The Householders Philosophy. Wherein is perfectly and profitably described, the true Oeconomia and form of Housekeeping. With a Table added thereunto of all the notable things therein contained. First written in Italian by that excellent Orator and Poet signor Torquato Tasso, and now translated by T. K. Whereunto is annexed a dairy Book for all good housewives.  
AT LONDON Printed by J. C. for Thomas Hacket, and are to be sold at his shop in Lomberd-streete, under the sign of the Pope's head. M. D. LXXXVIII.   

❧ To the worshipful and virtuous Gentleman Master Thomas Read Esquire, health and all happiness.  

WOrth more than this digested thus in haste,  
Yet truly set according to the sense,  
Plain and unpollished for making waste,  
Of that which tasso's pen so highly graced,  
This work I dedicat to your defence.  
Let others carp, 'tis your discretion  
That must relieve mine imperfection.   Your worship's most affectionate T. K.  

A Catalogue or Index of those things worth the memory contained in this Book.  

A  
Achilles' is not to be imitated of a noble man. Folio. 13  
Aid amongst Servants for the help and ease of one another necessary. 17  
Action distinguished. eodem  
Arte of weaving honourable. fol. 21  
Artificers defined. fol. 17  
Autumn more copious of fruites than the spring-time. fol. 6  
Autumn wherefore judged the best of other seasons. 7  
Age in marriage to be looked unto. 10  
Apparel for Women. 11  
Artificial riches what. fol. 19   

B  
Beauty more regarded in a Woman then a man.. fol. 11  
Beauty forced by painting insupportable in a woman. cod.  
Beef at feasts, more used for fashion then food. fol. 5  
Beef sought for and desired by Ulysses' Servants in their travail. eodem  
Bo●…e wedded to the soul. folio. 9   

C  
Catullus why he called Wine bitter. fol. 6  
Colour of Wine and what 〈◊〉 ought to be. fol. 5  
Circe's given to weaving. 7  
commodities of the spring and of Autumn. 6  
Complexion of servants, and what it should be. 16  
Conditions in Servants 17  
Consideration in conditions of possessions. 19  
Clerks or Secretaries who and what they ought to be. 17  
Conjunction of man and wife like that of the body and the soul. 9  
Conservation of things how it should be used by a good housewife. 18. 20  
Customs in bringing up of Children. 13  
Care of housekeeping of divers sorts, and whether they vary in form only or in gettings. 20  
Care of Children how it is to be divided twixt Father and the Mother. 12  
Care of the housewife concerning things that are brought into the house. 20  
Cares necessary for a housekeeper desirous to preserve his wealth. 18  
Care of household is divided into two parts. 8  
Care of housekeeping as great to the Fathers and Masters thereof as is the care of a Kingdom to a King. eodem  
Cleanliness in housekeeping. 16  
Care of servants in their sickness. 17  
Chastisement toward servants what. 13  
Country provision unbought serving for the Table. 3  
Conserves necessary in houses. 20  
C●…ll wars begun by Servants. 15   

D  
Desire of riches and how far it doth concern a housekeeper. Fol. 24  
Difference betwixt Exchange and Usury. 25  
Difference of Servant and sovereign or Master, founded first by Nature. fol. 14  
Delights of the Spring and of Autumn. fol. 6  
Division of land Quadrupartite. 3  
Difference betwixt the instruction of Servants and of Beasts. fol. 15  
Discomodities of Summer and Winter. 6  
Disobedience of Wives whence it riseth. 10  
Distinction of nobility betwixt man and wife how great. 9  
Difference in merchandise. eodem.   

E  
Earth universal nurse of all things. Fol. 23  
Education of Children as well appertains to the Mother as the Father. fol. 12  
Education of Children, and what it ought to be. 13  
Exercise of Housekeepers for health. 10  
equality in marriage to be respected. Fol. 9  
equality in marriage wherein it doth consist. eodem  
Exercise a Husbandman's physic fol. 10   

F  
Families or households of what sort of Servants to be made. fol. 16  
Factors and surveyors and overseers. eodem.  
Feasts not forbidden to Women. 21  
Fortune maketh many men servile. 15  
Fruits preserved in Vinegar. 20  
Fruits of the earth are natural gains. 19  
Fear not commendable in a man. 10  
Form of getting what. 23.   

G  
gain in ware natural 23  
Gain unnatural how it is distinguished 25  
Gain purchased with sweat or sweet. eodem  
gain honestly made by the Mistress of the house. 23  
Grapes gathered out of season. fol. 5  
Grapes growing in Greece, of what colour and what wine is made of them eodem  
Grapes gathered in Autumn. 6   

H  
Homer why he called Wine sweet, and why bitter. fol. 6  
Homer what properties he gave to Wine. 5  
Huswifry consisting much in spinning. 20  
Hair a great ornament of nature. 11  
Hair cut from women's heads and why. eodem  
Honest recreation not to be withheld from Women. 12  
Hearts not bred in Africa. fol. 5   

I  
Idleness and ease make some servants evil. Fol. 16  
Instruments of household to be kept clean. eodem  
Imitation of Nature. eodem   

L  
Love figured without a beard. Folio. 11  
Lovers wanton embracings different from those of married folk. eodem  
Love of Children. 12  
Linen and woollen weaving necessary in housekeeping. 20   

M  
Money why and how found out and used. Fol. ●…9  
Matrimony maketh equal many differences. 10  
Marriage at what years to be solemnized 4  
Meat wanting upon sudden entertainment of guests, how to be supplied. 12  
Mothers ought to give their own Children suck. eodem  
Mothers ought not to be too tender to their children. 13   

N  
Nature changed by Nurse's Milk. Fol. 12  
Nurses commonly ordinary persons. eodem  
Natural gain how to be raised. eodem  
Natural riches what. 10   

O  
Offices how and when to be distinguished. Fol. 16  
Oxen placed by Hesiodus in steed of servants. 15  
Opinions of some concerning the soul. 9  
Orders in household business. 16  
Orders of Publicans. 24   

P  
Practices of mind and body how to be used. Fol. 13  
People regard aparances. 14  
petrarch's opinion of the people. eodem   

Q  
Quality of substance what. 19  
Quality of servants what. eodem   

R  
Revenues. Fol. 18  
Rents. eodem  
Regard of householders. 19  
Reason necessary in Servants. eod.  
Riches how to be considered. 20   

S  
Servants working. Fol. 17  
Servants care in maintaining of their working tools. 16. 17  
Salary or wages fit for Servants. 14  
Shamefastness not improper to a married man. 9  
Situation of lands. eodem  
Servants a defence to their Master. 15  
servants different from slaves. 14  
servants what and who they be: 17  
Servants how to be used. eodem   

T  
Thales one of the seven wise men of Greece, how he became rich. Fol. 19  
Times of the year to be considered of a householder and good Husbands. eodem   

V  
Virtues proper to men what. 9  
Virtues proper to Women. eodem  
Usury how pernicious a thing it is. 25   

W  
Wealth how to be used 18  
Weaving how first found out. 20  
Women how to be chosen in wedlock. 11  
Women married rather young then old. 10   
FINIS.   

