THE HISTORY of Life and Death. With Observations Natural and Experimental for the Prolonging of LIFE. Written by the Right Honourable Francis Lord Verulam, Viscount S. Alban. LONDON: Printed by I. Okes, for Humphrey Mosley, at the Prince's Arms in Paul's Churchyard. 1638. Academiae Cantabrigiensis Liber. TO THE Right Worshipful Sr. EDWARD MOSLEY Knight, his Majesty's Attorney General of the Duchy of Lancaster, etc. SIR, THe Honourable Author of this History was such a miracle of Learning, that Fancy striving to comprehend his Worth, would be lost in Wonder and Amazement: this Work of his retaining an affection to Grays-inn, where the Author is, and shall be remembered by the Living and Posterity, hath an original ambition, before it walk abroad into the World, to visit Your Worship, being a worthy Ornament of that Society; that so Your respective entertainment may instruct the Envious and Ignorant Tribe, to reverence, rather than judge Honourable Personages and their Labours. It will become me only to wait on the Imaginations of so great a Genius, and while they converse with You in a nearer distance, to acknowledge that Your Worships Name dignified with deserved Titles, the Seals of virtue, agreeing with mine only in Denomination, made me presume of Your Favour in accepting them, and my Intention full of Service viceable respects, hoping that verbum sat, etc. a word will be sufficient to present this Oblation, and the humble service Of Your Worship's Honourer, HUMPHREY MOSLEY. TO THE Living and Posterity. THE History of Life and Death, being the last of six Monthly designations, seemed worthy to be preferred to be the second in Publication, because the least loss of time, in a matter of so great utility, should be, precious, for we hope, and desire that it may redound to the good of many; and that noble Physicians raising their minds, may not be wholly employed in unclean cures, nor honoured only for necessity, but become also the Stewards of Divine Omnipotency and Clemency, in prolonging and renewing the life of Man, especially since it may be done by safe, convenient, civil, but untried new ways and means: For while 〈◊〉 Christians aspire and labour to come to the Land of Promise; it will be a sign of Divine favour, if our shoes and the garments of our frail bodies, be here little worn in our journey in the world's wilderness. THE History of Life and Death. The Access. ANcient is the saying and complaint, that Life is short, and Art long. Therefore our labours intending to perfect Arts, should by the assistance of the Author of Truth and Life, consider by what means the Life of man may be prolonged. For long Life being an increasing heap of sins and sorrows lightly esteemed of Christians aspiring to Heaven, should not be despised, because it affords longer opportunity of doing good Works. Moreover Amatus survived the other Disciples, and many Fathers, especially many holy Monks and Hermit's, lived very long, whereby it seems that this blessing of long Life (so often repeated in the Law) was after our Saviour's time less diminished than other earthly benedictions. But the happiness of long life is naturally desired, although the means to attain it, through false opinions and vain reports be hard to find, the general opinion of Physicians concerning Radical mosture, and Natural heat being deceivable, and the immoderate praise of Chemical Medicines possessing others with failing hopes. That which admits reparation, remaining whole and sound in Essence, may be eternally preserved, as the Vestal Fire, whereupon Physicians and Philosophers perceiving that the bodies of living creatures being nourished, repaired, and refreshed, grew old afterward, and speedily perished, they sought Death in an irreparable subject, supposing Radical moisture incapable of solid reparation, from Infancy there being no just reparation, but an unlike Addition, sensibly by Age decayed, and at last corrupted, and dissolved. This conceit of theirs was ignorant and vain, for young living creatures being all over and wholly repaired, do by their increasing in quantity, and growing better in quality, show that if the measure and manner of repairing decayed not, the matter of repairing might be eternal. But the 〈◊〉 in repairing proceeds from the unequal repairing of some parts sufficiently, others hardly and badly in Age, the bodies of men beginning thereby to undergo Mezentius torment, living in the embraces of the dead until they die, and being easily repairable, yet through some particular difficulty in restoring, do decay. For spirits, blood, flesh, and fatness, are in the declining estate of Age easily repaired; but there is much difficulty and danger in repairing the dry parts, and fuller of pores, as membranes, tunicles, nerves, arteries, veins, gristles, most of the bowels, and all the organical and instrumental parts. For when those parts that should perform their office to other actually reparable parts, cannot, being decayed in strength, execute their office, a general ruin follows, and parts naturally restoreable, through defective Organs of Reparation, do decrease and decay. For the spirit, like a light flame, continually feeds on bodies, and the Air without conspiring therewith, doth suck and dry the fabric and instruments of the body, which are thereby decayed, and made unfit to perform the office of repairing. And these are the true ways whereby nature all Death approacheth, deserving due consideration: For how can Nature's course, if unknown, be helped or prevented? Therefore the means whereby the consumption, or decay of man's body may be prevented, and the repairing and restoring thereof furthered, are most precious, and worth knowing. The spirits and air without are the chief causes of consumption, and the general progress of Nourishment is the cause of restoration. For the spirit within and the air without do work on dead bodies, striving also to produce in living bodies the same effects, though weakened and restrained by the vital spirits, and partly by them increased. For bodies without life do a long while subsist and endure without Reparation: but the life of creatures without due nourishment and reparation suddenly decays, and is extinguished like fire. Therefore a twofold search is required, considering man's body as liveless and unnourished; and as living, and nourished. So much for the Preface, proceeding now to the Topics, or common-places of the search. Particular Places: OR, Points of Inquiry concerning Life and Death. 1. OF Nature durable, and less durable, in liveles bodies, and in Vegetables, no copious or Legal, but a summary brief inquiry is made. 2. Of the Dryness, Withering, and Consumption of liveless bodiesand Vegetables, of their manner and progress in working, and also of hindering and staying of Drying, Withering, and Consumption, and the preservation of the state of Bodies; and also of Mollifying, Softening, and Reviving, beginning to be affected with Dryness, make diligent inquiry. 3. Yet no perfect exact inquiry is needful concerning these points, included under their proper Title of Duration and Continuance, being not principal matters in this Inquiry: but such as do only afford light to prolonging and restoring of Life, in living Creatures, subject (as is aforesaid) to the same accidents butin a peculiar manner. Afterward the inquiry proceeds from liveless Creatures, and Vegetables, unto living Creatures, and Man. 4. Of long lived, and shortlived living Creatures, with the due circumstances, causing their long lives, inquire. But the dureablenesse of Bodies being twofold, one in Identity or being, the other in repairing of Vegetables and living Creatures, perfected by nourishment, therefore concerning nourishment and the ways and progress thereof, inquire in the Title of Digestion and nourishment, where they are particularly handled. The inquiry proceeds from living Creatures to Man, the principal subject, whereof a more exact and perfect inquiry is needful. 5. Of the long Life of men, in respect of the Ages of the World, Countries, Climates, places of birth, and Dwelling, 6. Of the length and shortness of Life in men, in regard of their stock and Kindred, and in respect of several Complexions, Constitutions, shapes and statures of the Body, measure, and space of Growth, and the making and proportion of the Limbs, inquire. 7. The long and short Life of Men is showed by no Astrological inquiry, but by common and evident Observations drawn from Births in the seaventh, eight, ninth, and tenth Month, by night or day, and in what Month of the year. 8. How Man's Life is lengthened and shortened, by sustenance, Diet, government of Life, exercise, and the like, and by Air, showed in the aforesaid point of dwelling places. 9 How Studies, kind of Life, affections of the Soul, and diverse accidents do shorten and lengthen the life of Man. 10. Of Medicines prolonging life. 11. The signs of a long and short life, not denoting ensuing Death, (which belong to Physical History) but being in health apparent, are observable by the Physiognomy, and such others. To the inartificial inquiry of length and shortness of Life, is added an Artificial inquiry, by ten practical intentions, being of three sorts, and intending to stay Consumption, to Repair and Renew Age. 12. Preservatives against dryness and Consumption, and to keep the body from drying and consuming. 13. Of Nourishment and Digestion, being Repairers of the body, and how to improove and make them good. 14. How to repair and renew age, and to soften and moisten hardness and dryness. 15. And because the way of death without knowing the seat, house, and den of death is hard to be known, therefore these kinds of Death are declared, which want and necessity, whence consumption of Age proceeds, not violence do procure. 16. Of the drawing near of Death, and the necessary not violent causes thereof. 17. Lastly, the lively character of Age describing the different state of the Body in youth and Age, by their necessary Effects and Defects. 18. Of the different state of the Body, and abilities in Youth, and in Age remaining undecayed. NATURE Durable. The History. Metals are very durable, and continue beyond all observation, Age and Artic. 1 Rust, not perspiration making them decay, but not Gold. 2. Quick silver being a moist and soft substance, is easily rarified by the fire, but without fire doth neither decay by Age nor gather Rust. 3. The harder sort of Stones, and many Minerals, though exposed in the open air, are very durable, much more lying in the earth. Stones gather a kind of solder instead of Rust, but pearls and Crystal, though their clearness decay through age are more durable than Metals. Stones on the Northside of Pyramids, Churches, and other buildings, do sooner than on the Southside decay and consume; but Iron, as appears by iron bars of windows, doth on the Southside sooner than the North-side begin to rust. For in all putrefaction (as rust) moisture haftens dissolution, and Dryness withering. 5. The stocks and bodies of hard Trees being field, and hewed into timber, or framed into wooden works, do last diverse ages, yet their bodies differ; some being hollow, as the Elder-tree; outwardly hard, but having a soft pith in the middle. But of solid trees, such as the Oak, the inward part (called the heart of the Oak) is hardest. 6. The leaves and stalks of Plants and Flowers continue not long, but do either dissolve into dust, or rot: Roots are more durable. 7. Bones of living creatures last long, as appears by dead bones lying in Charnell-houses. Horn's also are very durable, and Teeth, as Ivory, and Sea-horse teeth. 8. Hides also and skins endure long, as it is evident by ancient Parchment-bookes: Paper also will last many ages, though not as long as Parchment. 9 Glass and burned Bricks, also roasted Flesh and Fruits last longer than raw, because the roasting prevents putrefaction; and by evacuating and venting the watery humour, doth longer preserve the oily humour. 10. Water is soon devoured and dried by the Air, oil on the contrary, doth slowly evaporate, which in liquors and mixtures may be discerned. For Paper wetted with water is at first transparent, but afterward waxeth white and clear again, losing that former transparentnesse, the vapour of the water being exhaled: but Paper; dipped in Oil, is a long while transparent, the oil being not exhaled: so that writings, by laying on them an oiled Paper, and carefully drawing the Letters discerned through the Paper, may be counterfeited. 11. All Gums are very durable, and also Wax and Honey. 12. Other accidents also, as well as their own Nature, do make bodies endure, or decay. For Wood and Stones lying continually in the Water, or Air, endure longer than if they were sometimes wet and over-flowed; and stones placed in buildings North or South, as they lie in the Ours are more durable; and Plantslive longer being removed and transplanted. Greater Observations. 1. IT is a certain Position, that all Bodies which may be touched, have a spirit with tangible parts, covered and 〈◊〉 being the original cause of dissolution and consumption, prevented by detaining of the spirit. 2. The spirit is detained, either violently when it is thrust together, and confined; or voluntarily, the spirits being slack, and unactive in motion, and the Air doth not urge it to vent and issue forth: for hardness and oiliness being durable qualities, do bind, supple, and feed the Spirit, and keep it from the corruption of the Air, which is in substance like unto Water, as Flame to Oil. And so much of the durableness and dissolution of inanimate bodies. The History. Could Herbs with their roots and stalks do every year spring, and dye; as Lettuce, Purslane, Wheat, and all kind of Corn: yet the colder sort of herbs endure three or four years, as the Violet, Strawberry, Burnet, Primrose, and Sorrell: but Borage and bugloss are short lived; Borage living a year, bugloss above a year. 14. Hot herbs bear their age and years better, as hyssop, thyme, savoury, marjoram, balm, mint, wormwood, germander, sage, etc. Fennell, after the 〈◊〉 is dead, buddeth forth again from the root: but pulse and sweet marjoram can better endure age than winter, and will live and flourish being set 〈◊〉 a warm place, and defenced from cold. For a knot of hyssop 〈◊〉 usual ornament of gardens, being twice clipped yearly, 〈◊〉 continued forty years. 15. Bushes and shrubs live three score years, and some double 〈◊〉 much. A Vine of sixty years old is fruitful in Age: Rosemary well set and planed, lives sixty years: but Beares-foote and Ivy endure ●bove an hundred years. The age of the Respasse is not discerned, because the head thereof bending to the earth, gets new roots hard to be perceived from the old. 16. The oldest great trees are, the Oak, the Holm, wild ash, Elm, Beech, Chesnue, Planetree, Figtree, Lote-tree, wild Olive, Olive, Palm, and Mulberry, some whereof live 800 years, and the rest 100 17. The wood of sweet resin trees is more durable than themselves are in age; also the Cypress, Maple, Pine, Box, and Juniper, live not so long as the former trees, but the tall Cedar is as long-lived. 18. The Ash forward in bearing fruit, reacheth to 100 years of age, or more; and also the Cane, Maple, and Servis-tree. But the Poplar, Linden, Willow, Sycomore, and Walnut-tree live not so long. 19 The Appletree, Peartree, Plumme-tree, Pomegranate, Orange, and Cytron, Medler, Dog-tree, and Cherrytree, being cleared from moss, may live fifty or threescore years. 20. Great trees are generally long-lived, and of a hard substance; Mast-trees and Nut-trees live longer than Fruit-trees, and Berry-trees: And trees whose leaves do slowly come forth, and fall off, continue longer than trees more forward in producing Fruit and Leaves: also wild Forrest-trees live longer than Orchard trees, and sharp Fruit-trees than sweet Fruit-trees. The greater Observation. 3. A Ristotle well observed the difference between Plants and living creatures, in respect of Nourishment and Repairing; namely, that the body of living creatures is confined within certain bounds, and coming to a due proportion, is continued and preserved by nourishment: nothing that is new growing forth, except Hair and Nails, accounted excrements, whereby the vigour and strength of living creatures must necessarily sooner decay and wax old: but Trees putting forth new boughs, branches, and leaves, those renewed parts being young, green, and flourishing, do more strongly and cheerfully attract nourishment than sear dry branches, whereby the body, through which such nourishment passes to the boughs, is with more plentiful nourishment moistened. This (though not observed by Aristotle, nor clearly discussed) is evident, because woods and Trees, by lopping their boughs and branches, flourish more, and live longer. Of Dryness; the preventing of Dryness, and softening of Dryness. The History. 1. BY Fire and vehement heat Artic. 20. some substances are dried, others melted. Lincus ut hic durescit, & haec ut cera liquescit Vno eodemg igne— As the same fire hardens clay, And makes Wax to melt away. It drieth the earth, stones, wood, cloth, and skins, and melteth Metals, Wax, Gum, Butter, Suet, and the like. But Fire being vehement, at last drieth up that which it hath melted: for a hot Fire maketh metals (except gold) by evaporation lighter in weight, and more brittle. And oily fat substances are by a hot fire fried and roasted, becoming more dry and hard. 3. The open Air doth dry, but never melt; as Highways, and the face of the earth wet with showers, are hereby dried; and also Linnen-cloaths hanged out in the Air, and Herbs, Leaves, and Flowers growing in the shade: And the Air warmed with the Sunbeams, (not disposing it to putrefaction) or moved with Winds, doth dry much more on an open plain. 4. Age is a great but slow dryer; for all natural bodies not rotting or putrefying, are dried by Age, being the measure of time, and the effect of the inbred spirit of bodies, sucking out the body's moisture thereby decaying, and of the outward air, multiplying above the inward spirits, and moisture of the body, and so destroying them. Cold most properly drieth; for Dryness proceeds from shrinking and gathering together, being the proper effect of cold: but by the powerful warmth of Fire, abating the weaker cold of Winter, Frost, and Snow, the dryness of cold is not on men so powerful, but sooner dissipated: yet Frost, and March winds being dry and cold, do lick up moisture, and dry the earth more than the Sun. 6. Chimney-smoake is a drier; for Bacon and Neat's tongues are hung and dried in Chimneys, and perfumes of Sweetewood & Olybanum drying the brain, do stop Distillations and Catarrhs. 7. Salt dries slowly both without and within, making salt fish, through long salting, hard within. 8. By the application of some hot gums and binding waters the skin is dried, and filled with wrinkles. 9 The spirit of strong Wine drying like Fire, will make the yolk of an Egg put thereinto become white, and bake Bread. 10. Powders dry, and suck up moistures like Sponges, or as Sand-dust thrown on a Writing, dries the Ink: Also the smoothness and uniformity of a body (not admitting moisture to enter by the Pores) accidentally causeth Dryness, by exposing the Body to the Air, as jewels, Looking-glasses, and Sword-blades, being breathed on, seem at first to be covered with a Vapour, which vanisheth afterwards like a cloud, and so much for dryness. 11. In the East parts of Germany Garners are usually made in Cellars under ground, wherein Wheat and other Grains are kept in Straw, which being laid a good thickness, expels and drinks up the moisture of the Vault. Corn is thus kept twenty or thirty years from putrefaction, and both green and serviceable to make Bread. The like Garners have been used in diverse Countries, as in Cappadocea, Thrace, and also in Spain. 12. On the tops of houses, Garners also with Windows to the East and North, may be conveniently placed, having a higher and lower Room, and a Scuttle hole in the midst, through which the Corn, (like Sand in an hour glass) continually falling, and afterward with shovels thrown back again, is kept in continual motion, and preserved from putrefaction; for by this motion and Wind, the watrey humour being speedily vented, the oily humour is kept from venting with the watery humour. Also on Mountains of a pure Air, dead carcases do not in many days corrupt. 13. Fruits, as Pomegranates, Citrons, Melons, Pears, and the like, and also Flowers, as Roses and Lillies, will keep long in earthen Vessels well stopped, although the Air, their outward enemy, le's in through the Vessel unequal heat and cold. Therefore lay the Vessels closely stopped in the earth, or in shaded waters, as in the Wells or Cisterns of Houses; but let Fruits laid thus in water, be put in Glasse-vessells rather than earthen. 14. Generally, whatsoever is laid under the earth, and in Cellars under ground, or deep in waters, doth retain natural vigour longer, than if kept above the earth. 15. Apples, Chestnuts, or Nuts, falling into a Snow-cave on the Mountains, or into an artificial Snow-house, and afterward found when the Snow is melted, will be as fresh and fair as if newly gathered. 16. Bunches of Grapes in the Country, kept in meal, will taste some what unpleasant, but are thereby preserved moist and green, also all hard fruits will keep long in Meal, or Sawdust, or in a heap of sound Corne. 17. Fruits in liquors of their kind, resembling their flowers, will keep fresh, as Grapes in Wine, Olives in Oil, etc. 18. Pomegranates and Quinces keep long, being lightly dipped into Sea-water, or salt water; and then in the open Air and shade dried. 19 Fruits laid in Wine, Oil, & Pickle, are thereby long kept. Honey, and the Spirits of wine, preserve them longer, but especially Quicksilver. 20. Fruits covered with Wax, Pitch, Mortar, Past, or the like, keep Green very long. 21. Flies, Spider's ', and Ants, being accidentally drowned, and buried in Amber, and the Gums of Trees, their soft and tender bodies do never rot or corrupt. 22. Grapes and other Fruits are by hanging up, both kept from bruises, often received by lying on the ground, and are also by the Air equally encompassed. 23. Observe that Vegetables and Fruits begin to putrify and wither on that part, by which growing they attracted nourishment, therefore Apples or Fruits, their stalks being covered with Wax or Pitch, will keep best. 24. Great Weeks of Candles do sooner consume the Suet, than lesser weeks, & the flame of Cotton, sooner than that of a Rush, or Straw, or Wooddentwigs; and juniper Torches burn out sooner than Fir or Beech Torches. A candle blazing in the Wind, wastes sooner, than burning quietly in a Lantern; for generally all flames stirred with Wind are most wasteful and devouring. Also Lamps in Sepulchers burn very long. 25. The nature also and quality of the Nourishment, as of the flame, maketh candles burn long; Wax being more durable than Suet, and wet Suet than dry Suet, and hard Waxthan soft Wax. 26. Trees, the earth about their roots being not every year, but e'er five or ten years opened, and the superfluous boughs and branches cut away, and pruned, will last the longer. Also dunging and spreading of Marle about Trees, or much watering makes them fruitful, but not durable. And so much of preventing Dryness and Consumption. The experiments of softening Dryness drawn from living creatures, and from Man, are these which follow. 27. Willow-twigs, serving usually to bind Trees, laid to steep in water, become more flexible: Rods are set in Pitchers of water to keep them from drying, and Bowls cleft with dryness, being laid in the water do close again. 28. Boots grown old, hard, and stubborn, being greased with Suet before the fire, do wax soft; or being only held before the fire, become somewhat softer. Bladders and skins grown hard, are softened with warm water, and Suet, or any kind of grease, especially by rubbing together. 29. Old Trees having stood long without removing, if the earth be opened about their Roots, will begin to put forth, and flourish. 