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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02758	Klinike, or The diet of the diseased· Divided into three bookes. VVherein is set downe at length the whole matter and nature of diet for those in health, but especially for the sicke; the aire, and other elements; meat and drinke, with divers other things; various controversies concerning this subject are discussed: besides many pleasant practicall and historicall relations, both of the authours owne and other mens, &c. as by the argument of each booke, the contents of the chapters, and a large table, may easily appeare. Colellected [sic] as well out of the writings of ancient philosophers, Greeke, Latine, and Arabian, and other moderne writers; as out of divers other authours. Newly published by Iames Hart, Doctor in Physicke.	Hart, James, of Northampton.	1633 (1633)	STC 12888; ESTC S119800	647,313	474

overthroweth the appetite howbeit the leane of fat meat is better than that which is altogether leane but the meane betwixt both is the best There is againe some difference in regard of the preparation for rosted flesh and fried is harder of digestion yet nourisheth better and is drier than that which is boiled And this is still to bee understood of one and the same kind as rosted mutton is drier than boiled mutton c. Baked in an oven smothered and suffocated within picrust is esteemed for health the worst of all others Salted meat and afterwards hung up in the smoake is farre worse than fresh meat and ingendreth melancholy and is very hard of digestion howbeit a good shooing horne for a cup of good liquor although beefe and porke a little powdered are good and wholesome food for good stomacks and wholesomer than altogether fresh And the moister the flesh is the more dayes may it endure to be thus corned or powdered and it is properly for daies or a weeke or two at most not for moneths or yeeres to bee salted I meane for ordinary use and wholesomest diet But now we will proceed to the severall sorts of flesh and will first begin with Hogges flesh for the likenesse and resemblance it hath to mans flesh and for the high commendations the antient Physitians gave of this flesh Hogges flesh of a middle age neither too fat nor too leane a little salted hath alwaies beene accounted one of the best nourishers amongst all other forts of flesh By reason of the superfluous moisture it is better rosted than boiled It is best for strong stomackes and such as use exercise but not so fit for students and such as lead a sendentary life and aged people Bores flesh of a middle age reasonable fat and killed in a convenient season to a good stomacke is no evill food especially accompanied with a cup of muscadine as is the common custome But in my opinion it were farre better to use it when there were fewer other dishes on the table than as is the ordinary custome to use it at the beginning of great feasts A pigge the younger it bee the worse it is for health and ingendreth more glutinous and and phlegmaticke humors and by consequent is a great furtherer of obstructions and is not to bee eaten unlesse it be of some indifferent age and is the best way of dressing according to the common custome to rost it and make a sauce with sage and currants and if the skin were not eaten it would be far easier to digest by a weake stomacke although I am not ignorant that this is ordinarily of highest esteeme Pigges in regard of their moisture are best for dry and chelericke bodies And for the same reason it is not so good a dish for phlegmaticke people moist bodies and old age Next we are to speake of beefe which hath been by Galen branded with an aspersion of an evill meat and ingendring grosse and melancholicke humors and so hath raised an evill report upon this noble dish so usefull for every man This flesh as divers others differeth according to age Beefe that is young indifferent fat and a little corned either of an oxe or Cow is very good and wholesome meate for any indifferent good stomacke a savory nourishment and with the which the stomacke will long agree without any loathing It is best that exceedeth not two yeeres or three at most Old Beefe especially long salted is both harder of digestion and ingendreth grosse melancholike humors being no wise fit for choice weake stomackes students and such as lead sendentary lives And therefore that which is called Steere or Heyfer-beefe is the best Besides this is yet to be observed that the younger the beefe be the better it may bee rosted and the older better to bee boiled Very old tough leane beefe is only for strong labouring people that in a manner can turne Iron into nourishment especially Bull-beefe which is the worst of all others Veale being indifferent fat and of a reasonable age above a moneth at least is a meat of very good nourishment and yeeldeth not to kid it selfe how highly soever commended The best way of preparation is to rost it howsoever it be also often boiled especially with bacon which to a good stomacke may not be hurtfull