The cure of old age and preservation of youth by Roger Bacon... ; translated out of Latin, with annotations and an account of his life and writings / by Richard Browne. Also, a physical account of the tree of life / by Edw. Madeira Arrais ; translated likewise out of Latin by the same hand.

THE CURE OF Old Age, &c.

CHAP. I. Of the Causes of Old Age.

AS the ^a World waxeth old, ^b Men grow old with it: not by reason of the Age of the World, but be∣cause of the great Increase of li∣ving Creatures, which infect the very Air, that every way encompasseth us, and

Through our ^c Negligence in ordering our Lives, and

That great ^d Ignorance of the Properties which are in things conducing to Health, which might help a disordered way of Li∣ving, and might supply the defect of due Government.

From these three things, namely, Infection Negligence and Ignorance, the Natural Heat, after the time of Manhood is past, begins to diminish, and its Diminution and Intempe∣rature doth more and more hasten on. Whence, the Heat by little and little decrea∣sing, the Accidents of Old Age come on, which Accidents in the very Flower of Age may be taken away; and after that time may be retarded; as also may that ••wift Course, which hurries a Man from Man∣hood to Age, from Age to Old Age, from Old Age to the broken strength of decrepit Age, be restrained.

For the Circle of a Man's Age grows more in one day after Age to Old Age, than in three days after Youth to Age; and is sooner turned from Old Age to de∣crepit Age, than from Age to Old Age.

Which Weakness and Intemperature of Heat, is caused two ways: by the Decay of Natural Moisture, and

By the Increase of Extraneous Moisture.

For the Heat exists in the Native Moi∣sture, and is extinguished by external and strange moistness, which flows from weak∣ness of Digestion, as Avicenna in his first Book, in his Chapter Of Complexions, af∣firms.

Now the Causes of the dissolution of the Internal Moisture, and of the External's abounding, whence the Innate Heat grows cool, are many, as I shall here show.

First of all, the Dissolution of the Natu∣ral happens from two Causes:

• One whereof is the circumambient Air, which dries up the Matter: And the In∣nate Heat, which is inward, very much helps towards the same: For it is the Cause of extinguishing it self, by reason it con∣sumes the matter, wherein it subsists; as the Flame of a Lamp is extinguished, when the Oyl, exhausted by the Heat, is spent.
• The second Cause is the toil proceeding from the Motions of Body and Mind, which otherwise are necessary in Life. To these accrue Weakness and Defect of Nature, which easily sinks under so great Evils, (as Avicenna witnesseth in his first Book Of Complexions of Ages) not resisting those im∣perfections that invade it. Now

The Motions of the Mind are called A∣nimal, when the Soul especially is exer∣cised:

The Motions of the Body are, when our Bodies are tossed and stirred of neces∣sary Causes ill proportioned.

External Moisture increaseth two ways; either from

• ...

• The use of Meat and other things that breed an unnatural and strange Moisture, especially Phlegmatick, whereof I shall dis∣course hereafter; or from
• Bad Concoction, whence a feculent and putrid Humour, differing from the nature of the Body, is propagated.

For Digestion is the Root of the Gene∣ration of unnatural and natural Moisture, which when it is good breeds good Moi∣sture, when bad a bad one, as Avicenna saith in his fourth Canon of his Chapter Of things which hinder grey Hairs. For from whole∣some Food, ill digested, an evil Humour doth flow; and of poysonous Meats, and such as naturally breed a bad Humour, i•• well digested, sometime comes a good one.

But it is to be observed, that not only Phlegm is called an extraneous Humour, but whatever other Humour is putrid. Yet Phlegm is worse than the other external Humours; in that it helps to extinguish the Innate Heat two ways, either

• By choaking it; or
• By Cold resisting its Power and Quality; so Rasy in his Chapter Of the benefits of Purging.

Which Phlegm proceeds from faults in Meats, negligence of Diet, and intempe∣rature

of Body; so that this sort of ex∣ternal Moisture increasing, and the Native Moisture being either changed in Qualities, or decayed in Quantity, Man grows old, ei∣ther

• In the accustomed course of Nature by little and little and successively; when after the time of Manhood, that is, after forty or at most fifty Years the Natural Heat be∣gins to diminish: Or
• Through evil Thoughts and anxious Care of Mind, wherewith sometimes Men are hurt. For Sickness and such like evil Accidents dissolve and dry up the Natural Moisture, which is the Fewel of Heat: and that being hurt, the force and edge of the Heat is made dull. The Heat being cooled, the Digestive Vertue is weakned; and this not performing its Office, the crude and inconcocted Meat putrefies on the Stomach. Whereupon the external and remote parts of the Body being depri∣ved of their Nourishment, do languish, wither and dye, because they are not nou∣rished. So Isaac in his Book Of Fevers in the Chapter Of the Consumption doth teach.

But it may be queried, What this Moi∣sture is, and in what place it is seated, whereby the Natural Heat is nourished, and

which is its Fewel? Some say, that it is in the Hollow of the ^e Heart, and in the Veins and Arteries thereof, as Isaac in his Book Of Fevers, in the Chapter Of the Hectick. But there are Moistures of divers kinds in the Members which are prepared for Nourish∣ing, and to moisten the Joints. Of which Humours may be that is one which is in the Veins, and that another which like Dew is reposed on the Members, as Avicenna saith in his fourth Book in the Chapter Of the Hectick. Whence perhaps the Wise do understand, that all these Moistures are Fewel to the Native Heat; But especially that which is in the Heart and its Veins and Arteries, which is restored, when from Meats and Drinks good Juices are supplyled; and is made more excellent by outward Medi∣cines, such as Anointings and Bathings.

NOTES on CHAP. I.

^a This Year 1682. with the Astrologers is celebrated the Climacterick grand Conjunction of the highest Planets. And Divines after St. Peter's Chronology do reckon that the Sab∣batical Millenary is not far off; nor without great reason. For if Moral Symptoms, such

as Nation's rising against Nation, Divisions in Families and between Friends, do por∣tend the last days, we must conclude the World in its testy old Age, and that that day, the Angels in Heaven, no nor the Son of Man himself, knew not of, is coming on.

^b The Lives of the Patriarchs before the Flood were almost a thousand Years. Near the Flood men lived but about Ten pro Cent. to what they did before. And David in his time allowed, a strong Man might make a shift to creep to fourscore. Yet I concur with the Author, that in those Scripture-Instances, as also in our own Case not so much the decay of Vniversal Nature, as the good Pleasure of her God is seen in permitting Men, for the Reasons assigned by the Author, to be cut short in their lives.

^c This Negligence is most perceived in our Diet: for it is impossible good Blood or Hu∣mours should be bred, when we heap Dish up∣on Dish, Sauce upon Sauce, Fruit upon Fruit, Raw upon Roast, Roast upon Raw, Bak'd upon Boil'd, Boil'd upon Bak'd, Sowre upon Sweet, and Soft upon Hard. Horace l. 2. Satyr. 2. in the Roman Luxury lasheth this fault in all others.

—nam variae res Ut noceant homini, credas, memor illius escae,

Quae simplex olim tibi sederit, at simul assis Miscueris elixa, simul conchylia turdis, Dulcia se in bilem vertent, stomachó{que} tumul••tum Lenta feret pituita. Vides ut pallidus omnis Coenâ desurgit dubiâ? quin corpus onustum Hesternis vitiis animum quo{que} praegravat unà, Atque affigit humo divinae particulam aurae.

—For you know, Much harm to us from various Meats doth flow. Think on that only Dish, which was your Fare, How blith and healthy after it you were: But when men fell to mingling Roast and Boil'd, And Fish and Fowl together, Health was spoil'd. The Sweet Meats turn'd to Choler & tough Phlegm Bred a disturbance in the Maws of them: Observe, how pale and sick a Man doth rise From Board, confounded with varieties? Nay, when the Body's overcharg'd, the Mind Is also in the Discomposure join'd, And on the ground inhumanely does roul That part of Heavenly Breath, the precious Soul.

^d We that believe the Holy Scriptures know, that God first planted all Plants, and made all Living Creatures: For before Man was made, all Plants, Shrubs and Trees sprung out of the Earth, endowed with their genu∣ine Vertues and Faculties, every way com∣pleat by the sole power of God's Word. Which things when God had brought to the first Man Adam, to see what he would call them; Adam out of that unspeakable Wisdom and

Knowledge in the Nature of things, which God had given him, gave them Names, and whatsoever Adam called every thing, that was the Name thereof. Now God that made the Properties of things, invented them, and communicated of his own knowledge to his Image, Man. And notwithstanding that by Man's transgressing God's Command, he lost his Original Righteousness, and impaired his Wisdom; yet it is evident he retained the knowledge of the Vertues of things. For o∣therwise how could he in the sweat of his face eat his Bread, if he knew not what to make it of? And whereas God allotted him the Herb of the Field for his Food, he must of necessity know the Vertues of Herbs, else he might for his repast eat his mortal bane. So with the Knowledge of his Evil he had this Good left him.

But with his Posterity it fared worse. Their Infant-Knowledge only aped their Fa∣thers, and had no connate Idea's of the Ver∣tues of things: But took all upon the Word of Tradition or some Empirical Experiment. And since we cannot derive the Pedigree of our Knowledge so high as Solomon (whose Inspired Herbal, could it be found, might be a good Succedaneum to Adam's Onomasti∣con) we find our selves very far from read∣ing

it on Seth's Pillars: Only with astonished Ignorance we may see its Epitaph in Confusion on the Plains of Shinar. For we are more wise in Tongues than Things, and are a sort of Philologick Philosophers, whose Know∣ledge is Various Readings. And so no wonder if our skill fail us.

^e Roger Bacon in his Perspectives, Dist. 1. Cap. 5. speaks thus. But that all doubting may be removed, it ought to be considered that the Sensitive Soul hath a double Instrument, or Subject: One is Radical and Fontal, and this is the Heart, according to Aristotle and Avicenna in his Book Of the Soul. Ano∣ther is that which is first changed by the Spe∣cies of Sensibles, and wherein the Operations of the Senses are more manifested and distin∣guished; and this is the Brain. For when the Head is hurt, there happens a manifest Hurt of the Sensitive Powers; and the Hurt of the Head is more manifest to us than that of the Heart, and therefore according to the more manifest Consideration we shall place the Sensitive Powers in the Head: And this is the Opinion of Physicians, not considering that the Fontal Original of the Powers is from the Heart. But Avicenna in his first Book Of the Art of Physick saith, that al∣though to Sense the Opinion of Physicians be

more manifest: Yet the Opinion of the Phi∣losopher is truer; for all the Nerves, and Veins, and Powers of the Soul arise first and princi∣pally from the Heart, as Aristotle in his Twelf••h Book Of Animals demonstrates, and Avicenna in his Third Of Animals doth shew.

CHAP. II. Of Remedies against the Causes of Old Age.

HItherto we have discoursed of the Causes of Old Age: Now we must speak of the Remedies which hinder them, and after what manner they may be hin∣dred.

Wise Physicians have laid down two ways of opposing these Causes:

One is the Ordering of a man's way of li∣ving:

The other is the Knowledge of those Pro∣perties, that are in certain things, which the Ancients have kept secret.

Avicenna teacheth the Ordering of Life, who laying down, as it were, the Art of Guarding Old Age, ordereth that all Pu∣trefaction be carefully kept off, and that

the Native Moisture be diligently preser∣ved from Dissolution and Change, name∣ly, that as great a share of Moisture may be added by Nutrition, as is spent by the flame of Heat and other Ways. Now this care ought to be used in the time of Manhood, that is, about the fortieth Year of a man's Age, when the beauty of a man is at the height.

These Ways of repelling the Causes of Old Age do something differ one from ano∣ther.

For one is the Beginning, the other the End: One begins, the other makes up the Defect thereof; but each brings great assi∣stance to the turning away of these Evils. By one Way alone the Doctrine of the An∣tients will not be completed: By the Know∣ledge of each both our Endeavours and theirs may be perfected.

The Doctrine of soberly ordering ones Life teacheth how to oppose, drive away and restrain the Causes of Old Age.

And this it doth by proportioning the ^a Six Causes, distinct in kind, which are reckoned necessary to fence, preserve and keep the Body; which things, when they are observed and taken in Quantity and Quality, as they ought, and as the Rules

of Physicians perswade, do become the true Causes of Health and Strength: But when they are made use of by any man without Regard had to Quality and Quantity, they cause Sickness, as may be gathered from Galen's Regiment with Haly's Exposition, where he treats Of the Regiment of Health.

But exactly to find out the true Propor∣tion of these Causes, and the true Degree of that Proportion, is very hardly, or not at all to be done, but that there will be some Defect or Excess therein. Thus the Sages have prescribed more to be done, than can be well put in practice. For the Un∣derstanding is more subtle in Operation, so that the true proportioning of these Cau∣ses seems impossible, unless in Bodies of a better Nature, such as now are rarely found.

But Medicines obscurely laid down by the Antients, and as it were concealed, whereof Dioscorides speaks, do make up these Defects and Proportions. For who can avoid the Air infected with putrid Va∣pours carried about with the force of the Winds? Who will measure out Meat and Drink? Who can weigh in a sure Scale or Degree Sleep and Watching, Motion

and Rest, and things that vanish in a mo∣ment, and the Accidents of the Mind, so that they shall neither exceed nor fall short? Therefore it was necessary that the Antients should make use of Medicines, which might in some measure preserve the Body from Alteration, and defend the Health of Man oft-times hurt and afflicted with these things and Causes, lest the Body utterly eaten up of Diseases should fall to ruine.

Now for the benefit of your ^b Excellen∣cy I have gathered some things out of the Books of the Antients, whose Vertue and Use may avert those Inconveniences, this Defect and Weakness; may defend the Temper of the Innate Moisture; may hin∣der the Increase and Flux of Extraneous Moisture; and may bring to pass (which usually otherwise happeneth) that the Heat of Man be not so soon debilitated.

But the Use of these things and Medi∣cines is of no use, nor any thing avails them that neglect the Doctrine of the Regiment of Life. For how can it be, that he who either is ignorant or negligent of Diet, should ever be cured by any pains of the Physician, or by any Virtue in Physick? Wherefore the Physicians and Wise men of

old time were of opinion, That Diet with∣out Physick sometimes did good, but that Physick without due order of Diet never made a man one jot the better.

Thence it is reckoned more necessary that those rather should be treated of which cannot be known unless of the Wise, and those too of a quick Understanding, and such as study hard, and take a great deal of pains; than those things which are easily known, even as a man reads them.

As for my own part, being hindred part∣ly by the Charge, partly by Impatience, and partly by the Rumours of the Vulgar, I was not willing to make Experiment of all things, which may easily be tryed by others; but have resolved to express those things in obscure and difficult terms, which I judge requisite to the Conservation of Health, lest they should fall into the hands of the unfaithful.

One of which things lies hid in the ^c Bow∣els of the Earth:

Another in the ^d Sea:

The Third ^e creeps upon the Earth:

The Fourth lives in the ^f Air:

The Fifth is ^g likened to the Medicine which comes out of the Mine of the No∣ble Animal.

The Sixth comes out of the ^h long-liv'd Animal.

The Seventh is that whose Mine is the ⁱ Plant of India.

I have resolved to mention these things obscurely, imitating the Precept of the Prince of Philosophers to Alexander, who said that He is a Transgressor of the Divine Law, who discovers the hidden Secrets of Nature and the Properties of things: Be∣cause some men desire as much as in them lies to overthrow the Divine Law by those Properties that God has placed in Animals, Plants and Stones.

But some of these things stand in need of Preparation: Others of a careful Choice.

Of Preparation, lest with the healthful part Poyson be swallowed down:

Of Choice, lest among the best those things that are worse be given, and those that are more hurtful be taken.

For in whatsoever thing the most High GOD hath put an admirable Vertue and Property, therein he hath also placed an Hurt, to be as it were the Guard of the thing it self. For as he would not have his Secrets known of all, lest Men should con∣temn them; so he would not have all Men be Adepti, lest they should abuse their

Power. As is manifest in the Serpent, Hel∣lebore and Gold. From which no man can fetch any noble or sublime Operation, un∣less he be wise, skilful, and have of a long time experienced them.

Besides, wheresoever GOD hath placed such as unspeakable Vertue, he hath added a certain Similitude, that every Man, who is of a clear and vivacious Wit and Under∣standing, may conceive its Operation.

For most things act what they are said to act, either by their Form, or their Matter, or their Essence, or their Heat, by their Durability and long Keeping, or by Cor∣••uption.

For that preserves another thing which is long preserved it self, and that corrupts a∣nother thing which is quickly corrupted it self, and it acts that thing, according to whose Similitude it is denominated, or like as it is formed: And this is a Secret which our ^l First Parents wholly kept secret, and to these our very times still remains se∣cret.

But we must ^m observe, that in some of the aforesaid things and Medicines the Virtue may be separated from its Body; as in all Medicines made of Plants and Ani∣mals.

From some it cannot be separated, as from all those things that are of a thick Substance, as Metals; and what things so∣ever are of the kind of Stones, as Coral, Jacinths, and the like. And these are to be subtilly powdered in the last degree; and this properly agrees with our Intent, that i•• may come to its proper end of Elongation•• as Avicenna saith in his second Canon O•• the judgment of Medicines that are out••wardly applyed.

But this Powdering cannot be made in Metals, except by Burning. Which Avi∣cenna affirms in his Chapter Of the Lepros•• concerning the Preparation of Gold an•• Silver; and in his fifth Canon, where Con∣sectio Hyacinthi is shewn.

But certain other Men have given Rule•• how to dissolve Medicines of thick Sub∣stance, as Aristotle saith, according to Isa•••• in his Degrees, in his Canon Of Perl, speak∣ing thus:

I have seen certain Men dissolv•• Perl, with the Juice and Liquor where•••• Morphews being washed, were fully o••∣red and made whole.

But in Medicines which are mixt to the•• Plants and Animals, a Separation of th•• Virtue from the Body it self may be made•• And their Virtue and Matter will opera••••

stronger and better alone, than joyned with their Body.

Because the Natural Heat is tired, whilst it separates and severs the Virtue of the thing from the Body which is hard and earthy: And it being tired, the Virtue will with greater Difficulty be carried to the In∣struments of the Senses, so as it may be able to refresh them, and destroy the superflu∣ous Moisture, and penetrate to the Mem∣bers of the fourth Concoction, that it may strengthen the digestive Power of the Flesh and Skin.

From the Weakness whereof certain Ac∣••idents of Old Age do proceed; as is ma∣nifest in the Morphew: because that the Natural Heat of our Body is not always so sufficiently powerful in all Medicines, as to separate the Virtue from its Terrestrial Body.

But when the Vertue alone is given without the Body, the Natural Heat is not tired, nor is the Virtue of the Medicine by frequent Digestion destroyed in its journey, as it were, while it is carried to the Similar Parts and the Instruments of the Senses: and so the Virtue of the thing will compleat its Operation, while it does not tire the Na∣tural Heat.

And Galen agrees with this, as Isaac te∣stifies in his Canon Of the Leprosie, saying,

I never saw a man so infected cured, but one that drank of Wine, wherein a Viper had fallen.

And Iohannes Damascenus in his Apho∣risms:

Therefore it was necessary for the purging of the Humours driven down, that the Medicine according to the skill and pleasure of the Physician should be turned into the Likeness of Meat.

Another hath said,

That that Physick which should pass to the third Digestion, should be greedily received, according to some, with a thing of easie Assimila∣tion, such as Milk and the Broth of a Pullet.

NOTES on CHAP. II.

^a These six Causes are called by Physicians Sex Non-naturalia. They are, 1. The Air, 2. Meat and Drink. 3. Motion and Rest. 4. Sleep and Watching. 5. Excretion and Retention. 6. The Passions of the Mind.

