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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28790	The cure of old age and preservation of youth by Roger Bacon... ; translated out of Latin, with annotations and an account of his life and writings / by Richard Browne. Also, a physical account of the tree of life / by Edw. Madeira Arrais ; translated likewise out of Latin by the same hand.	Bacon, Roger, 1214?-1294.; Arrais, Duarte Madeira, d. 1652.; Browne, Richard, fl. 1674-1694.	1683 (1683)	Wing B372; ESTC R30749	117,539	326

whatever is dissolved from any thing it must of necessity be assimilated to that thing As is manifest in Diseases passing from one to another such is Weakness of the Eyes and Pestilential Diseases This thing hath an admirable Property for it doth not only render Humane Bodies harmless from Corruption but it defends also the Bodies of Plants from Putrefaction This thing is seldome found and although sometime it be found yet it cannnot commodiously be had of all Men. And instead of it the Wise do use that Medicine which is in the Bowels of the Earth complete and prepared and that which swims in the Sea and that which is in the Square Stone of the Noble Animal so that every part may be free from the infection of another But if that Stone cannot be acquired let other Elements separated divided and purified be made use of Now when this thing is like to Youth that is of temperate Complexion it hath good Operations If its Temperature be better it produceth better Effects Sometimes it is even in the highest Degree of its perfection and then it operates best and then there is that Property whereof we have spoken before This differs from other Medicines and Nutriments which heat and moisten after a certain temperate manner and are good for Old Men. For other Medicines principally heat and moisten the Body and secondarily they strengthen the Native Heat But this doth principally strengthen the Native Heat and after that o refreshes the Body by moistening and heating it For it reduces this Heat in Old Men who have it but weakly and deficient to a certain stronger and more vehement Power If a p Plaster be made hereof and applied to the Stomach it will help very much for it will refresh the Stomach it self and excite an Appetite it will very much recreate an Old Man and change him to a kind of Youth and will make Complexions by what means soever depraved or corrupted better Many Wise Men have spoken but little of this thing they have indeed laid down another thing like it as Galen in his fifth Book Of Simple Medicines and Iohannes Damascenus in his Aphorisms But it is to be observed that q Venus doth weaken and diminish the Power and Virtue of this thing And it is very likely that the Son of the Prince in his second Canon Of the Operations of Simple Medicines spoke of this thing where he saith that there is a certain Medicine concealed by Wise Men lest the r Incontinent should offend their Creator There is such a Heat in this thing as is in Young Men of a Sound Complexion and if I durst declare the Properties of this Heat this most hidden Secret should presently be revealed For this Heat doth help the Palsical it restores and preserves the wasted Strength of the Native Heat causeth it to flourish in all the Members and gently revives the Aged In like manner because of Similitude let the Square Stone of the Noble Animal the Mineral Sun and the Matter which swims in the Sea be made use of These three things well prepared are assimilated to the Native Heat of a healthy Man The Antient Sages have also reported that there is another kind of Medicine which is able to perform this namely s Wine artificially mixt and prepared whereof there are five Properties as Galen saith Wine mixt with Water 1. Heats the whole Body 2. As it were pierceth the Members 3. Tempers the Humors 4. Excites Natural Heat 5. Chears the Heart which I think is to be imputed to the Wine not the Water And it must be understood of that Wine which is t strong and is found in Syria Also Royal Haly in his Chapter Of Old Age where he discourses of Drink speaks thus If any one use it according to the Measure and at the Time he ought it will strengthen the Native Heat and diffuse it through the whole Body it will disperse Cholerick Humors and temper them by purging by Sweat and Urine it will make a hard Nature softer and will moisten when through too violent Labour Dryness doth happen It begets Chearfulness and Joy and mitigates Melancholy It is said also that the white and subtil should be drunk with a great deal of Water especially when the ripe Age of Man and the time of full growth is come But Sowre and Old Wines are to be avoided If Men be of necessity forced to drink such Wines let them be dashed with sweet Water and Warm and before they be drunk let them stand mixt for six Hours For Isaac doth thus speak of strong Wine mixt Wine mixt doth cool hot Bodies moisten the dry make dry the moist and produce contrary Operations Whence the Antients likened it to the great Treacle because one may see two contrary Vertues latent in it We would have all understood of strong Wine mixt wherein are five Properties u Colour Smell Tast Substance Age. A Man ought to drink that Wine which is yellowish Haly affirms that Wine should be drunk whose Colour enclines to Redness Avicenna saith Red is most eligible which is clear of Substance in Tast