¶ The precepts of the excellent clerk & grave philosopher Plutarche for the preservation of good Health.  
❧ LONDINI. ❧  
In officina Richardi Graftoni. 1543.  
Cum privilegio ad imprimendum solum.   

¶ To the right honourable lord, the lord Audeley of Walden, lord Chancellor of England, John Hales heartily wisheth most prosperous health with increase of honour.  
THe custom to give new years gifts grounded upon benevolence, confirmed by the consent of people, calleth and willeth, yea rather commandeth me (right honourable lord) at this time to rendre unto your honour my duty: which my good will is ready & veraie desirous to observe, not minding the breach of a custom that hath a foundation so charitable, a continuance so laudable▪ and an end so honest and profitable. Musing therefore in what thing both for this time grateful, and hereafter fruitful, I might chief declare the same, no thing in my mind could be wished, nothing could be devised, nothing could be provided, so requisite, so meet, so necessary for your good lordship, who is continually occupied either in the high affairs of the comen wealth, or in hearing & determining causes of controversy, causing peace the most coumfortable nourissher of people to reign every where: as some brief thing to advertise your goodness of the preservation of your health, how you may long to God's pleasure continued in your vocation, how you may ma●●●eres execute your office according to the godly zeal and love, that you bear to justice, which you have and do daily declare and express to the world. And sith it hath pleased almighty God, and the kings most gracious majesty, to constitute and depute you in the chiefest authority and office under his highness in this realm, to be to his majesty in the stead and am that Aaron was to Moses (the chief minister of God over the children of Israel) which is to be his grace's mouth, to utter to us his most humble subjects, that his highness shall receive of God, to be to that comen laws of this his realm a lifely equytee, having power by your conscience to ordain remedy, where it hath provided none, to mytigate the same, where it shall seem to be rigorous: we aught daily not only to give praise & thanks to his most excellent goodness for the same, but we be also bond to study & devise to our power, how so just and virtuous an office may long continued among us. For as they that bear good will, and love to the comen wealth most rejoice and be glad, when justice and the laws be justly executed and ministered, and heartily desire that they may be so maintained and kept as pyllers without the which no public weal can stand, not, nor any little family can endure. So aught they to be joyful, when the rulers and ministers thereof be in health & prosperitee able to execute the same: and besides to study and endeavour how they may so continue. For as a woman that hath no head nor governor is little able to govern and rule her servants, if they be froward: so can justice & law little do in a comen wealth, where people be evil disposed, if those lack that should support, maintain and put them in execution. On tother part they that be in authority & office, as they be bound not to be remyf●e and negligente in executing their duty, so aught they not overmuch vex, molest, weary, and consume their bodies, but so preserve their health, as they may longeserue God, and their prince in their vocation. And as jethro seeing Moses overmuch troubled in hearing the people's suits and causes, said: It is not well done thus to consume and waste yourself: So may 〈◊〉 be justly said to such as be in authoritee and office, having their mind so fixed to the expedition of causes, that they regard not their health: You do not well, thus to cosume yourselves. For as in a camp or army, no soldier may depart without licence and passport of his Capitayne, but must so use himself while he is there, as he may be at all times ready and able to serve at commandment, so aught every christian man to lead his life in this world, not to seek or labour to be out of it, not to shorten his days, but to tarry unto such time as he shall have licence and passport of the Lord almighty, and not in the mean season to make his body feeble and weak, that he shall not be able to do that he is elected and called unto.  
Plato saith that Aesculapius (who for his excellent knowledge in phisyk is called God thereof) would not that such as professed that faculty and science, should enterprise or take in hand to cure such as were of nature subject to diseases, or had got siknesse willingly by intemperance, although they were never so rich. The one, because they engendered & begat children like theim selfes, that is feeble, weak, syckely, not able to serve in the common wealth. And the other, for that they willingly unhabled theim selfes to serve therein, and yet besides consumed that others lacked, who were both able & willing. But men sometime willingly must bring their bodies out of temper, & soonest of all such as be great rulers and Counsellors, who for the safete of the whole comen wealth be enforced upon present occasion, to provide present remedy, to do things out of hand, which without great danger will not tarry time, whom neither Aesculapius nor any man that hath reason, would to be without redress. For the which cause many excellent clerks aswell in other sciences as in phisycke, have devised how to restore such men to their pristine state and health of body, & among others the excellent clerk & grave Philosopher Plutarch Chaeronensis both Schoolmaster and counsellor unto the most virtuously disposed Emperor of all Gentiles ●ra●anus, in a book entytled Precepts to preserve good health wherein not like a butcher with poticarye ware, but naturally he teacheth those that be in authoritee & office in the public weal, and such as be given to the study of good letters, how to preserve & maintain their health. And because it is not only his, but also all other learned & wise men's opinion, that there is none so great enemy to health, as surfaicting & distemperaunce, whereby more men hath & do daily die, then by the sweord or plague: he first teacheth how the appetite and sensual lusts of the body may be restrained and brydeled, that they shall not procure and 'cause intemperaunce, then if it chance a man to fall therein, how he shall come out again, afterward being in health what diet he shall keep, what exercises he shall use to preserve and keep the same. Which I have translated into our English tongue, & do present unto ●our honourable lordship for a new years gift, most heartily desiring & praying God the father almighty, that his most godly minister the Kings most royal majesty may many years more reign over us in most prosperitee, and felicitee: and your good Lordship long to serve and rule under his highness in honour and health.  
At London the first day of Ianuarye, in the year of Christ's incarnation. 1543.   

¶ The precepts of PLUTARCHE for the conservation of good health, made in form of a dialogue.  
The speakers. MOSCHION. ZEUSIPPUS.  
GLAUCUS the Physician was yesterday desirous friend Zeusippus to have disputed with us philosophically, if you had not put him in fear. ZEUSIPPUS. That is not so friend Moschion, neither I did dyscourage him, neither he was minded to confer with us. But rather I did eschew his company because I would not provoke him to strife, that was desirous of it. 
●aucus a ●yng phy●an.  For without doubt, in Physic he alone may compare with a great many. But he is not well affected and minded toward Philosophy: he hath always in his talk some bitter overthwart and wayward toys, 
●lacuus not ●ll affected ●ward philosophy.  and at that time he was purposely set and disposed to be out with us, crying with a loud voice that he had enterprised a very naughty part, that dysputing how men should live to preserve their health did confounded & mingle together the lymytes of faculties.  
He said that the profession of Philosophers and Physicians were two things and several, even as the borders of Misia and Phrigia be divers. And many things that we spoke (in deed I confess) not very cyrcumspectly, nother as we meant, but yet not without some profit, he repeting did check, taunt, and shake in pieces. MOSCHION. Yet Zeusipdus, I would very feign have heard both those, and the rest. ZEUSIPPUS. You Moschion being a Phylosophier natural are displeased with a Phylosophier that doth not study Physic: 
The offi● part of ● philosoph●  & take it for a non decet if he should think it his part and office rather to seem to be occupied in the study of Geometry, Logic, and music, then to search out & desire to know what things good or evil be done in his own house, that is, in his body. And yet a man shall see more resort of people there, where money is dealt to the comers to allure them, as is used in Athens. 
