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death_n	day_n	die_v	time_n	10,716	5	3.7938	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15778	A succinct philosophicall declaration of the nature of clymactericall yeeres, occasioned by the death of Queene Elizabeth. VVritten by T:VV	Wright, Thomas, d. 1624.	1604 (1604)	STC 26043.3; ESTC S120610	7,796	22

it and so allayed most of the vehemencie vigour and malignitie thereof and hee gaue an example of a pot of water set on the fire for quoth hee if the coales be couered with ashes the hote water cooleth blow the fire and it warmeth and boyleth let ashes returne or the fire die the water returneth to the first coldnesse So quoth hee the poyson of the choller by natures might is ouercome when the Ague departeth but after that those spirits and forces which nature had vnited are dispersed the fire is quenched and choller againe corrupted But quoth the other Phisitian so the sicknesse should neuer depart for if your choller be still in cooling and heating and nature now fighting now ceasing when I pray you shall this combat be finally ended Marry sir quoth his fellow Doctor in this sort nature mittigateth the forces of choller this fit and allayeth them now nature in the meane time is strengthned with good foode and the humour either purged or quailed with phisicke and so by little and little it is quite disguested Not so said the other for then the second fit should alwayes be lesse then the first and the third lesse then the second and so forward to the last but this is false for his third and fourth fits were much more vehement then either the first or second And besides by this declaration no man should euer die vpon an Ague For if in euery fit the sicknesse ceassed not vntill the humour were allayed then certainly in Agues which are mortall the fitte shoulde neuer passe which is most false With this the Doctor of Diuinitie who was a very good Philosopher and for that he had beene much troubled with maladies he was like manie wrangling Gentlemen a petty-fogging Phisitian at his owne costs as they be petty-fogging Lawyers thorow theyrowne sutes Why said the Diuine may we not hold that the Ague is in the liuer and hart No quoth the Phisitians both that can not be because no Phisitian euer held that any Ague was in partibus solidis that is in the hart liuer c. except the Hecticke Well said the diuine I say not that it is in the hart and liuer immediatly for that I will confesse perforce must be choller but I say the fountaine and spring the roote and origen to reside in the liuer the which immediatly causeth corrupted blood and inflamed choller for they beeing extraordinarily corrupted themselues with vehement heate cannot but engender blood spirits and humors of like infection and corruption And by this way I aunswere the first doubt that when the Ague easeth choller is diguested Why then returneth it againe Marie sir because the hart and liuer beeing out of temper in that space of time engender so many more peruerse humors as oppresse nature so vehemently and dangerously that shee must imploy all her might to resist them abate them extinguish them In truth Maister Doctor said I this opinion I like very well and I will confirme it for since mine Ague first beganne these Phisitians haue inculcated nothing so much vnto me by word and deede as to coole my liuer to this effect all their syrrops and waters of Endiue Sicory and Barley tended And with this discourse wee ended our dispute mine Ague the which with this pleasant conference passed away Fiftly Plato auoucheth that Agues haue ages Plato in Dialog de Natur. like men as also consummations and ends vvith whom Galen consenteth This sentence of Plato Valesius a worthy Phisitian explicateth in this maner As there are two sorts of diseases sharpe and Valesius de Sacra Philo. cap. 7. cronicall both which haue theyr decretory daies but not alike for the sharpe haue odde dayes especially seauen the cronicall twenty sixty eightie a hundred so there are two prerogations or courses of life the one is common to many the other to fewe and such as are of a most liuely constitution both of them haue theyr Clymactericall or decretory yeeres The first wee number by seauen and nine the latter wee count by tenne and the last period is a hundred and twenty To this Discourse of Valesius lette vs adde a certayne poynt of experience and doctrine of Galen Galen lib. 1. de diebus decretorijs c. 12. who in the decretorie dayes of a feuer which numbreth by seauen specially he will tell you the fourth day whether the Agew will leaue the patient the seauenth or whether hee shall die vpon the seauenth day or no and also withall hee teacheth to foretell the very houre of death vppon the seauenth day Last of all out of these considerations we may gather as much as will sufficiently I hope satisfie the Question proposed in the beginning of this Section viz why in these Clymactericall yeeres men commonly die To which I doe aunswere That for euery sixe yeeres or eight men still gather vppe more or lesse humours which