ever visited me, unless I may call by that name some slight indisposition lasting a day or two only. The steady rule of life I had so long observed had not, as I have already said, allowed the generation of any evil or excessive humors in my body; or, if any had been formed, it had not permitted them to acquire strength or to become malignant, as is the case in the bodies of old persons who live without restraint. Consequently, as in my system there was none of that chronic viciousness of humors which kills men, but only that new condition brought about by my recent irregularity, this attack of illness—although indeed very serious-was not able to cause my death.

This, and nothing else, was the means of my recovery; whence we may judge how great are the power and virtue of order, and how great is the power of disorderthe latter having been able, in a few days, to bring upon me a sickness which proved to be so terrible; whereas the regular and temperate life had maintained me in perfect health during so many years. And it seems to me most reasonable that, if the world is maintained by order, and if our life is nothing else-so far as the body is concerned-but the harmony and order of the four elements, it must follow that only through this same order can our life be sustained; while, on the other hand, it is ruined by sickness or dissolved by death, according as this order is not observed. It is through order that the sciences are more easily mastered; it is order that gives the victory to armies; and, finally, it is due to order that the stability of families, of cities, and even of governments, is maintained.

Therefore I conclude that orderly living is the most positive law and foundation of a long and healthy life. We may say it is the true and only medicine; and who

ever considers all this deliberately must declare it is indeed so.

When a physician pays a visit to a sick man, he prescribes this as the very first condition of recovery, urging him, above all things, to live the orderly life. In like manner, when he bids good-bye to his patient upon his recovery, he recommends, as a means of preserving restored health, that he continue this orderly life. And there is no doubt that if the one so advised were to act accordingly, he would avoid all sickness in the future; because a well-regulated life removes the causes of disease. Thus, for the remainder of his days, he would have no further need either of doctors or of medicines.

Moreover, by applying his mind to this matter which should so deeply concern him, he would become his own physician, and, indeed, the only perfect one he could have; for it is true that "A man cannot be a perfect physician of any one save of himself alone."

The reason of this is that any man may, by dint of experimenting, acquire a perfect knowledge of his own constitution and of its most hidden qualities, and find out what food and what drink, and what quantities of each, will agree with his stomach. It is impossible to have equally accurate knowledge of these things in another person; since it is only with difficulty that we may discover them in ourselves. And to learn them in our own cases, great attention, considerable time, and much study are required. Nor must we overlook the fact that various experiments are absolutely necessary; for there is not so great a variety of features as there is diversity of temperaments and stomachs among men.

Who would believe, for instance, that wine over a year old would be hurtful to my stomach, while new wine would be suitable to it? and that pepper, which is com

monly considered a heating spice, would not act upon me as such, but that cinnamon would warm and help me? What physician could have informed me of these two hidden qualities of my nature; since I myself, after a long course of observation, have barely been able to note and find them?

Therefore, I say again, from all these reasons it follows that it is impossible for anyone to be a perfect physician of another. Since, then, a man can have no better doctor than himself, and no better medicine than the temperate life, he should by all means embrace that life.

I do not mean to say, however, that in the knowledge and treatment of the diseases incurred by those who do not lead orderly lives, there is no need of the physician, or that he should not be valued highly. For, if a friend brings comfort when he comes to us in time of sickness, -though his visit be merely to manifest sympathy in our suffering and to encourage us to hope for recovery,— how much the more ought we to appreciate the physician who is a friend visiting us that he may be of service, and who promises to restore our health? Yet, when it comes to a question of preserving health, my opinion is that we should take, as our proper physician, the regular and temperate life. For, as we have seen, it is the true medicine of nature and best suited to man; it keeps him in health, even though he be of an unfortunate constitution; it enables him to retain his strength to the age of a hundred years or more; and, finally, it does not suffer him to pass away through sickness or by any alteration of the humors, but simply by the coming to an end of the radical moisture, which is exhausted at the last. Learned men have often asserted that similar effects could be obtained by means of drinkable gold or the

"elixir of life"; yet, though they have thus been sought by many, who have found them?

Let us be truthful. Men are, as a rule, very sensual and intemperate, and wish to gratify their appetites and give themselves up to the commission of innumerable disorders. When, seeing that they cannot escape suffering the unavoidable consequence of such intemperance as often as they are guilty of it, they say-by way of excuse-that it is preferable to live ten years less and to enjoy one's life. They do not pause to consider what immense importance ten years more of life, and especially of healthy life, possess when we have reached mature age, the time, indeed, at which men appear to the best advantage in learning and virtue-two things which can never reach their perfection except with time. To mention nothing else at present, I shall only say that, in literature and in the sciences, the majority of the best and most celebrated works we possess were written when their authors had attained ripe age, and during those same ten latter years for which some men, in order that they may gratify their appetites, say they do not

care.

Be this as it may, I have not chosen to imitate them; on the contrary, I have chosen to live these ten years. Had I not done so, I should never have written the treatises, which, as I have been alive and well, I have been able to write during the last ten years; and that they will prove useful I have no doubt.

Furthermore, the aforesaid followers of sensuality will tell you that the temperate and orderly life is an impossible one. To which I answer: Galen, great as a physician, led it, and chose it as the best medicine. So, likewise, did Plato, Cicero, Isocrates, and many other famous men in times past; whose names, lest I grow

tedious, I shall forbear to mention. In our own time, we have seen Pope Paul Farnese [1468-1549] and Cardinal Bembo [1470-1547] lead this life, and for this reason attain great age; the same may be said of our two Doges,* Lando [1462-1545] and Donato [1468-1553]. Besides these, we might mention many others in humbler states and conditions, not only in the cities, but in the country also; for in every place there are to be found those who follow the temperate life, and always to their own considerable advantage.

Seeing, therefore, that it has been practiced in the past, and that many are now practicing it, the temperate life is clearly proved to be one easily followed; and all the more so by reason of the fact that it does not call for any great exertion. Indeed-as is stated by the abovementioned Cicero and by all who follow it-the only difficulty, if any there be, consists in making a beginning.

Plato, himself living the temperate life, nevertheless declares that a man in the service of the State cannot lead it; because he is often compelled to suffer heat and cold and fatigues of various kinds, as well as other hardships, all contrary to the temperate life, and in themselves disorders. Yet, I repeat the assertion I have already made, that these disorders are not of any great consequence, and are powerless to cause grievous sickness or death, provided he who is obliged to suffer them leads an abstemious life, and is never guilty of any excess in eating or drinking. Excess is a thing which any man, even one who is in the service of the State, can very well avoid, and must, indeed, necessarily avoid; since by so doing he may rest assured, either that he will never incur those ills into which it would otherwise be easy for him to fall while committing disorders which are brought upon him in the discharge of his duties, or

*See Note G