30. Old spent Oxen taken from the Plough, being put into fresh pastures, recover new tender flesh, and as sweet as if it were of a Steere. 31. A strict spare diet of Guiacum, and bread twice baked, used for curing the French Disease, or old Catarrhs, and the Dropsy, makes Patients very lean, by consuming the moisture of their body; which being restored again, they become strong and lusty. Moreover weakening sicknesses well cured, do make many-live the longer afterward. Greater Observations. 1. MEn like Owls wondrous sharp-sighted in the darkness of their own opinions, are blinded with the daylight of Experience. The elemental quality of dryness, and how dryness by a natural working doth corrupt and consume bodies, is observed, but not the beginning, proceeding, and ending of dryness and consumption. 2. Dryness and Consumption proceed from three Actions, originally caused by the natural spirit of bodies. 3. The 1. Action is the refining of moisture into spirit, the 2. the spirits venting; the 3. the drawing or closing together of the bodies thicker parts the spirit being gotten out. The former are Causes only of Consumption, the last is that dryness and hardness, here chiefly handled. The refining of Spirits is clear and manifest; for the spirit enclosed in every tangible body that may be touched, forgets not to alter and change whatsoever is digestable and convertible in the body, and doth multiply itself by begetting a new spirit. This is most evident in substances, which by dryness being abated in weight, are hollow, and full of pores, and do yield an inward kind of sound; for the spirit making things lighter rather than heavier, by converting into itself the heavy moisture of a body, makes it lighter in weight. And this is the first Action, namely of refining & converting moisture into spirit. 5. The second Action of the spirits venting is also evident. For this venting forth of the spirit may be seen in vapours, and smelled in decaying odours and scents, or if breaking out by degrees, as in age, is the same, but insensibly performed. Moreover, the spirit in a compact close body, finding no pores whereby to vent, striving to get out, drives and thrusts out the thicker parts of the body's superficies, thereby making metals rust, and fat substances grow mouldy. And this is the second Action of the Spirits venting. 6. The third Action obscurer, but certain, is the contraction of thicker parts, after the spirits getting forth, for bodies do then contract & take up lesser room, as dried Nut-kernels fill not their shells, and beams and wooden rafters joined close at first, afterward through dryness do chink, and cleave asunder, and Bowls chap and gape with dryness. Secondly, it is evident by the wrinkles of withered bodies, some parts by contraction being loosened, others drawn together, and wrinkled. For wrinkled outsides of bundles of Paper and old Parchments, the skin of living creatures, and soft cheese having an outward coat wrinkled with age, are smooth within: and so Parchment, Paper, and leaves held before the fire, do wrinkle, turn, and wind together. For Age by slow contracting and drawing together, doth cause wrinkles; but fire doth hastily contract, and fold together: and substances uncapable of wrinkles do contract, and grow hard. But when bodies, after the spirits are violently vented, and moisture consumed, cannot unite & contract, they putrefy into a mass of dust, which being lightly touched falls asunder, and vanishes into air, as burnt Paper and Linen, and embalmed carcases will do. And this is the third action of Contraction of thick parts after the Spirits venting. 7. Observe, that when fire and heat drying only accidentally, have performed their proper work of refining and diffusing the spirit and moisture, than the parts accidentally contract, only to avoid vacuity and emptiness, or for other reasons. 8. Putrefaction and dryness proceeding from the inward spirit, differ in their ingress and entrance: for in putrefaction all the spirit is not vented, but a part detained, which like a silent fancy works diverse changes on the thicker parts not locally contracted, and brings them to an uniform likeness. The length and shortness of Life in living creatures. COncerning the length and Artic. 3. Connexion. shortness of Life in living creatures, observations are light and fabulous: the unkindly life of tame creatures being corrupted, and the life of wild beasts by enduring hard and hot weather, shortened. Neither do the greatness of their bodies, time of bearing, number of young ones, or time of growth, sometimes concurring together, sometimes disjoined, afford any certain observations. 1. Of all living creatures, (except some few, (it is reported) that Man liveth longest, in whom all concomitant accidents meet in due proportion: Stature great and large, bearing in the womb nine months, one Offspring commonly; private hair at fourteen, growth till Twenty. 2. The Elephant liveth longer than any Man doth ordinarily: His bearing in the womb ten years is afabulous report, being but two years, or above a year. His bulk or body is exceeding great, growing twenty years; and his Teeth are very strong. The Elephant is observed to have the coldest blood of all other living creatures, and an hundred years, whereunto sometimes he attaineth, is his age. 3. Lion's are accounted long-lived, many having been found toothless, caused happily by their violent breathing, and therefore no certain sign of age. 4. The Bear is a great sleeper, a slow and sluggish beast, born by the Dam not above forty days, being a sign of short life. 5. The Fox is well skinned, feeds on flesh, and lives in caves, but not long lived, being a kind of Dog, which is a short lived beast. 6. The Camel being a slender strong beast, lives ordinarily fifty years, sometimes an hundred. 7. The Horse seldom attains to forty years of age, his ordinary age being Twenty years, there being now no Horses of the Sun living freely in fair pastures, but all are serviceable to man, by whose usage the life of the Horse is shortened: but the Horse grows until he be six years old; and a Mare goes longer than a woman, and hath seldom two foals. 8. The Ass lives as long as the Horse, but the Mule is longer lived than both. 8. The Hart is famous for his long life; for about the neck of a Hart a Chain hid, and covered over with fat was found, which had been put about his neck many years before. But because at five years old the Hart comes to perfection, and his horns having at first but a few branches, do then sprout forth, and afterward fall off, and grow again every year; therefore his age is not so currently believed. 9 The short-lived Dog lives but twenty years, being his utmost age; his ordinary age fourteen years. His disposition is hot and fickle, always violently stirring about, or sleeping. The Bitch brings forth many whelps at one litter, and goeth nine weeks. 10. The Ox being a slow beast, full of flesh, soon fatted, and fed with Grass, is short-lived in respect of his bigness and strength, sixteen years being his age; which is longer than the Cow doth live, bringing forth but one Calf, and going with her burden six months. 11. The Sheep, a beast of a middling bigness, having a little gall, and well clothed with a warm fleece, more curled than other Beasts hair, seldom comes to the age of ten years. Rams at three years old begin to engender, and until Eighteen years of Age do beget Lambs. A Sheep being subject to many diseases, doth seldom live out his utmost age. 12. The Goat somewhat resembling the Sheep in shape, lives no longer, but is nimbler, and firmer fleshed, and should be therefore longer-lived, but lasciviousness shortens his life. 13. The Sow lives fifteen years, sometimes twenty, being moister fleshed than other beasts, but not long-lived. The age of the wild Boar and Sow not certainly known. 14. The Cat's age is six or ten years, being a nimble, fierce ravenous beast, not chewing his food, but devouring and swallowing his food whole, and his seed (as AElianus saith) burns the Female, conceaving with much pain, but kitning easily. 15. Hares and Coneys do hardly live seven years, being breeding creatures, knitting and coneeaving again immediately after their bringing forth young. The Coney liveth under ground, the Hare sitteth in the open air, and hath blacker flesh. 16. Birds are lesser bodied than Beasts, an Ox or Horse being far bigger than an Eagle or Swan, and an Elephant than an Ostrich. 17. Birds are well clothed with feathers, lying close down to their bodies, and being warmer than Beasts wool or hair. 18. Birds, though great breeders, carry not all their young in their Belly, but do lay their Eggs severally, being apt to produce young Birds by hatching. 19 Birds chew not their food, being often found whole in their Crops; but they will pick out Nut-kernels, and the seeds of Herbs and Flowers, and they are of a strong hot digestion. 20. Birds fly with a mixed motion, being borne up by the Air, and their Wings, whose motion exercises their bodies. 21. Aristotle observes, that when Birds engender by treading, the Cock begets not the Eggs substance, but makes it fit to hatch; so that fruitful Eggs are hardly known from unhatchable eggs. 22. Birds bodies are in one years' growth at their full bigness, but their Feathers and Bills grow seven years afterward. 23. The Eagle casting her Bill, and so becoming young, is the Emblem of long life, her age being a Proverb, Aquilae fenectus, the Age of an Eagle; yet the Eagles growing young changes not her Beak, but her Beakes changing makes the Eagle young: For the Eagle feeds very painfully and difficultly when her Bill is grown extreme crooked. 24. The Vulture lives an hundred years, Crows also, and all ravenous Birds feeding on flesh, are long-lived: But the Hawk living not according to his own kind, but being kept in bondage for private delight and recreation, his term of life is therefore not certainly known; though some reclaimed, maned Hawks have lived thirty years, and wild Haggasses forty years. 25. The long-lived Raven lives an hundred years: he feeds on Carrion, and flies not often, but fits much, and hath very black flesh. The Crow resembling the Raven, though not so big, nor like in voice, liveth almost as long, being accounted a long-lived Bird. 26. The fair feathered Swan feeds on Fish, swims continually on running streams and Rivers, and an hundred years is his age. 27. The Goose, though his food be grass, is long-lived, especially the wild-goose; so that in Germany this Proverb is common, Magis senex quam anser nivalis, Older than a white Goose. 28. Storks are long-lived, for because they never came to Thebes, a City often sacked, therefore it was observed, that they did either circumspectly instruct their young ones in the Theban History, or remembered the passages of former ages wherein they lived, and so this sable pointed at their long life. 29. Concerning the Phoenix, Truth is lost in Fables. It is chiefly observable, that other Birds, when this Bird did fly abroad, wondered not at her, as they do by instinct of Nature at an Owl flying by day light, or a Parrot gotten out of a Cage. 30. The Parrot brought into England, hath lived threescore years, being a Bird that eateth any kind of meat, chews his food, changes his Bill, and is of a churlish angry disposition, and hath black flesh. 31. The Peacock hath a slow pace, and white flesh, living twenty years, and being three years old his tail is with Argus eyes speckled and adorned. 32. The Cock is lecherous, a courageous fighter, and short-lived, having white flesh. 33. The Turkey-cock, or Indian Cock, somewhat longer lived than the Cock, is a testy angry bird, and hath very white flesh. 34. The Ring-Dove being an eyrie Bird, loving to build and sit high, is long-lived, fifty years being her age. But Pigeons and Turtles are short-lived, their Age being eight years. 35. Pheasants and Partridges live sixteen years, being great breeders, but blacker fleshed than chickens or Pullet's 36. The lascivious loud whistling Blackbird is of all small birds longest lived. 37. The Sparrow is short-lived, the Cocksparrow shortening his life by wanton lasciviousness. The Linnet and Finch, though no bigger than the sparrow; do live twenty years. 38. The Estredges age is uncertain, & life not long, as by tame Estreges it is observed. The age of the Bird 〈◊〉 being long-lived, is unknown. 39 The age of Fishes less observed, because living under the water, is more uncertain than the age of Beasts. Some of them breath not, their vital spirits being kept close, and cooled by their gills, but not so constantly as by breathing. 40. The air dries not, nor decays their bodies, because the water wherein they live, encompassing them, pierceth into their pores, having a greater power than encompassing air to shorten their lives. 41. They are ravenous devourers of their own kind, having cold blood, and soft flesh, not so firm as Beast's flesh, but fatter, an infinite quantity of oil being made of the fat of 42. Dolphin's live thirty years; for some whose tails were cut off, thirty years afterward being taken, were known; they grow ten years. 43. It is observable, and very strange, that Fishes bodies do grow slender with age, their tail and head retaining their former bigness. 44. In Fishponds belonging to the Roman Emperor, Lampreys living threescore years, by long keeping were made tame; one of their deaths being therefore by the Orator Crassus lamented. 45. The Pike of all freshwater fish is longest lived, forty years being his age: he is a ravenous devourer, and his flesh in eating is dry and firm. 46. The carp, bream, Tench, and Eel, live not above ten years. 47. Salmon are of a sudden growth, but short lived, and also Trout, but the Perch groeth slowly, and lives longer. 48. The age of the Whale, Sea-calf, Sea-hog, and other Fishes is unknown. 49. The long-lived Crocodile always growing, is a devouring cruel creature, that layeth Eggs, and the Water pierces not his skin being scaly and hard. The age of other shelfish is unknown. Greater Observations. COncerning the length and shortness of the life of living Creaturer, hitherto negligently observed, and proceeding from diverse causes, instead of certain Rules hard to find, these notes following may be added. 1. Birds are longer-lived than Beasts, as th' Eagle, Vulture, Pelican, Kite, Raven, Crow, Swan, Goose, Storke, Crane, Ib is, Parrot, Ringdove, etc. though they are lesser, and in one year at their full growth. For Birds are long-lived, because they are well clothed with warm Feathers to keep out cold, and do live in the free open Air, as mountaineers do, or because when they fly, they are carried by the Air & their Wings, this mixed motion makes them healthful or because Birds are not pined for want of nourishment, or thrust in the belly of their old Bird, by turns laying her eggs; but especially because Birds partaking more of the Hen's substance than of the Cocks, have not such sharp and hot spirits. 2. It is a Position, that living creatures begotten by a greater quantity of the Dams seed (as Birds are) than of the Sires, and lying longer in their Dams belly, partaking more of the Dams seed than the Sires, are therefore longer lived. And it is observable, that men being in visage and countenance liker their mother than their father, do live longest; as those children do, which sound and healthful men beget on young Wives. 3. Living creatures may receive much hurt or good in their first breeding; for such as lie not too close together in the belly of the Dam, but have sufficient nourishment, are long-lived; as the eggs of Birds laid by turns, and the young of Beasts, bringing but one at a yeaning, have room enough and nourishment. 4. Long bearing in the mother's womb, and the Dams belly, is forthree respects a cause of long life. First, the offspring hath more of the mothers or Dams substance: Secondly, it becomes a stronger birth. Thirdly, it better endures the Airs power. Lastly, it denotes, that Nature intended such a Birth for the Centre of a large circumference of many years. The short life of Oxen and Sheep, Calves, and Lambs lying six months in their Dam's belly before they are calved & yeaned, proceeds from other causes. 5. Grazing Cattle are short-lived, but Beasts feeding on flesh live longer, and Birds which do eat seeds and fruits. For half the long-lived Heart's food grows (as they say) above his head; and the Goose feeding not only on Grass, find some food in the Water. 6. Another cause of long life, is warm clothing, and keeping out immoderate heat and cold, whereby the Body is much weakened and decayed, as Birds clothed with warm Feathers, are therefore longer lived. But Sheep having thick Fleeces, are not longlived, being subject to many Diseases, and feeding only on grass. 7. The Head is the principal seat of all the Spirits, being great wasters and consumers of the Body, so that the great abundance, or sharp inflammation of the Spirits shortens Life. Therefore Birds having little heads in respect of their bodies are long lived, and men having very great heads live not long. 8. The best kind of motion for prolonging of Life, is to be born and carried, as the Swan and other swimming water Fowle are, and all Birds flying more painfully with their wings, and fish whose Age and long life is unknown. 9 Slow coming to perfection, both for Growth and ripeness, signifies long life in all creatures, for teeth, private hair, and a Beard, are degrees of maturity or ripeness preceding Manhood. 10. Mild meek ereatures, as Sheep and Doves, are not long-lived, the gall being like a whetstone, whereon natures faculties are sharpened, and fitted to perform their offices. 11. Creatures having white flesh, live not so long as those, whose blacker flesh shows that their Body's moisture is finner, and more compact. 12. As a great fire is lasting, and not soon extinguished, and a little water soon evaporates: so quantity and bigness preserve corruptible bodies; a twig withering sooner than the body of a Tree, and all great Beasts living longer than lesser Beasts. Nourishment, and the ways of Nourishing. The History. 1. NOurishment should be of an inferior nature, and Artic. 4. simpler in substance than the body nourished. Plants are nourished by the Earth and Water, living creatures by Plants; and men by living creatures, feeding partly on flesh as man doth on Plants; but neither can subsist by Plants or Salads only; but Fruits and parched Corn will sustain life. 2. Nourishment too like the nourished substance, is not good. For Grazing Cattle touch not any flesh, and Beasts feeding on flesh pray not upon their own kind. Anthro Pophagis or Cannibals, feed not one men's flesh ordinarily, but by eating their enemy's flesh as a great dainty, doeat once satisfy their hunger and revenge. Also seed Corn in the same field where it Grew, should not be sown, nor a Graft be set into the stock, whence it was taken. 3. Nourishment well prepared, and somewhat like the nourished substance, makes Plants fruitful and living Creatures Fat. For the stocks nourishment is better and more agreeable unto the Grafts nature, than the earth's nourishment to a young Tree or Plant. And an Onion-seed or a Plants seed sown or set in the earth, produceth not such a great Onion, or fair Plant, as when the seed is put into an Onion, or into a Plants root, and so set in the ground. The Boughs of Elm, Oak, and Ash, and such Forrest-trees, grafted on stocks, and coming to be trees, have broader leaves than other planted trees. Also men feed not so well on raw flesh as on roast. 4. Living creatures receive nourishment at their mouth, Plants at the root, young creatures in the womb at the navel. Birds are nourished awhile by the white of the egg, part thereof being found in their throats after hatching. 5. Observe, that although all nourishment proceeds and rises from the Centre to the Circumference, issuing forth from the inward parts to the outward, yet Trees receive not from their inward parts and pith so much nourishment as from their outward parts and Bark, which being stripped off, they presently wither, and dye. Also of living creatures, the flesh beneath and above the veins is nourished by the blood. 6. By the inward function of extruding or driving out, and the outward operation of attracting nourishment, the nourishing faculty doth work. 7. Vegetables or Plants simply digest their nourishment, without avoiding superfluous excrements, Gums of Trees being rather superfluities of nourishment than excrements, and knobs and knots, sores: but living creatures discerning what nourishment is like their substance, do digest the best, and reject the rest in excrement. 8. The greatest and fairest fruits hanging on the Tree, receive all their nourishment through their stalks. 9 Living creatures seed being sown and spent, is only at first capable of nourishment, but seeds of Plants after long keeping will grow: but young grafts and shoots must be planted while they are fresh and green, or else they will not grow, but their roots being not covered with earth, will dye. 10. Living creatures have different kinds of nourishment agreeable to their age, for in their mothers or Dams belly moisture is their food, after Birth milk, than meat and drink; and being old, they love solid savoury food. 11. But whether nourishment may not only by the mouth, but also outwardly be received, is chiefly considerable. For if Baths of Milk in hot Fevers and Consumptions were used, and some Physicians hold that nutritive Glisters might be purposely made, than such nourishment received not by the stomach, but outwardly, may supply digestions weakness in Age. The Length and Shortness of Man's Life. The History. 1. BEfore the Flood, as the sacred Artic. 5, 6, 7, 8, 9 and 11. Scriptures declare, men lived an hundred years: yet of all the Fathers none attained to a complete thousand years of age, neither did the Generations of the holy Line of Grace live only thus long; for by the patriarchs Eleven generations from Adam to the Flood, and Cain's Eight, cain's generation seems longer-lived But Man's Life immediately after the flood, was reduced to a moiety, though Noah borne before the Flood lived to his Ancestors Age, and Sem attained to six hundred years of age. But three Generations after the flood, man's Life was contracted & shortened to an hundred years, being the fourth part of their former Age. 2. Abraham lived 175. years in great Prosperity and Happiness. Isaac attained to an hundred and eighty years of Age, a chaste and quiet man. jacob having many troubles, and many Children, lived an hundred forty and seven years, he was a patient, mild, wise man. Ishmael was a Martialist, and an hundred thirty seven years was his Age. 3. But Sarah (no other Woman's age being Recorded in the Holy Scripture) died at an hundred seaventy years of Age, being a 〈◊〉 〈◊〉 〈◊〉 Woman, an excellent Mother and Wife, and famous for discreet carriage, and obedience to her Husband. Also joseph, a Wise and Politic man, though in his younger years much afflicted, lived afterward in great Felicity and Happiness, and attained to an hundred and ten years of Age. But his elder Brother Levi, impatient of disgrace, and seeking Revenge, lived an hundred thirty seven years complete. And the son of Levi, and his Nephew, the Father of Aaron and Moses lived as long. 4. Moses lived an hundred years, being stouthearted, but of a mild carriage, and slow speech: yet Moses said in the Psalm, that threescore and ten years was the ordinary age of Man, and of the strongest but fourscore years, being still the term of Man's Life. But Aaron, three years elder than Moses, died the same year that his brother did: A man of ready speech, and gentle carriage, but somewhatinconstant. Phineas, Aaron's Nephew, (by God's divine Grace and Favour) lived three hundred years: For all the Israelites going out to war against the Tribe of Benjamen, Phineas, being a very zealous man, was then (as the History relates) a chief Captain and Counsellor. joshua, an excellent and fortunate Captain, lived to an hundred and ten years of Age. Caleb lived in his time, and to his Age: but Ehud the Judge lived also an hundred years. The Holy Land, after his Conquest of the Moabites, being eighty years under his government: He was a valiant stout man, and devoted his actions to the Commonwealth's good. 5. job restored to his former happiness, lived one hundred and forty years, having had before his troubles, sons that were grown men. He was a Politic, Eloquent, good man, and the example of patience. Ely the Priest lived 98. years a fat man, and of a pleasant loving Disposition. But Elizeus the Prophet, being at the time of the Assumption of Elias, in regard of his Age, mocked by Children, and called old bald Pate, lived sixty years afterwards, and was above an hundred years of Age when he died: he was a severe man, living austerely, and contemning Riches. Isaias the Prophet was an hundred years of Age, and spent seaventy of those years in Prophesying; but when he began to prophesy, and at what Age he died is unknown. He was a very Eloquent and Evangelicall Prophet, inspired with the promises of the coming of Christ, fulfilled in the new Testament. 