howbeit a weak one may therewith be offended Veale is especially good for those who are not of a very moist and phlegmaticke constitution of body that which is very young especially within the moneth is in no case to bee used if wee either regarded health or policy and the good of the common-wealth Otherwise Veale such as we have described it is a very good wholesome nourishment and is of easy digestion not being burdensome to the stomacke at all And as for excellent good Beefe and Veale there is no countrie in the world that can parallel farre lesse exceed our beeves and veale here in England whatsoever some talke of Hungary and Poland Goats flesh yeeldeth no good nourishment to the body but rather a tough and melancholike for the which cause they are not with us in use Their young ones called kids are notwithstanding every where in very great request and yeeld to the body a very good and wholesome nourishment and nothing so moist and excrementitious as Lamb. The Arabian Physitians did so highly esteeme this flesh that they would have it farre exceed any other Wee are content to give it the due commendation but yet we will not yeeld too farre to superlative comparisons They are best in the Spring and beginning of Sommer Lamb if of an indifferent age and not too yong is a good and wholesome food It may seeme strange perhaps to some of our dainty palats that I should insert this not too young it being now ordinarily accounted the best that is yongest and many great folkes think nothing of that which is common and ordinary people easily may come by And therfore the youngest sucking Lambs are by them in highest account and estimation But by their leaves they are farre deceived that so thinke For beeing so young they are very moist for the which cause they ingender crude phlegmaticke humors wherewith they pester the stomackes and bodies of such persons apt enough of themselves by reason of ease idlenesse and dainty fare to accumulate superfluous humors This flesh would not at least be eaten before it be six weeks or two moneths old if not more And therefore it were a very good policie if neither Lambs nor Calves were killed so young as most commonly they are And as such flesh is hurtfull so to the phlegmaticke constitutions especially and old people and such as are of a moist constitution of body and is best for cholericke hot bodies and in the midst of Sommer Mutton of a middle age especially of weather not above two yeeres old reasonable fat is a

of excrements Now naturall drinesse may be prevented by such things as moisten much The wasting of our triple substance may be prevented by good ayre meat and drinke of a good and laudable quality engendring but little excrementitious matter and if notwithstanding by reason of their condition or quality they shall chance to ingender any excrement they may either naturally or else by artificiall meanes be voided out And therefore conclude they by this dieteticall art may the naturall causes of fatall death be declined But this is an uncontrolled truth Contra vim mortis non est medicamen in hortis It is appointed for all men to dye and then commeth in iudgement saith the Oracle that cannot lie True 't is and cannot be denied that by vertue of a laudable diet the life of man may be prolonged to an hundred or an hundred and twenty yeeres as hath beene published by some of our Authors but for ever to be perpetuated is impossible and that both by reason of the materiall and the efficient cause The matter is either first or second the first matter by reason it hath adjoyned privation a maligne principle therefore cannot alwaies continue the same The second matter is of the elements whereof the body of man is composed the which howsoever it conteineth in it the substance of the elements well united and compacted together yet can their disagreeing qualities never so well be composed but some discord and disagreement will arise which is the cause of dissolution of the whole frame The efficient cause is either remote or neerer the remote is God himselfe who hath placed severall and contrary motions in the heavens one from the East to the West and is once every day accomplished Another againe from the West to the East which are at great length to be found in the writings of our learned Astronomers Now if God would have made the world to continue for ever faith Plato he would never have placed these contrary motions in the heavens because identity and unity is the cause of continuance as contrariety the beginning of destruction The neerer efficient cause is our naturall heat which by little and little destroyes our naturall and radicall moisture the which once failing death undoubtedly followeth And howsoever by the use of aliments it be in some sort repaired yet this devouring heat getteth daily ground of it till at length it giveth it the foyle concerning which more may be seene in the workes of the worthy Plato It hath then sufficiently and plainely appeared that the life of man by meanes of a good and laudable diet may be prolonged and diseases