Imprimatur.  
THO. WYKE R. P. Episc. Lond. Cap. domest. Decemb. 29. 1637.   

HISTORY NATURAL And Experimental, Of Life and Death. OR Of the Prolongation of Life.  
Written in Latin by the Right Honourable FRANCIS Lo. Verulam, Vis-Count St. ALBAN.  
LONDON, Printed by john Haviland for William Lee, and Humphrey Mosley. 1638.   

TO THE READER.  
I AM to give Advertisement, that there came forth, of late, a Translation of this Book, by an unknown PERSON; Who though he wished well to the propagating of his Lordship's Works, yet he was altogether unacquainted with his Lordship's Style, and Manner of Expressions; And so published a Translation, Lame, and Defective, in the whole. Whereupon, I thought fit, to recommend the same, to be translated anew, by a more Diligent, and Zealous Pen; which hath since travailed in it: And though it still comes short of that Lively, and Incomparable Spirit, and Expression, which lived and died with the Author; yet I dare avouch it, to be much more warrantable, and agreeable, than the Former. It is true, this Book was not intended to have been published in English; But seeing it hath been, already, made free of that Language; Whatsoever Benefit, or Delight, may redound from it; I commend the same to the Courteous, and Judicious Reader.  
W. R.   

To the present Age, and Posterity, GREETING.  
ALthough we had ranked the History of Life and Death, as the last, amongst our six Monthly Designations; yet we have thought fit, in respect of the prime use thereof; (In which the least Loss of Time ought to be esteemed precious;) to invert that Order, and to send it forth in the second place. For we have hope, and wish, that it may conduce to a Common Good; And that the Nobler sort of Physicians will advance their Thoughts; And not employ their Times wholly in the sordidness of Cures; Neither be Honoured for Necessity only; But that they will become Coadjutours and Jnstruments of the Divine omnipotence and Clemency, in Prolonging and Renewing the, Life of Man; Especially seeing we pray scribe it to be done by Safe, and Convenient, and Civil ways, though hitherto un-assayed. For though we. Christians do continually aspire, and pant afterthe Land of Promise; Yet it will be a Token of God's Favour towards us, in our Journeying thorough this world's wilderness, to have our Shoes, and Garments, (I mean, those of our Frail Bodies) little worn, or impaired.  
FR. St. ALBAN.   

THE History of Life and Death. The Preface.  
IT is an ancient Saying, and Complaint; That Life is Short, and Art Long. Wherefore, it behoveth us, who make it our chiefest Aim, to perfect Arts; to take upon us, the Consideration, of Prolonging Man's Life; God the Author, of all Truth, and Life, prospering our Endeavours. For though the Life of Man be nothing else, but a Mass, and Accumulation, of Sins, and Sorrows; And they that look for an Eternal Life, set but light by a Temporary; Yet the Continuation of works of Charity, ought not to be contemned, even by us Christians. Besides, the Beloved Disciple of our Lord, survived the other Disciples; And many of the Fathers of the Church, especially of the Holy Monks, and Hermits, were long lived; which shows, that this Blessing of Long life, so often promised in the old Law, had less Abatement after our Saviour's Days, than other Earthly Blessings had. But to esteem of this, as the chiefest Good, we are but too prone. Only the Inquirie is difficult, how to attain the same; And so much the rather, because it is corrupted, with false opinions, and vain Reports. For both, those Things, which the Vulgar Physicians talk, of Radic all Moisture, and Natural Heat, are but mere Fictions; And the Immoderate praises 〈◊〉 Chemical Medicines, first puff up with vain hopes, and then fail 〈◊〉 Admirers.  
And as for that Death, which is caused by Suffocation, Putrefaction, and several Diseases, we speak not now; For that pertains to an History of Physic; But only of that Death which comes by a total Decay of the Body, and the Inconcoction of old Age. Nevertheless, the last Act of Death, and the very Extinguishing of Life itself; which may so many ways be wrought, outwardly, and inwardly; (which notwithstanding have, as it were, one common Porch, before it comes to the point of Death;) will be pertinent, to be inquired of in this Treatise; But we reserve that for the last place.  
That which may be repaired by Degrees, without a Totall waste of the first Stock, is potentially eternal; As the Vestal Fire. Therefore, when Physicians, and Philosophers saw, that Living Creatures were nourished, and their Bodies repaired; But that this did last only for a time; And afterward came old Age, and, in the end, Dissolution; they sought Death in somewhat, which could not properly be repaired; Supposing a Radical Moisture incapable of solid Reparation; And which, from the first infancy, received a Spurious Addition, but no true Reparation; whereby it grew daily worse and worse; And, in the end, brought the Bad, to None at all. This conceit of theirs, was both ignorant and vain. For all Things, in Living Creatures, are, in their youth, repaired entirely; Nay, they are, for a time, increased in Quantity, bettered in Quality; so as the Matter of Reparation might be Eternal, if the Manner of Reparation did not fail. But this is the Truth of it: There is, in the Declining of Age, an unequal Reparation; Some Parts are repaired easily, others with Difficulty, and to their loss; So as, from that time, the Bodies of Men begin to endure the Torment of Mezentius; That the Living die in the Embraces of the Dead; And the Parts easily reparable, through their Conjunction with the Parts hardly reparable, do decay. For the Spirits, Blood, Flesh, and Fat, are, even after the Decline of years, easily repaired; But the Drier, and more Porous parts, (As the Membranes; All the Tunicles; The Sinews, Arteries, Veins, Bones, Cartilages; Most of the Bowels; In a word, almost all the Organical parts;) are hardly Reparable, and to their loss. Now these hardly Reparable Parts, when they come to do their office, of Repairing the other, which are easily reparable, finding themselves deprived of their wont Ability, and strength, cease to perform any longer, their proper Functions. By which means, it comes to pass, that in process of time, the whole tends to Dissolution; And even those very Parts, which in their own nature, are, with much case, Reparable; Yet through the Decay of the Organs of Reparation, can no more receive Reparation; But decline and, in the end, utterly fail. And the cause of the Termination of Life, is this For that the Spirits, like a gentle Flame, continually preying upon Bodies; Conspiring with the outward Air, which is ever Sucking, and Drying of them; Do, in time, destroy the whole Fabric of the Body; As also the particular Engines, and Organs thereof; And make them unable, for the work, of Reparation. These are the true ways, of Natural Death, well, and faithfully, to be revolved in our Minds. For He that knows not the ways of Nature, how can he succour her, or turn her about?  
Therefore, the Inquisition ought to be twofold: The one touching the Consumption, or Depredation, of the Body of Man; The other, touching the Reparation, and Renovation of the same: To the end, that the Former may, as much as is possible, be forbidden and restrained; And the Latter, comforted. The Former of these, pertains especially, to the Spirits, and Outward Air; By which the Depredation, and Waste, is committed; The Latter, to the whole Race of Alimentation, or Nourishment; whereby, the Renovation, or Restitution, is made. And as for the Former part, touching Consumption; This hath many Things common, with Bodies Inanimate, or without Life. For such Things, as the Native Spirit, (which is in all Tangible Bodies, whether Living, or without Life;) And the Ambient, or external, Aire, worketh upon Bodies Inanimate; The same it attempteth, upon Animate, or Living Bodies; Although the Vital Spirit supper added, doth partly break, and bridle, those Operations; Partly exalt, and advance them wonderfully. For it is most manifest, that Inanimate Bodies, (most of them,) will endure a long time, without any Reparation; But Bodies Animate, without Food, and Reparation, suddenly fall, and are extinguished; As the Fire is. So then, our Inquisition shall be double; First we will consider the Body of Man, as Inanimate, and not Repaired by Nourishment; Secondly, as Animate, and Repaired by Nourishment. Thus having prefaced these Things, we come now to the Topick Places of Inquisition.   

The Particular Topick Places: Or, Articles of Inquisition, Touching Life and Death.  
1 FIrst inquire, of Nature Durable, and Not Durable; In Bodies Inanimate, or without Life; As also in Vegetables: But that, not in a large, or Just Treatise; But, as in a Brief, or Summary, only.  
2 Also inquire diligently, of Desiccation, Arefaction, and Consumption, of Body's Inanmate; And of Vegetables; And of the ways, and Processes by which they are done: And further of Inhibiting, and De laying, of Desiccation, Arefaction, and Consumption; And the Conservation of Bodies, in their proper State: And a gain, of the Inteneration, Emellition, and Recovery of Bodies to their former Freshness, after they be once dried and withered.  
Neither need the Inquisition, touching these Things, to be full, or exact; seeing they pertain rather, to their proper Title, of Nature Durable; seeing also, they are not Principals, in this Inquisition; But serve only, to give Light, to the Prolongation, and Instauration of Life, in Living Creatures. In which, (as was said before,) the same Things come to pass, but in a Peculiar manner. So from the Inquisition touching Bodies Inanimate, and Vegetables; Let the Inquisition pass on to other Living Creatures, besides Man.  
Inquire, touching the Length, and Shortness of Life, in Living Creatures; with the due Circumstances, which make most, for their long, or Short, Lives.  
4 But because the Duration of Bodies, is twofold; One in Identity, or the selfsame substance; The other, by a Renovation, or Reparation; whereof the Former, hath place only, in Bodies Inanimate; The Latter in Vegetables, and Living Creatures; And is perfected by Alimentation, or Nourishment; Therefore it will be fit to inquire of Alimentation; And of the ways, and Progresses thereof: Yet this, not exactly; (because it pertains properly to the Titles of Assimilation, and Alimentation) But as the rest, in progress only.  
From the Inquisition, touching Living Creatures, and Bodies repaired by Nourishment, pass on to the Inquisition touching Man. And now being come to the principal Subject of Inquisition, the Inquisition ought to be, in all points, more precise, and accurate.  
5 Inquire, touching the Length, and Shortness of Life, in Men, according to the Ages of the world; The several Regions, Climates, and Places, of their Nativity, and Habitation.  
6 Inquire, touching the Length, and Shortness of Life, in Men, according to their Races, and Families; As if it were a Thing Hereditary: Also according to their Complexions, Constitutions, and Habits of Body; Their Statures; The Manner, and Time, of their Growth; And the Making, and Composition, of their Members.  
7 Inquire, touching the Length, and Shortness, of Life, in Men, according to the Times of their Nativity; But so, as you omit, for the present, all Astrological Observations, and the Figures of Heaven, under which they were borne: Only insist upon the vulgar, and manifest Observations; As, whether they were borne, in the Seventh, Eighth, Ninth, or Tenth, Month; Also, whether by Night, or by Day; And in what Month of the year?  
8 Inquire, touching the Length, and Shortness, of Life, in Men, according to their Fare, Diet, Government of their Life, Exercises, and the like. For as for the Air, in which Men live, and make their Abode, we account that proper to be inquired of, in the abovesaid Article, touching the Places of their Habitation.  
9 Inquire, touching the Length, and Shortness of Life, in Men, according to their siudies; Their several Courses of Life; The Affections of the Mind; And diverse Accidents befalling them.  
10 Inquire apart, touching those Medicines, which are thought, to prolong Life.  
11 Inquire, touching the Signs, and Prognostics, of Long, and Short Life; Not those which betoken Death, at hand; (for they belong to an History of Physic;) But those, which are seen, and may be observed, even in Health; whether they be physiognomical signs, or any other.  
Hitherto have been propounded, Inquisitions touching Length, and Shortness of Life, besides the Rules of Art, and in a confused manner; Now we think to add some, which shall be more Art-like, And tending to Practice, under the name of Intentions. Those Intentions are, generally, three: As for the particular Distributions of them, we will propound them, when we come to the Inquisition itself. The three general Intentions are, Toe Forbidding of Waste and Consumption; The Perfecting of Reparation; And the Renewing of Oldness.  
12 Inquire, touching those things, which Conserve and Exempt the body of man, from Arefaction, and Consumption; At least, which put off, and protract the inclination thereunto.  
13 Inquire, touching those things, which pertain to the whole Process of Alimentation; (By which the body of man is repaired;) that it may be good, and with the best improvement.  
14 Inquire, touching those things, which purge out the old Matter, and supply with New: As also, which do Intenerate, and Moisten, those parts, which are already Dried, and Hardened.  
But because it will be hard, to know the ways of Death, unless you search out, and discover, the Seat, or House, or rather Den of Death; It will be convenient to make Inquisition of this Thing; yet not of every kind of Death, but of those Deaths, which are caused, by want, and Indigence of Nourishment, not by violence: For they are those Death's only, which pertain to a Decay of Nature, and mere old Age.  
15 Inquire, touching the point of Death; And the porches of Death leading thereunto from all parts: so as that Death be caused, by a Decay of Nature, and not by violence.  
Last; Because it is behooveful, to know the Character, and Form, of Old Age; which will then best be done, if you make a Collection, of all the Differences, both in the State, and Functions, of the Body, 〈◊〉 Youth, and Old Age; That by them, you may observe, what it is that produceth such manifeld Effects; let not this Inquisition be omitted.  
16 Inquire diligently, touching the Differences, in the State of the Body, and Faculties of the Mind, in Youth, and old Age; And whether there be any, that remain the same without Alteration, or 〈◊〉, in old Age.   

Nature Durable, and Not Durable.  

The History.  
MEtals are of that long 
To the I Artic.  lasting, that Men cannot trace the Beginnings of them. And when they do decay, they decay through Rust, not through Perspiration into Air. Yet Gold decays neither way.  
2 Quicksilver, though it be an Humid, and Fluid Body: And easily made volatile by Fire; yet, (as far as we have observed) by Age alone, without Fire, it neither wasteth, nor gathereth Rust.  
3 Stones, especially the harder sort of them, and many other Fossiles, are of long lasting: And that, though they be exposed to the open Air; Much more, if they be buried in the Earth. Notwithstanding Stones gather a kind of Nitre; which is to them, in stead of Rust. Precious Stones, and Crystals, exceed Metals in long Lasting; But then, they grow dimmer, and less Orient, if they be very old.  
4 It is observed, that Stones, lying towards the North, do sooner decay with Age, than those that lie towards the South; And that this appears manifestly, in Pyramids, and Churches, and other ancient Buildings: chose, in Iron, that exposed to the South, gathers Rust sooner; And that to the North, later; As may be seen, in the Iron Bars of windows. And no marvel, seeing in all Putrefaction, (as Rust is) Moisture hastens Dissolution; In all simple Arefaction, Dryness.  
5 In Vegetables, (we speak of such as are field, not Growing,) the stocks, or Bodies, of harder Trees, and the Timber made of them, last dive Ages: But then, there is Difference, in the Bodies of Trees Some Trees are, in a 〈◊〉 Spongy; as the Elder; In which the pith, in the Midst is soft, and the outward part harder; But in timber trees as the Oak, the inner part, (which they call, Hart of Oak lasteth longer.  
6 The Leaves, and Flowers, and Stalks, of Plants, are but of short Lasting; But dissolve into Dust, unless they putrify: the Roots are more durable.  
7 The Bones of living Creatures last long; as we may see it, of men's Bones, in charnel Houses: Horns also last very long; so do Teeth; as it is seen in Ivory; and the Sea. horse Teeth.  
8 Hides also, and Skins, endure very long; as is evident in old Parchment Books: paper likewise, will last many Ages; though not so long às Parchment.  
9 Such Things, as have possed the Fire, last long; as Glass, and Bricks: Likewise, Flesh, and Fruits, that have passed the fire, last longer, than Raw: And that, not only, because the Baking in the Fire, forbids putrefaction; But also, because the watery Humour being drawn forth, the oily Humour supports itself the longer.  
10 Water, of all Liquors, is soon drunk up by Air; chose, Oil latest: which we may see, not only in the Liquors themselves; But in the Liquors mixed with other Bodies: For Paper wet with water, and so getting some Degree of Transparency, will soon after wax white, and lose the transparency again the watery vapour exhaling: But oiled Paper will keep the transparency long, the 〈◊〉 not being apt to exhale: And therefore they, that counterfeit men's Hands, will lay the oiled Paper upon the writing they mean to counterfe 〈◊〉 and then assay to draw the lines.  
11 Gums, all of them, last very long; The like do, Wax and Honey.  
12 But the Equal, or Vnequaliuse, of Things, conduceth no less, to long Lasting, or short Lasting, than the Things themselves. For Timber, and Stones, and other Bodies, standing continually in the Water, or continually in the Air, last longer than if they were sometimes wet, sometimes dry. And so Stones continue longer, if they be laid towards the same coast of Heaven, in the Building, that they lay in the Mine. The same is, of Plants removed, if they be coasted just, as they were before.   

Observations.  
1 LEt this be laid for a Foundation, which is most sure; That there is, in every Tangible Body, a Spirit, or Body pneumatical, enclosed, and covered, with the Tangible parts; And that, from this Spirit, is the Beginning of all Dissolution, and Consumption: so as the Antidote 〈◊〉 them, is the Detaining 〈◊〉 this Spirit.  
2 This Spirit is detained 〈◊〉 ways; Either by astraigh Enclosure, as it were in Prison; Or by a kind 〈◊〉 Free, and voluntary Detention. Again, this voluntary stay is persuaded 〈◊〉 ways: Either if the Spirit itself, be not too Movable, or Eager to depart; Or if the external 〈◊〉 importune it not too 〈◊〉 to come forth. So then, 〈◊〉 sorts of substances are Durable; Hard Substance and Oily: Hard Substance binds in the spirit close, Oily, partly enticeth the Spirit to stay; partly, is of that nature, that it is not 〈◊〉 by Air: For Air is Consubstantial to Water, and Flame to Oil. And touching Nature Durable, and Not Durable, in Bodies Inanimate, thus much.   

The History.  
13 HErbs, of the Colder sort, die yearly, both in Root, and Stalk; As Lettuce, Purslane; Also Wheat, and all Kind of Corne. Yet there are some Cold Herbs, which will last three, or four years, As the Violet, Strawberrie, Burnet, Primrose, and Sorrel But Borage, and bugloss, which seem so alike, when they are alive, differ in their Deaths; for Borage will last but one year, bugloss will last more.  
14 But many Hot Herbs, bear their age, and years, better Hyssop, Thyme, Savoury, Pot Margerum, Balm, Wormwood, Germander, Sage; And the like, Fennell, dies yearly in the Stalk, Buds again from the Root. But Pulse, and sweet Marjoram, can better endure age, than Winter; For being set, in a very warm place, and well sensed, they will live more than one year. It is known that a Knot of Hyssop, twice 〈◊〉 year shorn, hath continued forty years.  
15 Bushes, and Shrubs, live threescore years; and some double as much. A Vine may attain to threescore years, and continue Fruitful in the old age. Rose marry, well placed, will come also to threescore years. But White Thorn, and Ivy, endure above an hundred years. As for the Bramble, the age thereof is not certainly known; Because bowing the head to the Ground, it gets new Roots; so as you cannot distinguish, the Old, from the New.  
16 Amongst great Trees, the longest Livers are; The Oak, the Holm, the Wild-Ash, the Elm, the Beech-tree, the Chestnut, the Plain-tree, Ficus Ruminalis, the Lote-tree, the Wild-olive, the Olive, the Palmtree, and the Mulberrie-tree: Of these, some have come to the Age of eight hundred years; But the least Livers of them, do attain to two hundred.  
17 But Trees Odorate, or that have sweet woods; And Trees Rozennie, last longer, in their Woods, or Timber, than those above said, but they are not so long lived; as the Cypresse-tree, Maple, Pine, Box, juniper. The Cedar, being borne out, by the vastness of his body, lives well-neare 〈◊〉 long as the former.  
18 The Ash, fertile, and forward in Bearing, reacheth to an hundred years, and somewhat better; which also, the Birch, Maple, and Service-tree, sometimes do: But the Poplar, Lime-tree, Willow, and that which they call the Cycomore, and Walnut-tree, live not so long.  
19 The Appletree, Peartree, Plum-tree, Pomegranate-tree, Citron-tree, Medlar-tree, BlackCherrie-tree, Cherrie-tree, may attain to fifty, or sixty years; Especially, if they be cleansed from the Moss, where with some of them are clothed.  
20 Generally, Greainesse of Body, in Trees, if other things be equal, hath some congruity, with Length of Life: So hath Hardness of Substance: And Trees, bearing Mast, or Nuts, are commonly longer livers, than Trees, bearing Fruit, or Berries: Likewise, Trees putting forth their Leaves late, and shedding them late again, live longer than those, that are early, either in Leaves, or Fruit: The like is of Wild trees, in comparison of Orchard Trees: And lastly, in the same kind, Trees that bear a Sour Fruit, outlive those that bear a sweet Fruit.   

An Observation.  
3 ARistotle noted well 〈◊〉 difference between Plants. and living Creatures, in 〈◊〉 of their Nourishment, and Reparation; Namely, that the Bodies of living Creatures, an confined within certain Bounds and that after they be come to their full Growth, they are continued and preserved by Nourishment, but they put forth nothing New, except Hair and Nails; which are counted for no better than Excrements; so as the juice of living Creatures, must, of necessity, sooner wax old: But in Trees, which put forth yearly, new Boughs, new Shoots, new Leaves, and new Fruits; It comes to pass, that all these parts in Trees, are once a year young and renewed; Now it being so, that whatsoever is fresh and young, draws the Nourishment more lively and cheerfully to it, than that which is Decayed and Old; It happens withal, that the Stock and Body of the Tree, through which the Sap posseth to the Branches, is refreshed and 〈◊〉, with a more bountiful and vigorous Nourishment, in the Passage, than otherwise it would have been. And this appears notably, (though Aristotle noted it not; Neither hath be expressed these things so clearly, and perspicuously;) In Hedges, Copses, and pollard's, when the plashing, shedding, or lopping, comforteth the old Stem or Stock, and maketh it more flourishing, and longer lived.    

Desiccation; prohibiting 〈◊〉 Desiccation; And Inteneration of that, which is desiccated and dried.  

The History.  
1 FIre, and strong Heats 
To the 2 Artic.  dry some things, and melts others:  

Lincus ut hic durescit, & 〈◊〉 Cera liquescit,  
Vno eodemque Igne.   
How this Clay is hardened, and how this wax is melted, with one, and the same thing, Fire; It drieth Earth, Stones, Wood, Cloth, and Skins, and whatsoever is not liquefiable; and it melteth Metals, Wax, Gums, Butter, Tallow, and the like.  
2 Notwithstanding, even in those things, which the Fire melteth, if it be very vehement, and continueth, it doth at last dry them. For Metal, in a strong Fire, (Gold only excepted,) the volatile part being gone forth, will become less ponderous, and more brittle: and those Oily, and fat Substances, in the like Fire, will burn up, and be dried, and parched.  
3 Air, especially open Air, doth manifestly dry, but not melt: as High ways, and the upper part of the Earth, moistened with showers, are dried; 〈◊〉 Clothes, washed, if they be hanged out in the Air, are likewise dried; Herbs, and Leaves, and Flowers, laid forth in the shade, are dried. But much more suddenly doth the Air this; If it be either enlightened with the Sunbeams, (so that they cause not putrefaction;) Or if the Air be stirred; as when the Wind bloweth; Or in Rooms open, on all sides.  
4 Age, most of all, but yet slowest of all, drieth; as in all bodies, which (if they be not prevented by putrefaction) are dried with Age. But Age is nothing of itself; being only the measure of time: That which causeth the Effect, is the native Spirit of bodies, which sucketh up the moisture of the body, and then, together with it, flieth forth; and the Air ambient, which multiplieth itself, upon the native Spirits, and jayees of the body, and preyeth upon them.  
5 Cold, of all things, most properly, drieth; for Drying is not caused, but by Contraction; Now Contraction is the proper work of Cold. But because we Men have Heat in a high Degree, namely that of Fire; but Cold in a very low Degree, none other than that of Winter; Or perhaps of Ice, or of Snow, or of Nitre: therefore the Drying caused by Cold, is but weak, and easily resolved. Notwithstanding we see the Surface of the Earth, to be more dried by Frost, or by March winds, than by the Sun; seeing the same wind, both licketh up the moisture, and affecteth with Coldness.  
6 Smoak is a Dryer; as in Bacon, and Neat's Tongues which are hanged up in chimneys: and perfumes of Olibanum, or Lignum Aloes, and the like, dry the Brain, and cure Catarrhs.  
7 Salt, after some reasonable continuance, drieth; not only on the outside, but in the inside also; as in Flesh and Fish salted, which if they have continued any long time, have a manifest hardness within.  
8 Hot Gums, applied to the skin, dry, and wrinkle it: and some Astringent waters also do the same.  
9 Spirit of strong wines, imitateth the Fire in Drying: For it will both potch an Egg, put into it; and toast Bread.  
10 Powders dry like Sponges, by Drinking up the Moisture, as it is in Sand, throwneupon Lines, new written. Also Smoothness, and politeness of Bodies, (which suffer not the Vapour of Moisture, to go in by the Pores,) Dry by accident, because it exposeth it to the Air; As it is seen in Precious Stones, Looking-Glasses, and Blades of Swords; Upon which if you breathe, you shall see at first a little Mist; But soon after it vanisheth, like a Cloud. And thus much for Desiceation, or Drying.  
11 They use at this day, in the East parts of Germany, Garners, in Vaults under Ground; wherein they keep wheat, and other Grains; Laying a good Quantity of Straw, both under the Grains, and about them, to save them from the Dankness of the Vault: By which Device, they keep their Graiaes' twenty, or thirty years. And this doth not only preserve them from Eustinesse, but (that which pertains more to the present Inquisition,) preserves them also in that Greenness, that they are fit, and serviceable to make Bread. The same is reported, to have been in use, in Cappadocia, and Thracia, and some parts of Spain.  
12 The placing of Garners, on the Tops of Houses, with Windows towards the East, and North, is very commodious. Some also make two Sollars; An Upper, and a Lower; And the upper Sollar hath an Hole in it; thorough which the Grain continually descendeth, like Sand in an Hourglass; And after a few days, they throw it up again with Shovels; That so it may be in continual Motion. Now it is to be noted, that this doth not only prevent the Fustinesse, but conserveth the Greenness, and slacketh the Desiccation of it: The cause is that Which we noted before; That the Discharging of the watery Humour, Which is quickened by the Motion, and the Winds, preserves the Oily Humour in his Being; Which otherwise would fly out, together with the Watery Humour. Also in some Mountains, where the Air is very pure, Dead Carcases may be kept for a good while, without any great Decay.  
13 Fruits; As Pomegranates, Citrons, Apples, Pears, and the like. Also Flowers; As Roses, and Lilies; may be kept, a long time, in Earthen Vessels close stopped. Howsoever they are not free from the Injuries of the outward Air which will affect them, wit. his unequal Temper, thorough the sides of the Vessel; As 〈◊〉 is manifest, in Heat and cold Therefore it will be good to stop the Mouths of the Vessels carefully, and to bury them within the Earth. And it will be as good: Not to bury them in the Earth, but to sink them in the Water, so as the place be shady; As in Wells: Or Cisterns placed within Doors: But those that be sunk in Water, will do better in Glass vessels, than in Earthen.  
14 Generally, those Things which are kept in the Earth, 〈◊〉 in Vaults under Ground, or in the Bottom of a Well, will preserve their Freshness longer, than those Things that are kept above Ground.  
15 They say, it hath been observed; That in Conservatories of Snow, (whether they were in Mountains, in Natural Pits, or in Wells made by Art, for that purpose) an Apple, or Chest-nut, or Nut, by chance falling in, after many Months, when the Snow hath melted, have been found in the Snow, as fresh and fair, as if they had been gathered the day before.  
16 Country people keep Clusters of Grapes in Meal; which though it makes them less pleasant to the taste, yet it preserves their Moisture, and Freshness. Also the Harder sort of Fruits may be kept long, not only in Meal, but also in Sawdust, and in 〈◊〉 of Corne.  
17 There is an opinion held; That Bodies may be preserved Fresh in Liquors of their own kind; As in their proper 〈◊〉 As to keep Grapes in wine, Olives in Oil.  
18 Pomegrants, and Quinces, are kept long, being lightly dipped in Sea water, or Salt-water; And soon after taken out again; and then dried in the open Air, so it be in the Shade.  
19 Bodies put in Wine, Oil, or the Lees of Oil, keep long; Much more in Honey, or Spirit of Wine; But most of all, as some say, in Quicksilver.  
20 Fruits enclosed in Wax, Pitch, Plaster, Paste, or any the like Case, or Covering, keep green very long.  
21 It is manifest, that Flies, Spiders, Ants, or the like small Creasures, falling by chance into Amber, or the Gums of Trees, and so finding a Burial in them, do never after corrupt, or rot, although they be soft and tender Bodies.  
22 Grapes are kept long by being hanged up in Bunches; The same is of other Fruits. For there is a twofold commodity of this Thing; The one, that they are kept without Pressing, or Bruising; which they must needs suffer, if they were laid upon any hard substance; The other, that the Air doth encompass them, on every side alike.  
23 It is observed, that Putrefaction, no less than Desiccation, in Vegetables, doth not 〈◊〉 in every part alike; But chiefly in that part, where, being alive, it did attract Nourishment. Therefore some advice, to cover the Stalks 〈◊〉 Apples, or other Fruits, with Wax, or Pitch.  
24 Great Wiekes of Candles, 〈◊〉 Lamps, do sooner 〈◊〉 the Tallow, or Oil, than 〈◊〉 Wiekes: Also Week of Cotton sooner than those of Rush, 〈◊〉 Straw, or small Twigs: And in Staves of Torches, those of juniper, or Fir, sooner than those of Ash: Likewise, Flame, Moved, and Fanned with the Wind, sooner than that which is still; And therefore Candles, set in a Lantern, will last longer, than in the Open Air. There is a Tradition, that Lamps set in Sepulchers, will last an incredible time.  
25 The Nature also, and Preparation of the Nourishment, conduceth no less, to the Lasting of Lamps, and Candles, than the Nature of the Flame: For Wax will last longer than Tallow; And Tallow a little wet, longer than Tallow dry; And Wax Candles old made, longer than Wax Candles new made.  
26 Trees, if you stir the Earth about their Roots, every year, will continue less time; If once in four, or perhaps in ten years, much longer: Also Cutting off the Suckers, and Young Shoots, will make them live the longer: But Dunging them, or laying of Marle about their Roots, or much Watering them, adds to their fertility, but cuts off from their long Lasting. And thus much, touching the Prohibiting of Desiccation, or Consumption.  
The Inteneration, or making Tender, of that which 〈◊〉 Dried, (which is the chief Matter,) affords but a small Number of Experiments: And therefore some few Experiments which are found in 〈◊〉 Creatures, and also in Man shall be joined together.  
27 Bands of Willow, wherewith they use to bind Trees, laid in water, grow more Flexible. Likewise, they put Boughs of Birch, (the ends of them) in earthen Pots filled with water, to keep them from withering; And Bowls cleft with Dryness, steeped in water, close again.  
28 Boots, grown hard and obstinate with age, by greasing them before the Fire with 〈◊〉, wax soft; or being only held before the Fire, get some softness: Bladders, and Parchments, hardened also, become tender, with warm water, mixed with Tallow, or any Fat Thing; But much the better, if they be a little Chofed.  
29 Trees grown very old, that have stood long without any Culture, by Digging, and Opening the Earth, about the Roots of them, seem to grow young again, and put forth young Branches.  
30 Old Draught Oxen, worn out with labour, being taken from the yoke, and put into fresh Pasture, will get young and tender Flesh again; In so much, that they will eat, as Fresh and tender, as a Steere.  
31 A strict Emaciating Diet, of Guaiacum, Biscuit, and the like; (wherewith they use to cure the French Pox, old Catarrhs, and some kind of Dropsies,) doth first bring men to great Poverty and Leanness, by wasting the Juices and Humours of the Body; which after they begin to be repaired again, seem 〈◊〉 more vigorous and young: Nay, and we are of Opinion, that Emaciating Diseases, afterwards well cured, have advanced many in the way of Long Life.   