^b The Learned are of opinion, that this Book was written by our ingenious Author to Pope Nicolas the Fourth, to atone his enra∣ged

and angry Mind. For this Pope kept him in Prison some Years.

^c Gold.

^d Coral.

^e The Viper.

^f Rosemary.

^g See the twelfth Chapter.

^h The Bone of a Stags Heart.

ⁱ Lignum Aloes.

^k Here our incomparably learned Author, whether he gives greater encouragement to true Physicians and Chymists, or Discourage∣ment to Mountebanks and ignorant knavish Chymicasters, is hard to conclude. For who greater Violaters of the Divine Law, and more Enemies to Mankind, than cheating Cut∣throats, that by their pretended Secrets and their Vniversal Remedies bring an Epidemick Calamity on the deluded Multitude? Or whose Wit and Parts more useful than his, that can with the Great Mithridates make the strongest Antidote out of the rankest Poyson; or with our Author get that Wisdom, in whose lest hand are Riches, and in her right hand length of Days?

^l Our First Father Adam in the state of Innocence had the absolute knowledge of things natural, and gave to every thing its proper Name expressing its inward Nature: But

this natural Magick of knowing the Vertue by the Signature, is by our Author lamented as from the beginning to his Time behind the Curtain. Yet it hath been cultivated by some since, so that by comparing the Vses of most Sim∣ples with their Physiognomick Lineaments, you would conclude God and Nature had de∣signed these for Tokens of their Specifick Vir∣tues, and admirable Vses. And the Earth is such a Store-house, that were but the Vertues of all its Stores known, nothing would be impossible to the Intelligent.

^m Here is a Pharmaceutice Rationalis so well grounded both as to the Preparatory and Administrative part, that it may deserve the Consideration of all Sons of Art, and defie the Apprehension of all Block-headed Quacks.

CHAP. III. Of the Accidents of Old Age and the Causes of them, and the Signs of Hurt in the Senses, Imagination, Reason and Me∣mory.

THE Accidents of Age and Old Age are, Grey Hairs, Paleness, Wrinkles of the Skin, Weakness of Faculties and of

natural Strength, Diminution of Blood and Spi∣rits, Bleareyedness, abundance of rotten Phlegm, filthy Spitting, Shortness of Breath, Anger, Want of Sleep, an unquiet Mind, Hurt of the Instruments, that is, of those, wherein the Animal Vertue does operate. Now of all these let us see from what causes each Acci∣dent derives its Original.

And in the first place discoursing of Grey Hairs we shall take notice of this, namely, that some of these Accidents happen even to Young Men before the time of Manhood, and then they are not called the Accidents of Age, but Infirmities.

The Accidents of Age begin in some at the time of Manhood:

In others at the time of Age, according to the Power of the Native Moisture, and the Government of every Wise Man:

And in some they use not to come till ve∣ry Old Age.

The Principal Cause of all these is Weak∣ness of the Innate Heat, which is caused two ways, as was said before.

Greyness ariseth from putrid Phlegm co∣ming out of the Regions of the Brain and Stomach, as Isaac saith; and not from Phlegm alone, but it proceeds from any o∣ther putrid Humour whatever, as Avicen∣na

saith in his Chapter Of the Complexions of Ages.

Now this putrid Humour is generated many ways:

Sometimes by eating of certain things that breed a putrefying Humour, which is the Cause of Old Age, as hereafter will ap∣pear.

Sometimes from the Weakness of Natu∣ral Heat, which rules in the Body, and from Abundance of Cold, as Aristotle saith. For the Implanted Heat being dulled di∣gests not Food, as it used; Whereupon a Watry Humor a little warmed with strange Heat abounds, and causes this Greyness, as Haly saith in Galen's Regiment, where he treats of the Regiment of Old Age.

Sometimes from too great Access of ex∣ternal Heat. For in his eleventh Chapter of his History of Animals the Philosopher there saith, that Hairs that are covered are sooner grey than those that are seldome co∣vered. For the Covering keeps off the Wind, and the Wind hinders Putrefaction.

Sometimes Greyness, and Putrefaction of the Humours arises from the Infirmity of the Skin: As in the Morphew, when through the Weakness of that Member, the Nou∣rishment is not concocted.

For there is in every Member a Digestive Power and Heat, which the Soul useth as an Instrument in performing its Operations.

Hence it is that an evil Constitution hap∣pens in some of the external Parts, when the inward Parts are not hurt, and do per∣form aright the Offices of Nature.

But it is to be observed, that the Hairs of the Temples wax grey sooner, and those of the hind parts later: Because in the fore part there is much Moisture, therefore it sooner putrefies. And when this happens in the Hairs, after it is once come, it will hard∣ly be removed; but it is a thing less difficult to put a stop to it before it come.

But it often falls out, that many men la∣bouring under some Infirmity, have their Hairs wax grey; in whom, after they have recovered their Health, the Hairs return to their former Disposition.

Here the cause is, the Weakness of Na∣tural Heat in concocting the Nourishment in the external parts; and when Strength and Health return, the Hair grows black.

But Avicenna saith in his fourth Canon Of the Disposition of those that are recover∣ing their Health, that therefore the Hairs wax white, because they are deprived of their Nourishment, by reason the Innate

Moisture goes out and is dispers'd, which whilst it abides within causeth the blackness of the Hair; as is manifest in Corn, which is dryed, and grows white by ripening: af∣terwards when it is wet with Dew, its Greenness returns.

Besides, there is in every Member a na∣tural Power residing, which according to its Complexion turns the Nutriment into the Likeness of that Member, and differs from that Power, which turns the Nutri∣ment into the Likeness of another Member, and from this Diversity a Weakness in the Skin proceeds, as Avicenna saith in his first Canon Of Natural Powers. But when the Vertue of the Member is weak, it infects and corrupts the nature and wholesome Juice of the Aliment that flows thither. Which being corrupted, all things that pe∣netrate into that Member, are depraved•• Like as a good Constitution doth alter e∣ven bad and unwholesome Food, so that it becomes good, apt and convenient for nou∣rishing Nature.

Galen reports, according to Avicenna in his first Canon Of the Morphew, that there is a certain ^a Tree, which at its first growth is deadly and poysonous: yet it may be changed so as without any danger it may be∣come

wholesome Food. And this is done by the planting of it. As there is a Tree in Persia poysonous, and whose Fruit is hurtful; but being removed into Egypt, and planted there, its Fruit is safely eaten; and being brought back again into Persia, it obtains its former poysonous Quality.

For this Cause Medicines were invented that might be applyed to the outward Parts, as Bathings and Anointings. For such Me∣dicaments are more useful to remove Disea∣ses which arise from the Hurt of the fourth Digestion, than inward ones: Because the Vertue of Medicines taken inwardly is rendred so dull and weak of the first and second Digestion, that when it arrives at the fourth degree of Digestion, it is so bro∣ken, that it cannot at all profit, as Avicenna saith in his Canon Of Weariness and Old Age. And so Anointings do strengthen the Ver∣tue of the fourth Digestion.

Which I think to be most true, by rea∣son outward Medicaments are nearer the Places affected; especially if the Humour be purged, or do not offend in the inner Parts.

But if the Humour aforesaid offend, first of all the Body must be absolutely purged of it.

Then the Skin must be made cleaner by a long Effusion and Provocation of plenti∣ful Sweat. And

Thirdly, The Virtue in that Member, which is ill affected, must be refreshed: Be∣cause if the Medicine avail not something toward the strengthning the Vertue of the Part, the Humour will abound again and prevail the more: And that especially, when Melancholy Humours bring the Hurt.

But some have said, that fully to drive a∣way these Humours, the Vertue of Laxa∣tives, without their Body, is sufficient. For the Power of Laxatives operates more when freed from the Lump of Body than joyned with it; and this is that which A∣vicenna saith in his first Canon in the Chap∣ter Of the Disposition of Purging Medicines.

Then we must apply such Medicines out∣wardly, whose property it is, to temper the Essence of the Member and its Consti∣tution; and to hinder that the scattered Reliques of the superfluous Humour be not received of that Member, as Terra Sigilla∣ta, Bole Armenick, and such things use to do, either through some Operation that is in them, or for the Similitude and Equali∣ty of Complexion, for that it cools what is too Hot, and heats what is too Cold.

Which Galen thinks very likely in the Oyl of Roses, as Avicenna saith in his first Ca∣non Of the Operation of particular Medi∣cines.

This Accident, I say, of Greyness ren∣ders a Man more deformed, and is more ap∣parent than any other in the Body.

I have studiously searched its Cause and Original. And wise Physicians have laid down the Cause and Remedy of these Ac∣cidents in their Treatise of Preserving Beau∣ty: For at the Approach of these ^b Defor∣mity is caused, and through their Delay in the time of Manhood is a Man's Come∣liness. For this Age by Avicenna is called the Age of Beauty.

NOTES on CHAP. III.

^a Of this Tree Dioscorides speaks in his first Book, Chap. 147. in these words. The Peach Tree is a Tree in Egypt, bearing Fruit fit for Food, good for the Stomach: Wherein Spiders called Cranocolapta are found, especially in Thebais. The dry Leaves reduced to Powder, and applyed, stop Eruptions of Blood. Some have de∣clared that this Tree is destructive in Persia,

and being translated into Egypt, it changes its Nature; and is made use of for Food.

^b Theophrastus in his Character of Flat∣tery hath these Words, What a Reverend Grey Beard you have got? And yet You, if any Man, considering your Years, have your Hair black. And to be long in growing grey was ever accounted an Argument of a lusty and vivid Old Age. Therefore effeminate Men were as careful to hide their Grey Hairs, as Women their Wrinkles; as Plautus and Martial do testifie.

CHAP. IV. Of the Wrinkles of the Skin, Paleness, rot∣ten Phlegm, Bleareyedness, Shortness of Breath, and other things, which especially have relation to the Body.

WE have already spoken of the Cau∣ses of one Accident, namely, Grey∣ness, now we must treat of the Wrinkles of the Skin, Paleness and other things, which especially have relation to the Body.

These Evils betide Men sometimes before the stated Time, sometimes at their due season.

Wrinkles of the Skin are contracted either from the Flesh extenuated, whence there remains a loosning of the Skin; Or

From the Want of Flesh, and hence comes the shriveling of it. And Aristotle saith in the end of his fifth Book Of Ani∣mals, that this comes through the Putrefa∣ction of the Humour. For he saith, that Wrinkling which befalls Bodies is unlike to Slickness: because if the Vapour be con∣crete, thence is caused Slickness, and it pu∣trefies not, nor do Wrinkles arise.

This Accident often happens to them that are as it were burnt up in the Fire, and do handle things belonging to the Forge, as is evident in the Smiths Trade: For the Use of these things dries exceedingly, and makes the Face pale, and full of Wrinkles. There∣fore those Dames that are over-careful of their Beauty, use to turn away their Face from the Fire. But those things which re∣move the Wrinkling of the Skin you shall find hereafter in that Chapter, wherein the things are declared, which use to render the Skin delicate for Youthful Beauty, Cleanness, and Redness.

Paleness also according to some is a Com∣panion of Old Age, which falls out in Young Men from superfluous and redounding

Phlegm; in old Men from want and dimi∣nution of Blood and Spirits, or from Infecti∣on of the Blood.

Diminution of the Blood and Spirits is from the Diminution of the Natural Moi∣sture; because the Root, and as it were the Fountain of it, is in the Blood, principally in that of the Heart, and secondarily in that which passeth through the Veins and Mem∣bers: The Blood being diminished, the Spi∣rits are diminished also, which abide in the Blood as in their Subject. And Blood is re∣stored by those things, which refresh the in∣nate Moisture; and the Blood being aug∣mented, the Spirits are made more lively.

Plenty of rotten Phlegm, filthy Spitting, and Bleareyedness are Accidents of Age, which happen from an unnatural Moisture; and especially Phlegmatick: And that Moi∣sture flowes sometimes from the Super∣fluity of the fourth Digestion, and is cured by things purging, consuming and drying up Phlegm, as we shall hereafter teach.

Those things especially help Bleareyedness, which swim in the Sea, and which live in the Air.

Those things are a Cure for filthy Spitting, which purge and open the Breast, as Diaï∣rews and Diaprassium. Purging of Phlegm

from the Head and Stomach conduces very much towards the cleansing of ropy Phlegm; although in Young and growing persons these things happen sometimes from the su∣perfluity of the Blood.

Insomneity, if I may so speak, Short∣ness of Breath, Anger, Disquiet of Mind, are Accidents of Age: among which

• ...

  Weakness of Breathing happens through the Straitness and Coarctation of the Passa∣ges of the Lungs, which is caused either by too much Dryness, or excessive Moisture.

  But we must remedy this Evil or Acci∣dent by the help of those Medicines, that the Wise have ordered to be taken, in their Treatise of Diseases which befal the In∣struments of Breathing. For Avicenna in the same Treatise affirms, that Saffron hath a Property to open and refresh the Instru∣ments of Breathing.

• Want of Sleep, Disquiet of Mind and An∣ger befal Old Men and the Decrepit; and sometimes Young Men, from Melancholick Fumes ascending to the Brain, as also hin∣dring the Organs of the Senses. And therefore in their Books of Regiment it is ordered by Physicians, that Old Men avoid Phlegmatick, and likewise Sowre Meats. Horehound very well prepared helpeth this

• Di••po••ition, and to eat Sallet of Lettuce strowed with Spice, as Galen saith, accord∣ing to Avicenna in his Chapter Of Sleep.
• But against Anger, Want of Sleep and Talkativeness, let the Operation and Action of the Soul, Joy and Mirth, and other de∣lectable things be made use of.

CHAP. V. Of Weakness of Strength, and Faculties of the Soul.

WEakness of Strength and Faculties is an Accident of Old Age.

Infirmity of Strength proceeds from a strange and unnatural Moisture softening the Nerves; or

From over much Dryness, whereby the Nerves are contracted, and therefore weak∣ned; or

From the Concussion of the Nerves, as it often falls out in Souldiers exercising the sharp and dangerous Feats of War. For I have seen many men vigorously striving in the Combate, who being thereby weakned, lost the Garland of the Contest.

When the Weakness hath its Original

from Dryness, that Medicine is useful, whose Root is of the Indian Plant.

When from Moisture, Meat made of the Vegetable Medicine may be profitable for the hurt strength.

But the Weakness of the Faculties some∣time arises from the Moisture superfluous,

Sometime from it deficient.

These Faculties although they may seem to be many; as the Appetitive, Digestive and Sensitive, because they have got many Names; yet the Faculty is truly one, as Io∣hannes Damascenus affirms. And because this one Faculty is wont to perform different Of∣fices in different Members, it is called by di∣vers Names.

But by what Wayes these Faculties may be recreated, and being weak may be strengthned, I will shew hereafter in the Chapter Of Repairing the Faculties.

The Hurt of the Senses is an Accident of Sense, which often falls out even in young men.

This sometime happens in the Occult,

Sometime in the Manifest Organs of the Senses.

When these Hurts are made in the Mani∣fest Organs, they may be cured in the same manner, as the Wise have prescribed in the

proper Chapters of those Hurts.

When this Hurt happens in the Occult In∣struments, it is made in three Parts of the Brain, wherein the Animal Power doth ope∣rate, namely in the fore, middle and hind part, which parts by Avicenna are called the Ventricles of the Brain.

In the hind part Oblivion and Remem∣brance is made by the Soul. Of which things Royal Haly speaks in his first Discourse of his Theory, saying,

That Old Age is as it were the House of Forgetfulness.

But Seneca affirms the contrary, namely, that when a man grows old, if he have for∣merly well exercised the Instrument of Me∣mory, he will not be of a less Memory, than when he was a Young Man. Whence it happens that by long Exercise of one Instrument, the Force and Property of a∣nother is abated; as is daily experienced in Men of good Inventions, and Men of good Memories.

But the Hurt which happens in the first and second Ventricles of the Brain, where∣in Imagination and the Distinction of things is made, is a Harm which falls not out on the Score of the Rational Soul, but on the Score of the Instruments wherein the Soul operates.

Now the Hurt of Imagination is said to be made two ways;

• In the Instrument of the Brain, wherein false things are feigned,
• And in the Visory Nerve, which brings Light from the Eye. And therefore the Son of the Prince hath laid down two Chapters Of the Hurt of Imagination.
  • One among the Diseases of the Head.
  • Another in his Treatise Of the Eyes.

For this Hurt arises in these parts of the Brain, and not in the Organs,

Sometimes from an Internal,

Sometimes from an External Cause.

From an Internal Cause two Ways,

• Either by Nature, when a Man is so hurt from his Mothers Womb, as soon as he is born into the World, and then the Hurt is incurable;
• Or by Accident, and so it is made two Ways,
  • By things coming from within, and that sometime
  • From evil Humours, which do cause In∣firmities of Body and Diseases; and then the Hurt is said to come from the Humours, which are in the Brain it self: Sometime

From some other Member ill affected by a blow or some other Cause.

But whatever Humour it be, so it be a bad one, it hurts and stops up the aforesaid parts

of the Brain. Which same Humour is bred of ill Food, that is, Melancholick and Phlegmatick, as also of Indigestion and sowre things, and such as are dryed in the Smoak, and the like.

The Operation of the Soul is hindred also from an outward Cause, and that many Ways,

Sometimes from stinking Vapours, which infect the Body, and stop up the Organs of the Senses.

Among which Vapours those are worse, which come out of things diseased and la∣bouring of Superfluity, and out of dead Carkases themselves, by reason of the Like∣ness they have with Humane Bodies. As of old it happened after a bloody War in AE∣thiopia, wherein were many dead Bodies, out of which a Pestilential Vapour came e∣ven to the Land of the ^a Greeks; Where∣upon so great a Mortality raged among the Grecians, that in those who did escape, there remained a Forgetfulness both of their own and their Childrens Names. Which Galen affirms according to Avicenna in his third Canon in the Chapter Of Signs ga∣thered from the Operations of Animals.

An hurt of the operation of the Soul sometimes happens also

From a thick and troubled Air: And this

is the Cause that the Eastern People are more acute and subtil than other Men, be∣cause of the Want of Vapours. For they have a most subtil and pure Air. As is also manifest in our own People: For at a time when it is clear, they have their Acuteness of Mind more prompt, and their Wit more quick in searching out of Matters, than when it is cloudy. For a troubled Air dejects the Soul, makes it sad, and blends the Humours.

But there is a difference between a Gross and a Troubled Air.

A Gross Air is that which is something thick in Substance:

A Troubled Air is that which is mixt with the Parts of another thick Substance.

Which thing is apparent from the small Stars, which do appear and shine a little; but withal they twinkle and tremble. The Reason is, because there are many Exhala∣tions and plentiful Vapours, and but few Winds stirring. So saith Avicenna in his first Book Of the Operation of Aerial Quali∣ties.

This Impediment likewise happens through Neglect of cleansing the Body in∣wardly and outwardly. For outward Na∣stiness will obstruct and stop up the Pores,

and will hinder Nature from casting out new Excrements.

Sometimes also this Hurt ariseth from Diseases: Because it is impossible that a Sickly Man should have his Sense sound: For in our first Discourse of its Disposition it is said, That Sense is not perfect, nor the Understanding rational, except in time of Health; nor will there be any Soundness of the Rational Soul, but by the Soundness of the Vital and Animal Power, as Aristotle saith in his Book Of the Secrets of Secrets.

So that there is no Way to know and understand any thing aright, but by the Force of a clear Intellect: There is no Force and Power of a sharp Intellect, but by Health: There is no Health, but by an AE∣quality of Complexion: There is no AEqua∣lity of Complexion, but by a right temper∣ed Harmony of Humours.

And therefore GOD most High hath delivered and revealed to the Prophets his Servants, and to some other Men, whom he hath illuminated with the Spirit of Di∣vine Wisdom, a Way for the Temper and Conservation of the Humours.

NOTE on CHAP. V.