●he praise ● commē●iō of phi●e  But Physic is so to be esteemed among liberal Sciences, that for finesse, clearness, & pleasantness, it may be compared wytb the rest. And it draweth and enticeth men to the study & love thereof with a bountiful and large reward & gift, which is, holsomenesse of body, and prosperous health. Wherefore men may not be displeased with philosophiers as though they exceeded their bounds, 
●hilosophie ●tural and misik be anired either ● other.  if they dispute of those things, that be meet & profitable for good health, but rather Philosophiers aught to be challenged & accused, if they mingle not together sciences, 
The stu● of philo●phiers  if they thought it not their very duty to be seen generally in all things that be honest, appliing themselves both to that that in argument may delight, and that for man's life is necessary. MOSCHION. I pray the Zeusippus let us leave talking of Glaucus: who is so proud, and so much standeth in his own conceit, that he thinketh he hath no need of Philosophy, yet of good feloship repeat you to me all the disputation: and first, if you think good, what Glaucus did reprove, which you say you spoke not in earnest. ZEUSIPPUS. That same ioyle friend of ours said that he herded a man say that it was very profitable for bodily health to keep always the hands warm, and not to suffer them to be cold. And that the cold of the extreme parts of the body, while it did drive the heat inward, did induce a famylyaritee & custom of the fever. On the other part in case those things, that come outewardely unto the extreme parts do bring and bestow the matter together with the heat through all the body, 
●v the bo●is to be ●ed for ●or heat  it is very wholesome. And therefore, when we do any thing whereby our hands be occupied, them the heat of itself by the moving of the body is brought into the membres and there kept. But when we do nothing, then aught the extreme parts to be kept from cold. This was one of the things that he had in derision. An other was (as I remember,) of meats that be used to be ministered to the sick, he would that men should receive and take them long before, to use them in the time of health, that afterward as children do, we do not abhor and loath that diet, but he would we should make them by little and little acqueynted & famyliar with the stomach so that in sickness we should not therewith as with medicines be offended. 
men m● use in hea● some part● diet y● mu● be had i● time of siknesse.  And that we should not be grieved if necessytee should compel us, to take the that were sodden without spices & other ingredience. His mind was also that sometime we should altar our diet, 
meats ●ee exhibit●in sycke●e.  and take our meat although we were not washed before in the bain, and that we should now and then drink water when we had wine present, and an other while warm drink albeit we had snow to alaye the heat (as in some places it is used) despising them that for ostentation and under the colour of temperance, 
●w the sto●ke is to ● accustom.  boasting and craking do absteyn from such things. But rather let us of ourselves by little & little so accustom the stomach, that when need shallbe it may without grief take that that is profitable.  
And let us put clear out of memory when we be sick over much scrupelous & superstitious care of such things, that we may not lament with those that howl and cry that they be brought from their old delicate and pleasant life, to that filthy and base kind of diet.  
Certes that goodly saying Choose the best kind of living, Use shall make it pleasant, 
The best kind o● living to be chose●  is veray ꝓfitable in what soever you shall go about, and chief in those things that concern the diet of the body, and the manner of living. 
Use of things.  By use of those things that be wholesome, you shall make them friends acquainted and famyliar with nature, remembering what many in their sickness both suffer and do, how grievously they take it, how they can scace suffer to receive warm water, a supping, or a sop of breed, calling not only those things detestable and unsavoury: but also those that compel them to receive the same detestable and lothesom. Moreover, baynes have destroyed many men, 
●any men ●roied by ●nes.  used at the first, not when they were very sick, but because they could not nor were able to receive sustenance unless they had been first washed, whereof Titus themperour was one, as they report, that waited on him whilst he was sick. He did also besides reprehend this, 
●e and ●er bo● are the ●e heal●.  that slender and lean bodies were ever more healthier, & that ingurgitation, fylling of the paunch, drunkenness, & unmeasurable use of delicates were chief to be taken heed of and eschewed of them that intend to make solemn banquettes, or do prepare to receive their friends with feasts: or that be invited by some rich man or prince to a set dyner, appointing on the comen guise of ꝓuing masteries in quaffing, which at such time may not be refused, whereby doubtless they make the body then quiet, priest, and light, even as it were, a yenst a great storm of winds & flood of waters toward. For verily the entisementes provocations, & laws of good fellowship (as they call) be such, 
The sav● of good fellowship e●mies to health.  that it shallbe very hard if you chance to come among them, not to do as they do, to keep yourself within a mean & to observe your accustomed diet: but that either you shallbe thought disdeignfull and not contented with the compaignie, or they shallbe weary of you. Therefore to th'intent that fire may not be put to fire, as the proverb is, that is, 
Gluttony ●st not ● laid on ●ttonie. ●nerie con●pte and ● of Phi●pus.  that gluttony be not laid on gluttony, intemperance couched on intemperance, it shall behove you to remember diligently that Philippus king of Macedon did merrily in sport. The matter was this. One had desired him to supper, as he was going thither, he met with divers whom he took with him for his geastes. The good man of the house seeing him bring so many, & having made but little provision, was moved & troubled. Philippus ꝑceiving the same caused a servant to warn all his friends, that they should not eat to much, but that they should reserve a place, and keep a corner for a delicate dish that was to come. They trusting thereunto, eat little of that that was before them. By this means the provision that of itself was veray slender, was made sufficient for them all. After this sort aught we to prepare ourselves against inevitable quaffing: reserving a place in our bodies for meats, iunkettes, 
To feasting we must bry● a perfect appetite.  yea & drunkenness, and to bring with us to such feasts a perfect appetite. If when we be full already & have surfaicted, we shall soodenly for the compaignie of our betters, or by confluence of strangers, for shame be forced to come to drink with such as be able to bear it, there must the saying of Creon that he speaketh in the tragedy be our chief buckler and defence against shame, a thing very noisome to men, and against uncomely blushing.  
¶ Your boon oh friend, frendeship doth not savour,  
But malice rather, and hatred great,  
That to your friend so unfrendely doth labour.  
His no small hurt, and yourself no profete  
Adieu therefore friend, welcome foo,  
Better it is in time to depart  
Then thus to continued, & at length in woe  
To lament our folly when we smart.  

Good ma●er vama●erly.  Verily, he that for fear to be reputed without good manner, will willingly cast himself into apleuresis or the disease of the reins, may be in deed accounted without good manner: yea without wit and reason, which things who so hath, knoweth how to keep compaignie with men, with out eating and drinking out of season and such good manners. For he that iently & curteisly refuseth, shall have asmuch thank for refusing as for drinking. Besides, 
How both to keep temperance a● to please cōpaigni●  he that deyntely doth carve and distribute the meat, tasting nothing himself but abstaining, and in the mean season at their eating & drinking doth provoke them to mirth and pastime with some pleasant talk of him see; lf, shallbe reputed for more merrier, then if he did both drink drunk & fill the paunch with meat. I had alleged for my purpose one example out of antiquity, 
Alexand● died of v● measura● quaffing  how Alexander the great conqueror after he was well whitteled, being ꝓuoked of fresh to quaff with Medius, and fearing the by his refusing the other should win the victory, sank under the board, and lost his life for his labour. And of our own time I brought forth an other example how one Riglus a great wrestler called into the bain erely in the morning by Titus' themperor, 
●iglus.  went thither and washed with him, & when he had drounke but once (as the comen voice is) being taken with an universal palsy, he died soodenly. The things before rehearsed did Glaucus in the way of derision object unto us like a schoolmaster as principles & rudiments of his science. Of other matters than ꝓpouned, neither he was willing to hear, neither we disposed to declare: for he regarded nothing that was spoken Socrates therefore first of all advising us to forbear meats that provoke to eat of fresh when we be not hungry, 
Socrates  & drink that calleth come drink me when we be not thurstie, doth not utterly forbid us to use them, but teacheth us to use them when need shall require, that we should apply the delectation and pleasure of those things to profit & necessity, as they do, that in a comen wealth do convert the money that was given to be bestowed in comen plays & disguysynges, to thuses of war. For what thing soever of nature delighteth as long as it is part of that that nourissheth her it is her own good. And they that be hungry, aught rather to eat that is necessary then that is sweet, & specially not to provoke a fresh stomach & a new appetite when they have done with their accustomed diet of feeding. For in like manner as leaping was to Socrates no unpleasant exercise, 
●e when ●ee well.  so he that useth to feed on iunkettes, fruits, and dainty dishes, taketh less hurt of them. But who so already hath received that is competent for nature, & hath filled himself, let him specially beware that he be not greedy on such things. And herein lack of knowledge & ambition be asmuch to be exchued, as voluptuousness & glottonye because these things many times provoke a man to eat when he is not hungry, to drink when he thirsteth not, whilst they minister unto him unclenly and unquiet ymagynations, even as though it were a great shame to leave at any time a delicate morsel uneaten, as a fat tripe, mushrooms of Italy, a march pain or such like dainty meat. Ignorance and pride, many times do entice and draw a man by the train and savour of vain glory to use strange and dainty meats, when the body hath no need to eat, 
Many ● surfaict● vain gl●  to the intent he may make vaunt thereof to other, who shall wonder at him, & think him happy that may have the sruition of such delicate & fine dishes. In like sort be some men disposed toward women. 
