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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05367	Hygiasticon: Or, The right course of preserving life and health unto extream old age together with soundnesse and integritie of the senses, judgement, and memorie. Written in Latine by Leonardus Lessius, and now done into English.; Hygiasticon. English	Lessius, Leonardus, 1554-1623.; Cornaro, Luigi, 1475-1566. Discorsi della vita sobria. English.; Herbert, George, 1593-1633.; Ferrar, Nicholas, 1592-1637, attributed name.; Sheppard, Thomas, attributed name.; Landi, Ortensio, ca. 1512-ca. 1553. Esser miglior la vita parca della splendida & sontuosa. English.	1634 (1634)	STC 15520; ESTC S113348	68,762	319

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 but very different according to the diversitie of complexions in sundry persons and of youth strength in the self same bodie For one kinde of proportion belongs to Youth when it is in its flower another to Consistencie a third to Old age The Sickly and the Whole have likewise their severall measures as also the Phlegmatick and the Cholerick In regard that in these severall constitutions the nature and temper of the stomack is very different Now the Measure of the food ought to be exactly proportionable as much as possibly may be to the qualitie and condition of the stomack And that Measure is exactly proportionable which the stomack hath such power and masterie over as it can perfectly concoct and digest in the midst of any employments either of minde or bodie and which withall sufficeth to the due nourishment of the bodie I say In the midst of any employmēts 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 c. no man need trouble himself touching this measure inasmuch as either the statutes of the Societies or the discreet orders of Superiours have set down the just measure that is to be held appointing according to the severall seasons of the yeare such and such portions of flesh egges fish roots rice butter cheese fruits and broths and such quantities of wine and beere as are fit all of them being proportioned out by weight and measure so that we may boldly say they take our allowance in these things without danger of excesse 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 intēt 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

although they naturally breed melancholy choler 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 then Panada with which alone and now and then an egge or two a man may live very long and with great healthfulnesse as our Authour testifieth Panada is the Italian name of that kinde of pap or gruell which is made of bread and water or some flesh-broth boyled together The reasons why this sort of food is so excellent are because it is most light and easie of digestion being prepared by art so as it is very like to that Chylus which the stomack makes by the conco●tion of meats as also because it is most temperate in the qualities thereof And further it is little subject to putrefaction and corruption as many other sorts of meats be which do easily corrupt in the stomack Last of all it breeds abundance of good bloud And if occasion need it may easily by supply of other ingredients be made more hot and nourishing So that worthily was it spoken by the wise man 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 is That above all things they must beware of varietie of meats and such as are curiously and daintily drest From this ground that most learned Physician Disarius in Macrobius lib. 7. Saturnal cap. 4. and Socrates give warning to eschew those meats and drinks 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