^a Our Author here intends the great Plague of Athens, curiously described by Lucretius, Lib. 6.

A Plague thus rais'd laid learned Athens wast, Thrô every Street, thrô all the Town it past; Blasting both Man and Beast w^th poysonous wind, Death fled before, and Ruin stalk'd behind, From AEgypt's burning Sands the Fever came, More hot than those that rais'd the deadly Flame, The Wind that bore the Fate went slowly on, And as it went was heard to sigh and groan: At last the raging Plague did Athens seise, The Plague, and Death attending the Disease: Then Men did dye by heaps, by heaps did fall, And the whole City made one Funerall. First fierce unusual heats did seise the Head, The glowing Eyes with bloodshot Beams lookt red; Like Blazing Stars approaching Fate foreshow'd, The Mouth and Jaws were fill'd with clotted Blood; The Throat with Ulcers, the Tongue could speak no more, But overflow'd and drown'd in putrid gore, Grew useless, rough, & scarce could make a moan, And scarce enjoy'd the wretched power to groan. Next through the Jaws the Plague did reach the Brest, And there the Heart, the Seat of Life possest;

Then Life began to fail, strange Stinks did come From every putrid Breast, as from a Tomb, A sad Presage that Death prepar'd the Room! The Body weak, the Mind did sadly wait, And fear'd, but could not fly approaching Fate: To these fierce Pains were join'd continual Care, And sad Complainings, Groans, and deep Despair: Tormenting, vexing Sobs, and deadly Sighs; Which rais'd Convulsions, brake the Vital Ties Of Mind, and Limbs; and so the Patient dies. But touch the Limbs, the Warmth appear'd not great, It seem'd but little more than natural heat: The Body red with Ulcers, swoln with Pains; As when the Sacred Fire spreads o'r the Veins: But all within was Fire, fierce Flames did burn; No Cloths could be endur'd, no Garments worn; But all (as if the Plague that fir'd their Blood, Destroy'd all Vertue, Modesty, and Good:) Lay naked, wishing still for cooling Air, Or ran to Springs, and hop'd to find it there: And some leap'd into Wells, in vain: the Heat•• Or still encreas'd, or still remain'd as great: In vain they drank, for when the Water came To th' burning Breast, it hiss'd before the Flame•• And thrô each mouth did Streams of Vapors rise, Like Clouds, and darkned all the ambient Skies•• The pains continual, and the Body dead, And senseless all before the Soul was fled, Physicians came, and saw, and shook their Head: No sleep; the pain'd and wearied Mens delight: The fiery Eyes, like Stars, wak'd all the Night.

Besides, a Thousand Symptoms more did wait, And told sad News of coming hasty Fate: Distracted Mind, and Sad and Furious Eyes, Short Breath, or constant, deep and hollow Sighs; And buzzing Ears, and much and frothy Sweat Spread o'r the Neck, and Spittle thin with heat, But salt and yellow, and, the Jaws being rough, Could hardly be thrown up by violent Cough: The Nerves contracted, Strength in Hands did fail, And Cold crept from the Feet, and spread o'r all: And when Death came at last, it chang'd the Nose, And made it sharp, and prest the Nostrils close: Hollow'd the Temples, forc'd the Eye-balls in, And chill'd and hardned all, and stretcht the Skin. They lay not long, but soon did Life resign, The Warning was but short, Eight Days, or Nine: If any liv'd, and 'scap'd the fatal Day, And if their Loosness purg'd the Plague away, Or Ulcers drain'd, yet they would soon decay: Their Weakness kill'd them; or their poyson'd Blood, And Strength with horrid Pains through Nostrils flow'd. But those that felt no Flux, the Strong Disease Did oft descend, and wretched Members seise; And there it rag'd with cruel Pains and Smart, Too weak to kill the Whole, it took a Part; Some lost their Eyes, and some prolong'd their Breath By loss of Hands: So strong the Fear of Death! The Minds of some did dark Oblivion blot, And they their Actions, and themselves forgot.

CHAP. VI. Of the hurt of the inner Senses and the Brain.

SINCE I have already explained almost all the Causes of Age, and Old Age, as also the Hurts of the exterior Senses; now we must treat of those kind of Hurts, wherewith the ^a Senses residing in the Brain are affected.

Which come to pass for two Causes, and are known three Ways, as Avicenna saith in his third Canon, in his Chapter Of the Hurt of the Senses.

They are known by three Ways, that is, by three kinds of Signs, which are not Signs of Diseases, that hinder Sense, to wit, of the Permutation of sense, of the Alienation of it, of Folly, of Madness, of a broken Memory, and of a depraved Imagination:

But I mean those for Signs, which are not truly Diseases, but happen as Hurts in the Senses, yet are reckoned among Disea∣ses.

When we say [In the Senses] Under∣stand by Senses, the Instruments wherein the Soul operates Sense.

Whereas before we said, that this Hurt was produced by two Causes,

One of them is that which happens on the Score of the Rational Soul when it is weakned. For the Intellect being hurt, and as it were roving upon all manner of Thoughts, the Internal Sensations do devi∣ate: But while Health is preserved in Man, no Hurt falls on the Intellect, nor therefore on the Sense.

Another Cause is, when in a sound Man some Hurts befal the Senses, which are not made on the Score of the Rational Soul a∣lone, but on the Score of those Instru∣ments, which by Avicenna are called the Ventricles of the Brain, without which the Soul is neither able to imagine, nor discern, nor remember.

And the Regiment contrived in this Epi∣stle, will easily instruct a Man to remove such Hurt, to preserve the Faculty, so as to discern more subtilly, and to remember aright, also how to defend that no hurtful thing do fall into these Cells or Ventricles of the Brain.

From these things it may appear to your Clemency, by what means our Forefathers being soundly Wise obtained a clear Sharp∣ness and Force of Intellect, able to pierce

into the Secrets of things: because, name∣ly, they observed the Health not only of their Body, but the Regiment of the three Instruments of the Head; and made use of the Properties of certain things, which af∣terward they altogether kept secret, lest they should come to the Hands of the Unfaithful.

And that this is possible, easily appears. The Prince of Philosophers in that Book which he published to gratifie the Request of Alexander, saith plainly,

That nothing is difficult to the power of Understand∣ing, and that all things are ^b possible in a way of Reason.

And in the Secrets of Hermogenes, according to Aristotle, it is said,

That the chief, true and perfect Good is a clear and full Light of Understanding.

And therefore Seneca said,

That Divine Seeds were disseminated in Humane Bo∣dies, namely, Sense and Understanding.

Now if he that hath these Seeds be a good Husbandman, things, like their Original, will grow up; and if a bad one, he pro∣duces no other thing than what a barren Field doth yield.

I have also found this, That there is an admirable Virtue placed in Plants, Animals and Stones: Which is partly hidden from

the Men of this Age; from the Property of which things Philosophers have obtained a Clearness of Understanding.

As for what concerns the Memory, the Signs which show the Dammages of a hurt Memory, as the Son of Abohaly writes, are

When the Sense of Man is safe, and the Imagination of Things and Forms in ^c Sleep and Waking is sound; if Remembrance be not easie, the Memory is hurt. And then

If what a man hath invented formerly, he be not able when he hath Occasion for it, to call it to Mind, and the Imagination be safe, it is very likely the Memory is hurt, and that the fault lies in the hind part of the Head.

But the Signs of the Cogitation, that is, of the middle Part's being hurt, are these;

If there be no Impediment in the Memo∣ry, and if a Man speak those things that ought not to be spoken, and fear those things which he ought not to fear, and think that to be good which is very hurt∣ful, and judge that may be hoped which it is not lawful to hope for, and acts things not to be acted, and enquires into things which ought not to be enquired into, and if he can call to Mind whatsoever he plea∣ses, then the Hurt is in the Cogitation,

that is, the middle part of the Brain.

Finally, Signs of a hurt Imagination are these; namely,

If a Mans Memory and Talk be as they ought to be: if he contradict not the things which he did himself; if he speak not those things which seem contrary to Reason; if he imagine not things not sen∣sible; if he collect many things, if while he sees Particulars he see falsly, namely, Water, Fire, and the like; if he imagine weakly concerning the Forms of things in Sleep and Waking, then the Hurt is in the Imagination and Forepart of the Brain.

If two or three of these things be com∣plicated, then the Hurt is in two or three Parts, that is, in the recesses of the Brain.

And when any of these things enclines to Diminution, the Disease is from Cold; if to Permutation, it is from Heat.

But some have thought that the Defect and Diminution of these Operations arises from the Diminution of the Substance of the Brain.

I have diligently collected the Cure of these Hurts from the Tables of the Parts of the Head, which the Son of the Prince A∣bohaly published in his Book Of the Support of the Art of Physick. And besides, I have

laid down this way of Cure how it must be used, in the End of this Epistle; and there you shall find most fit Medicines for to cure this foresaid Accident.

For especially for this Accident, and in the second place for others, I composed this Epistle at the Perswasion of two Wise men in Paris.

For not only the Aged, but even Young Men for want of Regiment, and through Ignorance of certain things, as is daily ma∣nifest, being made in a manner blind, are miserably hurt.

And now we have finished the first part of this Epistle, concerning Speculative Knowledge: We must next speak of Ope∣rative or Practical Knowledge.

NOTES on CHAP. VI.

^a Here Sense seems comprehensive of Reason. And this old Hypothesis of various Facul∣ties, and their as various Seats, bears a most harmonious Concent to Reason and the newest Anatomick Phaenomena. For neither do I think Faculties unnecessarily multiplied in this place; nor yet their Receptacles unduly assigned them.

If the Author's Imagination, Cogitation and Memory, that is, the Moderns Common Sense, Iudgment and Memory, had been the same Faculty, he had such skill in the seve∣ral Phases of these Luminaries (as Dr. Smith in his Portraicture of Old Age calls the Fa∣culties of Mans Soul) that he would never have parcelled an Individuum into many di∣stinct Species by Apparency. For we may re∣member, that in the foregoing Chapter he likes not Distinguishing between the Appetitive and Digestive Faculty, but thinks them one. And since Reason as well as so great Authori∣ty countenanceth this Triplicity of Faculties, I shall take leave to dissent from two Learned Men, a Physical Divine and a Theological Physician, i. e. Dr. Reynolds in his Treatise of the Passions, and the forecited Doctor Smith; and embrace the old Opinion.

Were there not a Defect in one Faculty when another is perfect in its Operations, I should think many the same one Faculty; But Experience showing one Perfect, when at the same moment another is Defective, I take such as Distinct. We may indeed refer in gross all Faculties of Man to the Soul, and so make them one. But if according to common acceptation, Seeing and Hearing be distinct, and those Faculties differ, that ope∣rate

by differing Organs, we shall be of the Author's judgment, when we consider the Re∣gions assigned each Faculty.

The Evisceration of the Brain shows us va∣rious Ventricles near the Origination of the Nerves. Now the Nerves being the Inlets of all Ideas, it's not unlikely that the Ventricles are the Receivers. But whether in the Ven∣tricles or in the Parenchymous Part of the Brain these sensible Ideas be concocted into other Notions, or where the Soul keeps her E∣laboratory of Reason, I am not so absolute in usu Partium as to be able better to determine, than according to the probability of this Hy∣pothesis. For

Consider the Eye, the principal Negotiator for the Imagination, it hath its Visory Nerves in the foremost Place, assigned to Imaginati∣on: But its Motory Nerves are near the Middle or Seat of Iudgment, nay the Pathe∣tick Nerves dare not cast a Glance without ju∣dicious leave. In the very middle or place of Iudgment are the Nerves, which be the Mode∣rators of the Countenance and the Tongue, the truest Indices of Discretion and Vnderstand∣ing. Then the Auditory Nerves are placed behind, and seem to carry their Ideas to the Cell of Memory, the proper Receptacle of Au∣dibles. Behind these indeed come other

Nerves; but they are only Mancipia Ratio∣nis, and do obsequiously put in Execution the Dictates of the Higher Powers.

Now if after this Anatomical Account I∣magination, Iudgment and Memory improve or impair according to the Good or Hur•• that the fore, middle or hind part of the Head receive, we may as rationally conclude on the Seat of each Faculty, as Galen did on the Motory of the Hand, when he cured its lost motion by Application to the upper part of the Spine.

^b Our Authour hath made a large Progress towards the making of this good in his Book Of the Wonderful Power of Art and Na∣ture.

^c Hippocrates in his Book Of Dreams takes very rational Presages as well as Dia∣gnosticks of the state of Mans Health from the dark Visions of the Night; and so a Man may deal in Oneirocriticks without danger o•• Superstition or Shadow of Necromancy.

CHAP. VII. Of Meats and Drink, which do more agree∣ably restore the Natural Moisture, that daily is consumed.

^a MEats and Drink, which more a∣greeably restore the Natural Moisture, which is daily wasted, are many: And this Restauration is various, according to the variety of Constitutions, and ac∣cording to the goodness of Juices in Meats and Drinks, as Pliny saith, and especially after the time of full Growth.

Now some good Juices proceed from Ve∣getables as well as from Animals, but none from Minerals, as the Son of the Prince A∣bohaly maintains in the Preface of his Regi∣ment.

But the Natural Moisture which is daily wasted, may by ^b Diet and a right Course of Moderating ones Living be restored.

Which Course ought to consist, as much as may be, of things of a good Juice, and of other Vertues.

But according to Pliny those good Juices are better, which either Increase, or Re∣pair the Natural Moisture.

And of those, some do render it purer: Some do make it stronger and more remote from Corruption.

And therefore things of good Juice do differ among themselves. For what do pro∣ceed from Animals bred on a fruitful Soil, do render the Natural Moisture more Sin∣cere, and free from Destruction.

For Bread, Fish, Flesh and Wine, al∣though they afford a good Juice; yet some∣times they breed bad Humours.

But Bread yields a Moisture safer from Destruction than Flesh; And Flesh produ∣ces a Moisture more remote from Corrupti∣on than Fish: Wine of the Vineyard af∣fords one more remote than Drink made of Oats, or Apples, or Barley, or of other things.

For although in all the things aforesaid there may be found Food of a good Juice; yet Wine breeds a more durable Moisture than any other Drink.

But Flesh and Wine and Yolks of Eggs are more apt to breed good Blood, than o∣ther harder things. And they are fit for Old Men, because Old Men want Restau∣ration of Blood and Spirits. And the chief Goodness of Regiment in them, is that which heats and moistens, from Nutritives,

Bathes, Drink, long Sleep, long Lying in Bed, from Provocation of Urine and Ex∣pulsion of Phlegm.

And Prince Abohaly saith in his first Ca∣non, in the Chapter Of the Regiment of Old Men, that Nutritives ought to be such as neither breed Melancholy, nor Phlegm, nor any sharp Humour; as is the Flesh of Pullets, Partridge, Sucking Kids, Calves and Lambs; hot, temperate, and moist E∣lectuaries, and some Simples, amongst which are the better sort of Pine and Fistick Nuts (for they restore the natural and innate Moisture) and a certain Electuary made up of them and artificially prepared, and ta∣ken in great Quantity with Sugar of Roses. Whereof Avicenna speaking of the Con∣sumption makes mention saying, that a Persian Woman, whose Grave was dug, and her Funeral prepared, by this recover∣ed her Health, and restored her Natural Moisture.

But remember how I said, that, accord∣ing to Pliny, things of a good Juice restore the Natural Moisture, and yet such as is often presently wasted, for this Reason; Because bad Chyle is bred sometime from things of a good Juice in a hot Stomach, for that sometime the Meat is adust, as

Royal Haly saith in his Canon Of the Regi∣ment of Meat: And also from Meats, that of their own Nature do breed a bad Moi∣sture.

Sometimes this happens in things of good Juice, which are of the rank of Animals.

It is of great moment that the Feeding of these living Creatures be good; as in Fish and the rest of Animals.

For I have seen Chickens fed with Grapes, harder of Flesh, and more difficult of Concoction, than were most Water-Fowl.

The like one may see in Fish, as is appa∣rent in Pikes: for they are not fed as othe•• Fish; and therefore these breed better Food, which are themselves better fed.

And not only their Food is to be consi∣dered, but the Place wherein they are brought up. So we have seen Fish living in a muddy and foul Water, which of their own Nature use to breed good Food, have notwithstanding produced very bad; And on the contrary.

But in Vegetables four things are to be considered.

• The Soil,
• The Air,
• The Distance of the Sun, and
• ...

• The Kind of the Plant.

The Soil is considerable: Because Plants that grow in a ^c dunged Soil, have Fruit which sooner putrefies, than such as grow other where.

The same may be said of Bread-Corn and other Grain. As is also evident in the Wine of that Vineyard which is nourished by the Juice of a dunged Earth: For that sort of Wine sooner decays than any other, and becomes dreggy.

Whence it fell out that a certain King drunk heartily of the Wine of a certain Husbandman's Vineyard, and when this Husbandman heard that the King was de∣lighted with the Pleasantness of his Wine, he bethought him of husbanding his Vine∣yard more wisely, and he dunged it: Af∣ter some space of Time the Wine began to be worse and to decay, and to have a worse flavor.

For a good Tast is the truest Mark of good Meat and Drink, that breed a natural Moisture, as Isaac speaks in his Book Of Diet, in the Fifth Tract Of Fish, saying,

That all Meat by how much the more sa∣voury it is, by so much the better it nou∣risheth.

And things growing in a Soil not dung∣ed,

do not so easily putrefie, as those do which grow in a dunged Soil.

For (which makes for this Purpose) I saw a certain Mountain in some part of France, where Corn was kept without Damage in Granaries for six or eight Years: For that the Nature of the Earth alone is much bet∣ter (than when forced with Dung) for bringing forth Fruits.

I have also seen in some Vineyards, pro∣pagated as it were of the same Seed and O∣riginal, and planted but a few Paces Di∣stance, this to happen, that one produced Wine twice as strong and heady as the o∣ther; which was from the natural Vertue of the Ground from whence the Vineyard had its nourishment. For there was white Marle, which is said to be better than any other for to yield good Nourishment, by reason it is always fruitful.

A good Air is also to be observed: For Herbs and Trees, which grow in a good Air, are more remote from Corruption, and always are of a more vehement, and stronger Vertue.

And this therefore comes to pass, by rea∣son of the Wind, that does there more free∣ly pass and blow upon all things, drying up Putrefaction. Whence it is, that Avicenna

in his first Canon affirms, that Plants grow∣ing in Windy and Mountainous Places, are of a stronger and more unshaken Vertue.

I saw a Mountain in the Province of the Romans, wherein the Air was so pure, and the Plants of so great Goodness, that dis∣eased and infected Cattel were in a small space of Time cured by them. And the same may be said likewise of Animals living in Mountainous Places.

Thirdly, The Distance of the Sun doth concur in the Generation of Plants. For Plants that grow in Places remote from the Sun, have their Fruit more crude, neither continuing so long without rotting, nor growing so hard as to be defended from Pu∣trefaction. Therefore they breed a Humour more obnoxious to Corruption. As is mani∣fest in Vineyards that are found in some part of the Kingdom of France, and in some parts of Germany, whose Grapes being laid on the Ground, especially in Summer Time, are corrupted. The Reason is, because the Water being made sowre, is not all turned into Wine. And therefore Isaac lays down this as a Property of Wine, namely, That mere Wine mixt with Spring-Water, which hath no external Vapour any way mixt with it, is more powerful and strong, than

Watrish Wine without Mixture. Because in Watrish Wine there is a sowre Water; in a Strong and (as they call it) Vino•• Wine the Sowreness is expell'd by the Heat of the Sun. But a high and frequen•• Boyling of Wine, while it is new, will take away that Defect; as also hot Earth or Gravel will help the Heat of the Sun, de∣ficient through its great Distance.

Whence it easily appears, that the Pre∣sence of the Sun operates much, and that its Distance effects much in many things.