The in●peraunc● voluptu● persone●  It happeneth sometime that when they be with their own wives being both beautiful & loving they have no fancy nor courage, but with money obtaining the l●ue of Phryne, Lais, julian of Rumfo●d or such like abominable harlots they stiere and ꝓcure theimselfes through wantonness to folly when they be weak and feeble of body and not apt thereto, to the intent they may crack and boast that they have had to do with so notable an harlott, & that only for vain glories sake: witness hereof Phrine herself, who when youth had taken her leave, when beauty had bid her farewell, and age with deformite were come to associate her abominable conversation, would then say, that many bought the dregs or lies for the name and glory of the wine, undoubtedly it were a thing much to be marveled at, if we shunned escape hurt yielding to the body all such pleasures as nature either desireth, or is able to bear, yea to take no harm, where for our business, we should so strive with her desires, as we would differre the use of veraie necessary pleasures, when nature required them, or then to avoid danger, when (as Plato saith,) we should, as often as appetite incensed or moved us, utterly yield to all kind of lusts. Neither may it by any reason be, 
The so● taill of ● luptuo●nesse priding of mind.  that desires and lusts of nature which out of kind do break out of the mind into the body, forcing the same to obey & follow her lusts shall so clean return, but that they shall leave behind in the same very grievous & great incommodities of her fond, vain, & feeble pleasures. It is in no wise convenient to provoke and stiere the body to pleasure through the desire of the mind. For it is against nature the pleasure should from thence proceed. For likewise as the tickling of the armepittes do not minister to the heart cause of hertie nor earnest laughing, but displeasant & like to a cramp, which causeth a man to seem to laugh when he doth not. 
●sures ●asaunt  So whatsoever pleasures the body stirred and troubled receiveth of the mind, 
●e glory ●th of ●nyng of ea●  they be like hardes, soon set on fire, and soon out, troubling the nature and contrary thereto. Wherefore whensoever any notable or dentie dish shallbe set before us to be eaten, we aught rather to seek glory by abstaining, then by eating: remembering that (as the philosophier Simonides said) it never repented him that he held his peace, 
The saying of Simo●●des.  but oft that he spoke: so let it not repent us at any time, that we have refused eating, neither that we have drounke water in the stead of strong wine: but rather on the contrary part not only nature aught not to be enforced to these things, but also if any thing be set before us that she desireth, 
The appetite mus● sometym be restr●gned.  it shallbe rather convenient for use & exercise oftentimes to call back, and turn her from her appetites to light things, & such as she is used with. For if we shall break the law (says the Thehane although not rightly) let us break it to rule & govern. But let us mend that saying, and say: If we shall needs desire glory, let us desire it for the love of health by abstinence from such delycacies. Yet there is a great number in whom nygardenesse and gluttonye be joined together, that in their own houses can restrain their appetites, 
●ny that ●ytle ea● at home glutton's ●de.  and be lords over them: but when they are at others tables, lay their hands about them on every side, their tethe cease not grinding as long as the belie will hold, even as they do that come to the sacking of a town in time of war, snatching and rifling as though no more such preys should chance. 
● guar● of gur●ndyng.  But their reward is at hand, soon after their body's weaxe unlusty, their heads heavy & dull, & the next day they fail not of crudity of stomach. 
The saiy● of Crates ●gainst sup●fluitee in fare.  Crates therefore thinking that seditions & tyrannies grew in comen wealths through dentie meats and superfluitee, by a merry word gave this taunt unto a certain man: Syrha (ꝙ he) make no sedition in the comen wealth by enlarging thy dishes, when little meat will serve. But let every man dispose and enjoin himself to a competent rate, not utterly contempning, cresses, olives, 
Surfaicty● reiseth section wit● the body.  and other comen fare, and in steed thereof fall to delicate made meats, dainty fishes, and costelye dishes, and so through surfaiting raise within his body sedition, trouble and a flix. For the comen meats cause the appetite shall not desire more than serveth nature. 
Diversitee sauces ●oe corrupt ● wholesome ●s of the eat.  But the cunning of those that be devisers and dressers of dyversytee of meats, their subtle dishes, their sweet sauces always do set forward, and increase the lymytes of appetite and corrupt the virtue and holsomnesse of the meat.  
But yet I can not see how it hangs together, that we should abhor and have in disdain women that seek to have the love of men with drinks and charms, when we hire Cooks, pastelers, and such others, to corrupt our meats with their confectyons. I had almost forgot myself, and called it Sorceries and Juglynges. 
The saying of Arces●laus against lecherous persons.   
Therefore that Arcesilaus saith somewhat bitterly against advoutecers and lecherous persons.  
It forceth not whether the act be done naturally or unnaturally: Yet it agreeth well with that whereof we now speak. For what difference is there (to be plain) between these two, whether you move and stiere intemperaunce to sensualitee with plays and gests, or provoke the taste with sweet odours and deintyes, so that always we should need clawing and rubbing as scabbed membres do? But an other season perchance we will speak against sensualitee, and set forth how honest a thing of itself temperance is: our purpose now is to treat of the diversity and greatness of sensual pleasures.  
We be not hindered nor do we loose so many matters, so many hopes, so many journeys, so many exercises through diseases as we do pleasures. 
Who would ●aue pleasure must ●ot neglect ●ealthe.  And therefore is it not expedient for him that most seeketh for pleasure to neglect the health of his body. Many there be in deed, to whom sickness is none impediment, but that they may apply their study, ne to others, but that they may be in the wars, 
Sickness ●oste contrary unto pleasures.  ne to some but that they may do their duty in the comen weal: but the bodily pleasure is such, that in sickness no man can have the very fruition thereof. 
pleasures ●n sickness ●ke to son shining in stor●e.  Yet the delectations that come thereof, being of their very nature short, be not pure but veray much mixed and interlarded with hurts, & may be compared to a little fair wether or son shining that happeneth in the midst of a great tempest or storm.  
And verily Venus beareth no rule when the belly is glutted, but rather when the belly is quiet and at rest. For the end and perfection of love is pleasure, as it is of meat & drink. And pleasure receiveth no less commoditee of health of the body, than sea gulls take of the calmness of the wether, that suffereth them to lay their eggs, and to hatch forth their birds. 
The satyr of Prodic●  Prodicus said veraye featly, that the fire was the best sauce. And so may a man say veray truly, 
Health th● best sauce all.  that health is the most heavenvly and most pleasant sauce of all. For if a man be sick, or have eaten to much, or have an evil stomach, meats though they be sod, roasted, or broiled, be neither savoury ne pleasant. But if he be in perfect health and have a good and pure appetite, there is nothing that cometh amiss, 
●ealth ma●th all thing ●uerye  every thing is sweet touthsome, wholesome, and such as he will be desyreeus to have a snatch at.  
But as Demades said of the Atheniense, that they would begin war ever out of season, and that they would never make any decree to have peace, 
demades eiing of the ●theniens  but in mourning weeds sorowing the loss of their men so we never remember moderate and mean fare, but when we lie bourning in the fever as hootte as coals, and be driven to our apothecary ware and sloubber-sawces.  
And yet when we be fallen in to them, 
The fals● cloak of o● folly in ty● of ●yckene●  it is to be wondered how we can cloak and cover our folly, leaning over much to fame and opinion, as the common sort of people doth, that turn the fault sometime to the alteration of the air, sometime to the unholsomenesse of the country, or to over much labour, because it should not be known that superfluitee, and immoderate eating and drinking was the cause thereof.  
But even as Lysimachus being among the barbarous. 