❧ The Householders Philosophy.  
IT was then about that time of the year that the Grape-gatherers were went to press their Wines, and that the Trees were seen (in some place) despoiled of their fruit, when I (in the habit of an unknown Pilgrim) road betwixt Novara & Vercellis, where seeing the air were black, & environed on every side with clouds ready to rain: I began to set spurs to my Horse, but the whilst I heard a confused cry of dogs, and turning me about, I beheld a little Kid surcharged, pursued, and anon evertaken by two swift Greyhounds, in so much as it there died at my feet. The unerpected pleasure of which game, stayed me till a youth of eighteen or twenty years of age, tall of stature, of a good aspect, well proportioned, tough line wed, and of a strong constitution, beating and crying out upon the dogs took the poor ●…dde fro forth their mouths, and gave it to a peasant attending on him, that laid it on his shoulders, and at a beck of the youth got him swiftly on before. Whereupon the young man turning towards me said. Tell me sir of courtesy▪ whither is your journey? I would to Vercellis (quoth I) this evening if the time would give me leave. You might happily get thither (qd he) were it not that the River that runneth before the City, and that divideth the confines of Piemount from those of Milan, is so overflown that you can hardly pass it, so that I would advise you, if it please you, to lodge with me this evening: for not far hence near that River, I have a little Cottage, where you may repose yourself with less disease than in any other place nigh thereabouts. Whilst he thus spoke I steadfastly beheld him, and me thought I perceived in his very countenance a kind of gentility and grace, so that (judging him to be of no base or mean condition) seeing him a foot, giving my Horse to a hireling that came with me, I dismounted. Thereupon (quoth he) you shall advise yourself yonder on the Ryverside, whether you were better to pass on or stay: and thither will I go before, not to arrogat any superiority, but as your guide, because perhaps you are not well acquainted with the way. Fortune (quoth I) doth favour me with too noble a conduct. God grant in other things she show herself as prosperous. Here I became silent, and I followed him, but he regarded oft, and often overlooked, and looked on me as if he were desirous it seemed to understand of whence I was: so that I prevented his desire, and in some sort to satisfy him, said I was never till now in this Country, but heretofore going into France I passed by Pyemount, howbeit I repent me not that I came this way, for the Country is very pleasant, and inhabited of people passing courteous. Here perceiving that I ministered occasion of speech, he could no longer hide what he desired, but said.  
Tell me I pray you, what are you, what Countryman, and what good fortune led you into these parts? I was borne (quoth I) in Naples, a famous City of Italy, my mother a Neapolitan, my father of Bergamo, a City situate in Lombardy, my name and surname I conceal, for they are so obscure, as if I should report them, yet you could not be the more informed of my state. The wrath of Fortune and of mighty men I shun, howbeit I am eftsoons shrouded under the the estate of Savoy. Under a magnanimous, just, and gracious Prince you sojourn then (quoth he.) But modestly remembering that I desired to conceal some part of mine estate, he inquired no further of me. We had now walked little more than half a mile, but we arrived on the side of the river, swifter then which, never ran arrow fro forth the strongest bow of Parthia: and it was swollen so high, as it far surpassed the wont limits, neither could it be contained in the compass whereunto it was accustomed. And it was told me by the Countrymen commorants there, that the Passador would not put off from the other side, but that (upon what occasion they knew not) he had refused to waft over some French Gentlemen, that would have given more than ordinary for their passage. Whereupon, turning to the youth that was my guide, I said. That necessity now bound me to accept his courtesy, which notwithstanding I had not yet determined to refuse: albeit I had rather acknowledge this favaur proceeding from your own disposition then from Fortune. It pleaseth me notwithstanding that she hath wrought it in such sort as we shall have no need to doubt of your abode.  
Thus more and more he confirmed mine opinion, that he was neither of ignoble birth nor mean capacity, whereupon content to be consorted with so well accomplished an Host: (qd I) the sooner you shall please that I receive the favour to be lodged, the more shall I accept of it, and therewithal he led me to his house that was not far situate from the Riverside, and it was as high as on the outside we might easily perceive it comprehended divers rooms and stories one above another. Before the house there was a little Court environed with Trees, and there they ascended by double stairs which were without the Gate, either of them containing five and twenty large & most commodious steps. On the top of the stairs we entered into a fair Hall, four square & of convenient greatness, for it had two porthals on the right, and two on the left side, and as many in the upper end. Directly against the Gate whereby we entered, was there another Gate, and thereby we descended by as many other steps into a little Court, about the which were pretty lodgings for servants, and houses for Corn, and thence we passed into a Garden large enough, and filled with fruitful Trees, very orderly and artificially disposed. The Hall was furnished with hangings and every other ornament beseeming the lodging of a Gentleman. In the midst thereof was the Table covered, and the Cupboard charged with curious plates of Candie, furnished with all sorts of dainty fruits. Fair and passing well placed (quoth I) is this goodly house, and it can not be possessed but of some noble Gentleman, who though amongst the woods and in a Country Town, let's not yet to imitate the delica●…y and neatness of the City, but are you the Lord thereof? Not I (quoth he) my Father is, whom God grant a long life, neither deny I him to be a Gentleman of the City, or unexperienced in Court or on the worlds conditions, albeit he hath spent the greater part of his time in the Country, having a Brother that hath long been a Courtier in Rome, and that yet abideth there, highly favoured of the good Cardinal Vercellis, whose valour and authority in these quarters highly are accounted of. And in what part of Europe and of Italy, (quoth I) is that good Cardinal known and not accounted of.  
Thus as we were reasoning, there met us another youth of less years, but no less gentle spirit, that brought word of his Fathers coming, who eftsoons was returned from surveying his possessions. And anon there came the Father on horseback attended with a footman, and an other servitor that road before, who dismounted, immediately came up the stairs. He was a man of middle age, yet nearer threescore then fifty: of countenance very pleasant, mixed with comely gravity, and by the whiteness of his hair and beard (that only made him seem old) his dignity was much augmented. I framing my passage towards the good man and master of the house, saluted him with that reverence which I thought fitting both his years and such as he should seem. And he turning to his elder Son with a pleasant countenance, asked him whence I was, for I have never seen him hereabouts or else where (quoth he) to my remembrance. To whom his Son made answer thus. He cometh from Novara, and travails towards Turyno, but making nearer to his Father, he whispered to him in such sort that he would inquire no further of my state, but said, whence soever he be, he is welcome here a shore, for he is happened on a place, where to our power, honour and service always hath been used to strangers. I thanking him for his courtesy, prayed that as I willingly received this favour of him, so in other things I might show myself mindful and regardant.  
These things thus discoursed, the servants had provided water for our hands, and (having washed) we sat, as it pleased the good old Gentleman, who desired to do me honour being a stranger. Forthwith was the Table furnished with fruits, as Melons, Citrons, and such like, which at the end of Supper were at a wink of his reserved and set up, & then he began thus. The good old man Coricius, the Gardener of whom I remember I have read in Virgil. 
Nocte domum dapibus mensas onerabat inemptis.  
Hied home at night & filled his board with delicates unbought   
And in imitation whereof Petrarch speaketh, reasoning of his Ploughman. 
Epoi la mensa ingombra,  
Di povere vivande,  
Simili a quelle ghiande  
Le quai fuggendo tutto'l mondo honora.  
And then he decks his board about  
With meats of mean esteem,  
Like to those jays whose flight contents  
The world, cause fair they seem.   
So that you need not marvel if I after their fashion, fill your Table with unbought viands, which though they be not such as you are used to taste elsewhere, remember you are in a Country Town, and lodged in the house of a poor Host. I hold it (quoth I) a happy thing to have no need to send for necessaries to the City for the supply of good manners, I mean not of good meat, for thereof sir me seems here wants no store. It lightly happeneth not (quoth he) that I send to that City for any thing necessary or fit for the life of a poor Gentleman, for (God be praised) I have abundance of every thing ministered unto me upon mine own ground, that which I have divided into four parts or forms, call them what you will. The first and greatest part I blow and sow with wheat and all kind of grain. The second part I leave for Trees and plants, which are also necessary either for fire, the use of Architecture, & other instruments of household, as also in those places that are sown are many rows of Trees, whereupon the vines after the manner of our petit Countries are laid and fastened. The third is meadow ground whereon the Herds and little flocks I have are wont to graze. The fourth I have reserved for herbs, flowers and roots, where also are some store of hives for Bees, because beyond this Orchard wherein you see that I have gryft so many fruitful Plants, and which you see is somewhat separate from my possessions, there is an other Garden full of all sorts of salad herbs and other roots.  
You have well divided your lands (quoth I) and it is well seen that you are studious of Varro not of Virgil only. But these Melons here that are so sweet, are they also growing upon your own ground? Yea (quoth he) and if they please you, eat of them and tarry not for me. For if I have eaten but a little, it hath not been for sparing them, but because I deem them scarce wholesome: for albeit they be sweet of savour and pleasant to the fast: nevertheless, hanging always on the earth and not discovered on all sides to the Sun, it must needs be, that there they soak up the superfluous humours of the earth, which most commonly (being unpossible to be well or equally ripened by the virtue of the Sun, which cannot enter into every part) it hap peneth that there are few good Melons to be found, but that many of them taste like Goords and Cowgo●…ers, which also hang upon the earth unripened.  
Here he became silent, & I to show that I allowed of that he spoke, said little: knowing that old men, or they that grow in years, were ever more desirous of reasoning and talk, than any other thing, for we can not please them better, then to hearken to their speeches with attention. But he then almost at a stay, said because his wife was wanting. Sir, my wife being withdrawn from your presence, happily looks to be invited, therefore if it please you I will cause her to be called. For albeit I know that modest strangers are more abashed with the company of women then of men, yet not only the Town but the custom of our Country, carrieth a certain privilege, whereof it will be well that you begin to advise yourself.  
The Wife being called, came and sat her down at the upper end of the Table, in that place that was purposely left empty for her, and the good man of the house began again. Now have you seen (qd he) all my dearest things, for heaven hath not granted me a maiden Child, for which I were to thank them much, were it not but that my wife lamenteth oft for want of one to bear her company, for my Sons are for the most part absent & employed otherwise, wherefore I thought good to have married mine eldest Son had he not much disliked and entreated to the contrary. I cannot (quoth I) in any sort commend this custom of marrying young men so soon. For it standeth not with reason that they should first be getting Children, before themselves were come unto their groweth, whereunto me thinks your Son here hath attained: beside, the fathers ought to exceed their children always eight and twenty or thirty years at the least, for otherwise they are in the vigour of their years when the youth of their sons begin to flourish, insomuch as their desires are yet unaccomplished, which if by none other means, yet by example of their Children they might moderate, and oft it is the cause, that such regard is scarcely had or used to them by their Children as is due to Parents, for many times they are companions & brothers in their conversation, nay now & then (which is most abheminable) they are ryvalls and competitors in love, where if they exceeded more in years, their Fathers could not match them in their young desires, but (being decrepit) should solely expect and approve that aid and comfort at their hands, which is their due, and nature bindeth Children unto. And herein I remember that apt form of speech used by Lucretius. Natis munire senectam. For by nature Children are the fortress & defences of their Parents, neither could they be such, were they not of able and sufficient years, when their Parents are arrived and come unto their age. Whereunto yourself being eftsoons nigh, me thinks you ought to hold yourself no less satisfied of the help you have, them of the good conditions of your Son, who though he cannot yet find in his heart to be married, shall happily conform himself thereunto ten or twelve years hence, and time enough. Whilst I spoke thus, I remembered that my argument was more acceptable to the Son than the father, and he according to my remembrance, said. I hunted not all in vain to day, for I have not only killed, but more than I looked for, I have happened on an honest advocate to plead my cause: and thereupon he carved me of the daintiest morsels of the Kid, and laid it on my trencher, whereof some was roast, some was backed after the manner of myneed meat. With the Kid was served (in several dishes) some part of a wild Boar, dressed after our Country fashion with lard, and in two other dishes, two pair of Pigeons, the one roasted, the other boiled This wild Boar, (quoth the good man) was taken by a Gentleman a friend and neighbour of ours, who often time participates the profit of his sports with my Son, the Pigeons, them I have from my own Dovehouse, and with these few have we furnished a poor Supper, as for Beef and such like, I hold it rather a trouble to the stomach and the Table, than a necessary meat for this contagious weather. It sufficeth me (quoth I if it be not more than needs) to eat of two kinds of wild flesh: & me thinks I have supped with noble men to night, in whose time we read there was none other flesh eaten then Beef, Pork, and Uenizon and such like, for the banquets of Agamemnon as we read in Homer, although (by the opinion of Lucian,) they might deserve to have old Nestor at the almost as a Parasite, were not furnished with other viands And the company onhis of Ulysses, bore not so many mishaps and heats of the Sun for the desire of Feisants or Partridge, but to feed up 'pon Beef. Virgil likewise inducith Aeneas, that in Africa slaw seven Hearts, where, after the judgement of some, it should have been some other thing, for in Africa are no Hearts bred, but in having regard to the conveniency and custom of noblemen's diet, he feigned or forgot that which properly is used and eaten in that province.  
And wherefore (quoth the old man) did the Poets feign that Noble m●…n of their time, did eat such kind of flesh. Because (quoth I) they are of great nourishment, and they (as those that exercised themselves with much labour) had need of great nourishment, which Birds cannot yield that are so easily digested: but the flesh of wild Beasts, although they be of great nourishment, yet are they wholesome because they be much exercised and stirring, and their fat is far more natural than that of Swine, or other Beasts that fatneth by the hand, for it is not so soon puffed up & fattened, as those Beasts that commonly are stalled and foddered, therefore it was aptly said of Virgil, speaking of Aeneas soldiers. 
Implentur veteris bacchi pinguisque ferina.  
And they are filled every one  
With old wine and fat venison.   
For they fed thereof at will, without any noisome or superfluous fullness. herewithal I held my peace, and the old man began thus. The discourse that you have made of Wine, and of the ancient times of Noble men, makes me remember that which I have heard observed of Homer, who evermore in praising Wine, called it Nigrum et dulce, which two conditions, me thinks are not very commendable, and so much the more it seemeth strange unto me that he should give Wine commendations of that sort, the more 
Wines of the Eastern parts.  I have observed, that the wines of Levant, which are brought over here to us, are white of colour, as are the malmseys, and the Roman wine which I have tasted of in Venice, without that, the wines which in the kingdom of Naples are called Grecian Wines, because they were made of the Grapes that grow in Greece, be white or rather gold-colloured, as that above all the rest is whereof we have spoken. And those wines are more properly white that are of the Rheyne of Germany, and those others that grow in cold Countries, where the Sun hath not so much force as it can ripen Grapes before the time of Grape-gathering, albeit happily the manner of their making, may also be the cause of their whiteness.  
Here I answered, that the Wines were termed sweet of Homer, with that kind of Metaphor wherewith all things, either pleasing to the senses, or acceptable to the mind, are required to be sweet. Howbeit, I deny not that perhaps he loved sweet Wines himself, which also most contenteth me, neither is this sweetness of Wine unpleasant or hurtful but at some seasons: and the Malmsey, Greek & Roman Wines whereof we have made mention, all of them have some kind of sweetness, which is nevertheless lost the older the Wine is: whereupon we read. 
Inger mi calices amariores.  
Pray fill with bitter Wine  
These chalices of mine.   
This was not because the Poet desired bitter Wine (for there is none to whom bitterness is not unpleasant) but because old Wine losing the sweetness, yieldeth that sharp and heady taste, which he calleth bitter, & I would so wish you to understand that it is called sweet of Homer, as it was called bitter by Catullus: afterward Homer calleth it black, having reference to some particular Wine that was then in price, as is now our Lachrima, which though it be 
Which we call red Wine.  priest from one self same Grape as the Wine of Greece is, hath yet a vermilion colour. Having answered thus, I tasted of a cup of delicate white Wine with my Melons, and afterward, being begun to by him, I pledged him of a cup of neat Claret Wine, & upon interposition of some words, we ended our merry Supper. For the meat taken away, there was set on the Table all sorts of fruit in great abundance, whereof when the old man had only tasted, he began thus to reason.  
