Speech than profundity of Matters were also long Liv'd As Gorgias Protagoras I socraetes Seneca And certainly as old Men are for the most part Talkative So Talkative Men doe often grow very old For it shewes a Light Contemplation And such as doth not much straine the Spirits 〈◊〉 them But Subtill and Acute and Eager Inquisition shortens Life For it tireth the Spirit and wasteth it And as touching the Motion of the Spirits by the Affections of the Minde thus much Now we will adde certaine other Generall Observations touching the Spirits beside the former Which fall not 〈◊〉 the Precedent Distribution 92 Especiall Care must be taken that the Spirits bee not too often Resolved For 〈◊〉 goeth before Resolution And the Spirit once 〈◊〉 doth not very easily retire or is Condensed Now Resolution is caused by Over-great Labours Over-vehement Affections of the Mind Over-great Sweats Over-great Evacuations Hot Baths And an untemperate and unseasonable use of Venus Also by Over-great Cares and Carpings and Anxious Expectations Lastly by Malignane Diseases and Intolerable Paines and Torments of the Body All which as much as may bee which our Vulga Phyficians also advise must be avoided 93 The Spirits are delighted both with Wonted Things and with New Now it makert wonderfully to the Conservation of the Spirits in 〈◊〉 That wee neither use 〈◊〉 Things to a Satiety and 〈◊〉 Nor New Things before a quick and strong Appetite And therefore both Customes are to be broken off with Judgement and Care before they breed a Fulnesse And the Appetite aster New Things to be restrained for a Time untill it grow more Sharp and jocund And moreover the Life as much as may be so to be ordered That it may have many Renovations And the Spirits by perpetuall Conversing in the same Actions may not wax Dull For though it were no ill 〈◊〉 of Seneca's The Fools doth 〈◊〉 begin to Live Yet this Folly and many more such are good for long Life 94 It is to bee observed 〈◊〉 the Spirits though the Contrary useth to be done That when Men perceive their Spirits to be in a good 〈◊〉 and Healthfull State That which will be seene by the Tranquillitie of their 〈◊〉 and cheerefull 〈◊〉 That they cherish them and not change them But when in a Turbulent and untoward State Which will also appeare by their Sadnesse Lumpishnesse and other Indisposition of their Minde That then they straight overwhelme them and alter them Now the Spirits are contained in the same state By a Restraining of the Affections Temperatenes of Diet Abstinence from 〈◊〉 Moderation in Labour Indifferent Rest and Repose And the Contrary to these do alter and over-whelme the Spirits As Namely Vehe ment Affections Profuse Feastings Immoderate Venus Difficult labours Earnest Studies and prosecutions of Businesse Yet Men are wont when they are Merriest and best disposed then to apply themselves to Feastings 〈◊〉 Labours Endevours Businesses whereas if they have a regard to long Life which may seeme strange they should rather Practise the Contrary For wee ought to 〈◊〉 and preserve good Spirits And for the evill disposed Spirits to discharge and alter them 95 〈◊〉 saith not unwisely That Old Men for the Comforting of their Spirits ought often to remember and 〈◊〉 upon the Acts of their Childhood and Youth Certainly such a Remembrance is a 〈◊〉 of Peculiar 〈◊〉 to every Old Man And therefore it is a Delight to Men to enjoy the Societie of them which have beene brought up together with them And to visit the places of their Education Vespasian did attribute so much to this Matter That when hee was 〈◊〉 hee would by no meanes bee perswaded to leave his Fathers House though but meane Lest bee should lose the wonted Object of his Eyes and the Memory of his child-hood 〈◊〉 besides he would drinke 〈◊〉 Woodden Cup tipped with 〈◊〉 which was his Grandmothers upon Festivall Dayes 96 One Thing above all gratefull to the Spirits 〈◊〉 there be a Continuall Progresse to the more Benigne Therefore wee should lead such Youth and Manhood the our Old Age should find 〈◊〉 Solaces Whereof the 〈◊〉 is Moderate Ease And there fore Old Men in Honourable Places lay violent Hands up on themselves who retire 〈◊〉 to their Ease whereof 〈◊〉 be found an Eminent Example in Cassiodorus who was 〈◊〉 〈◊〉 Reputation amongst the 〈◊〉 Kings of Italy that he 〈◊〉 as the Soule of their 〈◊〉 Afterwards being neare 〈◊〉 yeares of Age he 〈◊〉 himselfe to a 〈◊〉 Where he ended not his 〈◊〉 before he was an 〈◊〉 years old But this Thing 〈◊〉 require two Cautions 〈◊〉 that they drive not off 〈◊〉 their Bodies bee utterly 〈◊〉 out and Diseased For 〈◊〉 such Bodie all Mutation 〈◊〉 to the more Benigne 〈◊〉 Death The other 〈◊〉 they surrender not themselves to a Sluggish Ease But 〈◊〉 they Embrace something which may entertaine their Thoughts and Minde with Contentation In which 〈◊〉 the chiefe Delights are Reading and Contemplation And then the Desires of 〈◊〉 ding and Planting 97 Lastly The same 〈◊〉 Endevour and Labour under taken Cheerefully and with good will doth Refresh 〈◊〉 Spirits But with an 〈◊〉 tion and Vnwillingnesse 〈◊〉 Fret and Deject them 〈◊〉 therefore it conferreth 〈◊〉 long Life Either that a 〈◊〉 hath the Art to institute 〈◊〉 Life so as it may be Free 〈◊〉 Sutable to his owne 〈◊〉 Or else to lay such a Command upon his minde that whatsoever is imposed by Fortune it may rather lead him than drag him 98 Neither is that to be 〈◊〉 ted towards the Government of the Affections That espe ciall care bee taken of 〈◊〉 Mouth of the Stomach Espe cially that it be not too much 〈◊〉 For that part hath a greater Dominion over the Affections Especially the Daily Affections Than either the Heart or Braine Only those Things excepted which are wrought by potent Vapours As in Drunkennesse and Melancholy 99 Touching the Operation upon the Spirits that they may remaine Youthfull and Renew their Vigour thus much Which wee have done the more accurately for that there 〈◊〉 for the most part amongst Physicians and other Authors 〈◊〉 these Operations a deepe silence But especially because the Operation upon the Spirits and their Waxing 〈◊〉 againe is the most Realy and Compendious way to long Life And that for a two-fold Compendiousnesse One because the Spirits work compendiously upon the Body The other because Vpours and the Affections 〈◊〉 compendiously upon the Spirits So as these attaine the end as it were in a right line Other Things rather in lines Circular The Operation upon the Exclusion of the Aire 2. The Historie 1 THe Exclusion of the Aire Ambient tendeth to Length of Life two wayes First for 〈◊〉 the Externall Aire next 〈◊〉 the Native Spirit 〈◊〉 the Aire may be said to 〈◊〉 the Spirit of Man 〈◊〉 conferreth not a little to 〈◊〉 Doth most of all 〈◊〉 upon the Juyces of the 〈◊〉 And hasten the Desiction thereof And 〈◊〉 the Exclusion
Venus An old Man Slow unto it In a young Man the Iuyces of his Bodie are more Roscide In an old Man more Crude and watrish The Spirit in a young Man Plentifull and Boyling In an old man Scarce and Iejune A young Mans Spirit is Dense and Vigorous An old Mans Eager and Rare A young Man hath his Sens's Quicke and Entire An old Man Dull and Decayed A young Mans Teeth are Strong and Entire An old Mans Weak worne and Falling out A young Mans Haire is Coloured An old Mans of what Colour soever it were Gray A young Man hath Haire An old Man Baldnesse A young Mans Pulse is Stronger and Quicker An old Mans more Confused and Slower The Diseases of young Men are more Acute and Curable Of old Men Longer and Hard to Cure A young Mans Wounds soone Close An old Mans Later A young Mans Checkes are of a Fresh Colour An old Mans Pale or with a Black Bloud A young Man is lesse troubled with Rbeumes An old Man More Neither do we know in what Things old Men do improve as touching their Body save only sometimes in Fatnesse Whereof the Reason is soone given Because old Mens Bodies doe neither Perspire well nor assimilate well Now Fatnesse is Nothing else but an Exuberance of Nourishment above that which is voyded by Excrement Or which is perfectly Assimilated Also some old Men improve in the Appetite of Feeding by reason of the Acide Humours Though old Men Disgest worse And all these Things which we have said Physicians negligently enough will referre to the Diminution of the Naturall Heat and Ridicall Moisture Which are Things of no worth for use This is certaine Drinesse in the Comming on of yeares doth foregoe Coldnesse And Bodies when they come to the Top and Strength of Heat doe decline to 〈◊〉 And after that followes Coldnesse 3 Now we are to