HYGIASTICON
,
OR
The
right
course
of
preserving
Health
.
CHAP.
1.
The
occasion
and
scope
of
this
work
.
1_MAny
Authours
have
written
largely
and
verie
learnedly
touching
the
preservation
of
Health
:
but
they
charge
men
with
so
many
rules
,
and
exact
so
much
observation
and
caution
about
the
qualitie
and
quantitie
of
meats
and
drinks
;
about
aire
,
sleep
,
exercise
,
seasons
of
the
yeare
,
purgations
,
bloud-letting
,
and
the
like
;
and
over
and
above
prescribe
such
a
number
of
Compound
,
Opiate
,
and
other
kindes
of
exquisite
remedies
,
as
they
bring
men
into
a
Labyrinth
of
care
in
the
observation
,
and
unto
perfect
slaverie
in
the
endeavouring
to
perform
what
they
do
in
this
matter
enjoyn
.
And
when
all
is
done
,
the
issue
proves
commonly
much
short
,
oft
times
clean
contrarie
to
that
which
was
expected
;
in
regard
perhaps
that
some
smaller
matter
in
appearance
,
yet
wherein
the
chief
of
the
businesse
indeed
lay
,
was
not
observed
and
practised
as
it
ought
.
For
men
forsooth
will
have
their
own
mindes
,
eat
every
thing
that
likes
them
,
and
to
their
fill
:
they
will
shape
their
diet
according
to
the
ordinarie
usage
of
the
world
,
and
give
in
every
thing
satisfaction
to
their
sensualitie
&
appetite
.
Whereby
it
comes
to
passe
,
that
all
their
other
care
and
diligence
touching
these
physicall
precepts
and
observations
comes
in
the
end
to
little
or
nothing
at
all
for
matter
of
benefit
.
Hereupon
most
men
bidding
adieu
to
Physicians
counsels
&
injuctions
,
leave
all
to
nature
and
successe
.
They
hold
it
,
according
to
the
the
common
[
*
](A05367-e5370-b)
*
Qui
medicè
vivit
,
miserè
vivit
.
Proverb
,
A
miserable
life
to
live
after
the
Physicians
prescript
;
a
great
part
of
unhappinesse
to
be
limited
in
a
mans
diet
,
so
that
he
may
not
eat
freely
,
and
to
the
full
,
of
what
he
hath
a
minde
unto
:
To
be
kept
continually
as
it
were
in
aw
,
so
that
he
dare
not
content
his
appetite
,
nor
give
satisfaction
to
his
bellie
,
they
fancie
to
themselves
to
be
the
most
wretched
condition
of
life
that
may
be
.
Upon
this
ground
they
fall
on
eating
twice
or
thrice
a
day
,
without
stint
or
restraint
in
measure
or
qualitie
of
food
,
but
as
their
appetites
leade
them
on
.
Having
thus
filled
their
bodies
,
they
instantly
apply
themselves
some
good
space
to
their
businesse
,
exercising
their
mindes
,
and
all
the
faculties
thereof
in
the
consideration
&
pursuit
of
weightie
and
important
matters
:
Nor
can
they
ever
be
perswaded
to
purge
at
fitting
seasons
,
or
before
the
disease
oppresse
them
,
imagining
all
to
be
well
with
them
,
as
long
as
they
feel
nothing
plainly
to
the
contrarie
.
Hereupon
it
comes
to
passe
,
that
their
bodies
in
tract
of
time
grow
replenished
with
crude
and
ill
humours
,
which
are
not
onely
increased
by
continuance
,
but
become
putrified
,
and
of
a
malignant
temper
;
so
that
upon
every
light
occasion
,
either
of
heat
,
or
cold
,
or
weather
,
or
windes
,
or
extraordinarie
labour
,
or
any
other
inconvenience
or
excesse
,
they
are
inflamed
,
and
break
out
into
mortall
sicknesses
and
diseases
.
2.
I
my self
have
observed
many
excellent
men
on
this
ground
onely
snatched
away
by
death
in
the
prime
of
their
age
;
who
undoubtedly
,
had
they
used
the
right
course
of
preserving
their
health
,
might
have
many
yeares
prolonged
their
lives
,
and
by
their
learning
&
worthy
deeds
have
notably
benefited
the
world
,
and
thereby
(
it
may
be
)
added
to
their
own
glorie
in
heaven
.
There
are
questionlesse
likewise
a
great
many
of
all
kindes
of
persons
,
both
of
those
that
enter
into
religious
Orders
,
&
of
those
that
live
at
large
in
the
world
,
who
through
ignorance
of
this
matter
enjoy
little
health
,
and
through
the
want
thereof
remain
much
hindered
in
their
studies
,
and
in
the
performance
of
those
offices
and
functions
of
the
minde
,
which
they
most
desire
,
and
are
bound
to
do
.
3.
Having
therefore
of
a
long
time
and
in
sundry
places
taken
this
matter
into
diligent
consideration
,
I
thought
with
my self
,
that
it
would
prove
a
work
of
no
small
benefit
,
to
give
notice
to
the
world
of
that
way
and
means
for
preservation
of
health
,
whereby
I
my self
have
for
many
yeares
past
been
kept
not
onely
found
in
bodie
,
but
expedite
to
all
operations
and
exercises
of
the
minde
:
although
I
have
all
this
space
laboured
under
many
corporall
inconveniences
,
and
before
I
entered
into
this
course
,
was
so
farre
gone
,
as
by
the
judgement
of
very
skilfull
Physicians
I
was
not
like
to
have
lived
above
two
yeares
at
the
most
.
The
same
good
effects
that
it
wrought
in
me
,
have
divers
of
our
Societie
and
sundry
others
abroad
made
happy
proof
of
,
maintaining
themselves
in
constant
health
and
cheerfulnesse
by
this
means
;
being
indeed
the
very
self
same
,
which
was
of
old
practised
by
Holy
men
&
sage
Philosophers
.
And
it
consists
chiefly
in
a
right
ordering
of
the
diet
,
and
in
a
certain
Moderation
of
our
meat
and
drink
:
such
a
moderation
I
mean
,
as
is
no
way
troublesome
,
nor
breeding
weaknesse
or
distemper
;
but
on
the
contrarie
very
easie
to
be
undergone
,
and
such
as
brings
strength
and
vigour
both
in
Minde
and
Bodie
.
Being
very
intent
on
these
matters
,
there
was
brought
unto
me
by
a
noble
person
a
little
Treatise
concerning
the
benefits
of
a
Sober
Life
,
written
in
Italian
by
Lodowick
Cornaro
,
a
noble
Gentleman
of
Venice
,
of
great
understanding
,
Honourable
,
Rich
in
estate
,
and
a
married
man
▪
In
which
book
this
course
is
marvellously
commended
to
all
men
,
and
confirmed
by
much
&
certain
experience
.
I
was
much
taken
with
the
reading
thereof
,
&
held
it
very
well
worth
the
translating
into
Latine
,
to
make
it
common
to
all
men
;
and
to
annex
it
to
this
explicative
Treatise
of
mine
own
.
4.
I
would
not
have
any
man
to
think
strange
of
the
matter
,
And
over
and
above
,
the
end
and
scope
which
I
aim
at
herein
,
is
indeed
most
befitting
a
Divine
.
For
that
which
I
principally
intend
,
is
to
furnish
religious
persons
,
and
those
who
give
themselves
to
pietie
,
with
such
a
way
and
manner
of
living
,
as
they
may
with
more
ease
,
cheerfulnesse
,
and
servencie
apply
themselves
to
the
faithfull
service
of
the
Great
God
,
and
our
Saviour
the
Lord
Jesus
Christ
.
For
verily
it
is
scarce
to
be
beleeved
,
with
how
great
alacritie
,
and
with
what
abundance
of
inward
consolations
those
men
,
who
addict
themselves
to
sobrietie
,
may
(
if
so
be
they
have
any
reasonable
understanding
in
divine
mysteries
)
attend
Divine
Service
,
and
the
hearing
of
Gods
Word
,
their
private
devotions
and
meditations
,
and
in
summe
all
manner
of
spirituall
exercises
.
And
this
indeed
was
my
principall
aim
in
the
writing
of
this
Tractate
;
this
my
chiefest
wish
and
desire
.
As
for
the
benefit
and
help
that
it
affords
to
Students
of
good
learning
,
and
to
all
those
whose
employments
consist
in
affairs
and
▪
businesses
appertaining
to
the
minde
and
understanding
,
I
say
nothing
at
present
;
purposing
hereafter
to
speake
more
at
large
thereof
.
Whether
you
take
the
matter
therefore
,
or
the
end
,
this
Treatise
can
no
way
misbeseem
a
Divine
.
And
so
,
good
Reader
,
thou
hast
an
account
of
my
reasons
in
undertaking
this
businesse
.
CHAP.
II.
What
is
meant
by
a
Sober
life
:
and
what
is
the
fit
measure
of
meat
and
drink
.
TO
come
then
to
the
thing
it self
,
I
will
first
set
down
,
What
we
mean
by
a
sober
life
:
Secondly
,
By
what
way
and
means
we
may
come
to
a
determination
of
the
just
measure
that
is
to
be
observed
in
our
life
and
diet
:
And
thirdly
,
What
the
commodities
and
benefits
thereof
be
.
5.
Touching
the
first
point
then
,
We
call
that
a
Sober
life
or
diet
,
which
sets
stint
not
onely
in
drink
,
but
also
in
meat
:
so
that
a
man
must
neither
eat
nor
drink
any
more
,
then
the
constitution
of
his
bodie
allowes
,
with
reference
to
the
services
of
his
minde
.
And
this
self-same
we
terme
an
orderly
,
regulate
,
and
temperate
life
or
diet
;
for
all
these
phrases
and
names
we
shall
make
use
of
,
intending
by
them
all
one
&
the
same
thing
.
The
Matter
then
about
which
this
Diet
or
Temperance
is
mainly
conversant
,
is
Meat
and
Drink
,
in
which
a
constant
measure
is
to
be
kept
.
Notwithstanding
it
doth
likewise
reach
unto
the
care
and
ordering
of
all
other
things
;
such
as
are
,
immoderate
heat
and
cold
,
overmuch
labour
,
and
the
like
;
through
the
excesse
whereof
there
growes
any
inconvenience
in
bodily
health
,
or
disturbance
in
the
operations
of
the
minde
.
6.
Now
this
measure
is
not
the
same
in
respect
of
the
quantitie
in
all
sorts
of
people
,
I
say
,
In
the
midst
of
any
employments
of
minde
or
bodie
,
&c.
In
regard
that
a
greater
measure
is
requisite
to
him
that
is
occupied
in
bodily
labour
,
and
continually
exercising
of
the
faculties
of
the
bodie
,
then
to
him
that
is
altogether
in
studies
,
meditation
,
prayer
,
or
other
like
works
and
exercises
of
the
minde
:
Ina●much
as
the
exercises
&
employments
of
the
minde
do
very
much
hinder
and
disturb
the
concoction
:
and
that
,
either
because
in
calling
up
the
whole
force
of
the
soul
they
do
as
it
were
abate
and
suspend
the
power
and
actions
of
the
inferiour
faculties
,
as
experience
shews
;
for
when
we
are
very
intent
on
studie
or
prayers
,
we
neither
heare
clock
,
nor
take
notice
of
any
thing
that
comes
before
our
eyes
or
other
senses
:
or
else
because
they
do
withdraw
not
onely
the
animall
,
but
the
vitall
and
naturall
spirits
themselves
from
their
proper
services
.
And
hence
it
comes
,
that
for
the
most
part
twice
as
little
food
serves
their
turn
,
who
are
continually
employed
in
studie
&
affairs
of
the
minde
,
as
is
necessarie
for
them
that
apply
themselves
to
bodily
exercises
;
although
equall
age
and
temper
might
otherwise
perhaps
require
an
equalitie
in
both
their
diets
.
7.
The
difficultie
then
lies
in
finding
out
this
measure
.
Which
S.
Austine
of
old
well
observed
,
in
his
fourth
book
against
Julian
,
and
in
the
fourteenth
chapter
writing
thus
,
Now
when
we
come
to
the
putting
in●ure
of
that
necessarie
pleasure
,
with
which
we
refresh
our
bodies
,
who
is
able
to
declare
in
words
,
how
it
suffers
us
not
to
know
the
measure
of
necessitie
?
but
if
there
be
any
of
those
things
that
yeeld
delight
before
us
,
it
by
their
means
steals
away
,
and
hides
,
and
leaps
over
the
●ounds
and
limits
of
proc●ring
health
;
whilest
we
cannot
think
that
to
be
sufficient
,
which
is
indeed
sufficient
,
being
willingly
led
on
by
the
provocation
thereof
,
fancying
our selves
to
be
about
the
businesse
of
Health
,
when
indeed
we
are
about
the
service
of
Pleasure
:
so
that
Lust
knows
not
where
Necessitie
ends
.
In
these
words
he
referres
the
ground
of
this
difficultie
to
Pleasure
,
which
blindes
us
that
we
cannot
discern
when
we
are
come
to
the
due
measure
we
ought
to
hold
,
but
hides
the
bound-marks
thereof
,
to
draw
us
past
them
,
and
perswades
us
that
we
do
but
make
provision
for
Health
,
when
in
very
truth
we
canvasse
for
Pleasure
.
Concerning
the
discoverie
of
this
measure
therefore
are
we
to
treat
in
the
second
place
,
producing
Rules
,
whereby
it
may
be
clearely
and
certainly
found
out
.
8.
But
here
perhaps
some
will
object
,
That
in
Monasteries
and
other
regular
societies
,
such
as
are
Colledges
in
the
Universities
,
These
men
will
by
no
means
beleeve
,
that
the
catarrhs
,
coughs
,
head-aches
,
pains
of
the
stomack
,
feavers
,
and
other
the
like
infirmities
,
whereinto
they
often
fall
,
should
proceed
from
the
excesse
of
their
food
;
but
lay
the
fault
upon
windes
,
ill
aire
,
watchings
,
too
much
pains-taking
,
and
other
the
like
outward
causes
.
But
questionlesse
they
are
deceived
in
this
opinion
;
inasmuch
as
it
cannot
possibly
be
,
that
any
one
certain
measure
should
be
found
proportionable
to
so
many
different
sorts
of
complexions
and
stomacks
,
as
use
to
be
in
such
kinde
of
societies
:
so
that
what
is
but
reasonable
to
a
young
and
strong
bodie
,
is
more
then
twice
or
thrice
too
much
for
an
old
or
infirm
person
:
as
Thomas
,
following
Aristotle
,
doth
well
prove
,
2.
2.
q.
141.
art.
6.
and
is
indeed
of
it self
without
proof
manifest
.
These
allowances
then
both
for
quantitie
and
varietie
,
are
not
set
out
by
Founders
and
Superiours
,
as
just
measures
for
every
man
,
but
with
the
largest
for
all
in
generall
;
to
the
intent
that
the
strongest
,
and
they
who
need
most
,
might
have
enough
;
and
the
rest
might
take
of
that
which
best
liked
them
,
(
yet
alwayes
keeping
within
those
limits
which
reason
prescribes
)
and
in
those
things
which
they
forbore
,
might
have
opportunitie
to
exercise
their
vertue
.
For
it
is
no
great
glorie
to
shew
temperance
in
the
absence
of
temptations
:
but
to
keep
hunger
on
foot
at
a
banquet
,
&
to
restrain
the
greedinesse
of
the
belly
in
the
midst
of
provoking
dainties
;
why
,
this
is
a
masterie
indeed
,
especially
to
Novices
,
&
such
as
have
not
gotten
the
victorie
over
their
appetites
.
It
is
a
great
masterie
,
I
say
,
and
therefore
undoubtedly
of
no
small
price
with
God
.
To
the
intent
therefore
that
the
exercise
of
this
vertue
,
and
the
benefit
of
the
reward
that
by
Gods
mercie
belongs
to
it
,
might
not
be
wanting
to
them
that
seek
and
endeavour
the
increasing
of
their
reward
hereafter
,
the
Founders
and
Institutours
of
religious
Societies
have
perhaps
allotted
a
larger
measure
,
and
more
varietie
of
food
,
then
is
necessarie
,
or
they
would
have
every
one
to
make
use
of
.
Touching
this
matter
we
have
a
very
pertinent
example
in
the
life
of
Pachomius
,
faithfully
written
1200.
yeares
ago
,
as
it
is
extant
in
Surius
,
14.
Maii.
Where
it
is
mentioned
,
that
this
Pachomius
,
in
his
monasteries
,
and
especially
in
those
that
younger
persons
lived
in
,
would
have
(
beside
bread
&
salt
)
some
sod
or
rost
meat
set
before
all
the
Monks
,
to
the
intent
that
,
albeit
the
most
of
them
were
so
abstemious
,
that
they
contented
themselves
onely
with
bread
&
salt
,
or
some
[
*
](A05367-e5800-b)
*
Crudo
aliquo
fructu
.
green
fruit
,
yet
they
might
have
it
in
their
free
choice
and
libertie
,
either
to
eat
thereof
,
or
to
forbear
:
And
so
,
if
either
for
mortification
sake
,
or
the
better
sitting
of
themselves
for
devotion
,
they
should
abstain
,
they
might
exercise
a
greater
vertue
;
since
it
is
a
more
difficult
thing
to
abstain
,
when
meat
is
set
before
us
,
and
by
its
presence
doth
provoke
the
appetite
,
then
when
it
is
removed
out
of
our
sight
.
More
to
this
purpose
may
be
read
in
Iacob
.
de
Paz.
Tom.
2.
l.
2.
de
Mortif
.
ext
.
hom.
cap.
5.
Nor
will
it
any
thing
at
all
abate
from
the
probabilitie
of
this
opinion
,
to
say
that
in
this
allowance
of
varietie
&
abundance
there
was
a
direct
intention
of
giving
some
kinde
of
refreshment
to
Nature
:
Inasmuch
as
the
refreshment
,
which
the
Institutours
&
Founders
of
these
Societies
meant
,
consisteth
not
in
this
,
that
the
true
and
right
measure
at
temperance
should
at
any
time
be
notably
exceeded
;
but
that
there
might
be
now
and
then
an
opportunitie
of
delight
ministred
,
through
the
different
and
gratefull
favour
of
sundrie
kindes
of
meats
:
yet
so
alwayes
,
as
this
delight
should
be
kept
bounded
within
the
limits
of
temperance
,
and
the
appetite
never
fully
satisfied
.
For
whatsoever
exceeds
this
measure
,
is
to
be
accounted
vice
,
be
it
upon
what
occasion
it
will
,
whether
of
Marriage
,
Dedication
of
Churches
,
or
any
other
solemne
Feast
whatsoever
.
Now
that
is
alwayes
excesse
,
which
proves
more
in
quantitie
,
then
the
stomack
can
perfectly
digest
without
leaving
any
●rudities
at
all
behinde
.
CHAP.
III.
Seven
Rules
for
the
finding
out
of
the
right
Measure
.
9
NOw
to
finde
out
this
right
Measure
,
we
shall
make
use
of
these
Rules
and
observations
following
.
The
first
Rule
is
,
If
thou
dost
usually
take
so
much
food
at
meals
,
as
thou
art
thereby
made
unfit
for
the
duties
and
offices
belonging
to
the
Minde
,
such
as
are
Prayer
,
Meditation
,
Studies
of
learning
,
and
the
like
;
it
is
then
evident
,
that
thou
dost
exceed
the
measure
which
thou
oughtest
to
hold
:
For
both
Nature
and
Reason
exact
,
that
the
Vegetati●●
part
in
a
man
(
that
is
,
that
wherein
the
growth
and
conservation
of
the
bodie
consisteth
)
should
be
so
ordered
and
cherished
,
as
that
there
should
arise
no
offence
or
damage
thereby
to
the
Animall
and
Reasonable
parts
of
the
soul
;
in
as
much
as
the
Vegetative
part
is
ordained
to
the
service
of
these
other
,
and
therefore
ought
to
be
of
furtherance
and
help
,
and
no
wayes
of
hinderance
unto
them
in
their
severall
functions
and
operations
.
Whenever
therefore
there
is
so
much
food
taken
in
upon
account
of
the
Vegetative
part
,
as
proves
of
any
remarkable
offence
or
hinderance
to
the
operations
of
the
superiour
faculties
,
to
wit
,
of
the
Senses
,
the
Imagination
,
the
Understanding
,
or
the
Memorie
;
then
it
is
a
signe
,
that
the
fitting
measure
in
this
kinde
is
exceeded
.
Now
this
impediment
and
offence
proceeds
from
the
abundance
of
vapours
,
that
are
chiefly
sent
up
into
the
head
out
of
the
stomack
:
which
,
as
experience
demonstrates
,
would
be
but
sparingly
sent
up
,
if
this
measure
were
not
exceeded
.
For
they
who
follow
a
sober
course
of
life
,
are
as
apt
and
ready
to
all
services
and
employments
of
the
minde
after
their
meals
,
as
before
:
as
our
Authour
,
whom
we
have
annexed
to
this
present
Treatise
,
doth
oft
times
testifie
;
and
my self
,
and
divers
others
of
our
Societie
do
dayly
make
proof
of
.
Nay
,
those
holy
Fathers
of
old
,
who
eat
onely
once
a
day
,
did
it
so
sparingly
,
as
they
were
no
whit
at
all
thereby
hindered
in
their
performances
of
the
functions
belonging
to
the
minde
:
How
much
more
easily
then
may
it
be
effected
by
them
▪
who
divide
the
quantitie
;
and
twice
a
day
use
moderate
refection
?
10.
I
said
before
;
that
those
vapours
and
f●mes
;
which
cloud
and
overshadow
the
clearenesse
of
the
Brain
,
are
chiefly
caused
by
the
meat
taken
down
into
the
st●mack
:
Chiefly
,
I
say
,
in
regard
that
however
this
be
the
principall
;
yet
it
is
not
the
onely
cause
.
For
these
vapours
proceed
not
onely
from
the
meat
immediately
before
taken
,
which
begins
to
boyl
and
concoct
;
but
also
from
the
abundance
of
bloud
and
other
humours
,
which
are
in
the
Liver
,
the
Splene
,
and
the
Veins
:
which
together
with
the
meat
fall
on
seething
as
it
were
,
and
send
up
great
abundance
of
these
kinde
of
sooty
fumes
.
But
a
sober
diet
doth
by
little
and
little
diminish
this
[
*
](A05367-e5940-b)
*
Plet●oram
.
abundance
of
humours
,
and
abates
this
[
*
](A05367-e5950-b)
*
Cacochymiam
.
ill
moysture
,
and
reduceth
them
to
their
due
proportions
both
in
quantitie
and
qualitie
:
so
that
they
do
no
more
upon
eating
send
up
these
kinde
of
fumes
.
For
when
Nature
doth
perfectly
govern
all
the
humours
of
the
bodie
by
the
ministerie
of
the
vegetative
faculties
,
she
doth
so
order
and
dispense
all
things
,
as
neither
any
diseases
arise
in
the
bodie
,
nor
any
impediment
follows
to
the
superiour
offices
and
duties
of
the
soul.
Nor
matters
it
at
all
,
that
many
men
addicted
to
sobrietie
,
are
accustomed
to
sleep
a
while
after
dinner
:
inasmuch
as
they
do
it
to
the
intent
,
that
their
vigour
and
the
spirits
,
which
have
been
spent
and
wasted
by
any
labour
either
of
minde
or
bodie
,
might
be
refreshed
and
restored
by
the
means
of
sleep
:
For
sleep
serves
to
both
these
ends
.
And
then
besides
▪
that
sleep
of
theirs
is
very
short
,
and
such
as
they
could
easily
forbear
,
but
when
by
wearinesse
and
custome
they
are
enclined
thereunto
.
Some
of
them
indeed
sleep
a
good
while
,
but
those
use
to
abate
as
much
of
their
nights
rest
,
as
they
take
out
thus
in
the
day
,
dividing
as
it
were
into
two
parts
the
rest
and
sleep
that
is
due
to
their
bodies
.
But
indeed
generally
it
is
more
agreeable
to
health
,
to
forbear
all
sleep
after
meat
at
noon
,
according
to
the
commonly
received
opinion
of
Physicians
.
II.
The
second
Rule
is
;
If
so
be
thou
take
so
much
meat
and
drink
,
as
thou
afterwards
findest
a
certain
kinde
of
dulnesse
,
heavinesse
,
and
slothfull
wearinesse
,
whereas
before
thou
wast
quick
and
lightsome
;
it
is
a
signe
,
that
thou
hast
exceeded
the
fitting
measure
:
except
this
come
to
passe
through
present
sicknesse
,
or
the
reliques
of
some
former
disease
.