Observations.  
1 MEn see clearly, like Owls in the Night, of their own Notions; But in Experience, as in the Daylight, they wink, and are but halfe-sighted. They speak much, of the Elementary Quality of Siccity, or Dryness; And of Things Desiccating; And of the Natural Periods of Bodies, in which they are Corrupted, and consumed: But mean while, either in the Beginnings, or Middle Passages, or Last Acts, of Desiccation, and Consumption, they observe nothing, that is of Moment.  
2 Desiccation, or Consumption, in the Process thereof, is finished by three Actions; And all these, (as was said before,) have their Original, from the Native Spirit of bodies.  
3 The First Action is, the Attenuation of the Moisture into Spirit; The Second is, the Issuing forth, or Flight of the Spirit; The third is, the Contraction, of the Grosser Parts of the Body, immediately after the Spirit issued forth: And this last, is that Desiccation, and Induration, which we chiefly handle; The Former Two consume only.  
4 Touching Attenuation, the matter is manifest. For the Spirit, which is enclosed in every Tangible Body, forgets not his Nature; But whatsoever it meets withal in the Body, (in which it is enclosed,) that it can digest, and master, and turn into itself; That it plainly altars, and subdues, and multiplies itself upon it, and begets new Spirit. And this is evicted, by one Proof, in stead of many; For that those Things, which are 〈◊〉 Dried, are Lessened in their Weight; And become Hollow, Porous, and Resounding from within. Now it is most certain, that the Inward Spirit of any Thing, confers Nothing to the Weight; But rather Lightens it; And therefore it must needs be, that the same Spirit, hath turned into it, the Moisture and Juice of the Body, which weighed before; By which Means the Weight is lessened. And this is the first Action; The Attenuation of the Moisture, and Converting it into Spirit.  
5 The second Action, which is the Issuing forth or Flight of the Spirit, is as manifest also. For that Issuing forth, when it is in throngs, is apparent even to the Sense; In Vapours, to the Sight; In Odours, to the Smelling: But if it issueth forth slowly; (As when a Thing is decayed by Age,) than it is not apparent to the Sense; But the Matter is the same. Again, where the Composure of the Body, is either so Straight, or so Tenacious, That the Spirit can find no Pores, or Passages, by which to depart, Then, in the striving to get out, it drives before it the grosser Parts of the Body; And protrudes them beyond the Superficies, or Surface of the Bodit; As it is in the Rust of Metals; And Mould of all Fat Things. And this is the second Action; The Issuing forth, or Flight of the Spirit.  
6 The third Action, is somewhat more obscure, but full as certain: That is; The Contraction, of the Grosser Parts, after the Spirit issued forth. And this appears first, in that Bodies after the Spirit issued forth, do manifestly Shrink, and 〈◊〉 a less Room; As it is in the Kernels of Nuts, which after they are dried, are too little for the Shells; And in Beams, and Planchers of Houses, which at first lay closo together, but after they are dried, gape; And likewise in Bowls, which through Drought, grow full of Crannies, The Parts of the Bowl contracting themselves together, and after Contraction must needs be empty Spaces. Secondly, it appears by the Wrinkles of Bodies Dried: For the Endeavour of Contracting itself, is such; That by the Contraction, it brings the Parts nearer together, and so lifts them up; For whatsoever is Contracted on the sides, is lifted up in the Midst; And this is to be seen, in Papers, and old Parchments; And in the Skins of Living Creatures; And in the Coats of Soft Cheeses; All which, with Age, gather wrinkles. Thirdly this Contraction shows 〈◊〉 self Most, in those Things, which by Heat, are not only wrinkled but ruffled, and plighted, and, 〈◊〉 it were, rolled together; As it is in Papers, and Parchments, and Leaves, brought near the Fire. For Contraction, by Age, which is more Slow, commonly causeth wrinkles; But Contraction, by the Fire, which is 〈◊〉 speedy, causeth Plighting. Now in most Things, where it 〈◊〉 not to Wrinkling, or Plighting, there is simple Contraction, and Angustiation, 〈◊〉 Straitning, and Induration 〈◊〉 Hardening, and Desiccation; As was showed in the first place: But if the Issuing forth of the Spirit; and Absumption, or waste of the Moisture, be so great; That there is not left Body sufficient, to unite, and contract itself; Then, of Necessity, Contraction must cease; And the Body 〈◊〉 Putrid; And nothing else, but a little Dust, cleaving together, which with a light touch, is dispersed, and falleth asunder; As it is in Bodies that are Rotten, and in Paper burnt; And Linen made into Tinder; And Carkaises Embalmed, after many Ages. And this is the Third Action; The Contraction of the Grosser Parts, after the Spirit issued forth.  
7 It is to be noted; That Fire, and Heat, dry only by Accident. For their proper Work is, to attenuate, and dilate the Spirit, and Moisture; And than it follows by Accident, that the other Parts should contract themselves; Either for the Flying of Vacuum alone; Or for some other Motion withal; Whereof we now speak not.  
8 It is certain that Putrefaction, takes his Original, from the Native Spirit, no less than Arefaction; But it goeth on a far different way; For in Putrefaction, the Spirit, is not simply vapoured forth; But being detained in Part, works strange Garboises; And the Grosser Parts, are not so much locally contracted, as they congregate themselves to Parts of the same Nature.    

Length, and Shortness of Life in living Creatures.  

The History.  
TOuching the Length, 
To the 1. Article.  and Shortness of Life, in Living Creatures, the Information, which may be had, is but Slender; Observation is Negligent; And Tradition Fabulous: In Tame Creatures, their 〈◊〉 Life, corrupteth them; In wild Creatures, their Exposing to all weathers, often intercepteth them. Neither do those Things, which may seem Concomitants, give any Furtherance, to this Information, (The Greatness of their Bodies; Their Time of Bearing in the Womb; The Number of their Young ones; The Time of their Growth, And the Rest;) In regard that these Things are Intermixed, And sometimes they concur, sometimes they sever:  
1 Man's Age, (as far as can be gathered by any certain Narration,) doth exceed the Age, of all other Living Creatures; Except it be, of a very few only. And the Concomitants in him, are very equally disposed; His Stature, and Proportion, large; His Bearing in the Womb, nine Months; His Fruit, commonly, one, at a Birth; His puberty at the Age of Fourteen years; His Time of Growing, till Twenty.  
2 The Elephant, by undoubted Relation, exceeds the Ordinary Race of Man's life: But his Bearing in the Womb, the space of ten years, is fabulous; Of two years, or at least, above one, is certain: Now his Bulk is great; His Time of Growth, until the thirtieth year; His Teeth exceeding hard: Neither hath it been unobserved; That his Blood is the coldest of all Creatures: His Age, hath sometimes reached, to two hundred years.  
3 Lions are accounted long Livers, because many of them, have been found Toothless; A sign not so certain; For that may be caused, by their strong Breath.  
4 The Bear is a great Sleeper; A Dull Beast, and given to ease; And yet not noted for long Life: Nay he hath this sign of short Life; That his Bearing in the Womb is but short; scarce full forty days.  
5 The Fox seems to be well disposed, in many Things, for long life; He is well skinned, feeds on Flesh, lives in Dens; And yet he is noted not to have that property. Certainly, he is a kind of Dog; And that kind is but short lived.  
6 The Camel is a long Liver: A lean Creature, and Sinewy: So that he doth ordinarily attain to Fifty; And some. times to an hundred years.  
7 The Horse lives but to a moderate Age; searce to forty years; His ordinary Period is Twenty years. But perhaps, he is beholding, for this shortness of his Life, to Man: For we have now no Horses of the Sun; That live freely, and at pleasure, in good pastures. Notwithstanding the Horse grows, till he be six years old; And is able for Generation, in his Old Age. Besides, the Mare goeth longer with her young one, than a Woman; And brings forth two at a Burden more rarely. The Ass lives commonly to the Horse's Age; But the Mule outlives them both.  
8 The Hart is famous amongst Men, for long Life; yet not upon any Relation, that is undoubted. They tell of a certain Hart, that was found with a Choler about his Neck, and that Choler hidden with Fat. The long Life of the Hart, is the less credible, because he comes to his perfection at the Fifth year; And not long after, his Horns, (which he sheds, and renews yearly) grow more Narrow at the Root, and less Branched.  
9 The Dag is but a short Liver: He exceeds not the Age of Twenty years; And for the most part lives not to fourteen years. A Creature of the hottest Temper, and living in extremes; for he is commonly, either in vehement Motion, or Sleeping Besides, the Bitch, bringeth forth many at a Burden, and goeth nine weeks.  
10 The Ox likewise, for the Greatness of his Body, and Strength, is but a short Liver; About some sixteen years: And the Males live longer than the Females: Notwithstanding, they bear, usually, but one at a Burden, and go nine Months. A Creature dull, and fleshy, and soon fatted, and living only upon Herby substances, without Grain.  
11 The Sheep seldom lives to ten years; Though he be a Creature, of a moderate size, and excellently clad: And, that which may seem a wonder, being a Creature with so little Gall, yet he hath the most curled coat of any other; For the Hair, of no Creature, is so much curled, as Wool is. The Rams generate not before the third year; And continue able for Generation, until the eighth: The Ewes bear young, as long as they live. The Sheep is a diseased Creature; And rarely lives to his full Age.  
12 The Goat lives to the same Age, with the Sheep; And is not much unlike in other Things; Though he be a Creature more Nimble, and of somewhat a firmer Flesh; And so should be longer lived: But then he is much more lascivious; And that shortens his Life.  
13 The Sow lives to fifteen years, sometimes to twenty: And though it be a Creature of the Moistest Flesh; yet that seems to make nothing to Length of Life. Of the Wild Boar, or Sow, we have nothing certain.  
14 The Cat's Age, is betwixt six, and ten years. A Creature nimble, and full of spirit, whose seed, (As Aelian repotteth) burneth the Female. Whereupon it is said; That the Cat conceives with pain, and brings forth with ease. A creature ravenous in eating; Rather swallowing down his Meat whole, than Feeding.  
15 Hares and Coneys attain scarce to seven years: Being both Creatures Generative, and with young ones, of several conceptions, in their bellies: In this, they are unlike, that the Coney lives under Ground, and the Hare above Ground; And again, that the Hare is of a more duskish Flesh.  
16 Birds, for the size of their Bodies, are much lesser than Beasts: for an Eagle, or Swan, is but a small Thing, in comparison of an Ox, or Horse; And so is an Ostrich, to an Elephant.  
17 Birds are excellently well clad; For Feathers, for warmth, and close sitting, to the Body, exceed wool, and Hairs.  
18 Birds, though they hatch many young ones together, yet they bear them not all in their Bodies at once; Butlay their Eggs by turns; whereby, their Fruit hath the more plentiful nourishment, 〈◊〉 it is in their bodies.  
19 Birds chew, little, or nothing; but their Meat is found whole in their crops; Notwithstanding they will break the shells of Fruits, and pick out the Kernels: They are thought to be, of a very hot, and strong concoction.  
20 The Motion of Birds, in their Flying, is a mixed Motion Consisting, of a moving of the Limbs, and of a kind of Carriage, which is, a most wholesome kind of Exercise.  
21 Aristotle noted well, touching the Generation of Birds; (But he transferred it ill to other living Creatures;) That the seed of the Male, confers less to Generation, than the Female. But that it rather affords Activity, than Matter: so that Fruitful Eggs, and unfruitful Eggs, are hardly distinguished.  
22 Birds, (almost all of them,) come to their full Growth, the first year, or a little after: It is true, that their Feathers, in some kinds, and their Bills, in others, show their years; But for the Growth of their Bodies, it is not so.  
23 The Eagle is accounted a long Liver; yet his years are not set down. And it is alleged, as a sign of his long life; That he casts his Bill; whereby he grows young again. From whence comes that Proverb; The Old Age of an Eagle. Notwithstanding, perchance, the matter may be thus; That the Renewing of the Eagle doth not cast his Bill; But the casting of his Bill, is the Renewing of the Eagle: For after that his Bill is grown, to a great crookedness, the Eagle feeds, with much difficulty.  
24 Vultures also are affirmed to be long Livers; Insomuch, that they extend their Life, well-neare to an hundred years: Kites likewise, and so all Birds that feed upon Flesh, and Birds of prey, live long. As for Hawks, because they lead a degenerate, and servile life, for the Delight of Men; The Term of their Natural Life is not certainly known: Notwithstanding, amongst Mewed Hawks, some have been found, so have lived thirty years. And amongst wild Hawks, forty years.  
25 The Raven likewise, is reported to live long; Sometimes, to an hundred years. He feeds on Carrion; And flies not often, but rather is a see dentarie, and Melancholy Bird; And hath very black flesh. But the Crow, like unto him in most Things; (Except in Greatness, and voice;) lives not altogether so long; And yet is reckoned amongst the long Livers.  
26 The Swan, is certainly found, to be a long Liver; And exceeds, not unfrequently, an hundred years. He is a Bird excellently plumed; A Feeder upon Fish; And is always carried; And that in Running Waters.  
27 The Goose also may pass amongst the Long-livers; Though his food be commonly Grass, and such kind of Nourishment: Especially, the Wild-goose; whereupon, this Proverb grew amongst the Germans; Magis senex quam Anser Nivalis; Older than a Wild-goose.  
28 Storks must needs be Long-livers; If that be true, which was anciently observed of them; That they never came to 〈◊〉 because that City was often sacked. This if it were so; Then either, they must have the knowledge of more Ages than one; Or else the old Ones, much tell their young, the History. But there is Nothing more frequent, than Fables.  
29 For Fables do so abound, touching the Phoenix; That the Truth is utterly lost, if any such Bird there be. As for that, which was so much admired; That she was ever seen abroad, with a great Troop of Birds about her, it is no such wonder: For the same is usually seen, about an Owl flying in the Day time, or a Parrot, let out of a Cage.  
30 The Parrot, hath been certainly known, to have lived threescore years in England; How old soever he was, before he was brought over. A Bird, eating almost all kind of Meats, chewing his Meat, and renewing his Bill; Likewise, cursed, and mischievous, and of a black Flesh.  
31 The Peacock lives Twenty years; But he comes not forth with his Argus Eyes, before he be three years old: A Bird slow of pace, having whitish Flesh.  
32 The Dunghill Cock, is venereous, Martial, and but of a short life; A crank Bird; Having also white Flesh.  
33 The Indian Cock, commonly called, The Turkeycock. lives not much longer, that the dunghil-cock: An Angry Bird; And hath exceeding white Flesh.  
34 The Ringdoves, are of the longest sort of Livers; Insomuch, that they attain, sometimes, to fifty years of Age: An Aery Bird; And both Builds, and Sits, on high: But Doves, and Turtles, are but short lived, not exceeding eight years.  
35 But Pheasants, and 〈◊〉, may live to sixteen years: They are great Breeders; But not so white of Flesh, as the ordinary Pullen.  
36 The Blackbird is reported to be, amongst the lesser Birds, one of the longest livers: An unhappy Bird, and a good Singer.  
37 The Sparrow is noted to be of a very short Life; And it is imputed, in the Males, to their Lasciviousness. But the Linnet, no bigger in Body, than the Sparrow, hath been observed, to have lived twenty years.  
38 Of the Ostrich, we have nothing certain: Those that were kept here, have been so unfortunate, that no long life appeared by them. Of 〈◊〉 Bird Ibis, we find only, 〈◊〉 〈◊〉 long; But his year are not recorded.  
39 The Age of Fishes is 〈◊〉 uncertain, than that of Terrestrial Creatures; Because living under the water, 〈◊〉 are the less observed. 〈◊〉 of them breath not; By 〈◊〉 means, their vital 〈◊〉 more closed in: And there fore, though they 〈◊〉 some Refrigeration, by 〈◊〉 Gils; yet that Refrigeration is not so continual, as 〈◊〉 it is by Breathing.  
40 They are free, from the Diccation, and Depredation, 〈◊〉 the Air Ambient, 〈◊〉 they live in the water: 〈◊〉 there is no Doubt, but the Water Ambient, and piercing and received into the pores of their Body, doth more Hurt, to long Life, than the Air doth.  
41 It is affirmed too, that their 〈◊〉 is not Warm: Some of them: are great Devourers, even of their own kind. Their Flesh is softer, and more tender, than that of Terrestrial Creatures. They grow exceedingly fat; Insomuch, that an Incredible Quantity of Oil will be extracted out of one Whole.  
42 〈◊〉 reported to live about thirty years: Of which Thing, a Trial was taken, in some of them, by cutting off their Tails: They grow until ten years of Age.  
43 That which they report, of some Fishes, is strange; That after a certain Age, their Bodies will waste, and grow very slender; Only their Head, and Tail, retaining their former Greatness.  
44 There were found, in Caesar's Fishponds, Lampreys to have lived threescore years: They were grown so familiar, with long use, That Crassus the Orator, solemnly lamented One of them.  
45 The Pike, amongst Fishes living in fresh water, is found to last longest; sometimes 〈◊〉 forty years: He is a 〈◊〉 of a Flesh, somewhat Dry, and Firm.  
46 But the Carp, bream, 〈◊〉, and the like; Are no held to live, above ten years  
47 Salmon are Quick of Growth, short of Life; So are Trout: But the Perch is slow of Growth, long of life.  
48 Touching that monstrous Bulk, of the Whale, or Ork; How long it is wielded by vital Spirit; We have received Nothing certain: Neither yet, touching the Sea-calf, and Sea Hog, and other innumerable Fishes.  
49 Crocodiles are reported to be exceeding long lived; And re famous, far the Time of their Growth; For that they, amongst all other Creatures, are thought to grow, during their whole life. They are of those Creatures, that lay Eggs; Ravenous, cruel, and well fenced against the waters. Touching the other kinds of Shell. Fish, we find Nothing certain, how long they live.   

Observations.  
To find out a Rule, touching Length, and Shcrtnesse, of Life, in Living Creatures, is very difficult; By reason of the Negligence of Observations, and the Intermixing of Causes: A few Things we will set down.  
1 There are more kinds of Birds, found to be long lived, than of Beasts; (As the Eagle the Vulture, the Kite, the Pelican, the Raven, the Crow, the Swan, the Goose, the Stork, the Crane, the Bird called the Ibis, the Parrot, the Ring Dove, with the rest;) Though they come to their full Growth, within a year; And are less of Bodies. Surely, their Clothing is excellent good against the Distemperatures of the wether; And beside, living, for the most part, in the open Air, they are like the Inhabitants of pure Mountains, which are long lived. Again, their Motion; which, (as we else where said,) is a mixed Motion; Compounded of a Moving of their Limbs, and of a Carriage in the Air; doth less weary, and wear them; And is more wholesome. Neither do they suffer any Compression, or want of Nourishment, in their Mother's Bellies; Because the Eggs are laid by Turns: But the chiesest cause of all, I take to be this; That Birds are made more of the substance of the Mother, than of the Father; whereby their Spirit is not so eager, and hot.  
2 It may be a position; That Creatures, which partake more of the substance of their Mother than of their Father, are longer lived; As Birds are; which 〈◊〉 said before. Also that those which have a longer time of Bearing in the womb, do 〈◊〉 more of the substance of the Mother, less of the Father; And si are longer lived: Insomuch 〈◊〉 we are of opinion, that even 〈◊〉 'mongst Men, (which we 〈◊〉 noted in some,) those that resemble their Mother's most, are longest lived: And so are the children of old Men, begotten upon young wives; If the Fathers be sound not Diseased.  
3 The First Breeding of Creatures, is ever most Material, either to their Hurt, or Benefit And therefore it stands with Reason; That the lesser Compression, and the more liberal Alimentation, of the young one, in the womb, should confer much to Long Life; Now this happens, when either the young ones are brought forth successively, as in Birds; Or when they are single Births; As in Creatures bearing but one at a Burden.  
4 But long Bearing, in the womb, makes for Length of Life, three ways. First, for that the young one partakes more of the substance of the Mother; As hath been said. Secondly, that it comes forth, more strong, and able. Thirdly, that it undergoes the predatorie Force of the Air, sater. Besides it shows, that Nature intendeth to finish her periods, by larger Circles. Now though Oxen, and Sheep, which are borne in the womb, about six Months, are but short lived: That happens for other Causes.  
5 Feeders upon Grass, and 〈◊〉 Herbs, are but short Livers; And Creatures, feeding upon Flesh, or Seeds, or Fruits, long Livers; As some Birds are. As for Hearts, which are long lived; They take the one Half of their Meat, (As men use to say,) from above their Heads. And the Goose, besides Grass, findeth something in the water, and stubble, to feed upon.  
6 We suppose, that a good Clothing of the Body, maketh much to long Life: For it Fenceth, and Armeth, against the Intemperances' of the Air, which dot wonderfully Assail, and Decay, the Body: which Benefit Birds especially have. Now that Sheep, which have so good Fleeces, should be so short 〈◊〉; That is to be impated to Diseases, whereof that Creature is full; and to the bareeating of Grass.  
7 The Seat of the Spirits, without doubt, is principally the Head: Which though it be usually understood, of the Animal Spirits only, yet this is all in all. Again, it is not to be doubted, but the Spirits do, most of all, waste, and prey upon the Body; so that, where they are either in greater plenty; Or in greater Inflammation, and acrimony; There the life is much shortened. And therefore we conceive, a great Cause of long life, in Birds, to be; The Smallness of their Heads, in comparison of their Bodies: For even Men, which have very great Heads, we suppose to be the shorter Livers.  
8 We are os opinion; That Carriage, is of all other Motions, the most helpful to long life; which we also noted before. Now there are carried; Water-fowles, upon the water; As Swans; All Birds in their flying, but with a strong Endeavour of their Lime; And Fishes, of the length of whose Life, we have no certainty.  
9 Those Creatures which are long, before they come to their perfection; (Net speaking of Growth in stature only, but of other steps to Maturity; As Manputs forth, First his 〈◊〉 Next the Signs of Pube, tie; Then his Beard; And so forward;) are Long-lived. For it shows, that Nature finisheth her Periods, by larger Circles.  
10 Milder Creatures, are not long-lived; As the Sheep, and Dove: for Choler is as the Whetstone, and Spur, to many Functions in the Body.  
11 Creatures, whose Flesh is more Duskish, are longer lived, than those that have white Flesh: for it showeth, that the juice of the Body is more firm, and less apt to dissipate.  
12 In every Corruptible Body, Quantity maketh much, to the Conservation of the whole: For a great fire is longer in Quenching; A small portion of water is sooner evaporated; The Body of a Tree withereth not so fast as a Twig: And therefore generally; (I speak it of Species, not of Individuals;) Creatures that are large in Body, are longer lived than those that are small; unless there be some other potent Cause, to hinder it.    

Alimentation, or Nourishment; And the way of Nourishing.  

The History.  
1 NOurishment ought to 
To the 4. Artile.  be of an Inferior nature, and more simple substance, than the Thing Nourished. Plants are nourished with the Earth and Water; Living Creatures with Plants; Man with Living Creatures: There are also certain Creatures Feeding upon Flesh; And Man himself, takes Plants, into a part of his Nourishment: But Man, and Creatures feeding upon Flesh, are scarcely nourished with Plants alone. Perhaps, Fruits, or Grains, baked, or boiled, may, with long use, nourish them; But Leaves, of Plants, or Herbs, will not do it; As the Order of the Foliatanes, showed by Experience.  
2 Overgreat Affinity, or Consubstantiality of the Nourishment, to the Thing nourished, proveth not well: for Creatures, feeding upon Herbs, touch no Flesh; And of Creatures feeding upon Flesh, few of them eat their own kind. As for Men, which are Cannibals, they feed not ordinarily upon men's Flesh; But reserve it as a Dainty, either to serve their Revenge upon their Enemies, or to satisfy their Appetite at some times. So the Ground is best sown, with Seed growing elsewhere; And Men do not use to Graft, or Inoculate, upon the same stock.  
3 By how much the more the Nourishment is better Prepared, and approacheth nearer in likeness, to the Thing nourished; By so much the more, are Plants more Fruitful; And Living Creatures in better liking, and plight. For a young Slip, or Cions, is not so well nourished, if it be pricked into the Ground; As if it be grafted into a Stecke, agreeing which it in Nature; And where it finds the Nourishment already digested, and prepared: Neither, (as is reported,) will the Seed of an Onion, or some such like, sown in the bare earth, bring forth so large a Fruit, as if it be put into another Onion; Which is a new kind of Grafting; Into the Root, or under ground: Again it hath been found out lately; That a Slip of a Wild Tree; As of an Elm, Oak, Ash, or such like, grafted into a Stock of the same kind, will bring forth larger Leaves, than those that grow without Grafting: Also Men, are not nourished so well with Raw Flesh, as with that which hath passed the Fire.  
4 Living Creatures are nourished by the Mouth; plants by the Root; Young ones in the Womb, by the Navel: Birds, for a while, are nourished with the Yolk in the Egg; whereof some is found in their Crops, after they are hatched.  
5 All Nourishment moveth, from the Centre, to the Circum cumference; Or, from the Inward, to the Outward: yet it is to be noted; That in Trees, and Plants, the Nourishment passeth, rather by the Bark, and outward Parts, than by the Pith, and inward parts: For if the Bark be peeled off, though but for a small breadth, round, they live no more: And the Blood, in the Veins of Living Creatures, doth no less nourish the Flesh beneath it, than the Flesh above it.  
6 In all Alimentation, or Nourishment, there is a twofold Action; Extrusion, and Attraction: whereof the Former proceeds from the Inward Function, the latter from the Outward.  
7 Vegetables assimilate their Nourishment simply, without Excerning: For Gums, and Tears of Trees, are rather Exuberances, than Excrements: And knots, or knobs, are nothing but Diseases. But the substance of Living Creatures is more perceptible, of the like; And therefore it is conjoined with a kind of Disdain; whereby it rejecteth the Bad, and assimilateth the Good.  
8 It is a strange Thing, of the Stalks of Fruits; That all the Nourishment, which produceth, sometimes, such great Fruits, should be forced to pass thorough so narrow Necks: For the Fruit is never joined to the Stock, without some stalk.  
9 It is to be noted; That the Seeds of Living Creatures, will not be fruitful, but when they are new shed; But the Seeds of Plants, will be fruit, full, a long time, after they are gathered. Yet the Slips, or Cions of Trees, will not grow, unless they be grafted green; Neither will the 〈◊〉 keep long Fresh, unless they be covered with earth.  
10 In Living Creatures, there are Degrees of Nourishment according to their Age: In the Womb, the young one is nourished with the Mother's Blood; when it is new borne, with Milk; Afterward, with Meats, and Drinks; And in old Age, the most Nourishing, and Savoury Meats, please best.  
11 Above all, it maketh to the present Inquisition; To inquire diligently, and Attentively; whether a Man may not receive Nourishment from without; At least some other way, beside the Mouth? We know, that Baths of Milk are used in some Hectic Fevers, and when the Body is brought extreme low; And physicians do prescribe Nourishing Clysters: This Matter would be well studied; For if Nourishment may be made, either from without, or some other way, than by the Stomach, Then the weakness of Concoction, which is incident to old Men, might be recompensed by these Helps; And Concoction restored to them, entire.    

Length and Shortness of Life in Man.  