For those Countries that are farther from the Heat and Circumgiration of the Sun, want many sorts of Plants, as Olives, Figs, Pomegranates; and their Wines also are not so permanent as in hot Countries, where sometimes they are kept for ten Years.

Fourthly, We must consider what Kind the Plant is of; Because, although the three foresaid things concur, if the Plant be of a bad Kind, they effect or avail nothing.

Which is made manifest in some Kind of Grapes, that seem fairer to the Eye than o∣thers; yet Wine made thereof is corrupted in a shorter Time, nor is it of the like Re∣lish, nor of so much Goodness in Breeding good Humours.

And thus we see the Native Moisture

may be restored, and when almost lost may be renewed by good Juices produced of A∣nimals and Plants.

But some among the Chaldean Wise Men have believed, that all the Moisture of the whole Body, the Old being purged out, might easily be changed, and a new one be made. When to wit,

The inner Moisture is purged by Medi∣cines;

The outer in the Skin and Flesh by Sweat, Unction and Scarification.

This Moisture also is restored by things of a good Juice artificially prepared for eating, wherewithal Medicines may be like∣wise mixt, that are not subject to Putrefa∣ction.

And the exteriour Moisture being thus evacuated by Sweat, and the interior by Medicines, it is requisite that this other Moisture, sprung of the aforesaid Meats, be long preserved from Corruption.

And so the Old Moisture being subtract∣ed, which was as it were all consumed, a new Moisture will be bred, the Man re∣newed, and his Life be made the longer: Which thing the Ancients did; and which even at this Time some Wise Men among the Chaldees know how to do. Of whose

Way and Wisdom I am not altogether i∣gnorant. And this was said to be done to a eertain ^d German Captive by some Wise Men in Arabia.

But ^e Ovid saith, that he did this by one Medicine made up of many Medicines; al∣though some are of the opinion it is fabu∣lously reported.

From these and from other things (most Excellent Prince) it may easily appear to Your Clemency, by what means Men of former Time were long-lived, namely,

Because their Way of Living was more temperate.

Because their Food and Nourishment augmented the Natural Moisture, and pre∣served it long from Corruption.

And then, because there was a greater Purity of Air.

Moreover, because they better knew the Properties of Things, which guarded the State of the Body, that it was not present∣ly dissolved.

The Knowledge of which things came imperfect to the Greeks, and so to us.

After we have seen what Meats and Drink restore the Native Moisture, we ought to consider what things they are that defend that Moisture, and protect it from Dissolution.

NOTES on CHAP. VII.

^a The Reasonableness of the due Observance of Diet is most argumentatively inculcated by our Author in his Book Of the Wonder∣ful Power of Art and Nature, in words to this purpose:

The Possibility of Prolonga∣tion of Life is confirmed by this, that Man is naturally immortal, that is, able not to dye: And even after he had sinned, he could live near a Thousand Years, af∣terwards by little and little the Length of his Life was abbreviated. Therefore it must needs be, that this Abbreviation is Accidental; therefore it might be either wholly repaired, or at least in part. But if we would but make Enquiry into the Ac∣cidental Cause of this Corruption, we should find, it neither was from Heaven, nor from ought but want of a Regiment of Health. For in as much as the Fathers are corrupt, they beget Children of a cor∣rupt Complexion and Composition, and their Children from the same Cause are corrupt themselves: And so Corruption is derived from Father to Son, till Abbrevi∣ation of Life prevails by Succession. Yet for all this it does not follow, that it shall

always be cut shorter and shorter; because a Term is set in Humane Kind, that Men should at the most of their Years ar∣rive at Fourscore, but more is their Pain and Sorrow. Now the Remedy against every Mans proper Corruption is, if every Man from his Youth would exercise a com∣plete Regiment, which consists in these things, Meat and Drink, Sleep and Watch∣ing, Motion and Rest, Evacuation and Re∣tention, Air, the Passions of the Mind. For if a Man would observe this Regiment from his Nativity, he might live as long as his Nature assumed from his Parents would permit, and might be led to the ut∣most Term of Nature, lapsed from Origi∣nal Righteousness; which Term nevertheless he could not pass: Because this Regiment does not avail in the least against the old Corruption of our Parents. But it being in a manner impossible, that a Man should be so governed in the Mediocrity of these things, as the Regiment of Health requires, it must of necessity be, that Abbreviation of Life do come from this Cause, and not only from the Corruption of our Parents. Now the Art of Physick deter∣mines this Regiment sufficiently. But nei∣ther Rich nor Poor, neither Wise Men nor

Fools, nor Physicians themselves, how skilful soever, are able to perfect this Regi∣ment either in themselves or others, as is clear to every Man. But Nature is not deficient in Necessaries, nor is Art com∣pleat; yea, it is able to resist and break through all Accidental Passions, so as they may be destroyed either all together, or in part. And in the Beginning when Mens Age began to decline, the Remedy had been easie: but now after more than five Thou∣sand Years it is difficult to appoint a Reme∣dy. Nevertheless Wise Men being moved with the aforesaid Considerations, have en∣deavoured to think of some Ways, not only against the Defect of every Mans proper Regiment; but against the Corruption of our Parents. Not that a Man can be re∣duced to the Life of Adam or Artefius, be∣cause of prevailing Corruption: but that Life might be prolonged a Century of Years or more beyond the common Age of Men now living, in that the Passions of Old Age might be retarded, and if they could not altogether be hindred, they might be mi∣tigated: that Life might usefully be pro∣longed, yet always on this side the utmost Term of Nature. For the utmost Term of Nature is that which was placed in the first

Men after Sin: and there is another Term from the Corruption of every ones own Pa∣rents. It is no Mans Hap to pass beyond both these Terms: but one may well the Term of his proper Corruption. Nor yet do I believe that any Man, how Wise soe∣ver, can attain the first Term, though there be the same possibility and aptitude of Hu∣mane Nature to that Term, which was in the first Men. Nor is it a Wonder, since this Aptitude extends it self to Immortali∣ty; as it was before Sin, and will be after the Resurrection. But if you say, that nei∣ther Aristotle, nor Plato, nor Hippocrates, nor Galen arrived at such Prolongation; I answer you, nor at many mean Truths, which were after known to other Students: And therefore they might be ignorant of these great things, although they made their Assay. But they busied themselves too much in other things, and they were quickly brought to Old Age, while they spent their Lives in worse and common things, before they perceived the ways to the greatest of secrets. For we know that Aristotle saith in his Praedica∣ments, that the Quadrature of the Circle is possible, but not then known. And he con∣fesses that all Men were ignorant of it even to his Time. But we know that in these our

days this Truth is known; and therefore well might Aristotle be ignorant of far deeper Secrets of Nature. Now also Wise Men are ignorant of many things, which in time to come every common Student shall know. Therefore this Objection is every way vain,

^b Lessius his Quantity of Diet with the Au∣thors Quality might effect, what we scarcely dare expect, towards attaining of this Longae∣vity.

^c Hence it is very observable, how in po∣pulous Places, besides the Infection of the Air mentioned in the first Chapter of this Book, the Fields are so forced for Herbage for Cat∣tel, which feed Men either with their Milk or Flesh; and there are so many hot Beds in Gardens and Orchards, which also supply Mens Tables, that our Food being of so cor∣rupt an Original, it can be no Wonder to see the great Disparity between Burials and Christnings in the Registers. And though in such Places fewer grey heads be seen than in the Country; yet it is because in populous Pla∣ces fewer arrive at this infirm Maturity.

^d Our Author in his Book of the Won∣derful Power of Art and Nature, saith thus,

It is proved by the Testimony of the Popes Letters, that a German, who was a Slave

among the Saracens, took a Medicine, whereby he prolonged his Life to five Hun∣dred Years. For the King that kept him Prisoner received Embassadors from a great King with this Medicine; but because he mistrusted them, he made tryal of his Pre∣sent upon this Slave.

And Artefius more than doubled the Germans Age.

^e The Poet having made a Discovery of some odd Ceremonies, how Witches cure Agues, and what Verse can do; sets on the Kettle for Medea, to parboil old tough AEson to more tender years. Ovid Met. Lib. 7.

Mean while in hollow brass the Medicine boils, And swelling high, in foamy bubbles toils. There seeths she what th'AEmonian Vales produce, Roots, Juices, Flowers, and seeds of Soveraign use: Adds Stones from Oriental Rocks bereft, And others by the ebbing Ocean left; The Dew collected e're the Dawning springs; A Screech-Owls flesh with her ill-boding Wings; The intrals of ambiguous Wolves, that can Take and forsake the figure of a Man; The Liver of a long-liv'd Hart: then takes, The Skaly skins of small Cyniphian Snakes. A Crow's old head and pointed beak was cast Among the Rest, which had nine Ages past. These and a thousand more without a name Were thus prepared by the barbarous Dame, For humane benefit. Th' Ingredients now She mingles with a wither'd Olive Bough.

Lo, from the Caldron the dry stick receives First Verdure, and a little after Leaves; Forthwith with over-burthening Olives deckt. The skipping Froth, with under-flames eject, Upon the Ground descended in a Dew; Whence vernal Flowers and springing Pasture grew. This seen, she cuts the old Mans Throat, out scrus'd His scarce warm Blood, and her receipt infus'd, His Mouth or Wound suckt in. His Beard and Head Black Hairs forthwith adorn, the hoary shed. Pale Colour, Morphew, meagre Looks remove; And under rising Flesh his Wrinkles smooth. His Limbs wax strong and lusty. AEson much Admires his Change; himself remembers such Twice twenty Summers past: withal, indu'd A youthful Mind, and both at once renew'd.

CHAP. VIII. Of those things that defend the Natural Moi∣sture, when bred, and restrain it from Dis∣solution, and that render it more sincere, when restored.

THings that defend the Natural Moi∣sture from Dissolution, and when restor'd, that render it more sincere, are three.

One whereof ^a swims in the Sea.

Another is ^b hid in the inmost Recesses of the Earth.

The third is usually ^c found in the Bow∣els of the Animal, that lives long.

These three do not only defend the Ra∣dical Moisture from Dissolution, but they preserve it and its Natural Heat in good Temper: So that they depart not from their Temper and Harmony, and while these two are not changed, there need be no fear of Sickness in Man.

For in these two Health and length of Days do consist, as Aristotle saith in his E∣pistle to Alexander.

Although these Kind of Things be known, nevertheless they ought to be, most accurately chosen and skilfully pre∣pared: for all the Secret is in their Prepa∣ration, which the Wise have concealed, be∣cause they are of a thick Substance, and must be very finely ground.

For the Son of the Prince Abohaly saith in his second Canon in the Chapter Of the judgment of certain Medicines, that all Me∣dicines of a thick Substance must be ground as fine as can be; and good reason, since our Intention is, that they should come to the utmost End of their Journey,

and that they should pass to the fourth Di∣gestion, and to the Heart and Members of Similar Parts.

But these forementioned things stand in need (as I said before) of Choice and of divers Preparations, one of which may be better than another, and the last or third the best.

But the Medicine which is found in the Bowels of the long-lived Animal, is a Gri∣stle which will weigh above one Scruple, which in almost all other Creatures is Blood.

One of these Animals was found in our Time, about whose neck there was a gold∣en Collar put, wherein was written, Hoc Animal fuit positum in hoc Nemore tempore Julii Caesaris, i. e. This Animal was put in this Wood in the time of Julius Caesar.

This Medicine, cold of it self, if it be mixt with hot Cordials, preserves the Moi∣sture, that it be not dissolved, and the Na∣tural Heat, that it be not extinguished.

As to that which swims in the Sea, some say it is cold, some will have it temperate in Complexion. And Isaac discoursing of it, affirms, that it clarifies the Blood, espe∣cially that of the Heart it self, and discusses and attenuates its gross Nature, it dries up

Defluxions and hurtful Humours in the Eyes; it is very good for those that are troubled with the Palpitation of the Heart, and for the fearful and suspicious, who are troubled with Melancholy. And others have thought that it is very good for those that are troubled with the falling Sickness, and that it causes a Man to vomit congealed and clotted Blood, whether from a Wound or from any other Cause, if the Powder of it be taken in Drink; and if it be mixt with any other Liquor, it will cure the Ails that come of the fourth Digestion, if the Skin be washed therewith, such as are the white Morphew.

But that Medicine which by Nature is wisely enough laid up in the Bowels of the Earth, hath this Property, that it keeps the Natural Moisture from being so soon cor∣rupted; and it also retains it in its natural Temper, and most commodiously fenceth the Native Heat, that it contract no strange Quality, and it recalls all things intempe∣rate in the Body to a Temper. And Isaac saith in his Book Of the support of the Art of Physick, that it hath Power to help a weak Stomach, the fearful, and such as are troubled with the Passion of the Heart; and is an excellent Cure for them that are

polluted and infected with Baldness and the Leprosie.

And the Prince saith, that this best of Medicines is very profitable for Headaches and the shaking Palsie; and also for those that by night being mischievously fascina∣ted in their Brain, out of Madness talk to themselves.

Nor is it to be wondred, that this Me∣dicine can do such great things, because the Son of Zacharias saith it is temperate in the tenth Degree, and surpasses and exceeds all others in Temper. For there is in it an equal and right Nature, and it is not sub∣ject to the Corruption of any of the Ele∣ments.

Whoever therefore doth earnestly desire to preserve any Humane Body perfect in Health and unhurt, and to hinder, that the Internal Moisture be not easily dimi∣nished; to renew the Moisture it self; when renew'd, to defend it from too quick and hasty Destruction, and so to cherish the Powers of the Body, as that they may not be hurt of these Six Causes that conti∣nually change the State of the Body, let him most studiously seek out this thing. For it will easily perform all these things, as Aristotle saith in his Book Of the Secrets of

Secrets; nor will it suffer Mens Health to be endangered or overthrown by these Causes ill proportioned.

For these Causes do very much Harm to the Complexion and Composition of the Body, as was said before in the Chapter Of the Causes of Old Age.

Aristotle thinks it impossible, that Medi∣cines so fading and so soon perishing, should be able to preserve Mens Bodies in Health, that they be not dissolved before the Time, or that they should repel and restrain all the Accidents of Old Age. But Physici∣ans believe they are able to do this, and that with Aromatick Medicines, which al∣so are subject to Corruption. Therefore this to me seems possible.

For this Medicine doth admirable things when it is well prepared, and very well drawn out: And when it is made after the best preparation, it produces sublime Ope∣rations. And in this is the whole Secret of the Ancients.

Know you therefore (most Gracious Prince) that the Uses of the things afore∣said are great; and understand, that they can easily retain the Natural Moisture and Heat in Temper.

And may be that Water was of this

kind, which an aged ^d Husbandman in the Kingdom of Sicily being weary at Plow did drink. He thought it was like yellowish Water, and after he had greedily swallow∣ed it up, being warm with the Heat of his Labour, he was so changed in Complexion and Strength, that he became as it were of about thirty Years of Age, and was endow∣ed with better Judgment, Memory and Understanding, than he had before. He lived after that at the Kings Court four∣score Years.

Some Wise Men have asserted, that some ^e Cordial Medicine ought to be mixt with these Medicines, such as Saffron and Musk.

For Saffron carries Medicines to the Heart, cures its Trembling, takes away Melancholy and Care, refreshes the Brain, cheers the Soul, begets Boldness; and then especially, when it enclines to Redness, ha∣ving a Sphaerical shape, as we have said for∣merly.

After we have seen what things they are, which defend the Native Moisture, that it do not quickly suffer dissolution, and what things generate it anew, or when renewed, do make it more sincere, and preserve its due Temper of Heat; now we ought to consider, what things they are that hasten

untimely Grey Hairs, and other Accidents of Age and Old Age.

NOTES on CHAP. VIII.

^a This is Coral, which is most certainly bred of a petrifying Iuice: But whether this Iuice sprout of it self into a Stony Shrub; or whether it first take a Wooden Form and after turn into Stone; or whether it pene∣trate and transmute some dead Plant found in the Sea-Water, and so retain its Shape, is altogether doubtful. The Reason is, because there are Branches of Coral found, whose Substance partly resembles Wood, partly Co∣ral. Some report as if there were Coral-Ber∣ries. There is Coral of divers Colours; but red is the best.

^b Here Gold is meant, which is the most noble and solid of Metals, yellow of Colour. bred of the best digested and fixt Principles.

^c Here is meant the Bone of a Stags Heart, which is either made of the Root of the Aor∣ta, or of the Tendon at the Base of the Heart, that in Time becomes hard and turns into Bone. All these three are reckoned among the highest Cordials and Alexipharmaca, that are yet known to any Physicians, who concur

with our Author in the Vertues of them.

^d The Author in his Book Of the won∣derful Power of Art and Nature speaks thus,

A Countryman as he was at Plough, found in the Field a Vessel of Gold with Liquor in it, and thinking it had been the Dew of Heaven, he washt his Face and drunk. And being renewed in Spirit, and Body, and Goodness of Wisdom, of a Cow∣herd he was made Groom Porter to the King of Sicily, which happened in the Time of King William.

^e All Cordials are in some Mens Opini∣ons Spices. For Spices are grateful to Na∣ture, and by reason of their Fragrancy do pe∣netrate quickly, even if but outwardly applyed. They quickly refresh the Spirits. Now

Whatever Medicines are amicable to Na∣ture, are fragrant, and with Ease and Speed refresh the Spirits, are true Cor∣dials.

But, Spices are such;

Therefore true Cordials.

The Major is from Hippocrates. And Spice may be defined a Vegetable, Animal, or Mineral (if Chymistry can afford such) that is sweet in Smell and Tast. The Mi∣nor may be proved by Induction. And all fragrant things may be reckoned Spices. Hel∣mont

is of Opinion in his Tract of Butler's Stone, that the Vertue of Cordial Medi∣cines consists in Smell. The Aromatick Com∣positions of the Antients for Cordials prove this. Sennertus will allow neither Food nor Physick to be restorative, but what is Aro∣matick. And Hippocrates in his Book of Food bids them that want present Refresh∣ment, use a liquid Medicine; but if one would restore with more Speed, do it by Smell.

CHAP. IX. Of Meats and other things which do especial∣ly introduce and hasten the Accidents of Age and Old Age.

THings which cause Greyness and o∣ther Accidents of Age are these, Fruit, Fish, moist Herbs; ^a all kinds of Milk, Wheat boil'd with Water, Grewel, frequent and daily drinking of Water, o∣ver-much Use of sweet Water, frequent Sports of Venus, immoderate Blood-letting. For these things dissolve the Native Moi∣sture.

And also superfluous Drunkenness, pluck∣ing

off the Hair, Touching of cold things, and Washing with them, such as is Oyl of Elder, Rose-water, Elder-water, ^b Cam∣phire. Frequent Washing hurts, now and then it does no harm, if the Face be wiped with a Cloth. For Wiping is of much Force. To these we may reckon the Smell of cold Dill, and its Powder, the Smell of Sulphur and its Smoak, the Steam of Quick-silver and Arsenick, dwelling in cold and very moist Places.

And he that desires to avoid Grey-head∣edness, let him shun moist Meats, let him often provoke Vomit, when he is full, let him take Trifera, which is made up of Black, Emblick and Bellirick Myrobalans, and of other things that hinder Greyness. Also let him not gorge himself with Wine, let him mix Water with his Honey, let him abstain from Meats that breed Phlegm, let him live content with fry'd and roast Meats, and let him use the Water of Vetch.

All these things, as Rasy saith in the Cha∣pter Of Adorning the Hair, are a Cause that the Blood enclines to Cholerick Dryness, and that it becomes thick; and they utterly overcome Phlegm.

For Avicenna saith in the Chapter Of

Things that hinder and keep back Grey Hairs, that while the Blood remains fat, thick, hot and clammy, the Hairs are Black; and when it is Watry, they wax Grey.

