, that it is much better to use it seldom then often: because among many other harms and dangers, which much Coiture and carnality bringeth, this is not the least, that it weakeneth the heart, debilitateth the 
The hurt of much using carnal act.  brain, and drieth up all the body, because it wasteth the substance of the last aliment. For Sperm or Seed of generation is (as Aristotle sayeth) the last substance of profitable aliment. And also, as we have before declared, because through the great pleasure that is in it, the spirits and natural heat are to much resolved and the stomach principally endamaged: as contrariwise, by convenient continency and opportune forbearing thereof it is cherished and preserved. It was not without good cause that Avicen thought if never so little sperm or Seed over and above the measure and stint of nature, 
sperm  do pass from a man in doing this act of generation it harmeth him more, then if he should bleed forty times so much. For the sperm is a thing more conform to natural heat and moisture and more spiritual than blood is. Moreover carnal appetite is a deadly enemy to dry complexions & likewise to cold: but unhurtful (being moderately used) only to them that are hot and moist and which have naturally great abundance of sperm. Galen sayeth, that the 
Venery whom it hurteth & whom not. De tuend. Sanit. 6.  state of those bodies is worst, which have abundance of hot Seed, because it doth prorite and tickle them to expel it sithence both the mouth of their ventres is resolved, and all their body is not only relaxed and made weak, but also they be dry, slender, pale, and hollow eyed, unto whom he in that same place prescribeth store of remedies. But if a man would abstain from very hot meats and windy, and much drinking of 
How to eschew venery.  heady wine and refrain venerous imaginations, and such like pleasures, he shall not lightly be much assailed and tempted with desire of any carnal appetite. Likewise if he earnestly addict himself to the study of Moral Philosophy and of the sacred Scriptures, banishing Idleness and forbearing the company (so far as he conveniently may) of beautiful damsels and amorous women. Or if a man use the Seed of Agnos Castus (which is also called Viter) he shall see and feel a marvelous effect to repress his fleshly concupiscence. If thy loins be to hot, anoint them with the Oil of Henbane or Popie, and do likewise to thy Genitories, and do not use to lie in a soft feather bed. Some there be, which cool there Privities in cold water, and find thereby a present remedy, They that drink the juice of water Lillie (called of the Apothecary's Nenuphar) the space of xii. days together, shall have no manner of desire to carnality. And therefore it is good for wifeless Bachelors and husbandless maidens to drink, to drive away their unclean dreaming of venery and the filthy pollutions that they have by night.  
But in fine, bid dainty far a dieu, and use not to pamper thyself with much gormandize, but only so much as nature requireth to keep thy body in perfect health and soundness. For there is an old Proverb and a true saying: From frequent Venus, much cheer and sleep, Each Student aught, himself to keep.  
I remember that I have read in saint Chrisostome, that our Saviour Christ when he dwelled here among us on earth used to eat and drink so little and so seldom, that he increased not this superfluous Seed. But as in this point so in many other Christ hath but very few Imitators and followers whereas (notwithstanding) there be many which have still this saying in there mouths how that every action of Christ is our instruction.  
But let us draw toward an end of our purpose. When nature is desirous of carnal conjunction and is neither provoked 
The time of carnal copulation  thereunto by imagination and thought, nor any other outward cause but with multitude and abundance of sperm it must be used in a fit and convenient time. And that is when the meat is throughly concocted and yet no hunger nor desire to eat approacheth: that Sleep or rest immediately after it, may take away the lasitude gotten and caused through the action there of or at the lest mitigate and lenify the same. But if we should err in either part it were much better (as Galene saith) to offend being replete and armed with a full Stomach then when it is empty and pinched with overmuch defect and want of food. For it is better, that is to say, it doth less harm to use when the body is warm and calefied then when it is cold and infrigidate: and full infarced rather than when it is empty, and when it is humected rather than when it is dry. But he the same Galene taught before, that measure and temperateness therein aught to be chosen and observed that the body neither should be too hot nor too cold, too moist nor too dry, too much replete nor too much emptied. Neither do I here allow the Law and ordinance of Solon whereby the enacted that a man should carnally know his wife at lest 
Solon's Law  thrice in a month For often use thereof to many men is harmful, yea to some, once is to much. Again, this act is not a thing necessary to conserve the party that useth it, but only to repair and increase the Spece or kind, which otherwise in short time would decay. Therefore let Solon being an heathen Eathnique take his law to himself.  
Studientes many times are troubled with a phlegmatic humour descending from their heads into their stomachs being of themselves cold: which inconvenience may easily be remedied, if they take in the morning a dram or twain of the confection named Diatrion Piperion. Or else, they may drink Pepper alone (specially that which is white) being brayed and put into water, or let them take betime in the morning a little Ginger condite, or else a Chebule condite, which is a kind of mirobolanes.   

Of Air Wholesome and unwholesome.  