prevented howsoever death is unavoidable But then here one may aske what is the ordinary period whereunto the life of man by meanes of art may be prolonged Our ordinary Authours as wee have said assigne 100 or 120 but wee have a certaine sort of people who in shew would seeme to transcend vulgar understanding and tell us strange things of the prolongation of mans life for many yeeres farre beyond this above-mentioned period and that by meanes of certaine medicines made of metalls of gold especially and these be Paracelsus and his followers And although this great miracle-monger as his foolish followers would make him died not without tormenting arthriticall paines many times notwithstanding all his secrets before ever hee atteined the 60th yeere of his age yet will not their folly depart from them if they were braied in a morter affirming him yet to live in his grave by vertue of aurum potabile writing great voluminous bookes and inditing many profitable precepts to his disciples I hope the Printers shall not want worke when they are ready But Paracelsus tells us yet stranger tales for I doubt the reader will account them for such of attracting not onely life I meane strength and vigor from a young man but relateh of one who drew learning and knowledge from another yea that from any learned man he met and kept company with hee could easily by vertue of his strong imagination attract and draw unto himselfe the others wit and learning The same Author and his expositor tell us strange things of the long life of some particular persons where is likewise to be observed the great confusion he useth as in all his writings so in this particular where sometimes hee mentioneth mortall men as the Patriarches and others and againe confounds this narration with a discourse of immortall spirits who are neither to be confined with in his 1000. nor yet 1200 yeeres And is it not a thing ridiculous now in these later times to extend the life of man-kinde to 1000 900 or at the least to 600 yeeres And besides may it not easily to an indifferent understanding appeare how ridiculous this opinion is that Adam and the rest of the old Patriarches lived so long by vertue of the Philosophers stone And what then became of this so rare medicine when holy Iacob complained that few and evill were the daies of his pilgrimage And how came it to passe that Abraham and Sarah lived then so short a while That Isaacs eyes were dimme Did their forefathers envie them such a medicine all Arts and Sciences were transmitted from the antient Patriarches to posterity and were they so envious as to conceale from them so great a good If these prattlers could by their owne experience make this appeare there might be some colour for us to beleeve they had knowne this Art and concealed it from their successors But the contrary hath already appeared whatsoever they prate of one Artephius who by meanes of his wisdome as they say lived 1000 yeeres But now it may be some will here aske mee the question whether I am not of opinon that mens ages now daily decline the world waxing old and some holding that the Sunne now by that reason to wit of the age of the world draweth neere the earth as having more need now in this old age of a greater supply of warmth then heretofore But as concerning this subject because it hath beene of set purpose in a large volume handled at great length I shall neede to say the lesse yet something I must say concerning this subject now in hand I meane the life of man If this assertion were of an infallible truth that the age of mankinde had proportionably still declined then had the period of mans longest life beene by this time comprehended within a very small number of yeeres But the contrary of this we see by daily experience confirmed that in many places of the world yea and in most men live as long as in antient times I meane after the times of our first forefathers the old Patriarches This caution I would withall to be put in that in our comparison with antiquity we must alwaies put in this proviso caeteris paribus making the cases both alike As they lived a sober and

stiffely mainteined the possibility and probability of the same therefore for the readers recreation and satisfaction before I proceed to the use of aliments I wil say something concerning this question Hippocrates circumscribeth the full period of a mans continuance without food within the compasse of seven daies If any man saith hee for the space of seven daies neither eateth nor drinketh he must die in that space and although some do exceed this period yet when they would returne to their food their belly receiveth it not for in this space of time the iejunum or hungrie gut is so dried up and clunged together that they die speedily But Pliny seemeth to controll this truth affirming divers to have continued above eleven daies without food or any kinde of sustenance whatsoever Schenckins telateth many strange stories of such as have lived not onely daies and moneths but even divers yeeres without any manner of nourishment as namely