consider the Affections of the Mind I remember when I was a young Man at Poictiers in France I conversed familiarly with a certaine French-man A witty Young Man but something Talkative Who afterwards grew to bee a very eminent Man Hee was wont to inveigh against the Manners of Old Men And would say That if their Mindes could be seene as their Bodies are they would appeare no lesse deformed Besides being in Love with his owne Wit he would maintaine That the Vices of old Mens Minds had some correspondence and were Paralell to the Imperfections of their Bodies For the Drinesse of their Skin hee would bring in Impudence For the Hardnesse of their Bowels Vnmercifulnesse For the Lippitude of their Eyes an Evill Eye and Envie For the Casting downe of their Eyes and Bowing their Body towards the Earth Atheisme For saith he they looke no more up to Heaven as they were wont For the Trembling of their Members Irresolution of their Decrees and Light Inconstancie For the Bending of their Fingers as it were to catch Rapacitie and Covetousnesse For the Backling of their Knees Fearfulnesse For their Wrinkles Craftinesse and Obliquity And other things which I have forgotten But to be serious A young Man is Modest and Shamefast An old Mans Forehead is Hardned A young Man is full of Bounty and Mercie An old Mans Heart is Brawnie A young Man is affected with a Laudable Emuletion An old Man with a Malignant Envie A young man is inclined to Religion and Devotion by reason of his Fervencie and Inexperience of Evill An old Man Coolerb in Piety through the Coldnesse of his Charity and long Conversation in Evill And likewise through the Difficultie of his Beleefe A young Mans Desires are Vehement An old Mans Moderate A young Man is Light and Moveable An old Man more Grave and Constant A young Man is 〈◊〉 to Liberality and Beneficence and Humanitie An old Man to Covetousnesse Wisdome for his owne selfe and Seeking his owne 〈◊〉 A young Man is Confident and Full of Hope An old Man Diffident and Given to suspect most Things A young Man is Gentle and Obsequious An old Man Froward and Disdainfull A young man is Sincere and Open-Hearted An old Man Cautelous and Close A young Man is given to Desire great Things An old Man to Regard Things Necessary A young Man thinkes well of the Present Times An old Man Preferreth Times-past before them A young Man Reverenceth his Superiours An old Man is more Forward to tax them And many other Things which pertaine rather to Manners than to the present Inquisition Notwithstanding old Men as in some things they improve in their Bodies so also in their Mindes Unlesse they be altogether out of Date Namely That as they are lesse apt for Invention so they excell in Iudgement And prefer Safe Things and Sound Things before Specious Also they improve in Garrulity and Ostentation For they seeke the Fruit of Speech while they are lesse able for Action So as it was not absurd that the Poets fained Old Tithon to be turned into a Grashopper Moveable Canons of the Duration of Life and Forme of Death Canon 1. COnsumption is not caused unlesse that which bet departed with by one Body passeth into another The Explication THere is in Nature no Annihilation or Reducing to Nothing Therefore that which is consumed is either resolved into Aire or turned into some Body Adjacent So wee see a Spider or Fly or Ant in Amber Entombed in a more stately Monument than Kings are to be laid up for Eternitie Although they bee but tender Things and soone dissipated But the mattter is this That there is no Aire by into which they should be resolved And the Substance of the Amber is so Heterogeneous that it receives Nothing of them The like we conceive would be if a Stick or Root or some such thing were Buried in Quicksilver Also wax and Honey and 〈◊〉 have the same Operation but In part only Canon II. THere is in every Tangible body a Spirit Covered and encompassed with the Grosser Parts of the Body And from it all Consumption and Dissolution hath the Beginning The Explication NO Body known unto us here in the Vpper Part of the Earth is without a Spirit Either by Attenuation and 〈◊〉 from the Heat of the Heavenly Bodies Or by some other way For the Concavities of Tangible Things receive not Vaccum But either Aire or the proper Spirit of the Thing And this Spirit where of we speak is not some Vertue or Energie or Act or Trifle But plainly a Body Rare and Invisible Notwithstanding Circumscribed by place Quantitative Reall Neither againe is that Spirit Aire no more than Wine is Water But a Body Rarified of kin to Aire though much different from it Now the Grosser Parts of Bodies being Dull Things and not apt for Motion would last a long time But the Spirit is that which troubleth and plucketh and undermineth them And converteth the Moisture of the Body and whatsoever it is able to disgest into new Spirit And then as well the Prae-existing Spirit of
in an 〈◊〉 marriage Saint Paul the Hermite lived an hundred and thirteen yeares Now hee 〈◊〉 in a Cave His Diet was so slender and strict that was thought almost Impossble to support Humane Nature therewithall He 〈◊〉 his yeares onely in Meditations and Soliloquies yet he was not Illiterate or an 〈◊〉 but Learned Saint 〈◊〉 the first Founder of Monks or as some will have it the Restorer onely 〈◊〉 to an hundred and five yeares of Age A Man Devout and Contemplative Though not unfit for Civil Affaires His Life was Austere and Mortifying Notwithstanding hee lived in kinde of glorious solitude and exercised a Command or he had his Monks under 〈◊〉 And besides many 〈◊〉 and Philosophers 〈◊〉 to visit him as a living mage from which they 〈◊〉 not without some 〈◊〉 Saint Athanasius exceded the Terme of eightie 〈◊〉 A Man of an 〈◊〉 Constancie Commaning Fame and not yeelding 〈◊〉 Fourtune Hee was free towards the Great Ones With he people Gracious and 〈◊〉 Beaten and 〈◊〉 to Oppositions And in 〈◊〉 himself from them out and wise S. Hierome 〈◊〉 the consent of most 〈◊〉 exceeded ninety yeares of Age A man powerfull in is Pen and of a Manly Elequence quence variously learne both in the Tongues and 〈◊〉 Also a Traveller 〈◊〉 that lived strictly towards 〈◊〉 old Age In an estate 〈◊〉 and not dignified hee 〈◊〉 high Spirits And shined 〈◊〉 out of Obscuritie 18 The Popes of Rome are 〈◊〉 Number to this Day 〈◊〉 hundred fortie and one 〈◊〉 so great a Number five one have attained to the Age 〈◊〉 fourscore yeares or upward But in many of the first 〈◊〉 their ful Age was intercepte by the prerogative and 〈◊〉 of Martyrdome Iohn the 〈◊〉 ty three Pope of Rome 〈◊〉 the ninetieth yeare of 〈◊〉 Age A Man of an 〈◊〉 Disposition and one that 〈◊〉 died Noveltie Hee 〈◊〉 many Things some to the Better others onely to the New A great 〈◊〉 of Riches and Treasure Gregorie called the twelfth created in schisme and not fully acknowledged Pope Died at ninetie yeares Of him in respect of his short Papacie wee 〈◊〉 Nothing to make a judgement upon Paul the third lived eightie yeares and one A temperate Man and of a profound wisdome He was Learned an Astrologer and one that tended his Health carefully But after the Example of old Eli the Priest over-Indulgent to his Family Paul the fourth attained to the Age of eightie three yeares A Man of an Harsh Nature and severe Of an Haughtie Minde and Imperious prone to Anger his speech was Eloquent and Ready Gregorie the thirteenth fulfilled the like Age of eightie three yeares An absolute good Man Sound in Minde and Body Politick Temperate full of good workes and an Almes-giver 19 Those that follow are to be more Promiscuous in their order More doubtfull in their faith And more barren of Observation King Arganthonius who reigned at Cadiz in Spaine lived an hundred and thirtie Or as some would have it an hundred and forty yeares Of which he reigned eightie Concerning his Manners Institution of his Life and the Time wherein hee reigned there is a generall Silence Cyniras King of Cyprus Living in the Island then termed the Happie and Pleasant island is affirmed to have attained to an hundred and fifty or sixty yeares Two Latine Kings in Italy the Father and the Son are reported to have lived the one eight hundred the other six hundred yeares But this is delivered unto us by certain Philologists Who though otherwise Credulous enough yet themselves have suspected the Truth of this Matter or rather condemned it Others record some Arcadian Kings to have lived three hundred years The Country no doubt is a place apt for long life But the Relation I suspect to be Fabulous They tell of one Dando