The saiy● of Lysimachus  Scithyans & for lack of drink constrained to yield himself to his enemies, after he had received a syppe of could water to quench his thirst withal, said, good lord how great felicitee have I forsaken and put away for a short pleasure, 
● we●emea●s have often ●mes sour ●uce.  even so aught we in our sickness to call to remembrance that for a draft of water taken out of due time, or by going to the bayne out of season, and by quaffing for good fellowship, we have foregone many pleasures of the same things, a great many notable businesses have remained undone, and besides we have lost not a few merry pastimes and pleasant exercises. For the continual thinking thereon shall 'cause sorrow to bite us by the stomach, & leave in the memory s●che a scar and mark, that we shallbe the more char and circumspect, when we be hole to choose and observe good diet. For then the body being restored to health will not bread veraie great lusts and appetites such as cannot be brydeled and restrained, nor strange, nor such as cannot be subdued, but it shallbe requysite if any such greedy appetite happen to break out, 
The appetites mu● be resiste●  and to leap at such things as it coveteth, that we be of valiant and bold courage to resist. For the appetite can do nothing but weep and sob for a while like a child, 
Appetite compared to a child.  and afterward by and by doth hold her peace, when the meat is out of sight and will neither complain nor be angry, but on the contrary part, rather being clean and lusty, and not heavy nor fulsome endureth till the next day. 
●ow Ti●theus did ●ise Pla●is fare.  As Timotheus after he had fared meanly and sobrely at supper with Plato in the universite, said, that those which used to sup with Plato, were the better in health the next day after for that supper. The report gooeth also that Alexander after he had rejected out of his service his cooks and belly mynistres, 
●exanders ●kes and ●●ce.  used to say that he had retained better in their place, that is, stirring of the body erely in the morning before day, and putting it to labour to make his dinner faverye, and small fare at dyner, 
Labours or cold sometime ● sickenes●  to make his supper pleasant and touthesome. And yet I know it right often to chance, that labour, heat, and cold, do cast a man in a fever, but as the savour of flowers of theim selfe not very strong, being mingled with oil have a more vehement scent, 
The bo● replenish with humour is apt q●kely to receive sickness.  in like manner doth abundance of humours before gathered, make apt and dispose the body to receive such diseases as proceed of the external causes aforesaid. If exterior causes find the body empty, the bloodde pure and subtle, and the spirits clean, there is no danger of them, they be easily and soon dispeched. but if the body be full and replete with humours, them as mud maketh the water fowl when it is stiered, so it infecteth all parts, and bringeth them in case that they cannot be easily cured. 
●ier char●g the sto●ke must diligently ●yded.  Therefore we must take heed that we do not as shipmen do, who for gredynes to carry much in their ship do cause it to take in waters, and be constrained by lading it out to labour still at the pump. So we overlading and charging the stomach be forced to purge and empty it with purgations and clysters. But it shallbe requysite to preserve it priest and light, 
●ow the stomach must ● preserved.  that if so be it fortune to be overwhelmed, it may for the lightness rise up and appear as a cork doth in the water. 
Disease the beginning m●● be look●● unto.  And we must be chary and circumspect at the first in any wise, when sickness is toward and felt. For not all diseases steal on a man suddenly without warning, but they have messengers & posts that run before, 
Most p●●● of disease give warning ere 〈◊〉 come.  and declare their coming, as cruditee of stomach, slougth, and dullness of body. heaviness of the body (saith Hypocrates) and weariness growing without cause, be tokens that sickness is at hand: 
Foresignify of sickene●●  and the cause thereof seemeth to be by reason of abundance of humours and the puffing out, swelling, & the grossness of the spirits, 
Hippoc●●tes lesson 〈◊〉 sickness ●●warde.  that hung on the sinews. And yet there be some that when the body self in a manner striveth 
●e foolish ●erdyng ●ome per●es in dieting ●m selfes.  and would be fain laid at rest, will forthwith into the baynes, fall to drinking, and furnyshing the body with vytayles, even as though a long assault and obsession should follow, and as though they feared lest the fever should take them ere they had dined. Other again much esteeming theim selfes, follow not this trade, 
●de shame dissembling lenesse.  but while they be ashamed to confess overmuch eating and crudite of the stomach, to keep theimselfes all day in their clotheses, will forthwith their compaignions' to practice feats, and put of their clotheses, to do as they do that be in perfect health. 
Hope ma●th some to ●de in sick●s.  Many there be whom in defence of their intemperaunce and delycacie hope pricketh and persuadeth, that forsaking their beds they may boldly return to their pristinate diet, to taste a hear of the mad doggue that hath byten them, even as though they might expel wine with wine, & surfeit with surfeit. 
Thereme of Cato ●gainst ho●  Against this hope Cato his remedy must be used: Hope (saith he) maketh those things that be great little, and those that be little it maketh nothing. And it shallbe also necessary to remember, that it is better to abstain from eating when a man needeth it not, & to be at rest, 
Better it to abstey● with health then to ea● and be sick●  then to eat, & afterward to be drawn & alured to the baynes, & to eating and drinking, there to sink down, & to be in jeopardy. For if there be any danger, he may fortun● to have his part thereof if he be not wise, & have not prevented the matier and abstained from it. If there be no danger, yet shall it be no hurt to have rectified and purified the body. But that childish person that fears to disclose to his friends & servants, that his sickness came of ingurgytation and superflu●tee, that fool that for shame will not at the beginning confess crudite of stomach, shall shortly after maugre his tethe be compelled with shame to declare that he hath a flix, a fever, or fretting & groping in the belly. men take it for a great shame to be a houngred, but they may well think it a greater reproach, if any go to the baynes with a raw stomach overladen or puffed out with meat, 
The proche gluttony  eue● as they should bring to the sea an old rotten ship that leaketh. Vereli in like manner as some Mariners be ashamed to keep the shore in a great tempest, but after not able to brook the seas be with more shame cast on land crying out and vomiting: so those that perceive their body disposed to sickness, while they think it a reproach to keep their bed, or to forbear meat for a day, 
Pl●●e●● be geum sickened  are afterward to their great shame constrained to keep it many days, whilst they be purged, rubbed, emplastered, anointed: while they must be at all commandments of the Phisicyan, while they desire to drink wine or cold water, being compelled in the mean season partly for fear not only to say but also to do many things both contrary to reason and also uncomlye.  
But it shallbe requisyte to instruct and warn those that being drowned in sensualite be not lords of their selfes, but disposed and given to affects & lusts be rapt headlong into the same, how the greatest part of pleasures & delectations comen of the body self, and as the Lacedæmonians when they gave their cook's vineagre and salt, willed them to seek out other sauce in the meat itself: 
●he best ●e for ●e is to ●eceiued a whole ●e.  so the best sauce for any kind of meat is to be received into a lusty, whole, and clean body, for a thing may be sweet and deintye of itself without confectyons. 
How meats are ma● delectable.  It is made after this sort pleasant, if it be received into a body that hath delight and pleasure thereto, & that liveth according unto nature. But on the contrary part if they chance to come into a body that hath no fancy thereunto, being crude and evil disposed, they loose their relyse and virtue.  
Therefore this is not to be pondered wehther the fish be new, or the bread fine and pure, whether the bain be warm, 
Moore r●pecte mu● be had t● body self then to th● meats.  but a man must consider in what case he himself is, whether his stomach standeth against it, or whether he be out of quiet, whether his body be corrupted or throughly distempered, which thing if he do not, this shall follow, that as if a sort of revellers and drounkardes come into a place whe●e people be mourning and sorrowful, they shall 'cause no pleasure nor mirth, but rather make them to cry out: so if Venus, meats, bannss, wines be mingled in a body that is evil disposed, and unnaturally affected, they breed and make no pleasure: but the humours which as yet be not perfectly corrupted, they stiere and trouble, and more and more provoke phleugme & choler. Moreover, there is no delectation in them greatly to be esteemed, neither the pleasure of the fruition of them doth answer to the expectation. Therefore the precise diet observed to the uttermust point, both maketh the body fearful and subject to perils, 
Over precise diet i● not best.  and breaketh the strength and courage of the mind, while it refuseth all business, while it dare not be occupied neither in pleasure nor in labour, while it hath in suspiction the doing of every thing jest it should hurt, and gooeth about nothing courageously and boldly. But the body must be ordered as the shypmen do their sails in a calm weather, who neither take them in, nor utterly strike them down, nor suffer their sheets to be loose, theim selfes being negligent or slothful when they think a storm toward. So it is convenient to take heed, to make the body light & priest when we look not for crudite, flix, burning or dullness, which things be messengers & tokens that the fever is at hand, 
●ckēs that ●e fever is hand  yet some there be that when they perceive them selves already distempered, do scarcely then fall to good diet. But rather before sickness come, we aught to prevent & provide for it as shipmen do against a tempest when they see the northern wind doth shiver & whirl the top of the water of the seas. 