5. Tobias the Elder lived 158. years, and the younger Tobias 127. years, being merciful and charitable men. Many jews that returned from the Captivity of Babylon lived long, and could remember the building of both the Temples, the latter being builded seaventy years after the other. Many Ages afterward when our Saviour was borne, Simeon was an old Religious, Faithful man. And Anna the Prophetess lived then to an hundred years of Age, she having been first a Maid, than a married wife seven years, a Widow eighty four years, and afterward a Prophetess of our Saviour's Incarnation: She was a holy Woman, that spent her Life in prayer and Fasting. 6. The long lives of men mentioned in Heathen Authors are fabulous narrations, and deceitful calculations of ages. Those Egyptian Kings, that reigned longest, lived not above fifty or five and fifty years, a common modern age. But it is fabulously supposed that the Kings of Arcadia lived to a great age, because their Country was Mountainous, and both they and their people being for the most part Shepherds, kept a temperate Diet. But as Pan was their god, so all these Relations are but Panic vain Fables. 7. Numa King of the Romans lived to eighty years of age, being a peaceable, studious, and Religious man. Marcus Valerius Corvinus, was Consul six and forty years after his first consulship, and lived an hundred years, being both in Wars and private affairs very powerful, of a popular Disposition, and always fortunate. 8. Solon the Athenian Lawmaker, and one of the wise Sages, lived above fourscore years, being a Valiant man, but popular, a lover of his Country, learned, and somewhat voluptuous. 〈◊〉 of Crete reached unto 157. years of age, and lived fifty seven of those years in a Cave. Half an age afterward 〈◊〉 Calophonius, having at twenty years of age left his Country, after 77 years' travail returned again, and lived in all 102. years, or longer. This man being a traveller, had also a wand'ring mind; and for holding many opinions, was called 〈◊〉 orthe wanderer, instead of Zenophon; yet certainly his conceit and fancy was large, and infinite. 9 Anacreon, the wanton, voluptuous Poet, reached to fourscore years of Age, and upwards; and Pindar of Thebes, a Poet of an high fancy, witty in a new way of writing, and a religious adorer of the gods, lived fourscore years complete. Sophocles the Athenian, attained to the same Age, an eloquent Tragical Poet, and a great Writer, but careless of his family. 10. Artaxerxes, King of 〈◊〉 lived ninety four years, being a man of a dull Wit, not laborious, nor painful, but affecting ease more than glory. Agesilaus was a moderate King, and a Philosopher; a great Soldier, and Politician, but ambitious of honour; and aspired to fourscore and four years of Age. 11. Gorgias Leontinus lived an hundred and eighty years. This man was a Rhetorician, a public Schoolmaster, and a Traveller, and before his death he said, that Protagoras the Abderite, being a Rhetorician, a Politician, and as great a traveller as Gorgias, lived ninety years. Socrates the Athenian multiplying his life, reached to ninety nine years of age: he was a modest Rhetorician, that would never plead in open Court, but kept a private School. Democritus of Abdera, drew out his time of life to an hundred years, being a great natural Philosopher, and a learned Physician, and Practitioner in Experiments; so that Aristotle objected against him, that his Observations were grounded more on Comparison than Reason, being not proved by Logic, but by Similitude, the weakest kind of Argument. Diogenes Synopeus, allowing others liberty, but strict in private government, delighting in poor diet, and patience, lived ninety years. Zeno Citteus, lacking but two of an hundred years old, was highminded, and a contemner of opinions, and had an excellent wit, not offensive, but rather alluring than compelling affection. Seneca afterward had the like wit. Plato of Athens lived 81 years, a man affecting quietness, and high contemplation; of a civil handsome behaviour, not light but pleasing, and majestical. Theophrastus' Etesius using a sweet kind of eloquence, mingled with plentiful variety gathering only the sweet Roses of Philosophy, not the bitter wormwood, attained to fourscore and five years of age complete. Carneades of Cyrene many years afterward, lived until he was fourscore and five years old; a fluent eloquent man, delighting in variety of knowledge, which made his conversation pleasing and acceptable. But in Cicero's time Orbilius, no Philosopher, or Rhetorician, but a Grammarian, lived almost an hundred years; being first a Soldier, than a Schoolmaster; of a proud disposition, and a whipping, railing writer even against his own scholars. 12. Q. Fabius Maximus having been sixty three years' Augur, and more respected for his Nobility than Age, was above fourscore years old when he died. He was a wise man, that ripened actions by delaying their execution, being all his life-time moderate, courteous, and grave. Masinissa, King of Numidia, lived above 90. years, and being above fourscore and five years old, had a son. This man was valiant, and confident in Fortune, whose changes his younger years having experienced, he afterward lived in constant happiness. Marcus Porcius Cato lived above 90 years, being a man of an iron body and mind, of a sharp speech, and contentious; addicted also to husbandry, and to himself and his family a Physician. 13. Terentia, Cicero's wife, living an hundred and three years, suffered many troubles and afflictions by her husband's banishment, and putting to death, and by the gout. Luceia playing the part of a young maid, afterward of an old wife upon the stage, lived an hundred years. Also Galeria Copiola being at first an Actress, was 99 years afterward at the dedication of Pompey's Theatre, brought forth as a miracle of Age, and afterward was a spectacle in Plays made in Honour of Augustus Caesar. 14. Livia julia Augusta, wife to Augustus Caesar, and Mother to Tiberius, living but ninety years, was a more famous Actress than the former: For Livia being a courteous, stately, and pragmatical matron, complying with her Husband by dissembling obedience, and with her Son by majestical courage, was certainly an excellent Actress in the Comedy of Augustus' life, whereunto himself spoke a commanding Epilogue, charging his friends to applaud it after his Death. junia, wife to C. Cassius, and sister to M. Brutus, being ninety years old, and living sixty four of those years before the Philippicke Battle, was rich, and though unfortunate in her Husband, and Kindred, yet a noble Widow. 15. In Vespasians Reign, Anno 76. in the part of Italy lying between the Apennine and the River Po, men of an hundred years old, and upward, were ceased, and put into the Subsedy-booke, namely, 124. of one hundred years of age, 54 an hundred and twenty years old, 57 aged one hundred twenty five years, 2 aged one hundred twenty five years, 4 one hundred and thirty, 4 others one hundred and thirty five, or seven; and 3 that were one hundred and and forty years old. There were also at Parma 3 men of an hundred and twenty years of age, and 2 one hundred and thirty years old. At Brussels there was an old man aged one hundred twenty five years, and another at Placentia an hundred twenty one years old, and an old woman aged an hundred thirty two years, was living at Fluentia; and in the ancient town Velleiacium, seated on the hills near Placentia, were six men aged an hundred and ten, and four an hundred and twenty. Lastly, at Rimino, one M. Aponius was an hundred and fifty years old. The fortune, disposition, and An admonition. qualities of the former persons being signs of long life, to such as be endued with the like, are in a true and brief character described, and no examples of long life under fourscore years of age, have been, or shall be mentioned. 16. Of the Roman, Grecian, French, and Germane Emperors, being almost two hundred, some only attained to fourscore years of Age. The Emperor's Augustus and Tiberius living seventy eight, and seventy six years, might have reached fourscore years, had they not been poisoned by Livia and Caius. Augustus lived seventy six years, being a moderate Prince, somewhat hasty in action, but of a fair and pleasing carriage; temperate in diet, lascivious, and very fortunate, and about 30. years of age falling into a dangerous sickness, was restored to health by Antonius Musa, and cured by cold medicines, instead of hot applications used by other Physicians, as agreeable to his disease. Tiberius was by two years longer-lived than Augustus. His Words (as Augustus said) stuck in his jaws; being a Prince of a flow speech, but stern, and bloody; a drinker, and 〈◊〉 in diet, yet very careful of his health, being wont to say, that every one after 30. years of age was a fool, or a Physician. Gordian the elder lived sixty years, then being made Emperor, he fell into a violent sickness, and died. He was a brave famous man, learned, and a Poet, constant in the whole course of his life, and a little before his Death fortunate. The Emperor Valerian lived seaventy six years before he was taken prisoner by Sapor King of the Persians, seven years afterward suddenly fell sick, and died: He was or an ordinary temper, and not very valiant, and though weak in desert, was by general opinion conceived worthy to be 〈◊〉 Emperor. Anastasius surnamed Dicorus, was fourscore years of age, being a quiet, mild, superstitious, 〈◊〉 man. Amicius iustinianus lived fourscore and four years, affecting glory, famous by his Captain's success, not his own valour; uxcrious, and by others governed. Helena of Britain, the mother of Constantine the great, lived fourscore years, being no States-woman, but wholly devoted to Religion; yet of an high spirit, and always happy. Theodora the Empress, (sister to Zoes', the wife of Monomachus, who after her decease reigned) lived above fourscore years, a 〈◊〉 woman, stately, fortunate, 〈◊〉 credulous. 17. After these Examples of long-lived Heathen men, the Ages of principal Ecclesiastical persons shall be related. St. john, our Saviour's beloved Apostle and Disciple, lived ninety three years, whose divine 〈◊〉 and burning charity were shadowed forth by the Emblem of an Eagle drawn near his Picture. Luke the Evangelist was fourscore and four years of age, an eloquent man, and a traveller, St. Paul's constant companion, and a Physician. Simoon Cleophas, called Christ's brother, was Bishop of jerusalem, and lived an hundred and twenty years before he was martyred, being a courageous, constant, charitable man. Polycarp the Apostles Disciple, and Bishop of Smyrna, attained to an hundred years of Age, and was then martyred: A high minded man, of heroical patience, and laborious. Dionysius Areopagita, in the Apostle Paul's time, living ninety years, was called the Bird of Heaven, being an excellent Divine, and famous for Life and Doctrine. Aquila and Priscilla, the Apostle Paul's Hosts, and afterward fellow-helpers, lived to an hundred years of age, being in Pope Xistus time an ancient married couple, wholly given to good works, the Churches first Founders being commonly to their great comfort, fortunate in Marriage. St. Paul the Hermit lived in a Cave an hundred and thirty years, with intolerable poor hard diet, spending his life in meditation, being not illiterate, but learned. St. Anthony, the first founder or restorer of the Order of Monks, attained to an hundred and five years of age, and being a devout contemplative man, of an austere and severe life, governed his Monks in such a glorious solitude, that he was visited by Christians and Philosophers, and adored as a living Image of Sanctity and Holiness. Athanasius, a man of invincible constancy, commanding Fame, and yielding not to fortune; bold with great personages, popular, & a stout Champion in controversies, died above 80. years old, St. Jerome above 90. years old; being an eloquent writer, learned in Languages and Sciences: a Traveller, and toward his old age of an austere life, his high mind shining in a private life like a Star in obscurity. 18. But of two hundred and one and forty Popes, five only attained to fourscore years of age, and upwards: The age of many of the first Popes being shortened by Martyrdom Pope john the 23 th', lived ninety years complete: A man of an unquiet disposition, and an Innovator; bringing in many alterations and changes, some for the better, but a great hoarder of Wealth and Treasure. Gregory the twelfth, by a factious Election created Pope, died at ninety years of age, his short Papacy affording nothing worthy of observation. Paul the third lived eighty one years, being of a quiet disposition, and profound judgement; a learned ginger, careful of his health, and like the old Priest Ely, a father of his family. Paul the fourth being fourscore and three years of age, was of a severe disposition, highminded, and imperious; of a working fancy, and an eloquent ready speech. Gregory the 13 th', living also fourscore and three years, was a good man, politic, temperate, and charitable. 19 The Examples following are promiscuously set down together. Arganthonius, King of Cadez in Spain, lived 130. or 40 years, reigning 80. years; his manners, kind of life, and the time wherein he lived are unknown. Cyniras', King of Cyprus, accounted then a happy pleasant Island, lived one hundred and fifty, or sixty years. Two Kings of the Latins 800. and 600. years. Some Kings of Arcadia 300. years, but the inhabitants long life in this healthful Country is but an invented fable. It is reported that in Illyricum one Dardanus lived five hundred years without any infirmity of age. The Epians, a people of AEtolia, were generally all long-lived, 200 years being a common age; and amongst the rest the Giant Litorius was 300. years old. On the top of the mountain Tmolus, anciently called Tempsus, many men attained to 100 and 50. years of age. The Sect of the Esseans in judea lived above 100 years, keeping a very poor Pythagorean diet. Apollonius Tyaneus being above an hundred years old, had a fresh fair complexion, and was accounted by the Heathens a very divine man, but by the Christians esteemed a Magician; being a Pythagorean in diet, a great Traveller, famous, and renowned, but in his age he was disgraced, and suffered many contumelies and reproaches, which redounded afterward to his honour. But his Pythagorical diet caused not his long life, being rather hereditary from his Grandfather, who lived an hundred years, the age also of Q. Metellus, who being twenty years after his Consulship, Highpriest, his hand did not shake, nor his voice failed not in offering sacrifice. Appius Caecus being very old, and blind, governed a great family, and the Commonwealth; and in his extreme old age being brought on a bed into the Senate house, dissuaded from making peace with Pyrrhus: in the beginning of his Oration showing a memorable and invincible courage and strength of mind, saying, My blindness (Reverend Fathers) I have very patiently endured, but now hearing your dishonest counsel and purpose to conclude a peace with Pyrrhus, I could wish myself deaf. M. Perpenna lived ninety eight years, surviving all the Senators of his Consulship, and all elected in his Censorship, except seven. Hiero, King of Sicily, reigning at the time of the second Punic War, lived almost an hundred years, being a moderate Prince both in government and manners, religious, faithful in friendship, bountiful, and continually fortunate. Statilia, of a noble Family, lived ninety nine years in Claudius' Reign. Claudia, the daughter of Otilius, one hundred and fifteen years. Xanophilus, an ancient Philosopher of the Pythagorean Sect, one hundred and six years, being very healthful and lusty in his old age, and very popular for his learning. Islanders were formerly accounted very long-lived now equal to others in age. Hypocrates of Cous a famous Physician, lived one hundred and four years, approving his Art by lengthening his life. He was a wise learned man, of great experience and observation, who affecting not methodical words, found out the nerves and sinews of Science. Demonax a Philosopher by profession and manners, livingan hundred years in Adrians' Reign, was an highminded man, a Conqueror of his mind, and without affectation a contemner of the World, yet civil and courteous: when he died, being asked touching his Burial, he answered, Never take care for burying me, for stinch will bury me. He that asked him, said again, Would you have your Body left for Dogs and Ravens to feed upon? Demonax answered, What great hurt is it, if having sought while I lived, to do good unto Men, my Body do some good to Beasts when I am dead. The Indians called Pandorae, are very long-lived, reaching two Hundred years of Age, and their children's hair, (which is strange) being White, when they grow elder, turns black, and afterwards grey; whereas white hair doth ordinarily grow blacker. The Seres, another sort of Indians, with their plantine drink, live to an hundred years of age. Euphranor the Grammarian, being above an hundred years old, kept a School, and taught Scholars. Ovid Senior, Ovid the Poet's Father, lived 90. years; who differing from his Son's disposition, and contemning the Muses, dissuaded 9 his son from studying Poetry Asinius Pollio, Favourite to Augustus, and favoured also by the gods, granting him a long life of an hundred years, was luxurious, eloquent, learned, hasty, proud, cruel, and made private benefit, his actions only Centre. Seneca managing States matters, and being banished for Adultery in Claudius' Reign, was not an hundred years old when he was Nero's Schoolmaster. john of Times being a French man, and Charles' the greats Soldier, was accounted in those latter times the longest liver, being three hundred years old. Gartius Aretine, Grandfather to Aretine, living to 104. years of age, was healthful even to the last, feeling no sickness; but when strength of Nature decayed, died with Age. Many Venetians lived exceeding long, as Captain Francis Donatus, Thomas Contarenus, Proctor of Saint Marks, Francis Molin, Proctor also of St. Marks and others. But Comerus Venetus having a sickly crazy body, for the recovery of Health, took all his meat and Drink by weight, keeping afterward according unto that proportion a constant Diet, and thereby lived above an hundred years in perfect health. William postel a Frenchman, being an hundred and twenty years old, had on his upper lip black hair not turned white, being a man of a stirring brain and light fancy, a great Traveller, and a well experienced Mathematician, and somewhat inclined unto Heresy. 20. In England there is in every populous village a man or woman of threescore years of age. And at a Wake in Herefordshire, a Dance was performed by eight men, whose age added together, amounted to eight hundred years, some being as much above 100 years old, as others were under that age. 21. Many mad folks in Bethleem Hospital, in the Suburbs of London, live very long. 22. The Ages of Nymphs, Fawns, and Satyrs, formerly superstitiously adored, are but dreams and fables, contrary to Philosophy and Religion. So much forth History of the long life of particular persons, general observations follow. 23. In succeeding ages and generations, Length of Life is not shortened, fourscore years having been from Moses time the constant age of man, which declines not (as it is supposed) nor decreases. But in particular Countries men's lives were longer, when plain homely Diet, and bodily labour were much used, and shorter when more civilised times delighted in idleness, and wanton Luxury. But Succeession of Ages shortening not the length of Life, must be from the corruptions thereof distinguished. The Ages also of Beasts, as Oxen, Horses, Sheep, Goats, and such like Creatures, being not shortened in this Age. Therefore the Deluge, or general Flood, and perhaps particular accidental Floods, long Drouths, Earthquakes, and the like, do shorten age, not succession of ages and generations. Neither doth the bigness and stature of bodies now Decrease and Grow less, though Virgil following common opinion, prophesied of a lesser stature of men in succeeding ages, of the ploughing the Emathian and Emonensian fields, saying thus: Grandiaque effossis mirabitur Ossa sepulohris. He shall admire those great and mighty bones, Which are digged up from under their Grave stones. Though is Sicily and other places three thousand years since Giants lived in Caves, yet the general stature of men since then, is not Declined, or Decreased, which is observable, confutes the common opinion, that men are not so long lived, big, nor strong, as formerly. 24. In cold Northern Country's men commonly live longer than in hotter, their skin being more compact and close, whereby their moisture is not so easily diffufed, scattered abroad, and consumed by the Sharpness of their repaireable Spirits, nor by the air moderately warmed with the Sun beams exhausted and Devoured. But under the Equinoctial line. over which the Sun passing, makes two Winters and Summers, and equal Days and Nights, the inhabitants live very long as in Peru and Taprobana. 25. The Mediterranean Islanders are commonly long lived, for the Russians live not so long as the Orcadeses, nor the Africans as the inhabitants of the Carnaries and Terceras, though under the same parallel, and the 〈◊〉 though earnestly desiring and affecting Long Life, are not so long lived as the Chinois, the Sea Air yielding a cheerishing warmth in cold Countries, and a refreshing cool Breeze in hot Countries. 26. High Grounds, except the tops of Mountains, doeproduce longer lived people, than low flat levels, and in high Countries, as in Arcadia and Greece, and part of AEtolia; the inhabitants live to a great age, as the inhabitants of Mountains would do, if their pure clear air were not accidentally corrupted with Vapours, which rising from the Valleys, do settle and rest on the Hills. Therefore on snowy Mountains, on the 〈◊〉 the Pyrenean Mountains, and the Apennine, the inhabitants live not so long, as those Dwelling on middling Hills or Valleys: but on the ridges of Mountains towards Ethiop. and the Abyssines, covered with Snow, but with no hover Vapours, the people live and arrive to an hundred and fifty year of age. 27. The air of Marches and Fens lying flat and low, agrees well enough with the Natives, but to strangers is unhealthful, shortening their lives. And Marshes or other Fenneyplaces that are over-flowed with Salt tides, are unwholsomer than those overflowed with fresh land water. 28. The particular Countries wherein the people live unto agreat Age, are these; Arcadia, AEtolia, Indye on this side Ganges, Brasil, Taprobana, Britain, Ireland, and the Lands of Orcadeses and Hebrides, but not Ethiopia, as some of the Ancients supposed. 29. The airs perfect wholesomeness is a secret quality, rather found out by experience, than reason. For if a piece of Wool laid some certain days in the open air, do not Grow heavier in Weight, it is an experiment that the Air is Good, also if a piece of flesh laid in the same manner remain unputrified, or if a Perspective Glass do present the object in near distance, the air is thereby approved wholesome. 