For
meat
and
drink
ought
to
refresh
the
strength
and
powers
of
the
bodie
,
and
to
make
them
more
cheerfull
,
and
no
wayes
to
burden
or
oppresse
them
.
They
therefore
who
finde
their
constitution
to
be
such
,
as
they
feel
oppression
after
their
meals
,
ought
to
make
abatement
of
their
dayly
allowance
,
having
first
used
good
and
diligent
consideration
,
whether
this
inconvenience
arise
from
the
abundance
of
their
meat
,
or
of
their
drink
,
or
of
both
together
:
and
when
they
have
found
out
where
the
errour
lies
,
it
is
by
degrees
to
be
amended
,
till
the
matter
be
brought
to
that
passe
,
that
there
be
no
more
feeling
of
any
such
inconvenience
.
12.
Many
there
be
,
who
are
much
deceived
in
this
case
;
who
although
they
eat
and
drink
liberally
,
and
use
nourishing
meats
,
yet
neverthelesse
complain
of
continuall
weaknesse
and
faintnesse
;
and
that
,
they
perswade
themselves
,
comes
from
the
want
of
nourishment
and
spirits
:
whereupon
they
seek
out
meats
of
much
nourishment
,
and
provide
breakfasts
betimes
in
the
morning
,
lest
Nature
should
faint
for
want
of
its
due
sustenance
.
But
,
as
I
said
,
they
are
miserably
beguiled
in
this
opinion
,
and
do
hereby
adde
a
surcharge
to
their
bodies
,
which
are
in
truth
already
overburdened
with
ill
juice
and
moysture
.
For
this
weaknesse
which
they
complain
of
,
proceeds
not
from
defect
of
nutriment
,
but
from
the
abundance
of
ill
humours
;
as
both
the
constitution
of
their
bodies
,
and
the
swelling
of
their
bellies
in
particular
do
evidently
shew
.
Now
these
ill
humours
do
cloy
up
the
muscles
and
the
nerves
,
through
which
the
spirits
have
their
course
and
passage
:
whereby
it
comes
to
passe
,
that
the
animall
spirits
(
from
which
,
as
from
the
most
generall
and
immediate
instrument
of
the
soul
,
all
the
vigour
of
the
bodie
in
sense
and
motion
is
derived
)
cannot
freely
take
their
course
,
nor
govern
and
order
the
bodie
as
they
ought
.
And
hence
comes
that
weaknesse
and
lumpishnesse
of
the
bodie
,
and
that
dulnesse
of
the
senses
,
the
animall
spirits
being
as
it
were
intercepted
in
their
passage
by
this
excesse
of
humours
.
Dayly
experience
shews
this
to
be
true
in
divers
bodies
abounding
with
ill
humours
,
and
vicious
moystures
,
which
in
the
morning
are
faint
and
dull
,
through
the
superfluities
of
moysture
remaining
in
them
upon
their
former
nights
supper
and
sleep
:
But
when
these
moystures
are
consumed
by
abstinence
and
[
*
](A05367-e6030-b)
*
Apophlegmatismos
.
the
purgations
of
the
head
,
they
become
more
cheerfull
and
active
;
and
this
vigour
goes
on
still
increasing
till
night
come
,
albeit
they
take
little
or
nothing
at
all
at
noon
.
But
in
case
they
eat
,
whilest
these
moystures
remain
unconcocted
in
the
bodie
,
especially
if
it
be
in
any
great
quantitie
or
moyst
food
,
the
indisposition
is
renewed
,
and
they
presently
return
to
their
former
miserie
.
Wherefore
if
a
man
desire
to
be
alwayes
quick
,
apt
,
and
ready
to
motion
,
and
to
every
other
use
of
his
senses
,
these
humours
are
to
be
lessened
by
abatement
of
diet
,
so
that
the
spirits
may
have
their
free
passage
through
all
parts
of
the
bodie
,
and
the
minde
may
finde
them
alwayes
ready
to
every
motion
and
service
in
the
bodie
.
13.
The
third
Rule
is
;
We
must
not
passe
immediately
from
a
disordered
kinde
of
life
to
a
strict
and
precise
course
:
but
it
is
to
be
done
by
little
and
little
,
by
small
abatements
subtracting
from
that
excessive
quantitie
,
whereunto
we
have
been
accustomed
,
untill
at
last
we
come
to
that
just
measure
,
which
doth
not
at
all
oppresse
the
bodie
,
nor
offend
and
hinder
the
operations
of
the
minde
.
This
is
a
common
Tenet
amongst
Physicians
.
For
all
sudden
changes
,
if
they
be
any
thing
remarkable
,
do
prejudice
Nature
;
in
regard
that
Custome
gets
almost
the
force
and
qualitie
of
Nature
it self
:
Wherefore
it
cannot
but
be
very
dangerous
to
be
driven
off
forcibly
from
that
,
which
a
man
hath
been
long
used
unto
,
and
to
be
put
upon
the
contrarie
.
For
as
that
which
is
against
Nature
,
so
likewise
that
which
is
against
long
&
inveterate
Custome
,
is
very
grievous
to
be
undergone
,
whilest
the
strength
and
power
of
Custome
remains
on
foot
.
We
must
therefore
break
off
old
usages
by
degrees
,
and
not
all
at
once
;
going
backward
step
by
step
,
as
we
grew
on
towards
them
:
and
so
the
alteration
being
not
much
perceived
in
the
progresse
,
will
be
lesse
difficult
in
performance
.
14.
The
fourth
Rule
is
,
That
albeit
there
cannot
be
any
one
determinate
quantitie
set
for
all
,
in
respect
of
the
great
difference
of
ages
,
strength
,
and
other
dispositions
in
men
;
as
also
in
respect
of
the
great
diversitie
in
the
nature
and
qualitie
of
severall
kindes
of
food
:
yet
notwithstanding
generally
for
them
who
are
stept
in
yeares
,
and
for
those
who
are
of
weak
complexions
,
it
seems
twelve
,
thirteen
,
or
fourteen
ounces
of
food
a
day
should
be
enough
;
accounting
into
this
proportion
bread
,
flesh
,
eggs
,
and
all
other
kinde
of
victualls
:
And
as
many
,
or
but
a
few
more
ounces
of
drink
would
suffice
.
This
is
to
be
understood
of
those
,
who
use
but
little
exercise
of
bodie
,
and
are
altogether
addicted
to
studie
,
and
other
offices
and
employments
of
the
minde
.
Verily
Lodowi●k
Cornaro
,
whose
Treatise
touching
a
Sober
life
we
have
hereunto
annexed
,
approves
greatly
this
measure
,
having
stinted
himself
thereat
,
when
he
was
thirtie
six
yeares
old
,
and
kept
it
constantly
as
long
as
he
lived
;
and
that
was
indeed
very
long
,
and
with
perfect
health
.
The
holy
Fathers
likewise
that
lived
in
the
deserts
,
albeit
they
fed
onely
upon
bread
,
and
drank
nothing
but
water
,
exceeded
not
this
proportion
,
establishing
it
as
it
were
by
law
every
where
in
their
Monasteries
:
For
so
Cassianus
writes
in
his
second
Collation
of
Abbat
Moyses
,
chap.
19.
Where
Abbat
Moyses
being
demanded
what
was
the
best
measure
of
temperance
,
answered
on
this
wise
:
We
know
there
hath
oft
times
much
discourse
been
amongst
our
Ancestours
touching
this
matter
.
For
examining
the
severall
manners
of
Abstinence
used
by
divers
,
to
wit
,
of
those
who
passed
their
lives
onely
with
pulse
,
or
altogether
with
herbs
,
or
fruits
,
they
did
preferre
before
them
all
the
Refection
by
Bread
alone
.
The
most
equall
measure
whereof
they
did
conclude
to
be
in
[
*
](A05367-e6160-b)
*
In
duobus
paximaciis
▪
two
biskets
;
which
small
cakes
it
is
very
certain
were
scarce
a
pound
weight
.
So
that
it
appeares
they
did
count
the
just
allowance
for
a
day
to
be
twelve
ounces
of
bread
,
which
might
generally
suffice
for
all
.
For
the
pound
weight
amongst
the
Ancients
was
not
of
sixteen
ounces
,
as
our
pound
weight
now
is
,
but
onely
of
twelve
ounces
.
15.
Some
do
think
,
that
each
of
these
cakes
should
be
a
pound
weight
:
and
so
they
understand
those
words
of
Abbat
Moyses
,
Which
small
cakes
,
that
is
,
each
of
them
severally
,
and
not
both
joyntly
.
But
that
it
cannot
be
so
understood
,
will
be
very
plain
to
them
that
well
consider
the
matter
.
For
first
,
his
intention
was
to
expresse
,
how
much
the
whole
allowance
,
which
was
in
two
severall
cakes
,
did
weigh
,
and
not
what
each
cake
weighed
.
Moreover
,
that
measure
of
bread
was
,
as
Abbat
Moyses
teacheth
,
very
scant
,
and
di●ficult
to
be
observed
,
chap.
21.
Now
if
the
two
cakes
had
been
two
pounds
,
that
would
not
have
been
a
scant
allowance
for
a
day
,
nor
hard
to
be
kept
,
especially
by
old
men
.
For
who
is
there
,
that
may
not
be
contented
with
such
a
quantitie
of
bread
,
or
can
be
said
after
the
taking
thereof
to
have
eaten
but
moderately
and
sparingly
?
Nay
verily
,
even
amongst
us
of
these
colder
climates
,
it
would
be
thought
very
strange
,
if
any
of
those
whom
we
call
Religious
,
should
at
one
meal
eat
up
two
pound
weight
of
bread
:
undoubtedly
such
a
one
could
not
be
esteemed
(
in
regard
of
the
quantitie
)
abstinent
or
sober
,
but
rather
a
great
feeder
and
devourer
.
Moreover
,
these
two
cakes
did
not
so
allay
hunger
,
but
that
there
were
some
,
who
chose
rather
to
fast
two
dayes
together
,
then
every
day
to
refresh
themselves
with
others
:
Their
reason
,
as
Abbat
Moyses
reports
,
chap.
24.
(
though
he
much
disallow
it
)
was
,
that
by
this
double
portion
they
might
be
able
fully
to
content
and
sa●isfie
their
appetite
.
Now
what
man
(
I
pray
)
devoted
to
the
exercises
of
the
minde
is
there
,
that
can
at
one
repast
eat
up
foure
pounds
,
or
fourtie
eight
ounces
of
drie
bread
?
Lastly
,
as
Abbat
Moyses
recounts
in
the
11.
chap.
Abbat
Serapion
being
a
little
boy
,
after
he
had
at
meals
with
others
at
the
ninth
houre
of
the
day
eaten
his
two
cakes
,
was
still
a
hungry
;
whereupon
he
was
wont
to
steal
a
third
bisket
,
which
he
used
to
eat
in
secret
.
Now
what
childe
can
eat
three
pounds
of
bread
at
once
?
It
seems
therefore
very
certain
,
that
these
bisket
cakes
were
but
six
ounces
a
piece
,
and
two
of
them
together
weighed
onely
a
pound
.
Now
if
these
holy
Fathers
upon
long
experience
found
twelve
ounces
of
drie
bread
,
without
any
other
sort
of
[
*
](A05367-e6300-b)
*
Absque
ullo
obsonio
.
food
,
to
be
enough
,
and
with
this
diet
conserved
themselves
healthfull
and
sound
in
all
their
members
and
senses
,
even
to
decrepit
age
:
How
much
more
then
may
six
,
seven
,
or
eight
ounces
of
bread
suffice
,
together
with
six
,
or
seven
ounces
of
other
choise
victualls
,
which
yeeld
double
the
nutriment
that
drie
bread
doth
?
Considering
withall
that
in
stead
of
water
(
which
served
their
turn
,
and
of
it self
nourisheth
not
at
all
)
we
now
drink
beere
or
wine
,
which
yeeld
much
nutriment
.
Last
of
all
,
experience
demonstrates
,
that
there
are
many
,
who
live
with
farre
lesse
quantitie
of
meat
.
Now
although
our
speech
here
be
chiefly
touching
weak
persons
,
Furthermore
,
I
encline
to
hold
this
measure
sufficient
,
in
regard
it
was
commonly
established
as
it
were
by
law
in
sundry
Monasteries
,
as
ordinarily
sufficient
as
well
for
the
younger
,
as
for
the
elder
sort
of
people
.
So
that
those
ancient
Fathers
,
who
had
the
largest
experience
of
these
matters
,
and
best
knew
what
was
requisite
in
this
kinde
for
Nature
,
judged
that
this
measure
might
ordinarily
suffice
to
all
ages
.
Of
the
same
opinion
is
our
Authour
,
and
confirms
it
by
his
own
example
:
for
he
began
to
keep
this
stint
at
thirtie
six
yeares
old
.
Now
whereas
some
may
here
object
,
that
[
*
](A05367-e6360-b)
*
Pan●tel●a
.
Panada
,
although
it
weigh
seven
,
or
eight
,
or
nine
ounces
the
messe
,
yet
the
water
or
broth
being
deducted
,
there
remains
not
in
truth
above
three
or
foure
ounces
of
bread
,
or
other
solid
ingredients
:
The
Solution
is
easie
.
For
when
[
*
](A05367-e6390-b)
*
Escul●nta
&
poculenta
.
meats
and
drinks
are
mingled
(
as
in
Panada
,
and
other
such
like
[
*
](A05367-e6410-b)
*
Menestris
.
suppings
)
they
are
to
be
severally
weighed
and
reduced
to
the
making
up
of
the
just
measure
of
that
kinde
,
to
which
they
properly
belong
.
And
so
drinking
liquours
are
to
be
put
on
the
account
of
drink
,
and
bread
and
other
ingredients
on
the
account
of
meat
.
But
it
is
not
our
intent
to
prosecute
these
smaller
matters
:
it
is
enough
to
have
made
a
generall
remonstrance
,
that
this
measure
which
we
have
put
,
is
not
contrarie
to
reason
.
16.
The
fifth
Rule
is
,
That
as
touching
the
qualitie
of
the
food
,
there
is
no
great
care
to
be
had
,
if
so
be
a
man
be
of
a
healthfull
constitution
,
and
finde
that
such
kinde
of
meat
as
he
makes
choice
of
,
doth
not
offend
nor
harm
him
.
For
almost
all
sorts
of
meats
that
are
commonly
used
,
do
well
agree
with
good
and
healthfull
constitutions
,
if
so
be
the
right
quantitie
and
measure
be
kept
:
So
that
questionlesse
a
man
may
live
long
and
healthfully
on
bread
onely
,
with
milk
●
butter
,
cheese
,
and
beere
▪
especially
if
he
have
from
his
childehood
been
used
unto
them
.
But
from
all
those
sorts
of
food
,
[
*
](A05367-e6460-b)
*
〈◊〉
clowdinesses
in
the
brain
,
coughs
,
[
*
](A05367-e6470-b)
*
Asthmata
.
wheazings
,
and
other
infirmities
of
the
lungs
.
Last
of
all
,
they
themselves
,
except
they
be
very
well
concocted
(
to
which
intent
both
a
good
stomack
,
and
length
of
time
is
required
)
turn
into
evil
humours
,
and
to
the
matter
of
fevers
;
inasmuch
as
they
are
converted
partly
into
cholerick
,
and
partly
into
phlegmatick
juices
and
moistures
.
Students
therefore
are
to
use
these
kinde
of
meats
but
sparingly
,
and
with
a
sufficient
quantitie
of
bread
taken
together
with
them
:
For
so
the
damage
which
they
bring
may
be
in
great
part
avoided
.
17.
Of
the
same
nature
likewise
(
as
experience
shews
)
are
all
those
kinde
of
meats
,
which
in
the
head
breed
cataracts
,
clouds
,
dizzinesses
,
distillations
,
and
coughs
;
and
in
the
stomack
breed
crudities
,
inflations
,
gripings
,
gnawings
,
frettings
,
and
the
like
;
and
in
a
word
all
those
,
which
any
way
breed
damage
to
the
constitution
of
the
Bodie
,
or
impediment
to
the
functions
of
the
Minde
.
For
how
senslesse
a
thing
is
it
,
to
buy
the
vile
and
fading
pleasures
of
Gluttonie
at
the
rate
of
so
many
inconveniences
!
Undoubtedly
a
man
cannot
make
plainer
proof
of
his
thraldome
to
gluttonie
,
then
when
he
thus
thrusts
and
poures
in
that
,
which
he
knows
is
hurtfull
unto
him
,
onely
to
content
his
licorish
appetite
.
Now
when
we
say
,
A
man
must
warily
abstain
from
these
kindes
of
food
,
it
is
not
so
to
be
understood
,
as
that
a
man
may
not
(
for
example
)
●at
a
little
of
[
*
](A05367-e6500-b)
*
Bra●sica
.
Colewort
,
Onyons
,
Cheese
,
Beans
,
Pease
,
and
the
like
;
although
they
naturally
breed
melancholy
,
choler
,
[
*
](A05367-e6510-b)
*
Humoris
visc
os●
.
slime
,
and
windinesse
:
but
that
he
ought
not
to
eat
them
in
any
notable
quantitie
.
For
these
being
but
seldome
used
,
and
in
small
quantities
,
cannot
hurt
,
especially
when
they
be
pleasing
to
the
appetite
.
Nay
,
it
oft
times
happens
,
that
those
things
which
do
hurt
being
taken
in
larger
quantities
,
do
in
lesser
proportions
benefit
Nature
.
18.
Amongst
all
these
kinde
of
meats
there
is
none
more
fit
for
weakly
and
aged
persons
,
Ecclus.
29.
The
principall
of
mans
life
are
bread
and
water
.
By
which
words
he
would
teach
us
,
that
mans
life
is
mainly
supported
and
upheld
by
these
two
things
:
and
therefore
they
being
the
most
fit
and
proper
for
the
conservation
of
life
,
the
sollicitous
pursuit
of
costly
sorts
of
flesh
and
fish
,
serving
onely
for
enticement
and
nourishment
of
gluttonie
,
is
altogether
needlesse
.
Plutarch
,
in
his
book
concerning
the
preservation
of
health
,
doth
not
allow
of
Flesh
:
for
thus
he
writes
:
Crudities
are
much
to
be
feared
upon
eating
of
flesh
:
Inasmuch
as
these
sorts
of
food
do
at
first
very
much
oppresse
,
and
afterwards
leave
behinde
them
malignant
reliques
.
It
were
surely
therefore
best
,
so
to
accustome
the
bodie
,
that
it
should
not
require
any
flesh
at
all
to
feed
on
.
In
regard
that
the
Earth
produceth
abundantly
not
onely
those
things
,
which
serve
to
nourishment
,
but
also
that
which
may
suffice
to
pleasure
and
delight
:
A
great
number
of
which
thou
mayst
feed
upon
without
any
manner
of
preparation
;
and
the
other
,
by
compounding
and
mingling
them
in
a
thousand
severall
wayes
,
may
be
easily
made
sweet
and
pleasant
.
To
this
opinion
of
Plutarch
many
Physicians
agree
;
and
experience
,
the
surest
proof
to
go
upon
,
confirms
it
.
For
there
are
many
Nations
which
seldome
eat
Flesh
,
but
live
chiefly
on
Rice
and
Fruits
;
and
yet
notwithstanding
they
live
very
long
and
healthfully
;
as
the
Iapans
,
the
Chineses
,
the
Africans
in
sundrie
regions
,
and
the
Turks
.
The
self
same
is
to
be
seen
likewise
amongst
us
in
many
husbandmen
and
others
of
mechanick
trades
,
who
ordinarily
feed
on
bread
,
butter
,
pottage
,
pulse
,
herbs
,
cheese
,
and
the
like
,
eating
flesh
very
rarely
;
and
yet
they
live
long
not
onely
with
health
,
but
with
strength
.
I
say
nothing
of
the
Fathers
in
the
desert
,
and
of
all
Monasteries
of
old
.
19.
The
sixth
Rule
for
them
who
are
carefull
of
preserving
health
,
Macrobius
,
lib.
7.
Saturnal
.
cap.
4.
and
Socrates
,
give
warning
to
eschew
those
meats
and
drinks
,
[
*
](A05367-e6730-b)
*
Qui
ultra
fitim
famemque
〈…〉
.
which
prolong
the
appetit●
beyond
the
satisfaction
of
Hunger
and
Thirst.
And
indeed
it
is
a
common
rule
of
all
Physicians
.
And
the
reason
is
,
because
change
and
varietie
tolls
on
Gluttonie
,
and
stirs
up
the
Appetite
,
so
that
it
never
perswades
it self
to
have
enough
.
By
which
means
it
comes
to
passe
,
that
the
just
Measure
is
enormously
outshot
,
and
oft
times
three
or
foure
times
as
much
as
Nature
required
,
is
thus
thrust
in
by
licorishnesse
.
Besides
,
divers
meats
have
different
natures
,
and
severall
tempers
,
and
oft
times
contrarie
▪
whereby
it
comes
to
passe
,
that
some
are
sooner
digested
,
and
others
later
▪
and
hereupon
ensue
marvellous
crudities
in
the
stomack
,
and
in
truth
a
depravation
of
the
whole
digestion
;
whereby
are
bred
swellings
,
gripings
,
collicks
,
obstructions
,
pains
in
the
reins
,
and
the
stone
:
for
by
means
of
the
excessive
quantitie
,
and
also
of
the
diversitie
,
there
are
bred
many
crudities
,
and
much
corruption
in
that
Chylus
or
juice
,
out
of
which
the
bloud
is
to
be
made
.
Whereupon
Francis
Valeriola
,
a
notable
Physician
,
disputing
,
in
the
second
book
,
and
6.
chap.
of
his
common
places
,
of
this
matter
,
saith
,
This
seems
equally
agreed
upon
by
all
Phys●cians
,
that
there
is
nothing
more
hurtfull
to
mens
health
,
then
varietie
and
plentie
of
meats
on
the
same
table
,
and
long
sitting
at
them
.
You
shall
finde
much
more
,
excellently
discoursed
to
this
purpose
,
in
Macrobius
,
in
the
forecited
place
.
Xenophon
,
in
his
1.
book
of
the
sayings
and
doings
of
Socrates
,
writes
,
that
his
diet
was
most
spare
and
simple
,
and
such
,
as
there
is
no
bodie
but
may
easily
provide
himself
as
good
as
that
which
Socrates
used
;
it
being
of
very
little
cost
and
charge
.
Athenaeus
in
his
second
book
reports
out
of
Theophrastus
,
that
there
was
one
Phalinus
,
who
all
his
life
long
used
no
other
meat
or
drink
,
then
milk
alone
:
And
there
he
mentions
sundry
others
,
who
used
plain
and
simple
diets
.
Plinie
,
in
his
11.
book
,
and
42.
chap.
writes
,
that
Zoroastres
lived
20.
yeares
in
the
desert
,
onely
feeding
on
cheese
,
which
was
so
tempered
,
that
it
was
not
empaired
by
age
.
In
a
word
,
both
of
old
in
all
forepast
ages
,
and
now
amongst
us
,
they
in
every
Nation
live
longest
and
most
healthfully
,
who
use
a
simple
,
spare
,
and
common
diet
.
20.
The
seventh
Rule
.
Forasmuch
as
all
the
difficultie
in
setting
and
keeping
of
a
just
measure
,
proceeds
from
the
sensuall
Appetite
;
and
the
Appetite
ariseth
from
that
apprehension
of
the
Fancie
,
or
Imagination
,
whereby
meats
are
conceived
to
be
delightfull
and
pleasant
:
speciall
care
is
to
be
used
touching
the
correction
and
amendment
of
this
conceit
and
imagination
.
To
the
furtherance
whereof
,
two
things
amongst
all
other
will
most
conduce
.
The
first
is
,
That
a
man
withdraw
and
apart
himself
from
the
view
of
Feasts
and
Daynties
,
to
the
end
they
may
not
by
their
sight
and
smell
stirre
up
the
Fancie
,
and
entice
on
Gluttonie
:
Inasmuch
as
the
presence
of
every
object
doth
naturally
move
,
and
work
upon
the
facultie
whereunto
it
appertains
.
And
therefore
it
is
much
more
difficult
to
restrain
the
appetite
,
when
good
cheer
is
present
,
then
not
to
desire
that
which
is
away
.
The
self
same
happens
in
all
the
objects
and
allurements
of
the
other
senses
.
The
second
help
is
,
To
imagine
these
self
same
things
,
whereunto
Gluttonie
allureth
us
,
not
to
be
as
she
perswades
,
and
as
outwardly
they
appeare
,
good
,
pleasant
,
savoury
,
relishing
,
and
bringing
delight
to
the
palate
;
but
filthy
,
sordid
,
evilsavoured
,
and
detestable
,
as
indeed
after
a
very
little
while
they
prove
.