The History.  
1 BEfore the Flood, as the 
To the 5, 6, 7, 8, 9, and 11. Article.  Sacred Scriptures relate, Men lived many Hundred years: Yet none of the 〈◊〉 attained to a full Thousand. Neither was this Length of Life, 〈◊〉 only to Grace, or the Holy 〈◊〉 For there are reckoned, of the Fathers, until the Flood, eleven Generations; But of the Sons of Adam, by Cain, only eight Generations; So as the Posterity of Cain may seem the longer lived. But this Length of Life, immediately after the Flood, was reduced to a Moiety; But in the Post-Nati: For Noah, who was borne before, equalled the Age of his, Ancestors; And Sem saw the sixth hundred year of his life. Afterward, three Generations being run, from the Flood; The Life of Man was brought down, to a Fourth Part of the Primitive Age; That was, to about two Hundred years.  
2 Abraham lived an hundred seventy and five years: A Man of an High Courage, and prosperous in all Things. Isaac came to an Hundred and eighty years of Age; A chaste Man, and enjoying more Quietness, than his Father. But jacob, after many Crosses, and a numerous Progeny, lasted to the Hundred forty seventh year of his Life: A Patient, Gentle, and wise Man. Ishmael, a Military Man, lived an Hundred thirty and seven years. Sarah, (whose years only, amongst women, are recorded,) died in the Hundred twenty seventh year of her Age: A Beautiful, and Magnanimous Woman; A singular good Mother, and Wife; And yet, no less Famous, for her Liberty, than Obsequiousness towards her Husband. joseph also, a Prudent, and Politic Man, Passing his youth in Affliction, afterwards advanced to the Height of Honour and Prosperity, lived an hundred and ten years. But his Brother Levi, elder than himself, attained to an Hundred thirty seven years; A Man Impatient of Contumely, and Revengeful. Near unto the same Age, attained the Son of Levi: Also his Grand Child; The Father of Aaron, and Moses.  
3 Moses lived an Hundred and Twenty years: A Stout Man, and yet the Meekest upon the Earth; And of a very Slow Tongue. Howsoever Moses, in his Psalm, pronounceth; That the life of Man is but seventy years; And if a Man have Strength, than eighty; Which Term of Man's Life standeth firm, in many particulars, even at this Day. Aaron, who was three years the Elder, died the same year, with his Brother: A Man of a readier Speech, of a more facile Disposition, and less Constant. But Phineas, Grandchild of Aaron, (perhaps, out of extraordinary Grace,) may be collected, to have lived three hundred years; If so be, the War of the Israelites, against the Tribe of Benjamin; (In which Expedition, Phineas was consulted with,) were performed, in the same order of Time, in which the History hath ranked it: He was a Man of a most Eminent Zeal. joshua, a Martial Man, and an excellent Leader, and evermore victorious, lived to the Hundred and Tenth year of his Life. Caleb was his Contemporary; And seemeth to have been of as great years. Ehud the Judge, seems to have been no less than an hundred years old; In regard, that after the Victory over the Moabites, the Holy Land had rest, under his Government, eighty years: He was a Man Fierce, and undaunted; And one, that in a sort, neglected his Life for the good of his People.  
4 job lived, after the Restauration of his Happiness, an Hundred and Forty years; Being, before his Afflictions, of that Age, that he had sons at Man's Estate: A Man Politic, Eloquent, Charitable, and the Example of Patience. Eli the Priest, lived Ninety eight years; A corpulent Man, Calm of disposition, and Indulgent to his children. But Elizeus the Prophet, may seem to have died, when he was above an hundred years old; For he is found to have lived after the Assumption of Elias, sixty years; And at the Time of that Assumption, he was of those years, that the Boys mocked him, by Name of Bald-head; A Man vehement, and severe, and of an Austere life, and a Contemner of Riches. Also, Isaiah the Prophet, seemeth to have been an Hundred years old: For he is found, to have exercised the Function of a Prophet, seventy years together; The years, both of his Beginning to Prophecy, and of his Death, being uncertain: A Man of an Admirable Eloquence; An Evangelicall Prophet; Full of the Promises of God, of the New Testament, as a Bottle with sweet Wine.  
5 Tobias the Elder, lived an Hundred fifty eight years; The younger, an Hundred twenty seven; Merciful Men, and great Almes-Givers. It seems, in the time of the Captivity, many of the jews, who returned out of Babylon, were of great years: Seeing they could remember both Temples, (there being no less than seventy years betwixt Them;) And wept for the unlikeness of Them. Many Ages after that, in the Time of our Saviour, lived old Simeon, to the Age of Ninety years: A Devout Man, and full, both of Hope, and Expectation. Into the same time also, fell Anna the Prophetess; who could not possibly be less than an Hundred years old: For she had been seven years a Wife; About eighty four years a Widow; Beside the years of her Virginity; And the time that she lived after her Prophecy of our Saviour. She was an Holy Woman; And passed her days in fastings and Prayers.  
6 The Long Lives of Men, mentioned in Heathen Authors, have no great certainty in Them: Both for the Intermixture of Fables, whereunto those kind of Relations were very prone; and for their false Calculation of years. Certainly, of the Egyptians, we find nothing of Moment in those works that are extant, as touching Long Life; For their Kings, which reigned longest, did not exceed fifty, or five and fifty years, which is no great matter; Seeing Many at this Day, attain to those years. But the Arcadian Kings, are fabulously reported to have lived very long. Surely, that Country was Mountainous, Full of Flocks of Sheep, and brought forth most wholesome Food. Notwithstanding, seeing Pan was their God, we may conceive, that all Things about them were Panic, and vain, and subject to Fables.  
7 Numa, King of the Romans, lived to eighty years; A Man peaceable, Contemplative, and much devoted to Religion. Marcus Valerius Corvinus, saw an hundred years complete; There being betwixt his First and Sixth Consulship, Forty six years; A Man Valorous, Affable, Popular, and always Fortunate.  
8 Solon of Athens, the Lawgiver, and one of the seven Wise Men, lived above eighty years; A Man of an High Courage, but Popular, and affected to his Country: Also Learned, given to Pleasures, and a soft kind of Life. Epimenides the Cretian, is reported to have lived an hundred fifty seven years: The Matter is mixed with a Prodigious Relation; For fifty seven of those years, he is said to have slept in a Cave. Half an Age after, Xenophanes the Colophonian, lived an hundred & two years, or rather more; For at the Age of Twenty five years, he left his Country; Seventy seven complete years he traveled; And after that returned: But how long he lived after his Return, appears not: A Man, no less wand'ring in Mind, than in Body; For his Name was changed, for the Madness of his Opinions, from Xenophanes to 〈◊〉 A Man, no doubt, of a vast Conceit, and that minded nothing but Infinitum.  
9 Anacreon, the Poet, lived eighty years, and somewhat better: A Man Lascivious, Voluptuous, and given to Drink. Pindarus, the Theban, lived to eighty years; A Poet of an high Fancy, singular in his Conceits, and a great Adorer of the Gods. Sophocles the Athenian, attained to the like Age; A lofty Tragic Poet, given over wholly to Writing, and Neglectful of his Family.  
10 Artaxerxes, King of Persia, lived ninety four years: A Man of a Dull wit, Averse to the Dispatch of Business, Desirous of Glory, but rather of Ease. At the same time lived Agesilaus, King of Sparta, to eighty four years of Age: A Moderate Prince; As being a Philosopher amongst Kings; But not withstanding Ambitious, and a Warrior; And no less stout in War, than in Business.  
11 Gorgias, the Sicilian, was an hundred and eight years old; A Rhetorician, and a great 〈◊〉 of his Faculty; One that taught Youth for profit, He had seen many Countries; And a little before his Death said, That he had done nothing worthy of Blame, since he was an old Man. Protagoras of Abdera, saw Ninety years of Age, This Man was likewise a Rhetorician; But professed not so much to teach the Liberal Arts, as the Art of Governing Commonwealths, and States: Notwithstanding, he was a great Wanderer in the World, no less than Gorgias. Isocrates, the Athenian, lived Ninety eight years: He was a Rhetorician also, but an exceeding modest Man, One that shunned the public Light; And opened his School only in his own House. Democritus of Abdera, reached to an hundred and nine years: He was a great Philosopher; And, if ever any Man amongst the Grecians, a true Naturalist: A Surveyour of many Countries, but much more of Nature; Also a diligent searcher into Experiments; And, (as Aristotle objected against him,) One that followed Similitudes, more than the Laws of Arguments. Diogenes the Sinopean, lived ninety years: A Man, that used Liberty towards Others, but Tyranny over Himself; Of a course Diet, and of much Patience. Zeno of Citium, lacked but two years of an hundred: A Man of an High Mind, and a Contemner of other men's Opinions; Also of a great Acuteness, but yet not Troublesome, choosing rather to take men's Minds, than to enforce them: The like whereof afterward was in Seneca. Plato the Athenian, atrained to eighty one years: A Man of a great Courage, but yet a Lover of 〈◊〉 In his Notions Sublimed, and full of Fancy: Neat and D I eate in his Life; Rather Calm, than Merry; And one, that carried a kind of Majesty in his Countenance. Theophrastus' the Etesian, larrived at eighty five years of Age; A Man sweet for his Eloquence; Sweet also for the Variety of his Matters; And who selected the pleasant Things of Philosophy; And let the Bitter and Harsh go. Carneades of Cyrene, many years after, came to the like Age, of eighty five years: A Man of a fluent Eloquence; And one, who by the acceptable, and pleasant Variety of his Knowledge, delighted, both himself, and others. But 〈◊〉 who lived in Cicero's time; No Philosopher, or Rhetorician; But a Grammarian; Attained to an hundred years of Age: He was first a Soldier, than a Schoolmaster; A Man by nature tart, both in his Tongue, and Pen; And severe towards his Scholars.  
12 Quintus Fabius Maximus, was Augur sixty three years; which showed him to be above eighty years of Age, at his Death: Though it be true, that in the Augurship, Nebilitie was more respected, than Age. A wise Man, and a great Deliberatour, and in all his proceedings Moderate, and not without Affability severe. Masinissa, King of Numidia, lived ninety years; And being more than eighty five, got a Son: A Daring Man, and trusting upon his Fortune; who in his youth, had tasted of the Inconstancy of Fortune; But in his succeeding Age, was constantly Happy. But Marcus Porcius Cato, lived above ninety years of Age: A man of an Iron Body and Mind; He had a bitter Tongue, and loved to cherish factions: He was given to Husbandry; And was to Himself, and his Family, a Physician.  
13 Terentia, Cicero's wife, lived an hundred and three years: A woman afflicted with many Crosses; First, with the Banishment of her Husband; Then with the Difference betwixt them; Lastly, with his last Fatal Misfortune: She was also oftentimes vexed with the Gout. Luceia must needs exceed an hundred, by many years; For it is said, That she acted, an whole hundred years, upon the stage; At first, perhaps, representing the person of some young Girl; At last, of some Decrepit old Woman. But Galeria Copiola, A Player also, and a Dancer, was brought upon the Stage as a Novice, in what year of her Age, is not known; But ninety nine years after, at the Dedication of the Theatre, by Pompey the Great, she was shown upon the Stage again; Not now for an Actress, but for a Wonder; Neither was this all; For after that, in the 〈◊〉, for the Health and Life of Augustus, she was shown upon the Stage the third time.  
14 There was another Actress, somewhat Inferior in Age, but much Superior in Dignity, which lived well-neare ninety years: I mean Livia lulia Augusta, wife to Augustus Cesar, and Mother to Tiberius. For if Augustus his Life were a play; (As himself would have it; when as upon his Deathbed, he charged his Frineds, they should give him a Plaudite, after he was Dead,) certainly this Lady was an excellent Actress; who could carry it so well with her Husband, by a dissembled Obedience; And with her Son, by power and authority: A woman Affable, and yet of a Matronall Carriage, Pragmatical, and upholding her power. But junia, the wife of Caius Cassius, and sister of Marcus Brutus, was also ninety years old; For she survived the Philippick Battle, sixty four years: A Magnanimous woman; In her great wealth Happy; In the Calamity of her Husband, and near Kinsfolks, and in long widowhood, unhappy; Notwithstanding much Honoured of all.  
15 The year of our Lord seventy six, falling into the Time of Vespasian, is Memorable; In which we shall find, as it were, a Calendar, of long lived Men: For that year, there was a Taxing; (Now a Taxing, is the most Authentical, and truest Informer, touching the ages of men;) And in that part of Italy, which lieth betwixt the Apennine Mountains, and the River Po, there were found, an hundred and four and twenty persons, that either equalled, or exceeded, an hundred years of Age: Namely, of an hundred years just, fifty four persons; Of an hundred and ten, fifty seven persons; Of an hundred and five and twenty, Two only; Of an hundred and thirty, four men; Of an hundred and five and thirty, or seven and thirty, four more; Of an hundred and forty, three men. Besides these, Parma in particular, afforded five, whereof three fulfilled an hundred & twenty years; and two, an hundred and thirty: Brussels afforded one, of an hundred and twenty five years old: Placentia one, aged an hundred thirty and one: Faventia, one Woman, aged one hundred thirty and two: A certain Town, then called Velleiacium, situate in the Hills, about Placentia, afforded ten; whereof Six fulfilled an hundred and ten years of age; Four, an hundred and twenty: Lastly, Rimino one, of an hundred and fifty years; whose Name was Marcus Aponius.  
That our Catalogue might not be extended too much in length, we have thought fit, as well in those whom we have rehearsed, as in those whom we shall rehearse, to offer none under eighty years of Age. Now we have affixed to every one a true and short Character, or Elegy; But of that sort, whereunto, in our judgement, Length of Life, (which is not a little subject to the Manners and Fortunes of Men,) hath some Relation: And that in a twofold Respect: Either that such Kind of Men, are for the most part long lived; Or that such Men may sometimes be of long Life, though otherwise not well disposed for it.  
16 Amongst the Roman and Grecian Emperors; Also the French and Almain; To these our Days; which make up the Number of well-neare two hundred Princes; There are only four found, that lived to eighty years of Age: unto whom we may add the two first Emperors; Augustus, and Tiberius; whereof the latter fulfilled the seventy and eighth year, the former the seventy and sixth year of his Age; And might both perhaps have lived to fourscore, if Livia and Caius had been pleased. Augustus (as was said) lived seventy and six years: A Man of a Moderate Disposition; In accomplishing his Designs, vehement, but otherwise Calm, and Serene; In Meat and Drink sober; In Venery Intemperate; Through all his Life time Happy: And who about the thirtieth year of his Life, had a great and dangerous sickness; Insomuch that they despaired of Life in him; whom Antonius Musa the Physician, when other Physicians had applied Hot Medicines, as most agreeable to his Disease, on the contrary cured with cold Medicines; which perchance might be some Help, to the prolonging of his Life. Tiberius' lived to be two years older: A Man with Lean chaps; As Augustus was wont to say; For his speech stuck within his Jaws, but was weighty, He was Bloody, a Drinker, and one that took lust into a Part of his Diet: Notwithstanding, a great Observer of his Health; Insomuch, that he used to say; That he was a Fool, that after thirty years of Age, took advice of a Physician. Gordian the Elder, lived eighty years; And yet died a violent Death, when he was scarce warm in his Empire: A Man of an High Spirit, and Renowned; Learned, and a Poet; And constantly happy, throughout the whole course of his Life, save only, that he ended his days by a violent Death. Valerian the Emperor, was seventy six years of Age, before he was taken Prisoner, by Sapor King of Persia: After his Captivity he lived seven years in Reproaches; And then died a violent Death also: A Man of a poor Mind, and not valiant; Notwithstanding lifted up in his own, and the opinion of Men, but falling short in the performance. Anastasius, surnamed Dicorus, lived eighty eight years: He was of a settled Mind, but too abject, and superstitious, and fearful. Anicius justinianus, lived to eighty three years: A Man Greedy of Glory; Performing Nothing in his own Person, but in the valour of his Captains Happy and Renowned; Uxorious: And not his own Man, but suffering others to lead him. Helena of Britain, Mother of Constantine the Great, was four-score years old: A Woman, that intermeddled not in Matters of State, neither in her Husbands, nor Son's 〈◊〉; But Devoted her 〈◊〉 wholly to Religion, Magnanimous, and 〈◊〉 Flourishing. Theodora the 〈◊〉; (who was Sister to 〈◊〉, wife of Monomachus; And reigned alone after her Decease;) lived above eighty years: A Pragmatical Woman; and one that took 〈◊〉 in Governing; Fortunate in the Highest degree, and through her good 〈◊〉 Credulous.  
17 We will proceed now from these Secular Princes, to the Princes in the Church. S. john, 〈◊〉 Apostle of our Saviour, and the Beloved Disciple, lived ninety three years: He was rightly denoted under the 〈◊〉 of the Eagle, for his piercing fight into the Divinity; And was as a 〈◊〉 amongst the Apostles in 〈◊〉 spect of his Burning Love Saint Luke the Evangelist, fulfilled fourscore and fouryeares: An Eloquent Man And a Traveller; Saint Paul inseparable Companion; And a Physician. Simeon the Son of Cleophas, called the Brother of our Lord, and Bishop of His rusalem, lived an hundred and twenty years; Though he was cut short by 〈◊〉 doom; A Stout Man, and Constant, and full of Good works. Polycarpus, Disciple 〈◊〉 to the Apostles, and Bishop Smyrna, seemeth to have 〈◊〉 his Age, to an hundred years, and more Though he were also cut 〈◊〉 by Martyrdom: A Man 〈◊〉 〈◊〉 High Mind, of an 〈◊〉 patience, and unwearied 〈◊〉 Labours. Dionysius 〈◊〉 Contemporary to the Apostle S. Paul, lived ninety cares: He was called The 〈◊〉 of Heaven, for his High lying Divinity; And was famous, as well for his Holy Life, as for his Meditations. Aquila and Priscilla, first Saint Paul the Apostles Hosts; Afterward his Fellow-Hel-bers; lived together, in an happy and famous wedlock, at least, to an hundred years of Age, a piece: For they were both alive, under Pope 〈◊〉 the First: A Noble pair, and prone to all kind of Charity; who amongst other their Comforts; (which no doubt were great, unto the first Founders of the Church;) Had this added; To enjoy each other so long, in an 〈◊〉 marriage. Saint Paul, the Hermit, lived an hundred and thirteen years: Now he 〈◊〉 in a Cave; His Diet was so slender and strict, that was thought almost Impossble, to support Humane Nature therewithal: He 〈◊〉 his years only in Meditations, and Soliloquies; yet he was not Illiterate, or an 〈◊〉 but Learned. Saint 〈◊〉 the first Founder of Monks, or (as some will have it,) the Restorer only; 〈◊〉 to an hundred and five years of Age: A Man Devout, and Contemplative Though not unfit for Civil Affairs; His Life was Austere, and Mortifying; Notwithstanding he lived in kind of glorious solitude; and exercised a Command; or he had his Monks under 〈◊〉; And beside, many 〈◊〉 and Philosopher's 〈◊〉 to visit him, as a living mage, from which they 〈◊〉 not without some 〈◊〉. Saint Athanasius exceeded the Term of eighty 〈◊〉: A Man of an 〈◊〉 Constancy; Commaning Fame, and not yielding 〈◊〉 Fourtune; He was free towards the Great Ones; With he people Gracious, and 〈◊〉; Beaten and 〈◊〉 to Oppositions; And in 〈◊〉 himself from them, out, and wise. S. Hierome, 〈◊〉 the consent of most 〈◊〉, exceeded ninety years of Age: A man powerful in is Pen, and of a Manly Elequence; quence; variously learn both in the Tongues and 〈◊〉 Also a Traveller, 〈◊〉 that lived strictly towards 〈◊〉 old Age; In an estate 〈◊〉 and not dignified, he 〈◊〉 high Spirits; And shined 〈◊〉 out of Obscurity.  
18 The Popes of Rome, are 〈◊〉 Number to this Day, 〈◊〉 hundred forty and one: 〈◊〉 so great a Number, five one have attained to the Age 〈◊〉 fourscore years, or upward But in many of the first 〈◊〉 their full Age was intercept by the prerogative and 〈◊〉 of Martyrdom. john the 〈◊〉 ty three, Pope of Rome, 〈◊〉 the ninetieth year of 〈◊〉 Age: A Man of an 〈◊〉 Disposition, and one that 〈◊〉 died Novelty; He 〈◊〉 many Things, some to the Better, others only to the New; A great 〈◊〉 of Riches and Treasure. Gregory, called the twelfth, created in schism, and not fully acknowledged Pope; Died at ninety years; Of him, in respect of his short Papacy, we 〈◊〉 Nothing, to make a judgement upon. Paul the third, lived eighty years and one: A temperate Man, and of a profound wisdom; He was Learned, an ginger; and one that tended his Health carefully; But after the Example of old Eli the Priest, over-Indulgent to his Family. Paul the fourth, attained to the Age of eighty three years: A Man of an Harsh Nature, and severe; Of an Haughty Mind, and Imperious; prone to Anger; his speech was Eloquent, and Ready. Gregory the thirteenth, fulfilled the like Age, of eighty three years: An absolute good Man; Sound in Mind, and Body; Politic, Temperate, full of good works, and an Almes-giver.  
19 Those that follow are to be more Promiscuous in their order; More doubtful in their faith; And more barren of Observation. King Arganthonius, who reigned at Cadiz in Spain, lived an hundred and thirty; Or, (as some would have it,) an hundred and forty years; Of which he reigned eighty. Concerning his Manners, Institution of his Life, and the Time wherein he reigned, there is a general Silence. Cyniras', King of Cyprus, Living in the Island, than termed the Happy and Pleasant island, is affirmed, to have attained to an hundred and fifty, or sixty years. Two Latin Kings in Italy, the Father and the Son, are reported to have lived, the one eight hundred, the other six hundred years: But this is delivered unto us by certain Philologists; Who though otherwise Credulous enough; yet themselves have suspected the Truth of this Matter, or rather condemned it. Others record some Arcadian Kings to have lived three hundred years: The Country, no doubt, is a place apt for long life; But the Relation I suspect to be Fabulous. They tell of one Dando, in Illyrium; That lived, without the Inconveniences of old Age, to five hundred years. They tell also 〈◊〉 the Epians, a Part of AEtolia That the whole Nation 〈◊〉 them were exceeding long lived; In so much, that many of them were two hundred years old: And that one principal Man amongst them, named Litorius, a Man of 〈◊〉 Giantlike Stature, could have told three hundred years. It is recorded, that in the Top of the Mountain 〈◊〉 anciently called Tempsis, many of the Inhabitants lived to 〈◊〉 hundred and fifty years. We read that the Sect of the Esseans, amongst the jews, did usually extend their Life to an hundred years: Now that Sect, used a single, or Abstemious Diet; After the Rule of Pythagoras. Apollonius 〈◊〉 exceeded an hundred years; His Face bewraying no such Age; He was an Admirable Man; Of the Heathens reputed to have something Divine in him; Of the Christians, held for a Sorcerer: In his Diet Pythagorical, A great Traveller; Much Renowned; And by some adored as a God: Notwithstanding, towards the end of his life, he was subject to many Complaints against him, and Reproaches; All which he made shift to escape. But lest his Long Life should be imputed to his Pythagorical Diet, and not rather that it was Hereditary, his Grandfather before him, lived an hundred and thirty years. It is undoubted, that Quintus Metellus lived above an hundred years; And that after several Consalships happily administered; In his old Age he was made Pontifex Maximus; And exercised those Holy Duties, full two and twenty years; In the performance of which Rites, his Voice never failed, nor his Hand trembled. It is most certain, that 〈◊〉 Caesus was very old, but his years are not extant; The most part whereof he passed, after he was Blind: Yet this Misfortune no whit softened him, but that he was able to govern a numerous Family, a great Retinue and Dependence, yea, even the Commonwealth itself with great Stoutness. In his extreme old Age, he was brought in a Litter into the Senate-House; And vehemently dissuaded the Peace with Pyrrhus: The Beginning of his Oration was very Memorable, showing an Invincible Spirit, and strength of Mind; I have, with great Grief of Mind, (Fathers Consript,) these many years, borne my Blindness; But now I could wish, that I were Deaf also; when I hear you speak to such Dishonourable Treaties. Marcus Perpenna lived ninety eight years; Surviving all those, whose Suffrages he had gathered, in the Senate House, being Consul; I mean, all the Senators at that time. As also all those, whom a little after, being Censor, he chose into the Senate; Seven only being excepted. Hiero, King of Sicily, in the time of the second Punic War, Lived almost an hundred years; A Man Moderate, both in his Government, and in his Life; A Worshipper of the Gods, and a Religion's Conserver 〈◊〉 Friendship; Liberal, and constantly Fortunate. Statilia, descended of a Noble Family, in the Days of 〈◊〉 Lived ninety nine years. 〈◊〉, the Daughter of Ofilius an hundred and Fifteen. Xenophilus, an Ancient Philosopher, of the Sect of Pythagoras. attained to an hundred and six years: Remaining Healthful, and vigorous in his old Age; And Famous amongst the Vulgar, for his Learning. The Islanders of Corcyra were Ancienely accounted Long lived; But now they live after the rate of other Men. Hypocrates Côus, the Famous Physician, lived an hundred and four years; And approved and credited his own Art, by so long a life: A Man, that coupled learning and wisdom together; Very conversant in Experience and Observation; One that hunted not after Words, or Methods; But severed the very Nerves of Science, and so propounded them. Demonax, a Philosopher, not only in Profession, but Practice, lived in the Days of Adrian, almost to an Hundred years: A Man of an High Mind, and a Vanquisher of his own Mind; And that, truly, and without Affectation, A Contemner of the World, and yet Civil and courteous: when his Friends spoke to him, about his Burial, he said; Take no Care for my Burial; For Stench will bury a Carleaise: They replied; Is it your Mind then, to be cast out, to Birds, and Dogs? He said again, Seeing, in my life time, I endeavoured to my uttermost, to benefit Men, what hurt is it, if, when I am dead, I benefit 〈◊〉 Certain Indian People, called Pandorae, are exceedingly long Lived; Even to no less than Two Hundred years. They add a Thing more Marvellous; That having, when they are Boys, an Hair, somewhat whitish; In their old Age, before their grey hairs, they grow coal black: Though indeed this be every where to be seen; That they which have white 〈◊〉 whilst they are Boys, in their Man's estate, change their Hairs into a Darker colour. The Seres, another People of India, with their Wine of Palms, are accounted Long Livers; Even to an hundred and thirty years. Euphranor, the Grammarian, grew old in his School; And taught Scholars, when he was above an hundred years old. The Elder Ovid, father to the Poet, lived Ninety years: Differing much from the disposition of his Son; For he contemned the Muses, and dissuaded his Son from Poetry. Asinius Pollio, intimate with Augustus, exceeded the Age of an Hundred years: A Man of an unreasonable Profuseness, Eloquent, a Lover of Learning; But Vehement, Proud, Cruel; And one that made his Private Ends the Centre of his Thoughts. There was an Opinion, that Seneca was an extreme Old Man; No less than an Hundred and fourteen years' 〈◊〉 Age: Which could not 〈◊〉 be; It being as 〈◊〉 that a Decrepit old 〈◊〉 should be set over 〈◊〉 Youth; As, on the contrary it was true, that he was able to manage, with great 〈◊〉 the Affairs of State: Besides, a little before, in the Midst of Claudius his Reign, he was banished Rome, 〈◊〉 Adulteries committed with some Noble Ladies; which was a Crime, no ways compatible with so extreme old Age. joannes de Temporibus, amongst all the Men of our latter Ages, out of a common Fame, and vulgar Opinion, was reputed Long-lived, even to a Miracle; Or rather, even to a Fable; His Age hath been. counted, above three Hundred years: He was by Nation a French Man; And followed the Wars, under Charles the Great. Gartius Aretine, Great Grandfather to Petrarch, arrived at the Age of an Hundred and four years. He had ever enjoyed the Benefit of good Health; Besides, at the last, He felt rather a Decay of his strength, than any Sickness or Malady; which is the true Resolution, by old Age. Amongst the Venetians, there have been found, not a few long Livers; and those of the more eminent sort: Franciscus Donatus, Duke; Thomas Contarenus, procurator of Saint Mark; Franciscus Molinus, procurator also of Saint Mark; Others. But most Memorable is that of Cornarus the Venetian; who being in his youth of a sickly Body, began first to eat and drink by measure, to a certain weight; Thereby to recover his Health; This Cure, turned, by use, into a Diet; That Diet to an extraordinary Long Life; Even of an Hundred years and better, without any Decay in his Senses; And with a constant Enjoying of his Health. In our Age, William postel, a Frenchman, lived to an hundred, and well nigh twenty years; The Top of his Beard, on the upper Lip, being black, and not Grey at all: A Man crazed in his Brain, and of a Fancy not altogether Sound; A great Traveller, Mathematician, and somewhat stained with Heresy.  
20 I suppose there is scarce a Village, with us in England, if it be any whit populous, but it affords some Man or Woman of Fourscore years of Age: Nay, a few years since, there was in the County of Hereford, a Maygame, or Morris-Dance, consisting of Eight Men, whose Age computed together, made up eight hundred years; In so much, that what some of them wanted of an hundred, others exceeded as much.  
21 In the Hospital of Bethleem, corruptly called Bedlam, in the Suburbs of London, there are found, from time to time, many Mad Persons, that live to a great Age.  
22 The Ages of Nymphs, Fawns and Satyrs, whom they make to be, indeed, Mortal, but yet exceedingly Long-lived; (A Thing, which Ancient Superstition, and the Late Credulity of some, have admitted;) we account but for Fables and Dreams: Especially, being that, which hath neither Consent with Philosophy, nor with Divinity. And as touching the History of Long-Life in Man, by Individuals, or next unto Individuals, thus much: Now we will pass on to Observations, by certain Heads.  
23 The Running on of Ages, and Succession of Generations, 〈◊〉 to have no whit abated from the Length of Life; For we see, that from the Time of Moses, unto these our Days, the Term of Man's life hath stood about Fourscore years of Age; Neither hath it declined, (As a man would have thought) by little and little. No doubt, there are Times, in every Country, wherein Men are longer, or shorter lived. Longer, for the most part, when the times are barbarous, and Men fare less deliciously, and are more given to Bodily Exercises: Shorter, when the Times are more Civil, and Men abandon themselves to Luxury and Ease. But these Things pass on by their Turns; The Succession of Generations altars it not. The same, no doubt, is in other living Creatures; For neither Oxen, nor Horses, nor Sheep, nor any the like, are abridged of their wont Ages at this Day. And therefore, the Great Abridger of Age was the Flood: And perhaps, some such Notable Accidents; (As particular Inundations, Long Droughts, Earthquakes, Or the like,) may do the same again And the like Reason is, in the Dimension and Stature of Bodies; For neither are they lessened, by succession of Generations; Howsoever Virgil, (following the vulgar Opinion,) Divined, that After-Ages would bring forth lesser Bodies, than the then present; whereupon speaking of Ploughing up the Emathian and Emonensian Fields, He saith; Grandiaque effossis mirabitur ofsa sepulchris; That After 〈◊〉 shall admire the Great Bones digged up in ancient Sepulchers. For whereas it is manifest, that there were, heretofore, Men of Gigantine Statures, (such as, for certain, have been found in Sicily, and elsewhere, in ancient Sepulchers, 〈◊〉 Caves,) yet within these 〈◊〉 three Thousand years; A Time, whereof we have sure Memory; Those very Places 〈◊〉 produced none such: Although this Thing also hath 〈◊〉 Turns and Changes, 〈◊〉 the Civillizing of a 〈◊〉 no less than the Former. And this is the rather to be 〈◊〉, because Men are 〈◊〉 carried away with an 〈◊〉; That there is a 〈◊〉 Decay by succession of Ages, as well in the Term of Man's life, as in the Stature and strength of his Body; And that all Things decline, and change to the worse.  
24 In Cold, and Northern 〈◊〉, Men live longer, 〈◊〉, than in Hot: which must needs be, in respect; The Skin is more Compact 〈◊〉 close; And the Juyees of the Body less dissipable; And the Spirits themselves less Eage to consume, and in better 〈◊〉 position to repair; And the Air, (As being little 〈◊〉 by the Sunbeams,) 〈◊〉 Predatory. And yet, under the Equinoctial Line, 〈◊〉 the Sun passeth to and 〈◊〉 and causeth a double Summer, and double Winter And where the Days and Nights are more Equal; 〈◊〉 other Things be concurring they live also very long: 〈◊〉 Pern, and Taprobane.  
25 Islanders are, for the 〈◊〉 part, longer lived, than 〈◊〉 that dwell in Continents: 〈◊〉 theylive not so long in Russia as in the Orcadeses; Nor so long in Africa, though under the same Parallel, as in the 〈◊〉 and Tercera's; And the 〈◊〉, are longer lived, 〈◊〉 the Chinese; Though 〈◊〉 Chinese are mad upon Long Life. And this thing is 〈◊〉 marvel; Seeing the Air 〈◊〉 the Sea doth heat and 〈◊〉 in cooler Regions, and 〈◊〉 in hotter.  
26 High Situations, do rather 〈◊〉 long Livers, than Low; Especially, if they be not Tops of Mountains, but 〈◊〉 Grounds, as to their 〈◊〉 Situations: Such as was 〈◊〉 in Greece; And that Part of AEtolia, where we 〈◊〉 them, to have lived so 〈◊〉. Now there would be the same Reason, for 〈◊〉 themselves, because of the pureness and clearness of the Air, but that they are corrupted by accident; Namely, by the Vapours, 〈◊〉 thither out of the Valleys, and Resting there. And therefore in Snowy Mountains, there 〈◊〉 not found any Notable long Life; Not in the Alps, not 〈◊〉 the Pyrenean Mountains, 〈◊〉 in the Apennine: Yet in the Tops of the Mountains, running along towards 〈◊〉 and the Abyssines; where by reason of the Sands beneath little or no Vapour riseth to the Mountains, they live long even at this very Day; Attaining, many times, to an Hundred and fifty years.  
27 Marshes, and Fens, are Propitious to the Natives, 〈◊〉 Malignant to Strangers, 〈◊〉 touching the Lengthening and Shortening of their lives: And that which may seem more Marvellous, Salt Marshes, where the Sea ebbs and flows, 〈◊〉 less wholesome, than 〈◊〉 of Fresh water.  
28 The Countries, which have been observed, to produce Long Livers, are these; 〈◊〉, AEtolia, India on this side 〈◊〉, Brasil, Taprobane, 〈◊〉, Ireland, with the Islands of the Orcadeses, and Hebrides: 〈◊〉 as for AEthiopia, which by one of the Ancients, is 〈◊〉 to bring forth long 〈◊〉; It is but a Toy.  
29 It is a Secret; The 〈◊〉 of Air, especially in 〈◊〉 Perfection, is better found by Experiment, than by 〈◊〉 Or Conjecture. You may make a Trial by a Lock of Wool, exposed, for a few days, in the open Air; If the weight be not much increased: Another by a piece Flesh, exposed likewise, 〈◊〉 corrupt not oversoone: other by a Wether-Glasse the water interchange 〈◊〉 suddenly. Of these and like, inquire further.  
30 Not only the Goodness, Pureness of the Air, but 〈◊〉 the Equality of the Air, Material to long Life. 〈◊〉 mixture of Hills and Dales, pleasant to the fight, but spected for Long Life. Plain, moderately dry; 〈◊〉 yet not over-barren, or 〈◊〉 nor altogether without 〈◊〉 and Shade; Is very 〈◊〉 for Length of Life.  
31 Inequality of Air, (as 〈◊〉 even now said;) in the 〈◊〉 of our Dwelling, is 〈◊〉 But Change of Air by Travelling, after one be used unto good: And therefore great Travellers have been Long Lived. Also those that have 〈◊〉 perpetually in a little Cortage, in the same place, 〈◊〉 been Long Livers: For Air Accustomed, consumeth esse; but Air changed, 〈◊〉, and repaireth more.  
32 As the Continuation, and Number of Successions, (which we said before,) Makes nothing to the Length or Shortness of Life; So the Immediate Condition of the Parents, as well the Father, as the Mother, without doubt, availeth much. For some are begotten of Old Men, some of Young Men, some of Men of Middle Age; Again, some are begotten of Father's Healthful, and well Disposed, Others of Diseased and languishing: Again, some of Fathers, immediately after Repletion, 〈◊〉 when they are Drunk; Others, after Sleeping, or in the Morning: Again, some after a long Intermission of 〈◊〉 Others upon the Act 〈◊〉: Again, some in the 〈◊〉 of the Father's Love (As it is commonly in 〈◊〉;) Others after the Cooling of it, as in long Married Couples. The same Things may be considered on the Part of the Mother: Unto which must be added, the Condition of the Mother whilst she is with child; 〈◊〉 touching her Health; As touching her Diet: The Time 〈◊〉 her Bearing in the Womb To the Tenth Month, or earlier. To reduce these Things to a Rule, how far they may concern Long Life, 〈◊〉 hard: And so much the Harder, for that those Things, which a Man would conceive to be the best, will fall out to the contrary: For that Alacrity in the Generation, which begets lusty and Lively Children, will be less Profitable to long Life, because of the Acrimony, and Inflaming of the Spirits. We said before; That to partake more of the Mother's Blood, conduceth to long Life. Also, we suppose all Things in Moderation, to be best; Rather Conjugal Love, than Meretricious; The Hour for Generation to be the Morning; A state of Body, not too Lusty, or Full; And such like. It ought also to be well observed; That a strong Constitution in the Parents, is rather good for them, than for the Child; Especially in the Mother. And therefore Plato thought ignorantly enough; 〈◊〉 the virtue of Generation halted, because the women used not the same Exercises, both of Mind are Body, with the Men: The contrary is rather true. For the Difference of 〈◊〉 betwixt the Male, and the 〈◊〉 male, is most profitable for the Child; And the 〈◊〉 〈◊〉 women, yield more to wards the Nourishment 〈◊〉 the Child; which also hold in Nurses. Neither did 〈◊〉 〈◊〉 women, which 〈◊〉 not before twenty two, 〈◊〉 as some say, twenty five (And therefore were 〈◊〉 Manlike women;) Bring forth a more Generous, or Long-lived Progeny; Than the Roman, or Athenian, or Theban women did, which were ripe for Marriage, at twelve, or fourteen years. And if there were any Thing eminent in the Spartans'; That was rather to be imputed, to the Parsimony of their Diet, than to the late Marriages of their women. But this we are taught by experience; That there are some Races, which are long lived, for a few Descents; So that Long Life, is like some Diseases, a Thing Hereditarie, within certain Bounds.  
33 Fair in Face, or Skin, or Hoire, are shorter Livers; Black, or Red, or Freckled, longer. Also too Fresh a Colour in youth, doth less promise long Life, than Paleness. A hard Skin, is a sign of long Life, rather than a Soft: But we understand not this of a Rugged Skin, such as they call a Goose Skin, which is, as it were, Spongy, but of that which is Hard, and Close. A Forehead with deep Furrows and Wrinkles, is a better Sign, than a smooth and plain Forehead.  
34 The Hairs of the Head hard, and like Bristles, do betoken longer Life, than those that are soft, and Delicate. Curled Hairs betoken the same Thing, if they be Hard withal; But the Contrary, if they be Soft and Shining. The like, it the curling be rather thick, than in large Bunches.  
35 Early, or Late, Baldness, is an Indifferent Thing; Seeing many which have been Bold betimes, have lived long. Also early Grey Hairs, (Howsoever they may seem Forerunners of Old Age approaching,) are no sure Signs; For many that have grown grey betimes, have lived to great years. Nay, Hasty Grey Hairs, without Baldness, is a Token of long Life; contrarily, if they be accompanied with Baldness.  
36 hairiness of the upper Parts, is a Sign of Short life; And they that have extraord narie much Hair on their Breasts, live not long: But hairiness of the Lower Parts, as of the Thighs, and Legs, is a Sign of long Life.  
37 Tallness of Stature, (if it be not Immoderate,) with a convenient Making, and not too slender; Especially if the Body be Active withal; Is a sign of long Life. Also on the contrary, Men of low stature live long, if they be not too Active, and stirring.  
38 In the proportion of the Body; They which are short to the Wastes, with long Legs, Are longer lived than 〈◊〉, which are long to the Wastes, and have short Legs: Also they which are large in the Nether parts, and straight in the upper; (The Making of their Body, rising, as it were into a sharp Figure;) Are longer lived than they, that have broad Shoulders, and are slender downwards.  
39 Leanness, where the Affections are settled, calm, and peaceable; Also a more Fat Habit of Body, joined with Choler, and a Disposition stirring, and peremptory, signify long Life. But Corpulency in youth, foreshows short Life; In Age, it is a Thing more Indifferent.  
40 To be Long, and Slow, in Growing, is a sign of long Life; If to a Greater Stature, the Greater Sign; If to a lesser Stature, yet a sign though: contrarily, to grow quickly, to a great Stature, is an evil Sign; If to a small Stature, the less evil.  
41 Firm Flesh; A Raw-boned Body; And veins lying higher than the Flesh; Betoken long Life: The contrary to these, short Life.  
42 A Head some what 〈◊〉 〈◊〉 an to the proportion of the Body; A moderate Neck, nor long, nor slender, nor fat, nor too short, wide Nostrils, what soever the Form of the Nose be, A large Mouth, An 〈◊〉 Gristly, not Fleshy; 〈◊〉 strong, and contiguous, not small, or thin-set; Foretoken long Life: And much more, if some new Teeth put 〈◊〉 our elder years.  
43 A broad breast, yet not Bearing out, but rather Bending Inwards; shoulders somewhat crooked, and (as they call such persons) Round-backed; A 〈◊〉 Belly; A Hand large, and with few Lines in the Palm: A short, and round Foot; Thighs not Fleshy; And Calves of the Leg not hanging over, but neat; Are signs of long Life.  
44 Eyes somewhat large, and the Circle of them inclined to Greenness; Senses not too quick; The pulse in youth slower, towards old Age quicker; Facility of Holding the Breath, and longer than usual; The Body in youth inclined to be bound, in the Decline of years more Laxative; Are also Signs of long Life.  
45 Concerning the Times of Nativity, as they refer to long Life, nothing hath been observed worthy the setting down; save only Astrological Observations, which we rejected in our Topics. A Birth at the eighth Month, is not only not Long-lived, but not likely to live. Alos winterBirths are accounted the Longer lived.  
46 A Pythagorical, or Monast call Diet, according to 〈◊〉 Rules, and always 〈◊〉 Equal, (As that of 〈◊〉 was) seemeth to be very effectual for long Life. Yet 〈◊〉 the contrary, amongst those that live freely, and after the common sort, such as have good Stomaches, and feed more plentifully, are often the Longest lived. The Middle Diet which we account the Temperate, is commended, and conduceth to good Health, but not to long Life; For the Spare Diet, begets few Spirits, and dull; And so wasteth the Body less: And the Liberal Diet, yieldeth more ample Nourishment; And so repaireth more: But the Middle Diet doth neither of both: for where the Extremes are Hurtful, there the Mean is best; But where the Extremes are Helpful, there the Mean is Nothing worth. Now to that Spare Diet, there are Requisite, Watching, lest the Spirits being Few, should be oppressed with much sleep; Little Exercise, lest they should Exhale; Abstinence from Venery, lest they should be exhausted: But to the Liberal Diet, on the other side, are Requisite, Much Sleep, frequent Exercises, and a seasonable use of Venery. Baths, and anointings, (such as were anciently in use,) did rather tend to Deliciousness, than to prolonging of Life. But of all these Things, we shall speak more exactly, when we come to the Inquisition, according to Intentions. Mean while, that of Celsus, who was not only a Learned Physician, but a wise Man, is not to be omitted. Who adviseth Interchanging, and Alternation of the Diet, but still with an Inclination to the more Benign: As that a Man should sometimes accustom himself to watching, sometimes to sleep; But to sleep 〈◊〉 Again, that he should sometimes give himself to Fasting, sometimes to Feasting; But to Feasting oftenest: That he should sometimes enure himself to great Labours of the Mind, sometimes to Relaxations of the same, But to Relaxations oftenest. Certainly, this is without all question; That Diet well ordered bears the greatest part in the Prolongation of Life; Neither did I ever meet, an extreme long-lived Man; But being asked of his course, he observed something peculiar; Some one Thing, some another. I remember an old Man, above an hundred years of Age, who was produced as a witness, touching an Ancient Prescription; when he had finished his Testimony, the judge familiarly asked him, How he came to live so long; He answered, beside Expectation, and not without the Laughter of the Hearers; By Eating before I was Hungry, and Drinking before I was Dry. But of these Things, we shall speak hereafter.  
47 A Life led in Religion, and in Holy Exercises, seemeth to conduce to long Life. There are in this kind of Life, these Things; Leisure; Admiration and Contemplation of Heavenly Things; Joys not sensual; Noble Hopes; Wholesome Fears; Sweet Sorrows; Lastly, continual Renovations, by Observances, Pennances, Expiations; All which are very powerful to the Prolongation of Life. Unto which if you add that austere Diet, which 〈◊〉 the Mass of the Body, and humbleth the spirits, no marvel, if an extraordinary length of life do follow; Such as was that of Paul the 〈◊〉, Simeon Stilita the 〈◊〉 Anchorite; And of many other Hermit's, and Ancherites.  
48 Next unto this, is the Life led in good letters; Such as was that of Philosophers, Rhetoricians, Grammarians. This life is led also in feisure; And in those Thoughts, which, seeing they are severed from the Affairs of the world, bite not; But rather delight through their Variety, and Impertinency. They live also at their pleasure; Spending their Time in such Things, as like them best; And for the most part in the company of young Men; which is ever the most cheerful. But in Philosophies, there is great Difference betwixt the Sects, as touching long Life. For those Philosophies, which have in them a Touch of Superstition, and are conversant in High Contemplations, are the best; As the Pythagorical, and Platonic: Also those, which did institute a perambulation of the world; And considered the Varietit of Natural Things; And had Reckless, and High, and Magnanimous Thoughts: (As of Infinitum, of the Stars, of the Heroical Virtues, and such like;) were good for lengthening of Life; Such were those of 〈◊〉, Philolaus, Xenophanes, the Astrologians, and Stoics: Also those, which had no profound speculation in them; But discoursed calmly on both sides, out of common sense, and the Received Opinions, without any shapr Inquisition; were likewise Good; Such were those of Carneades, and the Academics; Also of the Rhetoricians, and Grammarians. But contrarily, Philosophies conversant in perplexing subtleties; And which pronounced peremptorily; And which examined and 〈◊〉 all Things, to the Scale of Principles; Lastly, which were Thorny, and Narrow; were Evil; Such were those commonly of the Peripatetics, and of the Schoolmen.  
49 The Country Life also, is well fitted for long Life: It is much abroad, and in the open Air; It is not slothful, but ever in Employment: It Feedeth upon Fresh Cates, and unbought; It is without Cares, and Envy.  
50 For the Military Life, we have a good opinion of that whilst a Man is young: Certainly, many excellent 〈◊〉 riers have been long lived Corvinus, Camillus, 〈◊〉 Agesilaus; with others, 〈◊〉 Ancient, and Modern: No doubt, it furthereth long life. to have all Things from our youth, to our Elder Age, Mend and Grow to the Better; That a youth full of Crosses may minister sweetness to our Old Age. We conceive also, that 〈◊〉 Affections, inflamed with a Desire of Fight, and Hope of Victory, do infuse such a Heat into the Spirits, as may be profitable for long Life.    