in Illyrium That lived without the Inconveniences of old Age to five hundred yeares They tell also 〈◊〉 the Epians a Part of AEtolia That the whole Nation 〈◊〉 them were exceeding long liv'd In so much that many of them were two hundred yeares old And that one principal Man amongst them named Litorius a Man of 〈◊〉 Giant-like Stature could have told three hundred yeares It is recorded that in the Top of the Mountaine 〈◊〉 anciently called Tempsis many of the Inhabitants lived to 〈◊〉 hundred and fiftie yeares We reade that the Sect of the Esseans amongst the Iewes did usually extend their Life to an hundred yeares Now that Sect used a single or Abstemious Diet After the Rule of Pythagoras Apollonius 〈◊〉 exceeded an hundred yeares His Face bewraying no such Age Hee was an Admirable Man Of the Heathens reputed to have something Divine in him Of the Christians held for a Sorcerer In his Diet Pythagoricall A great Traveller Much Renowmed And by some adored as a God Notwithstanding towards the end of his life he was subject to many Complaints against him and Reproaches All which he made shift to escape But lest his Long Life should be imputed to his Pythagoricall Diet and not rather that it was Hereditary his Grandfather before him lived an hundred and thirty yeares It is undoubted that Quintus Metellus lived above an hundred yeares And that after severall Consalships happily administred In his old Age he was made Pontifex Maximus And exercised those Holy Duties full two and twentie yeares In the performance of which Rites his Voice never failed nor his Hand trembled It is most certaine that 〈◊〉 Caesus was very old but his yeares are not extant The most part whereof he passed after he was Blinde Yet this Misfortune no whit softened him but that hee was able to governe a numerous Family a great Retinue and Dependance yea even the Common-wealth it selfe with great Stoutnesse In his extreme old Age he was brought in a Litter into the Senate-House And vehemently disswaded the Peace with Pyrrhus The Beginning of his Oration was very Memorable shewing an Invincible Spirit and strength of Minde I have with great Griefe of Minde Fathers Consript these many yeares borne my Blindnesse But now I could wish that I were Deafe also when I heare you speake to such Dishonourable Treaties Marcus Perpenna lived ninety eight yeares Surviving all those whose Suffrages he had gathered in the Senate House being Consul I meane all the Senators at that time As also all those whom a little after being Censour hee chose into the Senate Seven only being excepted Hiero King of Sicely in the time of the second Punick Warre Lived almost an hundred yeares A Man Moderate both in his Government and in his Life A Worshipper of the Gods and a Religions Conserver 〈◊〉 Friendship Liberall and constantly Fortunate Statilia descended of a Noble Family in the Dayes of 〈◊〉 Lived ninety nine yeares 〈◊〉 the Daughter of Ofilius an hundred and Fifteene Xenophilus an Ancient Philosopher of the Sect of Pythagoras attained to an hundred and six yeares Remaining Healthfull and vigorous in his old Age And Famous amongst the Vulgar for his Learning
the Body and humbleth the spirits no marvel if an extraordinary length of life doe follow Such as was that of Paul the 〈◊〉 Simeon Stilita the 〈◊〉 Anchorite And of many other Hermites and Ancherites 48 Next unto this is the Life led in good letters Such as was that of Philosophers Rhetoricians Grammarians This life is led also in feisure And in those Thoughts which seeing they are severed from the Affaires of the world bite not But rather delight through their Varietie and Impertinencie They live also at their pleasure Spending their Time in such Things as like them best And for the most part in the company of young Men which is ever the most cheerefull But in Philosophies there is great Difference betwixt the Sects as touching long Life For those Philosophies which have in them a Touch of Superstition and are conversant in High Contemplations are the best As the Pythagoricall and Platonick Also those which did institute a perambulation of the world And considered the Varietit of Naturall Things And had Retchlesse and High and Magnanimous Thoughts As of Infinitum of the Stars of the Heroicall Vertues and such like were good for lengthening of Life Such were those of 〈◊〉 Philolaus Xenophanes the Astrologians and Stoicks Also those which had no profound speculation in them But discoursed calmly on both sides out of common sense and the Received Opinions without any shapr Inquisition were likewise Good Such were those of Carneades and the Academicks Also of the Rhetoricians and Grammarians But contrarily Philosophies conversant in perplexing subtilties And which pronounced peremptorily And which examined and 〈◊〉 all Things to the Scale of Principles Lastly which were Thornie and Narrow were Evill Such were those commonly of the Peripateticks and of the Schoolemen 49 The Countrie Life also is well fitted for long Life It is much abroad and in the open Aire It is not slothfull but ever in Employment It Feedeth upon Fresh Cates and unbought It is without Cares and Envie 50 For the Militar Life wee have a good opinion of that whilest a Man is young Certainly many excellent 〈◊〉 riers have beene long liv'd Corvinus Camillus 〈◊〉 Agesilaus with others 〈◊〉 Ancient and Moderne No doubt it furthereth long life to have all Things from our youth to our Elder Age Mend and Grow to the Better That a youth full of Crosses may minister sweetnesse to our Old Age. Wee conceive also that 〈◊〉 Affections inflamed with a Desire of Fighting and Hope of Victorie doe infuse such a Heat into the Spirits as may be profitable for long Life Medicines for long Life THe Art of Physick which we now have lookes no further commonly than to Conservation of Health and Cure of Diseases As for these Things which tend properly to long Life there is but slight mention and by the way onely notwithstanding we will propound those Medicines which are Notable in this Kinde I 〈◊〉 those which are called Cordials For it is consonant to Reason that those Things which being taken in Cures doe defend and fortifie the Heart or more truly the Spirits against Poysons and Diseases Being transferred with judgement and choice 〈◊〉 Diet should have a good effect in some sort towards the prolonging of Life This wee will doe not heaping them promiscuously together as the manner is but selecting the best 1 Gold is given in three Formes Either in that which they call Aurum potabile Or in Wine wherein Cold hath beene quenched Or in Gold in the Substance such as are Leafe Gold and the Filings 〈◊〉 Gold As for Aurum 〈◊〉 it is used to bee given in desperate or dangerous Diseases And that not without good successe But wee suppose that the Spirits of the Salt by which the Gold is dissolved doe rather minister that vertue which is found in it than the Gold it selfe Though this Secret be wholly suppressed Now if the Body of Gold could be opened without these Corrosive waters Or by these Corrosive Waters so the venemous Qualitie were wanting well washed wee conceive it would bee no unprofitable Medicine 2 Pearles are taken either in a fine powder or in a certaine Masse or Dissolution by the Juyce of sowre and new Limons And they are given sometimes in Aromaticall Confections sometimes in Liquour The Pearle no doubt hath some affinitie with the Shell in which it groweth And may be of the same qualitie with the Shels of Crey-Fishes 3 Amongst the Transparent precious Stones two onely are accounted Cordiall The Emeraud and the 〈◊〉 which are given under the same Formes that the Pearles are Save only that the Dissolutions of them as farre as wee know are not in use But wee suspect these Glassy Iewels left they should be cutting Of these which we have mentioned how farre and in what manner they are helpfull shall be spoken 〈◊〉 4 Bezear Stone is of approved Vertue For refreshing the Spirits and procuring a gentle sweat As for 〈◊〉 Horne it hath lost the Credit with us yet so as it may keep Rank with Harts Horne And the Bone in the Heart of a Hart And Ivorie And such like 5 Amber Grise is one of the best to appease and Comfort the Spirits Hereafter follow the Names onely of the Simple Cordials seeing their Vertues are sufficiently knowne Hot. Cold. Saffron Nitre Folium Indum Roses  Violets Lignum Aloes Straw-berrie leaves Citron-Pill or Rinde Straw-berries Balme Iuyce of sweet Limons Basill  Clove Gilly-Flowers Iuyce of sweet Orenges Orenge Flowers Iuyce of