For
all
things
,
when
they
are
resolv●d
into
their
principles
,
shew
what
they
be
in
truth
,
and
manifest
what
it
was
that
lay
disguised
under
that
amiable
appearance
,
wherewith
they
presented
themselves
.
Now
what
can
be
imagined
more
unsavourie
,
or
lothsome
,
then
these
dainties
,
assoon
as
they
have
received
a
little
alteration
in
the
stomack
?
Nay
verily
,
by
how
much
any
thing
proves
more
delectable
to
Gluttonie
,
by
so
much
doth
it
instantly
prove
more
abominable
in
truth
,
and
yeelds
the
worse
and
more
noysome
smell
.
Whereupon
they
who
give
themselves
to
delicacies
,
were
it
not
for
the
help
of
outward
perfumes
,
would
undoubtedly
be
as
intolerable
through
the
evil
savours
that
arise
from
their
bodies
,
as
dead
carcases
are
.
Their
excrements
likewise
are
of
most
noysome
savour
,
and
all
the
breathings
of
their
bodies
accompanied
with
a
most
filthie
smell
.
The
contrarie
whereof
is
to
be
seen
in
Countrey
people
,
and
mechanick
artificers
,
who
live
temperately
upon
brown
bread
,
cheese
,
and
other
such
like
ordinarie
food
.
And
this
verily
was
excellently
contrived
by
Gods
ordinance
,
to
the
end
that
we
should
learn
thereby
,
so
much
the
more
to
contemne
delicacies
,
and
to
content
our selves
with
simple
and
plain
fare
.
This
matter
therefore
is
often
to
be
thought
upon
,
and
the
Fancie
by
continuall
meditation
accustomed
thereunto
.
CHAP.
IV.
Answer
is
made
unto
certain
Doubts
and
Objections
.
21.
BUt
here
arise
two
Doubts
:
sect.
1.
aphorism
.
15.
)
mens
bellies
are
hotter
,
by
reason
that
the
cold
without
forceth
the
heat
into
the
inward
bowells
,
as
it
were
from
the
circumference
into
the
center
:
but
in
summer
,
upon
a
clean
contrarie
ground
,
mens
bellies
become
more
feeble
;
to
wit
,
in
regard
that
the
heat
is
drawen
out
by
the
warmnesse
of
the
aire
from
the
inward
parts
,
as
it
were
from
the
center
to
the
circumference
,
and
there
dissipated
.
In
like
manner
,
drie
and
hot
meats
seem
more
proper
for
winter
,
in
regard
of
the
abundance
of
phleg●e
,
which
is
then
bred
,
and
is
not
so
readily
dissolved
:
But
in
summer
,
moyst
and
cooling
meats
are
better
,
inasmuch
as
through
the
heat
of
the
outward
aire
there
is
a
great
dissipation
of
humours
,
and
much
drying
of
the
bodie
.
To
this
I
answer
,
According
to
Physicians
Rules
we
ought
indeed
so
to
do
;
neverthelesse
not
ouer
scrupulously
nor
precisely
,
but
as
occasion
serveth
:
For
if
opportunitie
be
wanting
,
there
is
no
great
care
to
be
had
touching
this
businesse
.
For
if
we
finde
necessitie
of
a
drier
kinde
of
diet
in
winter
,
or
long
continued
moyst
weather
,
we
may
easily
remedie
the
matter
by
increasing
our
stint
of
bread
,
and
diminishing
the
stint
of
our
drink
,
or
other
kindes
of
moyst
nourishment
.
For
the
abundance
of
drink
&
other
moyst
food
,
which
is
beneficiall
in
drie
weather
,
will
be
of
prejudice
,
if
it
should
be
continued
many
dayes
together
,
when
the
aire
is
raw
and
cold
:
for
it
may
perhaps
breed
distillations
,
hoarsnesses
,
and
coughs
.
And
on
the
other
side
,
when
a
moyster
kinde
of
diet
seems
requisite
,
the
stint
of
the
drink
may
be
augmented
,
putting
a
larger
quantitie
of
water
into
the
wine
;
or
in
stead
of
wine
we
may
use
small
beere
,
which
will
sufficiently
moysten
and
refresh
.
The
Holy
Fathers
of
old
seem
not
to
have
made
any
account
at
all
of
this
diversitie
of
seasons
,
having
appointed
the
self
same
measure
of
one
&
the
self
same
kinde
of
meat
and
drink
for
the
whole
yeare
throughout
;
and
yet
notwithstanding
they
lived
exceeding
long
.
But
now
adayes
in
Monasteries
there
is
good
provision
made
this
way
for
health
,
there
being
change
of
victualls
appointed
according
to
the
season
;
out
of
which
they
who
follow
Temperance
,
may
make
choice
of
what
they
finde
most
convenient
for
them
.
22.
The
second
Doubt
is
,
Moyses
,
chap.
25.
and
26.
Neverthelesse
many
there
be
that
think
it
more
convenient
,
for
old
men
to
make
two
meals
a
day
,
dividing
the
foresaid
measure
into
two
parts
.
And
the
reason
is
,
because
old
men
being
not
able
to
take
much
sustenance
at
once
,
it
is
better
that
they
should
eat
oftener
,
and
smaller
quantities
.
For
by
this
means
they
will
not
be
oppressed
with
meat
,
and
make
their
digestion
easier
.
Wherefore
they
may
take
7.
or
8.
ounces
at
dinner
,
and
at
evening
3.
or
4.
or
otherwise
,
as
they
shall
finde
it
most
convenient
for
them
.
But
verily
in
these
matters
long
custome
bears
great
sway
,
and
much
regard
is
to
be
had
likewise
to
the
disposition
of
the
bodie
.
For
if
the
stomack
abound
with
cold
and
tough
phlegme
,
it
seems
to
be
mo●e
expedient
,
that
a
man
should
make
but
one
meal
a
day
,
in
regard
that
there
is
a
good
space
of
time
requisite
for
the
concocting
and
dispersing
of
them
:
And
this
I
have
by
experience
abundantly
made
proof
of
.
Yet
notwithstanding
if
the
meal
be
deferred
till
night
,
it
will
be
good
to
take
some
small
modicum
at
noon
,
&
such
in
particular
,
as
may
help
to
drie
up
the
vicious
moisture
of
the
stomack
.
Or
if
so
be
the
chief
meal
be
a
dinner
,
it
will
not
be
a●isse
at
night
to
take
some
dried
Raisins
,
with
bread
or
the
like
.
For
they
who
are
thus
affected
,
ought
to
have
especiall
care
that
this
moistnesse
of
the
stomack
be
corrected
,
as
much
as
may
be
:
in
regard
that
from
this
indisposition
the
stomack
is
troubled
with
winde
,
and
the
head
filled
with
cloudinesse
and
tough
phlegme
.
One
said
of
old
,
That
[
*
](A05367-e7090-b)
*
Sapientia
in
sicco
residet
;
non
in
paludibus
,
&
lacunis
.
Wisdomes
residence
is
in
drie
regions
,
and
not
in
bogges
and
fennes
.
On
which
ground
Herac●itus
left
it
for
an
Axiom
,
[
*
](A05367-e7120-b)
*
Lux
sic●a
,
anima
sapientissima
▪
A
drie
light
(
makes
)
the
wisest
minde
.
23.
Some
will
perhaps
object
against
this
which
we
have
delivered
,
That
this
stinting
a
mans
self
at
a
set
measure
for
meat
and
drink
,
is
a
thing
that
hath
been
reproved
by
many
excellent
Physicians
:
in
regard
that
by
this
means
the
stomack
is
contracted
or
made
narrow
,
and
at
last
becomes
so
proportioned
to
this
set
quantitie
,
as
if
at
any
time
it
chance
to
exceed
,
it
feels
great
oppression
and
hurt
,
inasmuch
as
it
is
thereby
extended
or
enlarged
beyond
that
which
it
useth
.
For
the
remedie
of
which
inconvenience
they
advise
,
that
a
man
should
not
keep
alwayes
one
stint
,
but
sometimes
take
more
food
,
and
sometimes
lesse
.
Which
opinion
seems
to
be
confirmed
by
Hippocrates
,
Aphor.
5.
sect.
1.
where
he
writes
thus
;
A
very
slender
,
set
,
and
exact
diet
is
perilous
even
in
them
that
are
in
health
;
inasmuch
as
they
become
thereby
lesse
able
to
endure
errours
when
they
happen
.
And
therefore
in
this
respect
a
slender
and
exact
diet
is
more
perilous
,
then
that
which
is
a
little
fuller
.
24.
I
answer
,
That
this
Rule
of
the
Physicians
takes
place
in
them
,
who
cannot
stedfastly
hold
the
same
course
of
Temperance
,
in
regard
of
the
often
intercourse
of
feasts
and
banquets
,
which
they
either
cannot
or
will
not
avoid
;
and
have
not
so
gotten
the
masterie
of
Gluttonie
,
as
they
are
able
to
restrain
their
Appetites
,
and
keep
themselves
in
their
wonted
bounds
,
when
they
see
abundance
of
dainties
before
their
eyes
,
and
are
on
every
side
enticed
,
and
combated
by
perswasions
and
arguments
of
them
that
are
in
companie
,
to
take
their
part
of
them
.
For
verily
these
men
upon
such
filling
of
themselves
will
run
upon
some
inconvenience
,
for
the
reason
above
specified
.
But
the
case
is
otherwise
with
them
,
who
may
well
avoyd
these
occasions
&
excesses
,
&
are
able
to
hold
themselves
in
their
own
course
.
For
to
them
a
set
measure
is
most
fitting
,
especially
if
they
be
weakly
or
old
,
as
both
Experience
and
Reason
evidently
convince
.
Nor
doth
it
matter
much
,
if
now
and
then
through
some
occasion
they
be
drawen
to
exceed
this
measure
:
in
regard
that
one
or
two
excesses
do
not
much
harm
,
if
so
be
a
man
instantly
return
to
his
wonted
sobrietie
,
and
either
altogether
in
such
cases
omit
his
next
repast
,
or
else
make
it
as
much
sparer
,
as
the
former
was
excessive
,
As
suppose
using
to
eat
moderately
both
at
dinner
and
supper
,
thou
be
drawen
on
to
eat
more
largely
at
dinner
,
then
forbearthy
supper
altogether
:
And
if
at
supper
thou
exceedest
,
forbear
thy
dinner
the
next
day
after
.
This
inconvenience
therefore
is
not
of
that
moment
,
that
for
shunning
the
hazard
thereof
a
man
should
refuse
to
binde
himself
ordinarily
to
a
set
measure
in
his
food
;
inasmuch
as
such
accidentall
excesses
,
so
they
happen
but
seldome
,
are
of
little
prejudice
even
to
old
and
weakly
disposed
persons
.
25.
But
if
these
excesses
come
often
,
or
be
continued
many
dayes
together
,
they
who
are
used
to
a
set
stint
,
will
finde
much
hurt
by
them
,
and
especially
they
who
are
sickly
or
stricken
in
age
.
Our
Authour
relates
;
that
having
lived
from
the
36.
yeare
of
his
age
to
the
75.
with
onely
12.
ounces
of
food
,
and
14.
of
drink
for
the
day
,
he
did
all
that
while
enjoy
his
health
very
prosperously
:
Afterwards
by
the
Physicians
counsell
,
and
through
his
friends
importunitie
,
he
was
over-ruled
to
adde
onely
two
ounces
apiece
both
to
his
food
and
to
his
drink
.
But
this
small
addition
after
ten
dayes
brought
upon
him
many
great
infirmities
;
to
wit
,
very
sore
pain
in
his
side
,
much
grief
in
his
chest
,
and
a
fever
,
which
held
him
35.
dayes
,
so
that
the
Physicians
gave
him
over
for
a
dead
man
:
nor
could
he
have
been
cured
,
but
by
returning
to
his
former
custome
.
I
my self
also
knew
one
,
who
for
many
yeares
together
having
used
himself
to
suppers
,
taking
onely
a
bit
at
noon
,
and
that
of
some
drie
kinde
of
food
,
was
by
the
perswasions
of
friends
drawn
on
to
eat
a
little
more
largely
at
noon
,
and
that
of
liquid
substance
:
which
thing
after
ten
or
twelve
dayes
space
brought
upon
him
such
cruell
pains
in
his
stomack
&
bowells
for
divers
weeks
together
,
that
it
seemed
verily
he
would
have
died
.
From
which
although
he
was
twice
recovered
by
the
help
of
many
remedies
,
and
the
care
of
excellent
Physicians
,
yet
he
did
still
fall
again
into
the
same
passions
.
At
last
,
upon
his
third
relapse
,
after
many
dayes
torment
,
the
altering
of
his
wonted
custome
came
to
remembrance
,
whi●h
when
he
had
well
bethought
him
of
,
he
did
conclude
it
was
the
true
ground
of
all
this
mischief
:
whereupon
he
determined
to
return
to
his
former
course
.
Which
be
no
sooner
began
to
do
,
but
the
very
first
day
his
pains
asswaged
,
and
in
foure
dayes
space
were
so
quite
gone
,
as
there
remained
nothing
behinde
,
save
a
great
debilitie
and
weaknesse
of
bodie
:
which
yet
notwithstanding
by
little
and
little
wore
away
likewise
by
means
of
that
fober
and
drie
diet
.
For
it
is
not
the
abundance
of
meats
,
nor
the
daintinesse
,
that
strengthens
Nature
;
but
the
moderate
quantitie
proportionable
to
the
strength
,
and
the
good
condition
of
the
food
answerable
to
the
constitution
of
the
bodie
.
26.
Nor
is
Hippocrates
Aphorisine
above
alledged
,
contrarie
to
this
opinion
of
ours
:
inasmuch
as
he
there
intends
by
a
spare
diet
,
That
which
is
of
so
small
nutriment
,
and
so
little
in
quantitie
,
as
is
not
sufficient
for
the
maintenance
of
strength
,
and
upholding
of
a
mans
constitution
.
But
we
allow
all
sorts
of
meats
that
are
agreeable
to
Nature
,
and
that
measure
and
quantitie
,
which
is
most
convenient
and
proportionable
to
the
stomack
,
and
best
conducing
to
health
.
27.
But
some
will
say
,
Now
this
purging
ought
to
be
after
a
good
preparation
of
the
evil
humours
,
and
that
by
the
advice
of
a
skilfull
Physician
:
Nor
ought
it
to
be
done
by
strong
medicines
one
upo●
the
neck
of
another
;
but
gently
,
taking
the
medicines
two
or
three
dayes
together
.
For
so
they
will
both
be
easilyer
borne
,
and
with
much
more
benefit
.
For
the
first
day
the
first
region
(
as
the
Physicians
terme
it
)
is
to
be
purged
,
that
is
,
the
Bowells
:
The
second
day
,
the
Liver
:
and
the
third
day
,
the
Veins
,
in
which
lies
the
great
drayn
of
ill
humours
.
For
they
who
do
not
live
temperately
,
do
every
day
adde
some
crude
humour
,
which
being
sucked
in
by
the
veins
as
by
a
spunge
,
is
afterwards
dispersed
through
the
whole
bodie
.
28.
So
that
after
two
or
three
yeares
space
there
is
oft
times
such
a
masse
of
ill
humours
gathered
in
the
bodie
,
as
a
vessell
big
enough
to
hold
two
hundred
ounces
would
scarce
serve
to
receive
them
in
.
Now
these
humours
in
tract
of
time
do
corrupt
and
putrifie
,
and
cast
a
man
upon
mortall
infirmities
;
and
are
the
very
true
ground
why
most
men
die
so
much
before
their
time
.
For
almost
all
that
die
before
old
age
,
die
by
this
means
:
those
onely
excepted
,
who
are
slain
by
outward
violences
;
as
by
fire
,
sword
,
wilde
beasts
,
water
,
or
the
like
:
as
also
those
who
die
of
the
stone
,
of
poyson
,
of
the
plague
,
or
some
such
other
infection
.
And
questionlesse
there
be
many
,
who
with
store
and
plentie
of
all
things
in
their
own
houses
,
die
and
perish
through
this
abundance
of
malignant
humours
in
their
bodies
;
who
had
they
been
condemned
to
the
Gallyes
,
and
there
kept
at
bisket
and
water
,
might
have
lived
long
,
and
with
good
health
.
This
danger
therefore
may
in
great
part
be
remedied
by
purging
seasonably
,
at
least
twice
every
yeare
.
For
so
it
will
come
to
passe
,
that
neither
the
quantitie
of
the
ill
humours
will
be
very
great
,
nor
be
much
putrified
,
being
evacuated
and
kept
under
by
this
purging
at
every
half
yeares
end
.
I
have
knowen
many
,
who
by
this
means
have
prolonged
their
lives
to
extream
old
age
,
and
scarce
all
their
lives
long
been
oppressed
with
any
great
sicknesse
.
CHAP.
V.
Of
the
Commodities
which
a
sober
diet
brings
to
the
bodie
;
and
first
,
That
it
freeth
almost
from
all
diseases
.
29.
Now
follows
the
third
of
those
things
,
which
we
propounded
,
to
wit
,
The
explication
of
those
Commodities
,
which
a
sober
life
brings
both
to
soul
and
bodie
.
The
first
Benefit
therefore
is
,
That
it
doth
free
a
man
,
and
preserve
him
from
almost
all
manner
of
diseases
.
For
it
rids
away
catarrhs
,
coughs
,
wheazings
,
dizzinesses
,
and
pains
of
the
head
&
stomack
:
it
drives
away
Apoplexies
,
Lethargies
,
falling
sicknesse
,
and
other
ill
affections
of
the
brain
:
it
cures
the
Gout
in
the
feet
,
and
in
the
hands
,
the
[
*
](A05367-e7330-b)
*
Dolores
ischiadicos
.
Sciatica
,
and
those
diseases
that
grow
in
the
joynts
.
It
likewise
prevents
Crudities
,
the
mother
of
all
diseases
.
In
a
word
,
it
so
tempers
the
humours
,
and
maintains
them
in
an
equall
proportion
,
that
they
offend
not
any
way
either
in
quantitie
or
qualitie
.
Now
where
there
is
an
agreeable
proportionablenesse
amongst
the
humours
,
there
is
no
matter
for
sicknesse
to
work
upon
:
inasmuch
as
the
ground
of
health
lies
in
this
,
That
the
humours
be
rightly
and
proportionably
tempered
in
the
bodie
.
And
this
both
Reason
and
Experience
doth
confirm
.
For
we
see
,
that
those
who
keep
them
to
a
sober
course
of
diet
,
are
very
seldome
or
rather
never
molested
with
diseases
:
and
if
at
any
time
they
happen
to
be
oppressed
with
sicknesse
,
they
do
bear
it
much
better
,
and
sooner
recover
,
then
those
others
,
whose
bodies
are
full
fraught
with
ill
humours
,
bred
through
the
intemperance
of
Gluttonie
.
I
know
very
many
,
who
although
they
be
weak
by
naturall
constitution
,
and
well
growen
in
yeares
,
and
continually
busied
in
employments
of
the
minde
,
neverthelesse
by
the
help
of
this
Temperance
they
live
in
health
,
and
have
passed
the
greatest
part
of
their
lives
,
which
have
been
many
yeares
long
,
without
any
notable
sicknesse
.
The
self
same
is
to
be
made
good
by
the
examples
of
the
Holy
Fathers
and
Monks
of
old
,
who
lived
very
long
,
healthy
,
and
cheerfull
in
the
height
of
spare
diet
.
30.
The
reason
hereof
is
,
For
that
almost
all
the
diseases
,
with
which
men
are
ordinarily
vexed
,
have
their
beginning
and
birth
from
Repletion
;
that
is
to
say
,
from
mens
taking
more
of
meat
and
drink
,
then
Nature
requires
,
and
then
the
stomack
can
perfectly
concoct
.
In
proof
whereof
we
see
,
that
almost
all
diseases
are
cured
by
Evacuation
.
For
bloud
is
taken
away
either
by
opening
a
vein
,
or
by
cupping-glasses
,
leaches
,
or
otherwise
,
that
Nature
may
be
lightened
:
The
great
overflowing
of
humours
in
the
bowells
,
and
throughout
the
whole
bodie
,
are
abated
and
drayned
by
Purgings
and
other
Medicines
:
Abstinence
and
a
very
spare
diet
is
prescribed
.
All
which
wayes
of
cure
do
plainly
shew
,
that
the
disease
was
bred
by
Repletion
:
For
contraries
are
cured
by
contraries
.
Whereupon
Hippocrates
,
Sect.
2.
Aphor
.
22.
saith
,
What
ever
diseases
are
bred
by
Repletion
,
are
cured
by
Evacuation
:
and
those
that
are
bred
through
Evacuation
,
by
Repletion
.
But
diseases
by
Evacuation
happen
seldome
,
and
scarcely
otherwise
then
upon
dearths
,
sieges
,
sea-voyages
,
and
the
like
chances
.
In
which
cases
,
the
adust
humour
,
which
the
heat
through
want
of
food
hath
bred
and
kindled
,
is
first
to
be
removed
;
and
after
that
,
the
bodie
by
little
and
little
is
to
be
nourished
and
strengthened
,
the
measure
of
food
being
increased
by
degrees
.
The
self
same
course
is
likewise
to
be
held
for
the
repair
of
Nature
,
when
upon
great
sicknesses
the
Evacuations
have
been
many
,
whereby
the
●trength
hath
been
much
empaired
.
Since
therefore
almost
all
diseases
proceed
from
this
ground
,
to
wit
,
That
more
food
is
taken
into
the
bodie
,
then
Nature
requires
;
it
will
follow
,
That
he
who
follows
the
just
measure
,
shall
be
free
from
almost
all
diseases
.
Which
thing
is
also
intimated
in
that
famous
saying
of
Hippocrates
,
l.
6.
Epidemi●n
,
sect.
4.
[
*
](A05367-e7400-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Rule
of
health
,
is
to
eat
without
fulnesse
,
and
to
be
diligent
in
labour
.
Whereby
he
makes
the
true
course
of
preserving
health
to
consist
in
sparenesse
of
food
,
and
exercise
of
the
bodie
.
31.
The
self
same
is
confirmed
by
that
which
Physicians
affirm
,
book
concerning
meats
of
good
and
evill
juice
or
nourishment
,
saith
,
No
man
,
shall
be
oppressed
by
sicknesse
,
who
keeps
himself
warily
from
falling
into
Crudities
.
And
in
respect
of
these
Crudities
the
common
saying
is
,
That
more
are
killed
by
[
*
](A05367-e7480-b)
*
Non
plures
●ladio●●uam
●●cid●re
〈◊〉
.
surfets
,
then
by
the
sword
.
And
holy
Scripture
saith
,
Ecclus.
37.
Many
have
perished
by
surfets
;
but
he
that
is
temperate
shall
prolong
his
life
.
And
a
little
before
,
Be
not
greedie
upon
every
daintie
,
and
poure
not
thy self
out
upon
every
meat
;
for
in
many
meats
there
will
be
sicknesse
.
Now
a
sober
course
of
Diet
doth
prevent
these
Crudities
,
and
thereby
cuts
away
the
ground
of
diseases
.
That
which
we
call
Crudities
,
is
the
imperfect
concoction
of
food
.
For
when
the
stomack
,
either
through
the
over
great
quantitie
of
meats
,
or
for
their
refractorie
qualitie
,
or
for
the
varietie
of
them
taken
at
the
same
time
,
or
because
there
was
not
a
due
space
of
time
left
for
the
perfect
concoction
of
food
,
doth
imperfectly
digest
:
then
that
Chylus
or
juice
,
which
it
makes
of
the
meats
so
taken
,
is
said
to
be
Crude
,
that
is
,
raw
,
or
to
have
Cruditie
in
it
;
which
brings
many
inconveniences
.
First
,
it
fills
the
brain
and
bowells
with
many
phlegmatick
and
bilious
excrements
.
Secondly
,
it
breeds
many
obstructions
in
the
narrow
passages
of
the
bowells
.
Thirdly
,
it
corrupts
the
temper
of
the
whole
bodie
.
Lastly
,
it
stuffes
the
veins
with
putrid
humours
,
whereof
proceed
very
grievous
diseases
.
32.
These
things
might
be
largely
demonstrated
;
but
the
thing
is
manifest
enough
of
it self
,
especially
the
first
and
the
second
point
:
I
will
onely
therefore
explain
the
third
and
fourth
.
