second on the other side we denounce unto man that they will give over and not  imagine that so great a work as the stop and turn back the powerful course of  nature can be bring to pass by some morning draught or the take of some  precious drug but that they will be assure that it must needs be that this be  a work of labour and consist of many remedy and a fit connexion of they among  themselves for no man can be so stupid as to imagine that what be never yet do  can be do but by such way as be never yet attempt three we ingenuous profess  that some of those thing which we shall propound have not be try by we by way  of experiment for our course of life do not permit that but be derive as we  suppose upon good reason out of our principle and ground of which some we set  down other we reserve in our mind and be as it be cut and dig out of the rock  and I of nature her self nevertheless we have be careful and that with all  providence and circumspection see the scripture say of the body of man that it  be more worth than raiment to propound such remedy as may at least be safe if  peradventure they be not fruitful fourthly we will have man right to observe  and distinguish that those thing which be good for a healthful life be not  always good for a long life for there be some thing which do further the  alacrity of the spirit and the strength and vigour of the function which  notwithstanding do cut off from the sum of life and other thing which be ble  to prolongation of life be not without some peril health unless this matter  salve by fit remedy of not withstand as occasien shall be offer we will not  omit give some caution and last we have think good to propound sundry accord  to the several intention but the choice of those remedy and the order of they  to leave to discretion for to so down exact which of they agree best with  which constitution of body which with the several course of life which with  each man particular age and how they be to be take out after another and how  the whole practic of these thing be administer and govern will both be too  long neither it fit to be publish in the topic we three intention the of  consumption the perfect of reparation and the renew of oldness but see those  thing which be say be nothing less word we will deduce three intention to ten  operation the first be the operation upon the spirit that they may their  vigour the second operation be upon be exclusion of air the three operation be  upon the blood and the Sanguifying heat the four operation be upon the juice  of the body the five operation be the bowel for their on of aliment the six  operation be upon the outward part for attraction of aliment the seven  operation upon the aliment it self the insinuation thereof the eight operation  be on the last Act of Assimilatioc the nine operation be up on the  inteneration of the part after they begin to be dry the ten operation be on  the purge away of juice and supply of juice of these operation the first  belong to the first intention the four next to the intention and the two last  the three intention but because this part touch the intention do tend to  practice under the name of history we will not only comprise experiment and  observation but also counsel remedy explication of cause assumption and  whatsoever have reference hereunto the operation upon the spirit that they may  remain youthful and renew their vigour the history the spirit be the master  workman of all effect in the body this be manifest by consent and by infinite  instance if any man can procure that a young man spirit can be convey into man  body it be not unlikely but this great wheel of the spirit may turn the lesser  wheel of the and so the course of become retrograde in every consumption  whether it be by fire or by age the more the spirit of the body or the heat  prey upon the moisture lesser be the duration of the thing this occur every  where and be manifest the spirit be to be such a temperament and degree of  activity they shall not as he drink or guzzle the of the body but sip they  only there be two kind of flame the one eager and weak which consume slight  substance but have little power over the hard as the flame of straw or small  stick the other strong and constant which convert hard and obstinate substance  as the flame of hard wood and such like the eager flame and yet less robust do  dry body and render they exhaust and Baplesse but the strong flame do and melt  they also in Mediines some vapour forth the part of the tumour or swell and  these the tumour other potent discuss and these soften it also in purge and  absterging medicine some carry away the fluid humour violent other draw the  more obstinate and viscous the spirit ought to be invest and arm with such a  heat that they may choose rather to stir and hard and obstinate matter than to  discharge and carry away the thin and prepare for by that mean the body become  green and solid the spirit be so to be wrought and temper that they may be in  substance dense rare in heat strong eager in quantity sufficient for the  office of life redundant or TurgideIn motion appease dance or unequal that  vapour work powerful upon the spirit it be manifest by sleep by drunkenness by  melancholy passion by to cheer medicine by odour call the spirit back again in  swoon and faint the spirit be condense four way either by put they to flight  or by refrigerating and cool they or by stroke they or by quiet they and first  of their condensation by put they to flight whatsoever put to flight on all  part drive the body into his centre and so condense to the Condenfution of the  spirit by flight the most powerful and effectual be opium and next opiate and  general all thing the force of opium to the condensation of the spirit exceed  strong when as perhaps three grain thereof will in a short time so coagulate  the spirit that they return no more but be extinguish