Permaines Rosemarie Borrage Mint Buglosse Betony Burnet Carduus Benedictus Sanders  Camphire Seeing our Speech now is of those Things which may be transferred into Diet All Hot Waters And Chymicall Oyles which 〈◊〉 a certaine Trifler saith are under the Planet Mars And have a Furious and Destructive Force As also all Hot and Biting Spices Are to be rejected And a Consideration to bee had how Waters and Liquours may bee made of the Former Simples Not those Phlegmatick Distilled Waters Nor againe those Burning Waters of Spirit of Wine But such as may be more temperate and yet lively and sending forth a Benigne Vapour 6 Wee make some Question touching the Frequent Letting of Bloud whether it conduceth to long Life or no And wee are rather in the Opinion that it doth if it be turned into an Habit and other Things be well disposed For it letteth out the old Juyce of the Body and bringeth in new 7 We suppose also that some Emaciating Diseases well cured doe profit to long Life For they yeeld New Juyce the old being consumed And as he saith To recover a sicknesse is to renew youth Therefore it were good to make some Artificiall Diseases which is done by strict and Emaciating Diets Of which wee shall speak hereafter The Intentions HAving finished the Inqusition according to the Subjects As Namely of Inanimate Bodies Vegetables Living Creatures Man Wee will now come nearer to the Matter and order our Inquisition by certaine
rightly bee referred to the Condensation of the Spirits For it is a kinde of Henbane And manifestly troubles the Head as Opiates doe 28 There are sometimes Humours engendred in the Bodie which are as it were Opiate themselves As it is in some kinde of Melancholies With which if a Man be affected it is a signe of very Long Life 29 The Simple Opiates which are also called Stupefactives are these Opium it self which is the Juyce of Poppy Both the Poppies as well in the Herb as in the Seed Henbane Mandrake Hemlock Tobacco Night-shade 30 The Compound 〈◊〉 are Treacle Mitbridate Trifera Ladanum Paracelsi Diacodium Diascordium Philonium Pills of Hounds-Tongue 31 From this which hath been said certaine Designations or Councels may be deduced for the Prolongation of Life according to the present Intention Namely of 〈◊〉 the Spirits by Opiates 32 Let there be therfore every yeare from Adult yeares of Youth an Opiate Diet Let it bee taken about the end of May Because the Spirits in Summer are more Loose and Attenuated And there is lesse Danger from Cold Humours Let it bee some Magistrall Opiate weaker than those that are commonly in use both in rtspect of a smaller Quantity of Opium and of a more sparing mixture of extreme Hot Things Let it be taken in the Morning betwixt sleeps The Fare for that time would bee more simple and sparing than or linary without Wine or Spices or Vaporous Things This Medicine to be taken onely each Other Day And to bee continued for a Fortnight This Designation in our Judgement comes home to the Intention 33 Opiates also may bee taken not onely by the Mouth but also by Fumes But the Fumes must bee such as may not move the Expulsive Facultie too strongly nor force downe Humours But only taken in a Weft may worke upon the Spirits within the Braine And therefore a Suffumigation of Tobacco Lignum Alce Rose-Mary Leaves dr ed and a little Myrrhe snuffed up in the Morning at the Mouth and Nosthrils would bee very good 34 In Grand Opiaces Such as are Treacle Mithridate and the rest It would not bee amisse especially in Youth to take rather the Distilled Waters of Them than themselves in their Bodies For the Vapour in Distilling doth rise But the Heat of the Medicine commonly 〈◊〉 Now Distilled Waters are good in those vertues which are conveyed by Vapours In other Things but weake 35 There are Medicines which have a certaine weak and hidden Degree And therefore safe Toan Opiate Vertue These send froth a Slow 〈◊〉 Copious Vapour but not 〈◊〉 as Opiates doe Therefore they put not the Spirits to 〈◊〉 Notwithstanding they congregate them and somewhat thicken them 36 Medicines in Order to Opiates ate Principally Saffron Next Folium Indum Amber-Grise Coriander-Seed prepared Amomum and 〈◊〉 Lignum-Rhodium Orenge-Flower Water And much more the infusion of the same Flowers new gathered in Oyle of Almonds Nutmegs pricked full of Holes and macerated in Rose water 37 As Opiates are to be taken very sparingly and at certaine times as was said So these Secundaries may be taken familiarly and in our daily Diet And they will be very effectuall to prolongation of life Certainly an Apothecarie of Calecute by the use of Amber is said to have lived 〈◊〉 hundred and sixtie yeares And the Noble Men of Barbarie through the use thereof are certified to be very long liv'd whereas the meane people are but of short life And our Ancestours who were longer liv'd than wee did use Saffron much In their Cakes Broathes and the like And touching the first way of Condensing the Spirits by Opiates and the Subordinates thereto thus much 38 Now we will inquire of the second way of Condensing the Spirits by Cold. For the proper worke of Cold is Condensation And it is done without my Malignitie or adverse Qualitie And therefore it is a fafer Operation than by Opiates Though somewhat lesse powerfull if it bee done by Turnes only as Opiates are But then againe because it may bee used familiarly and in our daily Diet with Moderation It is much more powerfull for the Prolongation of Life than by Opiates 39 The Refrigeration of the Spirits is effected three wayes Either by Respiration or by 〈◊〉 or by Aliment The first is the best but in a sort out of our power The second is potent but yet ready and at hand The third is weake and somewhat about 40 Aire cleare and pure And which hath no Fogginesse in it before it bee received into the Lungs And which is least exposed to the Sun-beames Condenseth the Spirits best Such is found either on 〈◊〉 Tops of Drie Mountaines or in 〈◊〉 open to the windes and yet not without some shade 41 As 〈◊〉 Refrigeration and 〈◊〉 of the Spirits by Vapours The Root of this Operation wee place in Nitre As a Creature purposely made and chosen for this end Being thereunto lead and perswaded by these Arguments 42 Nitre is a kinde of Coole Spice This is apparent to the sense it selfe For it bites the Tongue and Palate with Cold as Spices doe with Heat And it is the onely Thing as 〈◊〉 as wee know that hath this propertie 43 Almost all cold Things which are cold properly and not by Accident as Opium is are poore and jejune of Spirit Contrarily Things full of Spirit are almost all Hot Only Nitre is found amongst Vegetables which 〈◊〉 with Spirit and yet is Cold. As for Camphire which is full of Spirit and yet performeth the Actions of Cold it cooleth by Accident onely As namely for that by the Thinnesse thereof without Acrimonie it helpeth Perspiration in In flammations 44 In Congealing and Freezing of Liquours which is latel growne into use By Laying Snow and Ice on the Outside of the Vessell Nitre is also added And no doubt it exciteth and 〈◊〉 the Congelation It is 〈◊〉 that they use also for this worke ordnarie Bay-salt which doth rather give Activitie to the Coldnesse of the Snow than coo'e by it selfe But as I have 〈◊〉 in the Hotter Regions where snow fals not the Congealing is wrought by Nitre alone But this I can not certainly affirme 45 It is affirmed that 〈◊〉 which consisteth principally of Nitre being taken in drink doth conduce to Valour And that it is used oftentimes by Mariners and Souldiers before they begin their Battels as the Turks doe Opium 46 Nitre is given with good successe in Burning Agues and Pestilentiall Fevers to mitigate and Bridle their per. nicious Heats 47 It is most manifest that 〈◊〉 in Gunpowder doth mightily abhorre Flame From whence is caused that Horrible Crack and Puffing 48 Nitre is found to bee as it were the Spirit of the Earth For this is most certaine That any Earth though pure and unmixt with Nitrous Matter if it bee so laid up and covered that it be free from the Sun-beames and putteth forth no Vegetable will gather Nitre even in good Abundance By which it is clear That the