When
the
Chylus
is
crude
,
or
malignantly
concocted
by
the
stomack
,
and
rather
corrupted
then
digested
(
for
so
Aristotle
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
corruption
,
not
a
concoction
)
there
cannot
be
bred
good
bloud
in
the
storehouse
of
the
Liver
,
out
of
this
kinde
of
Chylus
,
but
onely
that
which
is
bad
and
vicious
.
For
,
as
physicians
affirm
,
The
second
concoction
cannot
amend
the
first
.
Now
then
from
corrupt
bloud
there
cannot
be
made
good
nourishment
in
the
bodie
,
but
of
necessitie
the
whole
temper
of
the
bodie
is
corrupted
,
and
so
becomes
subject
to
diseases
.
For
the
third
concoction
,
which
is
made
in
the
small
pores
of
the
bodie
(
where
the
bloud
is
assimilated
to
every
part
which
it
is
to
nourish
,
and
lastly
disposed
to
the
receiving
of
the
form
thereof
)
cannot
mend
the
second
.
By
this
means
the
temper
of
the
bodie
through
these
Crudities
is
by
little
and
little
altered
,
and
marred
,
and
made
subject
to
many
inconveniences
.
Again
,
the
cruditie
of
the
Chylus
is
a
cause
,
that
the
veins
through
the
whole
bodie
are
replenished
with
impure
and
foule
bloud
,
and
such
as
is
mingled
with
many
evill
humours
,
which
in
tract
of
time
do
by
little
and
little
putrifie
,
and
at
last
upon
occasion
of
Labour
,
Heat
,
Cold
,
Windes
,
and
the
like
,
are
set
on
fire
,
breaking
out
into
great
and
perilous
diseases
,
whereby
an
innumerable
companie
of
men
do
perish
even
in
the
flower
of
their
age
.
These
inconveniences
a
sober
course
of
Diet
prevents
,
by
taking
away
the
Crudities
which
are
the
cause
of
all
.
For
when
there
is
no
more
taken
in
,
then
the
stomack
can
well
concoct
,
and
afterwards
sufficient
space
of
time
is
allowed
thereunto
,
Crudities
cannot
arise
;
but
the
Chylus
is
made
good
and
agreeable
to
Nature
:
And
from
good
Chylus
,
good
bloud
is
bred
;
And
from
good
bloud
there
followeth
good
nourishment
and
good
temper
in
and
throughout
the
whole
bodie
.
By
this
means
also
the
putrefaction
of
the
humours
in
the
veins
is
avoyded
;
as
likewise
obstructions
in
the
inward
parts
,
and
those
superfluous
excrements
which
do
so
often
vex
and
molest
the
head
and
inward
parts
and
joynts
of
the
bodie
:
So
that
a
good
constitution
of
the
bodie
,
and
health
is
hereby
preserved
:
For
they
consist
in
these
two
things
,
to
wit
,
in
the
due
proportion
and
symmetrie
of
the
humours
,
Nor
doth
Sobrietie
onely
prevent
the
Cruditie
of
humours
,
and
the
evill
consequences
arising
thereupon
▪
but
it
doth
also
consume
the
superfluous
humours
,
and
that
much
more
safely
and
effectually
then
bodily
exercise
doth
;
as
the
famous
Doctour
Viringus
doth
learnedly
shew
in
his
5.
Book
concerning
Fasting
,
chap.
3
,
4
,
5.
For
Labour
doth
confusedly
stirre
the
bodie
,
and
alwayes
exerciseth
some
parts
more
then
other
,
and
most
commonly
onely
some
few
parts
alone
;
and
that
oft
times
with
a
great
perturbation
in
the
humours
,
with
much
heat
and
hazard
of
sicknesse
,
especially
of
Feavers
,
Pleurisies
,
and
severall
kindes
of
Distillations
upon
sundry
parts
,
which
breed
much
grief
and
pain
.
But
Abstinence
peirceth
farre
more
inwardly
,
even
unto
the
very
entralls
,
and
to
all
the
joynts
and
knittings
in
the
bodie
,
and
doth
with
ease
and
equalitie
make
a
generall
evacuation
:
For
it
extenuates
that
which
is
overthickened
,
it
opens
that
which
is
closed
,
it
consumes
those
things
that
are
superfluous
,
it
unlocks
the
passages
of
the
spirtis
,
and
makes
the
spirits
themselves
the
more
cleare
;
and
that
without
disturbance
of
the
humours
,
without
fluxes
and
pains
,
without
heating
the
bodie
,
and
without
hazard
of
diseases
,
without
expense
of
time
,
or
losse
and
neglect
of
better
employments
.
Notwithstanding
it
must
needs
be
granted
,
That
Exercise
,
if
it
be
used
in
due
time
,
and
do
not
exceed
measure
,
is
very
profitable
,
and
to
many
necessarie
.
Yet
ordinarily
to
such
as
leade
temperate
and
sober
lives
,
and
follow
their
studies
,
being
much
given
to
the
employments
of
the
minde
,
there
is
no
great
need
of
long
walks
,
or
other
long-continued
exercises
,
whereby
much
time
is
wasted
and
lost
:
but
it
is
sufficient
,
if
onely
for
the
space
of
a
quarter
or
half
an
houre
before
meals
,
they
use
to
swing
or
to
tosse
a
[
*
](A05367-e7660-b)
*
Ve●tis
agitatio
.
Barre
,
Stoole
,
or
some
such
like
heavy
thing
;
or
taking
in
each
hand
a
weight
of
2
or
3
pounds
,
they
strike
and
swing
their
arms
about
them
,
the
one
after
the
other
,
as
if
they
[
*
](A05367-e7670-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fought
with
a
shadow
.
These
are
Exercises
,
which
many
grave
and
worthy
men
,
even
Cardinalls
themselves
,
do
use
(
and
that
not
undecently
)
in
their
Chambers
.
And
there
is
no
other
which
I
know
,
that
doth
more
stirre
all
the
muscles
of
the
breast
,
and
of
the
back
,
nor
more
rid
the
joynts
of
superfluous
humours
,
then
these
forenamed
Exercises
do
.
CHAP.
VI.
Of
two
other
Commodities
,
which
it
brings
to
the
Bodie
.
33.
THe
second
Commoditie
is
,
The
self
same
comes
to
passe
in
wounds
,
bruises
,
puttings
out
of
joynt
,
and
breaking
of
bones
;
in
regard
that
there
is
either
no
flux
at
all
of
ill
humours
,
or
at
least
very
little
to
that
part
that
is
affected
.
Now
the
flux
of
humours
doth
very
much
hinder
the
cure
,
and
causeth
pain
and
inflammations
.
Our
Authour
doth
confirm
this
by
a
notable
proof
in
himself
,
num.
11.
Furthermore
,
a
sober
Diet
doth
arm
and
fortifie
against
the
Plague
:
for
the
venime
thereof
is
much
better
resisted
,
if
the
bodie
be
cleare
&
free
.
Whereupon
Socrates
by
his
Frugalitie
and
Temperance
brought
to
passe
,
that
he
himself
was
never
sick
of
the
Plague
,
which
oft
times
greatly
wasted
the
citie
of
Athens
where
he
lived
,
as
Laertius
writeth
,
libro
2.
de
vitis
Philosophorum
.
34
The
third
Commoditie
of
a
sober
Diet
is
,
[
*
](A05367-e7820-b)
*
Scirrho
.
hardnesse
of
the
Liver
or
Splene
,
the
Stone
in
the
reins
or
in
the
bladder
,
old
drie
Itches
,
and
inveterate
distempers
in
their
Bowells
,
[
*
](A05367-e7830-b)
*
Enterocele
,
●ydrocele
,
alissque
●erni●●
genoribus
.
swellings
in
the
Guts
,
waterish
Ruptures
,
&
divers
other
kindes
of
Burstnesses
;
who
yet
notwithstanding
by
the
help
of
good
Diet
onely
prolong
their
lives
a
great
while
,
and
are
alwayes
cheerfull
and
expedite
to
the
affairs
and
businesses
of
the
minde
.
For
as
these
diseases
are
very
much
exasperated
by
over-eating
,
so
that
they
do
very
much
afflict
Nature
,
and
in
a
short
space
overthrow
it
:
so
by
a
sober
course
of
life
they
are
maruellously
allayed
and
mitigated
,
insomuch
as
very
little
inconvenience
is
felt
by
them
,
nor
do
they
much
shorten
the
ordinarie
race
of
mens
lives
.
CHAP.
VII
.
That
it
makes
men
to
live
long
;
and
in
the
end
to
die
without
pain
.
35.
The
fourth
Commoditie
is
,
That
it
brings
not
onely
health
,
but
long
life
to
the
followers
thereof
,
and
leads
them
on
to
extreme
old
Age
;
so
that
when
they
are
to
passe
out
of
this
world
,
their
departure
is
without
any
great
pain
or
grief
,
inasmuch
as
they
die
by
a
meere
resolution
.
Both
these
things
are
manifest
in
Reason
and
in
Experience
:
For
as
for
old
Age
,
it
is
evident
,
That
Holy
men
in
the
Deserts
and
Monasteries
of
old
lived
very
long
,
albeit
they
led
most
strict
lives
,
and
almost
utterly
destitute
of
all
bodily
conveniencies
:
which
thing
ought
chiefly
to
be
attributed
to
their
sober
Diet.
So
Paul
the
first
Hermite
prolonged
his
life
to
almost
115.
yeares
;
of
which
he
lived
about
100.
in
the
desert
,
maintaining
himself
the
first
fourtie
of
them
with
a
few
Dates
and
a
draught
of
water
,
and
the
remainder
with
half
a
loaf
of
bread
,
which
a
Raven
dayly
brought
him
,
as
S.
Hierom
writes
in
his
Life
.
S.
Anthonie
lived
105.
yeares
;
whereof
90.
he
spent
in
the
desert
,
sustaining
his
bodie
with
bread
and
water
onely
,
saving
that
at
the
very
last
he
added
a
few
herbs
,
as
Athanasius
testifieth
.
Paphnutius
exceeded
90.
yeares
,
eating
bread
onely
,
as
is
gathered
out
of
Cassian
,
Collat.
3.
chap.
1.
S.
Hilarion
,
although
he
was
of
a
weak
nature
,
&
alwayes
intent
upon
divine
affairs
,
yet
lived
84.
yeares
;
whereof
he
passed
almost
70.
in
the
desert
,
with
wonderfull
abstinence
and
rigour
in
his
diet
,
&
other
ordering
of
his
bodie
,
as
S.
Hierom
writes
.
Iames
the
Hermite
,
a
Persian
born
,
lived
partly
in
the
desert
,
and
partly
in
a
Monasterie
,
104.
yeares
,
upon
a
most
spare
diet
,
as
Theodorets
Religious
Historie
in
Iulian
makes
mention
.
And
Iulian
himself
,
surnamed
Saba
,
that
is
to
say
,
Old
man
,
refreshed
himself
onely
once
a
week
,
contenting
himself
with
barley-bread
,
salt
,
&
water
,
as
Theodoret
in
the
same
place
recounts
.
Macarius
,
whose
Homilies
are
extant
,
passed
about
90.
yeares
;
whereof
he
spent
threescore
in
the
desert
,
in
continuall
fastings
.
Arsenius
,
the
master
of
the
Emperour
Arcadius
,
lived
120.
yeares
;
that
is
,
65.
in
the
world
,
and
the
other
55.
in
the
desert
,
with
admirable
abstinence
.
Simeon
Stylites
lived
109.
yeares
;
whereof
he
passed
81.
[
*
](A05367-e8140-b)
*
In
Columna
.
in
a
Turret
,
and
ten
in
a
Monasterie
.
But
this
mans
abstinence
and
labours
seem
to
exceed
humane
nature
.
Romualdus
,
an
Italian
,
lived
120.
yeares
;
whereof
he
spent
a
whole
hundred
in
Religion
with
exceeding
abstinence
&
most
strict
courses
.
Vdalricus
,
the
Paduan
Bishop
,
a
man
of
wonderfull
abstinence
,
lived
105.
yeares
;
as
Paul
Bernriedensis
witnesseth
in
the
Life
of
Gregorie
the
VII
.
which
our
Gretzer
brought
to
light
some
few
yeares
ago
.
Francis
of
Pole
lived
till
he
was
above
90.
yeares
old
,
using
marvellous
abstinence
:
for
he
made
but
one
repast
a
day
after
sun-set
,
and
that
of
bread
and
water
,
very
seldome
using
any
of
those
kindes
of
food
which
belong
to
Lent
.
S.
Martin
lived
86.
yeares
.
S.
Epiphanius
almost
115.
S.
Hierom
about
100.
S.
Augustine
76.
S.
Remigius
74.
in
his
Bishoprick
.
Venerable
Bede
lived
from
7.
yeares
old
till
he
was
92.
in
a
Religious
Order
.
It
would
be
too
long
to
recount
all
the
Examples
,
that
might
be
brought
out
of
Histories
and
the
lives
of
the
Saints
to
the
confirmation
of
this
matter
.
I
omit
very
many
in
our
times
,
who
by
means
of
a
sober
course
of
Life
&
Diet
have
extended
their
lives
with
health
untill
80.
90.
&
95.
yeares
space
,
or
upwards
.
There
are
also
Monasteries
of
women
,
in
which
upon
a
most
spare
diet
they
live
to
80.
or
90.
yeares
;
so
that
those
of
60.
and
70.
yeares
old
are
scarce
accounted
amongst
the
Aged
.
36.
Nor
can
it
be
well
sayd
,
That
these
whom
we
have
recounted
,
lived
to
so
great
ages
by
the
supernaturall
gift
of
God
,
and
not
by
the
power
of
Nature
:
Inasmuch
as
this
long
life
was
not
the
reward
of
some
few
,
but
of
very
many
,
and
almost
of
all
those
who
followed
that
precise
course
of
Sobrietie
,
and
were
not
cut
off
by
some
outward
chance
or
violence
.
Wherefore
S.
Ioh●
the
Evangelist
,
who
alone
amongst
the
Apostles
escaped
violent
death
,
lived
68.
yeares
after
the
Ascension
of
our
Lord
:
so
that
it
is
very
probable
he
arrived
to
the
age
of
a
hundred
yeares
.
And
S.
Simeon
was
120.
yeares
old
when
he
was
martyred
.
S.
Dennis
the
Arcopagite
lived
till
he
was
above
an
hundred
yeares
old
.
S.
Iames
the
younger
saw
96.
having
continually
attended
prayer
and
fasting
,
and
alwayes
abstained
from
flesh
and
wine
.
37.
Besides
,
this
Priviledge
belongs
not
onely
to
Saints
,
but
also
to
others
:
For
the
Brachmans
amongst
the
Indians
live
exceeding
long
by
reason
of
their
spare
di●t
:
And
amongst
the
Turks
,
the
Religious
professours
of
their
Mahometicall
superstition
,
who
are
very
much
given
to
abstinence
and
austeritie
.
Iosephus
in
his
2.
book
of
the
warres
of
the
Jews
,
chap.
7.
writes
,
That
the
Essenes
were
m●n
of
long
lives
,
so
that
many
of
them
lived
till
they
were
a
hundred
yeares
old
,
through
the
simplicitie
of
the
diet
which
they
used
,
and
their
well-ordered
course
of
living
:
for
there
was
nothing
but
bread
&
some
one
kinde
of
gruell
or
pappe
set
before
them
at
their
meals
.
Democritus
and
Hippocrates
prolonged
their
lives
to
105
yeares
.
Plato
passed
80.
Last
of
all
,
when
the
Scripture
saith
in
Ecclus.
37.
30.
He
that
is
temperate
,
addes
to
his
life
;
it
speaks
generally
of
all
those
that
follow
abstinence
,
and
not
of
Saints
onely
.
Neverthelesse
I
gran●
indeed
,
That
wicked
men
,
&
in
particular
,
Homicides
and
Blasphemers
,
38.
But
some
will
say
,
There
are
many
in
the
world
who
come
to
extreme
old
age
,
who
never
keep
this
sober
Diet
that
you
speak
of
;
but
when
occasion
serves
,
give
the
reins
to
Gluttonie
as
you
call
it
▪
stuffing
themselves
almost
every
day
with
meat
and
drink
to
the
full
.
To
which
I
make
answer
,
That
these
are
but
rare
,
and
must
needs
be
of
a
rare
strength
and
temper
:
For
the
greatest
number
of
Devourers
and
Gluttons
do
die
before
their
time
.
Now
if
these
strong
and
[
*
](A05367-e8570-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
irregular
Eaters
would
observe
a
convenient
moderation
,
they
would
questionlesse
live
much
longer
,
and
in
better
health
,
and
effect
farre
greater
matters
by
their
wit
and
learning
.
For
it
cannot
be
but
that
they
who
live
not
frugally
should
be
full
of
ill
humours
,
and
oft
times
vexed
with
diseases
.
Nor
can
they
without
great
prejudice
to
their
healths
,
much
or
long
intend
hard
and
difficult
businesses
appertaining
to
the
minde
▪
both
in
regard
that
the
whole
force
of
Nature
and
of
the
spirits
is
as
it
were
[
*
](A05367-e8590-b)
*
Mancipata
〈◊〉
.
enthralled
in
them
to
the
Concoction
and
Digestion
of
meats
,
from
which
if
they
be
violently
withdrawen
by
means
of
Contemplation
,
the
Concoction
must
needs
prove
vicious
,
and
many
crudities
necessarily
follow
:
As
also
in
regard
that
the
head
hereby
becomes
full
fraught
with
vapours
which
do
overcloud
the
minde
,
and
if
a
man
intend
his
thoughts
much
,
cause
pain
and
grief
.
Lastly
,
these
men
are
forced
to
use
much
exercise
of
bodie
,
or
often
to
take
medicines
for
the
purging
thereof
:
so
that
in
truth
however
they
may
seem
to
live
long
in
the
bodie
,
yet
as
much
as
belongs
to
the
minde
and
the
understanding
,
they
live
but
a
while
;
in
regard
that
it
is
but
a
little
and
short
time
,
that
they
are
fit
for
the
functions
&
affairs
of
the
minde
,
being
forced
to
spend
the
greatest
part
of
their
time
upon
the
care
of
their
bodies
:
which
is
in
very
truth
to
make
the
Soul
become
the
servant
of
the
Flesh
,
that
is
,
a
Slave
to
its
own
Vassal
.
Such
a
life
suits
not
with
Mans
nature
,
much
lesse
with
Christianitie
;
whose
good
and
happinesse
is
altogether
spirituall
,
and
is
not
to
be
otherwise
purchased
then
by
mortification
of
the
Senses
,
and
employment
and
exercise
both
of
Minde
and
Bodie
.
39.
Adde
further
to
that
which
hath
been
said
,
That
they
who
are
of
weakly
Constitutions
,
if
so
be
they
live
temperately
,
are
much
more
secure
touching
their
health
and
the
prolonging
of
their
lives
,
then
those
who
are
of
the
strongest
Constitution
that
may
be
,
in
case
they
live
intemperately
.
For
these
of
the
former
sort
know
that
they
have
no
ill
juices
or
moistures
in
their
bodies
,
or
at
least
not
in
any
such
quantitie
as
to
breed
diseases
:
But
those
other
after
some
few
yeares
must
of
necessitie
have
their
bodies
cloyed
with
evil
humours
,
which
by
little
and
little
putrifying
,
do
at
last
break
out
into
grievous
and
deadly
sicknesses
.
Aristotle
in
his
Problemes
testifies
,
That
there
was
in
his
time
a
certain
Philosopher
named
Herodicus
,
who
albeit
in
all
mens
judgement
he
was
of
a
most
weakly
Constitution
,
and
fallen
into
a
Consumption
;
neverthelesse
by
the
Art
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
That
which
prescribes
the
course
of
Diet
,
he
lived
till
he
was
100.
yeares
old
.
Plato
mentions
the
same
man
in
his
third
book
De
Republ.
Galen
,
in
his
book
de
Ma●asmo
,
and
in
his
book
of
the
preservation
of
Health
,
reports
that
there
was
in
his
time
a
certain
Philosopher
,
who
had
set
forth
a
Book
,
wherein
he
took
upon
him
to
teach
the
way
how
a
man
might
conserve
himself
free
from
old
Age.
Galen
doth
indeed
worthily
deride
this
,
as
matter
of
vanitie
:
yet
neverthelesse
the
Philosopher
by
his
own
example
gave
proof
,
That
his
Art
was
not
altogether
vain
,
but
very
available
to
the
prolonging
of
mans
life
:
For
when
he
came
to
his
80
yeare
,
and
was
so
utterly
consumed
as
there
seemed
nothing
but
skin
and
bones
remaining
;
yet
neverthelesse
by
his
Art
,
and
the
singular
moderation
and
temper
of
his
diet
he
brought
to
passe
,
that
he
died
not
but
after
a
great
while
lingring
in
a
gentle
Consumption
.
And
the
same
Galen
,
in
his
5.
Book
of
the
preservation
of
Health
,
sayes
,
They
who
come
forth
weakly
complexioned
from
their
mothers
wombe
,
may
by
help
of
that
Art
which
prescribes
the
course
of
Diet
,
attain
to
extream
old
Age
,
without
any
diminution
in
their
Senses
,
or
interruption
of
health
by
pains
&
sicknesses
.
And
further
addes
touching
himself
,
As
for
my
part
,
although
I
neither
had
a
healthfull
Constitution
of
bodie
from
my
very
birth
,
nor
did
alway
leade
a
life
free
from
disorder
,
yet
using
this
self
same
Art
,
after
the
28
yeare
of
my
life
,
I
never
fell
into
the
least
sicknesse
,
except
perchance
now
and
then
for
one
day
into
a
Fever
,
and
that
gotten
through
overmuch
wearinesse
.
40.
Nor
do
these
followers
of
Temperance
And
it
fares
with
them
as
with
a
Lamp
,
that
when
the
Oyl
is
spent
,
goes
out
of
it self
without
any
ado
or
businesse
.
For
as
a
burning
Lamp
may
be
three
wayes
extinguished
;
Now
in
the
first
and
second
kindes
of
death
there
is
a
great
disturbance
of
Nature
,
and
so
consequently
much
grief
must
needs
ensue
,
as
long
as
that
continues
;
in
regard
that
the
Temper
is
overthrowen
by
the
violence
of
that
which
is
contrarie
to
it
,
and
the
bond
of
Nature
is
forcibly
broken
:
But
in
the
third
there
is
either
none
at
all
or
very
little
grief
,
in
regard
that
the
Temper
is
inwardly
dissolved
by
little
and
little
,
and
the
Originall
Humiditie
,
in
which
Life
chiefly
consists
,
is
wasted
together
with
the
inbred
heat
:
For
whilest
the
Humiditie
or
moisture
wasteth
,
the
heat
founded
therein
doth
equally
abate
;
and
the
moisture
being
spent
,
the
heat
is
joyntly
extinguished
,
as
we
see
it
comes
to
passe
in
Lamps
.
After
this
manner
do
most
of
them
die
,
who
have
observed
an
exact
Rule
of
diet
,
unlesse
perchance
they
die
by
means
of
outward
violence
:
For
having
prevented
evill
Humours
by
their
good
diet
,
there
is
no
inward
cause
in
them
whereby
their
Temper
should
be
violently
overthrowen
,
nor
their
Naturall
Heat
oppressed
.
And
therefore
it
will
needs
follow
,
that
they
must
live
till
the
Originall
Moisture
together
with
the
Heat
that
is
founded
thereupon
be
so
consumed
,
as
it
is
not
sufficient
to
retain
the
soul
any
longer
in
the
bodie
.
And
in
the
like
manner
would
a
mans
death
be
,
if
God
should
withdraw
his
conservation
of
the
Naturall
Heat
,
although
the
Radicall
Humour
should
remain
;
or
on
the
other
side
,
if
the
Radicall
Humour
should
by
divine
operation
be
in
an
instant
consumed
.
41.
The
fifth
Commoditie
of
a
sober
Diet
is
,
CHAP.
VIII
.
That
it
maintains
the
Se●s●s
in
their
integritie
and
vigour
.
42.
WE
have
found
five
Commodities
which
Sobrietie
brings
to
the
Bodie
:
The
first
is
,
That
it
ministreth
soundnesse
and
vigour
to
the
outward
Senses
.
This
impediment
is
taken
away
or
much
diminished
by
the
Sobrietie
of
meat
and
drink
,
and
by
abstinence
from
those
things
which
replenish
the
head
with
fumes
;
such
as
are
all
fat
things
,
and
especially
Butter
,
if
it
be
taken
in
a
good
quantitie
,
strong
wines
,
and
thick
beer
,
or
such
as
are
compounded
with
those
herbs
that
flie
up
into
the
Head
.
43.