●nes must provided before it ne.  Forverely it is a thing repugnant to all reason, & a very fondness diligently to observe & mark the alteration of the wetherby crying of crows, the crowing of cocks, the hogs tousing the straw about their ears as though they were mad (as Democritus was wont to say) and not to note and perceive the motions & storms of the body and other prognostications of diseases, to be ignorant in the tokens whereby you shall perceive a tempest toward in yourself. 
By wha● things state of the dy may gathered perceived  Wherefore it shallbe requisite and expedient to observe and note the body, not only in his meats and exercises, whether it be offended or do grudge at them, more than he was wont, or whether it be more thirsty, or desirous of meat than it used to be, but also you must mark if you sleep not sound, if you be troubled or vexed therein, if you make many slepes. It shallbe also well done to note the absurdites of dreams For if you have any foul or unaccustomed visions, it betokeneth that the body is replenished with gross humours, or the spirits vital of the body be distempered within. By the affections and dispositions of the mind a man may also gather whether the body be disposed to a disease. For often times it happeneth, that a man shallbe sad and pensife without just cause and be put suddenly in fear.  
Some be also mad angry, and willbe offended and displeased quickly. Other willbe sad, weep, and mourn for a trifle, and this happeneth as oft as evil vapours sour and gross exhalations do stop or occupy the cyrcuites of the mind. Wherefore those people to whom such things do chance, must consider and remember that if the occasion proceed not of the mind, it must come of the body, which requireth to be kept more temperate & abated. It shall do good, also that a man having his friends deceased do ask the cause thereof, 
Sophistic● babbling stead of g● counsaile●  not to th'intent to chattre sophistically & nothing to that purpose of densitees, incidencies, and commutations, and such like foolish terms, and to show and ostente how cunning and well seen he is in doctors names: but when he shall not negligently hear this light and comen things, that is of surfaicting, emptiness, weariness, dreams, he aught chief to inquire what diet he kept when he fallen into the fever, and afterward to say, 
A marine aught to be warne● by others faults.  (as Plato was wont to say, seeing other men's faults,) that I hereafter be not in that case. Thus of his friends sickness and evils it is requisite that a man provide for himself, and take heed and remember that he come not to the like, that he like wise kept in his bed, have not cause to praise and desire that most precious jewel of health. 
●ltha pre●is jewel ● so to be ●t.  But when an other is sick, he will note with himself what a jewel it is to be in health, and be diligent, that having that treasure he preserve it well, regard it, and favour it. 
●e must ●e man himself ●ember ● diet.  It shall not be unprofitable also, if we remember by ourselves what our diet is, for if it shall chance that we shallbe at drinking, or feasting, or at great labours, and other intemperate business, the body in the mean season not suspecting ne feeling any disease: yet it shallbe best for us of our own minds to take heed and prevent, that after venereal acts or weariness we keep the body in quiet and rest, that after surfaicting and quaffing we drink water. 
What i● be done ●ter surfa●tyng or m●tes heavin digestion.  And specially if we have eaten meats heavy of digestion, as of flesh or other meats of diverse sorts: than it shallbe requisite to eat little, and to leave nothing superfluous in the body. For as these things of theim selfes are the cause of many diseases: so they breed matter & give strength to other. And therefore it is notably said that to eat without saturite, to be lusty to labour, 
What things are m● wholesome.  & to conserve natural seed, be things most wholesome. For verily immoderate congression with women, because it pulleth out chief that strength whereby the meat is digested, 
Venus' hurtful to t● health.  breedeth very much suꝑfluitie, & therefore let us repeat our communication setting every thing in his place & order, & first let us talk of such exercises as be meet for those that be given to the study of good lettres. But as he which said that it was nothing needful to write unto them that devil by the sea costs any medicines for the tooth ache, did in that words teach them to use salt-water: so may a man say, we aught not to prescribe to students precepts of exercising their bodies, 
mutual di●taciōs of ●udentes a ●eruaillous ●oo exerci●e ● the body.  forasmuch as the daily use of disputations (if it be used by mouth) is a marvelous exercise, and profitable, not only for the health, but also to the strength of the body. I mean not such strength as wrestlers have, nor that retcheth the skin from the flesh, or doth make a scurf on it & stoppeth it without as masons do a wall of a house, 
what strē● students squire by ●sputacion●  but such as doth in the lively & vital parts (which vital parts we may most aptly call ours) give and increase an inward strength, and a perfect lustynesse. 
Breath● much increaseth th● strength ● the body.  And to prove that the breath much increaseth the strength of the body, the masters & teachers of wrestlers do declare, commanding them to rub one another, to be always patting, & iently beating the skin, to preserve the parts of the body with anointing & continual handling. 
The voice stiereth the breath.  And for asmuch as the voice is a moving and stirring of the breath, which worketh not lightly nor on the outsyde, but in the inward parts at the veraie founteyn, increasing heat, & making the bloodde subtle & pure, pourging the veins, & opening the sinews, it suffereth not the superfluous humours to weaxe gross, nor to congeal, which like dregs remain in the place where the meat is received and digested. Therefore they must endeavour chief to use & make theimselfes' famylyar with this kind of exercise continually disputing, talking, reading or repeating, 
●eadyng ●o loud voice kind of ex●cise.  if they suspect their body to be any thing weary or weak. For what ꝓportion riding on horseback or in a waggon, or like being carried hath to the violent labour of wrestling, & running & such like strong exercises: the same ꝓportion & comparison hath reading with a loud voice to disputation. For reading doth as it were in the waggon of an other man's talk iently move us, 
Dispute a strōge●●ercise th● reading  & after a quiet sort conveigheth & carrieth our voice. But disputation hath annexed unto it straining of the voice, & a kind of enforcement, when the labour of the mind with the labour of the body be clapsed together. 
Clamour streigny of the brais hurt  Howbeit we must refrain from to loud noise & brawling clamour. For unmeasurable straining & violence of the breath do induce and 'cause cramps & rupturs. But when your repetitions & disputations be ended, before you walk, 
After d●taciōs ● be used rubbing fore walking.  it shallbe convenient to use warm, ientle, soft & smooth frications or rubbing with oil to make soft the flesh, & so fair to wipe it, as (the skin & flesh being opened) the inward humours may have the more free course to come out, and that the spirit may in due proportion ientely spread abroad into thextreme parts of the body. Let this be your proportion, that you use it so long, till you perceive your body pleasant & lusty. Whosoever after this sort quieteth & recreateth the motion or trouble grown within, and the intention & straining of that breaeth, shall neither feel grief ne heaviness of suꝑfluitee. 
●hole na● of h●r correct t●at is ●sse in y●●ye.  And although the time will not serve, or his business will not suffer him to use walking, yet there shallbe no danger, for nature self hath corrected and emended that belonged to her. Neither let to do this while you be on shipbourd, 
●e of the ●th mu●t be neg●d.  or being in that comen in, not nor although every man laugh at you. verily where it is no dyshonestie to eat, there it is no shame to walk▪ but rather it is more dyshonestye to fear shipmen, horsekepers, hostelers, & tapsters mocking you, not because you play at the sphere, wherlegyg, or tables, or do not exercise to fight with your own shadow, but because in your exercise you do dispute, teach, demand questions, learn, or exercise the memory, 
The sai● of Socra● for exerci● the body  wherefore Socrates used to say that he that would leap, needeth a large room to exercise himself: but he that would occupy himself in singing or speaking, every place would serve both to stand & sit. One thing also in that must be foreseen, 
Having al●dy surfai● we must forbear ●e●.  that knowing ourselves to have surfaicted, or to have exercised the body over much with woman, or that we be weary, 
●loudes ●kyng.  we be not to vehement of spirit, nor cry out over loud, which is a comen practice among lawyers & schoolmen crying out and exclaiming more than needeth, some for glory and ambition, and some hired to be at a bar, 
●iger the ●phiste & ● he died.  or at comen disputations. Our friend Niger professing sophistry in Galatia by chance had swallowed in, the back bone of a fish. In the mean season while an other Sophiste being a stranger had begoonne to exercise his feat, Niger fearing to be prevented by him, & to be defrauded of his glory and praise, if he should g●●● place, the bone sticking still in his throat he began also to cry out. But the place beginning to ●w●ll and to be hard, and he not able to abide the pain, was forced to be lanced and cut & to be searched veray deep with an instrument of iron: the bo●e was t●ken out, but the wound being made veray dangerous, & renning dispeched the man of his life. 