measure thereof I have annexed a Treatise tending to the same purpose of a Venetian Gentleman Lodowick Cornaro a man of great eminencie and of a sharp judgement who having learned by experience of many yeares the great vertue and power that is in Sobrietie did at last by writing notably make declaration thereof Both these Treatises my Reverend L. I have thought fit to dedicate unto your name and to send fo●th into the world under your patronage For to whom can a Treatise of Sobrietie be more fitly dedicated then to such a one as hath so stoutly and constantly followed Sobrietie as by the help thereof to preserve himself vigorous and cheerfull unto neare upon seventie yeares of his age You are he that can sit a hūgry in the midst of daily feasts enjoyned to be made unto the Gentrie that passe by solitarie Campinia and whilest others fill their bellies and satisfie their appetites you contract both into narrow bounds and limits Besides this there are sundrie other causes which deserve this testimonie of my venerable respect towards your Lordship to wit that zeal wherewith you do so industriously promote the cause of your Religion which is so exceedingly beneficiall to the whole Church and to our Belgia and together herewith that singular wisdome of yours in Government through means whereof you have for so many yeares space safely conserved your noble Hospitall in that desert where it stands in the midst of many tumults of wars and shocks of armies in great licencio●snesse of militarie discipline and almost daily inrodes of both sides unto it by means whereof you have further not onely recovered it out of those great debts wherewith it was formerly burthened but have moreover adorned it with beautifull structures and a high Tower for the settling of a Monasterie therein And that I may passe over your other vertues whereof Sobrietie the mother of all vertues is the true cause in you this dedication seems due to you in particular in regard of that ancient friendship which for above fourtie yeares space I have had with your brother Father George Colibrant a learned man and of noted holinesse exceedingly addicted to sobrietie prayer mortification of the flesh and zeal touching the soul by whose example wholesome admonitions many Centuries of excellent young men have in sundrie places given themselves unto holy Religion The conjunction that we likewise have with your other brother John Colibrant a man of great uprightnesse whose every where approved integritie farre excells rich patrimonies makes this work belong to you I could relate many other things appertaining to your own and your friends commendation but I make spare of them that I may not offend your modestie which doth not willingly heare such matters Receive therefore Right Reverend Lord this small gift a testimonie of our affec●ion towards you and yours and be not wanting to the recommendation of that excellencie of holy Sobrietie which you have made proof of in your self and we make declaration of in this Treatise to all men but especially to Gods servants that they may by this means come to serve God more perfectly and sweetly in this life and obtain greater glory in heaven Now I beseech the Divine Goodnesse to prosper all your holy designes to its own glorie the salvation of men and after that you shall have been adorned with all manner of vertue to renew your long and happie Old age with the blessed youth of Eternitie From Lovain Cal. Iul. 1613. Your Reverend Fatherships servant in Christ LEONARD LESSIUS ¶ The Approbation of JOHN VIRINGUS Doctour of Physick and Professour THe Hygiasticon of the Reverend Father Leonard Lessius a Divine of the Societie of Jesus is learned pious and profitable For it is squared out according to the Physicians rules and is entire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It whets the vigour of the minde and leads to old age Out of his love to the Commonwealth and publick good he was desirous to make that common which he had learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regno I hold th●● Work to be most worthy of praise and so will every sober man that without spight and envie reads it think and will he nill he judge of it as I do So I censure Joannes Walterius Viringus Doctour and Professour of Physick ¶ The Approbation of GERARD de VILEERS Doctour of Physick and Ordinarie Professour I Have diligently read and weighed the most learned book of the Reverend Father Leonard Lessius and I judge the doctrine contained therein agreeable to the Physicians rules and most convenient to that end for which it was written by the Authour and therefore most profitable for Religious persons and for all those that are given to the employments of the minde Gerard de Vileers Doctour of Physick and Ordinarie Professour ¶ The Approbation of FRANCIS SASSEN Doctour of Physick INasmuch as all diseases except distempers without matter some instrumentari● and those which arise from emptinesse which are but few are caused either from abundance of humours or from ill nourishment and it is Galens determination in his 4. book and 4. chapter concerning the preservation of health that all they who have thick and slimie humours in the prime veins as most part of the Europeans and especially those that are more Northernly have do exceedingly well com●●●t a spare diet And thirdly inasmuch as by ●e stimonie of the self same Galen the conditions of the soul follow the temper of the bodie and so consequently the bodie being cleare from all superfluous excrements the operations of the minde are more vigorous These precepts will not onely be available for the preservation of them that be in health and for the recoverie of them that be sickly but which is the learned Authours main intent exceedingly conduce to the maintenance of the Senses Judgement and Memorie in their soundnesse untill extream old age FRAN. SASSEN Doctour of Physick 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

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. 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 do not for the most part live long albeit they be temperate in their diets for the divine vengeance persecuteth them And yet these commonly do not die by sicknesses bred through corruption of inward humours but by some outward violence used towards them And in like manner they who are studiously addicted to Lust cannot be long-lived seeing that there is nothing which doth so much exhaust the spirits and the best juice in the bodie as Lust doth nor which more weakens and overthrows Nature 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 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

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