leisure to turne to sowrenesse which is a kind of Putrefaction 13 But in extreme old Age such a preparation of Meats is to be made as may be almost in the Middle-way to Chylus And touching the Distillations of Meats they are meere Toyes For the Nutritive part at least the best of it doth not ascend in Vapours 14 The Incorporating of 〈◊〉 and Drink before they meet in the Stomach is a Degree to Chylus Therefore let Chickens or Pertridges or 〈◊〉 or the like bee taken And boiled in Water with a little Salt Then let them be cleansed and dried Afterward let them be infused in Must or Ale before it hath done working with a little Sugar 15 Also Gravies of Meat and Mincings of them small well seasoned Are good for old Persons And the rather for that they are destituted of the Office of their Teeth in chewing which is a principall kinde of preparation 16 And as for the Helps of that Defect Namely of the Strength of Teeth to grinde the Meat There are three Things which may conduce thereunto First that New Teeth may put forth That which seemes al together Difficult and cannot bee accomplished without an Inward and powerfull Restauration of the Body Secondly that the Iawes be so confirmed by due Astringents that they may in some sort supply the office of the Teeth which may possibly bee effected Thirdly that the Meat bee so prepared that there shall be no need of chewing which Remedy 〈◊〉 ready and at Hand 17 We have some Thought also touching the Quantitie of the Meat and Drinke That the same taken in larger Quantitie at some times is good for the Irrigation of the Body Therefore both Greas Feastings and Free Drinkings are not altogether to be inhibited And touching the Operation upon the Aliments and the Preparation of them thus much The Operation upon the Last Act of Assimilation 8. TOuching the last Act of Assimilation unto which the three Operations immediately preceding chiefly tend our Advice shall be briefe and single And the Thing it selfe rather needs Explication than any various Rules 1 IT is certaine that all Bodies are endued with some Desire of Assimilating those things which are next them Tuis the Rare and Pneumaticall Bodies As Flame Spirit Airt performe generously and with Alacritie On the contrary those that carrie a Grosse and Tangible Bulke about them Doe but weakly In regard that the Desire of Assimilating other Thing is bound in by a stronger Desire of Rest and Containing themselves from Motion 2 Againe it is certaine That that Desire of Assimilating being bound as wee said in a Grosse Body and made 〈◊〉 Is somewhat freed and stirred up by the Heat and Neighbouring Spirit So that it is then Actuated which is the onely cause why Inanimates Assimilate not and Animates 〈◊〉 3 This also is certaine That the Harder the Consistence of the Body is the more doth that Body stand in need of a Greater Heat to prick forward the Assimilation Which fals out ill for old Men because in them the Parts are more Obstinate and the Heat weaker And therefore either the Obstinacie of their Parts is to be softned or their Heat increased And as touching the Malacissation or Mollifying of the Members we shall speak afterward Having also formerly propounded many Things which pertaine to the prohibiting and preventing of this kinde of Hardnesse For the other touching the Increasing of the Heat wee will now deliver a single precept After wee have first assumed this Axiome 4 The Act of Assimilation which as we said is excited by the Heat circumfused in a Motion exceeding Accurate Subtile and in Little Now all such Motions doe then come to their Vigour when the Locall Motion wholly ceaseth which disturbeth it For the Motion of Separation into Homogeneall parts which is in Milke That the Creame should swim above and the Whey sink to the bottome will never work if the Milk bee never so little agitated Neither will any Puterfaction proceed in Water or Mixt Bodies if the same be in Continuall Local Motion So then from this Assumption we will conclude this for the present Inquisition 5 The Act it selfe of Assimilation is chiefly accomplished in Sleepe and Rest Especially towards the Morning the Distribution being finished Therefore we have nothing else to advise but that Men keep Themselves Hot in their Sleepe And further that towards the Morning there be used some Annointing or Shirt 〈◊〉 with Oyle such as may gently stir up Heat And after that to fall asleep again And touching the Last Act of Assimilation thus much The Operation upon the Inteneration of that which begins to be Arified Or the Malacissation of the Body 9. WEe have inquired formerly touching the Inteneration from within 〈◊〉 is done by many Windings 〈◊〉 Circuits as well of 〈◊〉 as of Detaining the Spirit from Issuing forth 〈◊〉 therefore is accomplished Slowly Now we are to inquire touching that Inteneration which is 〈◊〉 without And is effected as 〈◊〉 were Suddenly Or touching the Malacissation and 〈◊〉 of the Body The Historie 1 IN the Fable of Restoring Pelias to Youth againe Medea when the Faigned to doe it 〈◊〉 this way of 〈◊〉 the same That the 〈◊〉 Mans Body should be cut into severall Peeces And 〈◊〉 Boyled in a Cauldron with certaine Medicaments There may perhaps some 〈◊〉 bee required to this Matter But the Cutting into 〈◊〉 is not needfull 2 Notwithstanding this Cuting into Peeces seemes in some sort to be usefull Not 〈◊〉 a Knife but with Judgement For whereas the Consistence of the Bowels and 〈◊〉 is very divers It is needfull that the Inteneration of them both be not effected the same way But that there be a Cure designed of each in particular Besides those Things which pertaine to the Inteneration of the whole Masse of the Bodie Of which notwithstanding in the first place 3 This Operation if perhaps it bee within our power is most likely to bee done by Baths Vnctions and the like Concerning which these Things that follow are to be observed 4 We must not be too forward in Hoping to Accomplish this matter from the Examples of those Things which we see done in the Imbibitions and Macerations of Inanimates By which they are intenerated whereof we introduced some Instances before For this kinde of Operation is more Easie upon Inanimates Because they attract and suck in the Liquour But upon the Bodies of Living Creatures it is Harder Because in them the Motion rather tendeth outward and to the Circumference 5 Therefore the Emollient Baths which are in use doe little good but on the contrary hurt Because they rather draw forth than make entrance And resolve the Structure of the Body rather than consolidate it 6 The Baths and Vnctions which may serve to the present Operation Namely of Intenerating the Body truly and really ought to have three properties 7 The First and Principall is That they consist of those Things which in their Whole Substance are
into the Lungs and to take in new Scarce the third part of a Minute 16 Againe the Beating of the Pulse And the Motion of the Systole and Diastole of the Heart are three times quicker than that of Breathing Insomuch that if it were possible that that Motion of the Heart could be stopped without stopping the Breath Death would follow more speedily thereupon than by Strangling 17 Notwithstanding Vse and Custome prevaile much in this Naturall Action of Breathing As it is in the Delian Divers and Fishers for Pearle who by long use can hold their Breaths at least ten times longer than other Men can doe 18 Amongst Living Creatures even of those that have Lungs there are some that are able to hold their Breaths a long time and others that cannot hold them so long According as they need more or lesse Refrigeration 19 Fishes need lesse Refrigeration than Terrestriall Creatures yet some they need and take it by their Gils And as Terrestriall Creatures cannot beare the Aire that is too Hot or too Close So Fishes are suffocated in waters if they be totally and long Frozen 20 If the Spirit be assaulted by another Heat greater than it selfe it is dissipated and destroyed For if it cannot beare the proper Heat without Refrigeration much lesse can it beare another Heat which is farre stronger This is to bee seene in Burning Fevers where the Heat of the Putrified Humours doth exceed the Native Heat Even to Extinction or Dissipation 21 The Want also and Use of Sleepe is referred to Refrigeration For Motion doth attenuate and 〈◊〉 the Spirit And doth sharpen and increase the Heat thereof Contrarily Sleepe settleth and restraineth the Motion and Gadding of the same 〈◊〉 though Sleepe doth strengthen and advance the Actions 〈◊〉 the Parts and of the livelesse Spirits and all that Motion which is to the Circumference of the Body yet it doth in great part quiet and still the proper Motion of the Living Spirit Now Sleepe regularly is due unto Humane Nature once within Foure and Twentie Houres And that for Six or Five Houres at the least Though there are even in this kinde