and become in movable  opium and the like put not the spirit to flight by their coldness for they  have part manifest hot but the contrary cool by their put the spirit to flight  the flight of the spirit by opium and opiate medicine best see by apply same  outward for the straight withdraw themselves and will return more but the part  be mortify and turn to a gangrene opiate in grievous pain as in the stone or  the cut off of a Lunme mitigate pain most of all by put the spirit to flight  opiate obtain a good effect from a bid Cause for the flight of the spirit be  evil but the condensation of they through their flight be good the grease  attribute much both for health and for prolongation of life to opiate but the  Arabian much more in so much that their grand medicine which they call the God  hand have opium for their basis principal ingredient other thing be mix to  abate and correct the noxious quality thereof such be treacle mithridate and  the rest whatsoever be give with good success in the cure of pestilential and  malignant disease to stop and bridle the spirit lest they grow turbulent and  tumultuate may very happy be transfer to prolongation of life for one thing be  effectual unto both namely the condensation of the spirit now there be nothing  better for that than opiate the turk find opium even in a reasonable good  quantity harmless and comfortable in so much that they take it before their  battle to excite courage but to we unless it be in a very small quantity and  with good corrective it be mortal opium and opiate be maaifestly find to  excite Venus which show they to have force to corroborate the spirit distil  mater of wild poppy be give with good success in Sursets ague and diverse  disease which no doubt be a temperate kind of opiate neither let any man  wonder at the various use of it for that be familiar to opiate in regard that  the spirit corroborate and condense will rise up against any disease the turk  use a kind of herb which they call Caphe which they dry and powder and then  drink it in warm water which they say do not a little sharpen they both in  their courage and in their wit notwithstanding if it be take in a large  quantity it affect and disturb the mind whereby it be manifost that it be of  the same nature with opiate there be a root much renown in all the  Easternparts which they call Betel which the Indian and other use to carry in  their mouth and to champ it and by that champ they be wonder enable both to  endure labour and to overcome sickness and to the Act of carnal copulation it  seem to be a kind of stupefactive because it exceed black the tooth tobacco in  our age be immoderate grow into use and it affect man with a secret kind of  delight in so much that they who have once inure themselves to it can hardly  afterward leave it and no doubt it have power to lighten the body and to shake  off weariness now the virtue of it be common think to be because it open the  passage and void humour but it may more right be refer to the condensation of  the spirit for it be a kind of henbane and manifest trouble the head as opiate  do there be sometime humour engender in the body which be as it be opiate  themselves as it be in some kind of melancholy with which if a man be affect  it be a sign of very long life the simple opiate which be also call  Stupefactives be these opium it self which be the juice of poppy both the  poppy as well in the herb as in the seed henbane mandrake hemlock tobacco  night shade the Compoundare treacle Mitbridate thricebearing laudanum  paracelsi diacodium diascordium Philonium peel of hound tongue from this which  have be say certain designation or counsel may be deduce for the prolongation  of life accord to the present intention namely of the spirit by opiate let  there be therefore every year from adult year of youth a opiate diet let it be  take about the end of may because the spirit in summer be more lose and  attenuate and there be less danger from cold humour let it be some magistral  opiate weak than those that be common in use both in rtspect of a small  quantity of opium and of a more spare mixture of extreme hot thing let it be  take in the morning betwixt sleep the fare for that time will be more simple  and spare than or linary without wine or spice or vaporous thing this medicine  to be take only each other day and to be continue for a fortnight this  designation in our judgement come home to the intention opiate also may be  take not only by the mouth but also by fume but the fume must be such as may  not move the expulsive faculty too strong nor force down humour but only take  in a weave may work upon the spirit within the brain and therefore a  suffumigation of tobacco lignum alce rise marry leave dr ed and a little myrrh  snuff up in the morning at the mouth and nostril will be very good in grand  Opiaces such as be treacle mithridate and the rest it will not be amiss  especial in youth to take rather the distil water of they than themselves in  their body for the vapour in distil do rise but the heat of the medicine  common now distil water be good in those virtue which be convey by vapour in  other thing but weak there be medicine which have a certain weak and hide  degree and therefore safe toan opiate virtue these send froth a slow copious  vapour but not as opiate do therefore they put not the spirit to  notwithstanding they congregate they and somewhat thicken they medicine in  order to opiate eat principal saffron next folium ivory ambergrise coriander  seed prepare amomum and lignum rhodium OrengeFlower water and much more the  infusion of the same flower new gather in oil of almond nutmeg prick full of  hold and macerate in rise water as opiate be to be take very spare and at  certain time as be say so these secondary may be take familiar and in our  daily diet and they will be very effectual to prolongation of life certain a  apothecary