I have many times heard much questoning of the noblesse and variety of seasons, and I have seen two Letters that are extant to be read, of Mutius the one, and the other of Tasso, wherein they contend of the worthiness betwixt Winter and Summer, but me thinks no time may be compared to Autumn. For the Summer with extreme heat, and the Winter with extreme cold, are otherwhile so intolerable, as we can neither temperate the one with fruits nor the other with pastimes: and they are not only a hindrance to the Mariner, who in the Winter is enforced to keep the Haven. To the travailer, Soldier & huntsman, who in Summer are constrained to retire them from the heat, rains and tempests, under the shade of a Tree, or shroud of a Church, whether they first find: but to the housekeeper also, who without many inconveniences cannot have the time so much as to survey his grounds. The one season then is full of labour and of sweat, neither enjoyeth it the third part of the fruit it bringeth forth, for spoil of weather, worms and winds. The other slothful and sleepy, betwixt idleness and eating, unjustly consumeth that which the labour of another time hath yielded. Which injustice, is indifferently to be noted by the difference betwixt the day and night. For in Winter, the day which is most worthy, yieldeth to the night, whereof it is unreasenable that it should be overcome: and being short, cold, and cloudy, it giveth not men convenient time to work or to contemplate. So that our operations and contemplations are enclozed with darkness and reserved to the night, a time nothing necessary for the one nor other. For the senses that are ministers of understanding, cannot so entirely exercise their office in the night. In the Summer, the day becomes vi●…or and reigneth not like a Lord, but like an extreme Tyrant, that 〈◊〉 more than needs, leaving the night not so m●…ch ●…me as that therein we may sufficiently restore our bodies resolved with exceeding heat and contagions of the day, of whose shortness not only the Lovers (that would have if long) were wont to lament, but the goodwife of the house also, who even then that she would nes●…le in the a●…mes of her Husband, is by him forsaken and awaked, and the●… withal he laughed so hart●…e looking upon his wife, that she blushing held down her head, and he proceeded. These if I be not beguiled, are the inconuentences and discommodities of the Winter and Summer, whereof the Spring and Autumn are not to be touched, for they are fraught with millions of delights, and in their times, the Sun (like a most indifferent Governor) formith the day & night of such equality, as the one hath little cause to complain of the other. But if we will compare Autumn & the Spring together, we shall soon find the spring so far inferior to Autumn, as hope is to effects, and flowers to fruits, whereof Autumn m●…st aboundeth of all other seasons. Besides that, whatsoever fruit Summer hath brought forth, endureth even until then, and many other hath Autumn only proper to his season, whereof as one especial, is Grapegathering for the winepress, which is, or aught to be one of the chiefest cares the Housekeeper should have, for if he be deceived by his Servants in gathering of his Corn, he thereof only feels some loss and discommodity, but if in making of his Wines they practise never so little falsehood, he doth not only suffer the loss, but shame, when it happeneth that having honourable guests, he cannot commend his Supper with good Wines, without which, Non solum frigesci●… Venus, but all his meats are marred that might be dressed by the most excellent Cook the Duke hath. Therefore I conclude that Autumn is the most noble and best season of the year, and that which is indeed most acceptable to the Housekeeper: and I remember I have heard my Father say, who (if the troth reported of him may but be believed) was for natural Moral Philosophy and eloquent devise, more than meanly learned, that in this season the world began, as indeed we may assuredly believe it did.  
That (quoth I) hath been the opinion of some Doctors of the hebrews, and Christians of great account, which notwithstanding being no Article of our belief, every man may credit as he list, I for my part am one of them that hold the contrary, & it seemeth to me more likely, that the (world beginning as it is supposed) it then began about the Spring, which I will thus constrain myself to prove.  
You shall understand that Heaven is round, and hath all his parts so uniform, as in it there can be perceived neither beginning nor end, right nor left, under nor over, before nor behind, which are the six positions of place, unless it happily be in respect only of the motion, because that is the right side whereof the motion hath his beginning, but because the motion of the Sun goes against the Primum mobile, it may be doubted whither these six differences of place, ought chiefly to be taken according to the motion of the Primum mobile, or according to the motion of the Sun. Nevertheless, forasmuch as all things contained in this our variable and corruptible world, chiefly depend upon the motion of the Sun, which is the cause of generation and of corruption, & is indeed the father of all living things, it is requisite that the motion of the Sun determine the differences of the place. According therefore to the motions of the Sun, our Pole is the higher, which according to the motion of the Primum mobile should be the lower. This being thus, if we will seek in what season it is like the world began, we shall see it is most reasonable, that it than began when the Snn removing foregoes not, but approacheth us. Besides, it beginneth with generation not with corruption, for according to the custom of nature, things are first engendered, and afterward corrupted: but the Sun removing out of Aries it approacheth unto us, and there giveth beginning to the generation and engendering of things. It is likely then, that when the world began the Sun was in Aries, which without doubt he shall see is so, that diligently considereth what was said in Plato's Tymeus of God the Father to those inferior Gods. True it is, that who so taketh the positions of place from the motion of the Primum mobile, it must follow that the Pole Antarctic is the higher by Nature, and that the world began in that season wherein the Sun removing approacheth nearer unto our Antipodes, & beginneth generation in those parts of the other world that are opposite to these: which who so granteth, it would seem more likely that the world began in the Autumnal equinoctial, when the Sun was in Libra, and yet it would follow that it began in the Spring, because this that is Autumn to us, is their spring-time, in respect whereof, the beginning of the motion should be taken. But the first opinion, as by natural reason it is most likely, so also may it be most commodiously consorted with persuasions. For our world was dignified with the presence of the true Son o●… GOD, who made choice to die in jerusalem, which according to the Cosmographical description of some, is in the midst of our hemisphere. Moreover, it was his will so die in the Spring, of purpose to redeem our humane generation in that time wherein at first he had created it. And here I ceased, when the old man moved with my speeches, began earnestly to look upon me, and said.  
I have entertained a greater guest than I expected, and you, (quoth he) are peradventure one of those of whom the cry is come into our Country, who upon some common fault are fallen into misfortunes, whereof you are as worthy to be pardoned (considering your offence) as to be praised and admired for your speeches. Report (quoth I) that could not happily blazon mine estimation or sufficiency, whereof you are too courteous a commender, is now derived from my misfortunes. But what or whosoever I may be, I am one that speak more for truth sake then of hatred, dispraise of others, or superfluous conceit of mine opinions. If you be such an one (quoth he) for I will not search or pry into your state, you cannot but be an indifferent & fit judge of a matter, which my Father (loaden both with age and with experience) participated unto me a few years before his death, giving up the government of his house and care of his family to me. And whilst he thus spoke, the Servants took away, and the ancient Gentlewoman giving thanks arose, and was attended by her Sons, who after a while returning, I began. Sir, it shall be very acceptable unto me, to hear the discourse your Father made unto you, as you were in purpose to have told me, but because it would be grievous unto me to hearken thereunto, with the disease of those that are about us, I beseech you command your Sons to sit, who obeying the gentle commands of their father, the good old man began thus.  
About that time that Charles the fift deposed his Monarchy, and withdrew himself from the world, as from a tempest to contemplation and a quiet life, my good Father, being then threescore and ten years old, myself somewhat more than thirty, called me to him, and began to reason with me thus. The deeds of greatest Kings, that turn the eyes of all the world upon their actions, albeit that for their greatness and magnificence, it seems they can have no proportion of comparison with private men, nevertheless they move us now and than with the authority of their examples, to imitate them in such sort, as we behold the providence of our almighty God followed by Nature: not only in man, a reasonable creature, whose dignity doth come so near the Angels, but also in the industry of other little creatures, whereby it should not seem so strange to us: if now that Charles the fift, that thrice renowned Emperor, hath thus deposed and discharged him of the weight of his so famous Monarchy, I also think by his example to disgrade me of this petit government of household: which to my private person, is no less than is his Empire to his Majesty. But first, before I shall surrender this, that rather appertains to thee then to thy Brother, as well in that thou art his elder as also more inclined to husbandry (a thing most needful and appropriate to housekeeping) I will so instruct thee, touching things belonging to good government, as I was taught not long since of my Father, who sprung of simple parentage, and heir of a small patrimony, with industry, sparing, and good husbandry, did much augment it, which hath not been deteriora●…ed since by me: but twice as much increased since my father left it. Howbeit if I have not looked to my husbandry with so great care, nor lived so sparingly as he prescribed: nevertheless (let me boldly say thus much to thee my Son) the knowledge that I had touching the nature of things, & fellowship of the world more than he, hath been the cause that I with little more expense have easily accomplished what he (being unlettared and not experimented in the world) did hardly 〈◊〉 with much sparing, and with exceeding toil even of his own person.  
Now to begin, I say thus. That the care of a good householder is divided into two things, that is, his body and his goods. In his person he is to exercise three offices, viz. of a Father, a Husband, and a Master. In his goods two purposes are proposed, Conservation, and Increase, touching every of which, I will particularly reason: and first of his body rather than his goods, because the care of reasonable things is more worth than that of things unreasonable.  
The good housekeeper then, ought principally to have care in choosing of his Wife, with whom he must sustain the person of a Husband, which happily is termed by a title more effectual, Consort: for the Husband and the wife ought indeed to be companions and consorts of one sesfe fortune, all the good and all the evil incident to life, aught by them to be common and indifferently sustained. In such sort as the soul communicats her operations with the body, and the body with the soul, so that when any part of the body grieveth us, the mind can hardly be content, and upon the malcontentment of the mind follows the infirmity or weakness of the body: so should the Husband lament the sorrows of the Wife, and the Wife the troubles of the Husband And the like community should be in all offices and all operations And so much is that conjunction that the man hath with the Wife, like to that which the body hath with the soul, as not without reason the name of Consort or Fellow is to be attributed to the Husband and the Wife, as to the soul it hath been heretofore attributed. Forasmuch as Petrarch reasoning of the soul, saith. 
" Lerrante mia Consort  
" My wandering Companion.   
In imitation perhaps of Dante, who in his Canzonet of Noblesse said, that the soul was espoused to the body. Albeit for some other respect, it ought rather to be resembled to the Husband then the wife, and even as after that the band that ties the body and the soul together is dissevered, it seemeth not that the soul can be conjoined with any other body. (Wherefore foolish is that opinion of some, that imagined the soul did pass from one unto another, as doth the pilgrim passing from one lodging to another) so should it seem convenient that that woman or man, that have been divorced by death from that first band of Matrimony, ought not to be knit unto a second: nor without great admiration should Dydo have continued her unwillingness of having a second husband, who speaketh thus in the book of Virgil's Aeneidos. 
Sed mihi vel tellus optem prius ima dehiscens  
Uel pater omnipotens adigat me fulmine ad umbras,  
Ante pudor quam te violem, aut tua iura resoluem  
Ille meos primus qui me sibi iunxit Amores  
Abstulit: ille habeat secum seruetque sepulchro.  
First would I that the parched earth did rive & reached me in,  
Or that th'almighty would with lightning drive me to the  
Ere I to lose or violate my chastity begin, (deep:  
He hath my love that first had me (interred) he his shall keep.   
Notwithstanding, forasmuch as custom & the Laws dyspence with them in this, the woman as well as the man may without shame undertake the second Marriage, especially if they do it for desire of succession (a desire most natural in all reasonable creatures) but happier are they that have but once in all their life been tied with that band.  
How much the greater then and straighter the conjunction is of the husband and the Wife, so much the more ought every one provide to be indifferently matched, and truly this equality of marriage is in two special things to be considered: Estate and Age. For as two Palfreys or two Oxen of unequal stature cannot be coupled under one self yoke, so a noble woman matching with a man of base estate, or contrarily, a Gentleman with a Beggar, cannot be consorted well under the bands of wedlock. But when it happeneth yet that by some accident of Fortune, a man ma●… rieth a woman of so high a birth, he ought (not forgetting that he is her Husband) more honour and esteem of her then of his equal or of one of meaner parentage, and not only to account her his companion in love and in his life, but (in divers actions of public appearance) hold her his superior. Which honour is not yet accompanied with reverence as is that which for manner sake we are wont to do to others. And she ought to consider that no distinction of nobility can be so great, but that the league which Nature hath ordained betwixt men and women far exceedeth it, for by Nature woman was made man's subject. But if a man shall take to wife an inferior or mean woman, he also ought to weigh, that Matrimony maketh equal many differences: and further, that he hath not taken her for a slave or servant, but for a fellow and companion of his life. And thus touching the estate of man and wife, let this suffice.  
Now passing to the age, I say that the Husband should provide to choose his wife rather young then old, not only because a woman is more apt to childbearing in youth, than otherwise, but because, (according to the testimony of Hesiodus) she can better receive, and retain all forms of customs and conditions, wherewith it shall content her Husband to commend her. And for this (that the life of a woman is conscribd and ordinarily concluded in lesser time than Man's, and sooner waxeth old, as one in whom natural heat is not aportioned unto superfluous moisture) the man ought to exceed the woman so many years, as the beginging of the ones age match not with the others, so that one of them before the other become unable and unfit for generation. Now if it happen that the Husband take a wife with these conditions, he shall furthermore easily exercise in her that superiority that hath been granted unto man by Nature, where otherwise it often cometh to pass that he shall find her so exceeding wayward, crabbed and disobedient, that where he thought he made his choice of a companion that should help to lighten and exonerat that ponderous & heavy load which our humanity affordeth, he finds he is now matched and fallen into the hands of a perpetual enemy, who evermore none otherwise impugneth and resisteth him then our immoderate desires, that in our minds so much oppose themselves to reason: for such is woman in respect of man, as is desire in comparison of understanding: and even as desire, (which of itself is unreasonable) is by obeying to understanding, form and beautified with many fair and necessary virtues: so a woman that conforms herself unto her Husband is adorned with those virtues, whereof by being obstinate she continucth unfurnished. It is then a virtue in a woman, to know how to honour and obey her Husband, not as a Servant doth his Master, or the body the mind, but civilly and in such sort, as we see the Citizens in well governed Cities obey the Laws, and revercnce their Magistrates, or so as in our souls, wherein as well the well disposed powers as the orders of the Citizens within their Cities, compel affections to be subject unto reason: & herein it hath been conveniently ordained of Nature. For being needful that in the fellowship of man and wife, the offices and duties should be divers, and the operations of the one, varrying from the others, it is convenient also that their virtues should be divers.  
The virtues proper to man, are Wisdom, Fortitude, and Liberality. To woman, Modesty and Chastity, wherewith both the one and the other of them, may very well perform those operations that are requisite: but albeit Chastity or Shamefastness be not properly the virtues of a man, yet ought a good Husband to offend the league of Matrimony as little as he possibly may, and not to be so incontinent, as (being absent for a season from his wife) he cannot abstain from pleasures of the flesh, for if he himself do not first violate the bands by so defiling of the marriage bed, he shall doubtless much confirm the woman's chastity, who by nature libidinous, ●…d no less inclined to venery then man, only by shame, love and fear, may not be withdrawn from breaking of her faith unto her Husband. Amongst which three affections, Fear is as worthy of praise as blame, where the other two are indeed most commendable. And therefore not without great reason was it said of Aristotle, that Shamefastness which merits no praise in a man, is most praise worthy in a woman: and his Daughter very excellently approves. That no colour better graceth or adorns a woman's cheeks, then that which shamefastness depainteth, which increaseth and draweth as earnest love and desire of others to them, as happily those other artificial Oils and daubings which they use, decreaseth & withdraweth from them, being in deed fit for vizards, pageants & poppets, 
Ovid de med: faciei Certus ●…mor morum est, formam populabitur aetas.  then wholesome, handsome or toothsome. And truly as a woman of discretion will in no wise mar her natural complexion, to recover it with stone or artificial coullered trash, so ought the husband in no sort to be consenting to such follies. But because it behoveth the rule and authority of the Husband to be moderate in those things, chiefly which appertain to women, which for that they are received and kept of custom, can not be condemned as arguments of much unshamefastness: He can practise no way better to dyswade her from such muddy making fair her face, then with showing himself a hater, contemner, and careless of those that are fair with that filthy spunging, pruning, painting and polishing themselves. As for women desirous to seem fair I cannot say to please others, but of honest women desirous to content their Husbands, I may boldly speak, that at such time as they shall see their tricking up their selves with Lie and such like filth, pleaseth not their husband's eyes, they I know of modesty and love, will suddenly forbear it. Much more easy to be entreated should the husband be in granting her those things, whereof her body with convenient ornaments should be sufficiently appareled, for albeit superfluous pomp be fit for a stage or Theatre then the person of an honest Matron: notwithstanding, herein much may be attributed to use, neither should a woman's fantasy so sharply be offended, considering that by nature she is so desirous to adorn and beautify her body. For albeit we see that Nature in other creatures hath effected, that the bodies of the Male be more adorned than the Females, as the Hart with his fair and bushy branched horns, the princely Lion with his proud and filtered locks, which the Females never have, and hath embroidered the Peacock's tail with more variety of colours than those of their Hens. Nevertheless, we may perceive that in the shape of man, she hath had more regard to the beauty of the Female than the Male. For the flesh of women, as it is more soft & dainty, so are they ordinarily more desired to be gazed on, neither are their faces shadowed with beards, which albeit they become men, being proper unto us, yet can we not deny but that the countenances of youths upon whose faces hair never came, are fairer & far more lovely than those of bearded men. And Love by the judicial figures of antiquity hath been portrayed like a Boy, so Bacchus, so Apollo, who of all the other Gods were most fair, were deciphered without beards, but with long curled locks trussed up in tresses, whereupon the Poets call him Phoebus with these Epythetons almost continually. Non tosato o comato but 
Unkempt.  hair (which is a great ornament of Nature) groweth not so hastily upon a man, nor so soft and fine as upon women, who delight in their hair as Trees do in their leaves, and therefore at the death of their husbands spoiling and disrobing themselves of all their other ornaments, they use yet in some place of Italy, to cut away their hair which also was an ancient custom, as we read of Helen in Euripides. How much the more regard than Nature hath had to the beauty of women, so much the more convenient it is, that they account of it, and maintain the same with comely ornaments.  