Cold ●nes afte●●bour of ● body a● hurtful  Some man will remember this an other time when he seethe cause. But it is rather ambityon and the part of a young fool, than a thing healthful to use cold bannss after labour of the body, for the evil disposition and hardness which it seemeth to make in thexterior parts, breedeth much more mischief inward lie, stopping the pipes, congeling humours, letting exhalations that alway covet to be loose & at libertee. And besides this, they that use cold baynes must of necessity fall to the precise and prescript diet, (which we utterly forbed) ever careful and doubteful jest if they omit any jot prescribed, every fault forthwith may be sharply laid to their charge. But in using hot baynes is much perdom and libertee. 
●e utilitee ●tte bat●.  For that decreaseth not so much the lustiness & strength of the body, as it increaseth health, because it minystreth such things as be profitable & friendly to digestion. Those things that cannot be digested it doth without great grief spread abroad and dissipate, unless they be crude & stick in the top of the stomach, it recreateth and refresheth the privy werinesse, ●nd with the heat doth mitigate the same. Yet when you shall perceive by nature declaring the same, 
Enoint in stead baynes  that the body is in good tempere and well disposed, it is better to leave baynes, and to be enoynted by the fire, if the body shall need heat, for because that doth convey & bestow the heat through all parts of the body. In the son you may use it neither to much nor to little, but after such measure as the temperateness of the air will suffer. Hitherto have we sufficiently spoken of exercises, now let us come to diet. If y● that we have said before concerning the restreynt and mytigation of appetite, 
The pau● hath no e●res said ● to.  do anything avail, what shall we need any further to give precepts & rules? If it be peinful to entreat and handle the belly as one set at lybertee and out of prison, and to contend with the paunch that lacketh ears, 
●he order ●tet  as Cato said, then must we go about to feed it with meats lighter of digestion. That shallbe thus, if we feed charely on gross meats, & of much nutriment being set before us, as gross flesh, 
●osse vian ●.  cruddy meats, dry figs, hard eggs. Utterly to forbear them it willbe hard Let us tede well of such as be fine & light, 
●●e mea●.  of which sort be divers herbs, wild foul, & such fish as is not fat. It may so be, that taking these you shall content your appetite, and yet not hurt your body. But chiefly we must take heed of that crudite which cometh of eating flesh, 
edited of ●yng flesh safely to be ●ewed.  because it doth not only make the body forthwith very heavy, but also their hurtful leavinge do afterward remain. 
Much e●tyng of fl●●s to be ● stained  And it shallbe best so to accustom the body, that it desire not to eat flesh. For the ground doth bring forth many things, which be not only for the sustenance of man, but also for delicacy and pleasure sufficient: whereof some it so giveth, 
The gro● bringeth fo● enough t● feed o●.  that you may use them forthwith without any business. Other again being mingled with other things do sauce and make them very pleasant. Now forasmuch as use and custom so little doth differ from nature, that in a manner it is turned thereunto, 
Custom next cos● to nature  we may not use the eating of flesh to fill the greedy appetite as woulfes and Lions do: but when we have made a foundation and ground thereof, 
Feeding flesh mu● be moder●  it shallbe requisite then to feed on other meats, those that shall most agreed with the nature of the body, 
●he using things ●uide.  and that jest shall dull the reasonable part of the mind, which then appeareth and shineth as out of a fine and light matter. 
●ilke must ● used for ●eate and ●t for a ●nke  Concerning those things that be lyquyde, you may not use milk for a drink but for a meat, for that it causeth heaviness, and it is of much nutriment. To wine we may say as Euripides said to Venus God send me to have enough of thee, 
he saying Euripides Venus.  but not to much nor to little. Truly wine is a drink much profitable, a medicine most pleasant, 
●yne.  a meat least of all hurting, if it be used temperately, 
●ater  and received by little and little at one's, rather by itself, then allayed with water. Water not only if it be mixed with wine but also a draft thereof alone now and then among wine allayed, maketh that that is allayed less able to hurt. And therefore we must daily use beside our general diet to drink two or three cups of water, whereby the strength and force of the wine maiebe abated. And the body used to drink water, 
Water da● to be dro●ken.  shall not be offended with the strangeness and novelty thereof, nor refuse it when necessity shall require. Many men sometime desire wine, and then especially, when water were most convenient, as when they burn in the son, or contrarily when they be veraie cold, or when they have been much occupied with talking, or have fixed their mind on a thing earnestly, to be short they think that wine aught to be drounken after labours and weariness, as though nature desired some coumforte to be given to the body to refresh it after labour. But nature desire the no coumforte, 
●ature re●ireth no ●licacie.  if you call dilicacie coumforte. But it lokethe for such recreation as is mean between pleasure and labour.  
Wherefore at such time you must eat little, and drink no wine, or at the lest it must be allayed and tempered with drinking water now and then.  

Wine must ●ee allayed wt●ater.  For wine being vehement and subtle in efficacy and virtue, doth make the body that is already out of temper, more out of temper. And it doth exasperate and stiere more, that that already is moved: when it aught rather to be assuaged and quieted: for the which purpose water serveth. Experience teacheth that if we drink hot water, not when we be thirsty, but after werinesse, or vehement commotion, or heat, we shall by and by perceive inwardly a locing or mollifying: because the humour of the water is gentle and doth not bind. 
Water loceth & mo●fieth inw●dely  On the contrary part, drinking of wine hath a great violence and a strength, nothing friendly ne pleasant when diseases begin to grow.  
But because there be that say that hunger breeds a dryness and bytturnesse in the body, if any man fear that, or if any (like children) think it hard to forbear meat till the fever come which he mistrusteth will come in deed, it shallbe convenient for him to drink water.  
For oftentimes when we honour and celebrated the feast of Bacchus the god of wines, yet we live sobrely and abstain from drinking wine, taking up a good use that we do not always desire wine, by itself unmixed. But Minos' king of Creta among other his laws ordained that piping should not be used at the feasts of gods, 
●we made Minos' ● of Cre●  nor dancing when they mourned, and yet we know that the pensife mind is not offended nor can be hurted with melody or mirth, 
The p● mind is hurted ● melody.  but no body is so strong but it wylbee hurt if when it is moved and inflamed, wine be put into it. men say, that certain people called the Lydes, 
The c●stome of Lydes i● time of scarcitee.  would eat but one's in two days, if any famyn or scarcitee of vitailles happened among them: the rest of the time they spent at dice & other games. But he that is a student & loveth learning, if he shall have occasion to sup late, will look on a Map, or a book, or play at the lute, striving & fighting with the belly, 
Studen● have m● means ● restreign● appetite.  and by dyligentlye calling the mind from meat, and turning it to study, will with learning soon shake of his appetite For if the rude Scythian be not ashamed in the midst of his drinking oftentimes to draw his bow, and when it is vubent, to sing, by this means keeping himself from drounkennesse, shall a Greek fear to be mocked, that with letters and his books doth by little and little shake of importune and the unruly appetites? The young men of whom the famous Poet Menander in his comedies treateth: (whom while they were banqueting, an old Bawd thought to trap in a snare with bringing in divers fair and gorgeous harlots,) did cast down their heads, and fallen to their delicates, not so hardy as once to cast their eyes on them. But those that love good learning have many honest and pleasant ways to withdraw and pluck back the mind, if they can by none other means restreigne the greedy and beastely appetite when it seethe meat.  