The
Sense
of
Hearing
is
likewise
hindered
by
the
●lux
of
crude
and
superfluous
humours
out
of
the
Brain
into
the
Organ
of
hearing
,
or
into
the
Nerve
that
serves
unto
it
:
for
by
this
means
it
comes
to
passe
that
a
man
grows
deaf
or
thick
of
hearing
in
that
part
where
this
flux
of
humours
is
.
Now
this
flux
is
very
easily
prevented
and
driven
away
by
the
Sobrietie
of
diet
.
And
as
it
may
be
taken
away
by
help
of
Physick
after
it
hath
befallen
a
man
(
in
case
it
be
not
let
go
on
too
long
,
so
as
it
take
root
)
so
likewise
it
may
be
taken
away
by
means
of
Diet
,
especially
if
together
therewith
some
[
*
](A05367-e8940-b)
*
Topica
quaedam
.
Topicall
Medicines
be
used
.
44.
The
Sense
of
Tasting
is
chiefly
marred
by
ill
humours
that
infect
the
Organ
thereof
:
As
,
if
cholerick
,
tart
,
or
salt
humours
possesse
the
tongue
and
throat
(
whether
it
be
that
they
come
out
of
the
Head
or
out
of
the
Stomack
,
whose
inward
tunicle
is
continued
with
these
Organs
)
all
things
will
relish
bitter
,
tart
,
and
salt
.
This
indisposition
is
taken
away
by
good
Diet
;
by
means
whereof
it
is
further
brought
about
,
that
the
most
ordinarie
meats
,
yea
and
drie
bread
it self
,
do
better
taste
and
relish
a
sober
man
,
and
yeeld
him
greater
pleasure
,
then
the
greatest
dainties
that
can
be
do
to
those
who
are
given
to
Gluttonie
.
For
the
evil
juices
that
did
infect
the
stomack
and
the
Organ
of
the
Taste
,
and
which
bred
[
*
](A05367-e8960-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
loathing
and
offence
,
being
removed
and
cleared
,
the
Appetite
returneth
of
it self
,
and
the
pure
relish
and
naturall
delight
in
meats
is
felt
.
In
like
manner
,
good
Diet
conserveth
the
Senses
of
Smelling
and
Touching
.
45.
Neverthelesse
,
I
grant
that
by
long
age
the
vigour
of
the
Senses
,
and
especially
of
the
Eyes
and
Eares
▪
is
much
abated
and
almost
extinct
,
in
regard
that
the
Temper
of
the
Organs
,
as
also
of
the
other
parts
,
is
by
little
&
little
dissolved
;
the
Radicall
Humour
and
the
Native
Heat
being
by
degrees
consumed
and
dried
up
:
whereupon
the
Temper
becomes
more
drie
then
is
proportionable
to
the
operations
of
the
Senses
,
and
all
the
passages
and
pores
are
stopped
up
with
cold
Phlegme
,
which
is
most
of
all
other
things
contrarie
to
the
functions
of
the
minde
.
For
as
old
men
by
the
inward
temper
of
their
bodies
grow
drie
and
cold
in
excesse
;
so
likewise
they
become
full
of
moisture
by
reason
of
excrementitiall
humours
:
so
that
old
Age
is
nothing
else
but
a
cold
drie
temper
,
proceeding
from
the
consumption
of
the
Radicall
Humour
&
the
Native
Heat
,
to
which
there
must
needs
be
conjoyned
great
store
of
cold
Phlegme
,
dispersed
through
the
whole
bodie
.
CHAP.
IX
.
That
it
mitigates
the
Passions
and
Affections
.
46.
THe
second
Commoditie
which
a
sober
Diet
brings
to
the
Soul
of
a
man
is
,
That
it
doth
very
much
abate
and
diminish
the
Affections
and
Passions
,
and
especially
those
of
Anger
and
Melancholie
,
taking
away
from
them
their
excesse
&
inordinate
violence
.
The
self
same
it
works
upon
those
Affections
which
are
conversant
about
the
taste
&
touch
of
delectable
things
:
so
that
in
this
regard
it
ought
to
be
highly
prized
.
For
it
is
in
truth
a
shamefull
thing
not
to
be
able
to
master
Choler
,
to
be
subject
to
Melancholie
and
to
sowre
cares
of
the
Fancie
,
to
be
enthralled
to
Gluttonie
,
and
Slave
to
the
Belly
,
to
be
hurried
on
with
violence
to
eating
and
drinking
,
and
poured
out
as
it
were
to
the
exercise
of
lust
and
concupis●ence
.
Nor
is
it
onely
shamefull
and
contrarie
to
Vertue
to
be
thus
disposed
,
but
also
very
prejudiciall
in
regard
of
Health
,
and
full
of
opprobrie
in
respect
of
good
men
.
But
Sobrietie
with
much
ease
remedies
all
these
mischiefs
,
partly
subtracting
and
partly
correcting
the
Humours
of
the
bodie
,
which
are
the
causes
of
them
.
For
,
that
the
Humours
are
the
causes
of
such
Passions
,
is
both
a
received
ground
amongst
all
Physicians
and
Philosophers
,
and
manifest
by
experience
:
47.
Inasmuch
as
we
see
those
who
are
full
of
Cholerick
Humours
to
be
very
Angrie
&
Rash
;
and
those
who
abound
with
Melancholie
,
to
be
alwayes
troubled
with
griefs
and
fears
:
and
if
these
Humours
be
set
on
fire
in
the
Brain
,
they
cause
Frenzies
and
Madnesse
:
If
a
tart
Humour
replenish
the
tunicles
of
the
Stomack
,
it
breeds
a
continuall
Hunger
and
Ravening
:
If
there
be
store
of
boyling
bloud
in
the
bodie
,
it
incites
continually
to
Lust
,
especially
if
together
with
it
there
be
any
flatulent
or
windie
matter
.
The
reason
is
,
Because
the
Affections
of
the
minde
follow
(
as
is
well
known
in
Philosophie
)
the
apprehensions
of
the
Fancie
:
Now
the
apprehension
of
the
Fancie
is
conformable
to
the
disposition
of
the
Bodie
,
and
to
the
Humours
that
are
predominant
therein
▪
And
hence
it
comes
to
passe
,
that
Cholerick
persons
dream
of
fires
,
burning
,
warres
&
slaughter
:
Melancholie
men
of
darknesse
,
funeralls
,
sepulchres
,
●o●goblins
,
runnings
away
,
pits
,
and
such
sad
and
dolefull
matters
:
The
Phlegmatick
dream
of
rains
,
lakes
,
rivers
,
inundations
,
drownings
,
shipwracks
:
The
Sanguine
of
flyings
,
courses
,
banquets
,
songs
,
and
love-matters
.
Now
Dreams
are
nothing
else
but
the
apprehensions
of
the
Fancie
,
when
the
Senses
are
asleep
.
Whereupon
it
follows
,
that
as
in
sleep
,
so
also
in
waking
,
the
Phantasie
doth
for
the
most
part
apprehend
things
answerable
to
the
Humour
and
Qualitie
then
prevalent
,
and
especially
upon
the
first
presentment
of
the
object
,
till
it
be
corrected
and
otherwise
directed
by
reason
.
So
then
the
excesse
of
these
Humours
doth
pervert
the
naturall
condition
and
apprehension
of
the
Fancie
.
For
Choler
,
inasmuch
as
it
is
extream
bitter
and
contrarie
to
Nature
,
causeth
a
man
to
apprehend
other
mens
words
or
deeds
,
or
any
thing
that
displeaseth
him
,
as
if
it
were
intended
against
him
with
despight
and
injurie
:
And
because
this
humour
is
fierie
and
impetuous
,
it
makes
the
apprehension
to
be
swift
and
violent
,
and
drives
a
man
on
to
a
speedie
repulse
and
revenge
of
the
evil
which
he
conceiveth
done
towards
him
.
The
Melancholick
Humour
is
heavy
,
cold
,
and
drie
,
lumpish
,
sowre
,
swart
in
colour
,
and
very
hurtfull
to
the
heart
.
And
so
it
causeth
that
the
Fancie
apprehends
all
things
as
having
enmitie
,
bringing
sorrow
,
and
full
of
darknesse
.
Now
by
reason
of
the
cold
&
heavinesse
therein
it
comes
to
passe
,
that
this
Humour
doth
not
incite
a
man
to
the
repulse
of
evil
,
as
Choler
doth
,
which
is
light
and
active
:
but
,
on
the
contrarie
,
it
casts
a
man
into
fears
,
flight
,
and
delayes
.
Phlegme
is
cold
and
moist
,
whereby
it
comes
to
passe
,
that
the
apprehension
is
slow
and
dull
to
every
thing
without
any
vigour
,
acrimonie
,
or
alacritie
.
So
that
Choler
makes
a
man
angrie
,
rash
,
hastie
,
bold
,
earnest
,
quarrelsome
,
peevish
,
angrie
at
every
thing
,
a
swearer
,
a
curser
,
a
clamourer
,
and
a
brawler
.
And
hence
arise
so
many
in●uries
,
fightings
,
wounds
and
slaughters
,
as
are
rife
amongst
men
.
For
even
those
things
which
are
committed
upon
drunkennesse
,
do
for
the
most
part
come
from
the
furie
of
Choler
set
on
fire
,
and
augmented
by
the
wine
.
Melancholie
makes
men
sad
,
faint-hearted
,
timorous
,
solitarie
,
thoughtfull
,
and
enclining
to
despair
.
And
as
Choler
,
whilest
it
boyls
,
doth
for
a
short
space
pervert
the
right
judgement
of
the
minde
:
so
Melancholie
perverts
it
almost
alwayes
,
especially
if
it
be
that
kinde
which
possesseth
the
brain
,
or
sends
up
foul
vapours
from
the
[
*
](A05367-e9050-b)
*
Ex
Hypochondriis
.
Hypochondriacall
parts
into
the
Head
and
Heart
.
Phlegme
makes
men
slow
,
feeble
,
sleepie
,
fearfull
,
forgetfull
,
and
in
a
word
altogether
unfit
for
mat●ers
of
worth
.
For
albeit
this
Humour
be
not
so
hurtfull
to
the
Bodie
as
Choler
and
Melancholie
,
it
is
neverthelesse
exceeding
contrarie
to
the
functions
of
the
Minde
,
inasmuch
as
by
the
coldnesse
thereof
it
dulls
the
vigour
of
the
spirits
,
and
by
the
moistnesse
thereof
it
cloyes
the
brain
,
and
stops
up
the
passages
of
the
spirits
.
48.
Now
a
Sober
Diet
doth
in
great
part
remedie
all
these
evils
.
For
by
the
continuance
thereof
,
the
evil
Humours
are
by
little
and
▪
little
abated
,
Nature
either
consuming
or
driving
them
out
,
and
especially
if
there
be
adjoyned
some
little
help
by
means
of
purging
Medicines
.
Furthermore
,
the
temper
of
the
bodie
is
corrected
,
inasmuch
as
there
is
a
supply
of
pure
and
well-tempered
bloud
,
which
is
neither
mixed
with
Crudities
,
nor
corrupted
by
superfluous
Humours
,
nor
exceeding
in
any
hurtfull
qualitie
.
And
hereupon
we
see
those
men
that
are
accustomed
to
Sobrietie
,
to
be
calme
,
affable
,
courteous
,
cheerfull
,
tractable
,
and
moderate
in
all
things
.
For
the
benigne
juice
or
nourishment
which
Nature
works
upon
,
causeth
benigne
affections
and
manners
:
and
the
malignant
juice
(
such
as
Choler
and
Melancholie
breed
,
if
they
exceed
either
in
Quantitie
or
Qualitie
)
causeth
fiercenesse
and
wildnesse
in
the
affections
&
manners
.
Wherein
it
is
also
very
considerable
,
That
evil
Humours
do
not
onely
excite
and
stirre
up
passions
,
and
set
them
on
work
;
but
again
by
a
certain
sympathie
that
is
between
them
,
are
themselves
also
set
on
fire
,
and
strengthened
by
the
passions
●
and
being
thus
kindled
and
strengthened
,
they
adde
new
force
and
strength
to
the
passions
,
augmenting
&
confirming
them
.
This
is
evident
in
the
Cholerick
Humour
,
which
,
when
it
is
abundant
,
stirres
up
wrath
by
means
of
the
apprehension
of
the
Fancie
,
which
it
hath
corrupted
:
And
on
the
other
side
,
the
commotion
of
Anger
,
by
a
certain
kinde
of
Sympathie
,
sets
on
fire
the
spirits
and
the
cholerick
humour
;
and
then
again
the
cholerick
humour
being
enflamed
,
causeth
the
Fancie
to
apprehend
the
matter
more
strongly
and
vehemently
,
so
that
the
injurie
seems
much
greater
then
it
did
before
:
And
hereupon
the
commotion
of
Anger
it self
is
increased
and
fortified
.
And
so
it
oft
times
happens
that
men
runne
out
from
Anger
into
Madnesse
,
if
so
be
the
Fancie
dwell
long
upon
imagination
of
the
injurie
.
It
is
therefore
the
best
counsel
that
can
be
given
,
to
perswade
a
man
to
turn
away
his
thoughts
from
the
injuries
that
he
conceives
to
have
received
,
inasmuch
as
the
thinking
upon
them
is
prejudiciall
not
onely
to
the
Minde
,
but
also
to
the
Bodie
.
In
like
manner
,
the
Melancholick
Humour
,
by
means
of
the
Fancie
,
stirres
up
grief
,
although
there
be
no
true
ground
for
it
;
and
grief
thus
set
on
work
,
by
a
certain
kinde
of
Sympathic
straitens
the
heart
,
and
hinders
the
free
[
*
](A05367-e9080-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dilatation
thereof
,
whereby
the
melancholick
humour
becomes
adust
,
&
more
malignant
,
in
regard
that
the
sootie
fumes
cannot
be
dispersed
:
And
being
thus
become
more
malignant
,
it
multiplies
the
affection
of
grief
,
and
oft
times
thrusteth
on
to
despair
and
to
deadly
resolutions
.
CHAP.
X.
That
it
preserveth
the
Memorie
.
49.
The
third
Commoditie
arising
to
the
Soul
from
a
sober
Diet
,
is
,
The
preservation
of
the
Memorie
.
For
Memorie
is
above
all
things
most
hurt
by
a
cold
humour
possessing
the
Brain
,
which
commonly
useth
most
to
molest
intemperate
persons
,
&
those
who
are
stricken
in
age
.
For
this
humour
both
stops
up
the
narrow
passages
of
the
spirits
,
and
benummes
the
spirits
themselves
,
making
them
sluggish
:
whereby
the
apprehensions
of
the
minde
become
slow
,
languid
,
and
inconstant
;
and
oft
times
they
do
so
fail
a
man
in
the
middest
of
his
discourse
,
as
himself
knows
not
what
it
was
he
said
,
nor
about
what
he
was
speaking
,
but
is
fain
to
ask
the
standers
by
concerning
the
matter
that
they
were
treating
of
.
And
this
is
caused
three
wayes
;
First
,
by
reason
that
the
Animall
spirit
which
the
Fancie
makes
use
of
,
as
well
in
remembrance
as
in
all
her
other
actions
,
is
as
it
were
hastily
intercepted
in
her
course
by
the
phlegmatick
humour
;
upon
the
interception
whereof
the
apprehension
ceaseth
,
and
consequently
all
remembrance
.
Secondly
,
this
comes
to
passe
,
in
regard
that
the
apprehension
was
feeble
and
without
reflexion
,
and
that
by
reason
of
the
povertie
&
unaptnesse
of
the
spirits
.
Now
the
apprehension
of
any
thing
,
made
without
re●lexion
,
cannot
leave
any
such
print
of
it self
as
is
sufficient
for
remembrance
:
Forasmuch
as
all
remembrance
is
immediately
conversant
about
our
own
actions
,
and
onely
mediately
about
the
objects
of
those
actions
.
For
I
do
not
properly
remember
that
Peter
was
dead
;
but
that
I
saw
,
or
heard
,
or
read
that
he
was
dead
:
so
that
where
there
is
no
reflexion
upon
our
own
actions
,
there
cannot
be
a
sufficient
print
left
for
memorie
.
The
third
cause
is
,
from
the
unaptnesse
of
the
spirits
:
For
albeit
the
print
and
footstep
be
in
some
manner
sufficient
for
its
own
part
;
neverthelesse
it
comes
often
to
passe
,
that
by
reason
of
the
povertie
,
or
impuritie
,
or
sluggishnesse
,
or
too
much
heat
of
the
spirits
,
we
cannot
conveniently
make
use
of
that
print
and
footstep
.
And
by
this
means
it
sometimes
happens
,
that
a
man
almost
quite
loseth
his
memorie
,
and
forgetteth
all
his
learning
;
As
when
abundance
of
cold
Phlegme
stops
up
the
narrow
passages
of
the
Brain
,
and
makes
the
spirits
become
sluggish
,
and
doth
overmuch
moisten
and
cool
the
substance
of
the
Brain
.
50.
Now
all
this
evil
is
wonderfully
prevented
or
cured
by
a
sober
and
convenient
course
of
Diet
;
to
wit
,
by
abstaining
from
hot
drinks
and
such
as
fume
,
except
it
be
in
small
quantities
.
For
albeit
wine
is
hot
,
neverthelesse
being
drunk
often
and
in
abundance
,
it
breeds
cold
diseases
,
to
wit
,
Distillations
,
Coughs
,
[
*
](A05367-e9160-b)
*
Cor●zas
,
Runnings
at
the
nose
,
Apoplexies
,
Palsies
,
&c.
And
the
reason
is
,
because
it
fills
the
head
with
vapours
,
which
being
there
refrigerated
,
are
congealed
into
that
cold
Phlegme
,
which
is
the
cause
of
all
these
evils
.
Nor
must
a
man
in
this
case
abstain
from
hot
and
fuming
drinks
onely
,
but
also
from
all
abundance
of
moist
things
,
and
,
asmuch
as
may
be
,
hold
himself
to
a
drie
kinde
of
diet
:
For
so
it
will
come
to
passe
,
that
the
superfluous
humiditie
will
either
not
be
bred
,
or
being
bred
will
be
consumed
;
and
consequently
that
the
obstructions
caused
by
means
there
of
will
be
removed
,
and
the
passages
of
the
spirits
made
free
,
and
the
spirits
themselves
rarified
,
and
brought
to
their
right
qualitie
,
and
the
brain
it self
reduced
to
its
naturall
temper
,
&
become
together
with
the
spirits
fit
and
apt
to
the
service
of
the
Fancie
and
the
Memorie
.
CHAP.
XI
.
That
it
helps
the
Wit
and
Understanding
.
51.
The
fourth
Commoditie
is
the
vigour
of
the
Wit
in
excogitating
,
reasoning
,
finding
out
,
and
judging
of
things
,
and
the
aptitude
and
fitnesse
that
it
hath
for
the
receiving
of
divine
Illuminations
.
And
hence
it
comes
to
passe
,
that
men
given
to
Abstinence
are
watchfull
,
circumspect
,
provident
,
of
good
forecast
,
able
to
give
counsel
,
and
of
sound
judgement
:
and
for
matters
of
learning
,
they
do
easily
grow
to
excellencie
in
those
things
whereunto
they
apply
themselves
.
As
for
Prayer
,
Meditation
,
and
Contemplation
,
they
do
perform
them
with
great
facilitie
,
pleasure
,
&
spirituall
delight
.
The
Ancient
Fathers
and
those
that
lived
in
the
deserts
prove
this
by
their
example
,
who
being
most
abstinent
,
were
alwayes
fresh
in
their
mindes
,
and
spent
whole
nights
in
prayer
,
&
in
search
and
studie
of
divine
matters
,
with
so
great
solace
of
minde
that
they
deemed
themselves
to
be
in
Paradise
as
it
were
,
and
perceived
not
the
passage
of
the
time
:
And
by
this
means
they
came
to
that
great
measure
of
holinesse
,
and
familiaritie
with
God
,
and
were
adorned
with
the
gifts
of
prophesie
and
miracles
,
and
became
admirable
to
all
the
world
.
For
having
their
mindes
alwayes
lifted
up
and
set
on
God
,
his
Majestie
vouchsafed
to
descend
down
to
them
,
illuminating
them
wonderfully
,
according
as
it
is
in
the
34
Psalme
,
They
had
an
eye
unto
him
and
were
lightened
;
making
them
partakers
of
his
secrets
,
and
instruments
of
his
miraculous
works
;
that
so
the
world
might
know
how
acceptable
their
kinde
of
life
was
with
God
,
and
be
provoked
to
the
honour
&
imitation
of
them
.
52.
There
are
very
many
also
now
adayes
,
who
tend
unto
the
highest
pitches
of
wisdome
and
vertue
by
the
self
same
way
of
Abstinence
:
whereof
some
are
very
admirable
in
all
mens
eyes
,
through
the
abundance
of
their
writings
,
and
their
●urpassing
learning
.
But
no
man
without
the
assistance
of
Sobrietie
can
perform
any
such
matter
:
and
if
he
obstinately
attempt
it
,
he
shall
kill
himself
long
before
his
time
.
No
man
is
able
without
the
help
of
this
vertue
to
refrain
his
passions
,
to
keep
his
minde
in
quiet
,
to
perform
the
services
of
the
minde
about
divine
mysteries
with
ease
and
pleasure
,
or
to
come
to
any
eminent
degree
of
holinesse
.
For
Sobrietie
is
as
it
were
the
ground
and
Basis
of
all
these
things
,
as
Cassian
teacheth
in
his
5
Book
which
is
de
Gastrimargia
,
chap.
14.
&
17.
So
that
all
the
Saints
who
have
gone
about
the
building
up
of
the
high
Tower
of
Evangelicall
Perfection
,
have
made
their
beginning
from
this
vertue
,
as
from
the
foundation
of
their
spirituall
fabrick
.
52.
Nor
is
it
any
thing
contrarie
to
this
which
we
have
said
,
that
Faith
ought
to
be
held
the
foundation
of
all
vertues
,
and
consequently
the
ground-work
of
all
this
spirituall
building
:
Inasmuch
as
Faith
is
the
internall
and
primarie
foundation
,
into
which
all
other
vertues
are
set
,
and
whereupon
they
are
reared
:
but
Abstinence
is
an
outward
,
secondarie
,
and
ministeriall
foundation
,
inasmuch
as
it
removes
those
things
which
breed
impediment
to
the
exercises
of
Faith
,
and
to
the
functions
of
the
Intellectuall
facultie
,
or
make
them
full
of
difficultie
,
unpleasant
,
and
tedious
:
And
together
herewith
it
affords
many
helps
,
whereby
the
functions
of
the
Intellectuall
power
become
more
cleare
,
easie
to
be
performed
,
and
delightfull
.
For
all
spirituall
progresse
doth
depend
upon
the
use
of
the
Understanding
,
and
of
Faith
which
resides
in
the
Understanding
.
For
we
cannot
love
any
good
thing
,
or
profit
in
the
love
thereof
,
nor
hate
any
evil
thing
,
or
grow
in
the
hatred
thereof
,
except
it
be
proposed
by
the
Understanding
,
so
as
it
may
move
the
Affections
:
Whereupon
he
that
is
so
disposed
by
heavenly
-
Grace
,
as
that
heavenly
matters
are
alwayes
in
his
minde
(
as
it
was
in
the
Apostles
,
and
in
other
Apostolicall
men
)
will
easily
contemne
all
earthly
things
,
and
so
by
degrees
,
from
a
great
measure
of
holinesse
attained
here
below
,
mount
up
to
the
enjoyment
of
a
glorious
Crown
of
everlasting
blisse
in
heaven
.
For
the
Will
doth
easily
conform
it self
to
the
judgement
of
the
Understanding
,
when
matters
are
propounded
by
the
Understanding
,
not
by
starts
as
it
were
,
but
constantly
and
seriously
.
From
these
grounds
it
is
evident
,
That
those
things
which
hinder
the
functions
of
the
Minde
,
or
obscure
them
,
or
make
them
to
become
difficult
and
irksome
,
are
the
things
which
in
very
truth
debarre
us
from
attaining
to
any
great
measure
of
perfection
either
in
Learning
,
or
in
exercises
of
Religion
;
or
in
sanctitie
of
Life
:
And
on
the
contrarie
,
those
things
which
make
the
functions
of
the
Minde
to
become
more
easie
,
expedite
,
cleare
,
and
delightfull
,
are
those
things
which
fit
a
man
to
intend
spirituall
affairs
with
ease
and
pleasure
,
and
do
leade
on
to
the
readie
attainment
of
excellent
wisdome
and
holinesse
.
54.