Wherefore when thou shalt take a wife, such an one as I desire thou mayst have, fair, young, equal in estate with thee, modest, discreet, courteous, and brought up in good discipline, under the education of a grave Matron and wise mother: how much the more she shall content thee, so much the more thou shouldest contend not to discontent her. Wherein thou oughtest not only give consent, that she may go appareled as others of her calling do, not restraining her from going to feasts and other public shows, where other honest women and those of credit do assemble: nor on the otherside to give her the bridle of liberty so much, that she be forward with the first at all dancings, Comedies, & other such assemblies: but also not to forbid her those honest r●…re ations and desires, which are as incident to youth, as flowers to the Spring time, lest she hate or fear thee with the dread wherewith base slaves or servants are kept under by their Masters, nor yet to be so easily induced, to watch or follow her, as she thereby become so bold and hardy, that she lay aside honest shame, (a decent thing in honest women) which all so is a kind of fear distinguished from servile base fear, and is as easily accompanied with love, as servile fear with hate, & of this fear which more properly is termed shamefastness or reverence, spoke Homer, saying: 
O my beloved father in law whom I have hourly feared.   
Neither should he only cause or procure shamefastness in all her actions and business of her life, but also in her entertainment and embracings, for the Husband cometh not with those profane and superstitious clepping as the delicate and wanton Lover doth, which maketh me the less to marvel that the kisses of Bell'ingannus Paramour, seemed sweeter to her then her husbands: albeit I believe that there was never greater sweet in love, then that which moderately springs of honest Matrimony. And I could compare the embracings of the Husband and the Wife to the temperate suppers of well dieted men, wherein they taste no less commodity of the meats, than the most incontinent and surfeiting companion: but haply so much the more by how much more their senses (ruled by reason) are upright judges of their opposites and indigested contraries. Neither will I yet desist in this mine enterprise. For when Homer saigned that juno taking away Venus garter, went to seek her Husband on the Mount of Ida, and having enticed him with love and lovely terms and amorons games, 
Lay down with him upon the grass all covered with a cloud   
He meant none otherwise but this, that she taking upon her the person of a Lover, and deposing the habit of a Wife, went to seek jupiter. For the fair words, pleasing fashions, and dainty whispering speech that she had taken with the garter from Vews, were things more beseeming a Lover then a Wife: wherefore it was convenient, that being ashamed of herself, a Cloud should be sent to hide her. And where he saith jove had not then so much desire towards her as before when he first took her to his Wife, it giveth us to understand, that married women are not forbid for a little while to represent the person of young Lovers, which notwithstanding she must speedily reform, because it is most unseemly in them that (as a Father or Mother, Master or Mistress of a house) desire to rule their family with honest and enterchaungable love, which ought to be twixt man and wife, who are also to live under the laws of Matrimony. For if a man having an vicious or unchaste wife, should presently kill her, or in some other sort but punish her according to the Laws, he may be happily employed better in some other action, which to eschew (taking a wife of our deciphering) he shall never need to be advertised by us.  
Now proceeding to the education of Children, the care of them should be divided so between the Father & the Mother, as she may nurse and he may teach them: for the mother ought not to deny her milk to her own Children, unless she be prevented or forbidden by infirmity. Forasmuch as that first and tender age of infancy, apt to be moulded of any fashion, oftentimes with the milk sucketh the conditions of the Nurse: beside, if the milk altered not the bodies and consequently the manners of young sucklings, the Nurses should not be so narrowly forbid the often use of wines: but the Nurses being ordinary base persons, it follows that the first nourishment which the little ones receive of them, cannot be so gentle or so delicate as the Mothers, so that who so denieth the nursing of her child, in some sort denies to be the mother of it, because the Mother is chiefly known and commended by the bringing of her children up.  
But that first age passed over, that is nourished with milk, the little ones do yet continue in their Mother's custody, who are used to be so kind and tender over them, as oftentimes they bring them up too delicately. For which the Father is commanded to provide this reamedy, that forasmuch as that first age aboundeth in natural heat, he accustom 
Antiperistasis, where heat expel●… cold, or cold expulseth heat, it is applied to well water, which is therefore cold in winter, because the high parts of the air being cold, the heat withdraweth to the lower parts.  them to cold for restraining the natural heat within, and causing that which the Philosophers call Antiperistasis, the complexion of the child becometh strong and lusty. And it was the manner of some nations, and especially those of Aquitan and thereabouts, as we read in Aristotle, to wash their new born Children in the Rivers, to indurat & harden them against the cold, which custom is by Virgil attributed to the Latins as it is to be noted in these verses. 
Durum a stripe genus natos ad stumina primum,  
Deferimus saevoque gelu duramus, et undis,  
Uenatu invigilant pueri, syluamque fatigant  
Flectere ludis equos & spicula tendere cornu.  
A painful people by our birth, for first our babes we bring,  
Like us to be inurd to cold, and plunge them in the spring:  
But bigger grown they tend the chase, & tire the woods to  
Their horses fit for service, & their archery for aim. (frame   
Which custom as I commend not, because to us that have not used it it seems extreme, so yet I think good to advise thee, that if it shall please God to give thee Children, thou do not bring them up under so soft and easy discipline, as they become such milk sops as were those Phrygians, of whom the same Poet in that same book of his Aeneidos maketh mention. 
Uobis, picta croco & fulgenti murice vestis  
Et tunica manicas, & habent redimicula mitrae  
O vere Phrygiae, (neque enim Phryges') ite per alta  
Dyndima, ubi assuetis biforem dat tibia cantum,  
Tympana vos buxusque vocat Berecynthia matris  
Idcae, sinite arma viris, & cedite ferro.  
Your robes are died with Saffron and with glistering purple buds,  
Your cote hath mittins, and your high Priests hats are made like hoods  
O Phrygia in deed (nor Phrygians yet) scale you high Ida hill,  
Where ●…rompets echo clang's to those that of the custom skill,  
Cebiles Berecyntian pipes and Tymberils you see  
Do call you thence, leave armour then to such as Soldiers be.   
Whom (me thinks at this day) they of some Cities in Lombardy are like, for if any there be valiant, many of the Phrygians also were courageous. Nor would I yet that thou shouldest bring them up so hardly or severely as the Lacedæmonians were accustomed, or as Achilles of Chyro was. I would not (I say) that thou shouldest bring them up so fiercely, for such an education makes them rather wild & savage, which though the Lacedæmonians reputed fitting for a noble man, yet was not Achilles such an one in his conditions, as others (of our time need) to propose him or his behaviour for their example.  
Thy private estate requires that so thou teach and bring up thy Children, as they may become good members of the City where thyself inhabitest, or they shall dwell, good servitors and subjects to their Prince, which in their trades if they be merchants, in good letters if they be learned, and in wares if they be able, they may show themselves. Neither shall thy Children be unfurnished of all, or one of these professions, if thou see that they become not werish and of a womanish effeminate complexion, but of a strong & man lie constitution, and that they exercise themselves in practice of the mind and body, all alike or both together. But because all this part of education and bringing up of Children, is or aught to be in a manner, the care of a Father and good Housekeeper, because it is wholly politic, that should prescribe an order to the Father, how he is to educate & bring up his Children, to the end that the cities discipline may conform and be agreeable therewith.  
I will lay a part this argument, or at least disjoin it from the rest which I will speak of housekeeping, and it shall suffice me solely to advise and counsel, that thou bring them up in the fear and love of God, honour of their Parents, and in their Prince's service and obedience, and that they be continually exercised in those most commendable practices of mind and body, as become them, and may better their estate with praise and honesty.  
We have now spoken so much as hath been convenient for thee to do in the person of a Husband and a Father, eftsoons it remaineth that we come to the consideration of the third person: I mean that of a Governor or Master, term it as you list, which solely hath relation to the servant. And if we shall give credit to antiquities written of housekeeping and government of families. The Master ought to hold them satisfied with labour, victual & chastisement, & to keep them exercised in obedience. But forasmuch as their Servants in old time were slaves taken in wars, and afterward called servants a seruando (for that they were preserved from death, and are at this day for the most part manumitted and enfranchised) me thinks this latter part of chastisement might well be left, as nothing requisite for our times or customs (except percase in those parts where slaves yet serve) and in steed thereof, the Master to give them admonition, which should not be such neither, as is used by the father to the son, but complete and uttered with more austerity and signiorzing terms, and if that will not serve, to suffer the disobedient stiff-necked and unprofitable servant to departed, and to provide himself of one that better may content him. And yet one thing hath been forgotten of those men of elder times, which was not convement for slaves, but not only fitting, but most needful for freemen, & this is ●…llarie or wages. With wages, meat, work and admonition, than the housekeeper shall so govern his family, as they shall rest content of him, and he be satisfied of their labour. But because (albeit the Laws and usages of men are variable and divers, as we see particularly in this of sernaunts, who for she greater number are at this day freeman: yet for as much as the Laws and differences of Nature are not changed either by alteration of time, or variety of customs.) Whatsoever others say, thou art thus to understand, that this distinction of Sovereign, Ruler, Governor, or Master, is first founded upon Nature: for some are naturally borne to commannde, and others to obey: and he that is borne to obey, were he of the King's blood, is nevertheless a servant, though he be not so reputed: because the people that only have regard to exterior things, judge none otherwise of the conditions of men, than they do in Tragedies of him they call the King, who appareled in Purple and glistering all in Gold and precious stones, represents the person of Agamemnon, Atreus or Etheocles, where if he chance to fail in action, comeliness, or utterance, they do not yet derrogat from his old title, but they say, The King hath not played his part well. Likewise he that represents the person of a noble man, or Gentleman, that in this life (which is a Theatre of the world) hath been deposed or bereft his dignity, he shall nevertheless be called the Noble or the Gentleman still, though he be happily Davus Syrus or Geta. But when it happeneth that some one is found, not only servile in condition and of fortune, but base of mind, gross of understanding, and as Petrarch saith. Nudo di judicio e povero d'argomento. Naked of judgement, and poor of argument. as the greater number are, he may be properly termed a Servant, and of him and such like, the good Housekeeper (that would have such persons serve him as he might command with reason) may well furnish his house, seeking no further virtue in them then that they may be capable of his commandments, and execute them willingly, wherein they differ from Horses, Mules, and other Beasts, whom Nature hath also framed apt to learn, and to be ruled tamed and guided by man, for they in the absence of their Masters record the things commanded, which these no longer know than they are learned, or scarce perform even when they are commanded: so that a servant may be called Animal rationale, a Reasonable Creature, by participation, even as the Moon and the Stars receive light by participation with the Sun, or as men's appetitcs by participation with the light of understanding become reasonable: for as our appetites receive within themselves the form of that virtue which reason hath imprinted in them, so doth the servant reserve the form of those impressions whatsoever, commanded or required in him by his Master, and of them & of their Master sometimes may be said, as Petrarch speaking of himself and Laura reasoneth. 
Si che son fatto huomo ligio,  
Di lei ch' alto vestigio,  
Mimpresse all core, e fecel suo simile.  
So that I see I am become her liege man and her thrall,  
That made impressions in my heart, & printed hers withal.   
And because the authority of Hesiodus that ancient Poet shall not beguile thee, who reckoning up the properties of housekeeping, placed the Ore in steed of that servant, I will thou understand more properly, that the manner wherewith servants are governed, differeth much from the wherewith we govern Beasts. For that instruction or kind of teaching Beasts, is not discipline, but an use and custom, dissonant and segregat from reason: not unlike as the right hand holdeth and disposeth any sort of weapon, better than the left, albeit there is no more reason in it then in the other, but the mind also of Servants is accompanied with reason, and may become discipline, as is that of Children, wherefore they speak without sense and coniccture unreasonably, that rob and reave their Servants of the use of reason: considering it is no less needful for them then Children but more peradventure, (they having already so much temperance and strength, as not only serveth to defend themselves, but to rescue many times and assist their Masters in the peril of some civil broil or other troubles, that may oftentimes betide them.) And therefore was it well said of that Thoscan Poet. 
Ch'inanzi a buon signor, fa servo forte.  
Before his master whom he likes,  
The sturdy servant stoutly strikes.   
And not without cause were Mylos servants commended so by Cicero in his Oration pro Milone, and all those others of whom we read some memorable matters in Valerius Maximus, with many more, whose examples if I should but practise to recount, I should soon forget my purpose. That Servants are properly those that are borne to obey: who therefore are not capable of any office within the City because they want virtue: whereof they fast but barely so much as only makes them apt and ready to obey. But if thou hast perused Histories, and red of that most perilous conflict amongst the Romans which they called civil war, (because it was begun and stirred up by servants) and likewise in our time of the Armies which the sultan gathered of slaves, and at this day of those fearful Hosts which the great Turk mustercth, and for the most part maketh of the like: thou shalt then record and bring to mind our plain distinction, that absolutely will resolve thee, and discharge the greatest doubt thou canst imagine. Many are servants by Fortune that are free by Nature. And it is not to be marveled at, that many cruel conflicts and dangerous wars are caused and continued by such as these. Howbeit, it is a great argument of baseness, that servile fortune can engender servile evils in a gentle mind. And yet for instance I remember an example of the Scythians worth while the noting: who having assembled an Army of men against their servants that had then rebelled, knowing none other mean or policy to pacify or put them down, they advised to carry with them to the field (besides their weapons) many whips and bastonadoes which (making them remember the stripes & strokes that in their servitude they had received) put them presently to flight.  
But returning to those Servants whereof a house or family in deed should be composed or furnished, I cannot commend those that are neither fit for war, in mind nor body, but such as are of streng complexion, fit for labour, country business, and household exercise. These would I divide into two forms, the one under the other, as the one of superindents, surveyors, or workmaisters: the other of workmen. The first shall be the Steward, to whom by the Master of the house, should the household care be commended. The next, to whom the business of the stable & of Horses should be given, as in great houses it hath been accustomed. The third, the Baylieffe to whom the Town affairs belong and are committed. The others shall be such inferiors as shall be con●…rold, and at commandment of those higher officers.  
But for as much as our fortune hath not given us that wealth whereby we should expect to have our houses so dystinguished and multiplied with officers, it shall susfise thee to provide one for all, that may be Steward, horse-keeper, and Baileffe, and (him) command the rest that are thy Hinds and meaver servants to obey: giving every one his salary or day wages, more or less as in their labours they deserve: ordaining victual for them, so as they may rather have too much then want. Howbeit, yet thou art to feed thy Servants with some other meat, than such as shall be set upon thine own board: where dyfdayne not now and than to see such gross or homely kind of fare, as according to the season shall be happily purveyed or provided for thy servants, to the end that they seeing thyself sometimes bouchsafe to taste thereof, may the more willingly be satisfied therewith: amongst which, those relics & fragments of that finer fare that shall be taken from thy Table, may be served, still having some respect to the estate and desert of every one. But because a family well fed and truly paid, may with idleness and ease become pestilent, breeding evil thoughts, and bringing forth worse works: not unlike those Pools and standing waters, which (having no recourse) putrefy the good, and engender naughty Fish.  
Thy chief care, and the duty of thy Steward, shall be this, to keep every one particularly exercised in his particular office, and generally all, in such business as thou canst not severally set them to. For every thing that belongs to keeping of a house, cannot necessarily be done by him that hath another charge: the Steward, he must purueigh thy meats: the Chamberlain, make the beds and brush: the Horsekéeper, rub the horses and cleanse the stable: and consequently every other, otherwise be occupied. The careful Steward or surueighor of the house, should therefore (with discretion) dispose the works, that are or cannot be divided or distributed, now to one, now to another, but above the rest, to have a special care, that in the house, Coats, Tables or Coffers, be no uncleanness, filth or Rubbish, but that the very walls and pavements, lofts and sellers, Harness and implements of household, may be polished and kept so clean, that (as we term it) it may shine like Silver, or look as bright as Crystal. For cleanliness is not only pleasing or delightful to behold, but adjoineth worth, and bettereth things by Nature base and filthy, as continually beastliness and filth, corrupt, disgrace and spoil, things otherwise of value and account: beside, cleanliness increaseth and preserveth the health, as much as sluttishness annoyeth and impay●…eth it. Nay what more is, every servant should particularly have such care of scouring and keeping clean those tools and instruments he works withal, and that belong unto his office, as the Soldier hath to see his weapons to be bright, for such are, is, or should be, every tool to him that hath the exercise thereof, as are the weapons which the Soldier useth: whereupon Petrarch speaking of the Ploughman, writeth thus. 
L'auaro Zappatore l'armi reprende.  
The Ploughman takes his weapons once again.  After the imitation of Virgil, who before he had called those instruments weapons, which the Countrymen did use, wrote thus. 
Dicendum & quae sint duris agrestibus arma.  
And tell the weapons wherewithal the sturdy clowns can work   
And where also he terms the Baker's instruments weapons. 
Tum Cererem corruptam undis, cerealiaque arma  
Expediunt fessirerum: 
Aeneid. Lib. 2.   
Then run the weary forth to fetch the watery rotten Corn,  
And baking weapons etc.   
But because it sometime happeneth, that one is too much charged with labour, and another hath more day than work, one should so help another, as we see by use in our own bodies, when the one leg is weary we can rest it one that other, or when the right hand is over laboured, we can ease it with the left, and when intercourse of love & courtesy entreats not thus amongst them, than should the Master himself command the negligent and unprofitable Servant, to help and ease the weary and the well employed.  