sometimes Miracles of Nature As it is recorded of Mecaenas that he slept not for a long time before his Death And as touching the Want of Refrigeration for Conserving of the Spirit thus much 22 As concerning the third Indigence Namely of Aliment It seemes to pertaine rather to the Parts than to the Living Spirit For a Man may easily beleeve that the Living Spirit 〈◊〉 in Identitie Not by succestion or Renovation And as for the 〈◊〉 Soule in Man it is above all question That it is no engendred of the Soule of the Parents Nor is repaired Nor can dye They speake of the Naturall Spirit of living Creatutes And also of Vegetables which differs from that other Soule essentially and formally For out of the Confusion of these that same Transmigration of Soules and Innumerable other Devices of Heathens and Hereticks have proceeded 23 The Body of Man doth regularly require Renovation by Aliment every day And Body in Health can scarce endure Fasting three dayes together Notwithstanding Use and Custome will doe much even in this Case But in Sicknesse Fasting is lesse grievous to the Body Also Sleepe doth supply somewhat to Nourishment And on the other side Exercise doth require it more abundantly Likewise there have some beene found who have susteined themselves almost to a Miracle in Nature a very long time without Meat or Drink 24 Dead Bodies if they bee not intercepted by Putrefaction will subsist a long time without any Notable Absumption But Living Bodies not above three dayes as wee said unlesse they be repaired by Nourishment rishment which sheweth that quick Absumption to bee the work of the Living Spirit which either repaires it selfe or puts the Parts into a Necessitie of being repaired Or both This is testified by that also which was noted a little before Namely that Living Creatures may subsist somewhat the longer without Aliment if they Sleepe Now Sleepe is Nothing else but a Reception and Retirement of the Living Spirit into it selfe 25 An abundant and continuall Effluxion of Bloud which sometimes happeneth in the Hemorrhoides sometimes in Vomiting of Bloud the Inward Veines being unlocked broken sometimes by Wounds Causeth sudden Death In regard that the Bloud of the Veines ministreth to the Arteries And the Bloud of the Arteries to the Spirit 26 The Quantitie of Meat and Drink which a Man eating two Meales a day receiveth into his Body is not small Much more than he voideth againe either by Stoole or by Urine or by Sweating You will say No marvell Seeing the Remainder goeth into the Juyces and Substance of the Body It is true But consider then that this Addition is made twice a day and yet the Body aboundeth not much In like manner though the Spirit be repaired yet it growes not Excessively in the Quantitie 27 It doth no good to have the Aliment ready in a Degree removed But to have it of that Kinde And so prepared and supplied that the Spirit may work upon it For the Staff of a Torch alone will not maintaine the Flame unlesse it be fed with wax Neither can Men live upon Herbs alone And from thence comes the Inconcoction of old Age That though there bee Flesh and Bloud yet the Spirit is become so Penurious and Thin And the Juyces and Bloud so Heartlesse and Obstinate that they hold no proportion to Alimentation 28 Let us now cast up the Accounts of the Needs and Indigences according to the Ordinarie and Usuall Course of Nature The Spirit hath need of Opening and Moving it selfe in the Ventricles of the Braine and Nerves even continually Of the Motion of the Heart every Third part of a Moment Of Breathing every Moment Of Sleepe and Nourishment once within three Dayes Of the Power of Nourishing commonly till Eighty yeares bee past And if any of these Indigences bee neglected Death ensueth So there are plainly three Porches of Death Destitution of the Spirit In the Motion In the Refrigeration In the Aliment It is an Errour to think that the Living Spirit is perpetually generated and extinguished as Flame is And abideth not any notable time For even Flame it selfe is not thus out of his owne proper Nature But because it liveth amongst Enemies For Flame within Flame endureth Now the Living Spirit liveth amongst Friends and all due Obsequiousnesse So then as Flame is a Momentany Substance Aire a Fixed Substance The Living Spirit is betwixt both Touching the Extinguishing of the Spirit by the Destruction of the Organs which is caused by Diseases and Violence 〈◊〉 inquire not now As wee foretold in the Beginning Although that also endeth in the same three Porches And touching the Forme of Death it selfe thus much 29 There are two great Forerunners of Death The one sent from the Head the other from the Heart 〈◊〉 and the Extreme Labour of the Pulse
For as for the Deadly Hiccough it is a Kinde of 〈◊〉 But the Deadly Labour of the Pulse hath that unusuall Swiftnesse Because the Heart at the point of Death doth so tremble that the Systole and Diastole thereof are almost consounded There is also conjoyned in the Pulse aweaknesse and Lownesse and oftentimes a great Intermission Because the Motion of the Heart faileth And is not able to rise against the Assault stoutly or constantly 30 The Immediate preceding Signes of Death are Great Vnquietnesse and Tossing in the Bed Fumbling with the Hands Catching and Grasping hard Gnashing with the Teeth Speaking hollow Trembling of the Neather Lip Palenesse of the Face The Memory confused Speechlesnesse Cold Sweats The Body shooting in Length Lifting up the White of the Eye Changing of the whole Visage As the Nose sharp Eyes Hollow Cheekes fallen Contraction and Doubling of the Tongue Coldnesse in the Extreme Parts of the Body In some shedding of Bloud or Sperme Shriking Breathing thick and short Falling of the Neather Chap And such like 31 There follow Death A Privation of all Sense and Motion As well of the Heart and Arteries As of the Nerves and Joynts An Inability of the Body to support it selfe uprigh Stifnesse of the Nerves and Parts Extreme Coldnesse of the whole Body After a little while Patrefaction and Stinking 32 Eeles Serpents and the Insecta will move a long time in every part after they are cut asunder Insomuch that Countrey People think that the Parts strive to joyne together againe Also Birds will flutter a great while after their Heads are pulled off And the Hearts of Living Creatures will pant a long time after they are plucked out I remember I have seene the Heart of one that was bowelled As suffering for High Treason That being cast into the Fire leaped at the first at least a Foot and Halfe in Heighth And after by degrees lower and lower For the space as we rememher ber of seven or eight Minutes There is also an ancient and credible Tradition of an Oxe Lowing after the 〈◊〉 were plucked out But there is a more certaine Tradition of a Man who being under the Executioners Hand for High Treason After his Heart was plucked out and in the Executioners Hand Was heard to utter three or foure words of Prayer which therefore we said to be more credible than that of the Oxe in Sacrifice Because the Friends of the partie suffering do usually give a Reward to the Executioner To dispatch his Office with the more speed That they may the sooner bee rid of their Paine But in Sacrifices wee see no Cause why the Priest should bee so speedy in his Office 33 For Reviving those againe which fall into sudden Swownings and Catalepses or Astonishments In which Fits many without present Help would utterly expire These Things are used Putting into their Mouths water distilled of Wine which they call Hot Waters and Cordiall Waters Bending the Body Forwards Stopping the Mouth and Nosthrils hard Bending or Wringing the Fingers Pulling the Haires of the Beard or Head Rubbing of the Parts especially the Face and Legs sudden Casting of Cold Water upon the Face shreeking out aloud and suddenly Putting Rose-water to the Nosthrils with Vinegar in Faintings Burning of Feathers or Cloth in the Suffocation of the Mother But especially a Frying Pan heated red hot is good in Apoplexies Also a Close Embracing of the Body hath helped some There have beene many Examples of Men in shew Dead Either laid out upon the Cold Floare Or carried sorth to 〈◊〉 Nay of some Buried in the Earth which notwithstanding have lived againe which hath beene found in those that were buried The Earth being afterwards opened By the Bruising and Wounding of their Head through the strugling of the Body within the Coffin Whereof the most Recent and Memorable Example was that of Ioannes