of one who lived at Rome the space of forty yeeres without any sustenance whatsoever and that by the testimony of Hermolaus Barbarus The same Author relateth out of Sylvius the story of a young maid in Spaine who lived two and twenty yeeres without taking any thing at the mouth but a little faire water And againe of a German woman who lived without food for the space of three yeeres out of Ioannes Bocacius And againe of another whom Rondeletius saw who had lived ten whole yeeres after the same manner besides many others more But amongst the rest he relateth a pretty story of a fellow about sixty yeeres of age who having digged a Well about forty foot deepe the earth falling in upon him thrust this good fellow thirty foot deepe and so filled up almost all the hollow againe the fellow as he fell held up with his armes as well as he could some part of the scaffold which bare the earth so off his body that it gave accesse to some aire whereby he might breathe and in this case he continued for the space of seven daies when as they thinking to digge up the dead corps to bury they heard some noise wherewith at first affrighted yet afterwards encouraged with some hope of life they made haste and after a draught of Wine would neither suffer himselfe to be tied nor use any other helpe but his owne to ascend out of that deepe dungeon At length being now ascended de profundis he confessed that hee lived all that while without any sleepe or any sustenance saving his owne urine distilled and redistilled in the alembicke of his owne bladder adding with all this iest shewing his purse told his companions hee had met with a kinde Host who had interteined him these seven daies and as many nights without one penny expences More such stories if thou be disposed thou maist see there and else-where as of the Maid of Spire of Berne c. who were said to have lived divers yeeres without any food Whether these relations be true or no let the Authors answer for them Now what should be the cause of so strange and prodigious fasting Now sure if any such fasting be indeed yet is it hard to find out the cause and reason thereof although as yet the case is controverted Some would ascribe the cause to the influence of certaine starres yea and some have gone so farre as to explicate unto us what stars doe conduce for the furtherance of this strange abstinence But were these starres influences of no efficacie and power in antient times before this strange fasting came into the world and the stars being generall causes and therefore affecting all equally what is now become of these influences in these later daies Surely if these starres had any such efficacy or power now in this last deare yeere 1630 it had beene time to demonstrate the same But some of our Physitians pretend a more plausible reason desumed from nature it selfe alleging for a naturall cause hereof a cold and moist phlegmatick constitution which as they affirme and experience and reason both confirme it can best beare abstinence and cold and tough phlegmatick humors abounding in their bodies together with a debility of naturall heat doth so benum and stupifie the sense and feeling of the appetite that the partie is able for a long time to live without any sustenance whatsoever Some more absurdly faine that there is some store of stony moisture in the body of man which touching the guts turne them presently into a stony hardnesse Now that some such stony juice or moisture may be ingendred in the body of man seemeth to be no fable by the history of that stony child of Sene as also by the history of an Hen dying for hunger in an old castle which was afterward found turned into a hard stony substance It is true indeed that of a tough hard baked phlegme with the concurse of a strong heat stones may be ingendred as wee see buckes made of clay but that of these humours so dispersed through the body the guts should be turned into a hard stony substance is not recorded by any antient Authour whatsoever And it is to be observed that most of these histories are of young women of a cold phlegmaticke constitution which humour without heat and that of some strength cannot be congealed into so hard a substance And besides it is recorded that many of these parties returned afterwards to their former appetites againe Now then as there was a congeling humour within their bodies so they must of necessity acknowledge a contrary dissolving or degelating humour as I may say and so we shall play the foole in infinitum Againe if this opinion were true the substance of the guts must needs be solid and so without feeling and without sense and feeling the inward parts were never able to subsist The learned Ioubert is very confident in defence of this long abstinence and would seeme to make his assertion strong by the examples of some creatures as the Chameleon which we have already answered and the Beare supposed to live all Winter without any food and yet hath beene observed to provide store of apples in Autumne and carry them to his denne that I say nothing of others But if there were yet any such matter yet is there a great disproportion betwixt these creatures and man-kinde the most temperate of all others And if these miraculous fastings were so frequent in these later times why read wee not of the like in former ages In all the old Testament wee read but of two Moses and Elias which howbeit they did neither of them exceed forty daies yet were they undoubtedly miraculous And the like may wee say of our blessed Saviours fast in the new Testament It is also to be observed that most of these strange abstinences are reported of sickly women who being once recovered of their former infirmities returned