But above all, me thinks the Charity of Masters, and love of Servants to their fellows in their sickness, is especially to be used and shown, at which time, the sick are to be severally lodged from the whole, and nourished with more choice and dainty meat: nor should the Master of the house disdain, or show himself so scornful or unkind, as not to visit them: for if bruit beasts rejoice to see their Masters cherish them, as we may daily see in dogs, how much more may we believe that men and reasonable creatures are come forted therewith? Whereupon it comes to pass, that good servants liking and affecting of their Masters, understand then at a beck, and obey them at a wink of the eye, or bend of the brow, not as a water-spaniel, but as the hand is stirred to obey the mind, so prompt and ready is the servant to obey his Master. For as the hand is said to be The instrument of instruments, being it (indeed) that serves to feed, apparel, and keep clean the rest of the limbs, which are also called instruments, so is the Servant said to be an instrument of instruments: because he keepeth all the instruments of household occupied, not only to live, but to live well, wherein he differeth from all the other instruments. For where they are Inanima, things without soul, he is Animatus, and divinely is enriched with a soul, and herein differeth from the hand, for that the hand is fastened and united to the body, but he separate and disoyned from his Master, and is also different from Artificers, for Artificers are Instruments of those things which properly they call workmanship: but the Servant is Instrument of the actiom, which also is distinguished from workmanship. So that the servant, if you will rightly understand him, is, Animatum actionis, & Instrumentum seperabile. A lively & several instrument of action. But forasmuch as of actions, some are placed in care of families and household business, some stretch further, and extend to civil administration, there are some Gentlemen (amongst whom I wish thee to be numbered) that use to keep a youth, who in their civil government, doth serve to write and mannedge, some of their affairs, and him they call their Clerk, but these do far differ from the other, considering that for the most part they are, or aught to be, not of servile or material wit, but capable of fashions, or apt to study or contemplate, and betwixt them and their Masters, can be properly no servitude or signiory, but rather that kind of friendship, which by Aristotle is applied in the highest. Albeit in those good worlds of the Roman Common wealth, these were taken from that number of other servants, and such an one was Terence, the writer of Comedies, who was so familiar with Lelius and Scipio, as it is thought there is somewhat of their doings in his works. The like was Tyro, of (whom are many Letters extant that were written by Tully) who being an excellent Grammarian, was also a most diligent observer of some little things, whereof Cicero was rather a dysprayser then ignorant. But because that use of service as we talked of, is (at this day) utterly extinguished betwixt the masters and their Servants of such singularity: those laws of friendship ought to be observed & maintained in more high degree. And hereupon was that Treatise of under Officers (especially) written by signor Giovanni della casa, which (for that thou art desirous to peruse his works) I know must many times be red and red again by thee, I will therefore perticularize none, but refer thee to the book.  
And now because we have sufficiently spoken, (though not so much as you desire) touching the regard of the person, for that our speech hath reference as well to Maidens as men Servants, and because there hath been nothing left out that belongeth to a Husband, a Master, or a Housekeeper: I think it requisite to come to that, which we devised and divided for the second part of our discourse: that is, of Wealth or substance, wherein we will effectually make mention of the duty of a housewife, and of women's business. The care of wealth or substance, as we said before, is employed to Conservation and Increase, and is divided betwixt the Master and Mistress, because the increase is as proper to the Master, as the keeping to the Mistress, howbeit to him (that particularly considereth the care of the increase) it is proper to the Master, and the other common, whatsoever others heretofore have spoken to this purpose. But forasmuch as nothing can be increased that is not first, and wholly kept together: the Housekeeper that is desirous to preserve his wealth, should particularly know the quality, and quantity of his revenues and expenses, wherewith he is to keep his house, and to maintain his family with credit, and (measuring the manner of his revenues, with the issue of his charges) so to live, as his expense may prove the least, making that proportion with his come in, as four to eight, or six at least, for he that spends as much, as he receives of his possessions, cannot recover those losses, which by chance or Fortune may betide him: as by fires, tempests, inundations, & other such, nor supply the necessity of some expense, which (being accidental) cannot be provided for. Furthermore, (to be certified of his substance, and the value of his riches) it be hooves that he himself have seen, and measured his possessions, even with those compasses, which gave beginning to Geometry in Egypt; which though they be divers according to the variety of countries, is (notwithstanding) no occasion of substantial difference; it also behoveth that he know, that what he reaps be answerable unto that he sowed, and with what proportion, the earth restoreth that which it receiveth: and as requisite it is, that he take the like notice of all whatsoever else belongeth, to husbandry or grazing, and no less to hearken after the prices, that are set by public Magistrates, or by consent of Marketfolks within the Country where he dwelleth, then to be informed how they buy or sell in Turyno, Milan, Lions, or Venice, whereof (being well advertised and instructed) he cannot be deceived by his Bailiesfe, being a Husbandman, or abused by his Factor being a Merchant. But forasmuch as I have said, that he ought to be advised, both of the quantity and quality, of that which he possesseth: (I call not only that Quantity which is measured by Geometry, as are Fields, Meadows, Woods, or that which is accustomed to be numbered by algorithm, as Flocks and Herds, but that which is accounted as gold or silver coined) for (in the quadering and making even of the enteries, with the expenses) no quantity is more to be considered, then that of money, which may be gathered and received of Rent, and such like revenues, which is often changing and incertain: for Lands are not always let at one rate, their price and profits rise and fall as other mean things, or things of more account. In which incertainty and variable state of things, a good Husband's judgement, experience, & diligence so much prevails, as not only is sufficient to preserve, but to increase his substance, which being in the manurance and handling of an ignorant, or overwéener, doth not only decrease, but perisheth.  
That call I Quality of substance then, that is artificial or natural, of living things, or things without life: Artificial are movables or household implements, and haply the house itself, and money which was first found out by man's appointment. Because we may live without it, as they did in the old time, wherein exchange of things was made with out return of money: afterward (by the law of man) was money invented, whereupon it was called Numus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (by the Greek interpretation) signifieth Law, which commodiously fitting, and making equal things exchanged, hath made the intercourse of buying and selling, very easy, and more certain, then when they only used exchange.  
Artificial riches may all those things be called, wherein the workmanship of the Master is rather sold and more esteemed, than the matter or the thing made: Natural are those that are produced by Nature, whereof also some are without life, as Lands, Meadows, Metals, and some with life, as Flocks & Herds, whereof the good Housekeeper (oftentime) receiveth profit. Further it cometh into the consideration of Quality, to know whether the Lands or possessions, lie near or far from any City, if they join to any standing Lake or Poole, by the exhalation of whose evil vapours, the air becometh filthy and infected: or whether any Springs or Rivers be adjacent, which by (oft recourse and refluence) may gather virtue, to refine and purge the air: and whether they be girt or environed with hills, or lie open to the winds, whether upon the banks (to any navigable water) or in a champant Country: whereby the commodities raised thereupon, may be transported easily in Carres, or other carriages unto the City, or whether it lie stéepeward down the hills, uneasy and painful to be past, so that he must needs be charged with sompter men: whether it be near to any high way or common street, through which the travailers, Italian Merchants, or those of Germany or France are used to pass: or far from frequency, or resort of Passengers, or such as use to bartre or exchange: if aloft, where it lies in prospect, or below in some Ualley, where it may be overflown: all which conditions, as they much increase and diminish the price and value of the things possessed, so may they be occasion of sparing in expenses, and teach thee to conserve and multiply thy Revenues, if (like a good husband) thou advise thee and consider it.  
But to come somewhat more particularly to the care and regard, that is (indeed) required, he should so provide that whatsoever is necessary for the use of his house in the City, be brought from his Farm or Manor in the Country, and to leave his house there, furnished of so much as may suffice him and his family when he shall be disposed to sojourn there, and to sell the rest at such convenient time as things are dearest, and with the money that ariseth thereof, to buy those things which his own possessions yield not, and yet are necessary for a Gentleman, now & then when they are better cheap. All which he may easily do, if in sparing that expense he used at first, he reserve some money overplus: again, he may keep his money by him many times, when by his own conjecture, opinion of Prognostications, or speech of other men's experience he hears, or feareth any dearth or scarcity, and then to lay it out when he perceives the great abundance of the year, and fruitfulness of seasons, remembering that example of Thales, who (through his knowledge 
Thales, one of the seven wise men of Greece.  of natural things) suddenly became rich, with a bargain that he made for Dyle. This shall be the Husband's rare. But such things whatsoever as are brought into the house, either from the Country, or bought about in Markets, shall be wholly recommended to the wives charge, who is to keep and set them up, in several places, according to their natures, for some would be kept moist and cold, and some dry, othersome would be one while set in the Sun, another while in the wind, some willbe long kept, othersome a little while, all which a good housewife (well considering) should cause those that will not keep, to be first eaten, and make store of the rest. Howbeit, those also that will not keep, (without corruption) may be helped many ways, and made to keep long. For Salt and Vinegar do not only keep flesh long time sweet, and seasoned, but fish and fowl, which will be suddenly corrupt. Besides, many sorts of fruit that will quickly putrefy and perish, if they be sharp or tart (otherwise not) will be long maintained in Vinegar. Likewise the hanging up in smoke, or baking of some kinds of flesh, or fish and divers sorts of fruits, draws away their moisture, (that is cause of their corruption) and maketh that they may be kept the longer.  
Again, there are some things, which (being dried) would become both hard, and nought to eat, without some kind of liquor or Conserves, whereof a good housewife making store, for her provision (if it happen that by some mischance or hindrance whatsoever, there can not come sufficient store of meat from the market, for her husband's Table, or that they suddenly are driven to entertain a Stranger) she may (in a minute) furnish her mess with those iunckets, and the in such good sort, as there shallbe no miss of any other meats. She must also have regard, the all her household Corn, be some ground for bread, and othersome made fit for drink, and so distribute it indifferently with equal measure, both to the men and maid servants, used for those purposes: amongst whom, she shall have one above the rest, as the Master hath his Steward or Cashur, that shall keep one key, and she another, that though the Master or Mistress be abroad, there may be one to deliver out such things as shall be needful, and to bid a Stranger drink, which custom is not gueason in some houses, where the Steward or Butler bears the keys, as well of household necessaries, as all things else, pleasing the Master, and not unpleasant to the appetites of those he entertaineth. Therefore a good housewife should so provide, that all things whatsoever (if occasion of resort of strangers be not to the contrary) may be sparingly disposed: For thrift or liberality is as needful in a woman as a man. Besides, she should busy herself in viewing and surveying such things, as she charged to be kept, measuring things to be measured, and keeping just account of things that are to be accounted: neither ought her care only extend to the spending of them, or unto other things rehearsed, but also to the wines, which the older they are, and the longer they are kept, become so much the better, I speak of choice wines, which get strength with age: for the small wines, and those of little spirit that quickly lose their strength, should be first drunk or sold if thou have any quantity. But her principal care should be of Linen or of woollen weaving, wherewith she may not only make provision necessary & fit, for the ability and credit of her house: but honestly gain, which is as requisite in her, as is her Husband's profit gathered by the buying, selling, or exchanging other things. Neither ought a good housewife to disdain or scorn, to set her hand now and then to some work. I mean not in the Kitchen, or other soiled places, which may spoil or ray her garments, because such business are not to be manedged and handled by noble Matrons (yet to be seen unto by such whose state may tolerate such thrift) but in those only that without noisomeness or filthiness she may be bold to touch, and such are properly the wheels, lombes, & other instruments that appertain to weaving, wherewith a good housewife may furnish any sufficient house or dwelling, either for her eldest Son or Daughter: and not without reason was this art first attributed to Minerva goddess of wisdom, in so much as it was derived first from her, as appeareth by these verses in the Book of Virgil. 
Ind, ubi prima quies medio iam noctis abactae  
Curriculo expulerat somnum, cum faemina primum  
Cui tolerare colo vitam tenuique Minerva  
Impositum ciner●…m, & sopitos suscitat ignes  
Noctem addens operi, famulasque ad lumina longo  
Excercet penso, ●…astum ut servare cubile  
Coniugis & possit pa●…uos educere natos.  
The first sleep ended, after midnight did the woman wake  
That lived by spinning, & she gins the embers up to rake,  
And adding so unto her labours some part of the night,  
Hard at their distaff doth she hold her maids by candlelight  
To keep her chaste, and that her children well maintain she  
(might.   
In which verses it appeareth, that he spoke not of base women, but of a Mistress of a house, which had been accustomed to be attended on, by many servants: & so much worth (it seemeth) that this art hath in it, as it hath not only been ascribd or attributed to private housewives, but to princely Ladies, as appeareth by these verses of Penelope, the wife of wise V●…sses. 
Come●…a noble Greca ch' a'le tele sue  
S●…nio la not, quanto ilgiorno accre●…be.  
As did that noble Grecian dame that bated in the night.  
As much as she had woven by day to blear her suitors sight.   
And Virgil of Circe's which was not only a woman and a Queen, but a Goddess, wrote thus: 
Arguto coniux percurrit pectine telas,  
Upon a well divided loom thy wife doth weave apace.   
In which example he followed Homer, who not only 
Homer 〈◊〉 his Odiss.  brought Penelope and Circe's in the number of women weavers, but placed the daughter of Alcinoe the King of Phaeaces amongst them: and albeit the Greeks observed not so much decorum as was necessary. The Romans yet that were both greater & more curious observers of such things, forb●…d the Mistress of the house all other works▪ the Kitchen Cookery and such like, but granted they might weaue●… an●… that not without great commendation: and in this kind of work was Lucretia often found, by Collatyn, by Brutus, and Tarqvinius when they were enamoured of her.  
But to return to the Mistress of the house or housewife, who being a fortunate mother of Children, the further off she is front nobles or estate, so much the less she may disdain to busy herself in such things, as carry meaner worth in show, and less workmanship than weaving. And herein seemeth it, that in some sort she shall advance herself, and come into comparison with her good man: for she not only gathereth but increaseth, with the profit of those labours. Nevertheless, considering that those benefits are small, and but of slender reckoning we shall do well to say, that it belongeth to the wife to keep, and to the husband to increase. But forasmuch as things preserved, may the better be disposed, if they be carefully provided for, and ordered, the good housewife ought above all things to be diligent herein. For if she reserve not things confusedly but separate, and placed in sunder, according to their quality, and the opportunity of using them, she shall always have them ready and at hand, and evermore know, what she hath, and what she wants: and if there can be no similitude inferred to this purpose worthy of consideration, most notable is that of Memory, which 
A●… Memorativa.  laying up, preserving and imprinting in itself all the Images and forms of visible & intelligible things, could not utter them in time convenient and dispose them to the tongue and pen, unless it had so ordered, and oftentimes recounted them, as without that the memory itself could scarce contain them, of so great efficacy and force is order, but it hath also no less grace and comeliness, in beautifying and adorning things, as he that doth acquaint his study with the use of Poetry, very easily perceineth. For Poesy hath never more spirit added to it, with the greatest art & industry, then when it is set forth with well disposed Epythetons, and significant terms, that the one ordered with the other, may altogether consent, or mustcally answer cross, as hath artificially been used by Orators, which though it be pleasant to the ear, is painful to the memory: and be it so, as 
As by repetition or maintaining of a point as Mufitions term it.  some Philosophers have said, that the form or fashion of the World, is none other than an order, comparing little things with great, we may well report, that the form of a house is the order, and the reformation of the house or family, none other than a second setting it in order, wherein I purpose to speak somewhat: which albeit of itself it bear no great semblance of credit, yet for the order & cleanliness it deserves so much, as having seen it without disdain, and diversly admiring it, may without impeach (I hope) be profitably recounted.  
Returning from Paris, and coming by Beona, I entered the Hospital, wherein, though every Room I saw my thought, was worthy commendations, yet was the kitchen to be wondered at (which as it was not used continually) so did I find it passing neat, and quaintly tricked up, as if it were the Chamber of a new married Bride: therein saw I such a quantity of necessary implements, not only for the use of the Kitchen, but service of the Table, so discreetly ordered, and with such proportion, the Pewter so set up, the Brass▪ and iron works so bright, as when the Snn shined on the windows there upon, cast such a delicate reflection, as it might (me thought) be well resembled to the armory of Venice, and of other places, meeter to be spoken of, then showed to strangers: and if Gnato, that disposed the household of his glorious Sig, Capitano, in manner of an Army, ●…ad but had a sight of this, I am well assured he would have compared it, to some higher matter than an armory.  