Medicines for long Life.  
THe Art of Physic, which 
To the 10. Article.  we now have, looks no further, commonly, than to Conservation of Health, and Cure of Diseases; As for these Things, which tend properly to long Life, there is but slight mention, and by the way only. notwithstanding, we will propound those Medicines, which are Notable in this Kind; I 〈◊〉 those, which are called Cordials. For it is consonant to Reason, that those Things, which being taken in Cures, do defend and fortify the Heart; or, more truly, the Spirits; against Poisons, and Diseases; Being transferred with judgement and choice, 〈◊〉 Diet, should have a good effect in some sort towards the prolonging of Life. This we will do, not heaping them promiscuously together, (as the manner is,) but selecting the best.  
1 Gold is given in three Forms; Either in that, which they call Aurum potabile; Or in Wine wherein Cold hath been quenched; Or in Gold, in the Substance; such as are Leaf Gold, and the Filings 〈◊〉 Gold. As for Aurum 〈◊〉. it is used to be given in desperate or dangerous Diseases; And that not without good success. But we suppose, that the Spirits of the Salt, by which the Gold is dissolved, do rather minister that virtue, which is found in it than the Gold itself: Though this Secret be wholly suppressed. Now if the Body of Gold could be opened, without these Corrosive waters; Or by these Corrosive Waters, (so the venomous Quality were wanting,) well washed, we conceive, it would be no unprofitable Medicine.  
2 Pearls are taken, either in a fine powder, or in a certain Mass, or Dissolution, by the Juice of sour and new Lemons: And they are given sometimes in Aromatical Confections, sometimes in Liquor. The Pearl, no doubt, hath some affinity, with the Shell, in which it groweth; And may be of the same quality, with the Shells, of Crey-fish.  
3 Amongst the Transparent precious Stones, two only are accounted Cordial; The Emeraud, and the 〈◊〉 which are given under the same Forms, that the Pearls are; Save only, that the Dissolutions of them, as far as we know, are not in use. But we suspect these Glassy jewels, left they should be cutting.  
Of these which we have mentioned, how far, and in what manner, they are helpful, shall be spoken 〈◊〉.  
4 Bezear Stone is of approved Virtue; For refreshing the Spirits, and procuring a gentle sweat. As for 〈◊〉 Horn, it hath lost the Credit with us, yet so, as it may keep Rank with Heart's Horn; And the Bone in the Heart of a Hart; And Ivory; And such like.  
5 Amber Grise, is one of the best, to appease, and Comfort, the Spirits. Hereafter follow the Names only, of the Simple Cordials, seeing their Virtues are sufficiently known.  
Hot. Cold. Saffron. Nitre. Folium Indum. Roses.  Violets. Lignum Aloes. Strawberrie leaves. Citron-Pill, or Rinde. Strawberries. Balm. juice of sweet Lemons. Basill.  Clove Gillyflowers. juice of sweet Oranges. Orange Flowers. juice of Permaines. Rosemary. borage. Mint. bugloss. Betony. Burnet. Carduus Benedictus. Sanders.  Camphire.  
Seeing our Speech now is of those Things, which may be transferred into Diet; All Hot Waters; And Chemical Oils; (which 〈◊〉 a certain Trifler saith, are under the Planet Mars; And have a Furious, and Destructive Force;) As also all Hot, and Biting Spices; Are to be rejected: And a Consideration to be had, how Waters and Liquors may be made of the Former Simples; Not those Phlegmatic Distilled Waters; Nor again those Burning Waters, of Spirit of Wine; But such as may be more temperate, and yet lively, and sending forth a Benign Vapour.  
6 We make some Question, touching the Frequent Letting of Blood, whether it conduceth to long Life or no; And we are rather in the Opinion, that it doth, if it be turned into an Habit, and other Things be well disposed: For it letteth out the old Juice of the Body, and bringeth in new.  
7 We suppose also, that some Emaciating Diseases, well cured, do profit to long Life; For they yield New Juice the old being consumed; And, (as he saith,) To recover a sickness, is to renew youth: Therefore it were good to make some Artificial Diseases; which is done by strict, and Emaciating Diets; Of which we shall speak hereafter.  

The Intentions.  
HAving finished the Inqusition, 
To the 12, 13, and 14. Artic.  according to the Subjects; As Namely, of Inanimate Bodies, Vegetables. Living Creatures, Man; We will now come nearer to the Matter, and order our Inquisition by certain Intentions; Such as are true, and proper, (as we are wholly persuaded;) And which are the very paths to Mortal Life. For in this part, Nothing that is of worth, hath 〈◊〉 been inquired; But the Contemplations of Men have been, but simple, and non-proficients. For when we hear Meren the one side, speak of Comforting Natural Heat, and the Radical Moisture; And of Meats, which breed good Blood; Such as may neither be Burnt, nor Phlegmatic; And of the Cheering and Recreating of the Spirits; We sappose them, to be no bad Men, which speak these Things: But none of these 〈◊〉 effectually towards the end. But when, on the other side, we hear several Discourses; touching Medicines made of Gold, because Gold is not subject to Corruption; And touching Precious Stones, to refresh the Spirits by their Hidden Properties, and Lustre: And that, if they could be taken, and retained in Vessels, the Balsams, and Quintessences of Living Creatures, would make Men conceive a proud hope of Immortality: And that the Flesh, of Serpents, and Hearts, by a certain consent, are powerful to the Renovation of Life; Because the one casteth his Skin, the other by Horns; They should also have added the Flesh of Eagles, because the Eagle changeth 〈◊〉 Bill: And that a certain Man. when he had found an Ointment hidden under the Ground; And had anointed himself there with from Head to Foot; (excepting only the Soles of his Feet) Did, by this Anointing, live three hundred years, without any Disease, save only some tumors, in the Soles of his fect: And of Artefius, who when be found his Spirit, ready to depart, drew into his Body the Spirit of a certain young Man; And thereby made him Breathless, But Himself lived many years by another Man's Spirit: And of Fortunate Hours, according to the Figures of Heaven, in which Medicines, are to be gathered, and compounded, for the prolongation of Life: And of the Seals of Planets, by which Virtues may be drawn, and fetched down from Heaven, to prolong Life: And such like fabulous, and superstitious Vanities; We wonder exceedingly, that men should so much dote, as to suffer themselves to be deluded with these Things. And again, we do pity Mankind; that they should have the Hard Fortune, to be besieged with such frivolous, and senseless Apprehensions. But our Intentions, do both come home to the Matter; And are far from vain and credulous Imaginations: Being also such, as we conceive, posterity, may add much to the Matters, which satisfy those Intentions; But to the Intentions themselves but a little. Notwithstanding there are a few Things, and those of very great Moment, of which we would have Men to be forewarned.  
First, we are of that Opinion, that we esteem the Offices of Life, to be more worthy than Life itself. Therefore, if there be any Thing of that kind, that may indeed exactly answer our Intentions, yet so, that the Offices, and Duties of Life, be thereby hindered; whatsoever it be of this kind; we reject it. Perhaps, we may make some light Mention, of such Things, but we 〈◊〉 not upon them. For we make no serieus, nor diligent Discourse; Either of hading the life in Caves, where the Sunbeams, and several changes of the Air, pierce not; Like 〈◊〉 his Cave; Or of perpe tuall Baths, made of Liquor, prepared; Or of Shirts, and Seare-cloathes, so applied, that the Body should be always, as it were, in a Box; Or of thick Paintings of the Body, after the manner of some Barbarous Nations; Or of an exact Ordering, of our Life, and Diet, which aimeth onlyat this, and mindeth nothing else, but that a Man live; (As was that of Herodicus, amongst the Ancients; And of Cornarus the Venetian; in our Days, but with greater Moderation;) Or of any such prodigy, Tediousness, or Inconvenience: But we propound such Remedies, and 〈◊〉, by which the Offices of Life may neither be deserted, nor receive any great Interruptions, or Mo'estations.  
Secondly, on the other side, we denounce unto Men, that they would give over 〈◊〉; And not imagine, that so great a Works as the Stopping, and Turning back, the powerful Course of Nature, can be brought to pass by some Morning Draught, or the Taking of some precious Drug; But that they would be assured, that it must needs be, that this is a work of labour; And consisteth of many Remedies, and a fit Connexion of them amongst themselves; For no Man can be so stupid, as to imagine, that what was never yet done, can be done, but by such ways, as were never yet attempted.  
Thirdly, we ingenuously profess; That some of those Things, which we shall propound, have not been tried by us, by way of Experiment; (For our Course of life doth not permit that;) But are derived, (as we suppose) upon good Reason, out of our Principles and Grounds; (of which, some we set down, others we reserve in our Mind;) And are, as it were, cut, and digged out of the Rock, and Mine of Nature Herself. Nevertheless, we have been careful, and that with all Providence and Circumspection; (Seeing the Scripture saith of the Body of Man; That it is more worth than Raiment;) To propound such Remedies; as may at least be safe, if peradventure they be not Fruitful.  
Fourthly, we would have Men rightly to observe, and distinguish; That those Things which are good for an Healthful Life, are not always good for a Long Life. For there are some Things which do further the Alacrity of the Spirits, and the Strength and Vigour of the Functions, which, notwithstanding, do cut off from the sum of Life. And 〈◊〉 other Things, which are 〈◊〉 ble to Prolongation of Life; 〈◊〉 are not without some Peril 〈◊〉 Health, unless this Matter 〈◊〉 salved by fit Remedies: Of 〈◊〉 not withstanding, as occasien shall be offered, we will not omit, 〈◊〉 give some Cautions, and 〈◊〉.  
Lastly, we have thought good to propound sundry 〈◊〉 according to the several Intentions; But the choice of those Remedies, and the Order of them to leave to Discretion. For to so down exactly, which of them agreeth best, with which Constitution of Body, which with the several Courses of Life; which with each Man's particular Age And how they are to be taken, out after another; And how the whole Practicque of these Things be administered and governed; would both be too long; Neither it fit to be published.  
In the Topics, we 〈◊〉 three Intentions. The 〈◊〉 of Consumption; The Perfecting of Reparation; And the Renewing of Oldness. But, seeing those Things, which 〈◊〉 be said, are Nothing less 〈◊〉 words; We will deduce 〈◊〉 three Intentions, to Ten Operations.  
1 The First is, the Operation upon the Spirits, that they may 〈◊〉 their Vigour.  
2 The Second Operation is, upon be Exclusion of Air.  
3 The Third Operation is, upon the Blood, and the Sanguifying Heat.  
4 The Fourth Operation is, upon the Juices of the Body.  
5 The Fifth Operation is, 〈◊〉 the Bowels, for their 〈◊〉 on of Aliment.  
6 The Sixth Operation is, upon the Outward Parts, for 〈◊〉 Attraction of Aliment.  
7 The Seventh Operation upon the Aliment itself, 〈◊〉 the Insinuation thereof.  
8 The Eighth Operation is, 〈◊〉 on the last Act of Assimilatioc  
9 The Ninth Operation is, up on the Inteneration of the Part after they begin to be Dried.  
10 The Tenth Operation is, on the Purging away of 〈◊〉 Juice, and Supplying of 〈◊〉 Juice.  
Of these Operations, the 〈◊〉 first belong to the First Intention; The four next to the 〈◊〉 Intention; And the two last, the Third Intention.  
But because this Part, touching the Intentions, doth tend to Practice; under the Name of History, we will not only comprise Experiments and Observations; But also Counsels, Remedies, Explications of Causes, Assumptions, and whatsoever hath Reference hereunto.    

The Operation upon the Spirits, that they may remain youthful, and renew their Vigour.  