Aristotle also in that Book which he wrote almost in his Old Age, incited there∣to at the Request of Alexander, affirms, that ^c Laughter also is a Cause of Old Age and hastens on its Accidents.

We have spoken of the Causes, now let us discourse of the Remedies that purge those humours, which are so troublesome to Men, and which bring on the most mi∣serable Accidents of Old Age.

NOTES on CHAP. IX.

^a Formerly our Authour attributed Grey∣ness to Phlegm, here he reckons up the Cau∣ses of Phlegm. For all these either cool or moisten, or do both. And Milk, though a Cure for an Hectick or Consumptive Person in both these respects (he being hot and dry) yet it is not proper for all Men, especially when the Inwards are distempered or in a Fever: for it is very apt to corrupt. Besides it is above all other Phlegmaticks an Enemy to the Head, the Seat of Phlegm according to

Hippocrates, and therefore to all the nervous kind. Thus does an Infant anticipate Old Age in the Causes, and whiten its Locks in the Nurses Milk, before they be grown.

^b It would make a Man laugh to see some Ladies laterem lavare, while by their Cam∣phorate, and (as they think) youthful Wash∣••es, they hasten that Deformity they would there∣by prevent. And illiterate Chymists would make as good sport, did not their Tragical Miscarriages beg your Pity. For what more miserable than to seek their Panacea's, their Tree of Life; in the mortal Fumes of Mer∣••ury, Arsenick, Antimony, and such things?

^c Laughter may very reasonably be thought •• Cause of Old Age: because it is so prodi∣••al of the Vital Flame, that as burning Spi∣••its blaze out their efficacious parts, and leave ••nly a vapid Phlegm behind; so in the midst ••f Laughter the heart may be sad, and these Sanguine Flashes go out in gloomy Melan∣••holy, the Aged Humour.

CHAP. X. Of things which refresh and recreate Old Age, and hinder its Accidents.

ALL Wise Men who have discoursed of this Matter, do unanimously a∣gree in this; That those things which purge Phlegm, do cast out the humour, which is the cause of Greyness and the Original of the Accidents of Old Age.

But Avicenna in his first Chapter Of the Complexions of Ages and Kinds affirms, that not only Phlegm, but that all strange and extraneous Humours are the Causes of these Accidents. I judge this to be true; but it is Phlegm especially that doth the thing.

Therefore ^a Vomit is useful, especially afternoon, as Avicenna saith in his fourth Tract Of Adorning: Neither ought a Man to take a Vomit every day, but once or twice a Month, as Rasy teacheth in his Regiment, in his Book to Almansor, in the Canon Of Vomit. And so all the Latin Physicians do agree in this.

Galen's Purge is Pilulae de Mastiche and Aloes: For they purge Phlegm, as Isaac saith in his Book Of Greyheadedness.

Also the Purge that Haly appoints, and Avicenna likewise, hath this Property, namely, to purge gently the hurtful Hu∣mours, without any harm to the Native Moisture. And therefore Purging is pro∣per, which we ought to use in extruding these kind of Humours; and it must be understood of that Purgation, wherein there is no Laxative but Aloes. And such Aloes ought to be Hepatica, as saith Royal Haly.

Its Attraction is not from far and remote Parts, but from those it meets in its way, that is, from the Stomach and Guts, and the remoter Place of its Attraction is the Liver without the Veins, as is manifest in the second Canon, in the Tract of Hierae.

It seems also very likely that every ^b kind of Rue hath the Power of Purging these things. For Aristotle in his Epistle to Ale∣xander appoints, that he should take Rue e∣very Morning. He saith that Rue drives away the Phlegm of the Stomach, that it is the Life of the Liver, that it stirs up the Natural Heat, and dispels Windiness. Haly also saith this in his Regiment.

Old Men ought to be purged, not with sharp and violent Purgatives, but with milder, as with Broth of Pullets, &c. and

other gentle things as with Myrobalans, Chepuli, and many of the same kind.

Besides, ^c Citrull-Seed is useful in pur∣ging the Reins and cleansing of Humours. Rue also purgeth the Head and Reins, Sto∣mach and Liver, as we have said before.

A Clyster also that purgeth Phlegm well, restrains the Accidents and Weaknesses of Old Age, as Avicenna saith in his Canon Of things that keep back Grey Hairs: In which Clyster these things ought properly to be, Mercury, Dwarf Elder, and Elder, so they be well mixt and strained in the Clyster. Such a gentle Clyster is very profitable for Old Men, whose Nature is weaker.

But it should seem, that every Purgative rather brings on than restrains Grey Hairs, and provokes the Accidents of Old Age, so that they approach the sooner, rather than it puts any stop to their coming, be∣cause Hippocrates affirms, as Avicenna testi∣fies in the Chapter Of Exercise, that Pur∣ging Physick draws from the Body the great∣er share of the Natural Moisture, which is as it were the Substance of Life.

This is true, if such Physick be admi∣nistred, as doth indifferently purge ^d eve∣ry Humour; or if it be given to such as are ^e well enough in Health, and do not

lack the vertue of a Medicament.

Black Hellebore also well prepared doth separate the Humour, that is the Cause of these Accidents; and Avicenna saith, that its Nature is to change the evil Complexion of the Body, and to bring on a better.

The Use also of Bathes is profitable for a fasting Stomach: for it consumes the Phlegmatick Moisture, especially in those that are of a cold Constitution.

In like manner Gargarisms, as Aristotle saith in his Book Of the Secrets of Secrets.

Old Men also are to be bathed fasting, especially they that are Phlegmatick. For it is better that a Man should receive from the Moisture of the Bath, than the Bath from the Moisture of a Mans Body.

But the Bath draws the Humours to the Superficies and Skin of the Body; and therefore seems rather a Cause than Impe∣diment of Greyness, and rather to make Men grey than to preserve them from Grey Hairs.

Therefore we have added, that Fasting must precede, and Evacuation of Superflui∣ties be before Bathing, as Hippocrates saith.

Trifera of Black, Emblick and Bellirick Myrobalans is one of those things which a∣verts the Infirmities and Accidents of Old

Age, as Rasy affirms in his Tract Of Adorn∣ing the Hair; also an Electuary of Indian Myrobalans with Sugar keeps back Grey Hairs, as Rasy saith in his Book to Almansor. Chewing of preserved Myrobalans is a Cause, that the Hairs do not so early put on Greyness. Avicenna also testifies this in his Canon Of Things hindring Grey Hairs. And if chewing of Myrobalans and Chepuli preserved be daily used, Youth is more ea∣sily preserved.

For this Trifera operates by drying up the Phlegm; and that the more, if the Pine-Nut be added, which is hot and moist in the third, according to some in the second Degree: but a small Quantity is to be ad∣ded.

For it hath the Property of drying up the corrupt Moisture, of breeding a good one, of making that fat, and of strength∣ning a sick and debilitated Body: It is good for the Cough, and putrefyed Humors in the Lungs, it cleanseth the Humors in the Reins and Bladder, it prevents Ulcers of the Bladder, and removes the Stone. It is a Medicine most fit for Old Men, and for them that have a cold Com∣plexion: It must be taken after Meat: It hath more Vertue when fresh than old;

and (which is a Wonder among the Secrets of Nature) it may be both Meat and Medi∣cine:

Meat, in that it restores the Natural Moisture;

Medicine, in that it dries up and cleanseth all strange and foreign Moisture.

Evacuation of the Preternatural Humi∣dity is performed by any Medicine whate∣ver, wherein are put the ^f Skales of Iron; but with more ease and better, where there is Gold well prepared, as Avicenna saith in his Tract Of Things which keep back Grey Hairs.

For Gold hath the Vertue to divide and separate the Phlegmatick Matter from the true and useful Humour of the Body.

That Medicine also whose ^g Mine is the Indian Plant, casts out the redounding Plenty of Phlegm. Of which the Prince speaks, saying, That it is of a hot and dry Complexion in the Second Degree, of sub∣til Operation and Complexion; it opens Obstructions, drives away Wind and Va∣pors, strengthens the Bowels, bridles and restrains Anger, removes strange and hurt∣ful defluxions of the Humors, refreshes the Nerves, and bedews them with a thin and subtil Moisture; it is very good for the

Brain, it sharpens the Senses, chears the Heart it self, and hath also a Vertue to stop immoderate Urine and the Melancholick Dysentery.

Isaac speaks thus of it,

It strengthens all the inner Parts, expells the Superflui∣ties of the Body, opens the Obstruction of the Liver, and helps the Superfluity and Defect of the Bladder.

That is to be made choice of, which is of a blackish Inside and Outside, which con∣tains as it were a Horny Hardness. The best is easily known: for being cast into Water it easily sinks to the Bottom.

The Medicine which lives ^h in the Air hath a Property of Strengthning, Dissol∣ving, Attenuating, Cleansing and Consu∣ming; It strengthens the Heart and all the principal Parts, it dissolves, attenuates, cleanses and consumes superfluous Phlegm, and Melancholy, wheresoever it abounds in Mans Body, but especially if it be in the Stomach and Brain. Whence it is said to have an unspeakable Vertue against the Passions and Troubles of Old Age, whe∣ther it be taken in Meat, or in Drink, or in an Electuary.

It is read in some Book of the Latins, that a certain Queen wrote to another, that

this was good against Old Age, that it did help the Melancholick, and Persons trou∣bled with the Passions of the Heart.

Also an Indian King wrote to another Prince, that he had no Treasure within the Confines of his Kingdom preferable to this Plant.

Of it is made an Oyl most profitable for the Sight, and most adverse to the Acci∣dents of Old Age.

It is said to live in the Air, because with∣out the Air it receives not Nourishment.

This is manifest in ⁱ Roses, which in the Spring are bent back under Ground, and may be kept to Mid-Winter.

The Property of its Flower doth not a∣bide above a Year: As the Moon encrea∣seth, its Flowers encrease, and indeed as the Moon decreaseth, its Flowers decrease. In Spring Time at the encrease of the Moon its Flowers are to be gathered; and in this Plant there are Ten Properties or Vertues.

The Medicine which lyes hid in the Sea agrees with and may be mixt these a∣foresaid: for it is of admirable Vertue and Efficacy against those Passions of Age and Old Age, as Experience shews.

It is hot and dry in the Second Degree,

as Isaac affirms; it strengthens the Stomach, the Senses, and all the inner Parts. It ve∣ry much helps against Fainting and the Fal∣ling-Sickness, if it be given to the Patients in the Winter or Spring-Time, so long as it doth keep.

The Use of the aforesaid Medicines will not do so much good in a hot Season ^k and Complexion, unless as much of a cold and moist thing be mixt with them, to temper their Heat and Dryness; also a little Saffron must be added.

We have done with the things which purge and waste those Humours, whence do flow all the Accidents of Old Age.

NOTES on CHAP. X.

^a Here this great Chymist shews himself as great a Rationalist as Galen himself; and he proceeds in the readiest Method and with the choicest Medicines, that the most famous Phy∣sicians, whether Greeks, Latins, or Arabians, could furnish him withal.

^b There be three kinds of Rue, i. e. Gar∣den-Rue, Wall-Rue, and Goats Rue, all of them Herbs of great Efficacy and Vse in Physick. But perhaps our Author means prin∣cipally

Garden-Rue, which is of two kinds, narrow, and broad-leaved.

^c The Seeds of Citrulls or Water-Melons are Diuretick, Opening, and take away the Sharpness of Humours, they cleanse the Reins and Bladder, and lay the Effervescency of Blood and Choler.

^d Here the Panchymagoga, Pills and E∣lixirs of our Quacks, and

^e Here their general Directions for such their Trash are sufficiently exploded. For it requires the deliberate and particular Con∣sideration of the best Physician, whether to purge his Patient at all, and (if requisite) with what sort of Physick, and where to ter∣minate the Dose. Of how many Murders then must they be guilty that let fly their poyson∣ous, ill-prepared and worse proportioned Do∣ses at a venture among the Multitude, upon their own and their poor deluded Patients small Discretion when and how to take them?

^f Iron consists of a more crude Mercury and Sulphur than Gold doth; but comes very near Gold, if well prepared: For as when the Body of Gold is opened, it becomes Au∣rum fulminans, so Filings of Iron or Steel dissolved in Aqua Fortis, and precipitated with Oyl of Tartar, become Ferrum fulmi∣nans, and opening as the other is. And with∣out

doubt well prepared Chalybeates cautiously administred are very advantageous to many Patients.

^g This is the Antients Agallochum, the Moderns Lignum Aloes. It is a Wood that is brought from India and Arabia, speckled, of a sweet Smell, in Tast astringent, with some Bitterness; it is cloathed with a Skin, more truly than with a Bark, a little parti∣coloured. But Garzias will have it a Tree like an Olive-Tree, sometimes less, which grows no where but in India. There are several sorts; but our Authour gives you the Marks of the best.

^h Some think here is meant Rosemary, o∣thers a kind of Silk: Both which (especially the former) all Physicians account great Re∣vivers of the Spirits.

ⁱ Our Authour seems here to intimate some∣thing of a Christmas Rose; which to him was a Work of Nature; to the Monks a Mira∣cle. Like the Rose of Jericho or S. Mary, which the Monks will have to be a Rose: But is indeed a sort of Treacle-Mustard. Their Argument taken from Ecclesiastic. 24. 14. As a Rose-Plant in Jericho, is false: For this Plant grows not about Jericho, but in Arabiâ Desertâ on the Shore of the Red Sea. And that Place in Apocrypha must

be understood of Red or Crimson Roses. And then its Effect is a Cheat. For Women use it out of an Opinion, that at the Time of Travel it will shew the hour of Birth. See∣ing (as they are verily perswaded) if it be put in Water it opens not, before the Child begins to be born, and doth open the inner Ori∣fice of the Womb. But this supposititious Rose put in Water at any Time openeth it self, and not only on Christmas-Eve and at the Time of Birth. Nay, it hath opened it self, when the Child has been dead in the Womb. O wonderful! that such•• Superstitions should prevail amongst People called Christians; and yet it hath crept into the hearts of silly Wo∣men, That a Rose of Jericho (especially if consecrated by the Pope) can do more than the Divine Power. Bellonius Obs. l. 2. c. 86. p. 338. elegantly describes it.

The Plants which grow on this Plain call to mind a certain little Plant, which some Impostor Monks have named the Rose of Jericho; whose Root being put in Water, because the Plant doth open, they have taken some tolera∣ble pretext for their Imposture: And to cause Admiration in the Spectators, they affirm that it only opens on Christmas-Eve, and when a Woman is in Labour. And they that know not the Nature of it, think it can

open at no time else; but they are deceived.

And Cornutus c. 45. De Pl. Canad. p. 114. gives the Reason why it opens it self:

Nor doth Water this in green Plants only; but in the dry also, which we may see in the Rose of Jericho, thirty years after it is pulled up, whose Root, if you wet with Water, the Plant which had its Branches wound on a heap, shrivel'd, dry and dead; presently its Arms do revive, and the con∣tracted Flowers expand themselves by a certain stupendous Miracle of Nature; whereby Midwives impose on poor teeming Women, when they affirm that this there∣fore happens, because the time of Birth is at hand: But it is a Story: for the same happens at any time, if it have Moisture.

Now by what reason Water applied fresh to the dry Rose of Jericho causeth it to bud and blossome; by as great reason may the new-ad∣mitted Air revive the Rose-bud, buried in the Earth some Months before: For Na∣ture, the main Impediment removed, will pro∣ceed on her Work, and may begin to perfect that in December, where She left off (being stopt by Art) in March or April before. And by such artificial Methods, I believe, were those sudden (but reputed Magick, or Mira∣culous) Productions of Plants and Animals

procured, which have characterized so many Devils or Saints to the less-considering part of Mankind, but in reality were only the Casts of the subtil Artists Skill in Nature.

^k This great Physician here intimates to us, that one Salve will not serve every Sore; but that all Indicantia are to be considered, before the most curious Analeptick be given. And then according to the Temper of the Season and the Patient, he orders other Sim∣ples to be mixt with it to qualifie any Ex∣cess: Which is one great Reason why Phy∣sicians compound their Medicines.

CHAP. XI. Of those things which preserve Youth, and cause Grey Hairs to fall, and Black or Youthful ones to come in their room.

ALL hot Oyls preserve Youth, so far as they hinder the Falling and Grey∣ness of the Hair.

Oyl of Gith especially doth this, and Oyl of Costus, as Avicenna saith in his Treatise Of Oyls, and of things that keep back Grey Hairs. Oyl of Costus taken in Drink hin∣ders Old Age, as Rasy saith in his Book to Almansor.

Oyl of unripe wild Olives preserves the Hair, if it be used daily, as is said in his second Canon, in the Chapter Of Olives.

Likewise washing with Water and Oyl hinders hoariness, as Aristotle saith in the End of his Book Of Animals.

And if all hot Oyls do this, we may reck∣on into the number Oyl of Balm, Oleum Benedictum, and that which by Art is made of Bricks.

These things preserve the Hair.

But something must be said of those things that ^a root out the Grey Heirs, and bring new and youthful ones. For Aboha∣ly speaks of these things in his fourth Book in the Chapter Of things that hinder Grey Hairs.

Now amongst the things that Men have experienced before our Time, and do experience in these very Times of ours, these are some;

Red Dragantum and Albalcae of each one drachm: for they strip off the Grey Hairs, and in their stead do plant Black and Youth∣ful ones.

Nevertheless no Man is able to bear or endure this, but he that hath a strong and moist Body.

And moreover we must see to admini∣ster

it after the giving of some other Me∣dicine that cleanses and moistens the Lungs.

Now Isaac saith, that if men drink Bo∣rage boiled with Water and Sugar or Ho∣ney, it doth excellently cleanse the Pipes of the Lung••.

Also Celtick Spike drunk with Wine fre∣quently, doth render the Breast and Lungs clean; and many other things, that are de∣livered in the Books of Physicians, effect this; As

A ^b certain Herb like unto Marjoram, whose Leaves are of a Blue or Sky Colour, and round as a Penny: Which increaseth as the Moon increaseth, and decreaseth as she decreaseth. It grows on Mountains and Rocks of Rivers; it hath one Leaf succes∣sively after another; sometime it remains bare, its Flowers are of an Orange Colour, as is there said. If any one shall take of this Plant to the weight of a Pease, and as much of the Cuttle-fish, and stop it up close in a Vessel three Days, and drink it for some days with Cows Milk instead of Food, the Grey Hairs will shed, and Black ones come in their room, and the Man will become more juvenile.

I have not tryed these things; But this Accident may be removed for a time, and

how it may be done is found in Physick Books.

NOTES on CHAP. XI.

^a How to do this is now well known lippis & tonsoribus and to all Peruke-makers and Instruments of Luxury in Europe.

^b Some think this to be the Wonderworking Moon-wort of the Chymists, or the Moon-rue of the Germans. It grows in high Woods, it hath a round Stalk and only one Leaf, dissected with five or seven Gashes on each side, almost like Rue, with a great deal of small Seed on the top of the Stalk. The Root hath a great many Fibres like Broadleaved Plantain. It is to be found in July and not after. It is called Moon-wort because (as some say) it increases and decreases with the Moon; and how many days the Moon is above the Earth, into so many Gashes is its Leaf in∣dented. Others would have it to be Bolbo∣nac: But this it cannot be; for the Fruit, not the Leaf, of Bolbonac is round, nor doth this encrease and decrease with the Moon as Moon-wort is said to do.

CHAP. XII. Of things which restore and strengthen the Natural Heat, weakned by the Course of Nature, that is, by Dissolution of the Native Moisture, and Augmentation of an Extraneous one.

I Have read many Volumes of the Wise, I find few things in Physick, which re∣store the Natural Heat, weakned by Dis∣solution of the Innate Moisture, or Increase of a foreign one.