And where those the be teachers of feats do cry out, the masters of games do oft inculke into their scholars, that dysputing of learning at meals corrupteth the sustenance, and causeth heaviness of the head. It is not always to be feared, but when we go about to define weighty matters, or to dispute for the victory who shall bear the bell. The brain of a Phoenix is veraye pleasant and delicate, yet it is said, that it causeth the head ache.  
Disputation at meat, as it is no pleasant susteinaunce, 
●gainst ●m that allow ●utyng reaso●g at ●les.  so it breedeth veraye much ache and heaviness of head: Thus say they. But if they will not suffer us at meals to demand or oppose, dispute, or read any other thing then that shall delight and help pleasure: and if they reckon that to be a part of honesty and profit, we will give them warning that they trouble not ne molest us, let them piycke them from us, & teach it their fellows and scholars. Whom while they discourage from good lettres, and use to spend their life in mocking and raylling, they make like to the pyllers of their school, gross in body, and dull in wit, like a stone, as Aristo. veray featly said. And yet the selfsame men being counseled and persuaded by Physicians do always command, 
A pause t● be made ●twene sup● and gooi● to bed.  not to gooe to bed immediately after supper. But suffer a pause to be between supper and gooing to bed, not heaping together the meat, troubling and oppressing the spirits, lest they overlaye concoction, the meat being raw and boiling in the stomach, as they be wont that intend after supper to move the body, who do it not with renning nor with extreme, but with soft & gentle exercise, as walking, 
The min● after mea● must be ● quiet as● as the bod●  or moderate dancing: even so ought we to think that the mind after supster must not be troubled, neither with business, nor with cares, nor with subtle contentions, which commonly grow into an ambitious conflict & tumult: 
exercise of ●dentes af● supper.  but there be many questions of the nature of things, which as they be not weighty, so be they probable, many narrations also that concern good manners, wherein some thing is worthy to be considered and weighed, voided from all contention and strife, and yet mixed with such pleasures as may coumforte and delight the mind. And some there be, that for pleasure have called such exercises in questions of histories & of Poetes, the secound course of students & learned men. There be narrations beside that be easy, and wherein is no tediousness, there be also fables. To hear of the conceits of the lute or other instrument it is more easy than to hear the harp or shawm gooing. There is also a ꝓportion of time herein to be regarded, that is, 
Aristotle ● opinion o● walking ●ter supper  when by the soft & gentle setteling of the meat the digestion is temperate, & such as we would have. But forasmucheas Aristotle is of this opinion, that he thinketh walking after supper doth stiere the heat, & sleep incontinently doth suffocate the same, & other think the contrary, that digestion is furthered with quiet, and that it is hindered with motion: some following Aristoteles mind, do walk immediately after supper, other inclining to tother part do rest. Mine opinion is, that you follow a peculiar way made of both, that may coumfort the body after supper, and keep it, not vexing the mind, nor yet suffering it to be idle, but (as before is said) ientely moving the spirits, and making them more pure & fine by telling or hearing some pleasant and merry conceit, that neither may fret the mind nor cast it in dumps. 
●omites & ●rgacious ●t to be v● but in ne ●ytee.  You shall besides not practice vomits nor laxes or losing of the belly made with medicines, except great necessytee requireth, because they be evil coumfortes & solaces of surfaicting. And yet the comen sort of people use it, who to th'intent to purge & evacuate their bodies, do purposely fill the belly and again do purge & empty the body to fill it, booth against nature, no less in the mean season troubled with repletion, then with emptiness, yea, rather by all means avoiding repletion as a let to delicacy, prepare and make ready emptiness as a place and space for pleasures. It is evidently known, 
The hurtfulness of v●mite.  that either of those things troubling and shrinking the body hurteth the same. Vomit hath a peculiar mischief, in that it increaseth and nourisheth insacyabilitee, and is never satysfied. There cometh of it vehement hounger and troublesome, as it were flouddes at divers times, which by violence pulleth a man to meat being alway tormented, not by reason of appetite desiring meat convenient, but by the inflammations and exulcerations of medicines, & playstres. By reason whereof of when they have pleasures, the same are nothing pleasant ne profitable, but the parties have much trouble in the fruition of them, and beside, the retchynges and violent commotions of the pores and spirits, do impress & leave behind them certain remains, that will not tarry and look for a purgation, but so redound and flow into all the body, as the filth doth in a ship when the pump is full, which hath need rather of casting out, 
●urga●yōs ●d medyci●s do often times ●ore harm ●en good.  then to have more load laid on. And the commotions that through medycines be made in the bottom of the belly, do corrupt and make moist the parts subject thereunto, & increase more superfluitee than they bring out. And therefore, even as one being displeased with the multitude and great compaignie of Greeks dwelling in a cytee doth banish them & replenysh the same with Arabians and Scythes being strangers: so, many being out of the way, when they have emptied their bodies of those things that it was used with, and superfluitees, they put therein strangers, as for example, the grains which the Apothecaries call grana Cnidia, and Samonie, & an huge quantitee of such like things that can so little purge nature, that they themselves have more need to be purged. Wherefore it shall be best to keep the body by moderate & sober diet in such case concerning emptiness and repletions, that it shall not need of it.  

●ow the ho● may be ●ewed, if ●de shal●e.  And if it shallbe requisite at any time to renew the state of the body, then use a vomyte without medicines and without torment such as may nothing trouble you. For in like manner as clotheses washed in a buck and scoured with ashes and salt peter, be more freted and wasted then when they be washed in fair water: so vomytes that be forced with medicines, do more hurt, corrupt, and consume the body. When a man is bond there is no better medicine, than to use such meats that will easily move and stir and gentlely loose the belly. Whereof, when you have familiar experience, 
●he way to ●e the belly ●hen it is ●unde.  the use thereof is without grief. If it will not be loosed with those meats, you must drink water many days, or keep abstinence, 
Clysters better 〈◊〉 purgacio●  and afterward receive a clyster rather than any medicines, because they both trouble and corrupt the body. And yet the comen people very gredyly & lightly desire them: 
Why the men sort● people t● purgacio●  but for none other purpose then harlots use sorcery to make aborsions, and to destroy that they have in their wombs, to th'intent they may quickly fall again to lechery, but let us pass these things. Those that be to much diligent and prescribe to theim selfes' abstinence & fasting at certain times, do not well. For they when nature nedethe not, do teach it to need scarcitee of meat, and by use maketh abatement, and minisshing of meat necessary, which aught to be given in time. It is better to add such corrections freely when need shallbe, then to use prescribed times. But when you feel not, nor suspect any disease toward you, it shallbe requysite to prepare so for all the other rate and order of your diet, that upon occasion given, it may easily and for the profit of the body suffer novelty and be obediente, not to serve and to be bound to that trade of living, so taught and used, that it must of necessity be reduced unto certain times, quamtitees, and courses.  
For that is neither sure, nor easy, nor good manner, and it appeareth rather to be the life of an oyster that gapeth at certain tides, or of a stock rather than of a man. For they that so tie theimselfes at all times to one trade in meats, abstynences, exercises, or rest, do bring theim selfes to a vain and vile life, fantastical, that no man usethe, clean contrary to amity, glory and civilytee. And that I said I commended not.  
verily good health is not made nor ordained to be idle and at rest, which be the two greatest mischiefs that be annexed with sickness. 
Idleness a● rest be t● of the chief● evils th● be toyne with sickenes●  And there is no difference between him that preserveth the sight of his eyes by that means that he may see nothing, and his voice that it may not speak, and between him that thinketh that good health cannot be preserved but by not using and not exercising the same. And although he far well, yet he nothing the more profiteth himself to do divers things that belong to humanity, & ientlenes. Therefore we may not think that idleness is wholesome, 
Idleness destroyeth health & pleasures.  for it destroyeth that, wherefore health is desired. And it is not true that they far better that live in quiet. For Xenocrates that lived in most quiet, fared no better than Photion, who was still occupied: nor Theophrastus' better than Demetrius. And the fleeing of administration of things and ambition, nothing availed Epicure, or his Epicurians, to that state of the body that they so much commended. But the natural habit & state of the body must be preserved by other means, so that in all kinds of living we aught to remember, that there is in the body of man one place for sickness, an other for health. And yet those that have to do in matters of the comen wealth, 
Plato h● admonic● to his sc●lars at hi● going ou● of the schoo●  (I said) must be otherwise admonished, than Plato used to teach his scholars: Departing out of the school, he used to say to them: Take heed my children, that you bestow this idle time in some honest thing. 