caused to pull downe the pillar wheron all this was written saying to his friends about him that it was not fit for Kings to learne to sup so intemperately and prodigally for it cannot be said hee but that great cowardlinesse and effeminatenesse must of necessity accompany such excesse and prodigalitie And now you manifestly see that those who use to fill their bellies with so great suppers basely yeeld the victory to their enemies And in this this mighty Monarch spake the truth although afterwards mastered by this Persian prodigality The same Alexander before he gave himselfe over to excesse of diet and drunkennesse was wont to say that hee carried about with him curious cookes to provide sauces for his meat to wit his morning labor and travell to season his dinner and againe a spare dinner to season his supper It is recorded of Constantine the sonne of Kennethie and 71 King of the Scottish nation that hee compelled all the youth of his Kingdome at that time much effeminate and drowned in delights and pleasures to lye on the bare ground and to eate but once a day and as for that Swinish sinne of drunkennesse it cost them no lesse than their life David the 91. King of the same Nation according to his Fathers example suppressed all riot and excesse which then began to increase and creep abroad and expelled out of his Kingdome all inventors of any dainties and curious sauces wherby the appetite might be starred up By the which it may plainely appeare that in former times divers of the Kings of that Nation bent themselves against the abuses of their times And would to God we had now some course taken for the suppressing of excesse in all his Majesties dominions I am sure those who have but one eye may easily see how necessary a thing this were Among the ancient Romanes this was for a while very carefully looked into and many sumptuary lawes then made for this same end and purpose And it is well observed that before these lawes were made that people was exceedingly given to excesse and riot for the which cause it was commanded that they should dine and suppe their doores standing open that thereby better notice might bee taken of their excesse if any committed And besides Gluttony was then come to that heighth that many youths to please their palates and satisfie their greedy guts did not onely sell themselves for slaves but even abandoned their bodies to be in most beastly maner abused by those who were addicted to this unaturall and unlawfull lust The first of these lawes was called Orchia from the Author Orchius and in it was set downe the number of the guests which were to be invited to any great meeting the which number they should not exceed The next was that called Fannia lex made by the consent of Augustus Caesar and the whole people of the City and this limited the expences which might be spent at any feast which to exceed was not allowed And afterwards followed that call Lex Didia extending the former Law which before was most injoin'd to be observed in the Citie to all Italy And againe adding this likewise that not onely such as invited their guests but even the invited guests also themselves should be accounted transgressours and breakers of this law There followed yet another after called Lex Licinia appointing smaller prices upon divers things they were before sold for but this was not in that esteeme as the former Now in Gluttony there is a trible fault committed First in the substance of the meat when it is too curious and delicate Secondly in the quantity when it exceedeth in the same and thirdly in the quality if it be too daintily seasoned and too curiously cooked And then is it not properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourishment but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cupediae junkets or wanton fare Another saith we transgresse in Gluttony five manner of waies First sometimes we prevent our need Secondly in providing too dainty fare Thirdly when wee are too curious in the preparation of our food Fourthly we often exceed in the quantity Fifthly wee often erre in the too earnest and immoderate desire of dainty fare all which are comprehended in this verse following Praepropere lante nimis ardenter studiose The remedies against this sinne are set down both in holy Scripture and prophane Authors The wise Salomon gives us good counsell in his Proverbs And to this same purpose see some precepts in