Air although we describe it last in order, and what quality thereof is best for bodily health: yet is it a principal point and no less to be regarded then the other preceding. For needs must it inspirited breath into us continually, that the heart and lungs may thereby be competently and convenablie cooled. This among all other, is so needful and necessary unto man, that he is uneath able to live one moment of an hour, unless new fresh Air coming in and out, cool and refrigerate his heart. Therefore unto all men without any exception, it is hole some and expedient, to draw into lungs, the best that is to wit the purest Air. For corrupt and unpure Air is unto all age a great backefriende and enemy. Now, the diversity of Airs, proceeding of heat, cold, drought or moistness, accordeth not to every man's nature alike. For unto those bodies that are of the best temperature, the most temperate Air is holesomest. But in whom, any excelling quality beareth domination, unto such, that Air is most wholesome, which in like degree resisteth and oppugneth that quality.  
For temperature is altered with contrarious diet and order, and is conserved with his like. Thou shalt therefore (as farforth as may be) 〈…〉 thyself to live neither in a troubled and contagions air, nor in that which is very cold, or too hot, or too moist, or which is open to vaporous blasts and pestilent winds, such as blow out of the South. In winter it is best to live in a warm and open Sunnye place, lying open to 
What dwelling is best for winter  the Cast: but we must always turn our heads from the Rays and Beams of the Sun, specially about noon: because beside calefaction and heat which they bring to the head, they do also draw unto it humours and matters, wherefore many times they 'cause headache and bléedinge at the nose. But the Rays or Beams of the Moon are a great deal more to be eschewed and taken heed unto, that they shine not upon us, specially when we sleep, for they 'cause ill diseases. For asmuch as the Moon is Lady of moisture and moveth humours. Also the night air is not wholesome, because the Sun géever of life, is gone out of our Hemisphere. In winter if the Air be troubled and dark (which as Avicen saith maketh the soul sorrowful) it must in part (if it may not in all) be qualified and by some artificial means bettered. Which is done either by remaining in a house, or in some covert place, shrouded from the sturdy storms of dismal Boreas certain hours of the day, and also by purifinge the Air with a good fire in our Chamber, made with good wood, or else by making in it a perfume with juniper or Lignum Aloes. In Summer it is best to devil in such a 
Dwelling for Summer.  temperate place, that the windows of our house may open toward the North or if we will, we may sprinkle our Chamber with Rose water and vineigre, specially when the Air is corrupt with any stinking favour, or any other fulsome exhalation. Avicen praiseth the Air of Mountains and Downs for the Summer time, and thinketh it best for a man in the night to lie in the upper part or Garettes of his house, but in the day time, he sayeth the lower rooms are fittest and holesomest. Aristotle choose him a dwelling place that stood high and say open with prospectes toward the South and the East, in a subtle Air 
Choice of air.  neither moist nor cold. Plato found very old and aged persons dwelinge in high and temperate regions. And this is to be noted and known, that the Air in high places (which by repercussion and reflection of the Sun Beams are not warmed) be cold, and the higher the place is, the colder is the Air, Therefore the middle lofts of the house are fittest for winter, and the highest for Summer. You must also beware, that when you be hot you stand not long in the wind or cold Air, because every sudden alteration and change hurteth nature very much, and cold, stopping the pores and passages of the humours, hindereth convenient refrigeration and difflation of vapours: and also is a great Enemy to natural heat, but chiefly to the brain and sinews. To be short, the sentence and opinion of Hypocrates is always to be set before our eyes, whose words I have here recited. For he sayeth, that to evacuate much and suddenly, or to be filled with repletion, to warm, to 
1. Aph. 51.  cool, or by any other means to move the body, more than natural course tolerateth, is dangerous. For too much of any thing is hurtful and a great Enemy to nature. But being orderly and by little and little done, there is no peril at anyé time. finally when the Air is hot, the best dwelling is in a cold Climate and Air and to eat such meats as do humecte and cool. In fine, to use a cold and moist diet, thereby to quality and countervail the heat and dryness of the Air. As when the winter is very cold and moist, a somewhat hot and dry dietary is most profitable. Now, in the beginning of the Spring, such an order of diet is commended as is exsiccative or dry, and in Autumn, a humectinge or moist regiment is most allowable. But in Summer all dryness and exsiccation must be eschewed. In Summer and toward the end of the Spring and beginning of Autumn, a reasonable and convenient order must be used: But in the beginning of the Spring and later end of Autumn such diette to be used as was in winter.   

The whole Sum of wholesome diette.  
IN steed of a final Peroration, I would wish thee (Gentle Reader) to bear well in memory, how that to refrain Repletion and excess of meat, to be precise and active in exercise, and to conserve the Seed of Generation are three things for healthiness of the body most wholesome and profitable and forget not, how that Aristotle in his Problems, imitating Hypocrates, referreth 
Probl. 47 6. Epid. Par. 4. Aph. 20  all the cause of prosperous health unto temperate moderature of meat and drink, and an expedient Mediocriture of seasonable exercise. But sithen for our sins and offences adversity & sickness is laid upon us, let us not be stiff necked neither forgetful so show ourselves thankful to Almighty God for whatsoever he shall sand unto us for our better amendment, and in our vocation and trade of life whereunto we be called virtuous, soberly, and justly, to live to the honour of Almighty God: renouncing all ungodly ways and worldly concupiscences, expecting and looking for that blessed hope and illustration of the glory of God and jesus Christ our Saviour, who offered up and gave himself a Sacrifice to redeem us from all iniquity and from the tyranny of the devil, and to puriefie and make us a peculiar people to himself, to walk in the path of good works and godly conversation of life to his Glory.   
FINIS