But returning now from keeping to increasing, it may be doubted whether this art of increasing be housekeeping wholly, or but a member, part, or Minister thereof. If a Minister, because it ministereth the Instruments, as the Armourer doth the cuirass and the Helmet to the Soldier: and that ministereth the subject or the matter, as the Shipwright that receives the Timber of him that fells and seazoneth the wood. It is very manifest, that the art of housekeeping, and getting, is not all one: for the one it behoveth to provide, the other to put in ure the things provided: now it rests to be considered, whether to get, be a form or part of housekeeping, or utterly disjoined and ●…straunged from it. The faculty of getting, may be Natural and not Natural: Natural I call that, which guesseth the living out of these things that hath been brought forth by Nature, for man's use and 〈◊〉: and forasmuch as nothing is more natural than nourishment, wh●… the Mother giveth to her Child, 〈◊〉 natural above the 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 be, that is had and raised of the fruits of the earth, considering that the Earth is the natural and universal Mother 〈◊〉 all: Natural also are the 〈◊〉 ●…ents and 〈◊〉 that we receive of Beasts, and of the game that may be made of them, which is distinguished 〈◊〉 ●…o that distination of Beasts; for of Beasts, some are tame and com●… 〈◊〉, othersome, solttary and untamed: of those are flocks, Herds and droves compact, of which no le●… profit may be raised.: these they make their game, to 〈◊〉: and ma●… of th●…serue for sustentation and 〈◊〉 of the life. It also seems that Nature hath engendered, not 〈◊〉▪ bruit Beasts 〈◊〉 the ●…ice of Man, but hath framed 〈◊〉▪ that are apt to obey 〈◊〉 those whom also she hath framed to co●…d. So th●… whatsoever is gotten or obtained in the wars being ●…st, the same may also be termed natural gain: and hee●… will. I not conceal what Theucidides hath obse●…d in the pro●… of his History. That in the old t●…, praying or 〈◊〉 ●…e was not to be blamed. Whereupon we read, that one asked another, whether he were a 〈◊〉 or a 〈◊〉 〈◊〉 though it were no injury to ask him such a question. To which ●…se or reason, Virgil having regard, brought in Numa 〈◊〉 thus. 
Caniciem galea, premimus semperque recentes  
Conuectare juuat praedas & vivere rapto.  
We hide our grey hairs with our helmets, liking evermore  
To live upon the spoil, & waft our praise from shore to shore   
And that may well be called Natural gain, which the Knights of Malta have against the Barbarians and Turks. E●…ry of which natural gains, it seemeth necessary that Housekeepers have knowledge of, but especial of Husbandry: and he that mingleth and exchaungeth the profit of all those things together which he gathereth, should happily therein do nothing unworthy or against the title of good Husbandry. For that trade or science is at this day co●…onlie called Merchandise, which is of many sorts, and to be taken many ways, but that is the most just, which taketh thence where things ●…perfluously abound, and transporteth them thither where is want and scarcity of those commodities, and in their stedd returneth other things, whereof there is some dearth, because it grows not otherwhere so plenteously: and hereof speaketh Tully in his Book of Offices, that Merchandise if they were small were base, and but of vile account, if great, not much to be disliked: but his words in that place are to b●… taken as the saying of a Stoyck, that too severely speaketh of those matters. For in other places where he ar●…eth like a Citizen, he commendeth and defendeth merchants, and the manner of their trade, and calleth that order of the Publicans most honest, who had the whole revenues of the Common wealth 〈◊〉 their possessions, besides those things whereof th●… 〈◊〉 tr●…fique, and the trade of Merchandise. But as that fo●…me of Merchandise is just and honest, which traffic their commodities to Countries where they want, and thereof make their best, so most unjust is that, which having bargained for the commodities of a Country, retaileth them, or selleth them again in the same place, watching the opportunity and time wh●… they may utter them unto their most advantage: Howbeit, y● care of opportunity to sell what is a man's own, and what he gathereth of his own Revenues, and possessions, and of his flocks, herds and such like, seem not either inconvenient or dishonest in a Husbandman.  
And so much touching natural gain, necessary for a houskéeper, wherein he shall much advantage him and his, if he be but indifferently instructed, not only of the nature, goodness, and value of all things that are used to be exchanged: and are from place to place transported, but also in what Province, Shire or Country grow that better, and in which the worse, and where in most abundance, where in less, where they are held dearest, and where best cheap. So should he also be informed of the fashions, sleights, and difficulties of transporting them, and of the times and seazons where in they be carried or recarried most coveniently, and of the league and traffic that one City hath with another, one Province or Country with another, and of the times wherein such merchandise are sold, which for the most part are called Fairs or Marts.  
Notwithstanding, the Housekeeper ought to handle these things like a Husbandman, and not like a Merchant, for where the Merchant preposeth for his principal intent, the increase and multiplying of his stock, which is done by traffic and exchange, by means whereof, he many times forgets his house, his Children and his Wife, and travails into foreign Countries, leaving the care of them, to Factors, Friends, and servants. The care of the Husbandman or Housekeeper, doth reap his profit of exchange by a second object, directed unto household government, and so much time and labour only he bestoweth, as his chief and principal care may not thereby be annoyed or hindered. Moreover, even as every art doth infinitely seek the end it purposeth, as the honest Physician will heal as much as he can, the Architect erect and build with as much excellency and perfection as he can, so the Merchant seems to make his benefit of things unto their uttermost. But the housekeeper hath his desires of riches certain and determinat, for riches are none other than a multitude of Instruments that appertain unto familiar or public cares, but the instruments of some arts, are not infinite, either in number or in greatness, for if they were infinite in number, the Artificer could not know them: for as much as this word infinite, as touching the infinitive, is not comprehended in our understanding, unless it be in things that cannot well be handled, managed, or lifted for their greatness.  
And as in every art, the instruments should be proportioned and fit, as well for him that worketh, as the thing that shall be wrought withal (for in a Ship, the Rudder ought to be no less than may suffice to direct his course, nor greater, than the Mariner can guide, and in graving or cutting, the chisel should not be so ponderous and heavy, as the Mason may not lift, nor so light, as he cannot with much a do pierce the out side of the Marble) even so should riches be proportioned and limited unto the Housekeeper, and the family that he is charged withal, that he may inherit and possess so much and no more than shall suffice, not only for his living, but his living well, according to his estate, condition of time, and customs of the City where he liveth and inhabiteth. And where Crassus said he was not rich, that was not able to maintain an Army, he happily had reference unto those riches which are needful for a Prince or Ruler within the City of Rome, which were too too much and immoderate for any one in Praeneste or in Nola little Towns in Italy, and happily superfluous for many men in Rome. For to muster and maintain Armies, becometh Kings, Tyrants, and other absolute Princes, and is not necessary or fitting for a Citizen, inhabiting a place of liberty, who indeed ought not to exceed the rest in any such condition, as may interrupt or spoil that good pro portion, that is requisite and meet in the uniting of free men. For as the nose upon some man's face, growing by disorder or dysdyet, more than Nature made it, may become so gross and large in time, as it may be no more resembled or reputed for a Nose, so a Citizen, of any City whatsoever, exceeding others in his riches, either miserably gotten, or increased by wrong, is no more a Citizen be he what or who he will, for riches are to be considered always in respect of him that doth possess them. Nor can we well prescribe how much they ought to be, but this we may solely and safely say, that they ought to be apportioned to him that hath them, who ought so much, and no more to increase them, then may be after wards divided and bequeathed amongst his Children, to live well and ●…illy withal. Neither resteth any more for me to say, concerning this natural gain convenient for a Housekeeper, which may as properly be taken and derived from the Earth, Herds, and Flocks; as by the trade of merchandise, war, or hunting: wherefore we may call to mind that there were many Romans called from the Plough and Cart, to be Magistrates, and mighty 〈◊〉 in Princes Courts, and afterwards disobed of their Purple, returned to the Plough: But because the Husbandman and careful housekeeper, should have regard unto his health, not as a Physician, but as a father of a family, he ought most willingly to apply himself unto that kind of gain, which most preserveth health, wherein he shalt also exercise himself, and see his famine and servants busied, in those exercises of the body, which not defiling or defacing him, are great helps to health: whereunto Idleness and supper fluous ease, are enemies professed. Let him therefore love to hunt, and to make more reckoning of those games which are got and followed with pain and sweat, than those that through deceit, and unconsorted with some labour, have been, and yet are used to be gotten.  
But sithence we have reasoned of that manner of gain that is natural, it shall not be unnecessary, that we somewhat manifest the other, which is unnatural, although it be impertinent to Husbandry and housekeeping. This we divide into two forms or kinds. The one is called Exchange, the other Usury, and it is not natural, because it doth pervert the proper use, forasmuch as money was found out, and used (a while) to make equal the inequality of things exchanged, and to eltimat and measure prices, not for that it ought to be exchanged, for of money (as touching the metal) we have no need, neither receive we any benefit thereof in our private or our civil life, but in respert of making even inequalities, & justly measuring the worth & value of each thing, it is thought both necessary and commodious. When money then is changed into money, not directed & employed to some other use, it is used beyond the proper use, and so abused. In which exchange Nature is not imitated, for as well may exchange that doth multiply or accumulat infinite and excessive prounts, be said to have no end, or absolute determination as Usury, but Nature always worketh to a certain set and determinat end, and to a certain end do all those means and members work, that are ordained to be stirrers up of Nature.  
I have told you then that Exchange may multiply in profits infinitely, because Number as touching Number, not applied to material things, groweth to be infinite, and in exchange is not considered to be otherwise applied. But for thy better understanding what we say, know that Number is reputed, either according to the formal or material being. Formal number is a collection of a sum, not applied to things numbered. Material number, is a summary collection of things numbered. Formal number, may infinitely increase, but the Material cannot multiply so much: for albeit in respect of the partition or division, it seem that it may multiply in effect, notwithstanding, since division hath no place in that we speak of, we may say, it cannot infinitely increase, because things of all kinds that cannot be divided, are of number certain. This division being thus considered, much more may riches multiply that consist in bare money, then that which consisteth in things measured and numbered from money: for albeit the number of money be not formal, as that which is applied to Gold, and Silver, more easily may a great quantity of money be heaped up and gathered together, than any other thing, and so by covetous desire to become infinite. Yet betwixt Exchange & Usury there is some difference. Exchange may be retained, not only for the custom it hath taken and obtained in many famous Cities, but for the force of reason that it seems to bear. For exchange is used in steed of our transporting and conveying Corn from place to place, which being hardly to be done without great discomodity, and peril, it is reason that the party that exchaungeth may have some sufficient gain allowed. Besides the value of money of some Country coin, being variable and often to be changed, as well by the Laws and institutions, as for the sundry worth, weight, and fineness of the Gold and Silver, the Real exchange of money, might be in some sort reduced unto natural industry, wherewith Usury can never be acquainted, being an artificial gain, a corrupter of a Common wealth, a disobeyer of the Laws of God, a Rebel and resister of all humane orders, injurious to many, the spoil of those that most uphold it, only profitable to itself, more infectious 
levit. Pecuniam tuam non dabis fratri tuo ad usuram & frugum superabundantiam non exiges. David. Qui habitabit etc. qui pecuniam non dederit ad usuram. Luke Date mutuum nec inde spe●…tes.  than the pestilence, & consorted with so many perilous evils, as are hard or never to be cured. Every or either of which, having not only been condemned by Aristotle, but utterly inhibited by the old and new Law, who so considereth not, let him read what verdict Dante hath given of it in these verses, who to prove Usury a sin, citeth a sentence put by Aristotle, in his book De Phisicis. 
E'setuben la tua fisica note,  
Tu troverai non dopo molte cart,  
Che la'rte vostra quella, quanto pote  
Segue; come'l maestro fail discente;  
Si che vostra arte a Dio quasi e Nipote.  
Da questi due; se tu tirechi a mente,  
Le Genesi dal principio convene  
Prender sua vita, & avanzar la gente:  
E'perche l' usurier altra via tene  
Per se Natura & per la sua seguace  
Dispregia, poich'in altro 'pon la spent  
If Aristotle's physics thou peruse,  
Not turning many leaves thou there shalt find  
That art doth Nature imitate and use  
As pupils pleasing of their Tutor's mind,  
So that our art is Neipce to God by kind.  
Of this and that, if thou remember it  
In Genesis even God himself doth say,  
Quod ab initio oportuit  
Humanum genus vitam sumere  
Et unum alium excedere  
Per artem et naturam. Now because  
The Usurers do wander otherwise  
Without regard of God or godly laws  
Nature and art (her follower) they despise,  
For in their Gold their hope beguiled lies.   
It is also said by Aristotle, that God is animal sempiternum & optimum, of whom both heaven and Nature do depend, which nature is imitated of our art as much as may be, for art depending upon Nature, she is as it were her Child, and per consequence God's Neipce. So that offending Nature we immediately offend God, and he that offendeth art offendeth God touching the hurt or annoyance of Nature, but the Usurer offendeth Nature, for it is not natural that money should beget or bring forth money without corruption, since Nature willeth that the corruption of one be the generation of another, and it offendeth God because it doth not exercise the art according as God commanded the first man, when he said, in the sweat of thy face thou shalt eat thy bread, and it is not artificial that money should bring forth money, as the Usurers would have it, which putteth the use in the thing. With those verses therefore, me thinks not only our discourse of natural and not natural gain may be concluded and determined, but whatsoever else we purposed at first concerning Husbandry and keeping of a house, which you have now seen how it turneth and returneth to the wife, how to the Children, how to the Servants, and how to the converting and employing, as also the increase of whatsoever substance or possession, which were indeed those Five especial points whereof we promised to speak and to entreat particularly.  
But for it is my chief desire that thou record effectually those things whereof I have advised thee, and that in so precise a sort as thou hereafter not forget them, I will bestow them and bequeath thee them in writing, that by often reading and perusing them, thou mayst not only learn them but thoroughly resolve to imitate and practise them: for practice is the end imposed to all instructions of humane life.  
This was my Father's discourse, gathered by him into a little Book, which I so often red, and studiously observed, as you need not marvel that I have so perfectly reported and repeated them. Now would I be silent, to the end that my discourse should not be made in vain, for if any thing be said that in your opinion may be bettered, let it not I pray seem troublesome unto you, thereof to certify me and amend it.  
Sir (quoth I) for any thing that I can see, your father hath not only well and learnedly instructed you in all his institutions, but you (it seems) have exercised them as industriously. This only could I wish, that somewhat more might be annexed to that which he hath uttered, and that particularly is this. Whether household care or household gogernment be all one, if more than one, then being more than one, whither then they be the knowledge & the labour of one or more. You say true (quoth he) and herein only failed his discourse, for the government of private houses and of Prince's Courts are different, but I can tell you why he spoke not of it, because the care of Princes halls belongeth not to private men.  
Trust me Sir (quoth I) you are of swifter understanding & more eloquent devise than I expected. But since we sound that there is difference in household governments. It rests that we consider, whether they be discrepant in form or greatness. Forasmuch as if they only differ in the greatness, then even as the consideration of the form of a Prince's Palace and a poor man's Cottage, appertains to one and the self-same Mason, Carpenter or Architect, so should the care of either housekeeping be one. But thereunto he answered thus, though I were swift of conceit at first, yet now (I doubt) I shall not be so prompt to find, or so judicial as to censure that which you propose. Howbeit, I can tell you this, that if my heart or hap would give me leave to keep a great yet (private) house, I mean not a little Court, I believe that private house of mine, should far surpass that Palace for a Prince, which only differeth from the other in the pomp and greatness.  
You are in the right (quoth I) for as a Prince is still to be distinguished from a private man, by form: and as the form of their commandments is distinguished, so are the governments of Princes and of private men distinguished, for when it happeneth that in comparison of number, the household of a poor Prince is as little as a rich man's family, yet are they to be governed diversly: nevertheless, if that be true which is approved by Socrates to Aristophanes In convivio Platonis. That to compose or write a Tragedy and Comedy, be both the work of one, albeit they only differ not in form, but are opposite and contrary: it should consequently be as true, that a good Steward knoweth as well how to govern a Prince's household, as a private family, for the manner and faculty of either is alike: and I have red in a pamphilet that is dedicated to Aristotle, that their governments or dispensations of a house, are divided into four parts, Kingly, Lordly, Civil, and Private, Regia, satrapicia, Civilis & privata, which distinction I reprove not. For albeit we differ far from those of elder times, yet I see the governments of those houses of the Uiceroyes of Naples, Sicily and the Governor of Mylain, are as corespondent for proportion to those Royal houses as were of old custom of the Dukes and other noble men: which proportion also may be found amongst the houses of the Dukes of 
Reggio, a City in Lomberdy There is Modone & Modona. Modone a City in Greece. Modona a City in Italy.  Savoy, Ferrara and Mantua, and those Governors of Asti, Vercellis, Madonna, Reggio, & Monteferrato. But I cannot see yet, how the governments of a civil and a private house do differ, unless he call his government Civil, that is busied and employed in Office, for the honours of a Common wealth, and that man's private, that is segregat and not called to office, so that wholly he applies him to his household care. And that this is his distinction may we gather by the words that he hath written. That private government is the least, and yet raiseth profit of those things which are despised and dispraised of the others, which others are to be intended, those civil Governors or officers, that being used and exercised in affairs of more estate, dislike of many things, which nevertheless are entertained and praised of private men. But for it may percase come so to pass, that some of your sons following the example of their Uncle, may endeavour and apply themselves to serve in Court, I could wish that somewhat might be said concerning that so necessary care of governing a Prince's house, but now it is so late, and we have set so long, that time and good manners will hardly give us leave, albeit somethings unspoken of might be revived and produced, whereof he shall have time and ease to learn and to collect enough, part out of Aristotle's Books, and the rest by his own experience in Court.  
Therewithal the Gentleman seeming to be satisfied with my speeches, arose and accompanied me unworthy, to the Chamber that the while had been provided for me, and there in a very soft bed I bequeathed my bones to rest.  
Me mea sic tua te Caetera mortis erunt. T. K.   