of Calecute by the use of amber be say to have live hundred and  sixty year and the noble man of Barbary through the use thereof be certify to  be very long live whereas the mean people be but of short life and our  ancestor who be long live than we do use saffron much in their cake broth and  the like and touch the first way of condense the spirit by opiate and the  subordinate thereto thus much now we will inquire of the second way of  condense the spirit by cold for the proper work of cold be condensation and it  be do without my malignity or adverse quality and therefore it be a fafer  operation than by opiate though somewhat less powerful if it be do by turn  only as opiate be but then again because it may be use familiar and in our  daily diet with moderation it be much more powerful for the prolongation of  life than by opiate the refrigeration of the spirit be effect three way either  by respiration or by or by aliment the first be the best but in a sort out of  our power the second be potent but yet ready and at hand the three be weak and  somewhat about air clear and pure and which have no fogginess in it before it  be receive into the lung and which be least expose to the sunbeam condense the  spirit best such be find either on top of dry mountain or in open to the wind  and yet not without some shade as refrigeration and of the spirit by vapour  the root of this operation we place in nitre as a creature purposely make and  choose for this end be thereunto lead and persuade by these argument nitre be  a kind of cool spice this be apparent to the sense it self for it bite the  tongue and palate with cold as spice do with heat and it be the only thing as  as we know that have this property almost all cold thing which be cold proper  and not by accident as opium be be poor and jejune of spirit contrary thing  full of spirit be almost all hot only nitre be find among vegetable which with  spirit and yet be cold as for camphire which be full of spirit and yet perform  the action of cold it cool by accident only as namely for that by the thinness  thereof without acrimony it help perspiration in in flammations in congeal and  freeze of liquor which be latel grow into use by lie snow and ice on the  outside of the vessel nitre be also add and no doubt it excite and the  congelation it be that they use also for this work ordnarie bay-salt which do  rather give activity to the coldness of the snow than coo'e by it self but as  I have in the hot region where snow fall not the congeal be wrought by nitre  alone but this I can not certain affirm it be affirm that which consist  principal of nitre be take in drink do conduce to valour and that it be use  oftentimes by mariner and soldier before they begin their battle as the turk  do opium nitre be give with good success in burn ague and pestilential fever  to mitigate and bridle their per nicious heat it be most manifest that in  gunpowder do mighty abhor flame from whence be cause that horrible crack and  puff nitre be find to be as it be the spirit of the earth for this be most  certain that any earth though pure and unmix with nitrous matter if it be so  lie up and cover that it be free from the sunbeam and put forth no vegetable  will gather nitre even in good abundance by which it be clear that the spirit  of nitre be not only inferior to the spirit of live creature but also to the  spirit of vegetable cattle which drink of nitrous water do manifest grow fat  which be a sign of the cold in nitre the manure of the soil be chief by  nitrous substance for all dung be nitrous and this be a sign of the spirit in  nitre from hence it appear that the spirit of man may be cool and condense by  the spirit of nitre and be make more Crude and lesseeager and therefore as  strong wine and spice and the like do burn the spirit and shorten life so on  the contrary side nitre do compose and repress they and further to long life  nitre may be use in meat mix with our salt to the ten part of the salt in  broth take in the morning from three grain to ten also in beer but howsoever  it be use with moderation it be of prime force to long life as opium hold the  preeminence in condense the spirit by put they to flight and have withal his  subordinate less potent but more safe which may be take both in great quantity  and in more frequent use of which we have former speak so also nitre which  condense the spirit by cold and by a kind of Frescour as we now adais speak  also his subordinate subordinate to nitre be all those thing which yield a  odour some what earthy like the smell of earth pure and good new dig or turn  up of this sort the chief be boragi Buglesse langue de Boe of Butnet  strawberry leave and strawberry frambois or rasp raw cucumber ram Permaines  vine leave and bud also violet the next in order be those which have a certain  freshness of smell but somewhat more incline to heat yet not altogether void  of that virtue of refresh by coolness such as be balm green citron green  orange rise water distil roast warden also the Dimask read and musk rise this  be to be note that subordinate to nitre do common confer more to this  intention raw than have pass the fire because that spirit of cool be dissipate  by the fire therefore they be best take either infuse in some liquor or raw as  the condensation of the spirit by subordinate to opium be in some sort perform  by odour so also that which be by subordinate to nitre therefore the smell of  new and pure earth take either by follow the plough or by dig or by weed  excellent sheth the spirit also the leave of tree in wood or hedge fall towa  the middle of autumn a good refresh to the but none so good strawberry leave  die likewise the smell of or wall flower or or sweet Briar or suckle take as  they grow pass by they only be of the like nature nay and we know a certain  great lord who live long that have every morning inmediately after