30. A wholesome and healthful air must be Good, Pure and Equal. Hills and Valleys, with a kind of changeable variety, make a pleasant prospect, but are not so healthful, as the moderately dry plain, notbarren or sandy, but woodded with shady Trees. 31. It is bad Dwelling in a different changeable air, but change of air in Travail, by use and custom becomes healthful, making Travellers long-lived. And Cottagers dwelling continually in one place, live to a great Age, the Spirits being consumed less by an accustomed air, but nourished and repaired more by change of air. 32. The Life of man (as was said) is not lengthened or shortened by succession of ages, but the immediate condition of the Parents, both the Father and Mother is to be Regarded. As whether the Father were an old man, young, or middle aged, healthful and sound, or sickly and diseased, a Glutton, or a Drunkard, or whether Children were begotten after sleep in the morning, after long forbearance of Venery, in the heat of Love, (as Bastards) or in colder blood, as in continuance of Marriage. The same circumstances are also on the Mother's side considerable; and also the conditions of the mother being with child, as whether she were healthful, and what diet she kept. Certain rules for judging of children's long life by their begetting, and Birth, are hard to be given, matters falling out contrary to likelihood: for Children begotten with a lively courage, prove strong, but through their spirits sharp inflammation are not long-lived. Also children conceived of a greater or equal quantity of the Mother's seed, and begotten in lawful Wedlock, not in Fornication, and in the morning, their Parents being not too lusty and wanton, do live long. For it is observable, that stout strong Parents, especially Mothers, have not strong children. Therefore Plato ignorantly imagined, that because Women used not exercise as men did, therefore children were not strong; whereas unequal strength is most powerful in the act of generation, a strong man and a weak woman having strongest children; so young Women are the best breeders, and young Nurses are best. For the Spartan women marrying not until two or five and twenty years of age, called therefore manlike Women, had no lustre long-lived children, than the Roman, Athenian, or Theban Women, counting themselves at twelve or fourteen years old marriageable. Therefore spare Diet made the Spartan Women excellent Breeders, not late marriage. But experience shows that some Families are long-lived; long life, and diseases being hereditary to all of the same stock and Parentage. 34. A black or red hair and Complexion with freckles, are signs of longer life, than a white hair and Complexion. And a fresh red colour in young Folks, is better than a pale; a hard skin, being not a thick spongy Goose skin, but close grained, is a better sign of long life than a smooth skin. And great wrinkles in the forehead are better signs than a smooth forehead. 34. Hair hard like bristles, is a better sign of long life than dainty soft locks, and hard thick curled Hair is better than soft and shining. 35. Baldness coming sooner or later, is an indifferent sign, many being soon bald, yet long-lived; and grey hairs accounted signs of old Age, coming betimes without baldness, are signs of long life; with baldness betokening the contrary. 36. The hairiness of the lower parts, as the thighs and legs, is a sign of long life, but not of the breast, or upper parts. 37. Men of a tall stature, proper, big, strong, and active, are long-lived; but a low stature, and slow disposition, are contrary signs. 38. In regard of proportion, short wastes and long legs betoken longer life than long wastes and short legs. And a big proportion downwards and slender upwards, is a sign of longer life, than broad shoulders, and slender making downwards. 39 Lean folks, of a quiet, peaceable disposition, and fat folks of a choleric stirring nature, are commonly long-lived. Fatness in youth is a sign of short life, but not in age. 40. Long growth, either to a great or lesser stature, is a sign of long life; but sudden growth either to a low or high stature, is a bad sign. 41. Firm flesh, full of muscles and sinews, buttocks not too big, and high swelling veins, do signify long life; the contrary are signs of short life. 42. A small Head proportionable to the body, a middlesized neck, not long, slender, thick or short, shrinking within the shoulders, large nostrils, a wide mouth, ears grisly, not fleshy; and strong, close, even teeth do signify long life, and especially breeding of new Teeth. 43. A broad breast bending inwards, crooked shoulders, a flat belly, a broad hand with few lines in the palm, a short round foot, thighs not very fleshy, and high calves of the Legs, are signs of long life. 44. Great Eyes with a green circle between the white and the white of the Eye, senses not too sharp, slow pulses in youth, in Age quicker, holding the breath easily; costiveness in Youth, looseness in Age, do signify long life. 45. Astrological Observations drawn from the Horoseope or Nativity, are not allowable. Children coming at eight Months are commonly stillborn; but Children borne in Winter, are long-lived. 46. A strict Pythagorical Diet, or Cornarus Diet of equal proportion, are good to make Scholars and Friars live long. But by free eating and drinking, and a plentiful Diet, common people live longest. A moderate, temperate diet, though healthful, is no cause of long life; for the strict Diet doth breed few spirits, consuming less moisture, and the full Diet yields more repairing nourishment; but the moderate Diet affords neither fewer spirits, nor more nourishment, the mean of good extremes being not so good as of bad extremes. With a strict diet watching must be used, to keep sleep from oppressing the spirits being few, and also moderate exercise, & abstinence from Venery: But a plentiful Diet requires much sleep, frequent exercise, and seasonable venery. Baths and Ointments formerly used for delight, not to prolong life, shall be hereafter in the following Propositions exactly handled. But the learned and wise Physician Celsus, held that variety and change of good plentiful diet was best, also watching, but longer and oftener sleep; fasting also, but more frequent Feasting; and business sometimes, but more often pleasure and recreation were good and healthful. In keeping a good diet, being the greatest lengthener of Life, there are different observations. I remember 〈◊〉 an old man of above an hundred years of Age, produced for a witness in a Plea of Prescription, having given in evidence, and being asked by the judges by what means he had lived so long, answered, By eating before I was hungry, and drinking before I was thirsty: but this matter shall be hereafter handled. 47. A religious holy Life may cause a long life; for retiredness, rest, divine Contemplation, spiritual joy, noble hope, wholesome fear, sweet sorrow, newness of life, strict Observations, Repentance and Satisfaction, do lengthen the natural life of a mortified Christian; and the austere diet of such a life hardens the Body, and humbles the Spirit; so that Paul the Hermit, and Simeon the Anchorite, and many other Monks, lived thus in the Wilderness until they were old. 48. Next unto this is the learned life of Philosophers, Rhetoricians, and Grammarians, living in ease, and thoughts not appertaining to business, without grief, delighting in variety & impertinences, and in a free voluntary expense of time, in the pleasant conversation of young men. But Philosophies in respect of long life are different; for superstitious high contemplative Philosophies, as the Pythagorical, and Platonic, and natural Philosophy, Metaphysics, and Moral Philosophy of Heroical virtues were good studies to prolong life: such were the Philosophies of Democritus, Philolaus, Xenophon, Astrologians and Stoics: also sensible Philosophies, not profound and speculative, but agreeable to common opinion, were good studies, professed by Carneades, and the accademics, Rhetoricians, and Grammarians: But difficult subtle Philosophies, weighing matters in the Scale of Principles, and full of thorney questions, were bad studies, whereunto the Peripatetics and Scholastics were devoted. 49. The Country life busied in employments abroad, being active, and keeping a fresh homely diet, without care and envy, doth therefore prolong life. 50. The Military life is good in youth, many excellent Warriors having been long-lived, as Corvinus, Camillus, xenophon, Agefilaus, and other both ancient and modern. Also the improvement of Virtue by increasing daily in goodness, and labouring in youth, doth prolong life, the remembrance thereof being sweet in age. Besides, military affections, raised with the desire and hope of Victory, infuse into the Spirits heat agreeable to long life. Medicines for long life. MEdicines there are many Artic. 10 for preserving Health, and and curing Diseases, but few to prolong life: Therefore those notables' Medicines called Cordials, shall be here propounded. For Cordials taken to fortify and strengthen the Heart and Spirits against poison and diseases, being with judgement used, may by all likely hood be as powerful to prolong life. These here selected, and orderly set down, are best. 1. Gold is exhibited, and used three ways; in potable Gold, Gold quenched in Wine, or substantial Gold, as Leafe-Gold, and powder Gold. Potable Gold was given first in dangerous desperate Diseases, for an excellent powerful Cordial, receiving the virtual effect from the spirit of Salt wherein it is dissolved; for Gold would be more sovereign, could it be without corrosive waters, or by Corrosives cleared of their venomous quality, dissolved. 2. Pearls are taken in loose powder, or dissolved in the sharp juice of green Lemons, or in spiced Comfits, and drinks. The Pearl and the shell whereunto it cleaves, are of one nature, and in quality like the shells of River-Crabs. 3. Two Crystalline precious Stones are chief Cordials, the Emerald, and jacinth, given in the same manner as Pearls, but not usually dissolved; yet these glass green stones are of a sharp operation. The benefit and help received from these medicinal Species, shall be hereafter declared. 4. Bezoar's Stone is of approved virtue, recreating the spirits, and provoking gentle sweat. Unicorns Horn is of like esteem with the Heart's Horn, and the Bone of the Heart's heart, Ivory, and the like. 5. Ambergris is very good to comfort and refresh the spirits. These Drugs following are of approved virtue. Hot. Saffron. The Indian Leaf Wood of Aloes. Citron Bark. Baulme-Mint. Grains. Avens, or Sanamund. Orange Flowers. Rosemary. Mint. Betony. Blessed Thistle. Cold. Nitre. Roses. Violets. Strawberry bush. Strawberries. Syrup of Lemmons Syrup of Oranges. Juice of Apples. borage. bugloss. Burnet. Sanders. Camphire. Prescriptions for Diet being An admo nition. here only delivered, hot waters and Chemical Oils, (by Chemists said to be under the Planet of Mars) having a destructive furious operation, and also hot biting Spices are to be rejected, and waters must be made more temperate, lively, and fragrant than Phlegmatic Distillations, or hot Extractions of the spirit of Wine. 6. Often letting blood having been formerly much used, and all Observations falling out fit and convenient, is good to prolong life, the old moisture of the body being thereby evacuated and emptied, and new introduced and bred. 7. Consumptious also and sicknesses procuring leanness, being well cured, do lengthen life, the Body being thereby supplied with new moisture after the consumption of the old. Therefore it is said, that to grow healthful after such a Sickness, is to grow youthful; therefore the procuring of sickness by Artificial Dayets shall be hereafter declared. Intentions. INquiry having been made concerning liveless bodies, Vegetables, living creatures, and Man; a new search by true and proper Intentions, resembling the paths of mortal life, shall be made, and more effectual than all former contemplations of comforting natural heat, and Radical moisture, or of meats breeding good Blood; neither hot, nor Phlegmatic, and of refreshing and recreating the spirits; or of Medicines of Gold, being of all metals least subject to corruption; and of precious Stones recreating the spirits by their hidden qualities and clearness, and of the Balsams and Quintessences of living Creatures, which being contained and received in Vessels, would give a proud hope of immortality. And of the flesh of Serpents and Hearts being powerful to renew Life, the one changing his skin, the other his Horns; and the flesh of Eagles, because the Eagle changeth his Bill; and of one that by anointing himselle all over, (except the souls of his feet) lived 300 years, and never felt any other sickness, but only a swelling of his feet: and of Artesius, who perceiving that his spirits grew old, attracted the spirit of a lusty young man, killing him for that purpose, and receiving it into his mouth with the young man's last Breath, living many years by his Spirit; and of fortunate Hours according to Astronomy, wherein medicines to prolong Life should be gathered and compounded, and of the Planets influence powerful to prolong life, and the like superstitious fables, and strange delusions, by which Reason being besieged, hath miserably yielded up the Fort of belief. But to these material Intentions, touching the quick of the matter, though not largely handled, much cannot be added, some few Admonitions only concerning them are to be delivered. First, the Offces and Duties of Life being better than Life, the Prescriptions of our Intententions hinder not the Offices and Duties of Life, such being rejected, or lightly mentioned, and not insisted on. For no serious Discourse of living in a Den, or hole of a Rock like Epimenides Cave, never befriended with any cheerful Sunbeam, or Daylight, or of continual Baths of prepared Liquors, nor of Seare-cloaths, keeping the body in a bag, nor of thick pargeting and painting used by Savages, or of accurate diets to prolong life, formerly kept by 〈◊〉 and in our Age more moderately by Cornarus Venetus, nor the like unprofitable idle projects are here mentioned. But our Remedies and Precepts may be used without interrupting and hindering common duties and businesses. Secondly, it is a vain conceit, to imagine that any Potion or Medicine can stay or renew the course of Nature; which great Work must be brought about and effected by Application of diverse Remedies, and being a new project, must be wrought by unusual means. Thirdly, some following Propositions are not grounded on approved experiments, but on Reason, and our former Principles and suppositions are all cut and digged out of the Rock and Mine of Nature. And because man's body is in Scripture said to be the Souls upper garment, therefore no dangerous, but wholesome and profitable Remedies are here propounded. Besides, it is observable, that the same drugs are not good to preserve Health, and to lengthen life; for some being good to cheer the spirits, and make them vigorously and strongly perform their duties, do shorten life; others being powerful to prolong life, unless prevention be used, do endanger health; therefore some Cautions and Advertisements shall be inserted, leaving the choice of Remedies belonging to the several Intentions, to the Readers discretion. For their agreeableness to different constitutions of bodies, to diverse kinds of Life, and several ages, and the Order observable in their Application, would be too tedious to declare, and unfit to be published. The 3. Intentions propounded in the Topics, of staying consumption, perfecting reparation, and renewing Age, are enlarged into these ten Operations. 1. The first Operation is of reviving and renewing the Spirits. 2. The second Operation is of excluding or keeping out the Air. 3. The third of Blood, and heat breeding Blood. 4. The fourth of the juice and moisture of the Body. 5. The fifth of the Bowels, and digestion of nourishment. 6. The sixth is of the outward parts attracting nourishment. 7. The seaventh is of making Diet more nourishing. 8. The eight is of the last act of Assimilation, or converting into the substance of the body. 9 The ninth is of making the parts of the body tender, after they begin to wither, and wax dry. 10. The tenth is of purging out old-moysture, and filling the body with fresh new moisture. Of these Operations, the first four belong to the first Intention, the second four to the second Intention, and the two last to the third Intention. And because these Intentions may be daily practised, therefore under the name of an History, Experiments, Observations, Counsels, Remedies, Explications of Causes and Reasons are together blended and mingled. The Operation on the Spirits, to make them continue youthful, and to revive and renew them being decayed. The History. 1. THat the Spirits work all effects in the Body, is most clear and evident by diverse Experiments. 2. And youthful Spirits conveyed into an old Body, would like a great wheel turning about the lesser, make Nature move backward, and old folks become young. 3. In all Consumption by Fire, or age, the more moisture that the spirit or heat doth devour, the less durable is the substance. 4. The spirits working temperately, should not drink or devour, but sip the moisture of the body. 5. Flames are of two kinds, one sudden and weak, working and vanquishing thin substances, as the blazing flame of straw, and shave of wood: the other strong, and constant, invading hard stubborn substances, as the flame of great wood. 6. Flames suddenly blazing, and weak, do dry, consume, and parch the Body: but strong flames dissolve and melt the body, making it moist and solt. 7. Also some plasters and medicines for swellings, drawing out thin humours, do harden the flesh; others by drawing strongly, do soften. 8. And some Purgations do sweep and fetch away waterish thin humours, others draw down watery, stubborn, flymy matter. 9 Such spirits as are more powerful to abate, and subject hard stubborn humours, than to avoid thin and prepared humours, will keep the body lusty and strong. 10. The Spirits should be composed, thick in substance, hot and lively; not sharp and burning; of sufficient quantity, not abounding, or swelling; and quiet in motion, not hoyting or leaping in an unequal unruly manner. 11. Vapours work powerfully on the Spirits, as those do arising from sleep, drunkenness, melancholy, and merry passions, and from odours and sweet smells recreating the fainting spirits. 12. The Spirits are by four sorts of means thickened: by flight, cooling, delight, and restraint; and first of the thickening by flight. 13. Bodies by general driving and putting to flight, are forced into their Centre, and so thickened. 14. The juice of black Poppy, and all medicines procuring sleep, do thicken the spirits by flight. 15. Three Grains of Poppy-juyce will make the spirits curdle together, and quite extinguish their working. 16. The spirits are not put to flight by the coldness of Poppy-juyce, and the like Drugs being hot; but the flight of the spirits doth make them hot and cooling. 17. The flight of the spirits from Poppy-juyce, is best discerned by the outward application, making the spirits withdraw and retire, and keep within, until the mortified part turn to a Gangrine. 18. In painful incisions, or cutting for the Stone, or cutting off Limbs, juice of Hemlock is used to mitigate the pain, by putting the spirits to flight, and casting the Patient into a swoone. 19 The thickening of the spirits by Flight, and driving inwards, is a good effect of Poppy-juyce, proceeding from a bad Cause, being the flight of the spirits. 20. Poppey was esteemed by the Grecians to be a great preserver of Health, and prolonger of Life: the principal ingredient used by the Arabians called Gods hands, was Poppey-juyce, the bad qualities thereof being allayed with other mixtures, as Treacle, Mithridate, and the like. 21. All Medicines thickening the Spirits, as Poppey doth especially, and staying and restraining the Spirits unruly working and raging in pestilential Diseases, are good to prolong life. 22. A good quantity of Poppy-juyce being found by experience to be comfortable, is taken by the Turks to make them valiant; but to us, unless taken in a small quantity, and well allayed, it is deadly poison. 23. Poppy-juyce doth also strengthen the spirits, and excite to Venery. 24. The distilled waters of wild Poppy is good for Surfeits, Fevers, and diverse Diseases, the spirits being thereby thickened, and strengthened to resist any diseases. 25. The Turks drink the powder of an herb in warm water, to increase their valour, and sharpness of wit; but a greater quantity thereof is of a stupe fying power like Poppey. 26. The East Indians refresh themselves before and after labour, by holding in their mouths, or eating a famous Root called beetle, enabling also their acts of Generation; being also of a stupefying power, because it blacketh the teeth. 27. Tobacco, in this age grown so common, and yielding such a secret delight and content, that being once taken, it can hardly be forsaken, doth lighten the body, and take off weariness; opening the pores, and voiding humours, but thickening the spirits; being a kind of Henbane, and doth like Poppy, buzzell and trouble the brain. 28. Some humours of the body, as those proceeding from melancholy, are like Poppey-juyce, and do cause long life. 29. Opium, Or Poppy-juyce, the Leaves and seeds of both kinds of Poppey, also Henbane, Mandrake, Hemlock, Tobacco, Nightshade, or Banewort, have all a drowsy stupefying power. 30. Treacle, Mithridate, Trifer, Paracelsus Gum, Syrup of Poppey, Pills of Hounds tongue, are compouded drugs of the sale nature. 31. These Presecriptions Prolong life by thickening the spirits by coolers. 32. In Youth keep every year a cool diet about May, the spirits in Summer being loose and thin, and no cold humours bred: and take a Julip of Poppey, and other hot ingredients, but not too strong, every morning between sleep, then keep a spare diet for fourteen days afterward, forbearing Wine, and hot Spices. 33. Smokes and steames being not too purgative to draw forth humours, but having a light operation on the spirits of the brain, do cool the spirits as well as coolers: therefore a Suffumigation made of Tobacco, wood of Aloes, dry Rosemary-leaves, and a little Myrrh, being in the morning received into the Nostrils, is very wholesome. 34. But the Water of compound Opiate Drugs, the vapour rising in distilling, and the hear settling downwards, is better to be taken in youth, than the drugs: for the virtue of distilled water is in their vapour, being in other respects weak. 35. Some Drugs being like Poppy, but not so strong, do yield a drowsy cooling vapour, and wholesomer than Poppy, not shunned by the spirits, being thereby gathered together, and thickened. 36. The drugs like unto Poppy, and therewith used, are Saffron, and Saffron flowers, the Indian Leaf, Ambergrinse, Coriander-seed prepa red; Amomum, Pseudamomum, Rhodianwood, water of Orange Blossoms, and an infusion of the flowers steeped in Oil Olive, and a Nutmeg dissolved in Rose-water. 37. Use Poppy sparingly at set times, but these other Drugs being commonly taken, and in daily diet, are very sovereign to prolong life. Pharmacopaeus in Calcutta, by using Amber lived to one hundred and sixty years of Age, and the Nobility of Barbary, by using the same drug, are longer lived than the common people. And our long-lived Ancestors used Saffron very-much in their Cakes and Broths. So much of thickening the spirits by Poppy, and Other drugs. 38. The second way and means to thicken the spirits is by cold; for cold doth properly thicken, and by a safer operation and working than the malignant qualities of Poppey, though not so powerfully; yet because coolers may be familiarly used in daily diet, they are better to prolong Life than drowsy Potions, or Drugs. 