A dairy Book for good housewives.  
Very profitable and pleasant for the making and keeping of white meats.  
AT LONDON Printed for Thomas Hacket, and are to be sold at his shop in Lomberde street, under the sign of the Pope's head, 1588.   

❧ To all good housewives dwelling within the County of South-hamshire, Bartholomew Dowe, wisheth unto them all here in this life, health, wealth, and prosperity: and hereafter in the life to come joyful and endless felicity.  
FOrasmuch as of late, an honest Matron a South-hamshyre Woman, was desirous to have conference with me being a Suffolk man, to here my mind concerning making of whitmeate, after the manner usage and fashion of Suffolk where I was borne, albeit for forty and seven years passed, I have been and still am inhabiting & resident in this County of Southham. For that mine answers to her demands and questions therein, was so well liked of by them that were present at that time, and so acceptably taken among them all, that they very earnestly required me, to reduce all our communication then had between us into writing, to the end they might hear it the oftener, and their neighbours might also be partakers thereof as well as they: which at their instant request I have here taken upon me to do, more homely than seemly to satisfy their desires, & also to avoid idleness, which folks in age be sundry times much given unto. And because also I am unapt to do any good labour or work, and now none other thing in effect can do but only write, I have written this simple choir rudely penned, and dedicate the same generally to all good housewives in South-hamshyre. Humbly desiring them all to bear me good will for my doing thereof, seeing willingly I will deserve, none other at their hands. Fully trusting, that the mirth and recreation that they shall take, by the reading or hearing thereof: shall minister occasion of further profit to increase amongst them. And to withdraw them from dumps and sullen fantasies (being a common disease amongst women) to be the quicker spirited, the better and the livelier occupied, and the lustier stomached in all their business, as well in white-meate making, as in all other their huswifelye doings. And thus wishing all them to bear with my weakness, and to accept my good will, in this my rude doing. I beseech almighty God send them here good life and a joyful ending.  All yours. B. D.  