Scotus Called the Subtile and a Schooleman who being digged up againe by his Servant unfortunately absent at his Buriall And who knew his Masters Manner in such Fits Was found in that State And the like happended in our Dayes in the Person of a Player buried at Cambridge I remember to have heard of a certaine Gentleman That would needs make Triall in Curiositie what men did feele that were hanged So hee fastened the Cord about his Necke raising himselfe upon a Stoole and then letting himselfe fall Thinking it should bee in his power to recover the Stoole at his pleasure which he failed in But was helped by a Friend then present He was asked afterward what he felt He said Hee felt no paine But first he thought he saw before his Eyes a great Fire and Burning Then hee thought he saw all Black and Darke Lastly it turned to a pale Blew or Sea-water-Greene which Colour is also often seene by them which fall into Snownings I have heard also of a Physician yet Living Who recovered a Man to Life which had hanged Himselfe And had hanged halfe an Houre By Frications and Hot Baths And the same Physician did professe that he made no doubt to recover any Man that had hanged so long so his Neck were not broken with the first Swing The Differences of Youth and Old Age. 1 THe Ladder of Mans Bodie is this To be Conceived To be Quickned in the Wombe To bee Borne To Sucke To be Weaned To Feed upon Pap To Put forth Teeth the First time about the Second yeare of Age To Begin to goe To Begin to speake To Put forth Teeth the Second time about seven years of Age To come to Pubertie about twelve or fourteene yeares of Age To be Able for Generation and the Flowing of the Menstrua To have Haires about the Legges and Arme-holes To Put forth a Beard And thus long and sometimes later to Grow in Stature To come to full years of Strength and Agility To grow Gray and Bild The Ceasing of the Menstrua and Ability to Generation To grow Decrepit and a Monster with Three Legs To Die Meane while the Mind also hath certaine Periods But they cannot be described by yeares As to decay in the Memory and the like Of which hereafter 2 The Differences of Youth and Old Age are these As Young Mans Skin is Smooth and Plaine An Old Mans Dry and Wrinkled Especially about the Forchead and Eyes A young Mans Flesh is Tender and Soft An old Mans Hard A young Man hath Strength and Agilitie An old Man feeles Decay in his Strength and is Slow of Motion A young Man hath good Disgestion An old Man Bad A young Mans Bowells are Soft and Succulent An old Mans Sale and Parched A young Mans Body is Erect and Straight An Old Mans Bowing and Crooked A young Mans Limbs are steady An old Mans Weake and Trembling The Humors in a young Man are Cholerick and his Bloud inclined to Heat In an old Man Phlegmatick and Melancholick and his Bloud inclined to Cold nesse A young Man Readie for the Act of
Rarity For the more Rare the Bodies be the more doe they suffer Themselves to be thrust into small and narrow Passages For Water will goe into a passage which Dust will not goe into And Aire which Water will not goe into Nay Flame and Spirit which Aire will not goe into Notwithstanding of this Thing there are some Bounds For the Spirit is not so much transported with the Desire of Going forth that it will suffer it selfe to be too much discontinued Or be driven into over-strait pores and passages And therefore if the Spirit bee encompassed with an Hard Body Or else with an Vnctuous and Tenacious which is not easily divided it is plainly Bound and as I may say imprisoned And layeth downe the Appetite of Going out Wherefore wee see that Metals and Stones require a long Time for their Spirit to goe forth Unlesse either the Spirit bee excited by the Fire Or the Grosser Parts bee dissevered with Corroding and Strong waters The like Reason is there of Tenacious Bodies Such as are Gums Save only that they are melted by a more gentle Hear And therefore the 〈◊〉 of the Body hard a Close and Compact skin and the like which are procured by the Drynesse of the Aliment and by Exercise and by the Coldnesse of the Aire Are good for long Life Because they detaine the Spirit in close Prison that it goeth not forth Canon XVI IN Oyly and Fat Things the Spirit is detained willingly though they be not Tenacious The Explication THe Spirit if it be not irritated by the Antipathy of the Body enclosing it Nor fed by the over-much Likenesse of that Body Nor sollicited or invited by the Externall Body It makes no great stir to get out All which are wanting to Oyly Bodies For they are neither so pressing upon the Spirits as Hard Bodies Nor so Neare as Watry Bodies Neither have they any good Agreement with the Aire Ambient Canon XVII THe Speedy flying forth of the Watry Humour conserves the Oyly the longer in his Being The Explication WE said before that the Watry Humours as being Consubstantiall to the Aire flye forth soonest The Oyly later as having small Agreement with the Aire Now whereas these two Humours are in most Bodies it comes to passe that the watry doth in a sort betray the Oyly For that Issuing forth insensibly carrieth this together with it Therefore there is Nothing that more furthereth the Conservation of Bodies than a gentle Drying of them which causeth the Watry Humour to expire and inviteth not the Oyly For then the Oyly enjoyeth the proper Nature And this tendeth not only to the Inhibiting of Putrefaction Though that also followeth but to the Conservation of Greennesse Hence it is that Gentle Frications and Moderate Exercises causing rather Perspiration than Sweating conduce much to long Life Canon XVIII AIre excluded conftrreth to long Life if 〈◊〉 Inconveniences be avoyded The Explication WEe said a little before That the Flying forth of the Spirit is a Redoubled Action From the Appetite of the Spirit and of the Aire And therefore if either of these bee taken out of the way there is not a little galned Notwithstanding divers Inconveniences follow hereupon Which how they may bee prevented wee have shewed in the second of our ten Operations Canon XIX YOuthfull Spirits iuserted into an Old Body might soone 〈◊〉 Natures Course back againe The Explication THe Nature of the Spirits is as the uppermost wheele which turneth about the other wheeles in the Body of Man And therefore in the Intention of Long Life that ought to be first placed Hereunto may bee added That there is an Easier and more Expedite way to alter the Spirits than to other Operations For the Operation upon the Spirits is twofold The one by Aliments which is Slow and as it were about The other and that Twofold which is sudden and goeth directly to the Spirits Namely by Vapours or by the Affections Canon XX. JUyces of the Body Hard and Roscide are good for long Life The Explication THe Reason is plaine Seeing wee shewed before That Hard Things and Oyly or Roscide are hardly dissipated Notwithstanding there is this Difference As wee also noted in the Tenth Operation That Iuyce somewhat Hard is indeed lesse Dissipable but then it is withall lesse Reparable Therefore a Convenience is interlaced with an Inconvenience And for this Cause no wonderfull Matter will be atchieved by this But Roscide Iuyce will admit both Operations Therefore this would be principally 〈◊〉 Canon XXI WHatsoever is of Thin Parts to penetrate And yet hath no Acrimonie 〈◊〉 〈◊〉 Begetteth Roscide Juyces The Explication THis 〈◊〉 is more Hard to Practise than to understand For it is 〈◊〉 Whatsoever 〈◊〉 well but yet with a sting or 〈◊〉 As doe all Sharp and Soure Things It leaveth behinde 〈◊〉 wheresoever it goeth some Mark or Print of Drynesse 〈◊〉 Cleaving So that it 〈◊〉 the Iuyces and 〈◊〉 the parts Contrarily whatsoever Things penetrate through their Thinnesse meerly as it were by stealth and by way of Insinuation without violence They bedew and water in their passage Of which sort wee have recounted many in the fourth and seventh Operations Canon XXII ASsimilation 〈◊〉 best 〈◊〉 when all Locall Motion is suspended The Explication THis Canon we have sufficiently explained in our Discourse 〈◊〉 the 〈◊〉 〈◊〉 Canon XXIII ALIMENTATION from without at least some other way than by the Stomach is most profitable for long Life if it can be done The Explication WE see that all Things which are done by Nutrition aske a long time But those which are done by Embracing of the like As it is in Infusions require no long time And therefore Alimentation from without would be of principall use And so much the more because the 〈◊〉 of 〈◊〉 decay in old Age So that if there could be some Auxiliary Natritions By Bathings Vnctions or else by Clysters These Things in Conjunction might doe much which Single are lesse Available Canon XXIIII WHere the Concoction is weake to thrust forth the Aliment There the outward Parts should be strengthened to call forth the Aliment The Explication THat which is propounded in this Canon is not the same Thing with the former For it is one Thing for the Outward Aliment to bee attracted inward Another for the Inward Aliment to bee attracted Outward yet herein they concur that they both help the weaknesse of the 〈◊〉 〈◊〉 though by divers wayes Canon XXV ALL sudden Renovation of the Body is wrought Either by the Spirits Or by Malacissations The Explication THere are two Things in the Body Spirits and Parts To both these the way by Nutrition is long and about But it is a short way to the Spirits by Vapours and by the Affections And to the Parts by Malacissations But this is dillgently to be noted That by no meanes wee 〈◊〉 Alimentation from 〈◊〉 with Malacissation For the Intention of Malacissation is not to nourish the Parts But onely to