39 The spirits are cooled by breathing, by vapours, or by diet; the first way being best, but difficult; the second good, and easy; the third weakeand tedious. 40. The clear pure Air which may be taken on the dry tops of mountains, and in open shady fields, is good to thicken the spirits. 41. Also vapours do cool and thicken, and Nitre hath in this kind a special operation, grounded on these Reasons. 42. Nitre is a kind of cold Spice, being so cold that it biteth the tongue as hot Spices do. 43. The spirits of all Drugs Naturally, not Accidentally cold, are few and weak; spiritual Drugs being on the contrary hot; Nitre only having abundance of spirits, is of a vegetable nature, and cold. For Camphire is spiritual, and cold in operation by accident, and the thin quality thereof being without sharpness, doth lengthen the breath in inflammations. 44. Also Nitre mingled with Snow and Ice, and put about vessels, doth congeal and freeze the liquor within, and common Bay-salt doth make Snow colder, and more apt to freeze. But in hot Countries where no Snow falls, Niter is only used. 45. 〈◊〉 and Soldiers, to make them valiant, do drink Gunpowder before they fight, or join Battle, as the Turks do Poppy, 46. Nitre doth allay the destroying he are of burning 〈◊〉 and Pestentiall 〈◊〉 47. The Nitre in Gunpowder shunning the flame when a Piece is fired, doth make the crack and report. 48. Nitre is the spirit of the earth; for any pure earth covered or shaded from the Sunbeams, so that nothing do spring or grow thence, will gather store of Nitre, the spirit of Nitre being inferior to the spirit of living creatures, and of Vegetables, and Plants. 49. cattle drinking of water wherein there is Nitre, do grow fat, being a sign that the Nitre is cold. 50. Land and Grounds are made rank and mellow by the fattening quality of the spirit of Nitre, which is in dung. 51. Therefore the spirit of Nitre will cool, thicken, and refresh the spirits, and abate their heat. For as strong Wine and Spices do inflame the spirits, and shorten life, so Nitre composing and restraining the spirits; doth lengthen life. 52. Nitre may be used with meat, and eaten with Salt to the proportion of a tenth part, and put in morning Broths, from three Grains to ten, or in drink, and being used in any manner moderately, it Prolongs Life. 53. As other Drugs besides Poppy, being weaker, and safer, to be taken in greater quantity, and oftener, do condensate and thicken the spirits by flight: so Drugs of an inferior nature and operation to Nitre, do also cool and thicken the spirits. 54. All Drugs inferior to Niter smell earthly, like good pure earth newly turned up, and digged: the chief whereof are Borage, bugloss, Burnet, Strawberry-leaves, and strawberries, Cucumbers, and fragrant Apples, Vine-leaves, and Buds, and Violets. 55. Next to these are Drugs of a hot smell, but cooling; as Balm, Citrons, and Lemons, green Oranges, Rose-water, roasted Pears, Damask and Red Roses, and Musk-roses. 56. These Fruits, inferior to Nitre for thickening the spirits, should be used raw, not roasted, their cooling spirits being by fire dispersed; therefore to infuse or squeeze them into Drink, or to eat, or smell to them raw is best. 57 The spirits are thickened also by the odour and smell of other Drugs inferior to Poppey and Nitre. For the smell of pure fresh earth, coming from following a Plough, or digging, or weeding, and the smell of leaves fallen from trees in Woods, or Hedge-rowes at the beginning of Autumn, is good to cool the spirits: and especially withered Strawberry leaves; also the smell of Violets, of the flowers of Pellitory of the Wall, of Blackberries, and Madre-selve, is cooling. 58. A Noble man of my acquaintance, who lived to be very old, did usually after sleep, smell to a clod of fresh earth. 59 Also Endive, Succory, Liverwort, Purslane, etc. do by cooling the blood, cool also the spirits, though not so soon as vapours and smells. So much of thickening the spirits by Flight. The third kind of thickening is by Delight: the fourth by the restraint of their cheorefulnesse, joyfulness, and too violent motions. 60. The spirits are mitigated and thickened by such acceptable pleasing Objects, as do not draw them forth, but afford them inward delight, whereby being collected into their Centre, they enjoy themselves, and therein find a sweet content. 61. The former Positions of drugs inferior to Opium and Nitre, being here remembered, further inquiry of thickening the spirits by cooling will be needless. 62. The restraint of the violent affections and motions of the spirits, shall be hereafter declared: now the thickening of the spirits having been showed, the qualification and temper of their heat follows. 63. The spirits should not be hot, and sharp, but strong, and lusty, to conquer and subdue resisting matter, not to attenuate & expel thin humours. Spices, Wine, and strong drink must be temperately used, and after Abstinence hath refreshed the appetite: and also Savory, Margerum, Pennyroyal, and all heaters that bite on the tongue, must be seldom used: The heat by them infused into the Spirits being not operative, but a devouring heat. 65. These Herbs strengthen the heat of the Spirits; Endive, Garlic, Blessed-Thistle, young Cresses, Germander, Angelico, Wormseed, Vervin, Set-well, Mirth, Pepperwort, Elder-budds, and Parsley, and being used in Sauces and Medicines, are hot in operation. 66. Also of cooling Drugs, compounded with Euphorbium, Bastard Pellitory, Stavesacres, Dragon-wort, Anacardium, Oil of Beaversstone, Hart-wort, Opoponax, Gum of Agasillis, and Galbanum, and the like, to allay the drowsy stupefying power of Poppey, a very good Medicine to strengthen the spirits, and make them hot and lusty may be made, like Treacle and Mithridate being not sharp, nor biting on the tongue, but bitter, and of a strong sent, yet hot in the stomach, and in working, or in their Operations. 67. The desire of Venery often stirred up and excited, but seldom satisfied in Act, doth strengthen the heat of the spirits, and so do some of the affections. So much of the hear of the spirits, being a cause of long life. 68 The spirits should not abound, but be few, and moderate; for a small flame devours not so much as a greater. 69. A sparing Pythagorical diet, such as Monks and Hermits under the Order of St. Necessity, and St. Poverty used, is good to prolong life. 70. Also drinking of water, hard lodging, cold spare Diet of Salads, Fruits, and powdered flesh, and sale Fish, without any fresh warm meat, a haire-shirt, fasting, watching, abstinence from sensual pleasures, do abate and diminish the spirits, which being reduced to a quantity sufficient to maintain life, do make lesser waist on the body. 71. But a higher Diet, somewhat above those rigorous moderate Diets, being kept man equal constant manner, hath the same operation. For a great constant, quiet flame consumes not so much as a lesser which blazeth, and is sometimes bigger, sometimes lesser: and Cornarus Venetus keeping such a constant Diet, and drinking and eating so many years, by just proportion and weight, lived in perfect health until he was an hundred years of age. 72. Also to avoid inflammation of the spirits, a full-sed body not mortified by strict diets, must use seasonable Venery, lest the spirits swelling too much do soften and destroy the body: so much of the moderate plenty of spirits. 73. The restraint of the spirits motion is next considerable, for motion doth make the spirits hot. There be three Restrayners of the spirits, Sleep, avoiding of violent labour, exercise, and weariness, and the governing and moderating of troublesome affections. And first of Sleep. 74. Epimenides slept many years in a Cave without any food, because the spirits in sleep devour not much radical moisture. 75. Also Dormice and Bats do sleep in holes all the Winter, sleep restraining the consrming power of their vital spirits: so Bees wanting Honey, and Butterflies and Flesh-flies do live by sleep. 76. Sleep after Dinner, the first Vapours of meat like a Dew ascending then into the head, is good for the Spirits, but unwholesome for the body. And sleep is as nourishing as meat for old folks, who should often take light Refections, and short naps, and being grown extreme old should live in continual ease and Rest, especially in Winter. 77. Thus moderate sleep being sound and quiet, doth prolong Life. 78. To make one sleep sound and quietly, Violets are good, sod Lettuce, Syrup of Roses, Saffron, Balm, Apples eaten before going to Bed, a sop dipped in Malmsey, wherein a Muske-Rose hath been steeped, or a Pill or Potion made of these Ingredients. Also all binding Drugs, as Coriander-seed prepared, and roasted Quinces, and Pears, do cause sound and quiet sleep: But a good draught of clear cold Water is best to make young folks having strong stomaches, sleep sound. Voluntary Ecstasies, and fixed profound Meditations, joined with a quiet mind, do thicken the spirits more than sleep, making them rest from outward operations, as sleep doth. So much of sleep. 79. Violent wearisome exercises and motions, as Running, Tennis, Fencing, are not good, nor straining of strength to the uttermost, as Leaping, and wrestling: for the spirits by such violent nimble motions, and straining of the strength being droven into a narrow room, do become more sharp, and praedatory, or devouring: but Dancing, Shooting, Riding, Bowling, and such moderate Exercises are very healthful. Some of the affections and passions of the mind do shorten the life of man, and some do cause long life. 80. By exceeding great joy the spirits are made thin, loose, and weak, but by familiar common Recreations they are not loosened, but strengthened. 81. Joy arising from sensual pleasure is bad, but the remembrance of former joy, or the apprehension of joy to come conceived only in the imagination is good. 82. An inward conceived joy, sparingly vented, doth comfort the heart more than a vulgar immoderate expression of joy. 83. Sorrow and Grief, being without Fear, and not too heavy, and Grievous, do prolong Life by Contracting the Spirits, which is a kind of Condensation or Thickening. 84. Great Fears do shorten Life; for though Sorrow and Fear do both contract the Spirits, yet Sorrow doth only contract, but Fear mingled with Care and Hope, doth heat and Vex the Spirits. 85. Anger being close and suppressed is a kind of vexation, making the spirits devour the moisture of the body, but being vented and getting forth, doth strengthen the heat of the spirits. 86. By Envy the worst passion, the Spirits, and by them the Body are hurt and weakened, being always in Action and Working, for Envy is said to keep no Holidays. 87. Pity and Compassion of another's misery, whereinto we cannot possibly fall, is good, but Pity reflecting back, and exciting Fear of being in as bad a case, is bad. 88 Shame lightly at the first drawing in the spirits, and afterwards sending them forth again, doth make blushing bashful Folks commonly long-lived. But shame arising from Reproach, and continuing long, doth contract and choke the spirits. 89. Love not unfortunate, nor wounding too deep, being a kind of joy, is governed by the rules prescribed for joy. 90. Hope being the best of all the Affections, and Passions, is very powerful to prolong Life, if like a nodding Nurse it do not often fall asleep, and languish, but do continually feed the fancy with beholding good Objects. And therefore such as propound certain ends and purposes to be compassed, thriving and prospering therein according to their desire, are commonly long-lived: but having attained to their highest hopes, all their Expectitions and desires being satisfied, do not live long afterward. 91. Admiration and light contemplation are very good to prolong Life, keeping the spirits busied in 〈◊〉 matters, and in a peaceable quiet gentle temper: So that all Philosophers, and observers of the Wonders of Nature, (as Democritus, Plato, Parmenide, Apollonius) were long lived. Also Rhetoricians, tasting only matters, & following the light of speech, not obscure dark Philosophy, were also long-lived, as Gorgias, Protagoras, I socrates, Seneca. Andas old men are Talkative, so Talkative men, do often live to be old men. For talkativeness is a sign of a light Apprehension, not binding or vexing the spirits: but subtle acute studies wearying and weakening the spirits, do shorten life. So much of the motion of the spirits by the pafsions of the mind, some general Observations not included in the former Division, do follow. 92. The spirits must not be often loosed, nor made thin, being thereby loosed; for the spirits being once extenuated, loosened, and made thin, are not easily collected and thickened. The spirits are loosed by excessive Labour, exceeding violent passions of the mind, much sweeting, much Evacuation, warm Baths, and intemperate or unseasonable Venery; also Care, Grief, doubtful expectation, sickness, sorrow, and pain, do dissolve and loosen the spirits, and should therefore be avoided and shunned. 93. The spirits delight in Customs and Novelties; for customs not used until they grow wearisome, and Nove'ties much desired, and then enjoyed, do wonderfully preserve the vigour of the spirits. Therefore Judgement and Care should be showed in leaving off Customs before they become loathsome and contemptible, and in making the desire of Novelties stronger by restraint, and in altering and changing the course of our life, lest the spirits employed in one setsed kind of Life should grow heavy and dull: For though Seneca said well, A fool doth always begin to live; yet this Folly and many other do lengthen life. 94. It is observable (contrary to common custom) that the spirits being in a good, quiet, sound temper, (discerned by the quietness and inward joy of the mind) should be cherrished, not changed. 95. Ficinus saith, that Old men should comfort their spirits with the actions of their childhood, and youth, being a Recreation proper to Age. Therefore the remembrance of former Education together is pleasant in conversation, and the place of Education is beheld with delight. So that the Emperor Vespasian would not alter his Father's house, being but a mean building, because the old House did put him in remembrance of his Childhood: and beside, on festival Days he would drink in a Silver-tiped wooden Cup, which was his Grandmothers. 96. Also an alteration of life for the better, is acceptable and delightful to the Spirits. Therefore Youth and Manhood having been spent in pleasures proper and peculiar to those Ages, Old age should enjoy new delights, especially moderate ease. Therefore Noblemen in their Age should live a retired kind of life, as Cassiodorus, having been in great favour with the Gothish Kings of Italy, and accounted the soul and life of their Affairs, at fourscore years of age retired to a Monastery, living there to 110. years of Age, and there died. But such Retirement should be before the body be decayed, and diseased, for then all changes, though for the better, do hasten death: and a retired life being undertaken, their minds and thoughts should not be addicted to idleness, but employed in pleasant delightful studies, or in building and planting, 97. Lastly, the spirits are recreated by labour willingly undertaken, but consumed by action or labour performed with unwillingness. Therefore a free kind of life by Art contrived, to be at our own disposing, and an obedient mind, not resisting, but yielding to the power of fortune, do prolong life. 98. And for the better governing of the Affections, the body must not be soluble, or lose; for on all the affections, except those arising from melancholy, as Drunkenness and Melancholy, such laxativenesse and looseness hath more power than on the heart or brain. 99 This operation of making the spirits continue youthful and lusty, not mentioned by Physicians, hath been more diligently handled, because the readiest and most compendious way to prolong Life, is by renewing the Spirits, working suddenly on the body, as vapours and passions do work on the spirits in a direct not indirect manner. The Operation on the exclusion; or keeping out of the Air. 2. The History. 1. THe Exclusion or keeping out of the Air, doth in two respects lengthen life: First, because the outward Air animating the spirits, and being healthful, doth next unto the inward spirits, devour the moisture of the body, growing thereby dry, and withered. 2. Secondly, by the Exclusion and keeping out of Air, the body being shut and closed, and not breathing forth at the pores, the detained spirits by their working do soften the hardness of the body. 3. The reason hereof is grounded on the infallible Axiom of the dryness, the body being dried by the emission and issuing forth of the spirits, but by their detaining melted and softened. Besides, it is a Position that all kind of heat doth properly make thin and moisten, and doth only accidentally contract and dry. 4. Dwelling in Caves and Dens, the Air receiving there no Sunbeams, doth lengthen life; for the air being not excited by heat, cannot waste and consume the body. And by diverse ancient Tombs and Monuments in Sicily, and other places, it is clearly evident, that the stature of man was greater in former Ages than now, being of a great stature, and long-lived. Epimenides Cave is an ancient Fable. And as living in Caves was then usual, so the Anchorites lived in Pillars, impenetrable by the Sunbeams, and the Air being unchangeable. The Anchorites, Simeon, Stilita, Daniel, and Saba living in Pillars, were very long-lived. Also modern Anchorites have lived in walls and Pillars unto agreat Age. 5. Dwelling on Mountains is next to living in Caves; for the Sunbeams pierce not, nor penetrate into Caves, and on the tops of Mountains have no reflection, and little strength. But on Mountains having a clear pure air, and dry Valleys below, whence no Clouds or Vapours do ascend, being like those mountains encompassing Barbary, whereon people live to an hundred years of Age, it is good dwelling. 6. Such an Air, either in Caves, or on Mountains, is not naturally praedatory, or devouring; but our common Air being of a wasting quality through the warm heat of the Sun, must be excluded, and kept out of the body. 7. The Air is excluded, or kept out by shutting or filling the pores. 8. Coldness of the Air, nakedness of the skin, washing in cold water, binder's applied to the skin, as Mastic, Mirth, and Myrtle, do shut & close the pores of the body. 9 Baths also made of astringent binding mineral waters, extracted from steel and glass, do strongly contract and close the skin, but must be seldom used, especially in Summer. 10. Concerning filling; painting, ointments, oils, and Pomanders do preserve the substance of the body, as oyle-colours and Varnish do preserve wood. 11. The ancient Britons painted their bodies with Woad, and were very long-lived, and so were the Picts, from the like painting of their bodies called Picts, or living Pictures. 12. The Virginians and Brasiltans do paint themselves, and are very long-lived; for the French Friars lately found there some Indians who could remember an hundred and twenty years since the building of Farnamburg. 13. john of Times living to 300. years of Age, being asked what Preservatives had made him live so long? answered, Oil without, Honey within. 14. The wild Irish also live very long, being used to anoint themselves naked before the fire with old saltpetre: And the Countess of Desmond bred teeth thrice, and lived to 140. years of Age. 15. The Irish do wear saffroned Linen, and shirts, continuing long clean, and lengthening life. For Saffron being a great binder, oily, and hot without sharpness, is very comfortable to the skin and flesh. I remember that an English man, being to go to Sea, and having put a bag of Saffron within his Doublet, next his Breast, to avoid paying of Custom, was in that Voyage very healthful, having been formerly always sea-sick. 16. Pure fine Linen (according to Hypocrates advice) should be worn in Winter next unto the skin: in Summer courser Linen, and oiled; for the spirits being then very much exhaled and drawn forth, the pores of the skin should be closed and filled. 17. Anointing of the skin at the first rising out of Bed with oil-olive, or Oil of Almonds mingled with Bay-salt, and Saffron, is good to lengthen life. But this anointing must be with Wool, or a soft sponge lightly done; not dropping on the body, but only wetting the skin. 18. For the body being drawn by a great quantity, and drinking in a lesser quantity, should be therefore lightly anointed, or instead thereof oiled shirts may be worn. 19 But the Grecians and Romans formerly using this anointing with Oil, left off now in Italy, lived not longer in those Ages, being used by all, except Fencers, only after Bathing, hot Baths being of a contrary operation opening the pores by unctions and ointments shut together and closed. Therefore Bathing without Anointing is unhealthful, but Anointing without Bathing is very good. Besides, precious Ointments were then used for delicacy and delight, not for health, or to lengthen life, as Virgil said: Nec Cassia liquidi corrumpitur usus Olivi: Nor doth the use of Oil decay, By using precious Cassia. 20. Anointing is healthful to keep out cold in Winter, and good to keep in the spirits in the Summer from loosening, and defend them from the praedatory devouring power of the air. 21. In anointing with good Oil, being good to prolong Life, four Cautions arising from four discommodities are observable. 22. The first discommodity is, that suppressing of sweat may breed diseases out of those excrementitious Humours, being not prevented by Purgations and Glisters. For swearing, though healthful, doth weaken nature, and shorten life; but moderate Purgatives work on the humours, not the spirits, as sweat doth. 23. The second discommodity is, that by heating and enflaming the body, the enclosed spirits venting not forth by breathing, may become hot. This inconvenience is prevented by a cool diet, and by often taking such coolers, as in the operation of blood shall be mentioned. 24. Thirdly, anointing may make the Head heavy; for all outward filling, striking back the vapours, doth drive them back towards the Head: but Purgatives and Glisters, and closing the mouth of the Ventricle with restrictive binder's, and combing and rubbing the head with Lie, to cause the exhalations, and using exercises to vent humours by the pores of the skin, do all prevent this inconvenience. 25. The fourth discommodity being of a subtler nature, is the increasing of the detained spirits by shutting the pores; for new spirits being without any venting of the old continually generated and multiplied, would feed on, and waste the body; but this assertion is erroneous, for the spirits being confined, are dull, (and venting by motion as Flame) are not so active and generative to increase in heat like a hot flame, but slow in motion: beside, this inconvenience may be remedied by coolers, steeped in oil of Roses and Myrtle, but Cassia, and heaters must be shunned. 26. The linings of apparel for exhausting and drawing the Body, should not be of a watery but oily substance; and therefore Bays and woollen linings are better than Linen. And sweet powders sooner lose their scent among Linen, than among Woollen; Linen being soft and clean, but not so healthful as Woollen. 27. The wild Irish beginning to grow sick, do presently take the sheets of their Beds, and afterwards wrap themselves in the woollen Blankets. 28. Carded Wool worn next the skin in Breeches and Doublets is very good. 29. Accustomed Air wastes not the Body so much as change of Air: Therefore poor men living in Cottages, and never changing their Dwellings, are commonly long-lived. But in other Respects, the Spirits being fresh and lively change of Air is good, four yearly remoovings being sufficient, that so neither Travail, nor continual residence in one place may prove wearisome. So much of excluding or keeping out, and avoiding the praedatory devouring power of the Air. The Operation on the Blood, and cooling the heat of the Blood. 