❧ A Dialogue between a South- [hamshyre woman and a Suffolcke man concerning making of whitmeate.  The Woman. 
SIR, as I heard of late, ye have had much conference and talk with some honest women of this Country, concerning the making of Butter & Cheese after your Country sort: and for that your communication liked them well, by the report they make thereof, I beseech you I may be so bold to ask you some questions, concerning the circumstances of the same. And first of all I pray you show me, if ever you used to make Cheese yourself, seeing ye seem so well to be experienced therein.  The man.. 
Never in my life good wife, I have made any, but I have in my youth in the Country where I was borne, seen much made: for in the very house or grange that I was borne in, my Mother and her maids made all the Whitmeate of seavenscore Kine and odd.  The Woman. 
The number of Kine was great that you speak of, and therefore I pray you show me how many maids your mother did then keep to milk them?  The man.. 
Not above seven maids, for every score of Kine a maid.  The Woman. 
Then I think they were very long in doing, for eight or nine Kine is enough for one maid servant to milk in this Country, if they milked so many Kine every of them: what time came they to Church upon the holy day?  The man.. 
To the beginning of divine service, as well as they that dwelled near unto the Church. And yet they had a long mile thither, and soul ways.  The Woman. 
Then your Mother and her Maids were very early or rathe up in the morning about their business.  The man.. 
She and her Maids were every day in the year Winter and Summer up out of their beds, before four of the clock every morning.  The Woman. 
I perceive by your saying, they be better and earlier rysers in your Country than they be here. I pray you now show or declare unto me, the order of the milk houses in your Country. What manner of Presses they use to press their Cheeses in, their Chernes for Butter, what buckets or pails they use to milk in, their Cheese fates to make their Cheeses in, or to put their Milk a running in, and Trowes to powder and salt their Cheeses in.  The man.. 
All these things I will show you, as near as I can remember. First the Milk house (if ye milk many Kine) ought to be made the more large, with shelves of planks round about the house, as just as may be to the walls of the house, of three foot breadth, breasthigh, to set your Milk and Cream upon, in Earthen pans that be but small, made flat in the bottom, shallow, and glazed within, as high as the Milk shall stand in them. They be best to set your Milk in. The windows of the Milk-house where the Milk doth stand, to be made urrie ample and large, all a long on the North or East side of the same house, and specially for the Summer time, to the end that the cold air may take effect in the Milk, for thereby ye shall gather much that more Cream. Your Cheese presses that be made to press your Cheeses with a stone or other weight, be not good, for commonly the Cheeses pressed with them, be more thick on the one side then on the other, but the best presses for Cheeses be made of a thick plank, with two pieces of Timber standing upright with long mortesses in them, with a piece of Timber also brodest in the midst, and narrow at both ends. And that shallbe lifted up and down within the said Mortesses, with two iron pings, and driven with a Mallet and wedges of Timber. In this kind of press, ye may as well press four or five Cheeses at once, as one. Your Chernes for Butter ought to be made higher, and broader in the bottom than ye use to have them in this Country. Your Cherne staff in the lower end thereof, to have two pieces of seasoned Timber of Ash, fast set on like unto a Cross, of a hand breadth or more, flat, with two or three holes bored in the ends of the same two cross pieces. With these manner of Cherne staves, you shall more easily churn your Butter, then with your churn staves made of a round board full of holes, and never have any small chips in your Butter, as ye may sundry times have with your own fashioned staves: whether ye milk in buckets or pails it is no matter so they be clean kept. Provided always that ye suffer not your Maids to have their buckets or pails to milk in, to have a furred coat at Midsummer, for of all them that delight in cleanliness it will not be well liked of. Cheese fats that be made in Suffolk, be far stronger, and much better to all effects than those that be made in this Country: for although the Turner's here be showed any of those fats made in Suffolk (as I myself have done) yet undoubtedly they cannot make the like. The Trowes to salt or powder Cheese in, in Suffolk, be but planks of a convenient thickness, set breast high, that be not past three inches and a half deep, to salt their Cheeses in.  The Woman. 
I pray you show me whether the women in your Country, after they have flit or skimmed their evening Milk in the morning, do heat all the sams evening Milk over the fire of a measurable heat, or else do they heat part of the same milk very hot, to the intent that by the heat thereof, the reit of the evening Milk may have heat enough to be put a running.  The man.. 
The best way in that point is, to heat all your evening Milk over the fire somewhat more than lukewarm, and to strain your morrow Milk as fast as it can be brought in from the Kine and so strained, put them together a running: for if ye should heat some of the evening milk very hot to give heat to the rest, ye shall have loss and hindrance thereby, for by mean thereof, ye shall make that less Cheese, & the Cheese so made will ever after be bad Cheese, dry and tough. For note ye this, the hotter the Milk is put a running, the sooner it will be run, but if it be over hot, the Cheese will be the worse and the less. And if it be put a running too cold, it will be much the longer before it come or be full run, and the Cheese so made, though it be good Cheese, it will ever be white, therefore the maker of the Cheese must use her discretion therein.  The Woman. 
Whether do ye think it better to knead the Curds after they be run, in a bowl or pan, or to break them but in the Cheese fate?  The man.. 
The best way is to break them very small only in the Cheese fate, while they be warm, and to use such diligence therein, that none of the Curds be pressed into the Cheese fate unbroken small, for if they be, in that place of the Cheese it will ever be wemmie or faulty. The Curds being so well and small broken, press them down often with your hands holden a cross, until the Cheese fate be more then filled, and highest in the midst of the fate, and let this be done over a Tub, Covell or Fate, wherinto the whey may run from the Curds. When the Curds be broken into an other vessel, the chief part of the buttrines or fatness thereof, remaineth in the vessel, and so the Cheese by that means much the worse dry and lean meat. And moreover then that, an other thing by the way, ye must well remember, for it is well worthy, when the Milk is well run, then break your Curds, and with a boledish speedily withdraw the whey from the Curds, and let it run through a tempse with a bottom of hair, standing upon a Milk Ladder, over the vessel that is prepared to receive the whey, and so with all convenient speed that may be, make your Cheese, and press it without any cloth in the Cheese fate at the first pressing. For mark well this, after the Curds as a foresaid be stirred, if you, or your maid that you do put in trust to make your Cheese, do then go about other business and leaveth the Curds lying still in the whey till they be cold before the Cheese be made, which practice is ought times in use here in Southhamptonshire, of the Curds so used I do assure you, ye shall never have good Cheese, albeit the Milk whereof it were made were never flit or scimmed, for that Cheese so made, will be of this property, the longer ye keep it, the drier meat it will be, and especially in the midst of the Cheese dryest of all, for the moistest part of the Cheese will be near the rind, or utter part thereof.  The Woman. 
I like your sayings herein very well, but I pray you if one keep many Kine, and so hath great plenty of Milk, is it not needful to have a Chimney within the house where the white meat is made.  The man.. 
It is both needful and also necessary in very deed not only for the heating of the Milk, but also to have warm water ready to scald the milk pa●…es, and to wash the Cherne, other vessels and cheese clothes, for after the Milk-pannes in the morning be empty, they must be well scalded; clean wiped and so set up. And in the afternoon, before Milk be put in them, they must be set with cold water a while before.  The woman. 
How many times suppose ye the Cheeses must be clothed, after they be put into the press.  The man.. 
At the least three or four times: and if ye will have your Cheeses for sale, or for your own Table to seem fine to the eye, ye must then after the second clothing, cloth them afterwards with finer clothes, and ye may not suffer your Cheese to lie long in one cloth unremoved, for if ye do, especially in the first or second cloth, your Cheese will be as sweet as a Child that hath lain long bepist in his clothes. And that evil savour so taken, will never after out of the Cheeses, though ye keep them until they be very hard.  The woman. 
I think your sayings herein to be true, but considering that you said at the first of our conference therein: that Maid Servants in your Country could milk so many Kine a piece, morning and evening, contrary to the order and usage of this Country, I would feign here some part of your mind how they use themselves therein, to the end our Maids here may do the like.  The man. 
As near as I can I will satisfy your request herein. They that have great dairies, or do keep many Kine to the pail in Suffolk, they provide them Maids that be of a convenient age and strength, that be lively & lusty wenches, willing to work, and such as think no pain too dear for them, where as I see in this Country, some sets young girls and boys to milk their Kine, that lack strength to do it. And mante others, because they may get them women Servants the better cheap, or for small wages as it should seem, they take dame drowsy, and dame slowbacke to their Servants, who use to sit a milking upon their tails, their legs lying a long upon the ground, their heads leaning against the flanks of the Kine, and there they catch a nap while they might have milked divers of their Kine, and then th●…e scant well waked, and 〈◊〉 Kine not 〈◊〉 〈◊〉,  The woman. 
〈◊〉 〈◊〉 well borne away of you, but as I do hear 〈◊〉 Country, they use there to milk the two fore teats of their Kine, and the two hinder teats together, where as here they do milk the side teats together, which I and others do take to be as good a way as yours.  The man.. 
You may according to your fantasy think what ye list therein, but for true proof thereof, if you cause some of your Kine to be milked after my Countreie sort hereafter continually, if they then that be so milked; give not the more Milk, the better milk, and continue milk the longer, than credit me not hereafter. And furthermore mark, that if your Milk be brought in from milking, as flat as water in a Bucket, then surely your Maids have very slackly and slothfully milked your Kine, for if the Kine be well milked as they ought to be, the Milk than will have a great froth or fobbe upon it, and that cometh of quick and hasty milking when it is done with force. And it is profitable to have your Kine so milked, for so ye shall have the thicker Milk and the more Cream.  The woman. 
Wherefore do ye will the Milk to be set so high from the ground, as ye did at the beginning speak of.  The man.. 
For preservation and safe keeping of the Milk and Cream, for if the pans with Milk, or pots with Cream, were set upon (or near unto) the ground, than they were the more ready for every dog and Cat that should come into the house, and also in some Country, a●… Bedfordshire and the Isle of Elie for Snakes, that should 〈◊〉 〈◊〉 & consume the same. And principally it is very fit and, necessary that Milk and Cream be so ordered, set and placed, as Cats cannot in any wise come thereby, for th●… will not only lap and eat of the Milk and Cream, but when they have full fed thereof, they will oft times snuff: and cast out of their heads blood plenteously all abroad upon the Milk and Cream. And an other thing that much worse is and more odious, they may some times happen to leave behind them where they feed, some of the hairs that do grow upon their tongues, which be well nigh as evil as poison, for whosoever doth eat or drink one of those hairs, it will not tarry in the body, but where it cometh forth, it breedeth a grievous and painful sore.  The woman. 
If Cats have hairs growing upon their tongues, it is more than ever I heard of before.  The man.. 
I doubt not but ye will believe your own eyes, for they be too necessary witnesses to be believed, open you the mouth of one of them old or young, and then ye shall well apperceive them, for they be well nigh as stiff as bristles, and these hairs once in a year, they cast from them, as some do hold opinion.  The woman. 
I will regard Cats the worse whilst I live, hearing thus much evil of them, but all this while we have had no talk of making of Butter, wherein I pray you I may also here some part of your mind.  The man.. 
As touching that matter, ye must see that ye have plenty of pots to put your Cream in, so that always it is very apt and necessary that some be empty, well washed & breathed whiles other be occupied. In Summer time before you do Cherne, it is meet the Cherne be washed, and set with cold water in it a good depth. And contrariwise, in Winter being cold weather, to season your Cherne with hot liquor: and when your Servant is cherning of Butter, he or she, must still churn till Butter be come, for if they have cherned by the space of half an hour or more, and do let it stand still but a very little while, all their labour before bestowed is lost, and after the Butter is cherned cause your Cherne to be diligently washed and set up, leaning upon the place where the Milk standeth, with the bottom upward, to the end it may take air and breath enough, to cause it to remain dry and sweet. And a very apt thing it is for her that will make the most of her Kine to skim her Milk much part herself, by mean whereof she may judge and fully perceive, when her Maids do it, whether it be to her hindrance or no, and oft times it is good for the Mistress or dame to have an eye to her Kine, whether they be well milked or no, for sometimes & chiefly upon the Holidays, the Maids being disposed to go to dancing or other pastime, they will make more speed in milking then shall be profitable for the owners of them. And consider that if the Kine be not well milked and stroked, or some of them left unmilked, it is a marring to the Kine, for thereby they will the rather grow dry, and be the worse milk long time after.  The woman. 
Yet all this while, I have heard nothing of your Country fashion, for salting or powdering of Cheese, and drying thereof.  The man.. 
They lay their Cheeses to be salted in such shallow Trowes as before is spoken of, with brine that cometh only of salt melted up to the middle of the side of that Cheese if they be thick, the longer etc. When the Chee●… be 〈◊〉 out of salt, they must be well washed with warm liquor, than well wiped and dried, and so laid: upon fair shelves or boards, and every day once to turn them, and the Cheeses, and the place where they do lie, to be well and dry wiped each date, for if through default of not so doing, the print or form of the Cheese is seen where it did lie: it is a point of housewifrie that may be amended.  The woman. 
How is your opinion for Cheese, washed or unwashed, which think ye best.  The man.. 
The Cheese washed is fairest in sight, but Cheese unwashed will continue best, and continue moistest to be spent, and the better to be sold by weight.  The woman. 
Now ye have answered me in all these points, I render unto you right hearty and condign thanks.  The man.. 
And I likewise thank you good wife of your patience, and when you hereafter have conference with any your Neighbours of this our former talk: I pray you report that I have not taken upon me to teach you or others, how ye should make whitmeate, for it were unseemly that a Man that never made any, (but hath seen and beheld others in doing thereof) should take upon him to teach women that hath most knowledge and experience in that art. I have but only made unto you rehearsal of the order and fashion how it is used in the Countreie where I was borne, to the end that you and others, understanding both, may use your own minds and discretions therein, for sure I am, old custom and usages of things be not easy to be broken.  The woman. 
For my part I like your talk so well, that I beseech you to make some rehearsal again thereof concerning this mystery, by mean whereof ye may call to memory some things yet unspoken of, and thereby also cause me the better to bear it away.  The man.. 
I perceive well ye are desirous to have me make a new rehearsal or recapitulation of my former sayings, which to do, because ye are a woman, who be never satisfied, till they have their will and mind fulfilled, I being one well known, that always heretofore have been of good will to accomplish women's desires, will now be content also to do as ye have willed me herein.  
And first I will say unto you, it is both good and profitable to have your Kine milked early in the morning, and rathe at night, for then (especially in Summer time) they shall have time to feed out of the heat of the day, and by that mean give the more milk. If your Kine be milked far from home, cause then the milk to be brought home in vessels between two felkes, covered with a fair Linen cloth twice double, and chiefly in the morning, to the intent that thereby the milk may remain warm enough to be put a running with the evening Milk made warm over the fire for that purpose. And if you send far for your Kine to be milked at home, see in any case that they be quietly brought home, for if they should be hastily driven, you shall have thereby much the less milk. Your milking Maids (as I said) must be strong, quick, and in all their doings cleanly. But mark ye one thing, that sometimes in Summer season, by occasion of vehement heat, or by force of much thundering & lightning, or by noise of great Guns the drink in your house may suddenly change and grow ●…ger, and then your sweet Milk with that sour Ale or Bear, will make so pleasant a drink, called of some a syllabub, or a posset under the Cow, that if it be not seen unto, ye shall find thereby, that your Cheeses be not so well filled after that as they were before, nor so much Cream gathered. Your pails or buckets to milk in, aught to be kept clean and sweet as before, for otherwise they will cause the Milk to turn when it cometh to the fire. If the inner side of them be coloured like a Grey Friars or a Miller's coat, I fear the Maids will be taken for 〈◊〉, although their Mistress or dame, will take occasion to excuse themselves, because they lay in bed in the morning till their Maids had milked, where as if she had been a fine and a thriving housewife withal, she might while her Maids were in milking, have flit or skimmed all her Milk pans of the evening Milk, there lieth much profit therein if she could find the way to practise it. Then use your Milk thus, put the evening Milk skimmed and warmed over the fire, and the morrow milk new milked together, and so run them together, then make your Cheese as aforesaid, press it well, and cloth it oft enough, scald your Milk pans well, then dry them and set them up an edge. When ye change your Cheese in pressing thereof out of one cloth into an other, if there happen some part of the edges of the Cheese to hang out of the sides of the same (as commonly being well filled in the fate it will do) you must cut that away, paring it even by the edges thereof, & cut that in small pieces for your young Chickens. A better meat ye can not have to feed them with, and a more apt place then your Cheese house is to keep them in, ye cannot have. But than ye must remember to put your Hen in a Coop, or for default thereof, to tie her by the leg, in such place of the house as ye shall think meet for her, laying near unto her a board of a foot and more in breadth, whereupon ye may be well assured the Hen will always brood her Chickens rather than upon the ground. And if folk hastily chance to come into the house where the Chickens be abroad in the house, although there were in every corner of the house a Hen tied that hath Chickens, they will with all speed every of them run for secure to their own dam, where she standeth tied, as well as a Soldier in the field will repair to his Captain in time of need. The next morning after your Cheese is made, put them in brine as before is mentioned, & being salted enough, wash them with whore liquor out of salt, wipe them dry, and lay them on fair shelves or boards, and every day turn them, wiping them and the place where they lay, for as I said before, if the Cheese lie so long unturned, that the form or print of the Cheese remaineth in the boards where it did lie, it is much discomendable, and of all folks delighting in cleanliness to be disliked. Put no Cheeses into any racks before they be hard. When ye are disposed to make Butter, cause your Cherne diligently to be prepared as before is spoken of, your Butter being come take it out of the Cherne, into a fair old smooth Bowl, and therein wash it from the Butter whey, otherwise called Cherne milk, which being perfectly done, put the Butter all abroad in the Bowl, & with a Knife garse it every way, drawing ever the edge of the Knife towards you, that done, then with your forefinger strike the most part of the Butter from the side of the Knife, then between your forefinger and your thumb strike all the Butter from the edge of the Knife, and hold that up between you and the light, and ye shall see therein both Lint and hairs, though the Cream were never so well strained into the Cherne, although this be not here in use, she that leaveth it undone, albeit to be very fine and cleanly she seemeth herself, lint and hairs will be in her Butter. Then salt your Butter, and weigh it, and note if your Maids had as much Butter of like time gathered before.  
And thus now I finish and make an end, saving one thing more yet I call to mind, and that is, if your milking Maids be disposed to sing in time of their milking, some Cow will take such a delight therein, that afterward when a Maid cometh to milk her and doth not sing, she will not stand to be milked, and when Maids come to milk Kine more gailiar appareled, than they be accustomed to milk in, the Kine will be very dangerous to stand to be milked of them. And at a Copy hold here in South-hamshire of mine, I have had also this experience, that one of my Kine hath had such a mind and fantasy to one of my Maids, that in her presence the Cow would never stand to be milked of any other but of her only. And thus now I end and take my leave of you.  The woman. 
And I eftsoons render unto you condign thanks for all your gentle communication, and rehearsal of your former sayings.  The man.. 
Because the keeping of so great a number of milk Kine in one ground or pasture, as before is spoken of, shall not be thought to be feigned: it was at a Grange in Suffolk, belonging then to an Abbey of white Monks, called Sibeton abbey, five miles from Donwiche, and four miles from Framingham castle.  
Hereafter followeth a saying of her that was the dairy wife, and made the whitemeat many years together of all the Kine aforesaid, in commendation of early rising.  

Arise early.  
Serve God devoutly.  
Then to thy work busily.  
To thy meat joyfully.  
To thy bed merrily.  
And though thou far poorly,  
And thy lodging homely.  
Yet thank God highly.  
Ka. Dowe.   
An other saying concerning the same.  

To rise betimes, thyself to recreate  
To look well to thine own, & to keep a sober estate  
Long ere thou eatest, and not to sup late,  
To lie high with thy head, and to sleep moderate  
Makethman rich, long life and fortunate.   
FINIS.