The History.  
1 THe Spirits are the Master-workmen of all Effects in the Body. This is manifest by Consent And by Infinite Instances.  
2 If any Man could procure that a young Man's Spirit: could be conveyed into 〈◊〉 Man's Body; It is not unlikely, but this great Wheel of the Spirits, might turn 〈◊〉 the lesser wheel of the 〈◊〉 And so the Course of 〈◊〉 become Retrograde.  
3 In every Consumption whether it be by Fire, or by Age, the more the Spirit of the Body, or the Heat, preyeth upon the Moisture, 〈◊〉 lesser is the Duration of the Thing. This occurs every where, and is manifest.  
4 The Spirits are to be 〈◊〉 such a Temperament, and Degree of Activity; 〈◊〉 they should not, (as He 〈◊〉 Drink or Guzzle the 〈◊〉 of the Body; But Sippe them only.  
5 There are two Kind's of Flames; The one Eager and weak, which consumes slight Substances, but hath little power over the Harder; As the Flame of Straw, or small Sticks; The other strong, and constant, which converts Hard and obstinate substances; As the Flame of Hard wood, and such like.  
6 The eager Flames, and yet less Robust, do dry Bodies, and render them exhaust and Baplesse; But the stronger Flames, do 〈◊〉 and melt them.  
7 Also in 〈◊〉 Mediines, some vapour forth the 〈◊〉 part of the tumors, or Swellings; and these 〈◊〉 the Tumour; Others potently discuss, and these Soften it.  
8 Also in Purging and Absterging Medicines; some carry away the Fluid Humours violently; others draw the more Obstinate and viscous.  
9 The Spirits ought to be invested, and armed with such a Heat; That they may choose rather to stir and 〈◊〉 Hard and obstinate Matters; Than to discharge, and carry away the thin and prepared: For by that means, the Body becomes Green and solid.  
10 The Spirits are so to be wrought and tempered; That they may be; In Substance, Dense, 〈◊〉 Rare; In Heat, Strong, 〈◊〉 Eager In Quantity, Sufficient for the Offices of Life, 〈◊〉 Redundant, or TurgideIn Motion, Appeased; 〈◊〉 Dancing, or Unequal.  
11 That Vapours work powerfully upon the Spirits, it is manifest; By Sleep; by Drunkenness; by Melancholy Passions; By Laetificant Medicines; By Odours calling the Spirits back again, in Swoon, and Faintings.  
12 The Spirits are condensed four ways; Either by Putting them to Flight; Or by Refrigerating and Cooling them; Or by Stroking them; Or by Quieting them. And first of their Condensation, by putting them to Flight.  
13 Whatsoever putteth to Flight on all parts, driveth the Body into his Centre; And so condenseth.  
14 To the Condenfution of the Spirits by Flight, the most Powerful and Effectual, is Opium; And next, Opiates; And generally, all 〈◊〉 Things.  
15 The force of Opium, to the Condensation of the Spirits, 〈◊〉 exceeding strong; When as perhaps, three grains thereof will, in a short time, so Coagulate the Spirits, that they return no more, but are extinguished, and become In movable.  
16 Opium, and the like, put not the Spirits to Flight, by their Coldness; For they have Parts manifestly Hot; But, 〈◊〉 the contrary, cool, by their putting the Spirits to Flight.  
17 The Flight of the Spirits, by Opium, and Opiate Medicines, 〈◊〉 best seen, by applying 〈◊〉 same outwardly; For the 〈◊〉 strait withdraw themselves; And will return 〈◊〉 more; But the Part is Mortified; And turns to a Gangrene.  
18 Opiates, in Grievous Pains, as in the Stone, or the Cutting off, of a Lunme, mitigate pains; Most of all, by putting the Spirits to Flight.  
19 Opiates obtain a good Effect, from a bad Cause; For the Flight of the Spirits is Evil; But the Condensation of them, through their Flight, is Good.  
20 The Grecians attributed much, both for Health, and for Prolongation of Life, to Opiates; But the Arabians, much more. In so much, that their Grand Medicines, (which they called, the God's Hands;) Had Opium, for their Basis, & principal Ingredient, other Things being mixed, to abate and correct the Noxious Qualities thereof: Such were Treacle, Mithridate, and the rest.  
21 Whatsoever is given, with good success, in the curing of pestilential and Malignant Diseases; To stop and Bridle the Spirits, lest they grow Turbulent, and Tumultuate, May, very happily, be transferred to Prolongation of Life: For one Thing is effectual unto both; Namely, the Condensation of the Spirits: Now there is nothing better for that, than Opiates.  
22 The Turks find Opium, even in a reasonable good quantity, Harmless, and Comfortable; In so much, that they take it, before their Battle, to excite Courage; But to us, unless it be in a very small Quantity, and with good Correctives, it is Mortal.  
23 Opium, and Opiates, are maaifestly found to excite Venus; Which shows them to have force, to corroborate the Spirits.  
24 Distilled matter of wild Poppy, is given with good success, in Surfeits, Agues, and diverse Diseases. Which, no doubt, is a Temperate kind of Opiate: Neither let any man wonder at the various use of it; For that is Familiar to Opiates; In regard that the Spirits, corroborated and Condensed, will rise up against any Disease.  
25 The Turks use a kind of Herb, which they call Caphe; which they dry, and powder; And then drink it in warm water; Which they say, doth not a little sharpen them, both in their Courage, and in their Wits; Notwithstanding, if it be taken in a large Quantity, it affects, and disturbs the Mind; Whereby it is manifost, that it is of the same Nature with Opiates.  
26 There is a Root, much renowned in all the Easternparts, which they call Betel; Which the Indians, and others, use to carry in their Mouths, and to champ it: And by that champing, they are wonderfully enabled, both to endure Labours, and to overcome Sicknesses, and to the Act of carnal Copulation: It seems to be a kind of Stupefactive, because it exceedingly blacks the Teeth.  
27 Tobacco, in our Age, is immoderately grown into use; And it affects Men with a secret kind of Delight; In so much, that they who have once enured themselves to it, can hardly afterwards leave it: And, no doubt, it hath power to lighten the Body, and to shake off weariness: Now the virtue of it, is commonly thought to be, because it opens the Passages, and void. Humours: But it may more rightly be referred to the Condensation of the Spirits; For it is a kind of Henbane; And manifestly troubles the Head, as Opiates do.  
28 There are sometimes Humours engendered in the Body, which are, as it were, Opiate themselves; As it is in some kind of Melancholies; With which if a Man be affected, it is a sign of very Long Life.  
29 The Simple Opiates, (which are also called Stupefactives,) are these; Opium itself, which is the Juice of Poppy; Both the Poppies, as well in the Herb, as in the Seed; Henbane; Mandrake; Hemlock; Tobacco; Nightshade.  
30 The Compound 〈◊〉 are, Treacle; Mitbridate; Trifera; Laudanum Paracelsi; Diacodium; Diascordium; Philonium; Pills of Hounds-Tongue.  
31 From this which hath been said, certain Designations, or Counsels, may be deduced, for the Prolongation of Life, according to the present Intention; Namely, of 〈◊〉 the Spirits by Opiates.  
32 Let there be therefore, every year, from Adult years of Youth, an Opiate Diet; Let it be taken about the end of May; Because the Spirits in Summer, are more Loose, and Attenuated; And there is less Danger from Cold Humours: Let it be some Magistral Opiate, weaker than those that are commonly in use, both in rtspect of a smaller Quantity of Opium, and of a more sparing mixture of extreme Hot Things: Let it be taken in the Morning betwixt sleeps. The Fare for that time would be more simple, and sparing, than or linary, without Wine, or Spices, or Vaporous Things: This Medicine to be taken only each Other Day; And to be continued for a Fortnight. This Designation, in our Judgement, comes home to the Intention.  
33 Opiates also may be taken, not only by the Mouth, but also by Fumes; But the Fumes must be such, as may not move the Expulsive Faculty too strongly, nor force down Humours; But only taken in a Weft, may work upon the Spirits, within the Brain: And therefore, a Suffumigation of Tobacco, Lignum Alce; Rosemary Leaves dr ed, and a little Myrrh, snuffed up in the Morning, at the Mouth and Nostrils, would be very good.  
34 In Grand Opiaces; Such as are Treacle, Mithridate, and the rest; It would not be amiss (especially in Youth,) to take rather the Distilled Waters of Them, than themselves, in their Bodies: For the Vapour, in Distilling, doth rise; But the Heat of the Medicine, commonly, 〈◊〉: Now Distilled Waters, are good, in those virtues, which are conveyed by Vapours, In other Things, but weak.  
35 There are Medicines, which have a certain weak, and hidden Degree; And therefore safe; Toan Opiate Virtue. These send froth a Slow, 〈◊〉 Copious Vapour, but not 〈◊〉, as Opiates do: Therefore they put not the Spirits to 〈◊〉; Notwithstanding they congregate them, and somewhat thicken them.  
36 Medicines in Order to Opiates, ate: Principally Saffron; Next Folium Indum; Ambergris; Coriander-Seed prepared; Amomum, and 〈◊〉; Lignum-Rhodium; Orenge-Flower Water; And much more, the infusion of the same Flowers, new gathered, in Oil of Almonds; Nutmegs pricked full of Holes, and macerated in Rose water.  
37 As Opiates are to be taken very sparingly, and at certain times, as was said; So these Secundaries may be taken familiarly, and in our daily Diet; And they will be very effectual to prolongation of life. Certainly, an Apothecary of Calecute, by the use of Amber, is said to have lived, 〈◊〉 hundred and sixty years; And the Noble Men of Barbary, through the use thereof, are certified to be very long lived; whereas the mean people are but of short life: And our Ancestors, who were longer lived than we, did use Saffron much; In their Cakes, Broths, and the like. And touching the first way, of Condensing the Spirits, by Opiates, and the Subordinates' thereto. thus much.  
38 Now we will inquire of the second way, of Condensing the Spirits, by Cold. For the proper work of Cold is Condensation; And it is done, without my Malignity, or adverse Quality; And therefore it is a fafer Operation, than by Opiates; Though somewhat less powerful, if it be done by Turns only, as Opiates are: But then again, because it may be used familiarly, and in our daily Diet with Moderation; It is much more powerful for the Prolongation of Life, than by Opiates.  
39 The Refrigeration of the Spirits, is effected three ways; Either by Respiration; or by 〈◊〉; or by Aliment. The first is the best, but, in a sort, out of our power; The second is potent, but yet ready, and at hand; The third is weak, and somewhat about.  
40 Air clear and pure; And which hath no fogginess in it, before it be received into the Lungs; And which is least exposed to the Sunbeams; Condenseth the Spirits best; Such is found, either on 〈◊〉 Tops of Dry Mountains, or in 〈◊〉, open to the winds, and yet not without some shade.  
41 As 〈◊〉 Refrigeration, and 〈◊〉 of the Spirits, by Vapours; The Root of this Operation we place in Nitre; As a Creature purposely made, and chosen, for this end; Being thereunto lead, and persuaded, by these Arguments.  
42 Nitre is a kind of Cool Spice: This is apparent to the sense itself; For it bites the Tongue, and Palate, with Cold, as Spices do with Heat: And it is the only Thing, as 〈◊〉 as we know, that hath this property.  
43 Almost all cold Things, (which are cold properly, and not by Accident, as Opium is,) are poor, and jejune, of Spirit; Contrarily, Things full of Spirit, are almost all Hot: Only Nitre is found amongst Vegetables, which 〈◊〉 with Spirit, and yet is Cold. As for Camphire, which is full of Spirit, and yet performeth the Actions of Cold, it cooleth by Accident only; As namely, for that by the Thinness thereof, without acrimony, it helpeth Perspiration, in In flammations.  
44 In Congealing, and Freezing. of Liquors; (which is latel grown into use;) By Laying Snow, and Ice, on the Outside of the Vessel; Nitre is also added; And, no doubt, it exciteth, and 〈◊〉, the Congelation. It is 〈◊〉, that they use also, for this work, ordinary Bay-salt; which doth rather give Activity, to the Coldness of the Snow, than coo'e by itself: But, as I have 〈◊〉 in the Hotter Regions, where snow falls not the Congealing is wrought by Nitre alone; But this I can not certainly affirm.  
45 It is affirmed, that 〈◊〉, which consisteth principally of Nitre, being taken in drink, doth conduce to Valour; And that it is used oftentimes, by Mariners, and Soldiers, before they begin their Battles, as the Turks do Opium.  
46 Nitre is given, with good success, in Burning Agues, and Pestilential Fevers, to mitigate, and Bridle, their per. nicious Heats.  
47 It is most manifest, that 〈◊〉, in Gunpowder, doth mightily abhor Flame; From whence is caused, that Horrible Crack, and Puffing.  
48 Nitre is found to be, as it were, the Spirit of the Earth; For this is most certain; That any Earth, though pure, and unmixed with Nitrous Matter, if it be so laid up, and covered, that it be free from the Sunbeams, and putteth forth no Vegetable, will gather Nitre, even in good Abundance. By which it is clear, That the Spirit of Nitre, is not only inferior to the Spirit of living Creatures, but also to the Spirit of Vegetables.  
49 cattle, which drink of Nitrous water, do manifestly grow Fat; which is a Sign, of the Cold, in Nitre.  
50 The Manuring of the Soil, is chiefly, by Nitrous Substances; For all Dung is Nitrous: And this is a sign, of the Spirit, in Nitre.  
51 From hence it appears, that the Spirits of Man, may be cooled, and condensed, by the Spirit of Nitre; And be made more Crude, and lesseeager: And therefore, as strong wines, and spices, and the like, do burn the Spirits, and shorten life; So, on the contrary side, Nitre doth compose, and repress them, and furthereth to long Life.  
52 Nitre may be used; In Meat, mixed with our Salt, to the tenth part of the Salt; In Broths, taken in the Morning, from three Grains to ten; Also in Beer; But howsoever it be used, with Moderation, it is of prime Force, to long Life.  
53 As Opium holds the pre-eminence, in Condensing the Spirits, by putting them to Flight; And hath withal his Subordinates'; less potent, but more safe; which may be taken, both in greater Quantity, and in more frequent use; Of which we have formerly spoken; So also Nitre, which condenseth the Spirits by Cold and by a kind of Frescour. (as we now adays speak) 〈◊〉 also his Subordinates'.  
54 Subordinates' to Nitre are All those Things, which yield an Odour, some what Earthy; Like the smell of Earth, pure, and good, newly digged or turned up: Of this sort, the chief are; Boragis Buglesse, Langue de Boe of, Butnet; Strawberrie Leaves, and Strawberries, Frambois, or Raspis; Raw Cucumbers; Ram Permaines; Vine-leaves, and Buds; Also Violets.  
55 The next, in order, are those, which have a certain Freshness of smell, but somewhat more inclined to Heat; yet not altogether void, of that virtue, of Refreshing by Coolness: Such as are Balm; Green Citrons; Green Oranges; Rose-water distilled; Roasted Wardens; Also, the Dimask, Red, and Musk Rose.  
56 This is to be noted; That Subordinates' to Nitre, do, commonly, confer more, to this Intention, Raw, than having passed the Fire; Because that Spirit of Cooling, is dissipated by the Fire: Therefore, they are best taken, either infused in some Liquor, or Raw.  
57 As the Condensation of the Spirits, by Subordinates' to Opium, is, in some sort, performed by Odours; So also that, which is by Subordinates' to Nitre: Therefore, the smell, of new, and pure Earth, taken, either by following the plough, or by Digging, or by Weeding, excellently 〈◊〉 sheth the Spirits: Also, the Leaves of Trees, in Woods or Hedges, falling towa 〈◊〉 the Middle of Autumn, 〈◊〉 a good Refreshing to the 〈◊〉; But none so good, 〈◊〉 Strawberrie Leaves Dying Likewise, the smell of 〈◊〉 or Wall-flowers, or 〈◊〉, or Sweet Briar, or 〈◊〉, suckles, taken, as they grow, 〈◊〉 passing by them only, is of the like Nature.  
58 Nay, and we knew a certain great Lord, who lived long that had, every Morning, inmediately after Sleep, a 〈◊〉 of fresh Earth, laid in a 〈◊〉 Napkin, under his Nose, 〈◊〉 he might take the smell them of.  
59 There is no doubt, but 〈◊〉 Cooling, and Tempering, 〈◊〉 the Blood, by Cool Thing Such as are, Endive, Succourie, Liver-wort; Purslane, and the like; Doth also, by Consequent, cool the Spirits: But this is about, whereas vapours cool immediately.  
And as touching the Condensing of the Spirits, by Cold, thus much: The Third way, of Condensing the Spirits, we 〈◊〉 to be, by that which we call, Stroking the Spirits: The fourth, by Quieting the Alacrity, and Unruliness of them.  
60 Such Things, Stroke the Spirits, as are pleasing, and friendly to them, yet they allure them not, to go abroad but rather prevail, that the Spirits, contented, as it were, in their own society, do enjoy themselves; And berake themselves into their proper Centre.  
61 For these, if you 〈◊〉 those Things, which were formerly set down, as Subordinates', to Opium, and Nitre, there will need no other Inquisition.  
62 As for the Quieting, of the Unruliness, of the spirits, we 〈◊〉 presently speak of that, when we inquire, touching their Motion. Now then, seeing we have spoken, of that Condensation of the Spirits, which pertaineth to their Substance, we will come to the Temper of Heat, in them.  
63 The Heat of the Spirits, as we said, aught to be of that kind, that it may be 〈◊〉 not Eager, And may delight rather, to master the 〈◊〉 and Obstinate, than to carry away, the thin, and light Humours.  
64 We must beware of Spices, Wine, and strong Drinks; That our use of them be very Temperate, and sometimes discontinued: Also of Savoury, Wilde-Marjoram, Pennie-royall; And all such, as bite, and heat the Tongue. For they yield unto the Spirits, an Heat, not Operative, but 〈◊〉.  
65 These yield a Robust Heat, Especially Elecampane, Garlic, 〈◊〉 Benedictus, Water-Cresses, while they are young; Cermander, Angelica, 〈◊〉, Vervin, Valerian, Myrrh, Pepper-mort, 〈◊〉, Garden-Chervile; The 〈◊〉 of these things with 〈◊〉, and judgement, sometimes in Salads, sometimes in Medicines, will satisfy this Operation.  
66 It falls out well, that the Grand Opiates, will also serve excellently for this Operation, In respect, that they yield such an Heat by Composition, which is wished, but not to be found in simples. For the 〈◊〉 of those Excessive 〈◊〉 Things; (Such as are; Euphorbium, Pellitory of Spain Stavis-acre, Dragon-mort, 〈◊〉 Castoreum, Aristolochian Opoponax, Ammoniacum, 〈◊〉, and the like; which of themselves, cannot be taken inwardly,) To 〈◊〉 and abate the 〈◊〉 Virtue of the Opium; The do make such a constitutia of a Med, cament, as we 〈◊〉 require, which is excellent seen in this; That 〈◊〉 and Mithridate, and the rest, are not sharp, nor bite the Tongue; But are only somewhat bitter, and of strong seat; And at last manifest their Heat, when they come into the stomach; and in their subsequent Operations.  
67 There conduce also, to the 〈◊〉 Heat of the Spirits, 〈◊〉, often excited, rarely performed; And, no less, some of the Affections, of which shall be spoken hereafter. So touching the Heat, of the 〈◊〉, Analogical to the Proongation of Life, thus much.  
68 Touching the Quantity of he Spirits, that they be not 〈◊〉, and 〈◊〉; But other Sparing, and within a Mean, (seeing a small flame, 〈◊〉 not devour so much, as a great flame,) the 〈◊〉 will be short.  
69 It seems to be approved by Experience; That a 〈◊〉 Diet, and almost a 〈◊〉; Such as is either prescri bed by the strict Rules of Monastical Life, or practised by Hermit's, which have Ne cessitie, and Poverty, for their Rule; Rendereth a Man long lived.  
70 Hitherto appertain; 〈◊〉 king of water; A Hard Bed Abstinence from Fire; A 〈◊〉 Diet; (As namely, 〈◊〉 Herbs; Fruits; Flesh, and 〈◊〉 rather powdered, and 〈◊〉, that Fresh, and Hot;) An 〈◊〉 Shirt; frequent Fast; frequent watching; few 〈◊〉 pleasures; And such like: 〈◊〉 all these diminish the Spirit and reduce them to such Quantity, as may be sufficient only for the Functions of life; whereby the Depredation is the less.  
71 But if the Diet shall not be 〈◊〉 so Rigorous, and 〈◊〉; yet notwithstaning, shall be always equal, 〈◊〉 constant to itself, it 〈◊〉 the same effect. We see in Flames; That a Flame somewhat bigger, (so it be always alike, and quiet,) 〈◊〉 less of the Fuel, 〈◊〉 a lesser Flame, blown with Bellowes; And by Gusts 〈◊〉, or weaker: That which the Regiment, and Diet, 〈◊〉 Cornarus the Venetian 〈◊〉 plainly; who did eat, and 〈◊〉, so many years' 〈◊〉, by a just weight, 〈◊〉 he exceeded an hundred years of Age, strong in Limbs, and entire in his senses.  
72 Care also must be taken that a Body, plentifully Nourished, and not emaciated by any of these aforesaid Diet omitteth not a seasonable use of Venus; lest the Spirits increase too fast, and soften, and destroy the body: So then touching a Moderate 〈◊〉 of Spirits, and (as we may say) Frugal, thus much.  
73 The Inquisition, touching Bridling the Motion of the Spirits, followeth next. 〈◊〉 Motion, doth manifestly 〈◊〉, and Inflame them. 〈◊〉 Bridling is done, by 〈◊〉 Means: By Sleep; By Avoiding of uchement 〈◊〉 Immoderate Exercise, and, a word, all Lassitude; And by Refraining Irksome 〈◊〉 And first, touching Sleep.  
74 The Fable tells us, that 〈◊〉 〈◊〉 many years together, in a Cave; And all that 〈◊〉 needed no Meat; 〈◊〉 the Spirits waste not much in sleep.  
75 Experience teacheth us, 〈◊〉 certain Creatures, as 〈◊〉, and 〈◊〉, Sleep, in 〈◊〉 close places, an whole Winter together; Such is the Force of Sleep, to restrain all 〈◊〉 Consumption. That which Bees, and Drones, are also thought to do; Though sometimes destitute of 〈◊〉: And likewise Butterflies, and other Flies.  
76 Sleep after Dinner, (The Stomach sending up no unpleasing Vapours to the Head, as being the first Dews of our Meat,) is good for the Spirits, but derogatory and hurtful, to all other points of Health. Notwithstanding it extreme Old Age, there is the same Reason, of Meat, and Sleep; For both, our Meals, and our Sleeps, should be then frequent, but short, and little: Nay, and towards the last Period of Old Age, a mere Rest, and, as it were, a perpetual Repasing, doth best; Especially in Winter time.  
77 But as Moderate Sleep, conferreth to Long Life; So much more, if it be Quiet, and not Disturbed.  
78 These procure Quiet Sleep Violets, Lettuce, especially boiled; Syrup of Dried Roses: Saffron; Balm; Apples at out going to Bed; A Sop of 〈◊〉 in Malmsey, especially wherein Musk Roses have been first 〈◊〉; Therefore, it would 〈◊〉 be amiss, to make some 〈◊〉, or a small Draught, of 〈◊〉 things, and to use it 〈◊〉. Also those Things, 〈◊〉 shut the Mouth of the 〈◊〉 close; As Coriander 〈◊〉 prepared; Quinces; and 〈◊〉, roasted; do induce 〈◊〉 Sleep: But above all things, in youth, and for those that have sufficient strong Stomaches, it will be best, to take a good Draught, of Clear, Cold, Water, when they go to Bed.  
Touching voluntary, and procured Trances; As also Fixed, and Profound Thoughts, so as they be without Irksomeness; I have nothing certain: No doubt, they make to this Intention; And condense the Spirits; And that more potently, than Sleep; Seeing, they lay asleep, and 〈◊〉 the senses, as much, or more. Touching them, let further Inquiry be made. So far touching Sleep.  
79 As for Motion, and Exercises; Lasfitude hurteth; And so doth all Motion, and Exercise, which is too Nimble, and Swift; As Running; Tennis; Fencing; And the like: And again, when our strength is extended, and strained, to the uttermost; As Dancing; Wrestling; and such like: For it is certain, that the Spirits, being driven into straits, either by the swiftness of the Motion, or by the straining of the Forces; Do afterward become more Eager, and Predatorie. On the other side, Exercises, which stir up a good strong Motion; But not over swift, or to our utmost strength, (such is are Leaping, Shooting, Riding, Bowling, and the like,) do not hurt, but rather benefit.  
We must come now to the Affections, and Passions of the Mind; And see, which of them are Hurtful to long Life; which profitable.  
80 Great joys attenuate and diffuse the Spirits, and shorten Life: Familiar Cheerfulness strengthens the Spirits, by calling them forth, and yet not resolving them.  
81 Impressions of joy in the sense, are naught; Ruminations of joy in the Memory; Or Apprehensions of them, in Hope, or Fancy, are good.  
82 joy suppressed, or communicated sparingly, doth more comfort the Spirits, than Joy poured forth and published.  
83 Grief and Sadness, if it be void of Fear, and 〈◊〉 not too much, doth rather prolong Life; For it contracteth the Spirits, and is a kind of Condensation.  
84 Great Fears shorten the Life; For though Grief and Fear do both straighten the Spirit, yet in Grief there is a simple Contraction; But in Fear, by Reason of the Cares taken for the Remedy, and Hope, intermixed, there is a Turmoil and Vexing of the Spirits.  
85 Anger soporessed, is also a kind of Vexation, and causeth the Spirit to feed upon the Juices of the Body; But let loose, and breaking forth, it helpeth; As those 〈◊〉 do, which induce a Robust Heat.  
86 Envy is the worst of all 〈◊〉; And feedeth upon the Spirits; And they again upon the Body; And so much the more, because it is perpetual, And as is said, Keepeth no Holidays.  
87 Pity of another Man's Misfortune, which is not likely to befall ourselves, is good; But Pity, which may reflect, with some similitude, upon the Party pitying, is naught, because it exciteth Fear.  
88 Light Shame hurteth not, seeing it contracteth the Spirits a little, and then strait diffuseth them; In so much, that Shamefast Persons commonly live long: But 〈◊〉 for some great Ignominy, and which afflicteth the Mind long, contracteth the 〈◊〉, even to suffocation; And is Pernicious.  
89 Love, if it be not unfortunate, and too deeply wounding, is a kind of joy; And 〈◊〉 subject to the same Laws, which we have set down touching joy..  
90 Hope is the most Beneficial of all the Affections; And doth much to the Prolongation of Life, if it be not too often Frustrated; But entertaineth the Fancy, with an Expectation of Good: Therefore they which fix, and propound to themselves, some End, a the Mark and Scope of their Life; And continually, and by Degrees, go forward 〈◊〉 the same; Are, for the most 〈◊〉, long Lived: In so much, that when they are come to the Top of their Hope; And 〈◊〉 go no Higher therein; They commonly droop, and Live not long after: So that Hope is as a Leafe-Ioy; Which may be beaten out, to a great Extension, like Gold.  
91 Admiration, and Light Contemplation, are very powerful, to the prolonging of Life; for they hold the Spirits, in 〈◊〉 Things as Delight them; And suffer them not to tumultuate or to carry themselves unquietly, and waywardly. And therefore, all the Contemplatours of Natural Things, which had so many, and so eminent Objects to admire; (As Democritus, Plato, Parmenides, Apollonius,) were long Lived: Also 〈◊〉, which tasted but lightly of Things; And studied rather Exornation of Speech, than profundity of Matters, were also long Lived; As Gorgias, Protagoras, I socraetes, Seneca: And certainly, as old Men are, for the most part, Talkative; So Talkative Men, do often grow very old: For it shows a Light Contemplation; And such as doth not much strain the Spirits, 〈◊〉 them. But Subtle, and Acute, and Eager Inquisition. shortens Life; For it tireth the Spirit, and wasteth it.  
And as touching the Motion of the Spirits, by the Affections of the Mind, thus much Now we will add certain other General Observations touching the Spirits, beside the former; Which fall not 〈◊〉 the Precedent Distribution.  
92 Especial Care must be taken, that the Spirits be not too often Resolved; For 〈◊〉 goeth before Resolution; And the Spirit once 〈◊〉, doth not very easily retire, or is Condensed: Now Resolution is caused, by Overgreat Labours; Over-vehement Affections of the Mind; Overgreat Sweats; Overgreat Evacuations; Hot Baths, And an untemperate, and unseasonable use of Venus: Also by Overgreat Cares, and Carpings, and Anxious Expectations: Lastly, by Malignane Diseases, and Intolerable Pains and Torments of the Body; All which, as much as may be, (which our Vulga Phyficians also advise,) must be avoided.  
93 The Spirits are delighted, both with Wont Things, and with New: Now it makert wonderfully to the Conservation of the Spirits, in 〈◊〉 That we neither use 〈◊〉 Things, to a Satiety, and 〈◊〉 Nor New Things, before a quick, and strong Appetite: And therefore, both Customs are to be broken off with Judgement, and Care, before they breed a Fullness, And the Appetite, aster New Things, to be restrained for a Time, until it grow more Sharp and jocund: And, moreover, the Life, as much as may be, so to be ordered; That it may have many Renovations; And the Spirits, by perpetual Conversing in the same Actions, may not wax Dull. For though it were no ill 〈◊〉 of Seneca's; The Fools doth 〈◊〉 begin to Live; Yet this Folly, and many more such, are good for long Life.  
94 It is to be observed, 〈◊〉 the Spirits; (though the Contrary useth to be done;) That when Men perceive their Spirits to be in a good, 〈◊〉 and Healthful State; (That which will be seen, by the Tranquillity of their 〈◊〉 and cheerful 〈◊〉) That they cherish them, and not change them: But when, in a Turbulent, and untoward State; (Which will also appear by their Sadness, Lumpishness, and other Indisposition of their Mind;) That then they strait overwhelm them and alter them. Now the Spirits are contained in the same state; By a Restraining of the Affections; temperateness of Diet; Abstinence from 〈◊〉; Moderation in Labour; Indifferent Rest and Repose: And the Contrary to these, do alter and overwhelm the Spirits; As Namely, Vehe ment Affections; Profuse Feast; Immoderate Venus; Difficult labours; Earnest Studies, and prosecutions of Business. Yet Men are wont when they are Merriest, and best disposed, then to apply themselves to Feast, 〈◊〉 Labours, Endeavours, Businesses; whereas, if they have a regard to long Life; (which may seem strange,) they should rather Practise the Contrary. For we ought to 〈◊〉 and preserve good Spirits; And for the evil disposed Spirits, to discharge and alter them.  
95 〈◊〉 saith not unwisely; That Old Men, for the Comforting of their Spirits, ought often to remember, and 〈◊〉 upon the Acts of their Childhood and Youth. Certainly, such a Remembrance, is a 〈◊〉 of Peculiar 〈◊〉, to every Old Man: And therefore it is a Delight to Men, to enjoy the Society of them, which have been brought up together with them; And to visit the places of their Education. Vespasian did attribute so much to this Matter; That when he was 〈◊〉, he would, by no means, be persuaded to leave his Father's House, though but mean; Lest bee should lose the wont Object of his Eyes, and the Memory of his childhood: 〈◊〉 beside, he would drink, 〈◊〉 Wooden Cup, tipped with 〈◊〉 which was his Grandmothers, upon Festival Days.  
96 One Thing, above all, grateful to the Spirits; 〈◊〉 there be a Continual Progress to the more Benign. Therefore, we should lead, such Youth, and Manhood, the our Old Age should find 〈◊〉 Solaces; Whereof the 〈◊〉 is, Moderate Ease. And there fore, Old Men, in Honourable Places, lay violent Hands up on themselves, who retire 〈◊〉 to their Ease: whereof 〈◊〉 be found an Eminent Example in Cassiodorus; who was 〈◊〉 〈◊〉 Reputation amongst the 〈◊〉 Kings of Italy, that he 〈◊〉 as the Soul of their 〈◊〉: Afterwards, being near 〈◊〉 years of Age, he 〈◊〉 himself to a 〈◊〉; Where he ended not his 〈◊〉, before he was an 〈◊〉 years old. But this Thing 〈◊〉 require two Cautions; 〈◊〉, that they drive not off, 〈◊〉 their Bodies be utterly 〈◊〉 out, and Diseased; For 〈◊〉 such Body, all Mutation, 〈◊〉 to the more Benign, 〈◊〉 Death: The other, 〈◊〉 they surrender not themselves to a Sluggish Ease; But 〈◊〉 they Embrace something, which may entertain their Thoughts, and Mind, with Contentation: In which 〈◊〉, the chief Delights, are Reading and Contemplation; And then, the Desires of 〈◊〉 ding, and Planting.  
97 Lastly; The same 〈◊〉 Endeavour, and Labour, under taken Cheerfully, and with good will, doth Refresh 〈◊〉 Spirits; But, with an 〈◊〉 tion and Unwillingness, 〈◊〉 Fret, and Deject them. 〈◊〉 therefore, it conferreth 〈◊〉 long Life; Either that a 〈◊〉 hath the Art, to institute 〈◊〉 Life so, as it may be Free, 〈◊〉 Suitable to his own 〈◊〉 Or else to lay such a Command upon his mind, that whatsoever is imposed by Fortune, it may rather lead him than drag him.  
98 Neither is that to be 〈◊〉 t, towards the Government of the Affections, That espe ciall care be taken, of 〈◊〉 Mouth of the Stomach; Espe cial, that it be not too much 〈◊〉; For that part hath a greater Dominion over the Affections; Especially the Daily Affections; Than either the Heart, or Brain: Only those Things excepted, which are wrought by potent Vapours; As in Drunkenness, and Melancholy.  
99 Touching the Operation upon the Spirits, that they may remain Youthful, and Renew their Vigour, thus much. Which we have done the more accurately, for that there 〈◊〉, for the most part, amongst Physicians, and other Authors, 〈◊〉 these Operations, a deep silence: But especially, because the Operation upon the Spirits, and their Waxing 〈◊〉 again, is the most Realy, and Compendious way, to long Life: And that, for a twofold Compendiousness; One, because the Spirits work compendiously, upon the Body; The other, because Vpours, and the Affections, 〈◊〉 compendiously upon the Spirits: So as these attain the end, as it were, in a right line: Other Things, rather in lines Circular.    

The Operation upon the Exclusion of the Air. 2.  

The History.  
1 THe Exclusion of the Air, Ambient, tendeth to Length of Life, two ways; First, for 〈◊〉 the external Aire, next 〈◊〉 the Native Spirit, (〈◊〉 the Air may be said to 〈◊〉 the Spirit of Man; 〈◊〉 conferreth not a little to 〈◊〉;) Doth most of all 〈◊〉 upon the Juices of the 〈◊〉; And hasten the Desiction thereof; And 〈◊〉, the Exclusion of it, is effectual to Length of Life.  
2 Another Effect, which followeth the Exclusion of Air is much more subtle and profound; Namely, that the Bedie closed up, and not perspring by the Pores, detaineth the Spirit within, and turneth it upon the Harder Parts of the Body; Whereby the Spirit Mollifies, and Intenerate them.  
3 Of this Thing, the 〈◊〉 is explained in the 〈◊〉 of Inanimate Bodies, And it 〈◊〉 an Axiom almost infallible That the Spirit Discharged and Issuing forth, drieth Bodies, Detained, melteth, 〈◊〉 intenerateth them: And it further to be assumed; 〈◊〉 all Heat doth properly 〈◊〉 nuate and moisten; And cotracteth, and Drieth only Accident.  
4 Leading the Life in Dens and 〈◊〉, where the Air receives not the Sunbeams, may be effectual to long Life: For the Air, of itself, doth not much towards the Depredation of the Body, unless it be stirred up by Heat. Certainly, if a Man shall recall Things passed to his Memory, it will appear, that the Statures of Men, have been anciently much greater, than those that succeeded; As in Sicily, and some other Places. But this kind of Men led their Lives, for the most part, in Caves. Now Length of Life, and largeness of Limbs, have some Affinity. The Cave also, of Epimenides, walks amongst the Fables. I suppose like wise, that the Life of 〈◊〉 Anchorites, was a Thing Resembling the Life in Caves; In respect, the Sunbeams could not much pierce thither; Nor the Air receive any great changes, or Inequalitles. This is certain; Both the Simeon Stylita's, as well Daniel, as Saba; And other Columnar Anchorites, have been exceedingly long Lived. Likewise, the Anchorites in our days, closed up, and immured, either within Walls, or Pillars, are often found to be long Lived.  
5 Next unto the Life in 〈◊〉 is the Life on Mountains: For as the Beams of the Sun, do not penetrate into Caves; So on the Tops of Mountains, being destitute of Reflection, they are of small force. But this is to be understood 〈◊〉 Mountains, where the 〈◊〉 is clear, and pure; Namely whether, by reason of the Drinasse of the Valleys, Clouds, and Vapours, do not ascend: As it is in the Mountains, which encompass Barbary; Where, even at this day, they live, many times, to an Hundred and fifty years; As hath been noted before.  
6 And this kind of Air; Of Caves, and Mountains, of his own proper Nature, is little or nothing Predatory: But 〈◊〉 such as ours is, which is Predatory through the Heat of the Sun, aught, as much 〈◊〉 is possible, to be excluded from the Body.  
7 But the Air, is prohibited, 〈◊〉 excluded two ways; First, 〈◊〉 Closing the Pores; 〈◊〉, by Filling them up.  
8 To the Closing of the Pores, 〈◊〉 Coldness of the Air; Going Naked, whereby the Skin is made Hard; Washing in Cold Water; Astringents applied to the Skin; Such as are, Mastic, Myrrh, Myrtle.  
9 But much more may we satisfy this Operation, by 〈◊〉 yet those rarely used, (especially in Summer;) which are made of Astringent Mineral waters, such as may safely be used; As Waters participating of Steel and Coppera; For these do potently contract the Skin.  
10 As for Filling up the Pores; Paintings, and such like 〈◊〉 ous Dawbings; And, (which may most commodiously be used) Oil, and Fat Things; Do noless conserve the Substance of the Body, than 〈◊〉 colours and Varnish do preserve Wood  
11 The Ancient Britons painted their Bodies with Woad, and were exceeding long Lived: The Picts also used Paintings; And are thought, by some, to have derived their Name from thence.  
12 The Brasilians, and Virginians, Paint themselves, at this day; Who are, (especially the former,) very long Lived. In so much, that five years ago, the French Jesuits had speech with some, who remembered the Building of 〈◊〉; which was done an hundred and twenty years since: And they were then at Man's estate.  
13 joannes de Temporibus, who is reported to have extended his Life to three hundred years; Being asked, How he preserved himself so long; Is said to have answered; By Oil without, and by Honey within.  
14 The Irish, especially the wilde-Irish, even at this day, live very long. Certainly, they report, that within these few years, the Countess of Desmond lived to an hundred and forty years of Age, and bred Teeth three times. Now the Irish have a fashion, to chafe, and, as it were, to baste themselves with old Salt-butter, against the Fire.  
15 The same Irish, use to wear Saffroned Linen, and Shirts; Which though it were, at first, devised to prevent Vermin, yet, howsoever, I take it, to be very useful for Lengthening of Life: For Saffron, 〈◊〉 all Things that I know, is the best Thing for the Skin, and the Comforting of the Flesh; Seeing it is both notably Astringent; And hath beside, an Oseosity, and subtle Heat, without any Acrimony. I remember a certain Englishman, who, when he went to Sea, carried a Bag of Saffron next his Stomach, that he might conceal it, and so escape Custom; And whereas he was wont to be always exceeding Sea-sick; At that time he continued very well, and felt no provocation to vomit.  
16 Hypocrates adviseth, in Winter to wear clean Linen; And in Summer, fonle Linen, and besmeared with Oil: The Reason may seem to be, because in Summer, the Spirits exhale most; Therefore, the Pores of the Skin would be filled up.  
17 Hereupon we are of Opinion, that the use of Oil, either of Olives, or sweet Almonds, to anoint the skin therewith, would principally conduce, to long Life: The Anointing would be done every Morning, when we rise out of Bed, with 〈◊〉, in which a little Bay-salt, and Saffron, is mixed. But this Anointing must be lightly done, 〈◊〉 Wool, or some soft Sponge, Not laying it on thick, but gently touching, and wetting the skin.  
18 It is certain, that 〈◊〉, even the Oily themselves, in great Quantities, draw some what from the Body; But contrarily, in small Quantities, are drunk in by the Body; Therefore the anointing would be but Light, as we said; Or rather the 〈◊〉 itself, would be besmeared with Oil.  
19 It may haply be objected, that this Anointing with Oil, which we commend; (Though it were never in use with us; And amongst the Italians is cast off again;) was anciently very Familiar, amongst the Grecians, and Romans; And a part of their Diet; And yet Men were not longer-lived, in those days than now. But it may rightly be answered; Oil was in use, only, after Baths; unless it were, perhaps, amongst Champions. Now Hot Baths, are as much contrary to our Operation, as anointings are congruous, Seeing the one opens the passages, the other stops them up. Therefore the Bath, without the Anointing following, is utterly bad; The Anointing without the Bath, is best of all. Besides the Anointing amongst them, was used only for Delicacy; Or, (if you take it at the best) for Health; But, by no means, in Order, to long Life. And therefore they used then withal precious Ointments; which were good for Deliciousness, but Hurtful to our Intention, in regard of their Heat; So that 〈◊〉 seemeth, not to have said amiss; 
Nec Casiâ liquidi corrumpitur usus Olivi.   
That Odoriferous Casia, 〈◊〉 not supplanted the use of 〈◊〉 oil-olive.  
20 Anointing with Oil, 〈◊〉 to Health; Both in Winter, by the Exclusion of the Cold Airc; And in Summer, by Detaining the spirits within; And prohibiting the Resolution of them; And keeping off the force of the Air, which is then most predatorie.  
21 Seeing the Anointing with Oil, is one of the most potent Operations to long Life; we have thought good, to add some Cautions, lest the Health should be endangered. They are Four, according to the Four Inconvience, which may follow thereupon.  
22 The First Inconvenience is; That by repressing Sweats, it may engender Diseases, from those Excrementitious Humours. To this a Remeby must be given, by Purges, and Clysters; That Evacuation may be duly performed. This is certain, that Evacuation by Sweats, commonly advanceth Health, and derogateth from long Life: But Gentle Purgers, work upon the Humours, not upon the Spirits, as Sweat doth.  
23 The Second 〈◊〉 is; That it may heat the 〈◊〉, 〈◊〉, in time, inflame it: For the Spirits shut in, and not Breathing forth, acquire Heat. This Inconvenience may 〈◊〉 prevented; If the 〈◊〉, 〈◊〉 nsually, 〈◊〉 to the Colder part; And that at times some proper Cooling 〈◊〉 be taken, of which, we shall strait speak, in the Opertion upon the Blood.  
24 The Third is, That it may 〈◊〉 the Head: For all 〈◊〉 from without, strikes back the Vapours, and sends them up unto the Head: This Inconvenience is remedied, by Purgers; Especially, Clysters; And by shutting the Mouth of the Stomach, strongly, with stiptics; And by Combing, and Rubbing the Head, and washing it with convenient Lies, that something may exhale; And by not omitting, competent, and good Exercises, that something also may perspire, by the Skin.  
25 The Fourth Inconvenience, is a more subtle Evil; Namely, that the Spirit, being detained by the Closing up of the Pores, is likely to multiply itself too much: For when little issueth forth, and new Spirit is continually engendered, the Spirit increaseth too fast, and so preyeth upon the Body more plentifully. But this is not altogether so; For all Spirit, closed up, is dull; (For it is Blown, and Excited, with Motion, as Flame is;) And therefore, it is less Active, and less Generative of itself: Indeed, it is thereby increased in Heat, (as Flame is,) but slow in Motion: And therefore the Remedy to this Inconvenience, must be by Cold Things; Being sometimes mixed with Oil; Such as are, Reses, and Myrtle: For we must altogether disclaim Hot Things; As was said of Csia.  
26 Neither will it be unprofitable, to wear next the Body, Garments, that have in them, some unctuosity, or Oleositie, not aquosity; For they will exhaust the Body less: 〈◊〉 are those of Woollen; rather than those of Linen; 〈◊〉 it is manifest in the Spirits of Odours; That if you lay sweet-powders amongst Linen, they will much sooner lose their smell, than amongst woollen. And therefore, Linen is to be preferred, for Delicacy, and Neatness; But to be 〈◊〉 for our Operation.  
27 The Wild Irish, as soon as they fall sick; The first Thing they do, is to take the sheets off their Beds; and to wrap themselves in the woollen clothes.  
28 Some report, that they have found great Benefit in the conservation of their Health, by weating Scarlet Waistcoats, next their skin, and under their shirts; As well down to the neither parts, as on the upper.  
29 It is also to be observed; That Air, accustomed to the Body, doth less prey upon it, than New Air, and often changed. And therefore poor people, in small cottages, who live always within the smell of the same chimney; And change not their seats; Are commonly longest-lived: Notwithstanding, to other Operations, (especially for them whose Spirits are not altogether dull,) we judge change of Air to be very profitable. But a Mean must be used, which may satisfy on both sides; This may be done by Removing our Habitation, four times a year, at constant and set Times, unto convenient seats; That so the Body may neither be in too much Peregrination, nor in too much Station. And touching the Operation, upon the Exclusion of Air, and Avoiding the predatorie force thereof, thus much.    

The Operation upon the Blood, and the Sanguifying Heat. 3.  