3. The History. THe two Operations following have (as Actives to Passives) Relation to the former, which endeavoured to keep the spirits and air from wasting the body, as these show how to make the blood, moisture, and body less subject to depraedation and wasting: but Blood watering the moisture and limbs, three powerful rules concerning the operation on the Blood shall be first propounded. 2. First, Blood being cold is less dissipable, and subject to scattering abroad. There are two coolers more agreeable to the following Intentions than Julips or Potions. 3. In Youth Glisters not purgative or cleansing, but only refrigerative, cooling, and opening, made of the juice of Lettuce, Purslane, Liverwort, Sevegreene, or Houseleek, Fleawort-seed, with a temperate opening decoction, mingled with a little Camphire: but in Age, instead of Houseleek and Purslane, the juice of Borage and Endive may be used, and these Glisters must be an Hour or more retained. 4. Secondly, in Summer a Bath may be made of sweet lukewarm water, and new whey, and Roses, instead of Mallows, Mercury, Milk, and such like mollifiers and softners. 5. Anoint the Body with Oil and thickening substances before Bathing, for receiving the refrigerating quality of the coolers, and repelling the water, the pores of the body being not shut too close, lest outward cold strongly closing & shutting the Body, do hinder cooling, and rather stir up heat. 6. Bladders also applied with Decoctions and cooling juices to the inferior Region of the Body, beneath the Ribs downward, are a kind of Bathing, whereby the liquor being excluded, the Refrigerating quality, or Coolness is only received. 7. The third Rule doth only qualify the substance of the Blood, making it firmer and less subject to Dissipation, and scattering abroad, or to the working heat of the spirits. 8. To effect this Operation, powder of Gold, or Leafe-Gold, or powder of Pearl, precious Stones and Corrals, are good; being therefore much esteemed by the Arabians, Grecians, and also Moderns. Therefore to omit fantastical Opinions, insinuation being made into the substance of the Blood, the spirits and heat having no power to work thereon, putrefaction and drying would be thereby prevented, and Life Prolonged; yet diverse Cautions are observable: First let them be exactly pulverised, and made into powder; secondly, let their malignant quality, hurtful to the veins, be taken away: thirdly, beware lest their long abode in the body, being taken with meat, or otherwise received, do breed dangerous obstructions in the Bowels: fourthly, to avoid Repletion, or filling of the veins, let them be seldom used. 9 Therefore take them fasting, in White-wine mingled with a little oil of Almonds, and afterward use some exercise. 10. In this operation use Pearls, Coral, and Gold; for all Other Metals, having some malignant quality, are not so exactly pulverised, or made into powder, and the powder of clear grass green stones is bad, being a Corrosive. 11. But drugs of wood may be more safely and effectually used in Infusions and Decoctions, being good to make the Blood firm, and not dangerous for breeding of Obstructions; and their Infusions being taken in Diet, or Drink, having no dregs, do easily pierce into the veins. 12. Drugs of Wood are Sanders, the Oak, and Vine; but hot woods having in them any Resin, or Gum, are not good: but dry Rosemarystalkes, being a shrub as longliud as many Trees, and such a quantity of Ivy-stalkes as will not make the Potion unsavoury may be used. 13. Drugs of wood may be also boiled in Broths, infused into Ale, or Wine before they be settled or refined: But Guiacum, and such Drugs must be put in before the Broths are boiled, that the substance of the firmer parts of the Wood being dissolved, may remain in the Broth: but whether Ash be good in Potions is uncertain. So much of the Operation on the Blood. The Operation on the moisture of the Body. 4. The History. 1. TWo kinds of Bodies (formerly mentioned concerning living creatures) are hardly consumed: hard bodies, as Metals and Stones; fat, as Oil and Wax. 2. Therefore the moisture of the Body must be hardened, and made fatty or dewy. 3. Moisture is hardened by firm food, by cold thickening the skin and flesh, and by exercise compacting the juice, that it may not be soft and frothy. 4. Beef, Pork, Venison, Goat, Kid, Swan, Goose, and Woode-pigeons, especially being powdered, also dried Saltfish, old Cheese, and the like, are firm solid meats. 5. Oaten bread, or Miscelline bread made of Pease, Rye, and Barley, is more solid than wheaten bread, and the course Wheaten bread, or brown bread that is full of Brane, is sollider than White bread made of purer flower. 6. The Orcadeses feeding on fish, and being generally fish-eaters, are long lived. 7. Monks and Hermit's living sparingly on dry food, commonly attained to a great age. 8. Pure water being mingled with Wine or Drink, hardens the body's moisture, and because the Spirit of the water is dull and piercing, Nitre may be there with mingled. And so much for the firmness of nourishment. 9 People living abroad in the open air, the cold thickening their skin and flesh, no longer lived than Dwellers in houses; and in cold Countries, the Inhabitants attain unto a greater Age, than in hot Countries. 10. Many thick clothes on the bed, or back, do loosen and soften the body. 11. Washing the body in cold Baths, doth lengthen life, but hot Baths are very bad. Baths of binding Mineral waters were formerly mentioned. 12. By an easy jdle Life without exercise, the flesh is made dissipable and soft, being by stout exercises used without excessive sweeting and weariness, compacted & hardened. Swimming is also a good exercise, & generally all exercises abroad, are better than within the house. 13. Frications by a kind of exercise fetching out, not hardening nourishment shall be hereafter handled in its proper and due place. 14. To make hard moisture, oily, and dewy, is a perfecter work than hardening, being attended with no inconvenience, whereas hardners of moisture, staying the Consumption, and hindering the Reparation, and Renewing of Nourishment, do thereby further and hinder long Life. But oily and juicy Nourishment by bedewing the Body, is less dissipable, and more reparable. 15. This Dewy fat moisture of the Body is no tallowy fatness, but a Radical Dew diffused and spread through the body. 16. Oily fat meats are not converted again into fat, perfect Substances returning not again into one and the same Substance, but Nourishment doth after maturation and Digestion breed an oylines in the body's moisture. 17. For oil and fat alone, and also in mixture and composition, are hardly dissipated and wasted. For water is sooner consumed and Dried than oil alone, sticking longer in paper or a Napkin before it be Dried. 18. To breed this oiliness in the body, roasted or baked meat, is better than boiled or stewed, or dressed in any kind with Water, more oil being Distilled and extracted out of dry substances, than moist. 19 And generally all sweet things do moisten the body with this oiliness, as Sugar, Honey, sweet Almonds, Pineapples, Pistacke-nuts, Dates, Raisins, and figs; but all sour, salt, sharp meats do breed no dewy oiliness. 20. Also Seeds, Nuts, and roots, the Manichees using no other diet, are good with meat & in Sauces, for all kind of bread being the confirmer of meats is made of Seeds or roots. 21. But Drink, being the Wagon, carrying down meat, doth especially moisten and soften the body. Therefore Drinks not sharp or sour, but ripe and clear are best, as Wine (being as the old wise said in Plautus) toothless with age; also stale Beer and Ale being not sharp but ripe and pleasant. 22. Metheglin strong and old is a good Drink, but being incorporated with Sugar instead of Honey which is sharp, as the Water is by Chemists thence extracted would be better, espeoially after a year or six months age, the rawness of the water being then gone, and the Sugar grown subtle and spiritual. 23. But old Wine and stale Drink being subtle and full of oiliness, are also Spiritual and sharp, and not so Good; therefore Pork or Venison well boiled being laid into Vessels of Wine, Ale, or Beer, the spirits of the wine and of other lyquors feeding thereon will lose their sharpness. 24. Also Beer or Ale, bread of Wheat, Barley, and Pease, with Potato roots, Bour roots, and other sweet roots, to the quantity of a third part, is better to prolong Life, than drink made only of Grain. 25. Flowers also being not sharp or biting, are good sauces and salads for meat, as Ivy-flowers with Vinegar taste pleasantly, and Marigold leaves, and Betony flowers in broths. So much of the operation in the body's moisture. The Operation on the inward parts to make them digest and drive out nourishment. 5. The History. 1. How the Stomach, Liver, Heart, and brain, the principals parts and Fountains of Concoction, may be comforted, and made to perform their offices, by imparting Nourishment and spirits to the several parts, and renewing the Body, Physical Rules and Prescriptions do declare. 2. The spleen, gall, reynes, midriff, small guts, and lights being members serving the principal parts, are here considerable, because their Diseases cured by Physic, may be derived to the principal parts: But by good digestion, and the soundness & strength of the principal parts, life is prolonged, and the Body nourished, and kept from decaying in old age. 3. But Medicines and Diets agreeable to the state of bodies, and comfortable to the four principal parts, are in Physic prescribed. For 〈◊〉 and Physic are necessary to recover and preserve health, but Life is chiefly lengthened by a good physical diet, prescribed in these choice Receipts following. 4. The stomach resembling the good man of the house, and being the cause of all Concoction and Digestion, must be fortified and strengthened, by being kept temperately warm, retentive, and clean without oppressing humours; not empty, or fasting, being nourished by itself more than by the veins, and lastly in appetite, whereby Digestion, is sharpened. 5. Warm drinks are also very good. For a famous Physician would usually at Dinner & supper 〈◊〉 mess of hot broth very greedily, and afterward wish that he could cast it up again, saying that he needed not broth, but the broths warmth. 6. At supper the first cup of wine, Beer, Ale, or any other kind of Drink, must be always warmed. 7. A draught of wine wherein Gold was quenched is good at meals, the Gold having no virtue, but as other metals, yet Gold quenched in liquor, leaves therein a binding power, without other qualities belonging to metals. 8. Sops of bread dipped in wine wherein Rosemary and Citerne bark have been infused with sugar, are better in the middle of meals than wine. 9 〈◊〉 are good to 〈◊〉 the stomach; but syrup 〈◊〉 Quinces taken alone after meals, and with vinegar before meals, is better than Quinces being somewhat too 〈◊〉 for the stomach. 10. 〈◊〉 Elecampane, Mastic, Wormwood, Sage and Mint, are excecding good for 〈◊〉 stomach. 11. 〈◊〉 of Aloes, Mastic, and Saffron, taken in winter before dinner, are also very good, the Aloes being first washed in Rosewater, and the infusion of Dragant in vinegar, and then dissolved in sweet fresh oil of Almonds. 12. An infusion of wormwood, with a little Elecampane and Sanders, may be sometimes used in Winter. 13. In Summer a 〈◊〉 of white 〈◊〉 of the infusion of powder of Pearl, and powder of River Crevices shells, and a little chalk, doth very much refresh and strengthen the stomach. 14. But all cold morning-draughts commonly used, as Syrrups, Decoctions, Whey, Beer, or Ale, are unwholesome; coolers being not good for an empty fasting stomach, but five hours after Dinner, and an Hour after a light Breakfast they may be used. 15. Fasting often is bad for long life, and so is also all kind of thirst; for the stomach must be kept clean, but always moist. 16. The anointing of the backebone over against the 〈◊〉 of the stomach, with 〈◊〉 fresh oil-olive, of the 〈◊〉 of Mithridate, is 〈◊〉 〈◊〉 for the stomach. 17. A bag of locks of Wool, 〈◊〉 in sharp Wine, after the in fufion of Myrtle, 〈◊〉 Bark, and a little 〈◊〉 is good to be worn always next the stomach. And so much of comforting the 〈◊〉 handled more largely in other operations. 18. The Liver must be kept from Inflammation, dryness, and obstruction happening in Age, the waterish looseness thereof being a disease. 19 To the Rules hereunto belonging, delivered in the Operation of blood, these choice Prescriptions may be added. 20. Promegranate-Wine, or Pomegranate-juyce newly squeezed into a glass, may be taken in the Morning with some sugar, and a little Citron-bark, and three or four whole Cloves, and used from February to the end of April. 21. Young Cresses taken either raw, or in broth, or drink, are exceeding good, and also Spoonewort. 22. Aloes washed, and allayed, is hurtful to the Liver, therefore not commonly to be taken. Rheubarb dissolved in sweet oil of Almonds, and Rose-water is good for the Liver, being taken before meat, because a dryer; and at several times, either alone, or with Tartar, or a little Bay-salt, lest by purging away the thin matter the humours should become tougher and harder. 23. Take the Decoction of Steel twice or thrice a year to loosen Obstructions, and stops in the liver, two or three spoonfuls of Oil being first taken, and the Body, especially the Arms, and fore part of the stomach afterward stirred by exercise. 24. Sweet Drinks keep the Liver from growing dry, Salt, hot and cold, especially being incorporated, and made of sweet Fruits and Roots, as Raisins, jujuba, dry Figs, Dates, Parsnips, Potatoes, and Liquorish. Also Drink made of Indian Maze, and other sweet Compounds, is very good. It is an observation, that the keeping of the Liver fat and soft doth lengthen Life, and the opening of the Liver procures health, in obstructions joined with inflammations curing also dryness. 25. Succory, spinach, and Beet, after their pith is taken out, being boiled in water with a third part of white wine, until they be soft, are with oil and Vinegar good ordinary Salads. Also Sperage-buds and stalks, and Burre-rootes well sod and seasoned, and Broth made with young Vine-buds, and blades of green Wheat are good. So much of strengthening the Liver. 26. Because the heart receives most benefit or harm by the vapours of the air drawn in by breathing, or by affections and passions, therefore the former Rules concerning the spirits may be thereunto applied, but no Physical Cordials but Antidotes, strengthening the heart and spirits to resist the allayed poison. These Cordials are formerly mentioned. 27. A good air is better known by Experience than Signs. The best air is on a level open plain, the soil being dry, not barren and sandy; but naturally bearing wild Bettony, Fetherfew, and wild Mints, shaded with some trees, and Black-berry-bushes, and watered with no great river, but with clear gravelly brooks. 28. The Morning Air is healthfuller than the Evening Air, which is accounted more pleasant. 29. An Air somewhat rugged, and stirred with a gentle wind, is better than a calm clear Air; and in the Morning the west wind is best, but the Northwind in the Afternoon. 30. Sweet odours and smells are very comfortable to the heart, yet a good air hath not always a good smell; for as pestilent airs have no very bad smell, so oftentimes wholesome airs are not very sweet and fragrant: but the odour and sent of a good air should be interchangeably taken, for one continual excellent odour or scent oppresses the spirits. 31. Nosegays are good in the open air, but growing flowers yield the best odours and scents, as Violets, Gillyflowers, Pinks, Beane-blossomes, Linden-buds, Vine-buds, Honey-suckles, Pellitory-flowers, Musk-roses, (other Roses yielding no great sent) withered Strawberries, Blackberry-bushes in the Spring, Wild Mint, Lavendar; and in hot Countries the Orange-tree, Citron, Myrtle, and Bay: Also walking and sitting in such sweet Ayres is very good. 32. Cooling smells are better for the Heart than hot scents: therefore in the Morning, and at Noon, the steam of perfumes made of Vinegar, Rose-water, and Wine, put into a Brasse-pan, being received into the Brain, is very good. 33. And wine poured on the earth digged or turned up, being no sacrifice, yields a good scent and smell. 34. Also Orange-flower water mingled with Rose-water, and Brisk-wine, and being smelled unto, or infused into the nostrils, is very good. 35. Small Pills made of Amber, Musk, Lignum Aloes, Lignum Rhodium, Flower deluce-roots, Roses, Rose-water, and Indian Balsam being chewed, and held in the mouth, are comfortable for the heart and spirits. 36. Vapours arising from Medicines taken inwardly to strengthen and cherish the Heart, must be wholesome, clear, and cooling, hot vapours being naught; for Wine yielding hot vapours, is like Poppey in quality. Clear vapours are such as have more vapour than exhalation, being not altogether smoky, and oily, but also moist. 37. The chiefest Cordials used in diet are Ambergris, Saffron, Kermes, being hot and dry, and for coolers bugloss, and Borage-roots, Oranges, Lemons, and Apples. Also powders of Gold and Pearl do cool the blood, and stomach, leaving no bad quality. 38. Bezar-stone being not taken in Broth, 〈◊〉 or Rose-water, but in Wine, or Cynamon-water, or some other water not hot or strong, is an approved Cordial for the spirits. 39 Observe also that great constant and Heroical desires do strengthen and enlarge the heart: and so much of the heart. 40. Opium, Nitre, and other inferior drugs procuring sleep, are good for the Brain, being the Animal spirits seat and residence, and protected or annoyed by the stomach; and therefore stomach Cordials are comfortable also for the Brain, as these Receipts be, three whereof are outwardly & one inwardly appliable. 41. bath the feet every week in a bath made of Lie, Bay-salt, Sage, Camomile, Fennil, sweet Marjoram, & Angelico leaves. 42. Suffumigations also, or perfumes of dry Rosemary, dry Bayleaves, and Lignum Aloes, (for sweet Gums oppress the head) are good every morning. 43. No hot drugs or Spices, except Nutmegs, may be outwardly applied to the Head, but unto the soles of the feet they may be laid: but anointing of the Head lightly with Oil, Rose-water, Myrtle-water, Salt, and Saffron mingled together, is very good. 44. A Morning potion of 3. or 4. grains of Oil, of Bezoar's stone, with a little Angelico seed and Cinnamon, once in 14 days being taken in the Morning doth strengthen the brain, and thicken & quicken the spirits. 45. All these Cordials taken in Diet do comfort the Brain, variety of Medicines being the Daughter of Ignorance, many Dishes breeding many Diseases, and many Medicines effecting few Cures. And so much of the Operation on the principal parts, for extrusion, and driving out of nourishment. The Operation on the outward parts, for attracting and drawing nourishment. 6 The History. 1. GOod Digestion of the inward parts, being the chief cause of good Nourishment, the outward parts must also perform their Offices and Duties, that the inward faculty may drive out Nourishment, being attracted by the outward faculty, then requiring most strengthening when Digestion is grown weak. 2. The outward parts by bodily exercise comforted, and warmed, do thereby cheerfully attract nourishment. 3. But exercises attracting new moisture to the limbs, being violent, doth loosen the limbs, and consume the old moisture. 4. Frication also and rubbing is in the morning very good for the Body, being afterward lightly anointed with Oil, lest by rubbing, the outward parts, by Respiration and vapouring should be weakened. 5. Exercise, nibbing and chafing the Limbs together, is also very good, being moderate, not straining, or toilsome; for the Body must not respire, nor sweat too much by rubbing or exercise. Therefore exercise is better abroad than in the House, and in Winter than in Summer. Also after exercise anointing is good, and before and after violent exercises, as Fencers before and after their prizes were heretofore anointed. 6. Exercise on a fasting stomach, doth by sweeting loosen the Spirits and moisture of the Body, and being unhealthful on a full stomach, is best after a light breakfast, not of Physical morning potions, or Ray sons or Figs, but plain meat and Drink moderately taken. 7. Exercise must stir all the Body, not (as Socrates saith) the Knees, or Arms only, but generally all the Limbs of the body, and the posture of the body should be every hour changed, except in sleeping. 8. Mortification is a kind of Vivification and rene wing, for hair shirts, whip, and all outward austerities do strengthen the attractive faculty. 9 Nettling is commended by Cardan to be good against Melancholy, but for raising red blisters on the skin, is not to be allowed. So much of the operation on the outward parts for attracting and drawing of nourishment. The Operation on Food and diet, showing which is most nourishing. 7. The History. 1. Philosopher's might better than Physicians follow common opinion in condemning many Services and Messes of meat, lengthening not Life, but preserving health, for a Heterogeneous mixture of meats doth more readily nourish the veins, breeding better moisture than one kind of meat: moreover, variety excites the Appetite, and the Appetite sharpens Digestion. So that a various kind of Diet according unto the seasons of the year, is approved. 2. Good Sauces are wholesome preparatives to meat, preserving health, and prolonging life. 3. Course Fare requires strong Drink, and piercing Sauces that may sink into the meat: but with fine Fare, small Drink is best, and fat Sauces. 4. At Supper the first cup of drink should be drunk warm, and a good draught of warm drink spiced, taken half an hour before meat, is a good preparative for the stomach. 5. Meat, Bread, and drink being well dressed, made, and brewed, are most nourishing, which matters belonging to the Kitchen and Buttery, are more necessary to be known than the Fables of Gold and Pearl. 6. Boiled meat dressed with moist cooling Sauces, doth not moisten the Body, being good in hot sicknesses, but affording no oily nourishment, boiled meats being not so good as roasted and baked. 7. Meat must be roasted with a quick fuddain fire, not with a slow fire, nor lie too long at roasting. 8. Solid meats so corned with Salt, that little or no Salt need be eaten therewith at the Table is good. Salt meat being better for Digestion, than Salt eaten with meat. 9 Meat should be laid to soak in convenient Lyquors, before it be roasted or baked, as fish is watered and laid in pickle. 10. Flesh beaten before boiling, becomes tender, for Partridges and Pheasants taken by Hawking, and Venison killed in Hunting, are very sweet and pleasant in eating. And some Fish is better by beating. Also hard sour Pears, and other fruits being rolled and squeezed, do wax sweet and mellow. Flesh beaten and bruised before laying down to roast, is thereby prepared for Digestion, and is very good. 11. Bread well Leavened, but lightly salted, and baked in a very hot oven is best. 12. Of Drink to lengthen Life Water being no Life prolonger, it is only observable that the parts of Spiritual Drinks, as Wine, Beer, 〈◊〉 and Metheglin, must be subtle, and the spirits gentle, 〈◊〉 because shortness and Age do make the parts 〈◊〉 and clear, but the 〈◊〉 sharp, therefore some 〈◊〉 substance (as was said) must be put in Vessels to allay the sharpness of the Spirits. Also Drink being kept in continual motion, by carriage at Sea, or in Carts, or in Bladders hung on Lines and stirred every Day, will by such motions become thin and clear, & by blending the spirits, be kept from sowernes, being a kind of putrefaction. 13. Meat should by Dressing be made easy of digestion for old Folks. But Distillations of meat are vain conceits, the nourishing and best part thereof ascending not into vapour. 