Since
Sobrietre
the
hath
this
vertue
,
that
it
takes
away
those
things
which
hinder
the
consideration
of
the
Minde
,
or
make
it
to
become
difficult
and
unpleasant
,
and
doth
make
supply
of
those
things
,
whereby
it
becomes
ea●ie
&
pleasant
:
It
deserves
●ustly
to
be
called
the
secondarie
Foundation
of
wisdome
and
spirituall
progres●e
.
Now
〈◊〉
this
is
brought
to
passe
,
is
manifest
by
that
which
hath
been
said
formerly
.
For
the
things
that
hinder
speculation
,
and
make
it
irk●ome
,
are
these
,
Too
much
moisture
of
the
brain
,
abundance
of
vapours
and
sootie
exhalations
,
obstructions
of
the
passages
of
the
brain
,
too
much
store
of
bloud
,
heating
of
the
spirits
,
arising
from
bloud
or
Choler
,
the
flying
up
of
cholerick
vapours
,
and
those
which
proceed
from
〈◊〉
melancholie
into
the
head
,
chol●ri●k
and
melancholick
humours
possessing
the
brain
.
Now
all
these
impediments
,
if
so
be
they
be
not
〈◊〉
in
act
,
are
prevented
by
means
of
a
Sober
Diet
,
so
that
they
cannot
●t●al
in
upon
a
man
:
And
if
they
be
alreadie
got
into
the
bodie
,
they
are
by
little
and
little
overcome
&
amended
,
especially
if
at
the
beginning
there
be
use
made
of
some
such
medicines
as
are
needfull
;
unlesse
the
evil
be
inveterate
and
incurable
:
as
it
sometimes
happens
,
that
there
is
bred
a
continued
madnesse
,
to
wit
,
when
Melancholy
and
Phlegme
have
possessed
the
brain
.
Nor
doth
a
Sober
Diet
onely
take
away
the
impediments
of
Speculation
,
but
also
minister
the
proper
helps
thereof
,
to
wit
,
good
bloud
,
and
consequently
pure
and
well-tempered
spirits
,
and
such
a
temper
in
the
brain
as
ought
to
be
.
For
the
very
temper
of
the
brain
it self
,
which
by
Intemperance
is
made
either
too
moist
,
or
too
cold
,
or
too
drie
,
or
too
hot
,
is
by
little
and
little
mended
through
the
help
of
diet
,
and
reduced
to
mediocritie
.
55.
This
fruit
of
Temperance
ought
to
be
highly
esteemed
:
56.
This
was
that
which
principally
drew
me
on
to
the
penning
of
this
Treatise
,
to
wit
,
that
I
might
thereby
recommend
to
all
piousminded
Christians
,
and
especially
to
them
which
are
more
particularly
set
apart
for
devotion
,
so
incomparable
a
good
as
this
is
;
by
means
whereof
they
may
live
long
in
Health
,
and
●erve
God
with
great
ease
and
cheerfulnesse
,
and
fit
their
mindes
for
the
entertainment
of
divine
Inspirations
and
Illuminations
,
and
lay
up
in
store
for
themselves
a
great
treasure
of
good
works
.
A
long
life
is
little
worth
,
and
of
small
advantage
,
if
it
be
spent
in
the
service
of
the
world
,
and
not
of
God
,
being
given
to
Covetousnesse
,
Ambition
,
and
Pleasure
:
but
if
it
be
altogether
devoted
to
God
,
and
wholly
employed
in
the
practise
of
vertue
,
then
undoubtedly
it
is
a
thing
that
ought
to
be
highly
prized
,
as
being
of
singular
benefit
and
advantage
both
to
a
mans
own
self
,
and
to
the
world
.
Wherefore
albeit
Sobrietie
have
that
vertue
,
that
it
preserves
all
men
in
generall
(
and
not
onely
those
who
are
given
to
pietie
)
healthie
in
bodie
,
and
sound
and
vigorous
in
their
mindes
:
yet
the
pursuit
thereof
seems
more
properly
to
belong
to
them
who
follow
mainly
after
pietie
,
and
indeavour
to
please
God
asmuch
as
they
possibly
can
;
in
regard
it
will
bring
them
exceeding
great
comfort
in
this
life
,
and
hereafter
yeeld
them
great
abundance
of
fruit
in
life
eternall
.
CHAP.
XII
.
That
it
quencheth
or
allayeth
the
heat
of
Lust.
57.
The
fifth
Commoditie
of
a
Sober
Diet
is
,
That
it
extinguisheth
the
●urie
of
Lust
,
and
doth
wonderfully
allay
the
Temptations
of
the
Flesh
,
and
procures
much
tranquillitie
both
to
the
Flesh
and
to
the
Spirit
:
For
it
was
rightly
spoken
by
one
,
That
[
*
](A05367-e9390-b)
*
Sin●●
,
Cerere
&
Baccho
friget
Venus
.
Venus
grows
cold
without
the
fellowship
of
C●res
and
Bacchus
.
And
this
remedie
against
this
kinde
of
evil
hath
been
ever
put
in
practise
by
all
those
who
have
been
eminent
in
holinesse
.
And
verily
next
the
divine
Grace
it self
,
there
is
nothing
so
potent
as
this
is
,
inasmuch
as
Sobrietie
doth
take
away
not
onely
the
matter
it self
,
but
the
impulsive
and
the
exciting
causes
of
Lust.
The
Matter
of
Lust
I
call
the
abundance
of
Seed
:
The
Impulsive
cause
,
the
store
of
Animal
Spirits
,
whereby
the
Seed
is
expelled
:
And
by
the
Exciting
cause
,
I
mean
the
imagination
of
lustfull
matters
.
This
Imagination
first
stirres
up
the
Concupiscence
,
and
that
straightwayes
moves
the
spirits
to
the
expulsion
,
and
they
being
thus
stirred
up
do
accomplish
the
thing
,
except
the
Will
do
restrain
them
.
Now
in
the
overcoming
of
this
violence
doth
the
Christian
combate
chie●ly
lie
,
especially
in
them
that
are
in
the
flower
of
their
Age
,
and
in
the
strength
of
Nature
.
58.
Now
Sobrietie
doth
take
from
the
Matter
and
the
Impulsive
cause
:
for
it
maketh
an
abatement
by
degrees
both
in
the
quantitie
and
heat
of
the
Seed
.
It
doth
likewise
diminish
the
store
and
firinesse
of
the
spirits
,
by
abstaining
from
hot
and
windie
meats
,
and
from
the
use
of
wine
and
strong
beer
,
at
least
so
long
as
is
needfull
for
coming
to
the
right
Mediocritie
.
And
when
the
Seed
is
diminished
and
tempered
,
and
withall
the
spirits
,
lustfull
imaginations
do
cease
of
their
own
accord
:
or
if
so
be
they
rise
,
they
are
easily
quelled
,
except
it
be
so
,
that
by
Gods
permission
they
are
continued
through
the
devils
suggestion
.
For
lustfull
imaginations
do
spring
up
in
the
Minde
through
a
certain
kinde
of
sympathie
which
they
have
with
the
disposition
of
the
Bodie
,
to
wit
,
by
reason
of
the
abundance
of
Seed
and
spirits
;
as
also
other
imaginations
do
,
which
follow
the
condition
of
the
Predominant
Humour
,
as
we
formerly
declared
.
In
signe
and
proof
whereof
,
we
see
the
followers
of
Sobrietie
for
the
most
part
free
from
such
kinde
of
imaginations
and
temptations
,
or
rarely
molested
with
them
.
Now
if
●o
be
there
be
not
store
of
these
causes
laid
up
before
hand
in
the
bodie
,
Sobrietie
doth
easily
prevent
their
growth
,
inasmuch
as
it
causeth
that
a
man
neither
eats
nor
drinks
more
then
the
sustentation
of
the
bodie
requires
:
For
he
doth
not
measure
the
quantitie
of
those
things
which
he
takes
,
by
his
Appetite
,
which
is
altogether
deceitfull
;
but
by
Reason
,
which
looks
what
and
how
much
is
proportionable
for
the
conservation
of
the
Bodie
,
and
the
performance
of
the
duties
and
services
belonging
to
the
Minde
.
59.
Now
there
is
a
double
Reason
,
60.
The
other
cause
why
the
Appetite
is
deceitfull
,
is
,
Because
it
oftentimes
longs
after
more
then
is
any
way
proportionable
to
either
of
these
fore-mentioned
ends
,
that
is
to
say
,
more
then
is
fitting
either
for
the
nourishment
of
the
Bodie
,
or
for
the
matter
of
Propagation
.
And
that
is
caused
either
through
the
ill
disposition
of
the
stomack
,
as
it
comes
to
passe
in
that
ravening
kinde
of
appetite
,
which
is
called
Dogs-hunger
,
[
*
](A05367-e9490-b)
*
Buli●●a
.
Ox-hunger
,
and
when
the
Melancholick
Humour
is
soaked
into
the
tunicles
of
the
stomack
:
or
else
by
reason
of
the
condiments
,
and
[
*
](A05367-e9510-b)
*
Mangonia
.
Lickorish
cooking
of
the
meats
themselves
,
which
by
their
varietie
and
new
relishes
do
go
on
continually
provoking
the
Appetite
,
and
stirring
up
Gluttonie
.
In
which
regard
,
this
varietie
and
curious
dressing
of
meats
is
,
as
Physicians
teach
,
especially
to
be
eschewed
by
all
them
that
are
followers
of
Sobrietie
and
Chastitie
,
and
in
very
truth
by
all
those
who
have
care
of
their
health
,
concerning
which
thing
we
have
discoursed
more
largely
before
.
By
all
this
it
appeares
,
That
there
is
farre
greater
vertue
and
power
for
the
quenching
of
Lust
,
in
Sobrietie
and
Abstinence
,
then
in
other
corporall
mortifications
,
such
as
are
hair-cloths
,
whippings
,
[
*
](A05367-e9530-b)
*
Chameuni●
,
lying
upon
the
ground
,
and
bodily
labours
:
for
these
do
onely
afflict
the
bodie
outwardly
,
and
but
rase
the
skin
as
it
were
,
but
come
not
at
all
to
the
ground
of
the
evil
which
lies
hidden
within
:
But
Abstinence
plucks
up
the
cause
of
all
by
the
roots
in
the
inward
veins
,
reducing
the
naturall
temper
to
a
just
mediocritie
.
This
remedie
then
is
to
be
used
by
all
those
who
are
vexed
with
this
disease
.
61.
And
thus
much
touching
the
benefits
and
singular
fruits
of
Sobrietie
:
all
which
might
well
be
confirmed
by
the
testimonies
of
the
ancient
holy
Fathers
:
but
for
brevities
sake
I
omit
them
,
contenting
my self
with
one
passage
onely
out
of
S.
Chrysostome
,
who
in
his
first
Homily
concerning
Fasting
writes
thus
:
Fasting
is
,
asmuch
as
lies
in
us
,
an
imitation
of
the
Angels
,
a
contemning
of
things
present
,
a
school
of
prayer
,
a
nourishing
of
the
soul
,
a
bridle
of
the
mouth
,
an
abatement
of
concupiscence
,
as
they
that
use
to
fast
do
well
know
and
prove
in
themselves
:
It
mollifies
rage
,
it
appeaseth
anger
,
it
calms
the
tempests
of
Nature
,
it
excites
reason
,
it
cleares
the
minde
,
it
disburdens
the
flesh
,
it
chaseth
away
night-pollutions
,
it
frees
from
head-ach
,
and
it
breeds
cleare
and
well-coloured
visages
.
By
fasting
a
man
gets
composed
behaviour
,
free
utterance
of
his
tongue
,
right
apprehensions
of
his
minde
,
&c.
See
him
likewise
in
his
first
Homilie
on
Genesis
.
And
agreeabl●
to
this
we
finde
many
things
in
S.
Basil
,
in
his
Oration
concerning
Fasting
;
In
Ambrose
,
in
his
book
of
Elias
and
Fasting
;
and
in
Cyprian
,
in
his
Oration
concerning
Fasting
;
and
in
many
others
.
CHAP.
XIII
.
That
a
Sober
Diet
is
not
of
any
grief
or
trouble
:
and
that
Intemperance
bringeth
many
great
and
grievous
maladies
.
62.
BUt
some
will
object
,
that
this
straitnesse
of
Diet
is
troublesome
,
in
regard
it
leaves
a
man
alwayes
tormented
as
it
were
with
hunger
and
therefore
it
were
better
to
die
sooner
,
then
to
prolong
a
wretched
life
by
such
a
painfull
medicine
;
accordingly
as
it
was
once
said
by
a
certain
diseased
person
,
whose
Thigh
was
to
be
cut
off
,
that
[
*
](A05367-e9690-b)
*
N●n
〈…〉
digna
dolore
〈◊〉
The
preservation
of
life
would
be
too
deer
bought
at
the
price
of
so
much
pain
.
To
which
I
answer
,
At
first
indeed
this
sparenesse
of
Diet
is
somewhat
troublesome
,
in
regard
of
the
contrarie
usage
formerly
,
and
also
in
regard
of
the
enlargement
of
the
stomack
:
but
by
little
and
little
that
trouble
is
removed
.
For
we
must
not
suddenly
passe
from
a
great
quantitie
to
a
small
,
but
every
day
by
degrees
subtracting
a
little
,
till
we
come
to
the
just
measure
,
as
F●ippocrates
doth
oftentimes
warn
:
for
by
this
means
the
stomack
is
contracted
by
little
and
little
without
any
great
trouble
,
and
the
greedinesse
which
was
formerly
felt
,
is
taken
way
.
Now
when
the
stomack
comes
to
be
contracted
to
the
right
measure
that
it
ought
,
there
is
no
more
trouble
remaining
by
means
of
a
Sober
Diet
,
inasmuch
as
that
small
quantitie
doth
justly
agree
and
answer
the
capacitie
and
strength
of
the
stomack
.
In
proof
whereof
we
see
,
that
it
is
very
grievous
to
most
men
to
forbear
their
usuall
Break-fast
at
the
beginning
of
Lent
;
but
by
little
and
little
that
offence
is
diminished
:
and
divers
do
in
the
end
finde
such
benefit
by
Abstinence
,
as
that
they
choose
willingly
ever
after
to
forbear
Break-fast
.
The
self
same
do
many
prove
in
forbearing
of
Suppers
.
And
in
like
manner
,
after
that
men
have
a
while
forced
themselves
,
they
finde
no
pain
in
abstaining
from
divers
kindes
of
meats
,
to
which
their
appetites
did
formerly
leade
them
with
great
violence
.
It
is
therefore
altogether
●ntrue
which
is
commonly
objected
,
That
a
sober
Diet
doth
torment
a
man
with
continuall
hunger
.
63.
Secondly
,
I
answer
,
Suppose
there
were
some
trouble
in
such
kinde
of
diet
,
and
that
it
should
d●re
long
,
(
which
yet
in
truth
is
not
so
)
yet
ought
we
to
consider
the
many
profits
and
benefits
which
it
brings
in
recompence
of
this
small
trouble
;
to
wit
,
That
a
sober
Diet
expells
diseases
,
preserves
the
bodie
agil
,
healthfull
,
pure
and
clean
from
noysomnesse
and
filthinesse
,
causeth
long
life
,
breeds
quiet
sleep
,
makes
ordinarie
fare
equall
in
sweetnesse
to
the
greatest
dainties
,
and
moreover
keeps
the
Senses
sound
,
and
the
Memorie
fresh
,
and
addes
perspica●iti●
to
the
Wit
,
and
clearenesse
and
aptnesse
for
the
receiving
of
divine
Illuminations
;
And
further
,
quiets
the
Passions
,
drives
away
Wrath
and
Melancholie
,
and
breaks
the
furie
of
Lust
;
In
a
word
,
replenisheth
both
soul
and
bodie
with
exceeding
good
things
;
so
that
it
may
well
be
termed
the
mother
of
Health
,
of
Cheerfulnesse
,
of
Wisdome
,
&
,
in
summe
,
of
all
Vertues
.
64.
And
on
the
contrarie
,
a
disordered
life
repayes
that
small
and
fading
pleasure
,
And
what
a
goodly
Benefit
is
it
,
for
the
enjoyment
whereof
we
undergo
all
this
losse
and
damage
!
Nothing
but
a
short
delight
of
the
throat
for
a
minutes
space
,
which
is
onely
felt
whilest
the
meat
is
in
chewing
and
going
down
into
the
belly
;
which
in
it
own
nature
is
very
base
and
contemptible
,
being
no
other
then
that
which
is
common
with
us
together
with
the
beasts
,
and
such
as
doth
affect
onely
a
very
small
portion
of
the
bodie
,
to
wit
,
the
tongue
,
the
palate
,
and
the
throat
:
For
this
it
is
,
that
we
pull
upon
our selves
all
these
mischiefs
;
and
through
the
desire
of
this
it
is
,
that
the
following
of
Temperance
seems
such1
a
difficult
businesse
:
For
were
there
no
pleasure
in
taking
meat
and
drink
,
there
would
be
no
grief
in
forbearing
them
.
Intemperance
then
hath
no
other
p●ece
of
goodnesse
in
it
,
then
onely
a
base
momentanie
delight
&
pleasing
of
the
throat
.
What
a
height
of
miserie
and
indignitie
then
must
it
needs
be
for
a
man
to
enthrall
himself
to
the
slaverie
thereof
,
and
for
this
cause
to
endanger
so
many
inconveniences
&
prejudices
?
what
a
deal
of
wormwood
and
gall
doth
Gluttonie
poure
in
,
after
the
small
sweet
and
pleasure
which
it
hath
afforded
!
65.
These
things
ought
to
be
diligently
considered
and
weighed
by
wise
men
,
and
especially
by
Church-men
,
and
such
as
set
themselves
apart
to
the
service
of
God
,
whose
profession
is
to
attend
continually
upon
divine
mysteries
and
the
functions
of
the
minde
.
For
if
we
carefully
ponder
these
things
,
it
will
not
be
possible
but
that
we
should
make
choice
of
Sobrietie
,
and
finde
it
pleasant
and
easie
;
and
on
the
contrarie
,
Intemperance
will
appeare
and
prove
full
of
horrour
and
detestation
unto
us
:
we
shall
be
ashamed
of
our
delicacie
,
and
blush
at
the
feeble
and
base
tempers
of
our
mindes
,
that
are
so
captivated
to
the
service
of
Gluttonie
,
that
we
slavishly
obey
the
Tyrannicall
Rule
of
it
,
not
being
able
to
resist
the
most
base
and
transitorie
allurements
thereof
.
What
can
be
more
vile
and
undecent
for
a
man
,
then
to
be
a
slave
to
his
belly
?
And
what
greater
madnesse
,
then
to
renounce
and
quit
our
interest
in
all
those
excellent
benefits
which
Sobrietie
brings
both
to
Soul
and
Bodie
,
for
a
little
tickling
delight
in
the
throat
?
and
to
expose
our selves
to
the
lash
of
all
those
evils
both
of
Soul
and
Bodie
,
wherewith
Intemperance
scourgeth
her
followers
?
Oh
the
wretched
condition
of
mankinde
,
that
is
subject
to
so
great
vanitie
,
blinded
with
so
much
darknesse
,
and
beset
with
so
many
errours
;
whose
minde
is
deluded
in
his
judgement
and
choice
,
by
a
vain
appearance
of
delectable
good
,
as
it
useth
to
be
in
dreams
!
66.
And
thus
much
shall
suffice
to
have
spoken
touching
Sobrietie
,
as
it
is
the
soveraigne
means
and
instrument
for
preservation
of
bodily
health
and
vigour
of
minde
in
and
unto
long
old
age
,
and
as
it
is
a
procurer
of
the
most
excellent
good
that
can
be
,
to
both
parts
of
a
man
,
bringing
abundance
both
of
Temporall
and
Spirituall
Benefits
to
the
exercisers
thereof
.
I
heartily
beseech
God
,
that
the
things
thus
written
may
prove
to
the
good
of
many
;
and
will
conclude
in
the
words
of
S.
Peter
,
exhorting
all
men
to
Sobrietie
,
1.
Pet.
5.
Be
sober
,
be
vigilant
:
because
your
adversarie
the
devil
,
as
a
roaring
lion
walketh
about
,
seeking
whom
he
may
devoure
:
whom
resist
,
stedfast
in
the
faith
.
For
Sobrietie
is
not
onely
available
for
the
overcoming
of
the
temptations
of
the
Flesh
,
to
which
the
greatest
part
of
the
world
are
subject
;
but
absolutely
for
all
other
likewise
,
and
is
helpfull
to
every
kinde
of
vertue
,
as
is
plain
and
evident
by
what
we
have
formerly
in
this
Treatise
proved
.
A
TREATISE
OF
TEMPERANCE
AND
SOBRIETIE
:
Written
by
Lud.
Cornarus
,
Translated
into
English
by
Mr.
George
Herbert
.
HAving
observed
in
my
time
many
of
my
friends
,
of
excellent
wit
and
noble
disposition
,
overthrown
and
undone
by
Intemperance
;
who
,
if
they
had
lived
,
would
have
been
an
ornament
to
the
world
,
and
a
comfort
to
their
friends
:
I
thought
fit
to
discover
in
a
short
Treatise
,
that
Intemperance
was
not
such
an
evil
,
but
it
might
easily
be
remedied
:
which
I
undertake
the
more
willingly
,
because
divers
worthy
young
men
have
obliged
me
unto
it
.
For
when
they
saw
their
parents
and
kindred
snatcht
away
in
the
midst
of
their
dayes
,
and
me
contrariwise
,
at
the
age
of
eightie
and
one
,
strong
and
lustie
;
they
had
a
great
desire
to
know
the
way
of
my
life
,
and
how
I
came
to
be
so
.
Wherefore
,
that
I
may
satisfie
their
honest
desire
,
and
withall
help
many
others
,
who
will
take
this
into
consileration
,
I
will
declare
the
causes
which
moved
me
to
forsake
Intemperance
,
and
live
a
sober
life
,
expressing
also
the
means
which
I
have
used
therein
.
I
say
therefore
,
that
the
infirmities
,
which
did
not
onely
begin
,
but
had
already
gone
farre
in
me
,
first
caused
me
to
leave
Intemperance
,
to
which
I
was
much
addicted
:
For
by
it
,
and
my
ill
constitution
,
(
having
a
most
cold
&
moist
stomack
)
I
fell
into
divers
diseases
,
to
wit
,
into
the
pain
of
the
stomack
,
and
often
of
the
side
,
and
the
beginning
of
the
Gout
,
with
almost
a
continuall
fever
and
thirst
.
From
this
ill
temper
there
remained
little
else
to
be
expected
of
me
,
then
that
after
many
troubles
and
griefs
I
should
quickly
come
to
an
end
;
whereas
my
life
seemed
as
farre
from
it
by
Nature
,
as
it
was
neare
it
by
Intemperance
.
When
therefore
I
was
thus
affected
from
the
thirtie
fifth
yeare
of
my
age
to
the
fortieth
,
having
tried
all
remedies
fruitlesly
,
the
Physicians
told
me
that
yet
there
was
one
help
for
me
,
if
I
could
constantly
pursue
it
,
to
wit
,
A
sober
and
orderly
life
:
for
this
had
every
way
great
force
for
the
recovering
and
preserving
of
Health
,
as
a
disorderly
life
to
the
overthrowing
of
it
;
as
I
too
wel
by
experience
found
.
For
Temperance
preserves
even
old
men
and
sickly
men
sound
:
But
Intemperance
destroyes
most
healthy
and
flourishing
constitutions
:
For
contrarie
causes
have
contrarie
effects
,
and
the
faults
of
Nature
are
often
amended
by
Art
,
as
barren
grounds
are
made
fruitfull
by
good
husbandry
.
They
added
withall
,
that
unlesse
I
speedily
used
that
remedy
,
within
a
few
moneths
I
should
be
driven
to
that
exigent
,
that
there
would
be
no
help
for
me
,
but
Death
,
shortly
to
be
expected
.
Upon
this
,
weighing
their
reasons
with
my self
,
and
abhorring
from
so
sudden
an
end
,
and
finding
my self
continually
oppressed
with
pain
and
sicknesse
,
I
grew
fully
perswaded
,
that
all
my
griefs
arose
out
of
Intemperance
:
and
therefore
out
of
an
hope
of
avoiding
death
and
pain
,
I
resolved
to
live
a
temperate
life
.
Whereupon
,
being
directed
by
them
in
the
way
I
ought
to
hold
,
I
understood
,
that
the
food
I
was
to
use
,
was
such
as
belonged
to
sickly
constitutions
,
and
that
in
a
finall
quantitie
.