The History.  
1 THe two Following Operations, answer to the two precedent; And are in the Relation of Passives to Actives: For the two precedent, intent this; That the Spirits, and Air, in their Actions, may be the less Depredatorie; And the two latter, that the Blood, and juice of the Body, may be the less Depredable. But because the Blood is an Irrigation, or Watering, of the Juices, and Members; And a 〈◊〉 to them; Therefore 〈◊〉 will put the Operation upon the Blood, in the first place. Concerning this Operation, we will propound certain Counsels; Few in number, but very powerful in virtue. They are three.  
2 First, there is no doubt, but that if the Blood be brought to a cold Temper, it will be so much the less Dissipable. But because the Cold Things, which are taken by the Mouth, agree but ill, with many other Intentions; Therefore it will be best, to find out some such Things, as may be free from these Inconveniences. They are two.  
3 The first is this. Let there be brought into use, especially in youth, Clysters; Not Purging at all, or Absterging; But only Cooling, and some what Opening: Those are approved, which are made of the juices of Lettuce, Purstaine, Liverwort, Houseleek, and the 〈◊〉 of the Seed of Flea-wort, with some temperate opening Decoction; And a little Canphire: But in the Declining Age, let the 〈◊〉, and Purslane, beo left out; And the Juices of borage, and 〈◊〉, and the like, be put in their Rooms: And let these Clysters be retained, if it may be, for an hour, or more.  
4 The other is this. Let there be in use, especially in Summer, Baths of Fresh water, and out Lukewarm; Altogether without Emollients; As Mallows, Mercury, Milk, and the like; Rather take new Whey, in some good Quantity; And 〈◊〉.  
5 But, (that which is the Principal in this Intention, and New,) we advise; That 〈◊〉 the Bathing, the Body be 〈◊〉 with Oil, with some Thickeners; whereby the Quality of the Cooling may be received, and the water excluded: yet let not the pores of the Body, be shut too close; For when the outward Cold, closeth up the Body too strongly; It is so far from Furthering Coolness; That it rather forbids it, and stirs up Heat.  
6 Like unto this, is the use of Blodders, with some Decoctions, and Cooling juices; Applied to the Inferior Region of the Body; Namely, from the Ribs, to the privy parts: For this also is a kind of Bathing where the Body of the Liquor is for the most part excluded; And the Cooling Quality admitted.  
7 The Third Counsel remaineth; which belongeth not to the Quality of the Blood, but to the Substance thereof; That it may be made more Firm, and less Dissipable; And such, as the Heat of the Spirit, may have the less power over it.  
8 And as for the use, of the Filings of Gold, Leafe-Gold, Powder of Pearl, Precious stones, Coral, and the like; we have no opinion of them, at this day; unless it be only, as they may satisfy this present operation. Certainly, seeing the Arabians, Grecians, and 〈◊〉 Physicians, have 〈◊〉 〈◊〉 such virtues to these Things; It cannot be altogether Nothing, which so great Men have observed of them. And therefore omitting all 〈◊〉 Opinions about them, we do verily believe; That if there could be some such Thing conveyed into the whole Mass of the Blood, in Minute, and fine Portions; Over which the Spirits, and Heat, should have little, or no power; Absolutely, it would not only resist Putrefaction, but Arefaction also, And be a most effectual Means, to the prolongation of Life. Nevertheless, in this Thing, several Cautions are to be 〈◊〉. First, that there be a most 〈◊〉 Comminution. Secondly, that such Hard and solid Things, be void of all Malignant Quality; Lest while they be dispersed, and lurk in the veins, they breed some Inconvenience: Thirdly, that they be never taken together with Meats, nor in any such manner, as they may stick long; Lest they beget dangerous Obstructions, about the Mesentery: Lastly, that they be taken very rarely, that they may not congregate, and 〈◊〉 together, in the veins.  
9 Therefore let the manner of Taking them, be Fasting; in White wine; A little Oil of Almonds mingled therewith; Excrcise used immediately upon the Taking of them.  
10 The Simples, which may satisfy this Operation, are; In stead of all, Gold, Pearls, and Coral: For all Metals, except Gold, are not without some Malignant Quality, in the Dissolutions of them; Neither will they be beaten, to that exquisite Fineness, that Leafe-Gold hath: As for all Glassy, and Transparent 〈◊〉 we like them not, (as we said before,) for fear of Corrosion.  
11 But in our judgement, the 〈◊〉, and more effectual way, would be, by the use of Woods, 〈◊〉 Infusions, and Decoctions; For there is in them sufficient, to cause Firmness of 〈◊〉; And not the like danger, for breeding Obstructions: But especially, because they may be taken, in Meat, and Drink; whereby they will find the more easy Entrance into the veins; And not be voided in Excrements.  
12 The Woods, fit for this purpose, are; Sanders, the Oak, and Vine: As for all Hot Woods, or something Rosennie, we reject them: Notwithstanding, you may add the Wooddy Stalks of Rosemary dried; For Rosemary is a Shrub, and exceedeth, in Age, many Trees: Also, the Wooddy Stalks of Ivy; But in such quantity, as they may not yield an unpleasing taste.  
13 Let the Woods be taken, either boiled in Broths; Or infused, in Must, or Ale, before they leave working: But in Broths, (as the custom is, for Guaiacum, and the like,) they would be infused a good while, before the Boiling; That the firmer part of the Wood, and not that only which lieth loosely, may be drawn forth. As for Ash, though it be 〈◊〉 for Cups, yet we like it 〈◊〉. And touching the 〈◊〉 upon the Blood, thus much.    

The Operation upon the Juices of the Body. 4.  

The History.  
1 THere are two kinds of Bodies, (As was said before in the 〈◊〉, touching Inanimates) which are hardly consumed; Hard Things; and Fat Things; As is seen, in Metals, and Stones; and in Oil, and Wax.  
2 It must be ordered therefore, that the juice of the Body, be somewhat Hard; And that it be Fatty, or Sub-roscide  
3 As for Hardness; It is caused three ways; By Aliment of a firm Nature; By Cold condensing the Skin, and Flesh; And by Exercise Binding, and Compacting, the Juices of the Body, that they be not Soft, and Frothy.  
4 As for the Nature of the Aliment, it ought to be such, as is not easily Dissipable: Such as are, Beef, Swines-Flesh, Deer, Goat, Kid, Swan, Goose, Ring-Dove; Especially, if they be a little powdered; Fish likewise Salted, and Dried; old Cheese; And the like.  
5 As for the Bread; Oaten Bread; Or Bread with some Mixture of Pease in it; 〈◊〉 〈◊〉 〈◊〉 Or Barley Bread; Are more solid, than Wheat 〈◊〉 And in wheat Bread, the course Cheat Bread, is more solid, than the pure 〈◊〉  
6 The Inhabitants of the Or cades which live upon Salted Fish; And generally, all Fish-Eaters, are long-lived.  
7 The Monks, and Her mites, which fed sparingly, and upon dry Aliment, attained commonly to a great Age.  
8 Also Pure Water, usually drunk, makes the Juices of the Body less Frothy; unto which, if for the Dullness of the Spirit, (which, no doubt, in Water, is but little Penetrative;) you shall add, a little Nitre, we conceive it would be very good. And touching the Firmness of the Alimens' thus much.  
9 As for the Condensation, of the Skin, and Flesh, by Cold: They are longer lived, for the most part, that live abroad in the open Air, than they that live in Houses; And the Inhabitants of the Cold Countries, than the Inhabitants of the Hot.  
10 Great Store of clothes, either upon the Bed, or Back, do resolve the Body.  
11 Washing the Body in Cold Water, is good for length of Life; Use of Hot Baths, is naught. Touching Baths, of Astringent Mineral Waters, we have spoken before.  
12 As for Exercise; An Idle Life, doth manifestly make the Flesh Soft, and Dissipable: 〈◊〉 Exercise, (so it be, without overmuch Sweeting, or Weariness,) maketh it Hard, and Compact: Also Exercise, within Cold water, as swimming, is very good: And generally, Exercise abroad, is better than that within Houses.  
13 Touching Frications, (which are a kind of Exercise.) because they do rather call forth the Aliment, than Harden the Flesh; we will inquire hereafter, in the Due place.  
14 Having now spoken, of Hardening the luyees, of the Body; we are to come next to the Oleositie, or fattiness of them: Which is a more perfect, and potent Intention, than Induration; Because it hath no Inconvenience, nor Evil annexed: For all those Things, which pertain to the Hardening of the juices, are of that nature, that while they prohibit the Absumption of the Aliment, they also hinder the Reparation of the same: Whereby it happens, that the same Things, are both propitious, and adverse, to Length of Life: But those Things, which pertain to making the juices Oily, and Roscid, help on both sides; For they render the Aliment, both less Dissipable, and more Reparable.  
15 But whereas we say, that the juice of them Body, aught to be Roscide, and Fat; It is to be noted, that we mean it not, of a visible Fat, But of a Deminesse dispersed, or (if you will call it) Radical, in the very Substance of the Body.  
16 Neither, again, let any Man think, that Oil, or the Fat of Meats, or Marrow, do engender the like, and satisfy our Intention; For those Things, which are once perfect, are not brought back again; But the Aliments ought to be such, which after Digestion and Maturation, do then in the end, engender, Oleosity in the juices.  
17 Neither, again, let any Man think; that Oil, or Fat by itself, and Simple, is Hard of Dissipation; But, in Mixture, it doth not retain the same Nature; For as Oil, by it s lfe, is much longer in Consuming than Water; So in 〈◊〉, or 〈◊〉, it sticketh longer, and is later dried; As we noted before.  
18 To the Irroration of the Body, Roasted Meats, or Baked Meats, are more effectual than Boiled Meats: And all Preparation of Meat, with Water, is Inconvenient; Besides, Oil, is more plentifully extracted out of Dry Bodies, than out of Moist bodies.  
19 Generally to the Irroration of the Body, much use of Sweet Things is profitable; As of Sugar, Honey, sweet Almonds, Pineapples, Pistaccio's, Dates, Raisins of the Sun, Corrans, Figs, and the like. Contrarily, all Sour, and very Salt, and very Biting Things, are opposite to the Generation of Roscide juice.  
20 Neither would we be thought to favour the Manichees, or their Diet; Though we commend the frequent use of all kinds of Seeds, and 〈◊〉 and Roots, in Meats, 〈◊〉 〈◊〉; Considering all Bread, (and Bread is that, which maketh the Meat Firm) is made either of Seeds, or of Roots.  
21 But there is Nothing makes so much to the Irroration of the Body, as the Quality of the Drink; Which is the Convoy of the Meat: Therefore, let there be in use such Drinks, as without all Acrimony, or Sourness, are notwithstanding subtle; Such are those Wines, which are, (as the old Woman said in Plautus:) Vetustate Edentula; Toothless with Age; And Ale of the same kind.  
22 Mead, (as we suppose,) would not be ill, if it were strong and old: But because, all Honey hath in it some sharp Parts; (as appears by that sharp water, which the Chemists extract out of it, which will dissolve Metals;) It were better to make the same Potion of Sugar; Not lightly infused in it, but so incorporated, as Honey useth to be in Mead; And to keep it, to the Age of a year, or at least, six Months, whereby the Water may lose the Crudity, and the Sugar acquire subtlety.  
23 Now Ancientness in Wine or Beer, hath this in it; That it engenders subtlety in the Parts of the Liquor, and Acrimony in the Spirits; Whereof, the First is Profitable, and the second Hurtful: Now to rectify this Evil Commixture; Let there be put into the Vessel, before the Wine be separated from the 〈◊〉, Swines-flesh, or 〈◊〉, well boiled; That the 〈◊〉 of the Wine may have whereupon to ruminate, and seed; And so lay aside their Mordacity.  
24 In like manner, if Ale should be made, not only with the Grains of wheat, Barley, Oats, Pease, and the like; But also, should admit a part, (suppose a third part, to these Grains,) of some Fat Roots; (such as are Potado Roots, Pith of 〈◊〉, Burre-Roots, or some other sweet and Esculent Roots;) we suppose it would be a more useful Drink, for long Life, than Ale made of Grains only.  
25 Also, such Things as have very thin Parts; Yet not withstanding, are without all Acrimony, or Mordacity, Are very good in Salads: Which virtue, we find to be, in some Few of the Flowers; Namely, Flowers of Ivy, which infused in Vinegar, are pleasant even to the Taste; Marigold leaves, which are used in Broths; And Flowers of Betony. And touching the Operation, upon the juices of the Body, thus much.    

The Operation upon the Bowels, for their Extrusion of Aliment. 5.  

The History.  
1 WHAT those Things are, which comfort the Principal Bowels; Which are the Fountains of 〈◊〉; Namely, the 〈◊〉, Liver, Heart and Brain; To perform their Functions well; (whereby Aliment is distributed in to the Parts, 〈◊〉 are dispersed, and the 〈◊〉 of the whole Body is accomplished;) May be derived from Physisians; And from their Prescripts and Advices.  
2 Touching the Spleen, 〈◊〉 Kidneys, Mesentery, Guts, and Lungs, we speak not; For these are Members, Ministering to the Principal: And where as speech is made touching Health, they require sometimes a most especial Consideration; Because Each of these have their Diseases, which unless they be cured, will have Influence upon the Principal Members; But as touching the Prolongation of Life; And Reparation by Aliments; And Retardation of the Inconcoction of Old  
3 And as for those Things, which according to the different State of every Man's Body, may be transferred into his Diet, and the Regiment of his Life; He may collect them out of the Books of 〈◊〉 which have written of the Comforting and Preserving the Four Principal 〈◊〉 For Conservation of Health, hath commonly need of no more, than some Short Courses of Physic; But Length of life cannot be hoped, without an orderly Diet, and a Constant Race of 〈◊〉 Medicines: But we will propound some few; And the House; And whose Strength and Goodness, 〈◊〉 fundamental to the other Concoctions;) ought so to be guarded and confirmed; That it may be without 〈◊〉 Hot; Next Astricted or Bound, not Loose: Furthermore, Clean, not surcharged with Fowl Humours; And yet, (in regard, it is nourished from itself, not from the Veins,) not altogether Empty, or Hungry: Lastly, it is to be kept, ever, in 〈◊〉 Because Appetite; sharpens Digestion.  
5 I wonder much, how that same 〈◊〉 bibere. To drink 〈◊〉 Drink; (which was in use amongst the Ancients,) is laid down again. I knew a Physician, that was very Famous, who, in the Beginning 〈◊〉 Dinner and Supper, would 〈◊〉 eat a few spoonfuls of very Warm Broth, with much 〈◊〉 And then would presently wish, that it were out again; saying, He had no 〈◊〉 of the Broth, but only of the Warmth.  
6 We do verily conceive it good, that the First Draught, 〈◊〉 of Wine, or Ale, or any other Drink, (to which a Man 〈◊〉 most accustomed) be taken at Supper, Warm.  
7 Wine, in which Gold hath been quenched, we conceive, would be very good, once in a Meal: 〈◊〉 that we 〈◊〉 the Gold conferreth an Virtue thereunto; But that we know, that the 〈◊〉 of all Metals, in any kind of Liquor, doth leave a most potent Astriction: Now we choose gold, because besides that Astriction, which we desire, it leaveth nothing else behind it, of a Metalline Impression.  
8 We are of opinion, that Sops of Bread dipped in Wine, taken at the Midst of the Meal, are Better than Wine itself; Especially, if there were infused into the Wine, in which the Sops were dipped, Rosemary, and Citron-Pill; And that with Sugar, that it may not Slip too fast.  
9 It is certain, that the use of Quinces is good to strengthen the Stomach: But we take them to be better, if they be used, in that, which they call Quiddeny of Quinces, than in the Bodies of the Quinces themselves; Because they lie heavy in the Stomach. But those Quiddenies are best taken after Meals, alone; 〈◊〉 Meals, dipped in 〈◊〉  
10 Such things as are good for the Stomach, above other Simples, are these; Rosemary, 〈◊〉, Maslicke, 〈◊〉, Sage, Mint.  
11 We allow Pills of Aloes, Mastic, and Saffron, in Wintertime, taken before Dinner; But so as the Aloes be not only oftentimes washed in Rose-Water, but also in Vinegar, in which Tragacanth hath been infused; And after that, be 〈◊〉 for a few Hours, in Oil of Sweet Almonds, new drawn, before it be made into Pills.  
12 Wine or Ale, wherein 〈◊〉 hath been infused, with a 〈◊〉 Elecampane, and Yellow 〈◊〉, will do well, taken at times; And that especially in Winter.  
13 But in Summer, a Draught of White-wine, allayed with Strawberry-water; In which Wine, Powder of Pearls, and of the shells of Crey-fish, exquisitely beaten; And (which may perhaps seem strange;) a little Chalk have been infused; Doth excellently refresh and strengthen the Stomach.  
14 But generally, all Draughts in the Morning, (which are but too frequently used,) of Cooling Things; (As of Juices, Decoctions, Whey, Barley-waters, and the like;) Are to be avoided; And Nothing is to be put into the Stomach, Fasting, which is purely Cold: These Things are better given, (if need require,) either at five in the afternone: of else, an Hour, after a light Breakfast.  
15 Often Fast are bad for Long Life; Besides, all Thirst 〈◊〉 to be avoided; And the 〈◊〉 is to be kept Clean, 〈◊〉 always Moist.  
16 Oil of Olives, new, and good; In which a little Mithridate hath been dissolved, 〈◊〉 upon the Backbone, just against the Mouth of the 〈◊〉, doth wonderfully 〈◊〉 the Stomach.  
17 A small Bag filled with Locks of Scarlet Wool, steeped in Red-wine; In which Myrtle, and Citron-Pill, and a little 〈◊〉, have been infused, may be always worn upon the Stomach, And, touching those Things which Comfort the Stomach, thus much; Seeing many of those Things also, which serve for other Operations, are Helpful to this.  
18 The Liver, if it be Preserved from Torrefaction, or 〈◊〉; And from Obstruction; It needeth no more: For that Looseness of it, which beggars Aquosities, is plainly a Disease; But the other two, Old Age approaching induceth.  
19 Hereunto appertain, most especially, those things which are set down in the Operation, upon the Blood: we will add a very few Things more, but those selected.  
20 Principally, let there be in use, the Wine of Sweet 〈◊〉; Or if that cannot be had, the juice of them, newly expressed; Let it be taken in the Morning, with a little Sugar: And into the Glass, into which the Expression is made, put a small piece of Citron-pill, green; And three or four whole Cloves: Let this be taken from February, till the end of April.  
21 Bring also into use, above all other Herbs, Water-cresses; But young, not old: They may be used, either Raw in Salads, or in Broths, or in Drinks; And after that, take 〈◊〉- wort.  
22 Aloes, howsoever washed, or corrected, is hurtful for the Liver; And therefore it is never to be taken ordinarily: chose, Rhubarbe is Sovereign for the Liver; So that these three Cautions be interposed. First, that it be taken before Meat, lest it dry the Body too much, or leave some Impressions of the stypticity thereof. Secondly, that it be macerated an Hour or two in Oil of sweet Almonds, new drawn, with Rose-water, before it be infused in Liquor, or given in the proper Substance. Thirdly, that it be taken by turns, one while Simple, another while with Tartar, or a little Bay-Salt; That it carry not away the lighter Parts only, and make the Mass of the Humour more obstinate.  
23 I allow Wine, or some Decoction, with Steel, to be taken three or four times in the year, to open the more strong Obstructions; Yet so, that a Draught, of two or three spoonfuls of Oil of sweet Almonds, new drawn, ever go before; And the 〈◊〉, of the Body, especially; of the Arms and sides, constantly follow.  
24 Sweetened Liquors, and that with some Fatness, are Principally, and not a little effectual to prevent the 〈◊〉, and Saltness, and Torrefaction, and in a word, the Oldness of the Liver; Especially, if they be well incorporated with Age: They are made of sweet Fruits and Roots; As namely, the Wines, and Julips, of Raisins of the Sun, new; Iujuba's, Dried Figs, Dates, Parsnips, Potadoes, and the like; with the mixture of Liquorish, sometimes: Also a Julip, of the Indian Grain, (which they call Maiz,) with the Mixture of some sweet Things, doth much to the same end. But it is to be noted, That the Intention of preserving the Liver, in a kind of Softness and Fatness, is much more powerful, than that other, which Pertains to the Opening of the Liver; which rather tendeth to Health, than to length of Life; Saving, that that obstruction, which induceth Torrefaction, is as opposite to long Life, as those other Arefactions.  
25 I commend the Roots of Snecory, spinach, and Beets, cleared of their Piths, and Boiled, till they be tender, in Water, with a third part of white-wine, for ordinary Salads, to be eaten with Oil and Vinegar: Also Asparagus, Pith of Artichokes, and Burre-Roots, boiled, and served in, after the same manner; Also Broths, in the Springtime, of Vine 〈◊〉, and the green Blades of 〈◊〉. And touching the preserving of the Liver, thus much.  
26 The Heart receiveth Benefit, or Harm, most, from the Air, which we breath; From Vapours; And from the Affections. Now many of those Things, which have been formerly spoken, touching the Spirits, may be transferred hither: But that Indigested Mass of Cordials, collected by Physicians, avails little to our Intention: Notwithstanding, those things, which are found to be good against Poisons, may, with good Judgement be given to strengthen and fortify the Heart; Especially, if they be of that kind, that they do not so much resist the particular poisons, as arm the Heart and Spirits against poison in general. And touching the several Cordials, you may repair to the Table, already set down.  
27 The Goodness of the Air, is better known by Experience, than by signs. We hold that Air to be the best, where the Country is level and plain; And that layeth open on all sides: So that the Soil be dry, and yet not barren, or sandy: Which puts forth Wild Thime, and Eye-bright, and a kind of Marjoram, and here and there Stalks of Calamint: Which is not altogether void of wood but 〈◊〉 set with some Trees, for shade: where the Sweet-Brier-Rose, smelleth something Musky, and Aromatically; If there be Rivers, we suppose them rather 〈◊〉 than good, unless they be very small, and clear, and Gravelly.  
28 It is certain, that the Morning Aire, is more Lively and Refreshing, than the Evening Aire; Though the latter be preferred out of Delicacy.  
29 We conceive also, that the Air, 〈◊〉 with a Gentle wind, is more wholesome than the Air of a Serene and 〈◊〉 Sky: But the best is, the Wind blowing from the West in the Morning and from the North in the Afternoon.  
30 Odours, are especially profitable for the Comforting of the Heart; yet not so, as though a good Odour, were the Prerogative of a good Air: For it is certain, that as there are some Pestilential Airs, which smell not so ill, as others that are less hurtful; So, on the Contrary, there are some Airs, most wholesome, and Friendly to the Spirits, which either smell not at all, or are less Pleasing, and Fragrant to the Sense. And generally, where the Air is good, Odours should be taken but now and then: For a continual Odour, though never so good, is burdensome to the Spirits.  
31 We commend above all others, (as we have touched before) Odour of Plants growing, and not Plucked, taken in the open Air; The Principal of that kind are Violets; Gillyflowers, Finkes, Bean-Flowers, Lime-Tree-Blossomes, Vine-Buds, Honeysuckles, Yellow 〈◊〉, Musk-Roses; (For other Roses growing, are fast of theirSmels;) Strawberry-leaves, especially Dying; sweet Briar, principally in the early spring; Wilde-Mint, Lavender Flowered: And in the Hotter Countries, Orenge-Tree, Citron-Tree, Myrtle, Laurel: Therefore to walk, or sit, near the Breath of these Plants, would not be neglected.  
32 For the Comforting of the Heart, we prefer Cool smells, before Hot Smells: Therefore the best perfume is, either in the Morning, or about the Heat of the Day, to take an equal portion, of Vinegar, Rose-water, and Claret Wine; And to pour them upon a Fire-pan, somewhat heated.  
33 Neither let us be thought; to sacrifice to our Mother, the Earth; Though we advise, that in Digging, or Ploughing the Earth, for health, a good quantity of Claret Wine, be poured thereon.  
34 Orenge-Flower Water, pure and good, with a small portion of Rose-Water, and Brist Wine, snuffed up into the 〈◊〉; Or put up into the Nostrils, with a Syringe, after the Manner of an Errhine; (but not too frequently,) is very good.  
35 But Champing, (though we have no Betel;) Or Holding in the Mouth only, of such Things as cheer the Spirits, (even daily done,) is exceeding comfortable. Therefore, for that purpose, make Grains, or little Cakes, of Ambre-Grise, Mark, Lignum Aloes, Lignum 〈◊〉, Orris powder, and 〈◊〉; And let those Grains, or 〈◊〉, be made up, with Rose-water, which hath passed through a little Indian Balsam.  
36 The Vapours, which arising from Things inwardly taken, do fortify, and cherish the Hart, aught to have these three properties; That they be Friendly, Clear, and Cooling. For 〈◊〉 Vapours are Nought; And Wine itself, which is thought to have only an Heating Vapour, is not altogether void, of an opiate Quality. Now we call those Vapours: Clear; which have more of the Vapour, than of the Exhalation; And which are not Smoky, or Furio liginous, or Unctuous; But Moist, and Equal.  
37 Out of that unprofitable Rabble of Cordials, a few aught to be taken into daily Diet: In stead of all, Amber. Grise, Saffron, and the Grain of Kermes, of the Hotter sort; Roots of bugloss, and Borrage; Citrons, Sweet Lemons, and Permaines, of the Colder sort. Also that way, which we said, Both Gold, and Pearls, work a good effect, not only within the veins, but in their passage, and about the parts near the heart; Namely, by Cooling, without any Malignant Quality.  
38 Of Bezoar Stone, we believe well, because of many Trials: But then, the Manner of Taking it, aught to be such, as the virtue thereof, may more easily be communicated to the Spirits. Therefore we approve not the Taking of it, in 〈◊〉, or Syrups, or in Rose-water, or any such like; But only in Wine, Cinnamon- 〈◊〉 or the like distilled water; But that, Weak, or Small, not Burning, or Strong.  
39 Of the Affections we have spoken before, we only add this; That every Noble, and Resolute, and, (as they call it,) Heroical Desire, strengtheneth, and enlargeth, the powers of the Heart; And, touching the Heart, thus much.  
40 As for the Brain; where the Seat, and Court of the Animal Spirits, is kept; Those Things, which were inquired before, touching Opium, and Niter, and the Subordinates' to them Both; Also touching the procuring of placide Sleep, May likewise be referred hither. This also is most certain; That the Brain is in some sort, in the Custody of the Stomach; And therefore those Things, which comfort, and strengthen the Stomach, do help the Brain, by Consent; And may, no less, be transferred hither. We will add a few Observations; Three Outward, one Inward.  
41 We would have Bathing of the Feet, to be often used; At least, once in the week; And the Bath to be made, of Lie, with Bay-salt; And a little Sage, Camomile, Fennell, Sweet. Marjoram, and Pepper-wort; With the Leaves of Angelica, green.  
42 We commend also, a Fume, or Suffumigation, every Morning of dried Rosemary, 〈◊〉 dried, and Lignum 〈◊〉: For all Sweet Gums, oppress the Head.  
43 Especially Care must be taken, that no Hot Things, be applied to the Head, outwardly; Such are kinds of Spices, the very Nutmeg not excepted: For those Hot Things, we debase them, to the soles of the Feet, and would have them applied there only: But a light anointing of the Head, with Oil, mixed with Roses, 〈◊〉 and a little Salt, and Saffron, we much commend.  
44 Not forgetting those Things, which we have before delivered, touching Opiates, Nitre, and the like; which so much condense the Spirits; we think it not impertinent to that Effect; That once in fourteen days, Broth be taken in the Morning, with three, or four, Grains of Castoreum, and a little 〈◊〉 Seed, and Calamus; Which both fortify the Brain; And in that aforesaid Density, of the Substance, of the Spirits; (so necessary to Long Life;) Add also a Vivacitis of 〈◊〉 and Vigour, to them.  
45 In Handling, the 〈◊〉, of the four Principal Bowels, we have propounded those Things, which are both proper, and choice, and may safely, and conveniently, be transferred into Diet, and Regiment of Life: For Variety of Medicines, is the Daughter of Ignorance; And it is not more true; That Many Dishes have caused many Diseases; As the Proverb is; Then this is 〈◊〉, That Many Medicines have caused few Cures. And 〈◊〉 the Operation, upon the principal Bowels, for their 〈◊〉, of Aliment, thus much.    

The Operation upon the Outward Parts, for their Attraction of Aliment. 6.  

The History.  
1 ALthough a good Concoction, performed by the Inward Parts, be the principal, towards a perfect Alimentation; yet the Actions, of the Outward Parts, ought also to concur; That like as the Inward Faculty, sendeth forth, and extrudeth the Aliment; So the Faculty of the Outward Parts, may call forth, and attract the same: And the more weak the Faculty of Concoction, shall be; The more need is there, of a Concurring Help, of the Attractive Faculty.  
2 A Strong Attraction, of the Outward Parts, is chiefly caused, by the Motion, of the Body; By which, the Parts being Heated, and Comforted; Do more cheerfully, call forth, and attract, the Aliment, unto themselves.  
3 But this is most of all, to be foreseen, and avoided; That the same Motion, and 〈◊〉, which calls the new Juice to the Members; Doth not again despoil the Member of that Juice, wherewith it had been before refreshed.  
4 Frications, used in the Morning, serve especially, to this Intention; But this must evermore accompany them; That after the Frication, the Part be lightly anointed with Oil; Left the Attrition, of the Outward Parts, make them by Perspiration, Dry, and Juycelesse.  
5 The next is Exercise, (by which the Parts confricate, and chafe themselves;) so it be Moderate; And which, (as was noted before,) be not Swift, nor to the utmost Strength, nor unto weariness. But in Exercise, and in Frication, there is the same Reason, and Caution; That the Body, may not perspire, or 〈◊〉, too much: Therefore, Exercise is better in the open Air, than in the House; And better in Winter, than in Summer: And again, Exercise is not only to be concluded with Unction, as Frication is; But in vehement Exercises, Unction is to be used, both in the Beginning, and in the End; As it was anciently to Champions.  
6 That Exercise, may resolve, either the Spirits, or the Juices, as little as may be, it is necessary, that it be used, when the Stomach is not altogether Empty. And therefore, that it may not be used, upon full Stomach, (which doth much concern Health;) Nor yet upon an Empty Stomach, (which doth no less concern Long Life;) It is best, to take a Breakfast in the Morning; Not of any Physical Drugs, or of any Liquors, or of Raisins, or of Figs, or the like; But of plain Meat, and Drink; yet that very light, and in moderate Quantity.  
7 Exercise, used for the Irrigation of the Members, aught to be Equal, to all the Members: Not, (as Socrates said,) that the Legs should move, and the Arms should rest; Or, on the contrary; But that all the Parts may participate of the Motion. And it is altogether requisite to long Life, that the Body should never abide long in one posture, But that every half hour, at least, it change the posture; Saving only in Sleep.  
8 Those Things, which are used to Mortification, may be transferred to Vivification: For both Hair Shirts, and 〈◊〉, and all vexations of the outward parts, do fortify the Attractive Force of them.  
9 Cardan commends Nettling: Even to let out 〈◊〉; But of this we have no Experience; And beside, we have no good opinion of it, lest through the venomous Quality of the Nettle, it may with often use, breed Itches, and other Diseases of the Skin. And touching the Operation, upon the Outward Parts, for their Attraction of Aliment, thus much.    

The Operation upon the Aliment itself; for the Insinuation thereof. 7.  

The History.  
1 THe vulgar Reproof, touching many Dishes, doth rather become a severe Reformer, than a Physician; Or howsoever it may be good, for preservation of Health, yet it is Hurtful to length of Life: By reason, that a various Mixture of Aliments, and somewhat Heterogeneous, finds a passage into the veins, and juices of the Body, more lively and cheerfully, than a Simple, and Homogeneous Diet doth: Besides, it is more Forcible, to stir up Appetite; which is the Spur of Digestion. Therefore we allow, both a Full Table, and a continual changing of Dishes, according to the Seasons of the year, or upon other occasions.  
2 Also that Opinion, of the Simplicity of Meats, without Sauces, is but a Simplicity of Judgement: For good, and well chosen, Sauces, are the most wholesome preparations of Meats; And conduce, both to Health, and to Long Life.  
3 It must be ordered that with Meats, hard of Digestion, be conjoined, strong Liquors; And Sauces, that may penetrate, and make way; But with Meats more easy of Digestion, smaller Liquors, and Fat Sauces.  
4 Whereas we advised before, that the first Draught at Supper, should be taken warn; Now we add, that for the preparation of the Stomach, a good Draught of that Liquor, (to which every Man is most accustomed,) be taken warm, half an Hour before Meat also; But a little spiced, to please the Taste.  
5 The Preparation, of Meats, and Bread, and Drinks; That they be rightly handled, and in order to this Intention; Is of exceeding great Moment; Howsoever it may seem a Mechanical Thing, and savouring of the Kitchen, and Buttery: yet it is of more consequence, than those Fables, of Gold, and Precious Stones, and the like.  
6 The Moistening, of the juices, of the Body, by a Moist preparation of the Aliments, is a childish Thing: It may be somewhat available against the Fervours of Diseases; But it is altogether adverse, to a Roscide Alimentation. Therefore, Boiling of Meats, as concerning our Intention, is far inferior, to Roasting, and Baking, and the like.  
7 Roasting aught to be with a quick fire, and soon dispatched; Not with a dull Fire, and in long time.  
8 All solid Flesh's, ought to be served in, not altogether Fresh, but somewhat powdered, or Corned: The less Salt may be spent at the Table, with them, or none at all: For Salt, incorporated with the Meat before, is better distributed in the Body, than eaten with it at the Table.  
9 There would be brought into use several and good 〈◊〉, and Infusions of Meats, in convenient Liquors, before the Roasting of them; The like whereof are sometimes in use, before they bake them; And in the Pickles of some Fishes.  
10 But Beat, and as it were Scourge, of Flesh Meats, before they be boiled, would work no small Matter. We see, it is confessed, that Pertridges, and Pheasants, killed with an Hawk; Also Bucks, and Stags, killed in Hunting; (If they stand not out too long,) eat better, even to the Tast. And some Fishes, Scourged, and Beaten, become more tender, and wholesome. Also Hard, and Sour Pears, and some other Fruits, grow sweet with Rolling them. It were good to practise some such Beating, and Bruising, of the Harder kinds of Flesh's, before they be brought to the Fire. And this would be one of the best preparations of all.  
11 Bread, a little leavened, and very little salted, is best: And which is baked in an oven, thoroughly heated, and not with a faint Heat.  
12 The Preparation of Drinks in order to long Life, shall not exceed one precept. And as touching Water Drinkers, we have Nothing to say; Such a Diet, (as we said before,) may prolong life to an Indifferent Term, but to no Eminent length: But in other Drinks, that are full of Spirit; (Such as are, wine, Ale, Mead, and the like,) This one Thing is to be observed, and pursued, as the sum of all; That the parts of the Liquor, may be exceeding Thin, and Subtle; And the Spirit, exceeding Mild: This is Hard to be done, by Age alone; For that makes the Parts a little more subtle; But the Spirits much more sharp, and eager: Therefore of the Infusion in the vessels, of some Fat Substance, which may restrain the acrimony of the Spirits, counsel hath been given before: There is also another way, without Infusion, or Mixture: This is, That the Liquor might be continually agitated; Either by Carriage upon the water; Or by Carriage by Land; Or by Hanging the Vessels upon Lines, and daily stirring them; Or some such other way: For it is certain; That this 〈◊〉 Motion, doth both subtilise the parts; And doth so Incorporate, and Compact the Spirits, with the parts; That they have no leisure to turn to sourness, which is a kind of Putrefaction.  
13 But in extreme old Age, such a preparation of Meats, is to be made, as may be almost in the Middle-way to Chylus And touching the Distillations of Meats, they are mere Toys; For the Nutritive part, at least the best of it doth not ascend in Vapours.  
14 The Incorporating of 〈◊〉 and Drink, before they meet in the Stomach, is a Degree to Chylus; Therefore let Chickens, or Pertridges, or 〈◊〉, or the like, be taken; And boiled in Water, with a little Salt; Then let them be cleansed, and dried; Afterward, let them be infused in Must, or Ale before it hath done working, with a little Sugar.  
15 Also, Gravies of Meat, and Mincing of them small, well seasoned; Are good for old Persons; And the rather, for that they are destituted of the Office of their Teeth, in chewing; which is a principal kind of preparation.  
16 And as for the Helps of that Defect, (Namely, of the Strength of Teeth, to grind the Meat,) There are three Things, which may conduce thereunto. First, that New Teeth may put forth; That which seems all together Difficult, and cannot be accomplished, without an Inward, and powerful Restauration of the Body. Secondly, that the jaws be so confirmed by due Astringents, that they may in some sort supply the office of the Teeth; which may possibly be effected. Thirdly, that the Meat be so prepared that there shall be no need of chewing; which Remedy 〈◊〉 ready, and at Hand.  
17 We have some Thought also, touching the Quantity of the Meat, and Drink; That the same taken in larger Quantity, at some times, is good for the Irrigation of the Body. Therefore both Greas' Feast, and Free Drink, are not altogether to be inhibited. And touching the Operation upon the Aliments, and the Preparation of them, thus much.    