Ecclesiasticus And a worthy Bishop sendeth these golden rules to a King Eat so as thou maiest avoid crudity drinke so as thou maiest shunne drunkennesse Be neither too much addicted to dainties present nor yet too much desire those thou wantest Let thy diet be ordinary and homely sit downe to wholesome meat and not to delight and pleasure Let hunger and not exquisite sauces provoke thy appetite c. The heathens from the dignity excellency and eminency of this noble creature above all others doe dehort us from this Gluttony All men saith one that would excell the rest of the creatures should doe their best endeavour not to passe over their life in silence as the brute beasts whom nature hath made to looke downe-wards intending onely to supply the wants of their bellies And the very structure of a man should put him in minde of his creation and therefore not to live the life of a beast Os homini sublime dedit Coelumque tueri Iussit erectos ad sidera a tollera vultus God did give man to looke aloft and bad him cast his eye To view me heaven that golden globe the Sunne and starry skie The same Poet in another place giveth us very good counsell Neve diu praesume dapes sed desine citra Et capias paulo quam cupis esse minus Make not long meales but ever stay thy great longing desires And see thou alwaies ear lesse food than appetite requires And another late alleged Author witnesseth that the antient Numidians used meat and drinke onely as antidotes against hunger and thirst and not for riot and excesse And therefore it is recorded of Diogenes that hee was wont to scoffe and mocke those that sacrificed to the Gods for their good healths and then quite contrary to the rules of health would stuffe up their guts affirming withall that in vaine doe we aske chat of the Gods which was in our owne power And a famous antient Authour gives us warning that such meats and drinkes are to be avoided which besides the satisfying of hunger and thirst did yet provoke the appetite to more meat It were an easie matter for mee to bring in many more both heathen Poets and other Authors inveighing against this vice but that it would take me up too much time But there is a late Writer who among many things set downe against this vice hath this which followeth A certaine King

a looking-glasse and when as they should see their countenance looke so furiously in every respect like one in a phrensie it would be a meanes for ever after to make them refraine from this so fierce and furious passion The same Philosopher being angry with his servant and preparing himselfe to punish him it fell out that in the meane time Xenocrates came in whom Plato intreated to punish his servant for him alleaging that now bee was angry This wise Philosopher by reason of the commotion of his minde mistrusted himselfe And yet is this the ordinary custome among men then to punish and correct when they are most transported with this passion It was the saying of Aristotle that Prince of Philosophers that as smoak so troubleth and dazleth the eye-sight that wee are scarce able to discerne such things as are right before us even so doth anger so farre blinde the eyes of the understanding that a man cannot for the present discerne hee doth amisse according to that vulgar verse Impedit ira animum ne possit cernere verum The same Aristotle being acquainted with Alexanders hasty and angrie disposition wrote to him after this manner Anger and wrath is not commonly exercised against our equalls but against our betters and now there is no man on earth to be compared with thee Bias the Prienean was wont to say that there were two things contrary to good counsell hast and anger for an angrie man being besides himselfe is void of all counsell Chilon taught that it was good to overcome anger with reason the which affection is stronger than any other the which to overcome is more excellent and requireth more strength than to over-come an enemy neither receive wee lesse hurt from anger than from an enemie Diogenes upon a time seriously disputing against this passionate anger in comes a young rake-hell and to try his patience and whether hee could practise that himselfe hee taught others spate in his face But the Philosopher replyed I am not angrie howbeit I doubt whether I ought not to be angrie Democrates seeing a Lacedemonian in great anger beating his servant wished that hee himselfe should cease to be of his servants servile condition for he is a servant that cannot command his owne affections Architaes having found some of his seruants in some fault and finding himselfe somewhat incensed against them yet did nothing to them at that time but departing added these words Happy are you that I am now angry at you One Demonax being asked of one to whom a great Emperor had committed an army by what meanes hee might best discharge his duty in this so weighty a businesse answered if thou beest free from anger The same Wise-man advised people not easily to be angrie with any but rather to use all meanes to amend their faults imitating in this Physicians