This
they
had
told
me
before
:
But
I
,
then
not
liking
that
kinde
of
Diet
,
followed
my
Appetite
,
and
did
eat
meats
pleasing
to
my
taste
;
and
,
when
I
felt
inward
heats
,
drank
delightfull
wines
,
and
that
in
great
quantitie
,
telling
my
Physicians
nothing
thereof
,
as
is
the
custome
of
sick
people
.
But
after
I
had
resolved
to
follow
Temperance
and
Reason
,
and
saw
that
it
was
no
hard
thing
to
do
so
,
but
the
proper
duty
of
man
;
I
so
addicted
my self
to
this
course
of
life
,
that
I
never
went
a
foot
out
of
the
way
.
Upon
this
,
I
found
within
a
few
dayes
,
that
I
was
exceedingly
helped
,
and
by
continuance
thereof
,
within
lesse
then
one
yeare
(
although
it
may
seem
to
some
incredible
)
I
was
perfectly
cured
of
all
my
infirmities
.
Being
now
sound
and
well
,
I
began
to
consider
the
force
of
Temperance
,
and
to
think
thus
with
my self
:
If
Temperance
had
so
much
power
as
to
bring
me
health
;
how
much
more
to
preserve
it
?
Wherefore
I
began
to
search
out
most
diligently
what
meats
were
agreeable
unto
me
,
and
what
disagreeable
:
And
I
purposed
to
try
,
whether
those
that
pleased
my
taste
brought
me
commoditie
or
discommoditie
;
and
whether
that
Proverb
,
wherewith
Gluttons
use
to
defend
themselves
,
to
wit
,
That
which
savours
,
is
good
and
nourisheth
,
be
consonant
to
truth
.
This
upon
triall
I
found
most
false
:
for
strong
and
very
cool
wines
pleased
my
taste
best
,
as
also
melons
,
and
other
fruit
;
in
like
manner
,
raw
lettice
,
fish
,
pork
,
sausages
,
pulse
,
and
cake
,
and
py-crust
,
and
the
like
:
and
yet
all
these
I
found
hurtfull
.
Therefore
trusting
on
experience
,
I
forsook
all
these
kinde
of
meats
and
drinks
,
and
chose
that
wine
that
fitted
my
stomack
,
and
in
such
measure
,
as
easily
might
be
digested
:
Above
all
,
taking
care
never
to
rise
with
a
full
stomack
,
but
so
as
I
might
well
both
eat
and
drink
more
.
By
this
means
,
within
lesse
then
a
yeare
I
was
not
onely
freed
from
all
those
●vils
which
had
so
long
beset
me
,
and
were
almost
become
incurable
;
but
also
afterwards
I
fell
not
into
that
yearely
disease
,
whereinto
I
was
wont
,
when
I
pleased
my
Sense
&
Appetite
.
Which
benefits
also
still
continue
,
because
from
the
time
that
I
was
made
whole
,
I
never
since
departed
from
my
setled
course
of
Sobrietie
,
whose
admirable
power
causeth
that
the
meat
and
drink
that
is
taken
in
fit
measure
,
gives
true
strength
to
the
bodie
,
all
superfluities
passing
away
without
difficultie
,
and
no
ill
humours
being
ingendred
in
the
body
.
Yet
with
this
diet
I
avoided
other
hurtfull
things
also
,
as
too
much
heat
and
cold
,
wearinesse
,
watching
,
ill
aire
,
overmuch
use
of
the
benefit
of
marriage
.
For
although
the
power
of
health
consists
most
in
the
proportion
of
meat
and
drink
,
yet
these
forenamed
things
have
also
their
force
.
I
preserved
me
also
,
asmuch
as
I
could
,
from
hatred
and
melancholie
,
and
other
perturbations
of
the
minde
,
which
have
a
great
power
over
our
constitutions
.
Yet
could
I
not
so
avoid
all
these
,
but
that
now
and
then
I
fell
into
them
,
which
gained
me
this
experience
,
that
I
perceived
,
that
they
had
no
great
power
to
hurt
those
bodies
,
which
were
kept
in
good
order
by
a
moderate
Diet
:
So
that
I
can
truly
say
,
That
they
who
in
these
two
things
that
enter
in
at
the
mouth
,
keep
a
fit
proportion
,
shall
receive
little
hurt
from
other
excesses
.
This
Galen
confirms
,
when
he
sayes
,
that
immoderate
heats
and
colds
,
and
windes
and
labours
did
little
hurt
him
,
because
in
his
meats
and
drinks
he
kept
a
due
moderation
;
and
therefore
never
was
sick
by
any
of
these
inconveniences
,
except
it
were
for
one
onely
day
.
But
mine
own
experience
confirmeth
this
more
;
as
all
that
know
me
,
can
testifie
:
For
having
endured
many
heats
&
colds
,
and
other
like
discommodities
of
the
bodie
,
and
troubles
of
the
minde
,
all
these
did
hurt
me
little
,
whereas
they
hurt
them
very
much
who
live
intemperately
.
For
when
my
brother
and
others
of
my
kindred
saw
some
great
powerfull
men
pick
quarrels
against
me
,
fearing
lest
I
should
be
overthrown
,
they
were
possessed
with
a
deep
Melancholie
(
a
thing
usuall
to
disorderly
lives
)
which
increased
so
much
in
them
,
that
it
brought
them
to
a
sudden
end
.
But
I
,
whom
that
matter
ought
to
have
affected
most
,
received
no
inconvenience
thereby
,
because
that
humour
abounded
not
in
me
.
Nay
,
I
began
to
perswade
my self
,
that
this
suit
and
contention
was
raised
by
the
Divine
Providence
,
that
I
might
know
what
great
power
a
sober
and
temperate
life
hath
over
our
bodies
and
mindes
,
and
that
at
length
I
should
be
a
conquerour
,
as
also
a
little
after
it
came
to
passe
:
For
in
the
end
I
got
the
victorie
,
to
my
great
honour
,
and
no
lesse
profit
:
whereupon
also
I
joyed
exceedingly
;
which
excesse
of
joy
neither
could
do
me
any
hurt
.
By
which
it
is
manifest
,
That
neither
melancholie
,
nor
any
other
passion
can
hurt
a
temperate
life
.
Moreover
I
say
,
that
even
bruises
and
squats
,
and
falls
,
which
often
kill
others
,
can
bring
little
grief
or
hurt
to
those
that
are
temperate
.
This
,
I
found
by
experience
,
when
I
was
seventie
yeares
old
:
for
riding
in
a
coach
in
great
haste
,
it
happened
that
the
coach
was
overturned
,
and
then
was
dragged
for
a
good
space
by
the
furie
of
the
ho●ses●
▪
whereby
my
head
and
whole
bodie
was
sore
hurt
,
and
also
one
of
my
arms
and
legges
put
out
of
joynt
.
Being
carriedhome
,
when
the
Physicians
saw
in
what
case
I
was
,
they
concluded
that
I
would
die
within
three
dayes
.
Neverthelesse
at
a
venture
two
remedies
might
be
used
,
letting
of
bloud
,
and
purging
,
that
the
store
of
humours
,
and
inflammation
,
and
fever
(
which
was
certainly
expected
)
might
be
hindred
.
But
I
,
considering
what
an
orderly
life
I
had
led
for
many
yeares
together
,
which
must
needs
so
temper
the
humours
of
the
bodie
,
that
they
could
not
be
much
troubled
,
or
make
a
great
concurse
,
refused
both
remedies
and
onely
commanded
that
my
arm
and
legge
should
be
set
,
and
my
whole
bodie
anointed
with
oyl
:
and
so
without
other
remedie
or
inconvenience
I
recovered
;
which
seemed
as
a
miracle
to
the
Physicians
.
Whence
I
conclude
,
That
they
that
live
a
temperate
life
,
can
receive
little
hurt
from
other
inconveniences
.
But
my
experience
taught
me
another
thing
also
,
to
wit
,
That
an
orderly
and
regular
life
can
hardly
be
altered
without
exceeding
great
danger
.
About
foure
yeares
since
,
I
was
led
by
the
advise
of
Physicians
,
and
the
dayly
importunitie
of
my
friends
,
to
adde
something
to
my
usuall
stint
and
measure
.
Divers
reasons
they
brought
,
as
,
that
old
age
could
not
be
sustained
with
so
little
meat
and
drink
;
which
yet
needs
not
onely
to
be
sustained
,
but
also
to
gather
strength
,
which
could
not
be
but
by
meat
&
drink
.
On
the
other
side
I
argued
,
that
Nature
was
contented
with
a
little
,
and
that
I
had
for
many
yeares
continued
in
good
health
,
with
that
little
measure
;
that
Custome
was
turned
into
Nature
,
and
therefore
it
was
agreeable
to
reason
,
that
my
yeares
increasing
,
and
strength
decreasing
,
my
stint
of
meat
and
drink
should
be
diminished
,
rather
then
increased
;
that
the
patient
might
be
proportionable
to
the
agent
,
and
especially
since
the
power
of
my
stomack
every
day
decreased
.
To
this
agreed
two
Italian
Proverbs
,
the
one
whereof
was
,
[
*
](A05367-e10040-b)
*
Mangierà
più
,
chi
manco
mangia
.
Ed
è
contrario
,
Chi
più
mangia
,
manco
mangia
.
If
senso
e
,
●oco
vive
,
chi
troppo
sparechia
.
He
that
will
eat
much
,
let
him
eat
little
;
because
by
eating
little
,
he
prolongs
his
life
.
The
other
Proverb
was
,
[
*
](A05367-e10060-b)
*
Fa
più
pro
quel
che
si
lascia
sul'
condo
,
〈◊〉
quel'
che
si
me●●e
〈◊〉
ventr●
.
The
meat
which
remaineth
,
profits
more
then
that
which
is
eaten
.
By
which
is
intimated
,
that
the
hurt
of
too
much
meat
is
greater
,
then
the
commoditie
of
meat
taken
in
a
moderate
proportion
.
But
all
these
things
could
not
defend
me
against
their
importunities
.
Therefore
,
to
avoid
obstinacie
,
and
gratifie
my
friends
,
at
length
I
yeelded
,
and
permitted
the
quantitie
of
meat
to
be
increased
,
yet
but
two
ounces
onely
.
For
whereas
before
the
measure
of
my
whole
dayes
meat
,
viz.
of
my
bread
,
and
egges
,
and
flesh
,
and
broth
,
was
twelve
ounces
exactly
weighed
;
I
increased
it
to
the
quantitie
of
two
ounces
more
;
and
the
measure
of
my
drink
,
which
before
was
foureteen
ounces
,
I
made
now
sixteen
.
This
addition
after
ten
dayes
wrought
so
much
upon
me
,
that
of
a
cheerfull
and
merrie
man
I
became
melancholie
and
cholerick
;
so
that
all
things
were
troublesome
to
me
:
neither
did
I
know
well
,
what
I
did
or
said
.
On
the
twelfth
day
,
a
pain
of
the
side
took
me
,
which
held
me
two
and
twentie
houres
.
Upon
the
neck
of
it
came
terrible
fever
,
which
continued
thirtie
five
dayes
and
nights
;
although
after
the
fifteenth
day
it
grew
lesse
and
lesse
.
Besides
all
this
,
I
could
not
sleep
,
no
not
a
quarter
of
an
houre
:
whereupon
all
gave
me
for
dead
.
Neverthelesse
,
I
by
the
grace
of
God
cured
my self
,
onely
with
returning
to
my
former
course
of
Diet
,
although
I
was
now
seventie
eight
yeares
old
,
and
my
bodie
spent
with
extream
leannesse
,
and
the
season
of
the
yeare
was
winter
and
most
cold
aire
.
And
I
am
confident
,
that
under
God
nothing
holp
me
,
but
that
exact
rule
which
I
had
so
long
continued
.
In
all
which
time
I
felt
no
grief
,
save
now
and
then
a
little
indisposition
for
a
day
or
two
.
For
the
Temperance
of
so
many
yeares
spent
all
ill
humours
,
and
suff●red
not
any
new
of
that
kinde
to
arise
,
neither
the
good
humours
to
be
corrupted
,
or
contract
any
ill
qualitie
,
as
usually
happens
in
old
mens
bodies
,
which
live
without
rule
.
For
there
is
no
malignitie
of
old
age
in
the
humours
of
my
bodie
,
which
commonly
kills
men
.
And
that
new
one
,
which
I
contracted
by
breaking
my
diet
,
although
it
was
a
fore
evil
,
yet
had
no
power
to
kill
me
.
By
this
it
may
clearely
be
perceived
,
how
great
is
the
power
of
order
and
disorder
;
whereof
the
one
kept
me
well
for
many
yeares
;
the
other
,
though
it
was
but
a
little
excesse
,
in
a
few
dayes
had
so
soon
overthrown
me
.
If
the
world
consist
of
order
,
if
our
corporall
life
depend
on
the
harmonie
of
humours
&
elements
,
it
is
no
wonder
that
order
should
preserve
,
and
disorder
destroy
.
Order
makes
arts
easie
,
and
armies
victorious
,
and
retains
and
confirms
kingdomes
,
cities
,
and
families
in
peace
.
Whence
I
conclude
,
That
an
orderly
life
is
the
most
sure
way
&
ground
of
health
and
long
dayes
,
and
the
true
and
onely
medicine
of
many
diseases
.
Neither
can
any
man
denie
this
,
who
will
narrowly
consider
it
.
Hence
it
comes
,
that
a
Physician
,
when
he
cometh
to
visit
his
patient
,
prescribes
this
Physick
first
,
That
he
use
a
moderate
diet
:
and
when
he
hath
cured
him
,
commends
this
also
to
him
,
if
he
will
live
in
health
.
Neither
is
it
to
be
doubted
,
but
that
he
shall
ever
after
live
free
from
diseases
,
if
he
will
keep
such
a
course
of
life
:
because
this
will
cut
off
all
causes
of
dis●ases
,
so
that
he
shall
need
neither
Physick
nor
Physician
:
yea
,
if
he
will
give
his
minde
to
those
things
which
he
should
,
he
will
prove
himself
a
Physician
,
and
that
a
very
compleat
one
:
For
indeed
no
man
can
be
a
perfect
Physician
to
another
,
but
to
himself
onely
.
The
reason
whereof
is
this
,
Every
one
by
long
experience
may
know
the
qualities
of
his
own
nature
,
and
what
hidden
properties
it
hath
,
what
meat
and
drink
agrees
best
with
it
:
which
things
in
others
cannot
be
known
without
such
observation
,
as
is
not
easily
to
be
made
upon
others
;
especially
since
there
is
a
greater
diversitie
of
tempers
,
then
of
faces
.
Who
would
beleeve
that
old
wine
should
hurt
my
stomack
,
and
new
should
help
it
;
or
that
cinnamon
should
heat
me
more
then
pepper
?
What
Physician
could
have
discovered
these
hidden
qualities
to
me
,
if
I
had
not
found
them
out
by
long
experience
?
Wherefore
one
to
another
cannot
be
a
perfect
Physician
.
Whereupon
I
conclude
,
since
none
can
have
a
better
Physician
then
himself
,
nor
better
Physick
then
a
Temperate
Life
,
Temperance
by
all
means
is
to
be
embraced
.
Neverthelesse
,
I
denie
not
but
that
Physicians
are
necessarie
,
and
greatly
to
be
esteemed
for
the
knowing
&
curing
of
diseases
,
into
which
they
often
fall
,
who
live
disorderly
:
For
if
a
friend
who
visits
thee
in
thy
sicknesse
,
and
onely
comforts
and
condoles
;
doth
perform
an
acceptable
thing
to
thee
;
how
much
more
dearely
should
a
Physician
be
esteemed
,
who
not
onely
as
a
friend
doth
visit
thee
,
but
help
thee
!
But
that
a
man
may
preserve
himself
in
health
,
I
advise
,
that
in
stead
of
a
Physician
a
regular
life
is
to
be
embraced
,
which
,
as
is
manifest
by
experience
,
is
a
naturall
Physick
most
agreeable
to
us
,
and
also
doth
preserve
even
ill
tempers
in
good
health
,
and
procure
that
they
prolong
their
life
even
to
a
hundred
yeares
and
more
,
and
that
at
length
they
shut
up
their
dayes
like
a
Lamp
,
onely
by
a
pure
consumption
of
the
radicall
moisture
,
without
grief
or
perturbation
of
humours
.
Many
have
thought
that
this
could
be
done
by
Aurum
potabile
,
or
the
Philosophers
stone
,
sought
of
many
,
and
found
of
few
.
But
surely
there
is
no
such
matter
,
if
Temperance
be
wanting
.
But
sensuall
men
(
as
most
are
)
desiring
to
satisfie
their
Appetite
,
and
pamper
their
belly
,
although
thy
see
themselves
ill
handled
by
their
intemperance
,
yet
shunne
a
sober
life
:
because
they
say
,
It
is
better
to
please
the
Appetite
(
though
they
live
ten
yeares
lesse
then
otherwise
they
should
do
)
then
alwayes
to
live
under
bit
and
bridle
.
But
they
consider
not
,
of
how
great
moment
ten
yeares
are
in
mature
age
,
wherein
wisdome
and
all
kinde
of
vertues
is
most
vigorous
;
which
,
but
in
that
age
,
can
hardly
be
perfected
.
And
that
I
may
say
nothing
of
other
things
,
are
not
almost
all
the
learned
books
that
we
have
,
written
by
their
Authors
in
that
age
,
and
those
ten
yeares
,
which
they
set
at
naught
in
regard
of
their
belly
?
Besides
,
these
Belly-gods
say
,
that
an
orderly
life
is
so
hard
a
thing
that
it
cannot
be
kept
.
To
this
I
answer
,
that
Galene
kept
it
,
and
held
it
for
the
best
Physick
:
so
did
Plato
also
,
and
Isocrates
,
and
Tullie
,
and
many
others
of
the
Ancient
;
and
in
our
age
,
Paul
the
third
,
and
Cardinal
Bembo
,
who
therefore
lived
so
long
;
and
among
our
Dukes
,
Laudus
,
and
Donatus
,
and
many
others
of
inferiour
condition
,
not
onely
in
the
citie
,
but
also
in
villages
and
hamlets
.
Wherefore
since
many
have
observed
a
regular
life
,
both
of
old
times
and
later
yeares
,
it
is
no
such
thing
which
may
not
be
performed
;
especially
since
in
observing
it
,
there
needs
not
many
and
curious
things
,
but
onely
that
a
man
should
begin
and
by
little
and
little
accustome
himself
unto
it
.
Neither
doth
it
hinder
,
that
Plato
sayes
,
that
they
who
are
employed
in
the
common
wealth
,
cannot
live
regularly
,
because
they
must
often
endure
heats
,
and
colds
,
and
windes
,
and
showers
,
and
divers
labours
,
which
suit
not
with
an
orderly
life
:
For
I
answer
,
That
those
inconveniences
are
of
no
great
moment
(
as
I
shewed
before
)
if
a
man
be
temperate
in
meat
and
drink
;
which
is
both
easie
for
common-weals-men
,
and
very
convenient
,
both
that
they
may
preserve
themselves
from
diseases
,
which
hinder
publick
employment
;
as
also
that
their
minde
,
in
all
things
wherein
they
deal
,
may
be
more
lively
and
vigorous
.
But
some
may
say
,
He
which
lives
a
regular
life
,
eating
alwayes
light
meats
,
and
in
a
little
quantitie
,
what
diet
shall
he
use
in
diseases
,
which
being
in
health
he
hath
anticipated
?
I
answer
first
;
Nature
,
which
endeavours
to
preserve
a
man
as
much
as
she
can
,
teacheth
us
how
to
govern
our selves
in
sicknesse
:
For
suddenly
it
takes
away
our
appetite
,
so
that
we
can
eat
but
a
very
little
,
wherewith
she
is
very
well
contented
:
So
that
a
sick
man
,
whether
he
hath
lived
heretofore
orderly
or
disorderly
,
when
he
is
sick
,
ought
not
to
eat
,
but
such
meats
as
are
agreeable
to
his
disease
,
and
that
in
much
smaller
quantitie
then
when
he
was
well
.
For
if
he
should
keep
his
former
proportion
,
Nature
,
which
is
alreadie
burdened
with
a
disease
,
would
be
wholly
oppressed
.
Secondly
,
I
answer
better
,
That
he
which
lives
a
temperate
life
,
cannot
fall
into
diseases
,
and
but
very
seldome
into
indispositions
;
because
Tempe●ance
takes
away
the
causes
of
diseases
:
and
the
cause
being
taken
away
,
there
is
no
place
for
the
effect
.
Wherefore
since
an
orderly
life
is
so
profitable
,
so
vertuous
,
so
decent
,
and
so
holy
,
it
is
worthy
by
all
means
to
be
embraced
;
especially
since
it
is
easie
and
most
agreeable
to
the
nature
of
Man
.
No
man
that
followes
it
,
is
bound
to
eat
and
drink
so
little
as
I
:
No
man
is
forbidden
to
eat
fruit
or
fish
,
which
I
eat
not
:
For
I
eat
little
,
because
a
little
sufficeth
my
weak
stomack
:
and
I
abstain
from
fruit
,
and
fish
,
and
the
like
,
because
they
hurt
me
.
But
they
who
finde
benefit
in
these
meats
,
may
,
yea
ought
to
use
them
:
yet
all
must
take
heed
,
lest
they
take
a
greater
quantitie
of
any
meat
or
drink
(
though
most
agreeable
to
them
)
then
their
stomack
can
easily
digest
:
So
that
he
which
is
offended
with
no
kinde
of
meat
and
drink
,
hath
the
quantitie
,
and
not
the
qualitie
for
his
rule
,
which
is
very
easie
to
be
observed
.
Let
no
man
here
object
unto
me
,
That
there
are
many
,
who
,
though
they
live
disorderly
,
yet
continue
in
health
to
their
lives
end
:
Because
since
this
is
at
the
best
but
uncertain
,
dangerous
,
and
very
rare
,
the
presuming
upon
it
ought
not
to
leade
us
to
a
disorderly
life
.
It
is
not
the
part
of
a
wise
man
,
to
expose
himself
to
so
many
dangers
of
diseases
and
death
,
onely
upon
a
hope
of
an
happie
issue
,
which
yet
befalls
verie
few
.
An
old
man
of
an
ill
constitution
,
but
living
orderly
,
is
more
sure
of
life
,
then
the
most
strong
young
man
who
lives
disorderly
.
But
some
,
too
much
given
to
Appetite
,
object
,
That
a
long
life
is
no
such
desirable
thing
,
because
that
after
one
is
once
sixtie
five
yeares
old
,
all
the
time
we
live
after
,
is
rather
death
then
life
.
But
these
erre
greatly
,
as
I
will
shew
by
my self
,
recounting
the
delights
and
pleasures
in
this
age
of
eighty
three
,
which
now
I
take
,
and
which
are
such
,
as
that
men
generally
account
me
happie
.
I
am
continually
in
health
,
and
I
am
so
nimble
,
that
I
can
easily
get
on
horseback
without
the
advantage
of
the
ground
,
and
sometimes
I
go
up
high
stairs
and
hills
on
foot
.
Then
,
I
am
ever
cheerfull
,
merrie
,
and
well-contented
,
free
from
all
troubles
and
troublesome
thoughts
;
in
whose
place
,
joy
and
peace
have
taken
up
their
standing
in
my
heart
.
I
am
not
wearie
of
life
,
which
I
passe
with
great
delight
.
I
conferre
often
with
worthie
men
,
excelling
in
wit
,
learning
,
behaviour
,
and
other
vertues
.
When
I
cannot
have
their
companie
,
I
give
my self
to
the
reading
of
some
learned
book
,
and
afterwards
to
writing
;
making
it
my
aim
in
all
things
,
how
I
may
help
others
to
the
furthest
of
my
power
.
All
these
things
I
do
at
my
case
,
and
at
fit
seasons
,
and
in
mine
own
houses
;
which
,
besides
that
they
are
in
the
fairest
place
of
this
learned
Citie
of
Padua
,
are
verie
beautifull
and
convenient
above
most
in
this
age
,
being
so
built
by
me
according
to
the
rules
of
Architecture
,
that
they
are
cool
in
summer
,
and
warm
in
winter
.
I
enjoy
also
my
gardens
,
and
those
divers
,
parted
with
rills
of
running
water
,
which
truely
is
very
delightfull
.
Some
times
of
the
yeare
I
enjoy
the
pleasure
of
the
Euganean
hills
,
where
also
I
have
fountains
and
gardens
,
and
a
very
convenient
house
.
At
other
times
,
I
repair
to
a
village
of
mine
,
seated
in
the
valley
;
which
is
therefore
very
pleasant
,
because
many
wayes
thither
are
so
ordered
,
that
they
all
meet
and
end
in
a
fair
plot
of
ground
;
in
the
midst
whereof
is
a
Church
suitable
to
the
condition
of
the
place
.