The Operation upon the Last Act of Assimilation. 8.  
TOuching the last Act of Assimilation, (unto which the three Operations, immediately preceding, chiefly tend) our Advice shall be brief, and single. And the Thing itself, rather needs Explication, than any various Rules.  
1 IT is certain, that all Bodies are endued with some Desire of Assimilating those things which are next them: Tuis the Rare, and pneumatical Bodies; As Flame, Spirit, Airt perform generously, and with Alacrity; On the contrary, those that carry a Gross, and Tangible Bulk about them; Do but weakly: In regard, that the Desire, of Assimilating other Thing, is bound in, by a stronger Desire of Rest, and Containing themselves from Motion.  
2 Again, it is certain, That that Desire of Assimilating, being bound, as we said, in a Gross Body, and made 〈◊〉; Is somewhat freed, and stirred up, by the Heat, and Neighbouring Spirit; So that it is then Actuated: which is the only cause, why Inanimates Assimilate not, and Animates 〈◊〉.  
3 This also is certain, That the Harder the Consistence of the Body is, the more doth that Body stand in need, of a Greater Heat, to prick forward the Assimilation: Which falls out ill for old Men; because in them the Parts are more Obstinate, and the Heat weaker: And therefore, either the Obstinacy of their Parts, is to be softened, or their Heat increased. And as touching the Malacissation, or Mollifying of the Members, we shall speak afterward; Having also formerly propounded many Things, which pertain to the prohibiting, and preventing, of this kind of Hardness. For the other, touching the Increasing of the Heat, we will now deliver a single precept; After we have first assumed this Axiom.  
4 The Act of Assimilation, (which, as we said, is excited, by the Heat circumfused,) in a Motion exceeding Accurate, Subtle, and in Little. Now all such Motions do then come to their Vigour, when the Local Motion wholly ceaseth, which disturbeth it. For the Motion of Separation, into Homogeneal parts, which is in Milk; That the Cream should swim above, and the Whey sink to the bottom, will never work, if the Milk be never so little agitated: Neither will any Puterfaction proceed in Water, or Mixed Bodies, if the same be in Continual Local Motion. So then, from this Assumption, we will conclude this, for the present Inquisition.  
5 The Act itself, of Assimilation, is chiefly accomplished in Sleep, and Rest; Especially, towards the Morning, the Distribution being finished: Therefore, we have nothing else to advise, but that Men keep Themselves Hot, in their Sleep: And further, that towards the Morning, there be used some Anointing, or Shirt 〈◊〉 with Oil, such as may gently stir up Heat; And after that, to fall asleep again. And touching the Last Act of Assimilation, thus much.   

The Operation upon the Inteneration of that, which begins to be Arified; Or the Malacissation of the Body. 9  
We have inquired formerly, touching the Inteneration from within; 〈◊〉 is done by many Windings, 〈◊〉 Circuits, as well of 〈◊〉, as of Detaining the Spirit from Issuing forth; 〈◊〉 therefore is accomplished Slowly. Now we are to inquire, touching that Inteneration, which is 〈◊〉 without; And is effected, as 〈◊〉 were, Suddenly; Or, touching the Malacissation, and 〈◊〉 of the Body.  

The History.  
1 IN the Fable, of Restoring Pelias to Youth again; Medea, when the Feigned to do it, 〈◊〉 this way, of 〈◊〉 the same, That the 〈◊〉 Man's Body should be cut into several Pieces; And 〈◊〉 Boiled in a Cauldron, with certain Medicaments. There may, perhaps, some 〈◊〉 be required to this Matter; But the Cutting into 〈◊〉, is not needful.  
2 Notwithstanding, this Cutting into Pieces, seems, in some sort, to be useful; Not 〈◊〉 a Knife, but with Judgement. For whereas the Consistence of the Bowels, and 〈◊〉 is very diverse; It is needful that the Inteneration of them both, be not effected the same way; But that there be a Cure designed of each in particular, Besides those Things, which pertain to the Inteneration, of the whole Mass of the Body; Of which, notwithstanding, in the first place.  
3 This Operation, (if perhaps it be within our power,) is most likely to be done, by Baths, Unctions, and the like: Concerning which, these Things that follow, are to be observed.  
4 We must not be too forward in Hoping to Accomplish this matter from the Examples of those Things which we see done, in the Imbibitions, and Macerations of Inanimates: By which they are intenerated: whereof we introduced some Instances before: For this kind of Operation, is more Easy upon Inanimates, Because they attract, and suck in the Liquor. But upon the Bodies of Living Creatures it is Harder; Because, in them, the Motion rather tendeth outward, and to the Circumference.  
5 Therefore, the Emollient Baths, which are in use, do little good, but on the contrary, hurt; Because they rather draw forth, than make entrance; And resolve the Structure of the Body, rather than consolidate it.  
6 The Baths, and Unctions, which may serve to the present Operation; (Namely, of Intenerating the Body, truly and really,) ought to have three properties.  
7 The First and Principal, is; That they consist of those Things, which in their Whole Substance, are Like unto the Body, and Flesh of Man; And which have a Feeding, and Nursing Virtue, from without.  
8 The Second, is; That they be mixed with such Things, as through the Subtlety of their Parts, may Make Entrance; And so insinuate, and convey their Nourishing Virtue, into the Body.  
9 The Third, is; That they receive some Mixture (though much inferior to the rest,) of such Things as are Astringent; I mean, not Sour or Tart Things; But Unctuous, and Comforting; That while the other two do operate, the 〈◊〉 out of the Body, which destroyeth the Virtue of the Things Intenerating, may (as much as is possible,) be prohibited; And the Motion to the Inward Parts, by the Astriction of the Skin, and Closing of the Passages, may be promoted and furthered.  
10 That which is most Consubstantial, to the Body of Man, is Warm Blood, either of Man, or of some other living Creature: But the Device of Ficinus; Touching the Sucking of Blood out of the Arm of a wholesome young Man; For the Restauration of Strength in Old men; is very Frivolous; For that, which nourisheth from within, ought no way to be Equal, or Homogeneal to the Body nourished; But in some sort, Inferior, and Subordinate, that it may be converted: But in Things applied outwardly, by how much the Substance is Liker, by so much the Consent is better.  
11 It hath been anciently received; That a Bath made of the Blood of Infants will cure the Leprosy, and heal the Flesh already putrified: Insomuch, that this Thing hath begot Envy towards some Kings, from the Common people.  
12 It is reported, that Heraditus, for cure of the Dropsy, was put into the Warm Belly of an Ox, newly slain.  
13 They use the Blood of Kitlin, warm; To cure the Disease called Saint Anthony's Fire; And to restore the Flesh and Skin.  
14 An Arm, or other Member, newly cut off; Or that, upon some other Occasion, will not leave Bleeding; Is, with good success, put into the Belly of some Creature, Newly ripped up; For it worketh potently, to Staunch the Blood; The Blood of the Member cut off, by consent sucking in, and vehemently drawing to itself, the Warm Blood of the Creature Slain; whereby itself is Stopped, and retireth.  
15 It is much used in Extreme and Desperate Diseases, to cut in two young Pigeons, yet Living, and to apply them to the Soles of the Feet, and to shift them one after another; whereby, sometime 〈◊〉 followeth a wonderful case. This is imputed vulgarly, as if they should draw down the Malignity of the Disease; But howsoever, this Application goeth to the Head, and comforteth the Animal Spirits.  
16 But these Bloody Baths and Unctions, seem to us Sluttish and Odious; Let us search out some others, which perhaps have less loathsomeness in them, and yet not less Benefit.  
17 Next unto Warme-Bloud, Things alike in Substance, to the Body of Man, are, Nutritives; Fat Flesh's; Of Oxen, Swine, Deer: Oysters amongst Fishes; Milk, Butter, Yolkes' 〈◊〉 Eggs: Flower of Wheat, Sweet Wine: Either Sugared, or 〈◊〉 it be fined.  
18 Such Things as we would 〈◊〉 mixed, to make 〈◊〉, are; In stead of all, 〈◊〉 Especially, Bay-salt; Also Wine, (when it is full of Spirit,) maketh Entrance; And is an excellent Convoy.  
19 Astringents of that Kind, which we described; Namely, Unctuous, and Comfortable Things, are; Saffron, Mastic, Myrrh, and Myrtle-Berries.  
20 Of these Parts, in our judgement, may very well be made such a Bath, as we design: Physicians, and Posterity, will find out better Things hereafter.  
21 But the Operation will be much better & more powerful; If such a Bath, as we have propounded, (which we hold to be the Principal Matter,) beattended with a Fourfold Course and Crder.  
22 First, that there go before the Bath, a Frication of the Body; And an Anointing with Oil, with some Thickening Substance: That the Virtue, and Moistening Heat of the Bath, may pierce the Body, and not the watery Part of the Liquor. Then let the 〈◊〉 follow, for the space of some two Hours: After the Bath, let the Body be Emplaistrea with Mastic, Myrrh, Tragacanth, Diapalma, and Saffron; That the Perspiration of the Body, may (as much as is possible,) be inhibited; Till the Supple Matter be by degrees turned into solid: This to be continued, for the space of twenty four hours, or more Last, the Emplaistring being removed, let there be an Anointing with Oil, 〈◊〉 with Salt, and Saffron. 〈◊〉 let this Bath, together 〈◊〉 the Emplaistring and Unction, (as before,) be renewed every Fifth day: This Malacissation, or Suppling of the Body, to be continued for one whole Month.  
23 Also during the Time of this Malacissation, we hold it useful, and proper, and according to our Intention; That Men nourish their Bodies well, and keep out of the Cold Air; And drink nothing, but Warm Drink.  
24 Now this is one of those Things, (as we warned, in general, in the beginning,) whereof we have made no Trial by Experiment; But only set it down, out of our Aiming and Levelling at the End. For having Set up the Mark, we deliver the Light to others.  
25 Neither aught the Warmths and Cherishing of Living Bodies, to be neglected. Ficinus saith, and that seriously enough; That the laying of the young Maid in David's Bosom, was wholesome for him, but it came too late. He should also have added; That the Young Maid, after the manner of the Persian Virgins, aught to have been anointed with Myrrh, and such like; Not for Deliciousness, but to increase the Virtue of this Cherishing by a living Body.  
26 Barbarossa, in his extreme old Age, by the advice of a Physician, a jew, did continually apply Young Boys, to his Stomach and Belly, for Warmth and Cherishing: Also some Old Men, lay Wholps, (Creatures of the Hottest Kind,) close to their Stomaches, every Night.  
There hath gone a report, almost undoubted; And that under several Names; Of certain Men that had great Noses; who being weary of the Derision of People, have cut off the Bunches, or Hillocks of their Noses; And then making a wide Gash in their Arms, have bold their Noses in the place, for a certain time; And so brought forth fair and comely Noses: Which if it be true, it shows plainly, the Consent of Flesh unto Flesh, especially in Live Flesh's.  
28 Touching the Particular Inteneration, of the Principal Bowels; The Stomach, Lungs, Liver, Heart, Braine, Marrow of the Backbone, Guts, Reins, Gall, Veins, Arteries, Nerves, Cartilages, Bones; The Inquisition and Direction, would be too long; Seeing we now set not forth a Practic; But certain Indications to the Practic.    

The Operation upon the Purging away of old juice, and Supplying of new juice; Or of Renovation by Turns. 10.  

The History.  
ALTHOUGH those Things, which we shall here set down, have been, for the most part, spoken of before; yet because this Operation, is one of the Principal, we will handle them over again, more at large.  
1 It is certain, that Draught Oxen, which have been worn out with working, being put into Fresh and Rich Pastures, will gather tender and young Flesh again; And this will appear, even to the Taste and Palate; So that the Inteneration of Flesh, is no hard Matter. Now it is likely, that this Inteneration of the Flesh, being often repeated, will in time, reach to the Inteneration of the Bones and Membranes, and like Parts of the Body.  
2 It is certain, that Diets which are now much in 〈◊〉 Principally of 〈◊〉 And of 〈◊〉, China and 〈◊〉 If they be continued for any time, and according to strict Rules; Do first Attenuate the whole juice of the Body; And after Consume it, and Drink it up. Which is most manifest, because that by these Diets, the French Pox, when it is grown even to an Hardness; And hath eaten up, and corrupted, the very Marrow of the Body; may be assuredly cured. And further, because it is as manifest, that Men, who by these Diets, are brought to be extreme Lean, Pale, and as it were, Ghosts; Will soon after become Fat, well-coloured, and apparently Young again. Wherefore, we are absolutely of opinion, 〈◊〉 such kind of Diets, in the 〈◊〉 of Age, being used every 〈◊〉 year, would be very useful to our Intention; Like the old Skin, or Spoil of Sarpents.  
3 We do confidently affirm; (neither let any Man reckon us amongst those Heretics, which were called Cathari;) That often Purges, and made even Familiar to the Body, are more available to long Life, than Exercises and Sweats. And this must needs be so, if that be held, which is already laid for a Ground; That Unctions of the Body; And Oppletion of the Passages from without; And Exclusion of Air; And Detaining of the Spirit, within the Mass of the Body; Do much conduce to long Life. For it is most certain, that by Sweats, and Outward Perspirations; not only the Humours, and excrementitious Vapours are Exhaled and consumed; But together with them, the Juices also, and good Spirits, which are not so easily repaired; But in 〈◊〉, (unless they be very Immoderate,) it is not so; Seeing they work 〈◊〉 upon the Humours. But the best Purges for this Intention, are those, which are taken immediately before 〈◊〉; Because they Dry the Body less; And therefore, they must be of those Purgers, which do least trouble the Belly.  
These Intentions, of the Operations, which we have Propounded, (as we conceive,) are most true; The Remedies Faithful to the 〈◊〉 〈◊〉 is it credible to 〈◊〉 〈◊〉 (Although not a Few of these Remedies may seem but 〈◊〉 with what Care, and Choice, they have been examined by us; That they might be (the Intention not at all impeached) both Safe, and Effectual. Experience, no doubt, will both verify, and promote, these Matters. And such, in all things, are the works of every prudent Counsel; That they are Admirable in their Effects, Excellent also in their Order, but seeming vulgar in the Way and Means.    

The Proches of Death.  
WE are now to inquire 
To the 15. Article.  touching the Porches of Death; That is, Touching those Things, which happen unto Men, at the point of Death; Both a little before, and after. That seeing there are many Paths, which lead to Death, it may be under stood, in what Common-way, they all end; Especially, in those Deaths, which are caused by Indigence of Nature, rather than by violence; Although something of this Latter also, must be inserted, because of the Connexion of Things.  

The History.  
1 THe Living Spirit, stands in need of three Things, that it may subsist: Convenient Motion; Temperate Refrigeration; And Fit Aliment. Plame seems to stand in need, but of two of these; Namely, Motion, and Aliment: Because Flame is a simple substance, the Spirit a Compounded: Insomuch, that if it approach somewhat too near to a Flamie Nature, it overthroweth itself.  
2 Also Flame, by a greater, and stronger Flame, is extinguished, and slain; As Aristotle well noted; Much more the Spirit.  
3 Flame, if it be much compressed, and straitened, is extinguished; As we may see in a Candle, having a Glass cast over it; For the Air being dilated by the Heat, doth contrude, and thrust together the Flame; And so lesseneth it, and in the end extinguisheth it: And Fires on Hearths will not Flame, if the Fuel be thrust close together, without any space for the Flame to break forth.  
4 Also Things Fircd, are extinguished with Compression; As if you press a Burning Coal hard with the Tongues, or the Foot, it is strait extinguished.  
5 But to come to the Spirit; If Blood, or Phlegm, get into the 〈◊〉 of the Brain, it causeth sudden Death; Because the Spirit hath no Room to move itself.  
6 Also a great Blow on the Head, induceth sudden Death; The Spirits being straightened within the Ventrides of the Brain.  
7 Opium, and other strong 〈◊〉, do coagulate the Spirit; And deprive it of the Motion.  
8 A Venomous Vapour, totally abhorred by the Spirit, causeth sudden Death: As in deadly poisons, which work (as they call it,) by a Specifical Malignity: For they strike a Loathing into the Spirit, that the Spirit will no more move itself, nor rise against a Thing so much Detested.  
9 Also Extreme Drunkenness, or Extreme Feeding, sometime cause sudden Death: Seeing the Spirit is not only Oppressed with overmuch Condensing, or the Malignity of the Vapour; (As in Opium, and Malignant Poisons;) But also with the Abundance of the Vapours.  
10 Extreme Grief, or Fear, Especially, if they be sudden; (As it is in a sad and unexpected 〈◊〉) cause sudden Death.  
11 Not only overmuch Compression, but also overmuch Dilatation of the Spirit, is Deadly.  
12 joys excessive, and sudden, have bereavest many of their lives.  
13 In great Evacuations; As when they cut Men for the Dropsy, the waters flow forth abundantly; Much more in great and sudden Fluxes of Blood oftentimes, present Death followeth: And this happens by the mere Flight of Vacuum, within the Body; All the parts moving, to fill the Empty places; And amongst the rest, the Spirits themselves. For as for slow Fluxes of Blood, this Matter pertains to the Indigence of Nourishment, not to the Diffusion of the Spirits. And touching the Motion of the Spirit, so far, either Compressed, of Diffused, that it bringeth Death, thus much.  
14 We must come next to the Want of Refrigeration. Stopping of the Breath, causeth sudden Death; As in all Suffocation, or Strangling. Now it seems this Matter is not so much to be referred to the Impediment of Motion, as to the Impediment of Refrigeration: For Air overhot, though attracted freely, doth no less Suffocate, than if Breathing were hindered: As it is in them, who have been sometime suffocated, with Burning Coals; Or with Charcoal, Or with Walls newly plastered, in close chambers, where a Fire is made: which kind of Death, is reported, to have been the end of the Emperor jovinian: The like happeneth from Dry Baths, overheated, which was practised in the kill of Fausta, wife to Constantine the Great.  
15 It is a very small Time, which Nature taketh, to repeat the Breathing; And in which she desireth, to expel the Foggy Air, drawn into the Lungs, and to take in new; Scarce, the third part, of a Minute.  
16 Again, the Beating of the Pulse; And the Motion, of the Systole, and Diastole, of the Heart; are three times quicker, than that of Breathing; Insomuch, that if it were possible, that that Motion of the Heart could be stopped, without stopping the Breath; Death would follow more speedily thereupon, than by Strangling.  
17 Notwithstanding, Use and Custom prevail much in this Natural Action of Breathing; As it is in the Delian Divers, and Fishers for Pearl; who by long use can hold their Breathes, at least ten times longer, than other Men can do.  
18 Amongst Living Creatures even of those, that have Lungs, there are some that are able to hold their Breathes a long time, and others that cannot hold them so long; According as they need, more, or less, Refrigeration.  
19 Fishes need less Refrigeration, than Terrestrial Creatures; yet some they need, and take it by their Gils: And as Terrestrial Creatures, cannot bear the Air, that is too Hot, or too Close; So Fishes are suffocated in waters, if they be totally, and long Frozen.  
20 If the Spirit be assaulted by another Heat, greater than itself, it is dissipated, and destroyed. For if it cannot bear the proper Heat without Refrigeration, much less can it bear another Heat, which is far stronger. This is to be seen in Burning Fevers, where the Heat of the Putrified Humours, doth exceed the Native Heat; Even to Extinction, or Dissipation.  
21 The Want also, and Use of Sleep, is referred to Refrigeration. For Motion doth attenuate, and 〈◊〉 the Spirit; And doth sharpen, and increase the Heat thereof; Contrarily, Sleep settleth, and restraineth the Motion, and Gadding of the same. 〈◊〉 though Sleep doth strengthen and advance, the Actions 〈◊〉 the Parts, and of the liveless Spirits; and all that Motion, which is to the Circumference of the Body; yet it doth in great part, quiet, and still the proper Motion of the Living Spirit. Now Sleep, regularly, is due unto Humane Nature, once within Four and Twenty Hours; And that for Six, or Five Hours, at the least: Though there are, even in this kind, sometimes Miracles of Nature; As it is recorded of Maecenas, that he slept not, for a long time, before his Death. And as touching the Want of Refrigeration, for Conserving of the Spirit, thus much.  
22 As concerning the third Indigence; Namely, of Aliment; It seems to pertain rather to the Parts, than to the Living Spirit. For a Man may easily believe, that the Living Spirit 〈◊〉 in Identity Not by succestion, or Renovation. And as for the 〈◊〉 Soul in Man, it is above all question; That it is no engendered of the Soul of the Parents; Nor is repaired; Nor can dye. They speak of the Natural Spirit of living Creatutes; And also of Vegetables, which differs from that other Soul, essentially, and formally. For out of the Confusion of these, that same Transmigration of Souls, and Innumerable other Devices, of Heathens and Heretics, have proceeded.  
23 The Body of Man, doth regularly require; Renovation by Aliment, every day. And Body in Health, can scarce endure Fasting, three days together; Notwithstanding, Use, and Custom, will do much, even in this Case; But in Sickness, Fasting is less grievous to the Body. Also Sleep doth supply somewhat to Nourishment; And, on the other side, Exercise doth require it more abundantly. Likewise there have some been found, who have sustained themselves, (almost to a Miracle in Nature,) a very long time, without Meat or Drink.  
24 Dead Bodies, if they be not intercepted by Putrefaction, will subsist a long time, without any Notable Absumption; But Living Bodies, not above three days, (as we said,) unless they be repaired by Nourishment: rishment: which showeth, that quick Absumption, to be the work of the Living Spirit; which either repairs itself; or puts the Parts into a Necessity, of being repaired; Or both. This is testified, by that also, which was noted a little before; Namely, that Living Creatures may subsist somewhat the longer, without Aliment, if they Sleep. Now Sleep is Nothing else, but a Reception, and Retirement, of the Living Spirit, into itself.  
25 An abundant, and continual, Effluxion of Blood; which sometimes happeneth in the Hemorrhoides; sometimes in Vomiting of Blood, the Inward Veins being unlocked, broken, sometimes by Wounds; Causeth sudden Death; In regard, that the Blood of the Veins ministereth to the Arteries; And the Blood of the Arteries, to the Spirit.  
26 The Quantity of Meat and Drink, which a Man, eating two Meals a day, receiveth into his Body, is not small; Much more, than he voideth again, either by Stool, or by Urine, or by Sweeting: You will say; No marvel; Seeing the Remainder goeth into the Juices, and Substance, of the Body: It is true; But consider then, that this Addition is made twice a day, and yet the Body aboundeth not much: In like manner, though the Spirit be repaired, yet it grows not, Excessively, in the Quantity.  
27 It doth no good, to have the Aliment ready, in a Degree removed; But to have it of that Kind; And so prepared, and supplied, that the Spirit may work upon it: For the Staff of a Torch alone, will not maintain the Flame, unless it be fed with wax: Neither can Men live upon Herbs alone. And from thence comes the Inconcoction of old Age; That though there be Flesh, and Blood; yet the Spirit is become so Penurious, and Thin; And the Juices, and Blood, so Heartless, and Obstinate, that they hold no proportion, to Alimentation.  
28 Let us now cast up the Accounts, of the Needs, and Indigences, according to the Ordinary, and Usual Course of Nature: The Spirit hath need, of Opening, and Moving itself, in the Ventricles of the Brain, and Nerves, even continually; Of the Motion of the Heart, every Third part, of a Moment; Of Breathing, every Moment; Of Sleep, and Nourishment, once within three Days; Of the Power of Nourishing, commonly till Eighty years be past. And if any of these Indigences be neglected, Death ensueth. So there are plainly three Porches of Death; Destitution of the Spirit; In the Motion; In the Refrigeration; In the Aliment.  
It is an Error, to think, that the Living Spirit, is perpetually generated, and extinguished, as Flame is; And abideth not any notable time. For even Flame itself is not thus, out of his own proper Nature; But because it liveth amongst Enemies. For Flame, within Flame, endureth. Now the Living Spirit, liveth amongst Friends, and all due Obsequiousness. So then, as Flame is a Momentany Substance; Air a Fixed Substance; The Living Spirit is betwixt both.  
Touching the Extinguishing of the Spirit, by the Destruction of the Organs, (which is caused by Diseases, and Violence,) 〈◊〉 inquire not now; As we foretold in the Beginning; Although that also endeth in the same three Porches. And touching the Form of Death itself, thus much.  
29 There are two great Forerunners of Death; The one sent from the Head, the other from the Heart; 〈◊〉, and the Extreme Labour of the Pulse. For as for the Deadly Hiccough, it is a Kind of 〈◊〉. But the Deadly Labour of the Pulse, hath that unusual Swiftness; Because the Heart, at the point of Death, doth so tremble, that the Systole, and Diastole, thereof, are almost confounded. There is also conjoined in the Pulse, aweaknesse, and Lowness, and oftentimes a great Intermission; Because the Motion of the Heart faileth; And is not able to rise against the Assault, stoutly, or constantly.  
30 The Immediate preceding Signs of Death, are; Great Unquietness, and Tossing in the Bed; Fumbling with the Hands; Catching, and Grasping hard; Gnashing with the Teeth; Speaking hollow; Trembling of the Nether Lip; Paleness of the Face; The Memory confused; speechlessness; Cold Sweats; The Body shooting in Length; Lifting up the White of the Eye; Changing of the whole Visage; (As, the Nose sharp, Eyes Hollow, Cheeks fallen;) Contraction, and Doubling of the Tongue, Coldness in the Extreme Parts of the Body; In some, shedding of Blood, or sperm; Shrieking; Breathing thick, and short; Falling of the Nether Chap; And such like.  
31 There follow Death; A Privation, of all Sense, and Motion; As well of the Heart, and Arteries; As of the Nerves, and Joints; An Inability of the Body, to support itself uprigh; Stiffness of the Nerves, and Parts; Extreme Coldness of the whole Body; After a little while, Patrefaction, and Stinking.  
32 Eels, Serpents, and the Insecta, will move a long time, in every part, after they are cut asunder; Insomuch, that Country People think, that the Parts strive to join together again. Also Birds will flutter a great while, after their Heads are pulled off: And the Hearts of Living Creatures will pant a long time, after they are plucked out. I remember, I have seen the Heart of one that was bowelled; As suffering for High Treason; That being cast into the Fire, leapt, at the first, at least, a Foot and Half in Height; And after, by degrees, lower and lower; For the space, as we rememher ber, of seven, or eight Minutes. There is also an ancient, and credible Tradition, of an Ox Lowing, after the 〈◊〉 were plucked out. But there is a more certain Tradition, of a Man; who being under the Executioners Hand, for High Treason; After his Heart was plucked out, and in the Executioners Hand; Was heard to utter, three or four words of Prayer: which therefore, we said to be more credible, than that of the Ox in Sacrifice; Because the Friends of the party suffering, do usually give a Reward to the Executioner; To dispatch his Office with the more speed; That they may the sooner be rid of their Pain; But in Sacrifices, we see no Cause, why the Priest should be so speedy in his Office.  
33 For Reviving those again, which fall into sudden Swoon, and Catalepses, or Astonishments: (In which Fits, many, without present Help, would utterly expire;) These Things are used; Putting into their Mouths, water, distilled of Wine, which they call Hot Waters, and Cordial Waters; Bending the Body Forwards; Stopping the Mouth, and Nostrils, hard; Bending, or Wring the Fingers; Pulling the Hairs, of the Beard, or Head; Rubbing of the Parts, especially, the Face, and Legs; sudden Casting of Cold Water upon the Face; shrieking out aloud, and suddenly; Putting Rose-water, to the Nostrils, with Vinegar, in Faintings; Burning of Feathers, or Cloth, in the Suffocation of the Mother; But especially, a Frying Pan, heated red hot, is good in Apoplexies; Also a Close Embracing of the Body, hath helped some.  
There have been many Examples of Men, in show, Dead; Either laid out upon the Cold Floor; Or carried forth to 〈◊〉; Nay, of some Buried in the Earth; which notwithstanding have lived again; which hath been found, in those that were buried; (The Earth being afterwards opened,) By the Bruising, and Wounding of their Head, through the struggling of the Body, within the Coffin: Whereof the most Recent, and Memorable Example, was that of joannes Scotus, Called the Subtle, and a Schooleman, who being digged up again by his Servant, unfortunately absent at his Burial; (And who knew his Master's Manner in such Fits;) Was found in that State. And the like happended in our Days, in the Person of a Player, buried at Cambridge. I remember to have heard of a certain Gentleman; That would needs make Trial, in Curiosity, what men did feel that were hanged; So he fastened the Cord about his Neck, raising himself upon a Stool, and then letting himself fall; Thinking it should be in his power, to recover the Stool at his pleasure; which he failed in; But was helped by a Friend, then present. He was asked afterward, what he felt? He said; He felt no pain; But first, he thought, he saw before his Eyes, a great Fire, and Burning; Then he thought, he saw all Black, and Dark: Lastly, it turned to a pale Blue, or Sea-water-Greene; which Colour is also often seen by them which fall into Snownings. I have heard also, of a Physician, yet Living; Who recovered a Man to Life, which had hanged Himself; And had hanged half an Hour; By Frications, and Hot Baths: And the same Physician did profess, that he made no doubt, to recover any Man, that had hanged so long, so his Neck were not broken with the first Swing.    