prepare the way for an Agew in the seauen or nine As wee sayde before when the fitte is past the heart and liuer prepare humours for the next ensuing and in case they be not sufficient in the seauen they multiply to the nine if in this they faile then they passe to the foureteene then to eighteene c. And for this cause Physitians councell theyr Patients to purge in the Spring and Authumne to hinder the increase of humours albeit they feele themselues nothing diseased at all This we may declare by the example of them who are infected with hereditary diseases as the gowte or the stone for albeit they euidently appeere not till olde age yet in all the progresse of their yeeres the partes and humours insensibly are prepared Or wee may say that in sixe or eight yeeres the liuer and heart which are fountaines of bloud and origens of humours are so infected and corrupted that in the last yeere they engender more vnnaturall superfluous humours than can stand with the right and naturall constitution of the body But some will say by this opinion a man should euer be sicke for hee shoulde neuer want corrupted humours wherein sickenesse consisteth To this I answere first that health consisteth not in indiuisibili in an indiuisible poynt so that it admitteth not some few peccant humours withall but hath a certaine amplitude like as if into a But of strong Canary Wine a man euery moneth shoulde put in halfe a pinte of water euery day a spoonefull at the moneths end yea the yeeres end the Wine woulde be almost as potent as at the first yea and perhaps more if it bee well helped Secondly wee see that Custome breedeth qualities and alterations so insensibly as in long time till they come to a full growth they can hardly be perceiued Thirdly I doubt not but hee that hath for example the first foureteene yeere of his life for his Clymactericall in the precedent yeeres shall gather more corrupted humoures then hee whose Clymactericall yeere is nine and fortie and also feele himselfe proportionally more weake albeit hee can not well perceiue for I my selfe haue knowne a man almost with halfe his lungs rotten with a consumption and yet boldelie auowch that he was strong for Ab assuetis non fit passio Some will obiect that wee see by experience many menne die within the space of a day or two who before were as sound and whole as coulde be neyther in their vrine blood or pulse appeared any signe of sickenesse or superfluous humour To this I aunswere that such a man was eyther oppressed with some vehement Passion or some violent exercise or some other extrinsecall cause which accelerated peruerted and extraordinarily augmented the humour and so caused death for as I saide aboue although a man considering the common course of his dayes can not passe his prefixed time and Clymactericall periode yet by many meanes he may shorten it Much more I coulde say prò and contrà for this Declaration but because it were something too Physicall and not so necessarie for this Morall Treatise therefore I will bury it with silence for this poynt in very trueth is so intricate that I perceiue the best wittes are exceedingly troubled to extricate themselues out of it And therefore as this I esteeme probable so I woulde giue any Physitian most hearty thankes who in few woordes woulde teach mee a better way I sayde in briefe for I haue seene some such long tedious Discourses as I loathed to peruse them doubting lest the vncertaine profit would not repay the certaine payne Finis

A Succinct Philosophicall declaration of the nature of Clymactericall yeeres occasioned by the death of Queene Elizabeth ⸪ Written by T W LONDON Printed for Thomas Thorpe and are to be sold in Paules Church-yard at the signe of the Crane by Walter Burre 1604. A Succinct Philosophicall declaration of the nature of Clymactericall yeeres occasioned by the death of Queene Elizabeth AFter the death of Queene ELIZABETH who died in the 70. yeere of her age which was the Clymactericall period of her life diuerse pregnant wits and curious Philosophers were assembled by chance togither among sundry other learned Discourses one demaunded of me what were these Clymactericall yeeres their nature and effects For quoth hee I haue heard many Philosophors and Phisitians talke of them but as yet I neuer throughly could pierce or penitrate them I aunswered him that the Treatise thereof required longer time then that place and present occasions afforded but that afterwards at more leysure hee should vnderstand them if hee were desirous to learne The Gentleman importuned me so much as at last hee drew me to write this Discourse which followeth for that it seemeth not altogether impertinent to this explanation of Passions I thinke it not vnfit to be inserted in the last Booke of the Passions of the Minde because the same temper of body and propension to death which is the base of Clymactericall yeres the very same conferres much either to mooue Passions or hinder the opperations of the soule as in the progresse of this discourse shal plainly appeare Clymax in Greeke signifieth a Staire or a Ladder and metaphorically is applyed to the yeeres of a man or womans life as if the whole course of our dayes were a certaine Ladder compounded of so many steppes True it is that as the constitutions of mens bodies are for the most parte of two sortes the one is firme and strong the other more weake and feeble so the Phisitians by long experience haue obserued that the fatall ends of them who be of a lustie constitution finish for most part in some score of yeeres and so they number such persons periods by twentie 40. 