This
place
is
washed
with
the
river
Brenta
;
on
both
sides
whereof
are
great
and
fruitfull
fields
,
well
manured
and
adorned
with
many
habitations
.
In
former
time
it
was
not
so
,
because
the
place
was
moorish
and
unhealthy
,
fitter
for
beasts
then
men
.
But
I
drained
the
ground
,
and
made
the
aire
good
:
Whereupon
men
flockt
thither
,
and
built
houses
with
happy
successe
.
By
this
means
the
place
is
come
to
that
perfection
we
now
see
it
is
:
So
that
I
can
truly
say
,
That
I
have
both
given
God
a
Temple
,
and
men
to
worship
him
〈◊〉
it
:
The
memorie
whereof
is
exceeding
delightfull
to
me
.
Sometimes
I
ride
to
some
of
the
neighbour-cities
,
that
I
may
enjoy
the
right
&
communication
of
my
friends
,
as
also
of
excellent
Artificers
in
Architecture
,
painting
,
stone●utting
,
musick
,
and
husbandrie
,
whereof
in
this
age
there
is
great
plentie
.
I
view
their
pieces
,
I
compare
them
with
those
of
Antiquitie
:
And
ever
I
learn
somewhat
which
is
worthy
of
my
knowledge
:
I
survey
palaces
,
gardens
,
and
antiquities
,
publick
fabricks
,
temples
,
and
fortifications
:
neither
omit
I
any
thing
that
may
either
teach
,
or
delight
me
.
I
am
much
pleased
also
in
my
travells
,
with
the
beauty
of
situation
.
Neither
is
this
my
pleasure
made
lesse
by
the
decaying
dulnesse
of
my
senses
;
which
are
all
in
their
perfect
vigour
,
but
especially
my
Taste
;
so
that
any
simple
fare
is
more
savourie
to
me
now
,
then
heretofore
,
when
I
was
given
to
disorder
and
all
the
delights
that
could
be
.
To
change
my
bed
,
troubles
me
not
;
I
sleep
well
and
quietly
any
where
,
and
my
dreams
are
fair
and
pleasant
.
But
this
chieflly
delights
me
,
that
my
advice
hath
taken
effect
in
the
reducing
of
many
rude
and
untoiled
places
in
my
countrey
,
to
constivation
and
good
husbandrie
.
I
was
one
of
those
that
was
〈◊〉
for
the
managing
of
that
work
,
and
abode
in
those
fenny
places
two
whole
moneths
in
the
heat
of
summer
(
which
in
Italie
is
very
great
)
receiving
not
any
hurt
or
inconvenience
thereby
:
So
great
is
the
power
and
efficacie
of
that
Temperance
which
ever
accompanied
me
.
These
are
the
delights
and
solaces
of
my
old
age
,
which
is
altogether
to
be
preferred
before
others
youth
:
Because
that
by
Temperance
and
the
Grace
of
God
I
feel
not
those
perturbations
of
bodie
and
minde
,
wherewith
infinite
both
young
and
old
are
afflicted
.
Moreover
,
by
this
also
,
in
what
estate
I
am
,
may
be
discovered
,
because
at
these
yeares
(
viz
83
)
I
have
made
a
most
pleasant
comedie
,
full
of
honest
wit
and
merriment
:
which
kinde
of
Poems
useth
to
be
the
childe
of
Youth
,
which
it
most
suits
withall
for
variety
and
pleasantnesse
;
as
a
Tragedie
with
old
Age
,
by
reason
of
the
sad
events
which
it
contains
.
And
if
a
Greek
Poet
of
old
was
praised
,
that
at
the
age
of
73
yeares
he
writ
a
Tragedie
;
why
should
I
be
accounted
lesse
happie
,
or
lesse
my self
,
who
being
ten
yeares
older
have
made
a
Comedie
?
Now
lest
there
should
be
any
delight
wanting
to
my
old
age
,
I
daily
behold
a
kinde
of
immortalitie
in
the
succession
of
my
posteritie
.
For
when
I
come
home
,
I
finde
eleven
g●and-children
of
mine
,
all
the
sonnes
of
one
father
and
mother
,
all
in
perfect
health
;
all
,
as
farre
as
I
can
conjecture
,
very
apt
and
well
given
both
for
learning
and
behaviour
.
I
am
delighted
with
their
musick
and
fashion
,
and
I
my self
also
sing
often
;
because
I
have
now
a
clearer
voice
,
then
ever
I
had
in
my
life
.
By
which
it
is
evident
,
That
the
life
which
I
live
at
this
age
,
is
not
a
dead
,
dumpish
,
and
sowre
life
;
but
cheerfull
,
lively
,
and
pleasant
.
Neither
,
if
I
had
my
wish
,
would
I
change
age
and
constitution
with
them
who
follow
their
youthfull
appetites
,
although
they
be
of
a
most
strong
temper
:
Because
such
are
daily
exposed
to
a
thousand
dangers
and
deaths
,
as
daily
experience
sheweth
,
and
I
also
,
whe●
I
was
a
young
man
,
too
well
found
.
I
know
how
inconsiderate
that
age
is
,
and
,
though
subject
to
death
,
yet
continually
afraid
of
it
:
For
death
to
all
young
men
is
a
terrible
thing
,
as
also
to
those
that
live
in
sinne
,
and
follow
their
appetites
:
whereas
I
by
the
experience
of
so
many
yeares
have
learned
to
give
way
to
Reason
:
whence
it
seems
to
me
,
not
onely
a
shamefull
thing
to
fear
that
which
cannot
be
avoided
;
but
also
I
hope
,
when
I
shall
come
to
that
point
,
I
shall
finde
no
little
comfort
in
the
favour
of
Jesus
Christ
.
Yet
I
am
sure
,
that
my
end
is
farre
from
me
:
for
I
know
that
(
setting
casualties
aside
)
I
shall
not
die
but
by
a
pure
resolution
:
because
that
by
the
regularitie
of
my
life
I
have
shut
out
death
all
other
wayes
.
And
that
is
a
fair
and
desirable
death
,
which
Nature
brings
by
way
of
resolution
.
Since
therefore
a
temperate
life
is
so
happie
and
pleasant
a
thing
;
what
remains
,
but
that
I
should
wish
all
who
have
the
care
of
themselves
,
to
embrace
it
with
open
arms
?
Many
things
more
might
be
said
in
commendation
hereof
:
but
lest
in
any
thing
I
forsake
that
Temperance
which
I
have
found
so
good
,
I
here
make
an
end
.
A
DISCOURSE
TRANSLATED
OUT
OF
ITALIAN
,
That
a
Spare
Diet
is
better
then
a
Splendid
and
Sumptuous
.
A
PARADOX
.
IVerily
beleeve
,
however
I
have
titled
this
opinion
,
yet
it
will
by
no
means
be
allowed
for
a
Paradox
by
a
number
of
those
,
whose
judgement
ought
to
bear
the
greatest
sway
.
And
,
to
speak
freely
,
it
would
seem
to
me
very
uncouth
,
that
any
man
that
makes
profession
of
more
understanding
then
a
beast
,
should
open
his
mouth
to
the
contrary
,
or
make
any
scruple
at
all
of
readily
sub
scribing
to
the
truth
and
evidence
of
this
Position
,
That
a
frugall
and
simple
Diet
is
much
better
then
a
full
and
daintie
.
Tell
me
,
you
that
seem
to
demurre
on
the
businesse
,
whether
a
sober
and
austere
diet
serves
not
without
further
help
to
chase
away
that
wracking
humour
of
the
Gout
,
which
by
all
other
helps
that
can
be
used
,
scarce
receives
any
mitigation
at
all
;
but
,
do
what
can
be
done
,
lies
●ormenting
the
bodie
,
till
it
have
spent
it self
.
Tell
me
whether
this
holy
Medicine
serve
not
to
the
driving
a
way
of
Head-ach
,
to
the
cure
of
Dizzinesse
,
to
the
stopping
of
Rheums
,
to
the
stay
of
Fluxes
,
to
the
getting
away
of
loathsome
Itches
,
to
the
freedome
from
dishonest
Belchings
,
to
the
prevention
of
Agues
,
and
,
in
a
word
,
to
the
clearing
and
draining
of
all
ill
Humours
whatsoever
in
the
bodie
.
Nor
do
the
benefits
thereof
stay
onely
in
the
Bodie
,
but
ascend
likewise
to
the
perfecting
of
the
Soul
it self
:
for
how
manifest
is
it
,
That
through
a
sober
and
strict
diet
,
the
Minde
and
all
the
faculties
thereof
become
waking
,
quick
,
and
cheerfull
!
How
is
the
Wit
sharpened
,
the
Understanding
solidated
,
the
Affections
tempered
,
and
,
in
a
word
,
the
whole
soul
and
spirit
of
a
man
freed
from
encumbrances
,
and
made
apt
and
expedite
for
the
apprehension
of
wisdome
,
and
the
embracement
of
vertue
!
The
Ancient
Sages
were
(
I
am
sure
)
of
this
opinion
:
and
Plato
in
particular
made
notable
remonstrance
of
it
;
when
upon
his
coming
into
S●cilic
from
Athens
,
he
did
so
bitterly
condemne
the
Syracusian
Tables
,
which
being
furnished
with
precious
and
daintie
cates
,
provoking
sauces
,
and
rich
wines
,
sent
away
their
guests
twice
a
day
full
of
good
cheare
.
But
what
wouldst
thou
have
said
,
Oh
Plato
,
if
thou
hadst
perhaps
light
upon
such
as
we
Christians
now
adayes
are
;
amongst
whom
,
he
that
eats
but
two
good
meals
a
day
(
as
we
term
them
)
boasts
himself
,
and
is
applauded
by
others
for
a
person
of
great
Temperance
and
singular
good
diet
?
Undoubtedly
,
our
extravagancie
in
this
matter
(
having
added
P●ologues
of
Breakfasts
,
Interludes
of
Banquets
,
and
Epilogues
of
Rere-suppers
to
the
Comedie
)
would
have
caused
thee
to
turn
thy
divine
Eloquence
to
the
praise
of
those
Syracusian
Gluttons
,
which
,
in
respect
of
our
usages
and
customes
,
might
seem
great
Masters
of
Temperance
.
Nay
,
very
Epicurus
himself
,
however
(
he
may
thank
Tullies
slanders
)
his
name
is
become
in
this
regard
so
infamous
,
yet
placed
his
chief
delight
this
way
in
no
greater
dainties
then
Savourie
Herbs
,
and
Fresh
Cheese
.
But
I
would
fain
once
understand
from
these
Belly-gods
,
that
seem
born
onely
to
waste
good
meat
,
what
the
reason
may
be
,
That
now
adayes
the
store
of
victuals
is
so
much
abated
,
and
the
price
enhaunsed
of
that
it
was
in
time
of
old
;
when
yet
the
world
appeares
to
have
been
then
much
fuller
of
people
then
it
now
is
.
Undoubtedly
,
That
scarcitie
and
deernesse
,
under
which
we
labour
,
can
proceed
from
nothing
but
our
excessive
Gluttonie
,
which
devoures
things
faster
then
Nature
can
bring
them
forth
.
And
that
plentie
and
cheapnesse
,
which
crowned
their
happie
dayes
,
was
maintained
and
kept
on
foot
chiefly
through
the
good
husbandrie
of
that
frugall
and
simple
Diet
which
they
used
.
S.
Hierome
,
writing
of
the
course
of
life
held
by
those
good
Fathers
that
retired
themselves
into
the
deserts
of
Egypt
,
the
better
to
serve
God
,
tells
us
,
That
they
were
so
enamoured
of
Spare
and
Simple
Diet
,
that
they
censured
it
in
themselves
for
a
kinde
of
Riot
,
to
feed
on
any
thing
that
was
drest
with
Fire
.
The
same
in
every
point
doth
Cassian
report
,
in
his
Relations
of
the
Holy
Monks
and
Hermites
of
his
time
.
I
finde
in
Ancient
Physicians
,
that
the
inhabitants
of
the
old
world
were
such
strict
followers
of
Sobrietie
,
that
they
kept
themselves
precisely
to
Bread
in
the
morning
;
and
at
night
they
made
their
Supper
of
Flesh
onely
,
without
addition
of
Sauces
,
or
any
first
or
second
courses
.
And
by
this
means
it
came
to
passe
,
that
they
lived
so
long
and
in
continuall
health
,
without
so
much
as
once
hearing
the
names
of
those
many
grievous
infirmities
,
that
now
adayes
vex
mankinde
.
What
think
you
might
be
the
cause
,
that
the
Romanes
,
the
A●cadians
,
and
the
Portugals
passed
so
many
hundred
of
yeares
,
without
having
any
acquaintance
at
all
with
Physick
or
Physicians
?
Surely
nothing
else
but
their
sober
spare
Diet
;
which
,
when
all
is
done
,
we
are
oft
times
constrained
to
undergo
,
and
ever
indeed
directed
and
advised
unto
,
by
those
who
really
practise
this
Divine
Science
of
Physick
,
for
the
recoverie
and
conservation
of
their
patients
health
,
and
not
covetously
for
their
own
gain
.
I
reade
in
approved
Histories
,
that
Ptolomie
,
upon
some
occasion
or
other
outriding
his
followers
in
Egypt
,
was
so
pressed
with
hunger
,
that
he
was
fain
to
call
in
at
a
poore
mans
cottage
,
who
brought
him
a
piece
of
Rie-bread
;
which
when
he
had
eaten
,
he
took
a
solemne
oath
,
That
he
never
in
all
his
life
had
tasted
better
,
nor
more
pleasing
meat
:
And
from
that
day
forward
,
he
set
light
by
all
the
costly
sorts
of
bread
,
which
he
had
been
formerly
accustomed
unto
.
The
Thracian
women
,
that
they
might
bear
healthfull
,
strong
,
and
hardie
children
,
ate
nothing
but
Milk
&
Net●les
.
And
the
greatest
dainties
?
that
the
Lacedemonians
had
amongst
them
,
was
a
certain
kinde
of
black
Pottage
,
that
looked
no
better
then
melted
pitch
,
and
could
not
by
computation
stand
in
above
three
half
pence
a
gallon
at
the
most
.
The
Persians
,
that
in
their
time
were
the
best
disciplined
people
on
the
earth
,
ate
a
little
[
*
](A05367-e11100-b)
*
Cre●●es
,
or
wilde
Mint
.
Nasturtium
with
their
bread
;
and
that
was
all
the
victuals
that
this
brave
Nation
used
,
when
they
made
conquest
of
the
world
.
Artaxerxes
,
the
brother
of
Cyrus
,
being
overthrown
in
battell
,
was
constrained
in
his
flight
to
sit
down
with
drie
Figges
and
Barley
bread
;
which
upon
proof
he
found
so
good
,
as
he
seriously
lamented
his
misfortune
,
in
having
(
through
the
continuall
cloying
of
artificiall
dainties
,
wherewith
he
had
been
bred
up
)
been
so
long
time
a
stranger
to
that
great
pleasure
and
delight
,
which
naturall
and
simple
food
yeelds
,
when
it
meets
with
true
hunger
.
True
it
is
,
Our
belly
is
a
troublesome
Creditour
,
and
oft
times
shamelesly
exacts
more
then
its
due
:
but
undoubtedly
,
if
we
were
not
partiall
,
and
corrupted
by
the
allurements
of
that
base
content
which
dainties
promise
,
we
might
easily
quiet
the
grudgings
and
murmurings
thereof
.
It
's
not
the
Belly
(
I
wis
)
which
would
rest
well
enough
apayd
with
that
which
is
at
hand
;
but
the
satisfaction
of
our
capricious
Fancies
,
that
makes
us
wear
out
our selves
,
and
wearie
all
the
world
besides
with
uncessant
travell
in
the
search
of
Rarities
,
and
in
the
compounding
of
new
Delicacies
.
If
we
were
but
half
as
wise
as
we
ought
to
be
,
there
need
none
of
all
this
ado
that
we
make
,
about
this
and
that
kinde
of
Manchet
,
Dutch-bread
,
and
French-bread
:
and
I
know
not
what
new
inventions
are
brought
on
foot
,
to
make
more
businesse
in
the
world
;
whereas
with
much
lesse
cost
and
trouble
we
might
be
much
better
served
with
that
which
growes
at
home
,
and
is
to
be
found
readie
in
every
thatcht
cottage
.
That
which
is
most
our
own
,
and
that
which
we
therefore
perhaps
(
fools
as
we
be
)
most
contemne
in
this
kinde
,
Barley
bread
I
mean
,
is
by
all
the
old
Physicians
warranted
for
a
most
sound
and
healthfull
food
:
He
that
eats
daily
of
it
,
say
they
,
shall
undoubtedly
never
be
troubled
with
the
Gout
in
the
feet
.
Shew
me
such
a
vertue
in
any
of
these
new
inventions
,
and
I
'le
yeeld
there
were
some
reason
perhaps
in
making
use
of
them
,
if
they
might
with
ease
and
quiet
be
procured
.
But
to
buy
them
at
the
price
of
so
much
pains
,
time
,
and
hazard
as
they
cost
us●
,
were
undoubtedly
too
much
,
although
they
brought
asmuch
benefit
as
they
do
prejudice
.
Consider
well
(
I
pray
)
whether
it
be
not
a
thing
to
make
a
wise
man
runne
beside
himself
,
to
see
such
a
ransacking
of
all
the
Elements
by
Fishers
,
and
Fowlers
,
and
Hunters
;
such
a
turmoyling
of
the
world
by
Cooks
,
and
Comfit-makers
,
and
Tavern-keepers
,
and
a
numberlesse
many
of
such
needlesse
occupations
;
such
a
hazarding
of
mens
lives
on
Sea
and
Land
,
by
heat
and
cold
,
and
a
thousand
other
dangers
and
difficulties
:
and
all
forsooth
in
procuring
daintie
satisfaction
for
the
greedie
Maw
,
and
senslesse
Belly
,
that
within
a
very
short
while
after
must
of
necessitie
make
a
banquet
of
it self
to
worms
.
What
an
endlesse
maze
of
errour
,
what
an
intolerable
hell
of
torments
and
afflictions
hath
this
wicked
Gluttonie
brought
the
world
unto
!
And
yet
,
wretched
men
that
we
are
,
we
have
no
minde
to
get
out
of
it
,
but
like
silly
Animals
led
by
the
chaps
,
go
on
all
day
long
,
digging
our
Graves
with
our
Teeth
,
till
at
last
we
bring
the
Earth
over
our
heads
much
before
we
otherwise
need
to
have
done
.
And
yet
there
was
a
certain
odde
fellow
once
in
the
world
(
I
would
there
were
not
too
many
of
the
same
minde
now
adayes
!
)
Philoxenus
by
name
,
that
seriously
wisht
he
might
have
a
swallow
as
long
and
as
large
as
the
Cranes
,
the
better
to
enjoy
the
full
relish
of
his
licorish
morsells
.
Long
after
him
,
I
reade
of
another
of
the
same
fraternitie
,
Apitius
,
I
trow
,
that
set
all
his
happinesse
in
good
cheare
:
but
little
credit
(
I
am
sure
)
he
hath
got
by
the
means
;
no
more
then
Maximinus
,
for
all
he
was
an
Emperour
,
b●
his
using
every
meal
to
stuffe
into
his
paunch
thirty
pounds
of
flesh
,
beside
bread
and
wine
to
boot
.
But
Geta
deserves
in
my
opinion
the
Monarchie
of
Gluttons
,
as
he
had
of
the
Romanes
:
His
feasts
went
alwayes
according
to
the
letters
of
the
Alphabet
:
as
when
P's
turn
came
,
he
would
have
Plovers
,
and
Partridges
,
and
Peacocks
,
and
the
like
;
and
so
in
all
the
rest
,
his
table
was
alwayes
furnished
with
meats
whose
names
began
with
one
and
the
same
letter
.
But
what
do
I
raking
up
this
carrion
?
Let
them
rot
in
their
corruption
,
and
lie
more
covered
over
with
Infamie
then
with
Earth
.
Onely
,
to
give
the
world
notice
who
have
been
the
great
Masters
of
this
worthie
Science
of
filling
the
belly
and
following
good
cheare
,
I
have
been
enforced
to
make
this
remembrance
of
some
of
their
goodly
opinions
and
pranks
.
Which
let
who
so
will
be
their
partner
in
:
for
my
part
,
I
solemnely
avow
,
that
I
finde
no
greater
miserie
then
to
victuall
the
Camp
(
as
the
Proverb
is
)
cramming
in
lustily
over
night
,
and
to
be
bound
next
morning
to
rise
early
,
and
to
go
about
serious
businesse
.
Oh
what
a
piece
of
Purgatorie
is
it
,
to
feel
within
a
mans
self
those
Qualmes
,
those
Gripings
,
those
Swim●ings
,
and
those
Flushing
heats
,
that
follow
upon
over
eating
!
And
what
a
shame
(
if
our
foreheads
were
not
of
brasse
,
and
our
friends
before
whom
we
act
them
,
infected
with
the
same
disease
)
would
it
be
,
to
stand
ya●●ning
,
stretching
,
and
perbreaking
the
crudities
of
the
former
dayes
surfet
!
On
the
contrarie
,
what
a
happinesse
do
I
prove
,
when
after
a
sober
pittance
I
finde
sound
and
quiet
sleep
all
night
long
,
and
at
peep
of
day
get
up
as
fresh
as
the
morning
it self
,
full
of
vigour
and
activitie
both
in
Minde
and
Bodie
,
for
all
manner
of
affairs
!
Let
who
will
take
his
pleasure
in
the
fulnesse
of
delicates
:
I
desire
my
part
may
be
in
this
happie
enjoyment
of
my self
,
although
it
should
be
with
the
abatement
of
much
more
content
then
any
dainties
can
afford
.
When
I
was
last
at
Messina
,
my
Lord
Antonie
Doria
told
me
,
that
he
was
acquainted
in
Spain
with
an
old
man
,
who
had
lived
above
a
hundred
yeares
.
One
day
having
invited
him
home
and
entertained
him
sumptuously
,
as
his
Lordships
manner
is
,
the
good
old
man
in
stead
of
thanks
told
him
,
My
Lord
,
had
I
been
accustomed
to
these
kinde
of
meals
in
my
youth
,
I
had
never
come
to
this
age
which
you
see
,
nor
been
able
to
preserve
that
health
and
strength
both
of
Minde
and
Bodie
,
which
you
make
she●
so
much
to
admire
i●
me
.
See
now
!
here
's
a
proof
even
in
our
Age
,
That
the
length
and
happinesse
of
mens
lives
in
the
old
world
was
chiefly
caused
by
the
means
of
Blessed
Temperance
.
But
what
need
more
words
in
a
matter
as
evident
as
the
Sunne
at
noon-day
,
to
all
but
those
whose
Brains
are
sunk
down
into
the
Quag●ire
of
their
Bellyes
?
I
'le
make
an
end
with
that
which
cannot
be
denied
,
nor
deluded
,
nor
resisted
;
so
plain
is
the
truth
,
and
so
great
is
the
authoritie
of
the
Argument
;
and
this
it
is
:
Peruse
all
Histories
of
what
ever
●imes
and
people
,
and
you
shall
alwayes
finde
the
haters
of
a
Sober
Life
and
Spare
Diet
to
have
been
sworn
enemies
against
vertue
and
goodnesse
:
Witnesse
Claudius
,
Caligula
,
Heliogabalus
,
Clodius
the
Tragedian
,
Vitellius
,
Verus
,
Tiberius
,
and
the
like
:
And
on
the
contrarie
,
the
friends
and
followers
of
Sobrietie
and
Frugalitie
to
have
been
men
of
divine
spirits
,
and
most
heroicall
performances
for
the
benefit
of
mankinde
;
Such
as
were
Augustus
,
Alexander
Severus
,
Paulus
Aemilius
,
Epaminondas
,
Socrates
,
and
all
the
rest
who
are
registred
for
excellent
in
the
lists
of
Princes
,
Souldiers
,
and
Philosophers
.
A
spare
diet
▪
then
is
better
then
a
splendid
and
sumptuous
,
let
the
Sardanapaluses
of
our
age
prattle
what
they
list
.
Nature
,
and
Reason
,
and
Experience
,
and
the
Example
of
all
vertuous
persons
prove
it
to
be
so
.
He
that
goes
about
to
perswade
me
otherwise
,
shall
lose
his
labour
,
though
he
had
his
tongue
and
brain
furnished
with
all
the
Sophistrie
and
Eloquence
,
that
ever
Greece
and
Italie
could
joyntly
have
afforded
.
FINIS
.