But certain Wise Men have tacitly made Mention of some Medicine, which is ^a like∣ned to that which goes out of the Mine of the Noble Animal. They affirm that in it there is a Force and Vertue, which re∣stores and encreases the Natural Heat.

As to its Disposition they say it is like ^b Youth it self, and contains an equal and temperate Complexion.

And the Signs of a temperate Complexi∣on in Men are, when their Colour is made up of ^e White and Red, when the Hair is Yellow, inclining to ^d Redness and Cur∣ling.

According to Pliny, when the ^e Flesh is

moderate both in Quality and Quantity, when a Mans ^f Dreams are delightful, his Countenance ^g chearful and pleasant, and when his ^h Appetite of eating and drinking is moderate.

This Medicine indeed is like to such a Complexion: For it is of a temperate Heat, its ⁱ Fume is temperate and sweet, and grateful to the ^k Smell. When it departs from this Temperature, it departs so far from its Vertue and Goodness.

This Medicine doth therefore temperate∣ly heat, because it is temperately hot: It therefore ^l heals, because it is whole: When it is sick, it makes a Man sick: When it is distempered, it ^m breeds Distempers, and changeth the Body to its own Disposition, because of the Similitude it hath with the Body.

For the Infirmity of a Brute Animal rare∣ly passeth into Man, but into another Ani∣mal of the same kind: But the Infirmity of a Man passeth into Man; and so doth ⁿ Health because of Likeness.

Know (most Gracious Prince!) that in this there is a great Secret. For Galen saith, that whatever is dissolved from any thing, it must of necessity be assimilated to that thing: As is manifest in Diseases

passing from one to another; such is Weak∣ness of the Eyes, and Pestilential Diseases.

This thing hath an admirable Property, for it doth not only render Humane Bodies harmless from Corruption, but it defends also the Bodies of Plants from Putrefaction.

This thing is seldome found, and although sometime it be found, yet it cannnot com∣modiously be had of all Men. And instead of it the Wise do use that Medicine, which is in the Bowels of the Earth complete and prepared, and that which swims in the Sea, and that which is in the Square Stone of the Noble Animal: so that every part may be free from the infection of another.

But if that Stone cannot be acquired, let other Elements separated, divided and purified be made use of.

Now when this thing is like to Youth, that is, of temperate Complexion, it hath good Operations: If its Temperature be better, it produceth better Effects: Some∣times it is even in the highest Degree of its perfection, and then it operates best; and then there is that Property, whereof we have spoken before.

This differs from other Medicines and Nutriments, which heat and moisten after a certain temperate manner, and are good for

Old Men. For other Medicines principally heat and moisten the Body, and secondarily they strengthen the Native Heat: But this doth principally strengthen the Native Heat, and after that ^o refreshes the Body by moi∣stening and heating it. For it reduces this Heat in Old Men, who have it but weakly and deficient, to a certain stronger and more vehement Power.

If a ^p Plaster be made hereof and appli∣ed to the Stomach, it will help very much: for it will refresh the Stomach it self, and excite an Appetite; it will very much re∣create an Old Man, and change him to a kind of Youth; and will make Complexi∣ons by what means soever depraved or cor∣rupted, better.

Many Wise Men have spoken but little of this thing, they have indeed laid down another thing like it, as Galen in his fifth Book Of Simple Medicines, and Iohannes Damascenus in his Aphorisms.

But it is to be observed, that ^q Venus doth weaken and diminish the Power and Virtue of this thing.

And it is very likely that the Son of the Prince, in his second Canon Of the Opera∣tions of Simple Medicines, spoke of this thing, where he saith, that there is a cer∣tain

Medicine concealed by Wise Men, lest the ^r Incontinent should offend their Creator.

There is such a Heat in this thing, as is in Young Men of a Sound Complexion, and if I durst declare the Properties of this Heat, this most hidden Secret should presently be revealed.

For this Heat doth help the Palsical, it re∣stores and preserves the wasted Strength of the Native Heat, causeth it to flourish in all the Members, and gently revives the A∣ged.

In like manner, because of Similitude, let the Square Stone of the Noble Animal, the Mineral Sun, and the Matter which swims in the Sea be made use of. These three things well prepared are assimilated to the Native Heat of a healthy Man.

The Antient Sages have also reported, that there is another kind of Medicine, which is able to perform this, namely,- ^s Wine artificially mixt and prepared, whereof there are five Properties, as Galen saith.

Wine mixt with Water, 1. Heats the whole Body.

2. As it were pierceth the Members.

3. Tempers the Humors.

4. Excites Natural Heat.

5. Chears the Heart; which I think is to be imputed to the Wine not the Water: And it must be understood of that Wine which is ^t strong, and is found in Syria.

Also Royal Haly in his Chapter Of Old Age, where he discourses of Drink, speaks thus,

If any one use it, according to the Measure, and at the Time he ought, it will strengthen the Native Heat, and diffuse it through the whole Body; it will disperse Cholerick Humors, and tem∣per them by purging by Sweat and Urine; it will make a hard Nature soft∣er; and will moisten, when through too violent Labour Dryness doth happen. It begets Chearfulness and Joy, and miti∣gates Melancholy.

It is said also, that the white and subtil should be drunk with a great deal of Wa∣ter, especially when the ripe Age of Man, and the time of full growth is come.

But Sowre and Old Wines are to be avoid∣ed: If Men be of necessity forced to drink such Wines, let them be dashed with sweet Water and Warm; and before they be drunk, let them stand mixt for six Hours.

For Isaac doth thus speak of strong Wine mixt:

Wine mixt doth cool hot Bodies, moisten the dry, make dry the

moist, and produce contrary Operations.

Whence the Antients likened it to the great Treacle, because one may see two contrary Vertues latent in it.

We would have all understood of strong Wine mixt, wherein are five Properties, ^u Colour, Smell, Tast, Substance, Age.

A Man ought to drink that Wine, which is yellowish.

Haly affirms, that Wine should be drunk, whose Colour enclines to Redness.

Avicenna saith, Red is most eligible, which is clear of Substance, in Tast neither bitter nor sweet, but Pontick. But if it seem too Vinous, it ought to be mixt with Spring-Water, where there is no extraneous Vapor.

Royal Haly saith, that Old and Sowre Wine should be avoided.

Isaac thinks, that after a Year is over, the Goodness and Strength of the Wine doth begin.

None almost do speak of the space of Time, wherein this Mixture should be made, except Royal Haly, who seems to have spoken well in his foresaid Canon Of Old Wine: For unless Wine remain for some Time mixt, the Wine by Digestion in the Stomach will be separated from the Wa∣ter.

For the hot and fiery part ascends, and the Earthy will remain in the Bottom of the Stomach, as appears by a Glass-Vessel full of Red Wine; so that if Water be poured upon it, and the Vessel closed, that no Air can get in, you shall see the Water sink to the Bottom.

But this Clashing of the Wise about the Colour and Season of Wine is not worthy so great Admiration, seeing that diversity of Soils doth often cause it.

For the Vertue of Plants is various ac∣cording to the Variety of Places and Pro∣vinces, as Haly saith upon Galen's Regi∣ment, where he speaks of the Correction of Medicine.

Aristotle Of the Secrets of Secrets affirms, That Wine should be drunk by Old Men, and them that plentifully flow with Phlegm; he thinks it hurtful for the Young and Hot.

Red Wine encreases Blood more than White, and is in some measure better than all Wine, and more agreeable to Mens Complexions, such namely as grows on a Soil enclosed between Hills and Dales, whose Clusters are of a good Sweetness and Maturity, in a subtil and pure Air, and which are not gathered before the Force of

their Substance be rebated, their Colour be∣come Golden, namely, a Mean between Red and Yellow, their Tast sharp, pun∣gent and delectable, and before their Sub∣stance be clear.

When the Wine shall be such, let a Man drink as his Age and the nature of the Sea∣son will permit.

For then it will preserve the Stomach, strengthen the Natural Heat, help Digesti∣on, defend the Body from Corruption, carry the Food to all the Parts, and con∣coct the Food till it be turned into very Blood: It also cheers the Heart, tinges the Countenance with Red, makes the Tongue voluble, begets Assurance, and promises much Good and Profit.

If it be over-much guzzled, it will on the contrary do a great deal of Harm:

For it will darken the Understanding, ill affect the Brain, render the Natural Vi∣gor languid, bring Forgetfulness, weaken the Joynts, beget shaking of the Limbs and Bleareyedness, it will darken and make black the Blood of the Heart: Whence Fear, Trembling, Weakness of the Geni∣tals, and the Destruction and Ruine of the Seed do arise.

And, which is worse, it breeds the ^w Le∣prosie,

and so imitates the Nature of the Serpent, which taken immoderately, and not as Physicians advise, is mortal: of which well prepared, Antidotes are made that cure Diseases.

NOTES on CHAP. XII.

^a Some would have this to be Quintessence of Mans Blood: But what the Author speaks of, cannot be predicable of any Quin∣tessence: For his Arcanum is applied Pla∣sterwise, Quintessences are taken inwardly. Neither does he mention any Preparation of it at all, but gives only the Vertues of it in puris naturalibus.

Some might imagine it a Precious Stone, that turns its Orient Splendor into a sordid pale Blush at the Venereal Pollutions of its Possessor. But no one can imagine that the Sapphire in a Ring can contribute to the Guilt of the Incontinent otherwise, than as some∣times it is the Price of their Iniquity, which its fading doth betray.

Now our Author declaring he could meet but with little of it in Physick, I guess we must have recourse to Divinity, in which he was also conversant. Where in 1 King. 1. 1,

2, 3, 4. we meet with that Medicine more plainly, which is here more obscurely described.

• ...1. Now King David was old, and strick∣en in years, and they covered him with Cloths, but he gat no Heat.
• ...2. Wherefore his Servants said unto him, Let there be sought for my Lord the King a young Virgin, and let her stand before the King, and let her cherish him, and let her lye in thy Bosome, that my Lord the King may get Heat.
• ...3. So they sought for a fair Damsel tho∣rowout all the Coasts of Israel, and found Abishag a Shunamite, and brought her to the King.
• ...4. And the Damsel was very fair, and cherished the King, and ministred to him: but the King knew her not.

The Iews say, that when Saul was easing himself, David cut off the Skirt of his Robe; for which David's Heart smote him, and the Qualm came so cold over his Heart, that he could never after recover it. Others say, He quaked so ••erribly at the sight of the Angels drawn Sword, which destroy'd his People, that the Cold Fit held him to his dying-day. But King David was old and stricken in Years, and they covered him with Cloths, but he gat no Heat. Wherefore his Servants ad∣vise

him to this Remedy.

^b Our Author has given Abishag the very fair Damsel's Adumbration most curiously.

^c Here are this fair Shunamite's Rose of Sharon and Lily of Damascus, ^d her Hair like Purple in curling Locks, ^e her two young Roes that are Twins feeding among the Lilies, ^f her Head filled with the Dew, and her Locks with the Drops of the Night, ^g her Countenance fair as the Moon, clear as the Sun, ^h her Fruit sweet to her Tast, as She sits under the Shadow with great delight, ⁱ her Spikenard and chief Spices, ^k while the Southwind blows upon her Garden, that the Spices thereof may flow, ^l her Well of Living Waters and Streams of Lebanon, ^m And here the fairest among Women is wounded by the Watchmen, and then her Beloved de∣parts.

ⁿ Here our Author allows a wholesome Con∣tagion as well as a morbid, and a Sympathy in Health as well as in Sickness between Creatures of the same Kind, which argues that this Help meet for an Old Man must be somewhat Humane.

^o And let her cherish him.

^p And let her lye in thy Bosome, that my Lord the King may get Heat.

^q But the King knew her not.

^r This danger of Incontinence is another convincing Argument, that our Authors Cata∣plasm is a Virgin, the greatest Temptation to that Fault.

Now if the Sin of eating the Tree of Know∣ledge of good and evil, were the Scriptural Knowledge of a Woman (as is some Learn∣ed Mens Opinion) a spotless Virginity may ve∣ry likely do some Good in protracting that e∣vil Day of Man, which Woman's corruption first brought upon him.

Or admit, if our first Parents had not eat the Apple, (as most Divines allow they really did) Man might have been conceived without Sin or brought forth without Sorrow, this and all other Acts being naturally performed ac∣cording to the Will of his Creator, as the Sun goes round without Sin; but that by the Fall, Will and Pleasure is become Sinful, and Lust exorbitant, which before was as pure innocent na∣tural Propensity, as for the Stars to keep their Courses: Even in Nature this way corrupted, the Remedy is highly Rational. For in this Case the Virgin Heat irritated and exalted by the Contact of Man thus Old, exerts it self by its Incubation on her Bedfellow, when she fails of Conception by him; and so acts that Vigor outwardly in preserving her decaying Species, which she would otherwise inwardly in Procre∣ation

of it anew. And on the other side this Old Dust and Ashes may by his warm Concu∣bine have some Sparks kindled in him, so as to keep the Embers alive, that for want of fewel are not able to break out into a Flame of Lust, however willing, though insufficient to take green Wood. But if the Old Mans Vi∣tal Flame thus trembling and lambent on him∣self, should proceed to animate Posterity, he must only expect his own speedy Extinction.

^s This is Old Mens Milk, for there is no fitter Vehicle to accelerate the heavy Circulation of their Blood, than Generous Wines.

^t But what shall we say of Rhenish, White and Claret, which have an innate watrish Crudity, besides a worse mixture oftentimes at the Vintners?

^u These Properties should be well considered in our Beer and Ale, whose Cold Clime refu∣seth the Grape. And since Fire is to them, what the Sun is to the Grape, we should take great care they be well boil'd, and allow them time enough to ferment and ripen. But here I must take notice of a modern ill Custome of drinking Brandy, which may very well serve Medicinally upon extraordinary Occasion; but the constant Vse of it must needs dry ex∣ceedingly, the Blood and Inwards especially, and so turn Mens Bodies to dry old Skele∣tons,

or by creating Obstructions in the Ali∣mental Passages, cause Dropsies, and either ha∣sten Old Age, or by Death prevent it.

^w How often do Tavern-haunters purchase their Liquor with Rubies in their Faces, which here and there drop off in a leprous Scurf? A fit Intimation they should be se∣cluded Man's Society, which they have abused; when their very Looks do cry them Vnclean.

CHAP. XIII. Of things which repair the Faculties and Senses, and restore the Strength of the Body.

I Have found some Medicines in the Books of the Wise very profitable for restoring the Senses and Faculties of Hu∣mane Nature, and one especially, which is of the ^a Serpentine Kind.

But although there be many kinds of Serpents, yet three in especial manner are agreeable to this Microcosm.

The full Knowledge of one of which hath neither come to the Greeks nor to us; it is perfectly known only to the AEthiopi∣ans: And this Serpent is the ^b Dragon.

But the Knowledge of the Properties of the others hath arrived even at us.

Such is the Serpent, which of Avicenna in his fourth and fifth Canon is called a ^c Viper, and the other is the ^d Snake.

Haly and Avicenna write of Vipers, say∣ing, that Vipers are Serpents having flat Heads and not broad, their Necks are little and slender, their Tail short, in their going they make a Hissing and a Noise.

A Man must hunt them between the ^e lat∣ter end of Spring and beginning of Sum∣mer. They which are of the better Sort are Yellow, and among the Yellow the Females. They are distinguished, in that the Males have only one Tooth, the Females several.

But care must be had lest Asps be chosen, such as are White, living in Fish-ponds, on banks of Rivers, and watry Places; for such use to do harm, and cause Thirst.

But let those be taken, which are slow of Motion, living in Places far remote from Moisture, and if possible to be effected, they should dye as they are taken, and let four inches be cut off the Head and Tail, let the Guts be taken out, let them be washt very clean with Water and Salt, and let them be boiled again and again in Water and Salt, till the Flesh may easily be pulled and sepa∣rated

from the Bones, then let them be beaten in a Mortar, let the Flesh be anointed with the Oyl of Balm, and dryed in the Shade.

And a Man must take heed, that the Sun∣beams do not fall upon the Flesh before it be dried, nor afterwards; For the Sun by his Power doth spoyl the Flesh of its Ver∣tue, so that it ^f expells no Poyson received either by Bite, or in any Drink.

Avicenna hath reported such things in his fifth Canon. Also in his Chapter Of the Le∣prosy he commends Mountain Vipers and white, and ordereth that the Head and Tail be cut off both at once.

In like manner Royal Haly in his last Dis∣course of his Practice advises that those be had which live in Houses and Salt Waters, and Young ones, in which is a red Colour inclining to Brownness, whose Heads are flat.

Also in his Chapter Of the Leprosy he saith, that a certain Quantity of their Tro∣chisces may be taken with Arrian Wine; And Avicenna saith with Red Wine: But Arrian Wine is Red. As for the Preparati∣on, enough is said already.

The ^g Property of the Viper, as Haly saith in his second discourse of his Practice, is to purge the inner Parts from superfluities, and

to bring out the venomous Humour to the Skin, and to get it out by Sweat, or Lice, or Excoriation, to heal the Venomous Bites of Animals: and Galen saith in that Expositi∣on, that there is not a Medicine better than this for strengthening the inner Parts, and clearing the Body of bad Humours.

But it is also necessary, that some other Medicine be artificially mixt with it, which may in like manner overcome the Poyson, such as Cassia lignea, Zedoaria, Citron Rind.

After the same manner Avicenna speaks of the Serpent in his second Canon; but he does not express whether he would be under∣stood of the Viper, Snake, or Dragon; his Words are to this purpose;

The Flesh of the Serpent, when prepared, forceth all the Humours to depart to and penetrate the Skin, and properly when a Man is purged;

it also ^h prolongs Life, maintains the Faculties of the Body and preserves the Sense and Youth; it hath a great Power of drying, yet but gently of heating: But it hath an admirable Virtue against the ⁱ Leprosy: It hinders the Approach and Increase of the Kings Evil, it cures the Griefs of the Nerves, it sharpens the sight: for Avicenna testi∣fies this in his fourth Canon Of the disposi∣tion

of the Visive Faculty; also the Use of it preserves Health.

But the Latins, as it appears to me, speak of the Snake. For they say, it is good for the Dropsical and them that are troubled with the Spleen, and them that have any Defect in their Sight, also that it is useful to recruit all the Faculties, and that it brings aid and assistance towards the curing and removing Acute Distempers.

The Son of the Prince Abohaly, in his Canon Of the Leprosie, saith, that a Man ought to cease from the Use of this Flesh, when he is troubled with a Mist before his Eyes, or an Inflammation of his Belly.

Haly affirms that this Flesh is not to be given, but when Diseases come from the ill nature of the Humors; and that it is not to be used, except it be mixt with Styptick Spices, that have a Property against those Diseases, and the Mixture must be of so long continuance, as till it be fermented, other∣wise ^k it will be nothing worth.

The Quantity of the Aromatick Spices in my Judgment ought to be such, namely, One part of the Flesh, and Seven of the Aromatick Spices. This holds true if the Place be not hot, nor the Complexion high.

But if the Place be cold and the Com∣plexion chill, there ought to be one part Flesh; and Ten of the Aromatick Spices.

And, as some think, these are the things which ought to be mixt with it, Cloves, Nutmeg, Mace, Citron Rind, Zedoary and a little Musk.

Some have judged this Flesh should not be taken, but when the Sun ascends. Per∣chance the thing was made of this Serpent, which was given to a certain Lady in Ger∣many in our days. For it happened that there were two Sisters, both fair, one of which moved with Envy gave the other Poyson to drink, so that her Hair and Nails came off, and She endured wonderful Mise∣ry: After She had taken this Medicine, She looked like a Girl of Twenty, although She were much older; her Hair that be∣fore was Black turn'd Flaxen, and an equal Complexion of White and Red did suc∣ceed.

NOTES on CHAP. XIII.