who are not angry with their patients but labour to cure their infirmities By that which hath been said may then easily appeare what is the duty of Christians and how farre wee come short of these heathens destitue of any other guide but the light of nature the which comparing these two cases and paralleling the one with the other may more perspicuously yet appeare But this I leave to the learned Divine at great length to prosecute But before I leave this point I cannot passe over in silence that worthy and memorable example of that famous Emperour Theodosius and his constitution worthy to be ingraven in letters of gold on pillars of brasse for a perpetuall memoriall to posteritie to shun and avoid rash anger This great Emperor by reason of a sudden sedition raised in the towne of Thessalonica sent thither his troupes who slew of the citizens about 7000 men This good Emperor although hee had no small provocation to incite him to this revenge yet because this remedy was somewhat sharpe for the disease hee not onely repented him of the fact being by Saint Ambrose for the space of eight moneths first therefore excommunicate but made such a decree as I wish Princes and great ones well to consider of it that no decree made by any Prince should be put in execution before the full space of thirty daies were accomplished that in the meantime that might be fulfill'd Give place to wrath and lest the like accident should againe befall any that had befallen those of Thessalonica And yet as a late Writer well observeth there were three great and notorious offences which incited this pious Emperour to this severe revenge lest it may be imagined that like a Tyrant hee raged thus against his subjects without any seeming reason for a small or no cause at all For in the first place the people would not suffer a villaine to be punished who had ravished a youth to abuse him against nature againe when as hee was by this good governour committed to prison they raised a tumult about so infamous a businesse and when as this governour did labour to suppresse this their sedition they killed both him and divers others of worth assisting him But it is now more than time wee come to the hurt it procureth to the bodie both in sicknesse and in health And first in health it often altereth the naturall comlinesse and decency thereof changeth the colour of the face dazleth the eyes maketh the tongue clamorous armeth all the parts of the body as hands feet teeth c. And as for diseases thereby procured to the body they are not a few and no passion more prejudiciall to the life of man and which more accelerateth or hasteneth on old age And this to be consonant and agreeable to right reason may easily appeare for anger being nothing else but a heat or ebullition of the blood and a violent motion of the same in the heart which at length with violence is diffused and dispersed over the whole body as Galen himselfe defineth it it must needes over-heat and dry up the bodie by which meanes it sometimes exciteth Fevers in such bodies especially as are apt for a long time to reteine this impression of heat And although oftentimes the violent motion of the heart be setled and staid there remaineth notwithstanding in the body an unnaturall heat from whence often proceed Fevers Many also overtaken with this passion have beene suddenly surprized with Apoplexies Epilepsies Convulsions Palsies trembling of the joints and gouts of all sorts Some also have fallen into Pleuresies laundizes many sorts of laskes proceeding of choler c. But such especially are most offended with this passion that are of a hotter constitution of bodie than ordinary either naturall or adventitious by meanes of any infirmitie but such especially as have the head and heart hot naturally or accidentally are most obnoxious to hurt by the same In all hot and acute diseases therefore as also in hot cholericke constitutions we are by all meanes possible to prevent this passion the

in Anacreonte aut Xenophonte qui quidem Impetrim Mululcaciorum insulae Regem 800 annis vixisse scribit s●til●●ius 600. Qua omnia existi●nat inscitia temporis scripta esse quod alii annū astate vnum determinabāt alterū hyeme c. Id. ib. k Quantum autem ad longavitatem attinet scite lunares populi ex Phedone Platonis introducuntur in altissimo terrae fastigio supra nubes habitantes qui ob diuturnitatem aevi non tam mortales homines quam immortales daemones habeantur Puschre etiam a Ficino Arabes Astrologi producuntur qui ultra lineam aequixoctialem ad meridiem subtilissimos montes narrant incolas daemones quosdam qui neque oriri neque mori videantur sicut scribit Paracelsus de Hildevio c. Idem Leo Suavius scholia ad cap. 1. lib. 4. Parac de vita longa Qui● enim credet ad 1200 annum posse pervenir● Adde inquit Mathusalem exemplum propono Et ex parte sub●ecti natura●em vigorem de quo in Mose lib. 1. Derude medicinā praestantem Tertio locum eum corpors convenientem locum inquam in aere seu esse quinto vel nubibus ubi nulla est corporatitas atque ubi habitant qui dicuntur somno sepulti