14. Meat and Drink dissolved and mingled together is easy of Digestion. Therefore of Chickens, Partridge, or Pheasants, being first parboiled with water and salt, then wiped and dried, and boiled to a jelly in wine or Ale with some Sugar, a strong comfortable broth is made. 15. Also Gravy of meat, or mincemeat, and Hodg-podges well seasoned, are good for old Folks, whose teeth cannot be cheewing, prepare their meat for Digestion. 16. The defect of strong 〈◊〉 for chewing meat, may 〈◊〉 supplied by making new 〈◊〉 grow, hardly effected 〈◊〉 an inward powerful restoring of the whole body, or by hardening the Gums by binding medicines to serve instead 〈◊〉 teeth, or by preparing and dressing meat, to need little or no chewing. 17. To exceed sometimes 〈◊〉 the quantity of meat and drink and to water the body by great Feasts, and liberal drinking, is sometimes good. So much of the operation of preparing and dressing of diet. The operation on the last act of Assimilation or conversion into the like substance. 8. THe nature of the last Act of Assimilation or Converting into the like substance, being the intended effect of the three former Operations, may be opened and declared without Rules. The Comment. 1. ALL bodies desire to Assimilate and convert Substances into their own substance. Flame, Spirit, & Air, being thin and Spiritual, do courageously perform this work, but thick and gross substances very weakly, this desire of assimilating being by a stronger desire of rest and ease restrained. 2. For this Desire of assimilating, restrained in the Body, is ineffectual, until it be by heat and Spirit, freed, excited and actuated; and therefore liveless bodies do not assimilate, and living Creatures assimilate, Digest, and convert into their own substance. 3. More heat is required to make hard Bodies assimilate and Digest, therefore the bodies parts grown hard with Age must be softened, and heat then weak increased, for helping Digestion. But of preventing the body's hardness, some Rules were delivered, and others shall be given hereafter for softening the parts. For increasing heat take this Rule or Axiom. 4. The act of Assimilation incited and provoked by heat, a very accurate subtle motion, and most powerful when bodily motion, the disturber thereof, ceases. For a substance of one kind will not separate into parts of diverse kinds being moved; as Curd will not rise, nor the Whey sink down, the Milk being gently stirred. Also running water, nor any water or liquor, will not put refie being continually moved and shaked. Therefore by this Reason this conclusion is inferred. 5. Assimilation is performed and perfected chiefly in sleep and rest, especially towards Morning after good digestion: therefore sleeping warm, using ointments towards morning, or provoking of moderate heat by an oiled shirt, and sleeping afterward again, are all very good. So much of the last act of Assimilation, or converting food into the substance of the body. The Operation for making the body tender and young, having begun to wither, and grow old, and how to soften the body. 9 THat good Diet, and restraint of the spirits do by an inward tedious manner of working, make the Body tender, was formerly showed, an outward and more speedy means shall now be declared. The History. 1. AS Medea in the Fable pretended to make Pelias young, by boiling the pieces of his dissected body in a Kettle with medicinable Drugs: so here in renewing of Age, the inward parts must be distinguished, and divided with judgement, and by more particular ways than the body softened. 2. But this dissection must be in some respect performed, not with any Razor, but with judgement; for the bowels and inward parts being different, their softening is not effected by the same means, but they must be particularly softened, and by other ways than those which belong unto the whole Body, which shall be first declared. 3. Soften the body with Baths and ointments, and the like, according to these following observations. 4. Baths and Oils soften liveless bodies, attracting and sucking in liquors, but not living bodies, working outward. 5. Therefore common mollifiing, softening Baths do rather draw than soften, and loosen rather than harden the body. 6. The best Baths and Ointments to soften the body, must have these three properties. 7. Their substance must be like unto the Body's substance, having an outward nourishing power. 8. Secondly, that they be compounded with some piercing drugs, infusing the power of other nourishing drugs into the body. 9 Thirdly, they must have (though in a lesser quantity) some binding Ingredients, being not sharp, or sour, but oily, and comfortable, that the other Ingredients, by the exhaling of the body, be not hindered in working, and making the Body tender, but may have by the binding of the skin, and shutting the pores, a stronger operation. 10. The warm Blood of Man, or Beast is most consubstantial, or like in substance to man's body. The invention of Ficinus was vain, imagining that strength might in old age be renewed, by sucking Blood out of the arm of a young man, for nourishment should not be equal nor like in substance unto the body nourished, but subordinate, and 〈◊〉 before digestion: Substances like the Body being best for outward applications. 11. A Bath of children's blood was formerly held a sovereign cure for the Leprosy, and to purify old corrupted Bodies: So that some Kings using these luxurious Baths, were envied by the common people. 12. Heraclitus to cure his Dropsy, crept into the belly of an Ox newly killed. 13. The warm blood of Kitlings doth cure Tetters and Ringworms, and make new fleshand skin grow again. 14. To stay the bleeding of an Arm or Limb cut off, or any other wound, put the remaining part, or the wounded limb into the belly of an Ox that hath been newly opened; for the blood of the limb cut off, or wounded, sucking and drawing unto itself the warm blood of the beast, doth stop, and run back. 15. Pigeons split asunder, and opened, are in dangerous desperate sicknesses laid to the Patient's soles of the feet, the Cures thereby wrought being imputed to their drawing away the malignity of the Disease; howsoever their Application doth comfort the Head, and animal spirits. 16. But besides these bloody Baths and Ointments, there are other Baths more handsome, cleanly, and effectual. 17. Baths may be made of nourishing substances like unto man's body, as Beefe-sewet, Hog's grease, Deers suet, Oysters, Milk, Butter, whites of eggs, wheat-flower, sweet wine, Sugar, and Metheglin. 18. With these Ingredients Bay-salt and old Wine may be mingled, to make them penetrate and pierce into the body. 19 Binding Ingredients being oily and comfortable, are Saffron, Mastic, Myrrh, and Myrtle-berries: and all these Ingredients make an excellent Bath. 20. For the powerful working of this Bath, four Rules are observable. 21. First, before bathing, rub and anoint the Body with Oil, and Salves, that the Baths moistening heat and virtue may penetrate into the body, and not the liquors watery part: Then sit two Hours in the Bath; after Bathing wrap the Body in a cerecloth made of Mastic, Myrrh, Pomander, and Saffron, for staying the perspiration or breathing of the pores, until the softening of the body, having laid thus in cerecloth twenty four hours, be grown solid and hard. Lastly, with an ointment of Oil, Salt, and Saffron, the cerecloth being taken off, anoint the body. 22. And some days the Bath must be renewed with plasters and ointments in the aforesaid manner, and this way of softening must continue a month. 23. In bathing a good diet must be kept, and warmth, and warm drinks used. 24. Fomentations or nourishing of natural heat by the warmth of living bodies is good. Ficinus saith, that David was cherished by the Virgin-warmth of a young maid, who being Anointed after the Persian manner with Myrrh, had been a delightful reviving fomentation. 25. Barbarossa in his old Age by the Jew his Physician, continually apply to his stomach and sides young Boys for fomentations: And little Dogs being laid to the stomaches of old Folks, have kept them warm in the nighttime. 26. Some to avoid Derision, have cut off a piece of their long Nose, or the crooked bunch thereof, and afterward their Nose being thrust into an incision made in their Arm, was both healed, and grew into a handsomer fashion and form, whereby the consent of Flesh in healing Flesh is declared. 28. Prescriptions for softening the particular principal parts, as the stomach, lights, liver, heart, brain, the marrow of the backbone, the reynes, gall, stanke, veins, arteries, sinews, gristles, and bones, would be too tedious to set down: no general instructions, but certaines notes for practice being here delivered. How the body being purged of old oysture, and filled with new moisture may be renewed, and made young. 10. The History. THese Positions following concerning the principal parts before lightly touched, are now again enlarged. 1. Plough-oxens spent with labour, being put into new fresh pastures, grow fat, and fair, their flesh proving afterward in eating very young and tender. So that flesh may eafily be made tender, and by often softening the flesh the bones and skin may be softened. 2. Diets of Guiacum, Sarsa-perilla, China, and Sassafras, being long strictly kept, do first attenuate or make thin, then consume or devour all the moisture of the body: for the French pox being grown to gumminess, and being got into the marrow, and moisture of the body, hath been thereby cured. Some also by such Diets being made lean and pale, have afterward grown fat and fresh-coloured. Therefore in the declining of Age, such Diets are good to be kept once in two years, there by to grow young again, as the Snake doth by casting his skin. 3. It is my Opinion, though I am no Heretical Puritan, that Purgations often and familiarly used, do lengthen Life more than Exercise or sweeting. For as anointing of the Body, and stopping the pores, and keeping out the air, and keeping in the spirits, do lengthen Life: So by sweating and outward breathe the good spirits and moisture being not easily repaired, are exhaled and consumed with the excrementitious humours and vapours. But Purgations of gentle Purgative, not gripping the belly, being taken before Meat to prevent their drying quality, do work chiefly on the humours. These Perscriptions are true, and the Remedies approved, seeming vulgar, but being carefully and diligently tried, were found to be good and effectual Experiments. For so the effects of wise counsel are admirable, and their Order excellent, but their means of effecting seem vulgar, and common. The Doors of Death. THE Doors of Death are Artic. 15 Connexion. Accidents going before, or following after, or coming with Death. For Death being not violent, but natural, by defect of Nature, doth enter at certain common doors. The History. 1. THE living spirit subsists by due motion, temperate, cooling, and fit nourishment. A flame needs only motion and Nourishment, being a simple substance; the Spirit, a compounded substance, destroyed by approaching nearer to the nature of flame. 2. A flame, as Aristotle well noted, is by a greater stronger flame extinguished, much more the spirit. 3. The flame of a Candle being put into a Glass, and kept very close, is extinguished by the Air enlarged by heat, and thrusting the flame together. And fuel lying too close in a Chimney, burns not with a bright flame. 4. Fire also by thrusting & pressing together is extinguished, and a coal of fire being trodden Or crushed with the Tongues. 5. But concerning the spirits, blood, or phlegm getting into the Ventricles of the Brain, do cause sudden Death, the spirit having no place of residence or motion. Also violent Fractures and beating of the head, do cause sudden Death, by straightening the spirits in the ventricles of the Brain. 7. Opium and other strong Drugs, procuring unsensibleness, do by thickening the spirits, deprive them of motion. 8. Venomous vapours being hateful to the spirits, are deadly poisons, by whose malignant quality the spirits are oppressed, deprived of their motion, and made unable to resist so strong an enemy. 9 Extreme Drunkenness and Gluttony have caused sudden Death, the spirits not with thick or malignant vapours, (proceeding from Opium or poison) but with abundance of Vapours being oppressed. 10. With the sudden apprehension of Grief and Fear, conceived at the relation of unexpected bad tidings, some have suddenly Died. 11. The Excessive compression, and enlarging of the Spirits are both deadly. 12. Great and sudden joys have deprived many of their life. 13. Greater Evacuations of water by Dissections for the Dropsy, or violent and sudden Fluxes of Blood are Deadly, the Blood and spirits do avoid vacuity or emptiness, and fill up the empty places repaying hither, slower Fluxes of Blood procuring want of nourishment, but no pouring back of the spirits. So much of the compression, and effusion of the spirits causing Death. 14. Stopping the breath is through defect of cooling deadly, by choking and strangling, the motions of the spirits being not hindered, but cooling defective; for excessive hot Air drawn in for breath, doth choke as soon as stopping of the Breath. As by burning charcoal, or by the smell of new whited walls in a close chamber justinian and others have been choked. Fausta, the wife of Constantine the great, was strangled by the steam of an exceeding hot Bath. 15. For breath is drawn in by the Lungs, and breathed forth again every third part of a minute. 16. The beating of the Pulse, and of the Heart, both by the systole, or backward motion, or Diastole, or forward motion, is thrice as swift as breathing; for the beating of the Heart, could it be without stopping, being stayed would cause Death sooner than strangling. 17. Delian Dyvers, and PearleFishers, through continual use will hold their Breath ten times longer than another. 18. Living Creatures having Lungs, hold their breath a shorter or longer time, as they need more or less cooling. 19 Fishes need less cooling than other creatures, cooling and breathing themselves at their Gills. And as other creatures cannot endure a hot close air: so Fish in water quite frozen over, and long covered with Ice, are choked and strangled. 20. The natural heat of the Spirits is by another more violent heat oppressed, being unable to endure them both without cooling, as may be seen in burning-feavers, natural heat being extinguished and Dissipared by hot putrified Humours. 21. Want of Sleep, is a want of cooling. For motion doth rarify, make thin, sharpen, and increase the heat of the Spirits. But by sleep their motion is allayed, and their wand'ring restrained. For sleep doth strengthen and excite the working of the inward parts and Spirits, and all outward motion, but maketh the living spirit rest from motion. Every 24. hours' nature requires 5. or 6. hours' sleep. Though some have miraculously refrained from sleep, for Maecenas slept not a great while before he died. 22. Nourishment is a third want of Nature, suffered by the parts of the Body, not the living spirit, subsisting in Idenity and Being, without succession or renewing. And the reasonable Soul proceeding not from Generation, needs no reparation, being not subject to Death, as the Animal and Vegative soul, differing both in Essence and Form from the reasonable Soul. For their confusion without distinction, was the Original of transmigration, and many heathen heretical opinions. 23. A healthful body doth every day require food, enduring not to fast three days together, unless enabled by custom; but sick folks can easily fast: and sleep doth nourish, as Exercise makes the body require nourishment And some miracles of Nature have lived a long time without meat or drink. 24. Dead bodies being kept from putrefaction, will not a long time decay: But living bodies cannot above three days subsist, this speedy consumption, being the work of the living spirit, repairing itself, or making the parts need repairing; and therefore living creatures by sleeping endure longer without food, sleep being the reception and collection of the living Spirit. 25. A continual Flux or voiding of blood by the Piles, or by vomiting of Blood, some vein within being opened or broken, or by wounds, doth cause speedy Death. For the Blood of the veins doth supply and feed the blood of the Arteries, and the blood of the Arteries doth feed the spirits. 26. Meat and Drink received twice daily, is not all voided by Extrements, urine, or sweeting, the rest being converted into the moisture & substance of the body, the body growing not bigger, as the repaired spirits are not in quantity increased. 27. Nourishment must be so prepared and Dressed that the spirits may work thereon. For the flame of a Torch is not maintained and kept burning by the staff, unless it be covered with wax lights, and herbs alone are no nourishing flood. This doth cause the decay in Age, the Spirits clothed with Flesh and Blood being few and thin, and the moisture and blood, old and hard, are unable to nourish. 28. The ordinary necessities of Nature are these, continual motion of the Spirits in the ventrieles of the Brain, beating of the heart every third part of a moment, Breathing every moment, Sleep and Food within three Days, the decaying after fourscore years of age of the faculties of Digestion; these Defects being not seasonably supplied, Death will ensue. So that Death hath three Doors, the spirits failing in motion, cooling, and nourishing. The living spirit is not like a flame continually lighted and 〈◊〉 Admonition. extinguished, without certain duration and continuance. A flame doth live in a flame, being by contrary qualities only extinguished. But all parts of the Body being to the living Spirit friends and servants, are also comfortable and serviceable. Therefore the living Spirit is of a middle Nature between flame, being a momentary substance, and Aire being a fixed Substance. The Destruction of the Organs of the spirits either by Diseases, or violence, is another Door of Death: And so much of the Form of Death. 29. Convulsions of the Head, and Face, with deep deadly sighing, being a kind of Convulsion, and the extreme quick beating of the Pulse, the Heart trembling with the pangs of Death; and sometimes again beating weakly, and slowly, as the heat begins to fail and faint, are two chief Signs of Death. 30. The immediate Signs of Death are, great unquietness, tumbling, and striving, raking with the hands, as if gathering locks of Wool, striving to take hold, and holding fast, hard shutting of the Teeth, rattling in the 〈◊〉 trembling of the under-lip, pale countenance, confused memory, speechlessness, cold sweats, stretching out the Body, lifting up the white of the eyes, and an alteration of the whole Face, (the Nose becoming sharp, the eyes hollow, and the cheeks falling) with the Contraction and Convulsion of the Tongue, and coldness of the lowest parts, and sometimes issuing of Blood, or seed, loud shrieking, short breathing, the falling of the lower jaws, and the like. 31. After Death there follows immediately a privation or depriving of the Sense and motion of the Heart, Arteries, Nerves, and Sinews, inability of standing upright, stiffness of the Nerves and limbs, coldness, putrefaction, and stink. 32. Ecles, Serpents, and Flies, cut in pieces will a great while after move and stir, Country people supposing they would, if suffered, join together again. And the bodies of Birds their heads being cut or plucked off, will afterward leap and flutter. I remember that I say a Traitor emboweled, whose heart being cast into the fire, leapt five foot high, and afterward lower for the space of seven or eight minutes. Also the old tradition of a sacrificed Ox, that in emboweling lowed, deserves to 〈◊〉 believed, though it be more 〈◊〉 that a man executed and emboweled, after his hart was plucked out, and in the hang man's hand, was heard to utter three or four words of his prayers, being more likely than the relation of the 〈◊〉 Ox, the friends of the party executed usually seeing the executioner for a sudden dispatch out of pain, by the quick performance of his office; but the Priests were not feed speedily to dispatch their Sacrifices. 33. To raise and recover to life such as faint and fall into a swond (in which fits many without help would expire) use hot waters; bend the Body forwards, stop the mouth and nostrils hard, bend and wring the fingers, pluck off hair from the Beard or head, rub and chafe the Body, especially the face and outward parts, cast cold water suddenly in the face, shrecke out aloud, hold Rose-water and vinegar to the nostrils: burning feathers and woollin cloth for the mother, also the smoke of a hot frying pan is good in sounding, and keeping the body close and warm. 34. That many laid forth, coffined & buried, were only in a sound, hath been discovered by digging them up again, and finding their heads beaten and bruised with striving in the Coffin. Of such a living funeral john Scotus that subtle Scholar was a memorable example, who by his servant absent at his burial (but acquainted with those 〈◊〉 wherein he falling was supposed to be Dead, and so buried) being digged up again 〈◊〉 found in the aforesaid manner with his head and other limbs beaten and 〈◊〉. A Player also acting Death to the Life in a sound, thought to put a jest upon Death, but was buried in earnest at Cambridge, as many can well 〈◊〉, who were then 〈◊〉. I remember that a 〈◊〉 desirous to make 〈◊〉 of the pain suffered by prisoners at their execution, told me, that in hanging 〈◊〉, getting upon a stool, and casting himself off from 〈◊〉, he swung a while about, and then thought to recover the stool, but could not, without the help of his friend then present, who ask him what he suffered: He answered that he felt no pain, but first saw a fire, or a flame, than a kind of black green mist, and lastly a pale Sea-blew colour, usual visions in swooning. Also a Physician having hanged a man half an hour, recovered him to life by rubbing and hot Baths, professing also to recover any man after half an hours hanging, his neck at the first falling down being not broken. The Differences of youth and Age. 1. THE Scale or Ladder of Artic. 16 Man's life hath these steps: 〈◊〉, Quickening in the 〈◊〉, Birth, Sucking, 〈◊〉, feeding on Pap, and Spoon-meat in Infancy, 〈◊〉 of teeth at two years old, secret hair at twelve or fourteen, ability for 〈◊〉, flowers, hair on the 〈◊〉, and under the armholes, a budding Beard, full growth, full strength and agility, grayness, Baldness, 〈◊〉 of flowers, and of 〈◊〉 ability, inclining to 〈◊〉, a creature with three feet, Death. The periods and courses of the mind, as slipperiness of memory, and such like, not described by years, shall be hereafter mentioned. 2. The Differences of Youth and Age are these following: In youth the skin is moist and smooth, in age dry, and wrinkled, especially about the forehead, and eyes: the flesh in youth is tender, and soft, in age hard; youth is strong, and nimble, age weak, and unwealdy; in youth good Digestion, in age weak: the Bowels in youth are soft, and moist, in age salt, and dry; in youth the body is strait, in age bowed, and crooked; the finews in youth are steady, in age weak, and trembling, choleric humours in youth, and hot blood, in age Phlegmatic, melancholy humours, and cold blood, youth prone to Venery, age slow in performance: the moisture of the Body in youth oily, in age raw, and waterish, in youth many swelling spirits, in age few, and weak; in youth spirits thick, and lively; in age sharp, and thin; in youth sharp and sound senses, in age dull, and decaying; in youth strong sound Teeth, in age weak, worn, and falling out; in youth coloured hair, in age the former colour turns grey; Hair in youth, in Age Baldness, Quick, and strong Pulse in youth, in Age weak and flow; in Youth sharp 〈◊〉 Sicknesses and Diseases, in Age tedious and incurable: Wounds heal soon in youth, in age slowly, in youth fresh-coloured checks, in Age pale, or of a deep fanguine red; Youth not much troubbled with Rheums, Age Rheumatic; the Body grows fatter only in Age than Youth. Perspiration and Digestion in Age being bad, and fatness being the abundance of nourishment over and above that which is perfectly assimilated and converted into the substance of the Body. And the Appetite is sometimes in Age increased, by sharp humours, digestion being then weaker: this and the rest being by Physicians ascribed to the decay of natural heat, and radical moisture; but dryness in the 〈◊〉 of Age doth precedo coldness, and the lusty heat of flourishing Youth declines 〈◊〉 then to coldness. 