Wherein ruler's of ye● men wea● shall exercise their bodies & wh●  But we will exhort such as have to do in the comen wealth, to exercise theim selfes in honest and necessary labours, and that they stiere not the body for light & mean matters. Many troubling themselves for every matier, watching, taking journeys, riding up and down fall into sickness, whenin the mean season they do nothing profitatable or for thadvancement of a comen wealth, but lie in await to hurt, do envy & hate others, and hunt for a little vain & unprofitable glory. That that Democritus said agreeth chiefly against them (if I be not deceived) If the body should sue his tenant, 
●e mind tenant to body.  the mind, it could not be avoided but he should be found guilty for evil using his offyce. Perchance Theophrastus said true, when by a metaphor he said, that the mind gave the body a great reward and fine, to admit him to be his tenant. For verily the body receiveth more hurt than the mind, not using his lord as is convenient, nor regarding him as he aught. For as oft as the mind is occupied in his affeccitions, labours, and cares, he favoureth not the body. I marvel therefore what Jason meant when he said, the law must be broken in trifles, to th'intent that justice may be executed in great matters, 
When ru● shall take creation.  We will upon a good ground warn him that is a minister in the comen wealth, to be remiss and quiet, & to take his ease when he hath but trifles to do, to coumforte & recreate himself in them, if he will have his body able to suffer pains in notable and hard matters, not sick, dull or weak, to hinder him: but as it were healed and renewed in an idleness and rest whilst he were on shipbourde, so that when the mind shall call him again to his necessary affairs, he may follow his trade as the colt used to suck runneth with the dame. Wherefore when they may for their business, let them counforte and cherish theim selfes, & let them defraud the body neither of sleep neither of meat, nor of such ease and recreation, as is mean between pleasure and pain, and doth not observe prescript time. For as burning ●rom wastes being quenched in water after it is driven out and beaten together with vehement labour: 
●ten alte●ions con●e the bo●.  so is the body of man consumed by alterations, sometime overcharged & laden with business, another while drowned & overwhelmed in pleasures, and when after being made dissolute and feeble through bodily pleasure and drinking wine it is forced to come to hear causes, or to exercise some like function which requireth sore labour, effectual diligence, 
Heraclit● called the drowsy a contiral shower rain, an● sought to cured the but the m● part of n● do so themselves though t● sought to● have sick● rather t● health.  and earnest study. Heraclitus being sick of the dropsy willed his physician to turn the shower into drieth: a great many go clean out of the right way, who after they have been long occupied tossed and tourmoiled in labours & werinesse, when they have kept the body long without meat and sleep, then chiefly go about, and give theim selfes to make the body weak and feeble with wantonness and pleasures. And by and by upon the same do eftsons put it to as much pain as it is able to bear. For nature desireth not such patching and botching of the body, but the foolish mind rather being intemperate and unnatural. For in like manner as shypmen and mariners when they come to the land give them selves to pleasures and wantonness and thereupon incontinently be called to the sea again to their former painful labours: so the mind sequystred from business, is rapt with pleasures & immediately upon the same returns to his accustomed labours & will not suffer nature to have that she hath most need of, that is quietness & rest: but ever oft changing from contrary to contrary doth trouble it, and bringeth her out of her own state and course. Those that have wit will not apply their bodies to pleasure when it is wearied. They do not desire it, not they remember no such thing, because the wit is given to honest business, and the part of the mind that should desire pleasure, is over whelmed and occupied with other desires. Truly that which Epaminondas said merrily when an honest man died in the time of the wars between the Thebans and a town in Boeoti● called Leuctrum, 
Studente have no me to sper● in dyssol● living.  good lord what lesure had this man to die at this time in this great business it may be truly said of him that ' is occupied in matters of the common wealth, or in study of good learning, what time hath this man to be balking, to be drounken, or to play the wanton? Yet when they have time to counforte refresh and recreate the body, let them beware and eschew both labours unprofitable and chiefly pleasures not necessary, as enemies to nature. For I herded Tiberius Caesar once say, that he was a very lobcoke that after he passed the age of lx years did desire a physician to feel his hand.  
But it was somewhat arrogantly spoken. Nevertheless, I think this to be true that it is requisite that a man be not ignorant in his own pulses: 
●ery man aht to ●we ● own pull ●and what ●ng is ●d or evil his body.  every man hath a diversitee therein, yet nomanne aught to be ignorant in his own temperature, how hot, how dry his body is: neither what things do it good or hurt. For he lacketh the knowledge of himself, & a blind and brute mind dwelleth in that body, that must learn these things of a Physician, whether he be more in health in summer then in winter, and whether he may use things that be moist easilyer than dry, and whether he have a dull or fast beating pulse. To know these things it is not only profitable but also easy: because we be daily in experience therewith, & be parties thereto. But in the diversytee of meats & drinks it is more requisyte to know what is good, what is evil, and to be expert in those that be friends to the stomach, rather than enemies: to know what furthereth digestion, than what is pleasant and delicate to the mouth.  

●s a shame ●ske of a ●ysician at mea● be good digestion ● what cō●rye.  To demand of a Physician what is easy to be digested, and what is hard, what provoketh a lax, & what bindeth: is asmuch shame, as to ask what is sweet, what is bittur, what is sour, what is sharp. You shall see some that will check and correct their cooks, subtly discerning if there be to much sweetness, salt, or tartness in their meat. 
●●y pot●e is seldom ●l season, and the ●y comen ●ceinpe●.  And yet they know not what thing, if it be received into the body is light, unnoysome, or profitable: whereof this followeth that their pottage is seldom evil seasoned, & yet tempering and seasoning theim selfe veray evil & out of course, they cause the Physicians daily to have much business. And such mouthed men take not their pottage to be best, when it is most delicate but they put thereto many things that be sharp: yet into the body they pour in many pleasures that fill & provoke it to vomit, partly because they know not, partly for that they do not rememembre, the nature hath joined with things that be wholesome & profitable such pleasure as is without hurt & still endureth. This also maketh to the purpose, to remember what be friendly, & apt, for the body, and what otherwise: to know in sudden affections y● do daily & hourly chance & other circumstances how tapply to every thing his ꝓpre & peculiar diet. For the scrupulosite & frowardness of the comen people that found theimselfes grieved with alteration of the palm of the hand, and who by other displeasant tokens growing of lack of sleep and swimming in the head, gather and conject that the body within is corrupted and infected, is not to be feared nor regarded of students, or such as be occupied in affairs of the comen wealth, to whom we speak. But they must avoid an other more vehement doubt in learning, whereby it happeneth that they be forced not to favour or spare the body, nor to regard it, oftentimes when it is almost done, still constraining it to make mortal war with immortal things, 
●●ery tale ●ust stuts that ●our not ●r bodies.  & earthly conflicts with heavenly matters. But at length it chanceth to them as it did to the camel, whom his fellow the ox desired to ease him of his burden, to help him being wearied to bear it, the camel refused it: well said the ox, it will not be long, but thou shalt both carry me and all my burden. The ox was a south sayer, for being dead, the camel was compelled to do it in deed. Even so it happeneth to the mind, who denying for a while to give the body being werired time to be recreated and refreshed, not long after falling into a fever, or into head ache is compelled to be sick, and to be pained with the body, 
plato wo● that the bo● should ● be exerce without mind n● mind wrout the b●  leaving books dysputations, and all other exercises of learning. Wherefore Plato did give a good lesson, that we should neither exercise the body without the mind, nor the mind without the body, but that we should indyfferently preserve the body as married to the mind, specially when it attendeth on the mind, and maketh itself partaker of the labours thereof, 
●othyng so ●c●ll●nt as ●lth.  then should we again bestow on it care and solicitude, giving to it for reward that noble and desired health, thinking that of all things that proceed from the mind, no gift more excellent may be given to the body, then that it may be without all impediment and hindrance either to the knowledge of virtue, or to the profit of speaking and doing * ⁎ *   printer's device of Richard Grafton