c. Idē ibid. l Human vitae spatium longe aliter est coercendum licet inusitato miraculo Artephius dicatur a Bachone ope sapientiae suae ●000 annos vixisse quemadmodum aliē quidem primo mundi seculo m Copernicus docuit Solem esse viciniorem terrae quam tempore Ptolomaei fuerat per miliaria Germanica vicies sexies mille sexconta sexaginta Phil. Melanchton in physicis ipse queque statuit Solem ess● viciniorem terrae ait Deum veluti Solem terram versus retraxisse quo natura effoeta egeat majori calore fermento Alii autem Astronomi Physici istam mutatam Solis vicinitatem penitus repudiant inter quos est imprin is magnus ille Scaliger qui exercit 90. sect 2. violenter Copernicum nostrum insectatur Disputat autem de ista Solis eccentricitate Clariss Mathem Origanus cap. 1. prog ad annum 1604. docet esse quidem revera Solis eccentricitatem mutatam sed non esse tantam quantam Ste. Florus ex sententia Copernici posuerat sed vix dimidio tanta ila ut in eo congruat cum sententia Melanchtonis qui ia physica ubi de Sole tractat dicit Solem propiorem terrae esse factum quam fuerit tempore Ptolomei milliaribus Germanicis novies mille nongentis Keckerm systemat Astron lib. 1. cap. 13. n 23 Richard Hacluyt o Anacreonti poeta de iis qui 200 annos expleverint Damiatos astipulatur memora●s Pictorium pracipuum corpore viribusque Etiam 300 Alexander Cornelius Dandonem quendam in Illyrico dicunt vixisse Leo Suavius in cap. 2. lib. 4. Parac de vita longa p The sobrietie of the Floridens doeth lengthen their dates in such sort that one of their kings told me saith Morques that hee was 300 yeeres old his father which he there shew'd mee alive was 50 yeeres elder than himselfe when I saw him mee thoght I saw nothing but bones covered with skin His sinews veines and arteries saith Landoniere in descriptiō of the same man his bones and other parts appeared so clearely thorow his skinne that one might easily tell them and discerne tho one from the other hee could not see nor yet speake without great paine They shewed mee their off-spring to the fifth generation and yet it was told them by the other Indians that the eldest of them both might by the course of nature live 30 or 40 yeeres more Purchas his pilgrim lib. 8. cap. 7. Americus Vesputius saith the Brasilians live 150 yeeres and that they have alwaies an Easterly wind which tempereth their aire Idem lib. 9. cap. 4. q Macrobii in Africa saith Herodot lib. 7. live ordinarily 120 yeeres their meat was boil'd flesh their drinke milk Idem l. 4. cap. 14. r Deuteron 3.11 1 Sam. 17.4 c. 2 Chron. 11.23 Switzers tall and lusly men especially in the Canton Zurith ſ Platerus observat medicin lib. 2. pag. 548. The inundation of the whole world by the deluge was not the cause of the abbreviation of the life of man t Genes 3.27 u Genes 9.29 x 11.11 y Man is ordinarily longer lived than the woman And why Arisi lib. de longitud brevit vita cap. 2. What complexion longest lived In what Climat z Purchas li. 14. c. 12. a Prov. 3.1.2 b 9.10.11 c Eccles 8.13 d Psalme 55.23 e Psalme 90.7.9 f Verse 12. g Proverbs 20.29 h 16.31 What is meant by climactericall yeeres a Censorinus lib. de saeculis b Lib. 4. de Republ. c Sunt autem duo ānorum numeri septimus non●o qui pterumque rerum vitaeque●us imrautationem ac gravia pericula invebunt Quo fit us sexagesimus tert●us qui utriusque nameri multiplicatā atque invicem sibi connexam summam continet non sine periculorum a●●rvo ingruat nov es namque septem septies novem sexa●inta ere 's constituunt atque ob id climactericus is annus appellatur quia a septimo orsus vitam hominis velut per gradus quosdam peragat Itaque omnes qui per 7 aut 9 annos consurgunt decretorii dicuntur in quibꝰ magnam mutationem subeunt homines nam vel calumnus ●mpeti●olent vel gravissimus morbis divexari vel pe●iculis objici velaenique aliquod perpeti detrimentum ac ●actaram velfacultatum vel vale●uainis ●os ergo annoram decursus ac volum na in omnibus etiam aetatibus observare soleo sic ut impubere● c. Levinus Lemnius de occul● naturae mirac l. 2. ca. 32. d In lib Hippoc. de septimestri ●ariu e At vero multeribus foetuum conceptiones abortiones partiones eodem tempore judicaniur quo morbi sanitas Sed istorum omnium alia quidem diebus alia menssbus alia dierum quad● agenariis alia annuo spatio de se signifi●ationem prabent Et paulo post Eteni●● medicum qui de aegroriā salute recte consectare volet animadvertere opertet ut omnes dies in contemplationem adhibeat ex paribus quidem 14 c. Hippoc. lib. de septim partu f 2 Epidem sect 6. g Averroes cap. 8.3 collect h Gen. 8.4.8.12 i 1 King 8.65 k Lib. de carn seu principius ubi multa de hos numero septenario Infantia pueritia Pubertas Adolescentia iuventus fluens consistens Virilia proprie consistens aetas Senectus Cruda viridisque senectus seu primum seni●m Aetas decrepita seusenium secundum Astrologicall reason of these climactericall yeeres l Ranzenius in genethliace vide de his annis eundem lib de sanit tuend cap 35. m Claudius Deodacus Panth hygiast lib. 1. cap. 7. ubi bi versus de hominis aetate reperiuntur Infans