make them more fit to bee nourished Canon XXVI MAlacissation is wrought by Consubstantials By Imprinters 3 And by Closers up The Explication THe Reason is manifest For that Consubstantials doe properly supple the Body 〈◊〉 doe carry in Closers up doe retaine and bridle the Perspiration which is a Motion opposite to Malacissation And therefore as we described in the Ninth Operation Malacissation cannot well be done at once But in a Course or Order First by Excluding the Liquour by Thickners For an Outward and grosse Infusion doth not well compact the Body That which entreth must be Subtile and a Kinde of Vapour Secondly by Intenerating by the Consent of Cousubstantials For Bodies upon the touch of those Things which have good agreement with them open themselves and relax their Pores Thirdly Imprinters are Convoyes and insi nuate into the Parts the Consubstantials And the Mixture of Gentle Astringents doth somewhat restraine the Perspiration But then in the 〈◊〉 place followes that 〈◊〉 Astriction and Closure up of the Body by 〈◊〉 And then afterward by 〈◊〉 Untill the Supple be 〈◊〉 into Solide As wee said in the proper place Canon XXVII FRequent Renovation of the Parts Reparable watereth and reneweth the lesse Reparable also The Explication WE said in the Preface to this History That the Way of Death was this That the Parts Reparable died in the Fellowship of the Parts lesse Reparable So that in the Reparation of these same lesse Reparable Parts all our Forces would bee employed And therefore being admonished by Aristotles Observation touching Plants Namely That the putting forth of new Shoots and Branches refresheth the Body of the Tree in the Passage Wee conceive the like Reason might be If the Flesh and bloud in the Body of Man were often renewed That thereby the Bones themselves and Membranes and other Parts which in their owne Nature are Lesse Reparable Partly by the cheerefull Passage of the Iuyees Partly by that new Clouthing of the young Flesh and Bloud Might be Watred and Renewed Canon XXVIII REfrigeration or Cooling of the Body which passeth some other wayes then by the Stomach is usefull for Long Life The Explication THe Reason is at hand For seeing a Refrigeration not Temperate but Powerfull especially of the Bloud is above all Things necessary to long Life This can by no means be effected from within as much as is requisite without the Destruction of the Stomach and Bowels Canon XXIX THat Intermixing or Entangling That as well Consumption as Reparation are the workes of Heat is the greatest Obstacle to long Life The Explication ALmost all great workes are destroyed by the Natures of Things Intermixed when as that which helpeth in one respect hurteth in another Therefore Men must proceed herein by a sound Judgement and a discreet Practice For our Part wee have done so as farre as the matter will beare and our Memory serveth us By Separating Benigne Heats from Hurtfull And the Remedies which tend to both Canon XXX CUring of Diseases is effected by Temporary Medicines But Lengthening of Life requireth Observation of Diets The Explication THose things which come by Accident as soone as the Causes are removed cease againe But the Continued Course of Nature like a Running River requires a continuall Rowing and Sayling against the Streame Therefore we must worke regularly by Diets Now Diets are of two Kindes Set Diets which are to be observed at certaine times And Familiar Diet which is to be admitted into our Daily Repast But the Set Diets are the more potent That is A Course of Medicines for a time For those Things which are of so great Vertue that they are able to turne Nature backe againe Are for the most part more strong and more speedily Altering than those which may without danger be received into a Continual use Now in the Remedies set downe in our Intentions You shall find only three Set Diets The Opiate Diet The Diet Malacissant or Suppling And the Diet Emaciant and Renewing But amongst those which wee Prescribed for Familiar Diet and to be used daily the most efficacious are these that follow Which also come not farre Short of the Vertue of Set Diets Nitre and the Subordinates to Nitre The Regiment of the Affections and Course of our Life 〈◊〉 which passe not by the Stomach Drinkes Roscidating or Eng ndring Oyly Iuyces Besprinkling of the Bloud with some Firmer Matter as Pearles certaine Woods Competent Vnctions to keepe out the Aire and to keepe in the Spirit Heaters from without during the Assimilation after Sleepe Avoiding of Those Things which Enflame the Spirit and put it into an Eager Heat as Wine and Spices Lastly a Moderate and Seasonable use of those Things which endue the Spirits with a Robust Heat As Saffron Cresses Garlick Elecampane and Compound Opiates Canon XXXI THe Living Spirit is instantly extinguished if it be deprived either of Motion or of Refrigeration Or of Aliment The Explication NAmely these are those three which before we called the Porches of Death And they are the Proper and Immediate Passiōs of the Spirit For all the Organs of the principall parts serve hereunto That these three Offices be performed and againe all destruction of the Organs which is Deadly brings the Matter to this point that one or more of these three faile Therefore all other Things are the divers Wayes to Death but they end in these three Now the Whole Fabricke of the Parts is the Organ of the Spirit As the Spirit is the 〈◊〉 of the Reasonable Soule which is Incorporeous and Divine Canon XXXII FLame is a Momentany Substance Aire a Fixed The Living Spirit in Creatures is of a Middle Nature The Explication THis Matter stands in need both of an higher Indagation and of a longer Explication than is pertinent to the present Inquisition Meane while we must know this That Flame is almost every Moment generated and extinguished so that it is continued onely by succession 〈◊〉 Aire is a Fixed Body and is not Dissolved For though Aire begets new Aire out of watry Moisture yet notwithstanding the old Aire still remaines whence commeth that Super-Oneration of the Aire where of we have spoken in the Title De Vent is But Spirit is participant of both Natures both of Flame and Aire Even as the Nourishments thereof are Aswell Oyle which is Homogeneous to Flame As Water which is Homogeneous to Aire For the Spirit is not 〈◊〉 either of Oyly alone or of Watry alone but of both together And though Aire doth not agree well with Flame nor Oyle with Water yet in a mixt Body they agree well enough Also the Spirit hath from the Aire his Easie and Delicate Impressions and yeeldings And from the Flame his Noble and Potent Motions and Activities In like manner the Duration of Spirit is a Mixed Thing Being neither so Momentany as that of Flame Nor so Fixed as that of Aire And so much the rather it followeth not the Condition of Flame For that Flame it selfe is extinguished by Accident Namely by Contraries and Enemies environing it But Spirit is not subject to the like Conditions and Necessities Now the Spirit is repaired from the Lively and Floride Bloud of the small Arteries which are inserted into the Braine But this Reparation is done by a peculiar Manner of which we speake not now FINIS To the I Artic. To the 2 Artic. To the 1. Article To the 4. Artile To the 5 6 7 8 9 and 11. Article To the 10. Article To the 12 13 and 14. Artic. To the 15. Article To the 16. Article