The Differences of Youth, and Old Age.  
1 THe Ladder of Man's Body, 
To the 16. Article.  is this. To be Conceived; To be Quickened in the Womb; To be Borne; To Suck; To be Weaned; To Feed upon Pap; To Put forth Teeth, the First time about the Second year of Age; To Begin to go; To Begin to speak; To Put forth Teeth, the Second time, about seven years of Age; To come to puberty, about twelve, or fourteen years of Age; To be Able for Generation, and the Flowing of the Menstrua; To have Hairs about the Legs, and Armholes; To Put forth a Beard; And thus long, and sometimes later, to Grow in Stature; To come to full years of Strength and Agility; To grow Grace, and Bild; The Ceasing of the Menstrua, and Ability to Generation; To grow Decrepit, and a Monster with Three Legs; To Die. Mean while, the Mind also, hath certain Periods; But they cannot be described by years; As to decay in the Memory, and the like; Of which hereafter.  
2 The Differences of Youth and Old Age, are these. As Young Man's Skin is Smooth, and Plain; An Old Man's, Dry and Wrinkled; Especially about the Forchead and Eyes: A young Man's Flesh is Tender and Soft; An old Man's, Hard: A young Man hath Strength, and Agility; An old Man, feels Decay, in his Strength, and is Slow of Motion: A young Man hath good Digestion; An old Man, Bad: A young Man's Bowels, are Soft, and Succulent: An old Man's, Sale, and Parched: A young Man's Body is Erect, and Strait; An Old Man's, Bowing, and Crooked; A young Man's Limbs are steady; An old Man's, Weak, and Trembling: The Humours in a young Man, are Choleric, and his Blood inclined to Heat; In an old Man, Phlegmatic and Melancholic, and his Blood inclined to Cold nesse: A young Man Ready for the Act of Venus; An old Man Slow unto it: In a young Man, the juices of his Body are more Roscide; In an old Man, more Crude, and waterish: The Spirit, in a young Man, Plentiful and Boiling; In an old man, Scarce and jejune: A young Man's Spirit is Dense, and Vigorous; An old Man's Eager and Rare; A young Man hath his Sens', Quick, and Entire; An old Man, Dull and Decayed: A young Man's Teeth, are Strong, and Entire; An old Man's Weak, worn, and Falling out: A young Man's Hair is Coloured; An old Man's, of what Colour soever it were, Grace: A young Man hath Hair; An old Man Baldness: A young Man's Pulse, is Stronger and Quicker; An old Man's, more Confused, and Slower: The Diseases of young Men are more Acute, and Curable; Of old Men, Longer, and Hard to Cure: A young Man's Wounds soon Close; An old Man's, Later: A young Man's Cheques, are of a Fresh Colour; An old Man's, Pale, or with a Black Blood: A young Man is less troubled with Rbeumes; An old Man, More: Neither do we know in what Things old Men do improve, as touching their Body, save only sometimes in Fatness: Whereof the Reason is soon given; Because old men's Bodies do neither Perspire well, nor assimilate well; Now Fatness is Nothing else, but an Exuberance of Nourishment, above that which is voided by Excrement; Or which is perfectly Assimilated. Also, some old Men improve in the Appetite of Feeding, by reason of the Acide Humours; Though old Men Digest worse. And all these Things, which we have said, Physicians, negligently enough, will refer to the Diminution of the Natural Heat, and Ridicall Moisture; Which are Things of no worth for use. This is certain, Dryness in the Coming on of years, doth forego Coldness: And Bodies, when they come to the Top, and Strength of Heat, do decline to 〈◊〉; And after that follows Coldness.  
3 Now we are to consider the Affections of the Mind. I remember, when I was a young Man, at Poitiers, in France, I conversed familiarly, with a certain Frenchman; A witty Young Man, but something Talkative; Who afterwards grew to be a very eminent Man: He was wont to inveigh against the Manners of Old Men; And would say, That if their Minds could be seen, as their Bodies are, they would appear no less deformed. Besides, being in Love with his own Wit, he would maintain; That the Vices of old men's Minds, had some correspondence, and were Parallel, to the Imperfections of their Bodies: For the Dryness of their Skin, he would bring in Impudence; For the Hardness of their Bowels, unmercifulness; For the Lippitude of their Eyes, an Evil Eye, and Envy; For the Casting down of their Eyes, and Bowing their Body towards the Earth, Atheism; (For, saith he, they look no more up to Heaven, as they were wont;) For the Trembling of their Members, Irresolution of their Decrees, and Light Inconstancy; For the Bending of their Fingers, as it were, to catch, rapacity, and Covetousness; For the Backling of their Knees, Fearfulness; For their Wrinkles, Craftiness, and Obliquity; And other things, which I have forgotten. But to be serious. A young Man, is Modest, and Shamefast; An old Man's Forehead is Hardened: A young Man is full of Bounty and Mercy; An old Man's Heart is Brawny: A young Man is affected with a Laudable Emuletion; An old Man, with a Malignant Envy: A young man is inclined to Religion, and Devotion, by reason of his Fervency, and Inexperience of Evil; An old Man Coolerb in Piety, through the Coldness of his Charity, and long Conversation in Evil; And likewise, through the Difficulty of his Belief: A young Man's Desires are Vehement; An old Man's, Moderate: A young Man is Light, and Movable; An old Man, more Grave and Constant: A young Man is 〈◊〉 to Liberality, and Beneficence, and Humanity; An old Man to Covetousness, Wisdom for his own self, and Seeking his own 〈◊〉: A young Man is Confident, and Full of Hope; An old Man Diffident, and Given to suspect most Things: A young Man is Gentle, and Obsequious; An old Man Froward and Disdainful: A young man is Sincere and Open-Hearted; An old Man Cautelous, and Close: A young Man is given to Desire great Things; An old Man, to Regard Things Necessary: A young Man thinks well of the Present Times; An old Man, Preferreth Times-past before them: A young Man Reverenceth his Superiors; An old Man is more Forward to tax them: And many other Things, which pertain rather to Manners, than to the present Inquisition. Notwithstanding, old Men, as in some things, they improve in their Bodies, so also in their Minds; Unless they be altogether out of Date. Namely; That as they are less apt for Invention, so they excel in judgement; And prefer Safe Things, and Sound Things, before Specious; Also they improve in Garrulity, and Ostentation; For they seek the Fruit of Speech, while they are less able for Action; So as it was not absurd, that the Poets feigned, Old Tithon, to be turned into a Grasshopper.   

Movable Canons, of the Duration of Life, and Form of Death.  

Canon 1.  
COnsumption is not caused, unless that, which bet departed with by one Body, passeth into another.  

The Explication.  
THere is, in Nature, no Annihilation, or Reducing to Nothing: Therefore that which is consumed; is either resolved into Aire, or turned into some Body Adjacent. So we see a Spider, or Fly, or Ant, in Amber, (Entombed in a more stately Monument than Kings are,) to be laid up for Eternity; Although they be but tender Things, and soon dissipated. But the matter is this; That there is no Air by, into which they should be resolved; And the Substance of the Amber is so Heterogeneous, that it receives Nothing of them. The like we conceive would be, if a Stick, or Root, or some such thing, were Buried in Quicksilver. Also wax, and Honey, and 〈◊〉, have the same Operation, but In part only.    

Canon II.  
THere is in every Tangible body a Spirit, Covered and encompassed with the Grosser Parts of the Body; And from it, all Consumption, and Dissolution, hath the Beginning.  

The Explication.  
NO Body known unto us, here in the Upper Part of the Earth, is without a Spirit; Either by Attenuation, and 〈◊〉, from the Heat of the Heavenly Bodies; Or by some other way. For the Concavities of Tangible Things, receive not Vaccum, But either Air, or the proper Spirit of the Thing. And this Spirit. where of we speak, is not some Virtue, or Energy, or Act, or Trifle; But plainly a Body, Rare and Invisible; Notwithstanding, Circumscribed by place, Quantitative, Real: Neither again, is that Spirit Aire, (no more than Wine is Water;) But a Body Rarified, of kin to Air, though much different from it. Now the Grosser Parts of Bodies, (being Dull Things, and not apt for Motion,) would last a long time; But the Spirit is that, which troubleth, and plucketh, and undermineth them; And converteth the Moisture of the Body, and whatsoever it is able to digest, into new Spirit: And then, as well the Prae-existing Spirit of the Body, as that newly made, fly away together by Degrees. This is best seen by the Dimination of the Weight, in Bodies dried, through Perspiration. For neither, all that, which is issued forth, was Spirit, when the Body was Ponderous; Neither was it Not Spirit, when it issued forth.    

Canon III.  
THe Spirit Issuing forth, Drieth; Detained, and working within, either Melteth, or Putrifieth, or Vivifieth.  

The Explication.  
THere are Four Processes of the Spirit; To Arefaction; To Colliquation; To Putrefaction; To Generation of Bodies. Arefaction, is not the proper Work of the Spirit, but of the Grosser Parts, after the Spirit issued forth: For than they contract themselves, partly by their Flight of Vacuum, partly, by the Union of Homogeneals; As appears in all Things, which are Arified by Age; And in the Drier Sort of Bodies, which have passed the Fire; As 〈◊〉, Charocoales, Bread. Colliquation, is the mere Work of the Spirits; Neither is it done, but when they are excited by Heat: For then, the Spirits, dilating themselves, yet not getting forth; Do insinuate, and disperse themselves, amongst the Grosser Parts; And so make them Soft, and apt to Run, As it is, in Metals, and Wax: For Metals, and all Tenacious Things, are apt to inhibit the Spirit, that, being excited, it iffueth not forth. 〈◊〉 is a Mixed work of the Spirits, and of the Grosser Parts: For the Spirit, (which before restrained. and bridled the Parts of the Thing,) being partly issued forth, and partly Enfeebled; All things in the Body do Dissolve, andreturne to their Homogeneities; Or, (if you will,) to their Elements: That which was Spirit in it, is congregated to itself; whereby things Patrified, begin to have an ill Savour: The Oily Parts to Themselves; Whereby Things Putrified, have that slipperiness, and Vnctuositie: The Wairyparts also to themselves: The Dregs to Themselves: Whence followeth that Confusion, in Bodies putrified. But Generation, or Vivification, is a Work also mixed, of the Spirit, and Grosser parts, but in a far different Manner: For the Spirit is totally detained, but it swelleth, and moveth locally; And the Grosser Parts are not dissolved; But follow the Motion of the Spirit, and are, as it were, blown out by it, and extruded into diverse figures; From whence cometh that Generation, and Organization: And therefore, Vivification is always done in a Matter Tenacious, and Clammy: And again, Yielding and Soft; That there may be both a Detention of the Spirit; And also a gentle Session of the Parts, according as the Spirit forms them. And this is seen in the Matter, as well of all Vegetables, as of Living Creatures; whether they be engendered of Putrefaction, or of sperm: For in all these Things, there is manifestly seen a Matter, hard to break thorough, easy to yield.    

Canon. IV.  
IN all Living Creatures, there are two Kinds of Spirits; Liveless Spirits, such as are in Bodies Inanimate; And a Vital Spirit superadded.  

The Explication.  
IT was said before; That to procure long Life, the Body of Man must be considered; First, as Inanimate, and not Repaired by Nourishment: Secondly, as Animate, and Repaired by Nourishment: For the Former Consideration, gives Laws touching Consumption; The latter, touching Reparation. Therefore we must know; That there are in Humane Flesh, Bones, Membranes, Organs; Finally, in all the parts, such Spirits diffused in the substance of them, while they are alive; As there are in the same Things; (Flesh, Bones, Membranes, and the Rest;) Separated, and Dead; Such as also remain in a Carcase: But the Vital Spirit, although it tuleth them, and hath some Consent with them, yet it is far differing from them; Being integral, and subsisting by itself. Now there are two especial Differences, betwixt the Liveless Spirits, and the Vital Spirits: The one, that the Liveless Spirits, are not continued to Themselves; But are, as it were, cut off; And encompassed with a Gross Body, which intercepts them; As Air is mixed in Snow, or Froth: But the Vital Spirit is all continued to itself, by certain Conduit Pipes, through which it passeth, and is not totally intercepted. And this Spirit is twofold also; The one Branched only, passing through small Pipes, and, as it were, Strings: The other hath a Cell also; So as it is not only continued to itself, but also Congregared in an Hollow Space, in reasonable good Quantity, according to the Analogy of the Body; And in that Cell is the Fountain of the Rivulers, which branch from thence. That Cell is, chiefly, in the Ventricles of the Brain; Which, in the Ignobler sort of Creatures, are but Narrow; Insomuch, that the Spirits in them, seem scattered over their whole Body, rather than Celled: As may be seen in Serpents, Eels, and Flies; whereof, every of their parts move long after they are cut asunder. Birds also leap a good while after their Heads are pulled off; Because they have little Heads, and little Cells: But the Nobler sort of Creatures, have those Ventricles larger: And Man the largest of all. The other Difference betwixt the Spirits, is; That the Vital Spirit, hath a Kind of Enkindling; And is like a Wind or Breath, compowded of Flame and Air, As the Juices of Living Creatures, have both Oil and Water. And this Enkindling ministereth peculiar Motions and Faculties: For the Smoke, which is inflammable, even before the Flame conceived, is Hot, Thin, and Movable; And yet it is quite another Thing, after it is become Flame: But the Enkindling of the Vital Spirits, is, by many Degrees, gentler than the softest Flame; As of Spirit of Wine, or otherwise: And beside, it is in great part mixed with an Aerial Substance; That it should be a Mystery or Miracle, both of a Flammcous, and Aereous Nature.    

Canon V.  
THe Natural Actions, are proper to the Several Parts; But it is the Vital Spirit, that excites, and sharpens them.  

The Explication.  
THe Actions, or Functions, which are in the several Members, follow the Nature of the Members Themselves, (Attraction, Retention, Digestion, Assimilation, Separation, Excretion, Perspiration. Even Sense itself;) According to the Propriety of the several Organs; (The Stomach, Liver, Heart, Spleen, Gall, Braine, Eye, Ear, and the rest.) Yet none of these Actions would ever have been actuated, but by the Vigour, and Presence, of the Vital Spirit, and 〈◊〉 thereof: As one Iron would not have drawn another Iron, unless it had been excited by the Loadstone; Nor an Egg would ever have brought forth a Bird; unless the Substance of the Hen had been actuated by the Treading of the Cock.    

Canon VI.  
THe Liveless Spirits are next Consubstantial to Air; The Vital Spirits, approach more to the Subsiance of Flame.  

The Explication.  
THe Explication of the precedent Fourth Canon, is also a Declaration of this present Canon: But yet further, from hence it is; That all Fat, and Oily Things, continue long in their Being; For neither doth the 〈◊〉 much pluck them; Neither do they much desire to 〈◊〉 Themselves with Air. As for that Conceit, it is altogether vain; That Flame should be Air set on Fire. Seeing Flame, and Air, are no less Heterogeneal, than 〈◊〉 and Water. But whereas, it is said, in the Canon, That the Vital Spirits, approach more to the Substance of Flame, It must be understood, that they do this more, than the Liveless Spirits; Not that they are more Flamy, than Airy.    

Canon VII.  
THe Spirit hath two Desires: One, of Multiplying itself; The other, of Flying forth, and Congregating itself with the Connaturals.  

The Explication.  
THe Canon is understood of the Liveless Spirits: For as for the second Desire, the Vital Spirit, doth most of all abhor, Flying forth of the Body; For it finds no Connaturals, here below, to join withal. Perhaps, it may sometimes fly to the outward Parts of the Body, to meet that which it loveth; But the Flying forth, as I said, it abhorreth. But in the Liveless Spirits, each of these two Desires holdeth. For to the I ormer this belongeth; Every Spirit, seated amongst the Grosser Parts, dwelleth unhappily; And therefore, when it finds not a Like unto itself, it doth so much the more labour, to create, and make a Like: As being in agreat Solitude; And endeavours earnestly; To Multiply itself; And to pray upon the Volatile of the Grosser Parts; That it may be increased in Quantity. As for the Second 〈◊〉 of Flying forth, And Betaking itself to the Air; It is certain, that all Light Things, (which are ever Movable,) do willingly go unto their Likes, near unto them: As a Drop of water is carried to a Drop; Flame to Flame: But much more is this done, in the Flying forth of Spirit, into the Air Ambient; Because, it is not carried to a Particle, like unto itself, but also as unto the Globe, of the Connaturals. Mean while, this is to be noted; That the Going forth, and Flight, of the Spirit into Air, is a redoubled Action; Partly, out of the Appetite of the Spirit; Partly, out of the Appetite of the Air: For the Common Air is a Needy Thing; And receiveth all Things greedily; As Spirits, Odours, Beams, Sounds, and the like.    

Canon VIII.  
Spirit Detained, if it have no possibility of begetting new Spirit, intenerateth the Grosser Parts.  

The Explication.  
GEneration of new Spirit, is not accomplished, but upon those Things, which are, in some Degree, near to Spirit: Such as are Humid Bodies. And therefore if the Grosser parts, (amongst which the Spirit converseth,) be in a remote Degree, although the Spirit cannot convert them, yet, (as much as it can,) it weakeneth, and softeneth, and subdueth them; That seeing it cannot increase in Quantity, yet it will dwell more at large, and live amongst good Neighbours, and Friends. Now this Aphorism is most useful to our End; Because, it tendeth to the Inteneration of the Obstinate Parts, by the Detention of the Spirit.    

Canon IX.  
THe Inteneration, of the Harder Parts, cometh to good effect, when the Spirit neither Flieth forth, nor begetteth new Spirit.  

The Explication.  
THis Canon, solveth the Knot, and Difficulty, in the Operation of Intenerating, by the Detention of the Spirit. For if the Spirit, not flying forth, wasteth all within, there is Nothing gotten, to the Inteneration of the Parts, in their Subsistence; But rather they are dissolved, and Corrupted. Therefore together with the Detention, the Spirits ought to be cooled, and restrained, that they may not be too Active.    

Canon X.  
THe Heat of the Spirit, to keep the Body, Fresh, and Green, aught to be Robust, 〈◊〉 Eager.  

The Explication.  
ALso this Canon pertaineth, to the solving of the knot 〈◊〉; But it is of a much larger Extent. For it fetteth down, of what Temporament, the Heat in the Body, aught to be, for the 〈◊〉 of Long Life: Now this is useful, whether the Spirits be 〈◊〉, or whether they be not. For howsoever, the Heat of the Spirits must be such, as it may rather turn itself, upon the Hard Parts, than waste the Soft; For the one Desiccateth, the other Intenerateth. Besides, the same Thing is available, to the well perfecting of Assimilation; For such an Heat, doth excellently excite the Faculty of 〈◊〉; And withal, doth excellently prepare the Matter, to be Assimilated. Now the Properties of this kind of Heat, aught to be these. First, that it be Slow, and heat not Suddenly: Secondly, that it be not very Intense, but Moderate: Thirdly, that it be Equal; Not Incomposed; Namely, Intending, and Remitting itself: Fourthly, that if this Heat, meet any Thing to resist it, it be not easily suffocated, or languish. This Operation is exceeding subtle, but seeing it is one, of the most useful, it is not to be deserted. Now, in those Remedies, (which we propounded, to invest the Spirits, with a Robust Heat; Or, that which we call, Operative, not Predatory;) we have, in some sort, satisfied this Matter.    

Canon XI.  
THe Condensing, of the Spirits, in their Substance, is available to long Life.  

The Explication.  
THis Canon is subordinate to the next precedent: For the Spirit Condensed, receiveth all those four properties of Heat, whereof we spoke: But the ways of Condensing them, are set down, in the first, of the Ten Operations.    

Canon XII.  
THe Spirit, in great Quantity hasteneth more to Flying forth, and preyeth upon the Body more, than it small Quantity.  

The Explication.  
THis Canon is clear, of itself, Seeing mere Quantity, doth regularly increase Virtue. And it is to be seen in Flames; That the bigger they are, the stronger they break forth, and the more speedily they consume. And therefore, over great 〈◊〉, or Exuberance of the Spirits, is altogether Hurtful to Long Life: Neither need one wish a greater store of Spirits, than what is sufficient, for the Function of Life, and the Office of a good Reparation.    

Canon XIII.  
THe Spirit equally dispersed, maketh less Haste to fly forth, and preyeth less upon the Body, than unequally placed.  

The Explication.  
NOt only Abundance of Spirits, in respect of the whole, is hurtful to the Duration of Things; But also the same Abundance, unevenly placed, is, in like manner, hurtful: And therefore, the more the Spirit is shred, and inserted by small portions, the less it preyeth: For Dissolution ever beginneth at that part, where the Spirit is loser. And therefore, both Exercise, and Frications, conduce much to Long Life; For Agitation, doth fineliest diffuse, and commix Things by small Portions.    

Canon XIIII.  
THe Inordinate, and Subsultorie, Motion of the Spirits, doth more hasten to Going forth, and doth prey upon the Body more, than the Constant, and Equal.  

The Explication.  
IN Inanimates this Canon holds for certain; For Inequality is the Mother of Dissolution; But in Animates, (Because, not only the Consumption is considered, but the Reparation; And Reparation proceedeth by the Appetites of Things; And Appetite is sharpened by variety;) It holdeth not rigorously; But it is so far forth to be received; That this Variety, be rather an Alternation, or Interchange, than a Confusion; And, as it were, Constant in Inconstancy.    

Canon XV.  
THe Spirit, in a Body, of a solid Composure, is detained, though 〈◊〉.  

The Explication.  
ALl Things do abhor a Solution of their continuity, But yet in proportion, to their Density, or Rarity: For the more Rare the Bodies be, the more do they suffer Themselves, to be thrust into small, and narrow Passages; For Water will go into a passage, which Dust will not go into; And Air, which Water will not go into; Nay Flame, and Spirit, which Air will not go into. Notwithstanding, of this Thing, there are some Bounds: For the Spirit is not so much transported, with the Desire of Going forth, that it will suffer itself to be too much discontinued; Or be driven into over-strait pores and passages: And therefore if the Spirit be encompassed with an Hard Body; Or else with an Unctuous, and Tenacious, (which is not easily divided;) it is plainly Bound, and, as I may say, imprisoned; And layeth down the Appetite of Going out: Wherefore we see, that Metals, and Stones, require a long Time, for their Spirit to go forth; Unless either the Spirit be excited by the Fire; Or the Grosser Parts be dissevered with Corroding, and Strong waters. The like Reason is there, of Tenacious Bodies; Such as are Gums; Save only that they are melted by a more gentle Hear. And therefore, the 〈◊〉 of the Body hard, a Close and Compact skin, and the like; (which are procured, by the Dryness of the Aliment, and by Exercise, and by the Coldness of the Air;) Are good for long Life; Because they detain the Spirit in close Prison, that it goeth not forth.    

Canon XVI.  
IN Oily, and Fat, Things, the Spirit is detained willingly, though they be not Tenacious.  

The Explication.  
THe Spirit, if it be not irritated, by the Antipathy, of the Body enclosing it; Nor fed by the overmuch Likeness of that Body; Nor solicited, or invited, by the external Body; It makes no great stir, to get out: All which are wanting to Oily Bodies: For they are neither so pressing upon the Spirits, as Hard Bodies; Nor so Near as Watery Bodies; Neither have they any good Agreement with the Air Ambient.    

Canon XVII.  
THe Speedy flying forth of the Watery Humour, conserveses the Oily, the longer in his Being.  

The Explication.  
WE said before, that the Watery Humours, as being Consubstantial to the Air, fly forth soon; The Oily, later, as having small Agreement, with the Air: Now whereas these two Humours are in most Bodies, it comes to pass, that the watery, doth, in a sort, betray the Oily; For that Issuing forth insensibly, carrieth this together with it. Therefore, there is Nothing, that more furthereth the Conservation of Bodies, than a gentle Drying of them; which causeth the Watery Humour to expire, and inviteth not the Oily; For then the Oily enjoyeth the proper Nature. And this tendeth not only to the Inhibiting of Putrefaction, (Though that also followeth,) but to the Conservation of Greenness. Hence it is, that Gentle Frications, and Moderate Exercises, causing rather Perspiration, than Sweeting, conduce much to long Life.    

Canon XVIII.  
Air excluded, conftrreth to long Life, if 〈◊〉 Inconveniences be avoided.  

The Explication.  
We said a little before; That the Flying forth of the Spirit, is a Redoubled Action; From the Appetite, of the Spirit, and of the Air: And therefore, if either of these be taken out of the way, there is not a little galned. Notwithstanding, diverse Inconveniences follow hereupon; Which, how they may be prevented, we have showed, in the second, of our ten Operations.    

Canon XIX.  
Youthful Spirits iuserted into an Old Body, might soon 〈◊〉 Nature's Course back again.  

The Explication.  
THe Nature of the Spirits, is as the uppermost wheel, which turneth about the other wheels, in the Body of Man. And therefore, in the Intention of Long Life, that aught to be first placed. Hereunto may be added; That there is an Easier, and more Expedite way, to alter the Spirits, than to other Operations. For the Operation upon the Spirits, is twofold; The one, by Aliments, which is Slow, and, as it were, about; The other, (and that Twofold,) which is sudden, and goeth directly to the Spirits; Namely, by Vapours, or by the Affections.    

Canon XX.  
Juices of the Body, Hard, and Roscide, are good for long Life.  

The Explication.  
THe Reason is plain; Seeing we showed before; That Hard Things, and Oily or Roscide, are hardly dissipated. Notwithstanding, there is this Difference, (As we also noted in the Tenth Operation,) That juice somewhat Hard is indeed less Dissipable, but than it is withal less Reparable. Therefore a Convenience is interlaced with an Inconvenience; And for this Cause, no wonderful Matter will be achieved by this. But Roscide juice, will admit both Operations. Therefore this would be principally 〈◊〉.    

Canon XXI.  
WHatsoever is of Thin Parts, to penetrate; And yet hath no acrimony, 〈◊〉 〈◊〉; Begetteth Roscide Juices.  

The Explication.  
THis 〈◊〉 is more Hard to Practise, than to understand. For it is 〈◊〉; Whatsoever 〈◊〉 well, but yet with a sting, or 〈◊〉; (As do all Sharp, and Sour, Things,) It leaveth behind 〈◊〉 wheresoever it goeth, some Mark, or Print, of Dryness, 〈◊〉 Cleaving; So that it 〈◊〉 the juices, and 〈◊〉 the parts. Contrarily, whatsoever Things penetrate through their Thinness merely, as it were by stealth, and by way of Insinuation, without violence; They bedew, and water, in their passage: Of which sort, we have recounted many, in the fourth, and seventh Operations.    

Canon XXII.  
ASsimilation 〈◊〉 best 〈◊〉 when all Local Motion, is suspended.  

The Explication.  
THis Canon, we have sufficiently explained in our Discourse, 〈◊〉 the 〈◊〉 〈◊〉    

Canon XXIII.  
ALIMENTATION from without, at least some other way than by the Stomach, is most profitable for long Life, if it can be done.  

The Explication.  
WE see, that all Things, which are done by Nutrition, ask a long time; But those, which are done by Embracing of the like, (As it is in Infusions,) require no long time. And therefore, Alimentation from without, would be of principal use; And so much the more, because the 〈◊〉 of 〈◊〉, decay in old Age; So that, if there could be some; Auxiliary Natritions; By Bathe, Unctions, or else by Clysters; These Things, in Conjunction, might do much, which Single, are less Available.    

Canon XXIIII.  
WHere the Concoction is weak, to thrust forth the Aliment; There the outward Parts should be strengthened, to call forth the Aliment.  

The Explication.  
THat which is propounded in this Canon, is not the same Thing with the former; For it is one Thing, for the Outward Aliment, to be attracted inward; Another for the Inward Aliment, to be attracted Outward: yet herein they concur, that they both help the weakness of the 〈◊〉 〈◊〉 though by diverse ways.    

Canon XXV.  
ALL sudden Renovation of the Body, is wrought; Either by the Spirits; Or by Malacissations.  

The Explication.  
THere are two Things, in the Body; Spirits, and Parts; To both these, the way by Nutrition, is long, and about; But it is a short way, to the Spirits, by Vapours, and by the Affections; And to the Parts, by Malacissations: But this is dillgently to be noted; That by no means, we 〈◊〉 Alimentation from 〈◊〉, with Malacissation: For the Intention of Malacissation, is not to nourish the Parts; But only to make them more fit to be nourished.    

Canon XXVI.  
MAlacissation is wrought, by Consubstantials; By Imprinters; 3 And by Closers up.  

The Explication.  
THe Reason is manifest; For that Consubstantials do properly supple the Body; 〈◊〉 do carry in; Closers up do retain, and bridle the Perspiration, which is a Motion opposite to Malacissation. And therefore, (as we described in the Ninth Operation,) Malacissation cannot well be done at once; But in a Course or Order. First, by Excluding the Liquor, by Thickners; For an Outward, and gross Infusion, doth not well compact the Body; That which entereth, must be Subtle, and a Kind of Vapour. Secondly, by Intenerating, by the Consent of Cousubstantials: For Bodies, upon the touch of those Things, which have good agreement with them, open themselves, and relax their Pores. Thirdly, Imprinters are Convoys, and insi nuate into the Parts, the Consubstantials; And the Mixture of Gentle Astringents, doth somewhat restrain the Perspiration. But then, in the 〈◊〉 place, follows that 〈◊〉 Astriction, and Closure up of the Body, by 〈◊〉; And then afterward, by 〈◊〉; Until the Supple be 〈◊〉 into solid; As we said in the proper place.    

Canon XXVII.  
FRequent Renovation of the Parts Reparable, watereth and reneweth the less Reparable also.  

The Explication.  
WE said in the Preface to this History; That the Way of Death, was this; That the Parts Reparable, died in the Fellowship of the Parts less Reparable; So that in the Reparation of these same less Reparable Parts, all our Forces would be employed. And therefore, being admonished by Aristotle's Observation, touching Plants; Namely; That the putting forth of new Shoots and Branches, refresheth the Body of the Tree, in the Passage; We conceive, the like Reason might be; If the Flesh and blood, in the Body of Man, were often renewed; That thereby, the Bones themselves, and Membranes, and other Parts, which in their own Nature, are Less Reparable; Partly by the cheerful Passage of the juyees; Partly by that new Clouthing of the young Flesh and Blood; Might be Watered and Renewed.    

Canon XXVIII.  
REfrigeration, or Cooling of the Body, which passeth some other ways, then by the Stomach, is useful for Long Life.  

The Explication.  
THe Reason is at hand; For seeing a Refrigeration, not Temperate, but Powerful, (especially of the Blood,) is above all Things, necessary to long Life; This can, by no means, be effected from within, as much as is requisite, without the Destruction of the Stomach and Bowels.    

Canon XXIX.  
THat Intermixing, or Entangling; That as well Consumption, as Reparation, are the works of Heat, is the greatest Obstacle to long Life.  

The Explication.  
ALmost all great works are destroyed, by the Natures of Things, Intermixed; when as that, which helpeth in one respect, hurteth in another: Therefore Men must proceed herein, by a sound Judgement, and a discreet Practice: For our Part, we have done so, as far as the matter will bear, and our Memory serveth us; By Separating, Benign Heats, from Hurtful; And the Remedies, which tend to both.    

Canon XXX.  
CUring of Diseases is effected by Temporary Medicines; But Lengthening of Life requireth Observation of Diets.  

The Explication.  
THose things, which come by Accident, as soon as the Causes are removed, cease again; But the Continued Course of Nature, like a Running River, requires a continual Rowing, and Sailing against the Stream. Therefore, we must work regularly, by Diets. Now Diets are of two Kinds; Set Diets, which are to be observed at certain times; And Familiar Diet, which is to be admitted into our Daily Repast: But the Set Diets are the more potent: That is; A Course of Medicines, for a time: For those Things, which are of so great Virtue, that they are able to turn Nature back again; Are, for the most part, more strong, and more speedily Altering, than those, which may, without danger, be received into a Continual use. Now in the Remedies, set down in our Intentions; You shall find only three Set Diets: The Opiate Diet; The Diet Malacissant, or Suppling; And the Diet Emaciant, and Renewing. But amongst those, which we Prescribed for Familiar Diet, and to be used daily, the most efficacious are these that follow: Which also come not far Short of the Virtue of Set Diets. Nitre, and the Subordinates' to Nitre; The Regiment of the Affections, and Course of our Life; 〈◊〉 which pass not by the Stomach; Drinks Roscidating, or Eng ndring Oily juices; Besprinkling of the Blood with some Firmer Matter, as Pearls; certain Woods; Competent Unctions, to keep out the Air, and to keep in the Spirit; Heaters from without, during the Assimilation after Sleep; Avoiding of Those Things, which Inflame the Spirit, and put it into an Eager Heat, as Wine, and Spices: Lastly, a Moderate and Seasonable use of those Things, which endue the Spirits with a Robust Heat; As Saffron, Cresses, Garlic, Elecampane, and Compound Opiates.    

Canon XXXI.  
THe Living Spirit is instantly extinguished, if it be deprived either of Motion; or of Refrigeration; Or of Aliment.  

The Explication.  
NAmely, these are those three, which before we called the Porches of Death; And they are the Proper and Immediate Passions of the Spirit. For all the Organs of the principal parts, serve hereunto; That these three Offices be performed; and again, all destruction of the Organs, which is Deadly, brings the Matter to this point, that one or more of these three fail. Therefore, all other Things are the diverse Ways to Death, but they end in these three. Now the Whole Fabric of the Parts, is the Organ of the Spirit; As the Spirit is the 〈◊〉 of the Reasonable Soul; which is Incorporeous and Divine.    

Canon XXXII.  
FLame is a Momentany Substance; Air a Fixed; The Living Spirit, in Creatures, is of a Middle Nature.  

The Explication.  
THis Matter stands in need both of an higher Indagation, and of a longer Explication, than is pertinent to the present Inquisition. Mean while, we must know this; That Flame is almost every Moment generated and extinguished; so that it is continued only by succession: 〈◊〉 Aire is a Fixed Body, and is not Dissolved; For though Air begets new Air, out of watery Moisture, yet notwithstanding the old Air still remains; whence cometh that Super-Oneration of the Air, where of we have spoken, in the Title, De Vent is: But Spirit is participant of both Natures; both of Flame and Air; Even as the Nourishments thereof are; Aswell Oil, which is Homogeneous to Flame; As Water, which is Homogeneous to Air: For the Spirit is not 〈◊〉, either of Oily alone, or of Watery alone, but of both together; And though Aire doth not agree well with Flame, nor Oil with Water; yet in a mixed Body they agree well enough. Also, the Spirit hath from the Air, his Easy and Delicate Impressions, and yielding; And from the Flame, his Noble and Potent Motions and Activities. In like manner, the Duration of Spirit, is a Mixed Thing; Being neither so Momentany, as that of Flame; Nor so Fixed, as that of Air. And so much the rather it followeth not the Condition of Flame; For that Flame itself is extinguished by Accident; Namely, by Contraries, and Enemies environing it; But Spirit is not subject to the like Conditions and Necessities. Now the Spirit is repaired, from the Lively and Floride Blood of the small Arteries, which are inserted into the Brain; But this Reparation is done by a peculiar Manner, of which we speak not now.  
FINIS.