neither bitter nor sweet but Pontick But if it seem too Vinous it ought to be mixt with Spring-Water where there is no extraneous Vapor Royal Haly saith that Old and Sowre Wine should be avoided Isaac thinks that after a Year is over the Goodness and Strength of the Wine doth begin None almost do speak of the space of Time wherein this Mixture should be made except Royal Haly who seems to have spoken well in his foresaid Canon Of Old Wine For unless Wine remain for some Time mixt the Wine by Digestion in the Stomach will be separated from the Water For the hot and fiery part ascends and the Earthy will remain in the Bottom of the Stomach as appears by a Glass-Vessel full of Red Wine so that if Water be poured upon it and the Vessel closed that no Air can get in you shall see the Water sink to the Bottom But this Clashing of the Wise about the Colour and Season of Wine is not worthy so great Admiration seeing that diversity of Soils doth often cause it For the Vertue of Plants is various according to the Variety of Places and Provinces as Haly saith upon Galen's Regiment where he speaks of the Correction of Medicine Aristotle Of the Secrets of Secrets affirms That Wine should be drunk by Old Men and them that plentifully flow with Phlegm he thinks it hurtful for the Young and Hot. Red Wine encreases Blood more than White and is in some measure better than all Wine and more agreeable to Mens Complexions such namely as grows on a Soil enclosed between Hills and Dales whose Clusters are of a good Sweetness and Maturity in a subtil and pure Air and which are not gathered before the Force of their Substance be rebated their Colour become Golden namely a Mean between Red and Yellow their Tast sharp pungent and delectable and

Take your Meat prepared as before put it in a glazed Pot in the middle whereof let there stand a wooden Grate or one of any other matter lay your Meat upon it so that the Bottom of the Pot may be empty close the Pot with its Cover well luted with Paste of Meal and Water well kneaded Set it in Balneo Mariae boyling for five Hours You will have a limpid Liquor at the Bottom Two or three Spoonfuls of such a Preparation taken twice or thrice a Day is reckoned a great Restorative c We read in Daniel how Pulse and Water made the four Children fairer in Countenance and fatter in Flesh than they that fared on the Royal Provision Now Daniel having so good skill in the Learning of the Chaldaeans as to be set over all the Wise Men of Babylon who were a sort of Men that by their Skill in natural things could do Wonders I no more question that by the same Skill he knew Pulse would nourish well and give a good Colour than that he understood by Books the number of the Years of the Captivity of his People My Reason is He that would not eat the Kings Meat nor drink of his Wine lest he should be defiled by offering part thereof on an Altar if by or by casting a little into the Fire where there was no Altar which was a Propitiatory Grace to some Heathen Deity this Man sure would never have allowed himself the Enquiry into the Wisdom and Learning of the Chaldees had such Learning been either sinful or useless And it could never be more serviceable than in this Case Neither do I think Pease-Pottage a contemptible Dish among the Iews since it made their Father Jacob an Elder Brother Besides had not Pulse been a Driver out that great Physician Avicenna would not have made so much Vse thereof in the Small Pox and Measles d By Galen Garlick is called Plow-man's Treacle e A merry Heart makes a chearful Countenance and the Circulation of the Blood is so Symmetrous to the Revolution of Man's Thoughts that Men skill'd in Prudentials have reckoned Vultum esse animi Indicem and ever took more notice of an accidental Glance in a Passion than of the most perswasive composed Eloquence Anger glows as a red and lowring Aurora Ioy bespreads the Scene with a serene Hesperial Crimson So Cataline for all his fair shews in Words to the Senate yet discovered that Treason in his very Face as Historians describe him which his Heart was then contriving f Choler is by some reckoned the Salt of the Microcosm which helps to keep the Flood of Humors from Putrefaction And this as well as the Macrocosmick Ocean unless sometimes it have its aestus will be liable to Putrefaction But this and all other Passions must be confin'd within their Banks lest Men be transported to their Ruine For though Grief once turn'd a Queen to Marble yet sudden and excessive Ioy hath often inscribed an Epitaph upon it Thus to some Men hath excess of Happiness prov'd as much of Misery CHAP. XVI Of the Vsefulness of this Epistle Of the Regiment of Old Men and of things that help the outward Senses as also the Imagination Reason and Memory and of the Composition of certain Medicines LET us see what the Regiment of this Epistle doth add to the Regiment of Old Men laid down by the Wise in escaping the Accidents of Old Age and how much it helps Men while it recounts the Meats and Things of good Juice which are of Use to Old Men and those that are stricken in Years Which thing indeed the Regiments of other Men do not fully perform This Epistle therefore shews by what a Meats the Natural Moisture may be restored Then how it may be made more b sincere when it is restored Thirdly by what Means the c Accidents of Old Age which come on apace may commodiously be hindered It also