3. The affections also of youth and age differ: I remember in my youth I was familiarly acquainted at Poicters in France with an ingenious young Gentleman, afterward an eminent man, who inveighing against the conditions of Age, would usually say, that old men's minds being visible, would appear as 〈◊〉 as their Bodies, 〈◊〉 afterward comparing the minds vices in Age to the 〈◊〉 defects, saying They 〈◊〉 skinned, and impudent, 〈◊〉 and 〈◊〉 〈◊〉 and envious; 〈◊〉 and 〈◊〉 and 〈◊〉 Earth, not Heaven, being their constant Object: 〈◊〉 Limbs, wavering, and unconstant; wooked fingered, greedy, and covetous; knees 〈◊〉 and fearful, 〈◊〉 and 〈◊〉 But to make a more serious Comparison, Youth is shamefaced, and modest, Age is hardened; Youth is liberal and merciful, Age is hard; youth emulates, age envies; youth is religious, and fervently zealous; being unexperienced in the miseries of this World; age cold in piety and charity, through much experience, and incredulity; youth is forward in desire, age 〈◊〉 youth light and inconstant, age grave, and constant; youth is liberal, bountiful, and loving, age covetous. and wisely provident; youth confident, and 〈◊〉 age distrustful, and 〈◊〉 youth gentle, and 〈◊〉 age froward, and disdainful; youth sincere, and simple; age cautelous, and close; youth haughty in desires, age careful for necessaries; youth a Time-pleaser, Age a Time-rememberer; youth an Adorer of Superiors, age a Censurer. And by many other Characters impertinent to the present matter, the different conditions of youth and age may be described: But the body growing fat in age, so the judgement, not the Fancy grows stronger, preferring safe sure courses before shows & appearances: And lastly, Age loves to 〈◊〉 and brag, and being defirous to do least, is desirous to talk most. Poet's therefore feigned, that old 〈◊〉 was changed into a chirping Grasshopper. Canons of the Continuation and Form of Death. CANON 1. DIssolution or Corruption 〈◊〉 by transmigration into another Body. The Explication. THere is no utter destruction: Corruption being a dissolution into Air, or 〈◊〉 into some other body. As the Spider, Fly, and Antony's 〈◊〉 tender, 〈◊〉 〈◊〉 falling into Amber, 〈◊〉 therein buried, finding therein both a Death, and 〈◊〉 preserving them 〈◊〉 from Corruption than a Royal Monument. For no Air being within, there can be no corruption; and the 〈◊〉 nature of Amber 〈◊〉 of no Reception from their substance. Wood, or Roots being put into 〈◊〉 would also remain 〈◊〉 Wax, Honey, and Gum do also preserve 〈◊〉 corruption. CAN. 2. EVery tangible body hath Spirit, covered and encompassed with a thick body, being the cause of consumption, and dissolution. The Explication. NO known body on the upper part of the Earth doth want a spirit, either by 〈◊〉 and concoction of celestial heat, or by other means: for the concavity and hollowness of bodies admitting no vacuity or emptiness is filled with Air, or a spirit But this spirit here mentioned is no power, efficacy, or perfection, but only a 〈◊〉 invisible body, yet local, dimensive, and real: neither is this spirit Air, (as the juice 〈◊〉 Grape is not water) but a 〈◊〉 body like Air, yet 〈◊〉 but the thick parts 〈◊〉 substance (being 〈◊〉 slow, and almost 〈◊〉) would endure longer, 〈◊〉 the working, piercing spirit 〈◊〉 not devour the moisture 〈◊〉 body, and all that is 〈◊〉 vertible into a new spirit, 〈◊〉 former new made spirits 〈◊〉 by degrees 〈◊〉 together. This is evident the decrease of weight in 〈◊〉 bodies, by venting of 〈◊〉 not increasing the 〈◊〉 of a body, but yet by 〈◊〉 making it grow dry. CAN. 3. THE 〈◊〉 of the spiriti is the cause of Dryness, but by inward detaining and warking, they do soften, 〈◊〉 〈◊〉 quicken. The Explication. THere are four workings of the Spirit; Dryness, Softening, Putrefaction, and generation of bodies. Dryness is no proper work of the Spirit, but of the thicker parts, after the venting of the Spirits shrinking and uniting together to avoid vacuity or emptiness, as burned Bricks: do Sea-coal cakes, stale Bread and Toasts. Softness, is 〈◊〉 work of the Spirits, 〈◊〉 by heat, whereby the Spirits enlarging not venting, 〈◊〉 pierce into, and moisten 〈◊〉 thicker parts, making 〈◊〉 soft and limber, as Fire 〈◊〉 Metals, and Wax; for 〈◊〉 and other stiff 〈◊〉 are of a matter fit to 〈◊〉 the Spirits, and keep 〈◊〉 from venting. 〈◊〉 is a mixed work of the 〈◊〉 thicker parts; for after 〈◊〉 spirit (containing and 〈◊〉 the parts of the 〈◊〉) is vented, all the parts 〈◊〉 and return into their 〈◊〉 Elements; because by the spirits of substances gathering 〈◊〉 putrefied bodies stink, 〈◊〉 the assembling together of 〈◊〉 becoming light, & 〈◊〉 the withdrawing of water and earth, are dissolved, and fall asunder. But generation or quickening being a mixed work of the spirit, and thicker parts, is performed in another manner, the spirit being totally detained, swelling, and moving locally: but the thicker parts being not dissolved, but following the motion of the spirit blowing and fashioning them into diverse Forms, are generated, and become bodies: therefore the matter quickened is always clammy, limber, pliant, and soft, be thereby fit to detain the spirit, and to yield to the spirits fashioning of parts, such being also the clammy yielding matter of all Vegetables, and living Creatures generated of 〈◊〉 or seed. CAN. 4. ALL living Creatures have two Spirits: dead Spirits, 〈◊〉 those in liveless Creatures, 〈◊〉 the living Spirits. The Explication. NEcessary is the consideration of Man's body, as 〈◊〉 and unnourished, or 〈◊〉 and nourished, the 〈◊〉 showing the ways of 〈◊〉 the latter of 〈◊〉 For there are in the 〈◊〉 Bones, Skins, Organs, 〈◊〉 the several limbs of the 〈◊〉 body: such spirits as are 〈◊〉 the Flesh, Bone, and Skin, 〈◊〉 separated, and Dead, 〈◊〉 in a Dead 〈◊〉 〈◊〉 the vital spirits governing and agreeing with them, is of a different nature, integral, and constant. They differ in two respects; mortuall dead spirits are not continued, but disjoined, and enclosed in a thicker body, as Ayrein Snow, or Froth. But the spirit being continuate, passing through certain Channels, and totally enclosed, is either pervious, passing through small pores, or continuate, and resident in a proportionable quantity to the Body, in a hollow seat or Fountain whence lesser Rivalets are derived. This seat is the Ventricles of the Brain, being straight and narrow in the base sort of living creatures, whose spirits being spread through the whole body, have no particular 〈◊〉 residence, as in 〈◊〉 Eels, and Flies, whose 〈◊〉 being cut asunder will 〈◊〉 afterward. And Birds, their Heads being plucked off, will leap and flutter, because their Heads being small, their spirits have therein no 〈◊〉 residence: But 〈◊〉 have large Ventricles, especially Man: And beside, the vital spirit is inflameable, being compounded of Flame and Air, as the moisture of Living creatures is of Oil and Water, the 〈◊〉 giving it motion and 〈◊〉 as inflameable smoke, before it blaze into a flame, 〈◊〉 hot, thin, and moveble, being when it is a flame, 〈◊〉 substance: but the 〈◊〉 of the vital spirits is more gentle than the flame of the spirit of wine, being compounded of an airy substance, and a mysterious Union of a flaming and airy nature. CANON 5. THe particular parts have natural proper Actions, excited and quickened by the vital Spirit. The Explication. THe several parts have several Actions and Functions; as Attraction, Retention, Digestion, Assimulation, Sepration, Ejection, and Sensibility, suitable to the proper Organs in the Stomach, Liver, Heart, Spleen, Gal, Braine, Eyes, 〈◊〉 and the rest, and their 〈◊〉 are actuated by the vigour and presence of the vital spirits, and by the heat thereof, as Iron draws Iron, being touched by a Loadstone, and an Egg brings a Chicken being actuated by the Cocks treading the Hen. CAN. 6. MOrtuall dead spirits are consubstantial, or like in substance to Air, but the vital spirits are more like a flame. The Explication. THe explication of the former fourth Canon declares the meaning of this present Canon, which showeth also that fat oily substances do long retain their essence, being neither consumed much by the 〈◊〉 nor very desirous to 〈◊〉 into Air. Therefore Flame is not inflamed Air; for Flame and Air 〈◊〉 as Oil and Water 〈◊〉 and by the Canon that 〈◊〉 the vital spirits are like 〈◊〉 substance, is to be understood that they are more enflaming than the mortuall dead spirits, not more flame-like, or airy. CAN. 7. THE Spirits desire to multiply, or depart, and congregate with their connaturalls, or like in substance. The Explication. BY this Canon the mortual dead spirits are understood, for the vital spirits abhor 〈◊〉 parting out of the body, because they find in a near 〈◊〉 no connaturalls, or like 〈◊〉 sometimes happily flying forth to the 〈◊〉 parts of the Body, to 〈◊〉 some desired object, 〈◊〉 shunning departure. But the mortuall dead spirits desire both; for the spirit finding no happy residence in thick 〈◊〉 nor its like, being alone, doth create and make another, by endeavouring to multiply and increase in quantity: And it desireth also to depart and resolve into Air; for slender thin substances (being always movable) are willingly carried to their like being near, as a bubble of water is carried to a bubble, flame to flame, and much more willingly doth the spirit depart into the Air, being not carried to a piece like itself, but to a whole Globe of connatural and like substance. But the departing and venting of the spirit into Air, is a twofold action, proceeding from the desire of the spirit, and the desire of the Air, being an indigent needy substance greedily gathering and receiving spirits, smells, substances, sounds, and the like. CAN. 8. THe detained spirit having not sufficient matter to beget another spirit, doth soften the thicker parts. The Explication. A New Spirit is generated of a matter somewhat near 〈◊〉 nature of a Spirit, as of 〈◊〉 Therefore if the 〈◊〉 residing in the thicker 〈◊〉 far different from their Nature, cannot convert them 〈◊〉 a spirit, yet it softens and enlarges them, that it may, being not increased in 〈◊〉 have a larger dwelling, and live with more friendly companions in Nature. Also by this Aphorism the Body's hardness may be softened by detaining the spirits. CAN. 9 THe softening of the parts of the Body is best wrought, when the spirit doth neither depart, nor generate. The Explication. THis Canon dissolves a knotty doubt, in softening by detaining the spirits; for if the spirit not vented do devour inward moisture, the softening of the parts doth not advantage their continuing in their essence, but rather their dissolution and corruption. Therefore the detained spirits must be cooled and restrained, lest they be too active. CAN. 10. THE heat of the Spirit to renew and make the Body young, must be strong not vioent. The Explication. THis Canon also dissolving the aforesaid doubt, shows the temper of heat fit to prolong life; for howsoever the spirits be detained, or not, yet their heat should rather soften hard substances, than devour soft, softening rather then drying: For such heat causeth good Digestion and Assimilasion; but this 〈◊〉 must have these properties: first, slowly, not suddenly enflaming: secondly, not violent, but moderate: thirdly, equal, not disordered, being sometimes greater, sometimes lesser: fourthly, not languishing, nor soon extinguished. This Operation is very subtle and profitable, being partly explained in the Remedies prescribed for infusing into the Spirits a strong working heat, not pradatory, or devouring. CAN. 11. THE thickening of the Spirits substance doth lengthen life. The Explication. THis Canon is subordinate to the former; for the thick Spirit is capable of all those four properties of heat formerly mentioned, the manner of thickening is showed in the first Operation. CAN. 12. A Boundance of spirits are more hasty to depart and get forth, and more consuming than a small quantity of Spirit. The Explication. THis Canon is clear and evident, for the bigger, the stronger. As great flames breaking forth with greater violence, consume more suddenly; therefore exceeding plenty, or excessive swelling of the Spirits do hinder long Life. For Spirits maintaining Life and the Body in good plight are sufficient. CAN. 13. THe Spirits equally diffused through the Body, is not so hasty to depart, nor so devouring as being unequally placed. The Explication. A Subundance of spirits generally diffused, is an enemy to durableness: so is store of spirits not dispersed. Therefore the spirit being more diffused, consumes less; for Dissolution begins in that part where the spirit is loose. Therefore Exercise and rubbings do lengthen life, because motion doth very finely blend and mingle. CAN. 14. THE disordered motion of spirits makes them hastier to depart, and more consuming than a constant equal motion. The Explication. THis Canon holds in liveless creatures; for inequality is the mother of Dissolution, but in living 〈◊〉 (whose Consumption and Reparation is considerable) Reparation proceeding from Appetite, and Appetite being sharpened by variety, it is not absolutely, but respectively true, this variety being rather an alteration than confusion, and a constant inconstancy. CAN. 15. THE Spirit in the solid frame of the Body is unwillingly detained. The explication. DIssolution is generally abhorred, but more or less according to the thickness and thinness of subtances. The thinner bodies being driven into straighter narrower passages. For Water will run through where Dust will not pass, and Air is more penetrative and piercing than Water, and yet their penetration is bounded. For the spirit will not pass through exceeding narrow pores, thereby to get forth and depart, for the spirit being encompassed with a hard or oily and clammy body, not easily divisible; is bound and imprisoned, and not desirous to depart. Therefore the spirit of Metals and Stones will not in an Age depart, unless they be melred or dissolved with strong Corrosive waters. In clammy substances also the spirits are not desirous to depart, as in Gums, though with less heat dissolved. Therefore the hard juice of the body, and the closeness of the skin, and the like (caused by dry nourishment, exercise and cold air) do lengthen life, because they keep the enclosed spirits from departing. CAN. 16. IN oily fat substances not clamy, the spirits are willingly detained. The Explication. THE Spirit not incited by the Antipathy of an encompassing Body, nor fed by too near likeness of a Body, doth not strive much to depart. As in oily substances being not so trouble some to the spirit as hard substances, nor so like it as watery substances, nor tempted forth by the flattery of encompassing Air. CAN. 17. THE sudden departure of the watery humour, doth make oiliness endure the longer. The Explication. WAtery spirits, as was said, being like Air, do sooner depart than Air, oily spirits slower, having not so much affinity with air. But both these moistures being in most bodies, the watery spirit doth vent before the oily, and the former getting forth by degrees, carrieth with it the latter. Therefore light drying is healthful, maling the watery humour expire, not forcing out the watery humour, there by becoming more perfect, and both hindering putrefaction, and preserving the body young. And therefore light rubbings and exercise breathing the body, not procuring sweat, do exceedingly lengthen life. CAN. 18: THE exclusion or keeping out of the air, lengthens life, other inconvemences being avoided. The Explication. THE evolation or departing of the spirit, as was said, is a twofold action, proceeding from the Appetite of the Spirit and of the Air. The former Action may be stayed and taken away by Ointments, the Remedies for the inconveniences ensuing thereon, being prescribed in the second Operation. CAN. 19 By young spirits being put into an aged body, the course of 〈◊〉 may be suddenly brought about again to youth. The Explication. THE Spirits are in Nature like the highest wheel turning about the other wheels in Man's body, and an especial Engine to lengthen Life. Besides, the spirits are easily and soon altered. For Operation on the spirits is twofold, one by Nourishment being slow and indirect: the other sudden, & directly working on the spirits by vapours, or by affections. CAN. 20. THE moisture of the body being hard and oily doth lengthen life. The Explication. THE Reason is grounded on a former Rosition, that hard and oily substances are hardly dissipated or dispersed. But yet (as was said in the tenth Operation) hard moisture 〈◊〉 less dissipable, is also less reparable, and an inconvenience therefore joined with a convenience can produce no great effect. But the oily moisture being not dissipable, and also reparable, is therefore diligently to be regarded. CAN. 21. Sv btile, thin, piercing substances, without gnawing Acrymony or sharpness, do breed 〈◊〉 〈◊〉 The Explication. THis Canon is more difficult in practice than in 〈◊〉 For all piercing 〈◊〉 and sharp substances do 〈◊〉 and corrode, hardening 〈◊〉 but the penetration of the subtle substances without violence, doth bedew and water the body, as was 〈◊〉 in the fourth and seventh Operation. CAN. 22. ASstmilation or Digestion is best performed, when all local motion doth cease. The Explication. THis Canon in the Comment on the third Operation is sufficiently explained. CAN. 23. Nourishment received by outward means, not only by the stomach, would lengthen life, if it may be effected. The Explication. NOurishment doth work in a compass course, but infusions more suddenly: therefore outward nourishment would be good, because the faculties of digestion do fail in age. And inward Nourishment joined with outward Nourishment by baths, ointments, and glisters, would be more powerful and strong. CAN. 24. DIgestion being weak to drive out nourishment, the outward parts must be comforted to draw forth nourishment. The Explication. 〈◊〉 His Canon and the 〈◊〉 〈◊〉 are not the same: for 〈◊〉 of outward 〈◊〉 differs from Extraction, 〈◊〉 drawing out of in ward 〈◊〉 but both by several 〈◊〉 do help weakness 〈◊〉 Digestion. CAN. 25. ALL 〈◊〉 renewing of the Body is wrought either the Spirits, or by softening. The Explication. IN the Body there are spirits and parts, where Nourish 〈◊〉 by a compasse-course 〈◊〉 but vapours and 〈◊〉 do work suddenly on the spirits, and softening on the parts: yet external Nourishment and softening must not be confounded, softening intending not to nourish the parts, but make them more nourishable. CAN. 26. Softening is wrought by like substances, by piercing and shutting substances. The Explication. FOr Consubstantials, or like substances do properly soften, conveying substances drive in, and binding shutting substancesdoe retain, and restrain Perspiration or breathing forth, being a motion contrary to softening: Therefore (as was said in the ninth 〈◊〉 softening cannot be 〈◊〉 once effected, but by an 〈◊〉 proceeding: First, by 〈◊〉 and keeping out the 〈◊〉 by thick Ointments, because the outward thick 〈◊〉 doth not supple the body, but the subtle vapours thereinto penetrating and piercing. Secondly, by softening 〈◊〉 Consubstantialls, and the 〈◊〉 substances, for Bodies by the gentle touch of like substances do open and loosen 〈◊〉 pores. Thirdly, by 〈◊〉 of the like substances and 〈◊〉 restraining 〈◊〉 Afterwards binding 〈◊〉 Plasters and Ointments 〈◊〉 good & appliable, until 〈◊〉 subtle softness of the 〈◊〉 be grown hard and solid. CAN. 27. THE frequent renewing of reparable parts, doth bedew and moisten the less reparable. The Explication. IN the beginning of the History, the perishing of the more reparable, and less reparable parts together, was called the high way of Death, and therefore the Reparation of these parts should be most intended. For as Aristotle well observed, that in Plants new sap passing through the boughs, doth refresh the body also: so in like manner, by often repairing the flesh and blood of the body, the Bones and Membranes, and other less reparable parts, by the passage of new moisture, and being clothed with new flesh and blood, may be 〈◊〉 renewed. CAN. 28. COoling not passing by the stemacke, doth lengthen life. The Explication. FOr a strong cooling of the Blood, is necessary to prolong Life, which cannot be effected inwardly without hurting the stomach and bowels. CAN. 29. COnsumption and reparation being both effected by heat, 〈◊〉 by their conjoined Operation 〈◊〉 length of Life. The Explication. ALL great workers are destroyed by the mixture of Natures, helpful and hurtful in several respects. Therefore Judgement in practice must distinguish good heats from hurtful. CAN. 30. Disease's are curable by Medicines, but Life must be lengthened by Diets. The Explication. Accidental Diseases their Causes being taken away, do cease; but the continual course of Nature flowing like a River, must be stopped, and turned back by Diets, whereof there are two kinds: set diet used at certain times, and familiar daily Diet. Set Diets are more powerful, being able to turn back Nature's course, and sooner change and alter the Body than usual Diets. In the Intention three set Diets are only mentioned, the Diet with Opium, the Diet for softening, and the Diet for making lean, and renewing the Body. But in daily Diet, these Prescriptions, good also in set Diets are most effectual; Nitre, and Drugs subordinate to Nitre, the government of the Affections, and the kinds of Studies Coolers not passing by the, stomach, oily Drinks, making the Blood firm, by Potions of the Powder of Pearl, and wood Drugs, Ointments to keep out the Air and keep in the Spirits, outward heaters to further 〈◊〉 after sleep; avoiding inflamers of the Spirits, infusing into them a sharp heat, as Wines and hot Spices, and the moderate and seasonable use of Drugs, infusing a strong heat into the Spirits, as Saffron, Cresses, Garlic, Elecampane, and compositions of Opium. CAN. 31. THe living Spirit doth immediately perish, being destitute of motion, cooling, or nourishment. The Explication. THese are three Doors of Death formerly mentioned, being the proper and immediate passions of the spirit. For all the Organs of the principal parts serve them, in performing their Offices. And the destruction of the Organs doth cause their defectiveness. Therefore all other ways to Death meet in these three commonroades. But the Fabric of the parts is the Organ of the spirit, as the spirit is of the reasonable Soul, being immortal and Divine. CAN. 32. FLame is a momentary Substance; Air a fixed; the living spirits in creatures is of a middle Nature. The Explication. THis Canon requires a deeper search, and larger Explication than is here requisite. Flame is continually generated and extinguished, and continued only by succession. But air is a fixed body not subject to dissolution, for though the air doth out of moisture generate new air, yet the old air remaineth, whence proceedeth the over-burdning of the air, mentioned in the title of Winds. But the spirits participating of the nature of flame and air, is nourished by Oil being of the same kind with flame, and by air homogeneous to water. For the spirit is not nourished by an oily or waterish substance, but by both. And though air and flame, & oil and water, are hardly blended and compounded, yet they agree in a mixtbody. The air raising quick and delicate conceits in the Fancy, and the flame enciting noble active Desires in the Soul. The continuance also of the spirit is compounded, being neither so momentary as flame, nor so fixed as air. And therefore is not accidentally extinguished like a flame by contraries, for the spirit is not so hard beset with Destructive qualities. But the spirits are repaired by lively fresh Blood, insinuated through the Arteries into the Brain, by a special manner of reparation, not now to be mentioned. FINIS.