^a As in the former Chapter Woman, who was the Mediatrix of Sin and Death between the Serpent and Man, was made use of to pre∣vent

Death; so here the Serpent himself, the Arch-plotter of that Death, is taken in his own Snare, the Decree of the Almighty is ex∣ecuted upon him in the very literal sense, and though he can hurt Man's Heel, yet he must lose his own Head, and make one of the greatest Antidotes against his own invenom'd Spight and Man's Death, which he so much designed. Thus to his own cost hath the Ser∣pent perswaded us to taste of that Tree of Knowledge, by whose Experience we have found how to resist the Evil by the Good that is in himself. And herein our Author makes good, what in his second Chapter he told us, That in whatsoever thing the Most High GOD hath put an admirable Vertue and Property, there He hath also placed Hurt, as it were the Guard of that very thing.

^b The AEthiopian Dragon according to Bel∣lonius is thick about the Belly, hath two Feet, and as many Wings whole like Bats, and the Tail of a Serpent. They are so big, that without making Vse of their Poyson, they kill Elephants, and all other Beasts by mere Force. Whence Lucan lib. 9. sings thus:

Rumpitis ingentes amplexi verbere Tauros, Nec tutus Spatio est Elephas, datis omnia Letho, Nec vobis opus est ad noxia fata Veneno.

With mortal Gripe you squeeze out huge Bulls Guts, To th' Elephant's Bulk no Fence is, Death you bring To all; for Death you have no need of Sting.

^c The Viper is a Serpent about an Inch thick, and two Cubits, but generally less in Length, parti-coloured and Yellowish, he bears his Neck upright, and crawls with the rest of his Body: He leaps when he bites. The Male according to the Antients hath only two Teeth, and the Female four; therefore Ni∣cander saith in Theriacis,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

With Dog-Teeth two Man's skin Male Vipers gore Diffusing Poyson, Females bite with more.

But Baldus Angelus saith, the Male-Vi∣per hath four Teeth, only at certain Times he casts two of them, which made the Anti∣ents think he had but two. But if a Man will be at the trouble to anatomize Vipers, he shall find they have twelve Teeth, six on either side in the upper Iaw, and twenty two, eleven on either side, in the nether Iaw, in all

thirty four, which they use in eating; besides the Dog-teeth before mentioned, with Blad∣ders wherein they contain their Poyson, which once voided gathers again after the manner of Excrementitious Humors: And with these Teeth only they fight and poyson. The Male hath a narrower and sharper Head, thicker Neck and smaller Body than the Female. His Tail grows smaller by Degrees as in o∣ther Serpents: hers is small at once. He hath also rougher Scales at his Tail, which in his Anger he ruffles as a Cock doth his Fea∣thers. It is observable, that the Female-Vipers first conceive Eggs all of one Colour like Fish-Rows, and then bring them forth young Vipers, whereas other Serpents first lay Eggs, and afterwards hatch them. But the Female's biting off the Male-Viper's Head in Coition, and the Young ones eating themselves out of the old Viper's Belly, are both mere Fables.

^d The Land-Snake is a harmless Creature: For if he bite he inflicts no Venome, but the bare Wound. But the Bite of a Water-Snake is exceeding dangerous.

^e They should not be taken presently, as they come out of their Winter-Quarters; but when they are well fed; yet before they are with Young.

^f Hence it is evident of what Moment the true Preparation of Medicine is.

^g Treacle, the most serviceable Medicine in common Vse, sufficiently shows the Vertue of the Viper, which is the Basis of that famous Composition. Nay, Treacle alone or some Mixture with it is the Mountebanks Sheet-Anchor to save their Wrack in the Stygian Lake: For these Fellows must, to please the People, either poyson their Guts upon the Stage as often as they break their Fasts, or they must keep two Lents in one Year. I find Treacle in the Description of Orvietan's Secret, a noted illiterate Mountebank in Rome, who promised others immunity from Poyson by his Electuary, but at last dyed himself of Poyson.

These Cheats are well set out by the Father of the Poets.

Non enim sunt ii Scientia aut Arte Divini, Sed superstitiosi Vates, Impudentés{que} Harioli, Aut inertes, aut insani, aut quibus egestas imperat: Qui sibi semitam nonsapiunt, alteri monstrant viam.

For the sake of English Empiricks, thus:

In Science or in Art Divines they're none, But Superstitious Bards, who Charms do boast, Lazy, or Mad, or under Want they groan: They'd be your Guides that never that way crost.

^h The Reason of this may be drawn from that Similitude, our Author mentioned in his second Chapter, which by Physicians since his Time is called Signature. For as the Ser∣pent renews his Youth by casting his Skin yearly; so in Medicine he produceth the like Renovation.

ⁱ And so from his Spots we may guess him good against the Leprosie.

^k Here he illustrates what he said before in Chap. II. That

out of the Serpent, Hellebore and Gold no Man can fetch any noble or sublime Operation, unless he be Wise, Skilful, and have of a long time experienced them.

CHAP. XIV. Of Things that excite the Animal Faculty, refresh Mens Bodies, and quicken Motion.

ALL ^a Wise Men, that have yet treat∣ed of the Regiment of Health, con∣stantly affirm, that the Aged and Men well grown in years, presently after they are risen from Sleep, should be anointed with Oyl; So Royal Haly in his fifth Treatise Of the Regiment of Old Men.

For such Anointing excites the Animal

Faculty, and with it all the Rest; for all other Faculties depend of and proceed from that, as Avicenna saith in his first Ca∣non Of the Faculties.

But with what things this Anointing should be made, Physicians do very much vary.

For the Son of the Prince Abohaly in his Chapter Of Oyls affirms, that all kinds of Oyl refresh the Body, and help its Motion: But if all do this, it cannot otherwise chuse, but that one sort must be better than ano∣ther.

Haly in his Treatise Of the Regiment of Old Men, thinks that Old Men should be anointed with the Oyl of Squill, and with the Oyl of Violets mixt with the Oyl of Chamomel, and with the Oyl of Dill.

But Aristotle affirms in his Books Of the Secrets of Secrets, that Anointing ought to be made with sweet Smelling Oyntments in the Morning at convenient Seasons, that is, in Autumn, and Winter with Oynt∣ments made of Myrrhe, and with the Juice of an Herb which is called a Blite; in Sum∣mer and Spring Time cum Vnguento Caerasino (made with Sanders) Enilegis, and the Juice of Enablaetti: And he affirms this in his Ca∣non Of Baths.

I shall say nothing of the making of Oyntments, but that Sheeps Suet may be mixt with every Oyntment.

Campanus Germanicus, who lived a long time ago, saith, the Wise Men of India af∣ter Scarification did lay on this very thing with Oyl of Balm.

The Son of the Prince, in his Canon Of Weariness, where he speaks of Balm, saith, it ought to be fortified with Wax or Pitch, that it may long retain its Vertue and Ope∣ration.

And thus we see one Oyl operates more strongly in Old Men than another.

NOTE on CHAP. XIV.

^a We find in Holy Writ, before Hippocra∣tes lived, Wine was Man's inward, and Oyl his outward Analeptick: And Vnction was used by him, and by the Sons of Art for ma∣ny Ages after him: Only the Wisdom of our Age knows scarce any Vse of it, except con∣tra Pruritum, and Pruritum Venereum. An erroneous Neglect undoubtedly. Nothing can be more apt for our Author's Purpose; Since Old Mens Natural Heat, as a weakned Gar∣rison, slights the Out-works, and fairly retires

to the Fort of the Heart, till Supplies come from without. Now Vnction is an Evacua∣tion to the outer Parts of the Body, because it heats, attenuates and melts those useless H••mours, that are discharged to and lodged in the Habit of the Body; and then of them∣selves they dissipate and evaporate; And so there is Way made for the vital Flame to play from the Heart. But if the Vnction be hot, it not only softens the out Parts, but its Ver∣tue reacheth the very inward Humours, and so heats, attenuates, and disperses them.

CHAP. XV. Of things that cause Clearness, Cleanness and Ruddiness of Skin, and that take away Wrinkles.

ALL things that ^a move the Blood and Spirits to the Skin adorn and cloth the Skin with Beauty, Cleanness and Ruddi∣ness; and this thing is promoted by whatsoe∣ver doth gently cleanse the Skin, rendring in thinner, and making it clean from those things that stick dead on its Surface.

And in performing this, Care must be had of three things, namely, of

Cold, too much Heat, and the Wind.

Now Blood is moved to the Skin three ways, namely, by breeding of good and subtil Blood, by its Purity, and by Expan∣sion.

Things that breed good Blood are those of good Juice; amongst which, according to Pliny, is subtil and sweet smelling Wine; as Isaac speaks of Bread well baked and lea∣vened, and also all manner of Meats so they be but of good Digestion. For Di∣gestion is the true Fountain of good Blood and Humour. So doth Avicenna affirm of these things. Those things also breed good Humour, that are boyled ^b covered with∣out Water, and dry rosted.

In like manner that Drink is necessary, which moves the Blood from the inner Parts to the outer, such as ^c Broth of Pulse, Wine, Milk, Mede, and the like drunk on a fasting Stomach. And several have had Experience of these things, as Avicenna saith in his fourth Canon.

Haly in the end of his first Discourse of his Practice saith, that drinking of Wine and daily eating of wholesome Flesh makes a good and fair Colour.

And things that dry the Blood are these, Trifera Sara••enica made up with Myroba∣lans;

and the Antients affirmed that Cassia fistula could do the same

Perl prepared doth make the Blood of the Heart clear and fine, as Isaac saith in his Degrees.

Things that disperse and spread abroad the Blood are many; and this is done two ways;

The first is, either by taking things in at the Mouth, such as are Pepper, Ginger, Cloves, Saffron properly boyled in Wine, otherwise it tingeth the Blood; as also if two Drachms of Hyssop and one Drachm of Saffron be drunk with Sugar. And a Man may eat Herbs, such as Radish, Leeks, O∣nyons, if he eat not often of them, as also ^d Garlick well prepared.

Or, if the Soul be ^e stirred by certain O∣perations, Actions, and Motions; of which sort are Wrath, Joy, Mirth, ^f Anger, and what ever provokes Laughter, as also In∣strumental Musick, and Songs, to con∣verse with Company which discourse face∣tiously, to look on precious Vessels, the Heavens and Stars, to be clothed with Va∣riety of Garments, to be delighted with Games, to obtain Victory over ones Ene∣mies, to argue with ones most dear and be∣loved Friends, as Aristotle saith in his E∣pistle to Alexander.

For a chearful Mind brings Power and Vigor, makes a Man rejoyce, stirs up Nature and helps her in her Actions, as Ra∣sy saith to Almansor in his Canon Of the Co∣gitations of the Mind.

But secondly, The things which being applyed outwardly effect this with Abstersion and Action, are Lotions and Unctions. And in these things the Way of their Ab∣stersiveness is unlike; for some things effect this more roughly, others more finely. There are Oyntments which take away and uncover the old Skin, and cause the Spirits to penetrate as far as the Skin.

Causes that infect the Skin are many.

Either inward, such as are the Humors infecting the Blood, as is manifest in the Jaundice. For they exert very dangerous operations in the inner Parts. This Infecti∣on may be taken away by those Remedies, which are found among the Wise in their proper Chapters.

Or outward, as Wind, Heat, Cold. For these things sometime make the Skin black, foul and wrinkled; but how the Cuticle is defended from these Inconveniences, and after they are come how they may be re∣moved, the Wise do teach.

Avicenna of things making the Colour

beautiful saith, The Skin may be well kept from the Sun, Cold and Wind, if it be smeared with the White of an Egg and Water of Gum; or if some such thick thing be steeped in Water, and mixt with an equal quantity of the White of an Egg, and if the Skin be smeared with it, these Harms are removed, which were impres∣sed from these Causes. So Haly speaks in his Canon Of Beauty.

Take of the Flower of Beans, Pease, Vetches, Lupines, sweet Almonds blanched, Dragant, Mastich, grind all these together, sierce them finely, blend them with Milk, make a sweet Cataplasm of them, let it be on a Day and a Night, wash then with the Wa∣ter of boiled Bran, and so use it till the Skin be reduced to its natural Quality and Disposi∣tion.

But if Corrugation happen in the Skin from these Causes, let this Oyntment be made, which Avicenna in his Canon Of O••l appoints, which is very available in driving away and curing the aforesaid Ails.

Take a little Lily Root prepared, Oyl of bitter Almonds, Honey and a little Propolis, let them be melted together.

And some have said that Oyl of Balm with Oyl of Bays doth most easily take a∣way

and wipe off this Wrinkling of the Skin.

NOTES on CHAP. XV.

^a In this Chapter here is a Cosmetica Ra∣tionalis, backt with true Philosophick Reason, not projected upon the Fucus of a barren No∣tion; where, as in a curious Picture, we may with Admiration view the Dashes of a Ma∣ster's Hand, and then sit down and consider, That only a good Philosopher can make a skil∣ful Physician.

^b This may be done two Ways according to Riverius. The first is this, Take your Meat, seasoned according to your Mind, and cut into long Slips, put it into a well glazed Earthen Pot, close covered and lu∣ted with Lutum Sapientiae; set it in an O∣ven, hot as it is when you draw your Bread, let it stand, and it will with the Heat dissolve into Liquor. But this some may esteem Baking.

The second Way is this, and it is properly Boiling: Take your Meat prepared as before, put it in a glazed Pot, in the middle where∣of let there stand a wooden Grate, or one of any other matter; lay your Meat upon

it, so that the Bottom of the Pot may be empty; close the Pot with its Cover, well luted with Paste of Meal and Water well kneaded. Set it in Balneo Mariae boyling for five Hours. You will have a limpid Li∣quor at the Bottom. Two or three Spoonfuls of such a Preparation taken twice or thrice a Day is reckoned a great Restorative.

^c We read in Daniel, how Pulse and Wa∣ter made the four Children fairer in Counte∣nance and fatter in Flesh than they that fa∣red on the Royal Provision. Now Daniel having so good skill in the Learning of the Chaldaeans, as to be set over all the Wise Men of Babylon, who were a sort of Men that by their Skill in natural things could do Won∣ders; I no more question that by the same Skill he knew, Pulse would nourish well, and give a good Colour, than that he understood by Books the number of the Years of the Ca∣ptivity of his People. My Reason is, He that would not eat the Kings Meat, nor drink of his Wine, lest he should be defiled by offering part thereof on an Altar, if by; or by cast∣ing a little into the Fire, where there was no Altar, which was a Propitiatory Grace to some Heathen Deity; this Man sure would never have allowed himself the Enquiry into the Wisdom and Learning of the Chaldees,

had such Learning been either sinful or useless: And it could never be more serviceable than in this Case. Neither do I think Pease-Pottage a contemptible Dish among the Iews, since it made their Father Jacob an Elder Brother. Besides, had not Pulse been a Dri∣ver out, that great Physician Avicenna would not have made so much Vse thereof in the Small Pox and Measles.

^d By Galen Garlick is called Plow-man's Treacle.

^e A merry Heart makes a chearful Counte∣nance, and the Circulation of the Blood is so Symmetrous to the Revolution of Man's Thoughts, that Men skill'd in Prudentials have reckoned Vultum esse animi Indicem, and ever took more notice of an accidental Glance in a Passion, than of the most perswa∣sive composed Eloquence. Anger glows as a red and lowring Aurora, Ioy bespreads the Scene with a serene Hesperial Crimson. So Cataline for all his fair shews in Words to the Senate, yet discovered that Treason in his very Face (as Historians describe him) which his Heart was then contriving.

^f Choler is by some reckoned the Salt of the Microcosm, which helps to keep the Flood of Humors from Putrefaction: And this as well as the Macrocosmick Ocean, unless sometimes

it have its aestus, will be liable to Putrefacti∣on. But this and all other Passions must be confin'd within their Banks, lest Men be transported to their Ruine: For though Grief once turn'd a Queen to Marble; yet sudden and excessive Ioy hath often inscribed an Epi∣taph upon it; Thus to some Men hath excess of Happiness prov'd as much of Misery.

CHAP. XVI. Of the Vsefulness of this Epistle, Of the Re∣giment of Old Men, and of things that help the outward Senses, as also the Imagi∣nation, Reason and Memory, and of the Composition of certain Medicines.

LET us see what the Regiment of this Epistle doth add to the Regiment of Old Men laid down by the Wise, in esca∣ping the Accidents of Old Age, and how much it helps Men, while it recounts the Meats and Things of good Juice, which are of Use to Old Men and those that are stricken in Years: Which thing indeed the Regiments of other Men do not fully per∣form.

This Epistle therefore shews, by what

^a Meats the Natural Moisture may be resto∣red.

Then, how it may be made more ^b sin∣cere when it is restored.

Thirdly by what Means the ^c Accidents of Old Age, which come on apace, may commodiously be hindered.

It also shows how a ^d foreign Humour and unnatural, that is the Fountain and Cause of these Evils, may be purged and wasted.

It likewise opens a Way whereby the ^e Sen∣ses of Man by being recreated with the Vir∣tues of things may be repaired, how the ^f Natural Heat being spent and shaken by some outward Causes may be restored, and how ^g White Hairs shed, and new ones come in their Room.

Sixthly, it shows Medicines, whereby the ^h Animal Vertue, as it were dying and weary, may be excited, Motion deficient may be renewed, the ⁱ Skin deformed with Wrinkles and other ways, may be made fair.

Seventhly, It shows how the three ^k In∣struments of the Senses do operate, and are governed in every man, lest by reason of them any fault should fall upon the Soul, and if it should fall, how it may be re∣moved.

And it teacheth many other things, which have been treated of in their proper Cha∣pters.

But the things which are laid down by us in this Epistle, differ very much from the things laid down by the Antients.

First, because the Antients Regiment of living, defends Mens Bodies from hasten∣ing to their End besides the Course of Na∣ture: But our Regiment lays open by what Way Old Men and the well stricken in Years may easily be freed and defended from the Accidents of Old Age, which are wont to happen not only to Old Men, but even to those that are Young.

Again, their Regiment shows how heal∣thy Bodies may be kept so that they may not be disaffected: But ours teacheth to take away those Accidents, which do come before their Time, and to retard these, which use to come at their proper Sea∣son.

Thirdly, their Regiment is as it were the Beginning: Ours as the End. For the things which they have taught, are as it were the Means to know and use those things, which are here expressed.

Therefore let us now discourse of the Regiment of the Old and Aged, that we

may see what is added by us to the Labors and Studies of the Antients.

The summ of the Universal Regiment is this, as Avicenna saith, namely, that such Men use that which heats and moistens, as also nourishing things, and quick of Dige∣stion, and Bathes, and much Sleep, and long lying in bed, and Provocation of U∣rine, and Expulsion of Phlegm from the Stomach and Guts. To the end that Kind∣liness of Nature may endure, chafing with Oyl in a moderate Quantity and Quality is very good for Men of decrepit Age, and for those that are growing Old. But let them ride and walk moderately, as their Strength will endure. They ought daily to smell to sweet smelling Spices, especially to the moderately hot. After Sleep let them anoint themselves with Oyl, as is said in the Chapter Of things that strengthen the Body.

But they must use the six kinds of (non∣natural) things according to the equable and temperate way of Physicians, as Ari∣stotle saith, that a Physician ought in the Regiment of Old Men to consider the Six kinds of Causes, which are wont necessari∣ly to alter the Body. But above all he must take into his consideration Meat and Drink

and the Evacuation of what is superfluous, and of all the four Humours: and seconda∣rily the other kinds of Causes. And this is what Aristotle saith in that Book published at the request of King Alexander the Great.