60. 80. 100. 120. And to Other count them by tens this purpose sayde Moses * whose eyes were neither darkned nor any tooth loosed * Centum viginti Deut. 31. 2. annorum sum hodie non possum vltra egredi ingridi I am now an hundred and twenty yeeres old I can no more goe out and come in that is no longer liue and so it fell out for that * same yeere Deut. 34. 7. he died And GOD himselfe said of man * Erunt Genes 6. 4. dies illius centum viginti anni The dayes of man shall be an hundred and 20. yeeres The next Clymactericall yeere in them of solide and virile constitution is an 100 and so the Scriptures report Numerus dierum vitae hominum vt Eccles 18. 8 multum centum anni The number of the dayes of the life of men at most is an 100 yeeres Another kinde of men whose complexion is weaker haue a lesser kinde of measure as they haue shorter life and yet these also be of two sorts some stronger some weaker the first Clymactericall yeeres are nine eighteene tweentie seauen thirty six forty fiue fifty foure sixty three seauenty two eighty one the seconds are seauen foureteene twenty one twenty eight thirty fiue forty twoo forty nine fifty six sixty three seauenty Of these two ages spake Dauid when hee sayde Dies annorum Psalme 89. 10. nostrorum in ipsis septuaginta anni Siautem in potentatibus octoginta anni amplius eorum labor dolor The dayes of our yeeres are seauentie yeeres and if in Potentates they be eightie the labour and griefe is greater The most daungerous of all these passages or steps are the forty nine compounded vpon seuen times seauen and sixty three standing vppon nine times seauen and next to these is seauenty which containeth tenne times seauen they number them also by nine and so make eighty one the most perillous as comprehending nine times nine These obseruations then of Phisitians presupposed as true for men that are wise vertuous and experimented in their faculties ought to be belieued for wisdome and experience protect them from errour and honestie from lying and deceite it were good to examine and search out the cause of these notable alterations and daungers of death in the Clymactericall yeeres for those humors which alter the bodie and dispose it to sicknesse and death the same bend the soule to take inordinate affections and passions I haue heard some Phisitians resolue this doubt into the influence of heauens to wit that so manie courses of the Sunne Moone and Planets from the time of a mans Natiuitie worke such effects so that some men let them liue neuer so orderly after so manie circular motions of the Sunne and Moone haue warbled ouer their heads vppon necessitie they must fall into one sicknesse or another and so die Some others ground this varietie and daungerous diuersitie vppon the singular prouidence of God who hath created all thinges In numero pondere mensura and therefore hath prescribed infallibly the periods of mens liues according to that Psalm Notum fac mihi domine finem meum numerum dierum meorum quis est vt sciam quid desit mihi Ecce mensurabiles posuisti dies meos Psalme 38. Make knowne vnto me O Lord mine end and the number of my dayes that I may knowe what I want Loe thou hast put my dayes mensurable that is prescribed certaine bounds and limmits of age not passable and therefore both Philosophers and Phisitians conclude that a man with manie disorders surfeits exercises c. may shorten the natural course of his life but that he cannot any way prolong it passe the prefixed instant of his death the similitude we haue in a candle lighted for let a man vse all the diligence possible the light and fire feeding vpon the candle perforce will consume it at last and God or any Angell behoulding the quantitie of the wike tallow time of the yeere for in cold weather a candle consumeth more then in hote Per antiperistasin and other circumstances may precisely foretell that such a candle cannot continue burning longer then such a minute of such an houre in a shorter time it may be consumed with wind witches snuffe-fallings or such like things which waste it away but longer it cannot be prolonged after the same sort standeth the courses and the listes of our liues prescribed by God and prefixed by nature and so God hath appointed these Septuarie and Nonarie yeeres as best seeming his wisdome and prouidence These manners of declaration I will not confute for albeit I doe thinke them both in some things most true yet they are too generall and remote to answere and satisfie fully our demaund The difficultie no doubt is exceeding hard and rather I