shows how a d foreign Humour and unnatural that is the Fountain and Cause of these Evils may be purged and wasted It likewise opens a Way whereby the e Senses of Man by being recreated with the Virtues of things may be repaired how the f Natural Heat being spent and shaken by some outward Causes may be restored and how g White Hairs shed and new ones come in their Room Sixthly it shows Medicines whereby the h Animal Vertue as it were dying and weary may be excited Motion deficient may be renewed the i Skin deformed with Wrinkles and other ways may be made fair Seventhly It shows how the three k Instruments of the Senses do operate and are governed in every man lest by reason of them any fault should fall upon the Soul and if it should fall how it may be removed And it teacheth many other things which have been treated of in their proper Chapters But the things which are laid down by us in this Epistle differ very much from the things laid down by the Antients First because the Antients Regiment of living defends Mens Bodies from hastening to their End besides the Course of Nature But our Regiment lays open by what Way Old Men and the well stricken in Years may easily be freed and defended from the Accidents of Old Age which are wont to happen not only to Old Men but even to those that are Young Again their Regiment shows how healthy Bodies may be kept so that they may not be disaffected But ours teacheth to take away those Accidents which do come before their Time and to retard these which use to come at their proper Season Thirdly their Regiment is as it were the Beginning Ours as the End For the things which they have taught are as it were the Means to know and use those things which are here expressed Therefore let us now discourse of the Regiment of the Old and Aged that we may see what is added by us to the Labors and Studies of the Antients The summ of the Universal Regiment is this as Avicenna saith namely that such Men use that which heats and moistens as also nourishing things and quick of Digestion and Bathes and much Sleep and long lying in bed and Provocation of Urine and Expulsion of Phlegm from the Stomach and Guts To the end that Kindliness of Nature may endure chafing with Oyl in a moderate Quantity and Quality is very good for Men of decrepit Age and for those that are growing Old But let them ride and walk moderately as their Strength will endure They ought daily to smell to sweet smelling Spices especially to the moderately hot After Sleep let them anoint themselves with Oyl as is said in the Chapter Of things that strengthen the Body But they must use the six kinds of non-natural things according to the equable and temperate way of Physicians as Aristotle saith that a Physician ought in the Regiment of Old Men to consider the Six kinds of Causes which are wont necessarily to alter the Body But above all he must

Miracle of Nature whereby Midwives impose on poor teeming Women when they affirm that this therefore happens because the time of Birth is at hand But it is a Story for the same happens at any time if it have Moisture Now by what reason Water applied fresh to the dry Rose of Jericho causeth it to bud and blossome by as great reason may the new-admitted Air revive the Rose-bud buried in the Earth some Months before For Nature the main Impediment removed will proceed on her Work and may begin to perfect that in December where She left off being stopt by Art in March or April before And by such artificial Methods I believe were those sudden but reputed Magick or Miraculous Productions of Plants and Animals procured which have characterized so many Devils or Saints to the less-considering part of Mankind but in reality were only the Casts of the subtil Artists Skill in Nature k This great Physician here intimates to us that one Salve will not serve every Sore but that all Indicantia are to be considered before the most curious Analeptick be given And then according to the Temper of the Season and the Patient he orders other Simples to be mixt with it to qualifie any Excess Which is one great Reason why Physicians compound their Medicines CHAP. XI Of those things which preserve Youth and cause Grey Hairs to fall and Black or Youthful ones to come in their room ALL hot Oyls preserve Youth so far as they hinder the Falling and Greyness of the Hair Oyl of Gith especially doth this and Oyl of Costus as Avicenna saith in his Treatise Of Oyls and of things that keep back Grey Hairs Oyl of Costus taken in Drink hinders Old Age as Rasy saith in his Book to Almansor Oyl of unripe wild Olives preserves the Hair if it be used daily as is said in his second Canon in the Chapter Of Olives Likewise washing with Water and Oyl hinders hoariness as Aristotle saith in the End of his Book Of Animals And if all hot Oyls do this we may reckon into the number Oyl of Balm Oleum Benedictum and that which by Art is made of Bricks These things preserve the Hair But something must be said of those things that a root out the Grey Heirs and bring new and youthful ones For Abohaly speaks of these things in his fourth Book in the Chapter Of things that hinder Grey Hairs Now amongst the things that Men have experienced before our Time and do experience in these very Times of ours these are some Red Dragantum and Albalcae of each one drachm for they strip off the Grey Hairs and in their stead do plant Black and Youthful