And the difference which Rasy puts be∣tween the Regiment of the Elderly and the Aged, is this, namely, that the Bodies of the Elderly are to be considered more with evacuating Medicines, and to be pre∣served, that they come not to Evil; and they must abate of their Labour and Thoughtfulness, that the Strength of their Body may last a long time. And that they who are arrived at Old Age, avoid Labour and Thoughtfulness, and Change, unless on great and urgent Necessity: They must be nourished with Food having a pleasant Tast, and easie to be digested: They should also often use Bathes, and sleep much: They should affect the Head and Face with odo∣riferous things, and use Suffumigations: Let them also exercise things, which are full of Diversion and Delight. Let them drink temperate and subtil Wine, and clear, and which hath a moderate mixture of Water. How every one of these things may be done and brought into act, will hereafter ap∣pear.

Royal Haly saith, that Old Men ought to use an Air like the Humour of the Spring, because their Nature is cold and dry: Whence it is necessary that they use a Cu∣stome of heating and moistening, and that they live in warm Places, but avoid such as are cold and moist, for that they hasten Old Age, as I have said before, where I treated of Meats, which bring the Acci∣dents of Old Age.

Old Mens Meats ought to be of good Juice, hot and moist, that they may quick∣ly and easily be digested, and descend from the Stomach; their Bread should be well ^l made, and well leavened; their Flesh should be that of ^m Pullets. ⁿ Kids, ^o suck∣ing Calves, ^p young Geese, ^q Lambs, ^r Par∣tridge, ^s Pheasants, small Birds, except ^t Spar∣rows. Let them avoid all gross Meats, dif∣ficulty yielding to Digestion; as is ^u Beef, ^w Goat, and such like. For if they accustome themselves to these Meats, Dropsies will breed in them, Stoppages in the Liver, and in like manner Obstructions in the Spleen, and Stones in the Kidneys and Bladder. And if they should happen at any time to eat of these things, let some Medicine be taken af∣terwards, as Diacyminum well made up, and things of like nature which help Digestion.

Also they must beware of those Birds, which afford unwholesome Food and bad Juices. Things that are sharp and breeding Choler are also to be avoided, as Mustard, Garlick and Onyons; and all things that breed Phlegm, as ^x Mushromes; and all things that breed Melancholy, as Pulse and Cheese, and Worts; and what are easily corrupted on the Stomach, as ^y Mulberries, ^z Melons, ^{a a} Cucumbers. But of Fruits let them take Figs, Grapes and Raisins, with Nuts and Almonds. Physicians have not named all Meats and Drinks, which bring these Acci∣dents of Old Age. But Old Men must be fed twice a Day, and the weaker by little and little: For the Natural Heat being weak already cannot bear a great Heap of Meats and too greedy gormandizing. Let their Dinner be at the third hour of the Day, and let their Meat be of good Juice and producing good Humors, as all Physicians agree.

Avicenna affirms, that Old Men must eat dry Figs boiled with Honey and Water.

And Galen saith, that Figs, if they be dry, are as it were the Fountains of ill Hu∣mours: Which is true of Figs simply; but if they be medically prepared, it is false.

As to what concerns ^{b b} Baths, Old Men

are to be bathed in Sweet Water, of a tem∣perate Heat, as Royal Haly saith in his fourth Canon. He likewise saith that Old Men and the Decrepit are often to be washed in Baths: that is, once in a Week, or in the space of Ten Days. For their Strength will not bear more; wherefore in some it is sufficient, if this be done once in a Month. When they go out of the Bath, let them rest quiet for one whole Hour. Then let them take some Meat hot and moist, easy to be digested, and which quick∣ly passeth out of the Stomach, as is Bread well leavened and made, ^{c c} Fish that live in stony Rivers, Kids Flesh, young Geese, Lamb.

Aristotle in his Book Of the Secrets of Se∣crets affirms, that they must not tarry long in the Water, for that they are much over∣come by the Cold and Moisture, lest the Body receive from the Moisture of the Bath.

The Anointing of Old Men ought to be sometime in the Morning when they rise: And the Oyl ought to be Caerasinum mixt with the Oils of Chamaemel, Violet and Dill.

Then they ought to use moderate Ex∣ercise, lest there be any Straitness or Ob∣struction

of the Pores: Let them avoid too violent Labour and Exercise.

They ought not to admit of Diminution of Blood, unless they be in great and im∣minent Danger of Life. Avicenna in his Phlebotomy shews in what Cases and for what Causes Old Men are to be let Blood, saying: In Old Age let every one as much as can be abstain from Blood-letting, unless he be compact in Figure and Solidity of Mus∣cles, and have large Veins, and be indispo∣sed with Redness of Eyes: This is to be considered in Old Men.

But Iohannes Damascenns ^{d d} thinks o∣therwise in his Aphorisms, speaking thus: Let every Man in his Youth breathe a Vein four times a Year. Thrice when his Age is forty. When the fiftieth or sixtieth Year of his Age is come, it ought to be done once. And further it is altogether to be o∣mitted. He also saith, that after the forty fifth Year the Cephalick Vein, after sixty the Median, after seventy five the Basilick is not to be cut.

Avicenna also saith, That they who while they are in their youthful Days, do often suffer Bloodletting, after seventy Years their Heat is turned into Cold and Dryness, and that especially, if they were of a Cold Nature.

But now in the Name of the most High and Great GOD let us begin to treat a∣bout, and more diligently and acutely to discourse of those Medicines, which the ^{e e} Wise have kept secret, and which are most profitable for the Old and Men of ripe Age. For whoever use these things, they a long time restrain the Infirmities and Ac∣cidents of Old Age. The Use of these Me∣dicines is convenient especially for ^{f f} the Rich. For the Charge hinders, that the Poor cannot easily obtain them.

Now the Use of the first Medicine con∣sumes all Moisture that is foreign, not na∣tural, bred of ill Concoction, and Indige∣stion, and bad Meats, wheresoever in the Body it be, and especially in the Recesses of the Head and Stomach: It consumes, I say, the Phlegmatick and Melancholick Moisture, sharpens the Senses, bridles An∣ger, cherishes and strengthens the principal Members, recovers the Infirmities and bro∣ken Strength of Old Men.

Take ^{g g} of the Medicine which grows in the Air four Drachms, of the Medicine whose Mine is the Plant of India two Drachms, a little Musk and Saffron. In a Cold Season and Complexion hot Spices may be added, as Cloves and ^{h h} Amber. But in a hot Season

and Complexion you may add two Drachms of Violets. Then make it into an Electuary pre∣pared with Syrup of Violets; or reduce it in∣to Powder, and the Weight of Sugar equal to all the things aforesaid is to be added.

This Medicine may he used in Meat or after Meat, as the Old Man pleaseth. Any one may use this Powder in Summer and Winter; both in a hot and a cold Comple∣xion as well as Country, with the Medi∣cine which is ^{i i} cast out of the Sea; with∣out Violets, if it be put in strong Wine, so that its Vertue may be dissolved, and that being dissolved, it be drunk with a mixture of most pure Spring Water. For the Wa∣ter takes away the dryness of the aforesaid things, and recalls the Vertue of the said Medicine to Heat and Moisture, and makes it temperate.

But several among the Antients do not a∣gree in the Composition of this Medicine: For some put in the Medicine whose Mine is the Plant of India, and that which is cast out of the Sea, leaving out the Violets and Seeds of Lettuce and Porcellane.

But others say, You must take of that Me∣dicine which lives in the Air four Drachms, and of that whose Mine is the Plant of In∣dia, two Drachms, and of Violets one

Drachm, and a little Saffron and Musk, to these reduced to Powder they add the weight of Sugar equal to all the rest. And thus ordered this is to be taken in Wine in a hot Season by Old Men troubled with superfluous Heat. But they taught that it was to be taken without the Violets in a cold Season and by a Phlegmatick Old Man.

The second ^{k k} Medicine is that which disperseth and purgeth all the Humors by an insensible and occult way, namely, Cho∣ler by Sweat, Phlegm by Lice, Melancholy by Excoriation and Scabs, when it is prepa∣red and taken, as we said before, accord∣ing to the Directions of Physicians.

Take some Cloves, Nutmeg, Zedoary, Ga∣langale, Citron-Rind, Vipers Flesh, and a little Musk, mix them with Wine, and make them up into Rolls and Trochises.

If you would strengthen the Senses and all the Parts, add the weight of Xyloaloes of India equal to all the rest. If you would drive out Phlegm and Melancholy, add of that Medicine which lives in the Air an e∣qual quantity to all the rest. If you desire to remove any Disease, add Spices, which are Enemies to that Disease, and let the Bulk of them be as great as of all the

rest: And you may add other things, which may easily drive away such Diseases; as Sage is against Softness of the Nerves, Spikenard to provoke Womens Terms, to help the Obstruction of the Gall and Li∣ver Cinnamon, for the Tympany Carda∣mome: for Men troubled with the Epile∣psie, Scia••ica, Phrensie, and long Cough∣ing, Pepper is good: for it drys the Breast and Lungs flowing with gross Humors: Or

Take of Vipers Flesh, Zedoary, Citron-Rind, Galangale, Cloves and a little Musk, and mix them with Wine, then make Tro∣chises.

And when there shall be occasion, you that are Old, take hereof one part and twenty parts of some Spice hot in the first Degree, such as is Spikenard, of some hot in the second Degree fifteen parts, and one pa••t of Trochises of Nutmegs. This dis∣solves the Swelling of the Liver and Spleen, and refreshes them.

There is another Medicine for Old Men, which hinders Putrefaction, helps the Na∣tural Moisture, that it does not so easily waste and dissolve, makes the Blood of the Heart more pure and thin, repells the Le∣prosie and Trembling of the Heart, makes men of good Courage, bold and free, pur∣geth

and casts out that abundance of Phlegm that oppresseth the Native Heat; and it ought to be such:

Take ^{l l} of the Medicine which is hid in the Bowels of the Earth artificially ^{m m} prepa∣red, so that it may easily be powdered, four Drachms, of that which lies hid in the Sea two Drachms, of the Medicine whose Mine is the Heart of the long-living Animal, one Drachm; grind all these very finely together, so that they may easily be blown away and dis∣persed with the force of the Wind; then a lit∣tle Saffron and Musk must be added. More∣over, those Spices are to be added, which are Odoriferous and Cordial, that the Medi∣cine may be reduced to a Temper, respect being had to the Season, Age and Complexion.

Let Old Men take this Medicine greedi∣ly; in some such Liquor, as being digest∣ed may easily pass to the very Heart and inner parts, and go through the Capilla∣ry Veins. Several take this Medicine with some savoury Meat, when Hunger is come upon them: Others drink it in the Morn∣ing mixt with Pomegranate-Wine: Others in an Electuary Fasting: Others take it in a ••ear Egg, when they rise in the Morning. For you must know, that those Liquors are the best Vehicles for any Medicine, that

are most agreeable to a Man's Nature.

But the Simple ^{n n} Medicine, which re∣stores and strengthens the Native Heat, when wasted and weakned, is that which is likened to the Complexion of a healthy Young Man.

Whence in Conclusion it is made mani∣fest, that Mirth, Singing, Looking on Hu∣mane Beauty and Comeliness, Spices, Ele∣ctuaries, warm Water, Bathings, some things lying in the Bowels of the Earth, others ly∣ing hid among the Waves of the Sea, some living in the Air, others taken from the Noble Animal, well tempered and pre∣pared, and many more such things are Re∣medies, whereby the Accidents of Age i•• Young Men, the Infirmities of Old Age in Old Men, the Weaknesses and Diseases of Decrepit Age in very Old Age, may be re∣strained, retarded and driven away.

NOTES on CHAP. XVI.

^a Chap. VII. ^b Chap. VIII. ^c Chap. X. ^d Chap. IX. ^e Chap. XIII. ^f Chap. XII. ^g Chap. XI. ^h Chap. XIV. ⁱ Chap. XV. ^k Chap. III, V, VI. and the latter Part of this Chapter.

^l Besides the well Leavening of Bread or Raising it with Yeast, it must be made of the best Grain, which is Wheat. The Flower should have a little Bran: for if it be very fine, it breeds a viscid Humor; but the Bran hin∣ders it from being Obstructive (as in Destil∣ling of Gummous and Resinous Bodies we add Sand or Pieces of Brick to keep them from clotting.) The Bread must be baked in an Oven, with a moderate Heat: for what is baked on a Gridiron, or before the Fire, be∣cause of the inequality of Heat, is one part Dough, another part burnt, and never well soked. It must be knodden with Water, not Milk, as some Bakers do, to make their Course Bread look White: for Milk makes it exceeding Obstructive. It must not be stale; the newer the better, so it be cold from the Oven.

^m It is the Opinion of Physicians, that Chickens are a proper Food both for sick and well People, nor can a more harmless Meat be eaten. They breed Blood neither too thick nor too thin. They are very good for the Valetudinary, the Idle, and Persons who use little Exercise.

ⁿ Kids should not be very young, for then their Flesh is over moist; nor too old, for then they savour of the Goat: but about two Months old. Juvenal describes them well in Satyr. 11.

De Tiburtino veniet pinguissimus agro Hoedulus, & toto grege mollior, inscius herbae, Necdum ausus virgas humilis mordere salicti; Qui plus habet Lactis quàm Sanguinis.

A fat little Kid, The softest of the Herd; near Tibur't was Bred in rich Grounds, yet neither eat the Grass, Nor brouz'd upon the Willow's humble Wood, But more participates of Milk than Blood.

^o Veal (if it be very young) is clammy and mucous. Therefore the elder the Cast is (so it suck) the firmer and sweeter the Veal will be.

^p Young Geese, when they have only a dow∣ny Coat in Spring Time, are a wholesome Dish: for then their Flesh is not hard, but something fat and tender, and seems to melt in ones Mouth.

^q Lamb must be elder than Kid, and not killed before they be weaned: for Milk makes their Flesh more moist and mucous. They must graze on dry Pasture, where hot Herbs grow, and then they are a wholsome Food.

^r Partridge, if it be kept a day or two, is very tender and brittle, affords good Blood, and is easy of Concoction: The younger the better.

^s Pheasant is much of the Hens Nature, but is more grateful to the Palate, easy of

Concoction, and affords good Blood. Great Cooks of old used, for the greater Delicacy, to boyl them in the Steam of hot Water. So saith S. Hierome in Epist. 83. to Oceanus, Non ut Phasidis aves, lentis vaporibus co∣quat, qui ad offa perveniant, & superficiem carnis non dissolvant, artifici Temperamen∣to; Not to boyl Pheasants in gentle Steams, which by an artificial Temperament may reach the Bones, and not break the Surface of the Flesh.

^t The Sparrow is a very Salacious Bird; for which reason Sappho the Poetess feigned Ve∣nus (the light Goddess) her Chariot to be drawn by Sparrows. And they are reckon∣ed by all Physicians, to excite Lust extremely: Wherefore the Mauritanian Physicians, whom our Author much follows, forbad Sparrows all Men's Tables, especially then should Old Men abstain from such Incentives.

^u Beef powdered, and a Year Old, is good to cleanse the Stomach of Phlegm, eaten in a small Quantity; it makes a good Salt Bit for great Drinkers, especially if hanged and dry∣ed in the Smoak. But frequent eating of it any way produceth Melancholy.

^w The Ancients thought that Goats were always sick of a Fever, because of the hot and rank smell, which continually exhales from them: Therefore their Flesh could not be whole∣some.

But it is very certain, they grow fat upon Hellebore, Hemlock and such noxious Herbs; so no wonder, if they afford but bad Nutriment.

^x Several upon eating of Mushromes have fallen into Colick Pains, Epilepsie and Apo∣plexy: For they yield a cold, thick and (as some think) a Poisonous Iuice. They have been very infamous for the Death of Claudius the Emperour: but most men think the fault lay there in Agrippina's dressing; for Nero in his merry Humor used to call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Meat for the Gods; amongst whom his Predecessor was canonized for one. Pliny thinks them dangerous: For if a Nail or any rusty Iron, or a rotten Rag be near where they grow, the Mushromes turn all their Iuice to Poison; as also they do, if a Serpent have his Hole near them, or if any venomous Crea∣ture breath upon them or touch them. And many have been strangled by them.

^y Mulberries are reckoned among the Fru∣ctus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or fugaces, which, if they be eat∣en on a full or foul Stomach, corrupt present∣ly, and sometimes prove of a deleterious Qua∣lity.

^z Melons also are very corruptible, if ta∣ken unseasonably, and cause Vomiting and Looseness. Johannes Cuspinianus in the

Life of Frederick the Third writes, how four Emperours dyed of eating Melons.

^{a a} And Cucumbers are as bad: For it seems the immoderate Vse of Cucumbers and Melons brought so many Patients to a French Physician of Lions, that he built him a state∣ly House with this Inscription in Letters of Gold.

Les Concombres, & les Melons M'ont fait bastir cette Maison.

Cucumbers cold did build this Hall, Musk-Melons crude did furnish all.

^{b b} Here are good Directions for the Vse of the Bath and the London Balneo.

^{c c} Fish that lye and feed on a stony Bot∣tom, are of soft and brittle Substance, and digest well; Whereas they that live in Mud, are fat and slimy, and hard of Digestion.

^{d d} This man, I think, was too profuse of the Vital Liquor, for the Reason following as∣signed by Avicenna; and as superstitious in his choice of the Veins, since Learned Harvey hath found, the Blood circulates.

^{e e} The Learned Bishop Wilkins in his Se∣cret and Swift Messenger tells us,

The An∣tients did veil the Secrets of their Religi∣on and Philosophy, counting it a prophane thing to prostitute the hidden Matters of

either, unto vulgar Apprehension. For the Gods and Nature would not themselves have hidden so many things from us, if they had intended them for common Vnderstandings, or that others should treat of them, after. an easie and perspicuous Way: Hence was it, that the Learned Men of former times were so generally inclined, to involve all their Learning in obscure mysterious Ex∣pressions. Thus did the Egyptian Priests, the Pythagoreans, Platonicks, and almost all other Sects and Professions.

In which Treatise that excellent Person shows the various Means the Ancients used in their secret expres∣sions. But above all Men, the Chymists have affected this mystick, Cabalistical Way of un∣folding their Arcana, which puzzles most of their Readers: So that had not Gunpowder shown the effect of Chymistry more frequently, than matter of fact hath confirmed the Chry∣sopoietick Art; it would have sounded more incredible, that a Pound or two of that Chy∣mical Composition should equal, if not surpass, Thunder and Lightning in Expedition, Noise and Mischief, than that a Grain or two of the Philosophick Tincture could transmute an Ounce of Lead into an Ounce of purest Gold. Though it must be acknowledged, these Hermetick Sphyn∣ges have baffled a multitude of Vulgar Capaci∣ties

to one Oedipus that hath as yet unriddled them. Now our Author being a great Master in Chymistry, uses here a Chymical abstruse Style; not out of any Envy to Good and Learned Men, but out of Fear lest the Ignorant and Vnworthy should make bad Vse of a more free Communication.

^{f f} As they are chargeable Medicines, and therefore only fit for the Rich to take, so more∣over they are very operative, and therefore not to be administred but with good Advice, lest misapplyed they produce Effects contrary to their excellent Natures. With this Precauti∣on therefore we withdraw the Veil, and expose to open View the most curious Workmanship of the greatest Artist, which perhaps hath been be∣fore or since Himself.

^{g g} Take of Rosemary four Drachms, of Xyloaloes two Drachms, a little Musk and Saffron.

^{h h} By Amber here our Author intends Amber Gryse: For he calls it Ambra and not Succinum (which is solid Amber) Besides, Succinum was never reckoned a Spice, as Amber is here. And though both Ambra and Succinum be great Restorers of the Animal Spirits, yet the former is more efficacious.

^{i i} Amber Gryse, a Bituminous Body found floating on the Sea.

^{k k} See Chap. XIII.

^{l l} Take of Gold artificially prepared, so that it may easily be powdered, four Drachms, of Coral two Drachms, of the Bone of Stag's Heart one Drachm.

^{m m} Here is meant Gold calcined or Bezo∣ardicum Solare, many Processes whereof are in Chymical Authors.

^{n n} See Chap. XII.

FINIS.

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