ones Nevertheless no Man is able to bear or endure this but he that hath a strong and moist Body And moreover we must see to administer it after the giving of some other Medicine that cleanses and moistens the Lungs Now Isaac saith that if men drink Borage boiled with Water and Sugar or Honey it doth excellently cleanse the Pipes of the Lung● Also Celtick Spike drunk with Wine frequently doth render the Breast and Lungs clean and many other things that are delivered in the Books of Physicians effect this As A b certain Herb like unto Marjoram whose Leaves are of a Blue or Sky Colour and round as a Penny Which increaseth as the Moon increaseth and decreaseth as she decreaseth It grows on Mountains and Rocks of Rivers it hath one Leaf successively after another sometime it remains bare its Flowers are of an Orange Colour as is there said If any one shall take of this Plant to the weight of a Pease and as much of the Cuttle-fish and stop it up close in a Vessel three Days and drink it for some days with Cows Milk instead of Food the Grey Hairs will shed and Black ones come in their room and the Man will become more juvenile I have not tryed these things But this Accident may be removed for a time and how it may be done is found in Physick Books NOTES on CHAP. XI a How to do this is now well known lippis tonsoribus and to all Peruke-makers and Instruments of Luxury in Europe b Some think this to be the Wonderworking Moon-wort of the Chymists or the Moon-rue of the Germans It grows in high Woods it hath a round Stalk and only one Leaf dissected with five or seven Gashes on each side almost like Rue with a great deal of small Seed on the top of the Stalk The Root hath a great many Fibres like Broadleaved Plantain It is to be found in July and not after It is called Moon-wort because as some say it increases and decreases with the Moon and how many days the Moon is above the Earth into so many Gashes is its Leaf indented Others would have it to be Bolbonac But this it cannot be for the Fruit not the Leaf of Bolbonac is round nor doth this encrease and decrease with the Moon as Moon-wort is said to do CHAP. XII Of things which restore and strengthen the Natural Heat weakned by the Course of Nature that is by Dissolution of the Native Moisture and Augmentation of an Extraneous one I Have read many Volumes of the Wise I find few things in Physick which restore the Natural Heat weakned by Dissolution of the Innate Moisture or Increase of a foreign one But certain Wise Men have tacitly made Mention of some Medicine which is a likened to that which goes out of the Mine of the Noble Animal They affirm that in it there is a Force and Vertue which restores and encreases the Natural Heat As to its Disposition they say it is like b Youth it self and contains an equal and temperate Complexion And the Signs of a temperate Complexion in Men are when their Colour is made up of e White and Red when the Hair is Yellow inclining to d Redness and Curling According to Pliny when the e Flesh is moderate both in Quality and Quantity when a Mans f Dreams are delightful his Countenance g chearful and pleasant and when his h Appetite of eating and drinking is moderate This Medicine indeed is like to such a Complexion For it is of a temperate Heat it s i Fume is temperate and sweet and grateful to the k Smell When it departs from this Temperature it departs so far from its Vertue and Goodness This Medicine doth therefore temperately heat because it is temperately hot It therefore l heals because it is whole When it is sick it makes a Man sick When it is distempered it m breeds Distempers and changeth the Body to its own Disposition because of the Similitude it hath with the Body For the Infirmity of a Brute Animal rarely passeth into Man but into another Animal of the same kind But the Infirmity of a Man passeth into Man and so doth n Health because of Likeness Know most Gracious Prince that in this there is a great Secret For Galen saith that

cannot produce Motion on the Ship Therefore after the same manner may a Quality be afforded by the Wood of Life which being present no external Motive Cause is able to effect Motion on the said Body Nay perhaps that Quality might be diffused for some Space without the Body of Man who eat the Wood by virtue whereof Darts cast or Bullets shot from Guns coming to the Sphere of that Quality would presently lose Motion and not come at the Body Because the Motive Force impressed on the Dart or Bullet could not effect Motion because of the indisposing Quality diffused without the Body by the Virtue of the Wood. § 27. It is proved thirdly Because as before we have already said all Natural Agents although they have most violent Powers are yet of a finite Virtue Therefore there is no Inconvenience that a Resistence may be which surpasseth their Power Seeing therefore such a Resistence is possible whereby the Wood of Life might defend Man's Body from Death and that the Sacred Text doth clearly intimate that it was an adequate Cause of Immortality unless some Supernatural Help should intervene why shall we dare to deny it Why shall we seek other Interpretations for the Sacred Text Medium's therefore should rather be enquired whereby the Wood of Life m●ght be an adequate Cause of Immortality Which if they be found as now by us through God's Blessing they are found it will be superfluous to have recourse to Miracles § 28. You will object If such a Quality were which indisposed any thing to Motion if such a thing could not be moved by one Cause neither also could it be moved by another Cause of equal Strength since all Local Motion is of the same kind Therefore there can be no Quality indisposing to Local Motion I answer The said Qualities are not Indispositions on the part of the Patient to receive Motion for if it were so that thing which could not be moved by one Agent could be moved by none for its Incapacity of Motion But they are Indispositions only on the part of the Agent namely of the Motive Quality that it cannot produce Motion And for this Cause the Virtue of the Magnet can produce Motion in Iron not in other Bodies because it finds in it Dispositions necessary on the part of the Agent which being present it can operate not in other things And for the same Reason Amber moves Straws not Iron nor Stones Agarick purgeth Phlegm and not other Humors and so we may say of the rest § 29. It is to be observed sixthly to give better Satisfaction to the Point That Philosophers reckon of a double positive Resistence beside another Negative one Active another Formal Negative Resistence is the utter Incapacity of the Subject to receive any Form such as is in the Heavens supposing them incorruptible as to receiving Qualities altering to Corruption Active Resistence is the very Action of the Agent as by it a Term is produced which formally resisteth or by it the Force of another Agent is broken which is resisted and it is called by d Suarez Radical Resistence because by it another Agent is prevented that it doth not act and that its Virtue is diminished And seeing it is not immediately diminished but by the Form produced of such an Action therefore it is called Radical Resistence and as it proceeds from an Agent it is Active but as it produceth an Effect immmediately resisting it is Active Resistence § 30. Passive Resistence or actual is an Accidental Form whereby the Subject is rendred incapable of receiving another which is resisted or whereby the Subject is indisposed to another and this Resistence consists saith the same Author e in a certain formal Incompossibility or Repugnance from whence it comes that the Action of a contrary or any way repugnant Agent is either altogether hindred or retarded or remitted And Active Qualities as Heat and Cold may as well have this Resistence as the not Active as White and Black From whence it follows that one Quality can violently resist actively but not at all formally as Heat or on the contrary that another may violently resist formally not at all actively as Dryness § 31. But seeing Formal Resistence consists in a Formal Incompossibility or Repugnance and two contrary Qualities in the same intense Degree for example Heat and Cold in the eighth Degree are equally incompossible in the same Subject it is hard to assign a Cause whence it comes that one can more resist than another Yet Suarez f brings three Causes for which it may happen The first is a greater and firmer Union to the Subject as it happens in things artificial that some are more hardly parted asunder because other things cleave to them in form of a stronger Glew The second is a greater Inequality in some Condition requisite to do or suffer as Density in the Patient by Reason whereof more Parts are united to resist the Action of the Agent The third is a greater or the greatest Activity whereby the quality flows from or is otherwise produced of its Cause which way for example it may be said that the Moisture of Water resists more than that of Air because it is produced or flows more efficaciously from the Form of Water than from that of Air. Also two or three of these Causes may be conjoyned by reason whereof the Resistance may be greater and besides the Active and Formal Resistance may be joyned and therefore the Resistance may yet be more vehement § 32. From whence it is easily gathered that the Elemental Qualities produced in Mans Body by the Supra-elemental would both actively and formally resist other Contraries which are produced by ordinary intrinsick or extrinsick Agents Fire for example or Snow And it is evident that this Formal Resistance would have been much greater than the Formal Resistance of extrinsick active Qualities for the third Cause alleged by Suarez namely for the exceeding Efficacy whereby they are produced of the Qualities of the Wood of Life Which in the same manner may be said of the Alexipharmack Qualities which resist Poysonous ones § 33. Therefore the Supra-elemental Qualities as they most efficaciously produce the Elemental they resist actively radically and mediately But the Elemental now produced resist formally and immediately other their Elemental Contraries and can by no means be overcome of them Because they are either perpetually produced in Specie by the Qualities of the Wood which among all Natural Agents are the most efficacious in acting Or because by their continual and most efficacious Influx they persist in the same as we said before But whether their Union or their Inherence to their Subject be greater it doth not appear because it appears not whence it should proceed § 34. It is gathered from this Doctrine besides that the Quality which resists dividing things imparted to the Body by the Wood of Life doth sufficiently resist them passively or formally only First because as Hardness