sleep a of  fresh earth lie in a napkin under his nose he may take the smell they of there  be no doubt but cool and temper the blood by cool thing such as be endive  Succourie liver wort purslaine and the like do also by consequent cool the  spirit but this be about whereas vapour cool immediate and as touch the  condense of the spirit by cold thus much the three way of condense the spirit  we to be by that which we call stroke the spirit the four by quiet the  alacrity and unruliness of they such thing stroke the spirit as be please and  friendly to they yet they allure they not to go abroad but rather prevail that  the spirit content as it be in their own society do enjoy themselves and  berake themselves into their proper centre for these if you those thing which  be former set down as subordinate to opium and nitre there will needs no other  inquisition as for the quiet of the unruliness of the spirit we present speak  of that when we inquire touch their motion now then see we have speak of that  condensation of the spirit which pertain to their substance we will come to  the temper of heat in they the heat of the spirit as we say ought to be of  that kind that it may be not eager and may delight rather to master the and  obstinate than to carry away the thin and light humour we must beware of spice  wine and strong drink that our use of they be very temperate and sometime  discontinue also of savoury wild marjoram penny royal and all such as bite and  heat the tongue for they yield unto the spirit a heat not operative but these  yield a robust heat especial elecampane garlic Benedictus water cress while  they be young Cermander Angelica vervin valerian myrrh pepper mort garden  Chervile the of these thing with and judgement sometime in salad sometime in  medicine will satisfy this operation it fall out well that the grand opiate  will also serve excellent for this operation in respect that they yield such a  heat by composition which be wish but not to be find in simples for the of  those excessive thing such as be euphorbium pellitory of Spain Stavis acre  dragon mort castoreum Aristolochian Opoponax ammoniacum and the like which of  themselves can be take inward to and abate the virtue of the opium the do make  such a constitutia of a Med cament as we require which be excellent see in  this that and mithridate and the rest be not sharp nor bite the tongue but be  only somewhat bitter and of strong seat and at last manifest their heat when  they come into the stomach and in their subsequent operation there conduce  also to the heat of the spirit often excite rare perform and no less some of  the affection of which shall be speak hereafter so touch the heat of the  analogical to the Proongation of life thus much touch the quantity of he  spirit that they be not and but other spare and within a mean see a small  flame not devour so much as a great flame the will be short it seem to be  approve by experience that a diet and almost a such as be either prescri bed  by the strict rule of monastical life or practice by hermit which have ne  made by cessio  and poverty for their rule render a man long live hitherto  appertain king of water a hard bed abstinence from fire a diet as namely herb  fruit flesh and rather powder and that fresh and hot a shirt frequent fast  frequent watch few pleasure and such like all these diminish the spirit and  reduce they to such quantity as may be sufficient only for the function of  life whereby the depredation be the less but if the diet shall not be so  rigorous and yet notwithstanding shall be always equal constant to it self it  the same effect we see in flame that a flame somewhat big so it be always  alike and quiet less of the fuel a lesser flame blow with bellows and by gust  or weak that which the regiment and diet cornarus the Venetian plain who do  eat and so many year by a just weight he exceed a hundred year of age strong  in limb and entire in his sense care also must be take that a body plentiful  nourish and not emaciate by any of these aforesaid diet omit not a seasonable  use of Venus lest the spirit increase too fast and soften and destroy the body  so then touch a moderate of spirit and as we may say frugal thus much the  inquisition touch bridle the motion of the spirit follow next motion do  manifest and inflame they bridle be do by mean by sleep by avoid of vchement  immoderate exercise and a word all lassitude and by refrain irksome and first  touch sleep the fable tell we that many year together in a cave and all that  needs no meat the spirit waste not much in sleep experience teach we certain  creature as and sleep in close place a whole winter together such be the force  of sleep to restrain all consumption that which be and drone be also think to  do though sometime destitute of and likewise butterfly and other fly sleep  after dinner the stomach send up no unpleasing vapour to the head as be the  first due of our meat be good for the spirit but derogatory and hurtful to all  other point of health notwithstanding it extreme old age there be the same  reason of meat and sleep for both our meal and our sleep shall be then  frequent but short and little nay and towards the last period of old age a  mere rest and as it be a perpetual Repasing do best especial in winter time  but as moderate sleep confer to long life so much more if it be quiet and not  disturb these procure quiet sleep violet lettuce especial boil syrup of dry  rise saffron balm apple at out go to bed a Sop of in malmsey especial wherein  musk rise have be first therefore it will be amiss to make some or a small  draught of thing and to use it also those thing shut the mouth of the close as  coriander prepare quince and roast do induce sleep but above all thing in  youth and for those that have sufficient strong stomach it will be best to  take a good draught of clear cold water when they go to bed touch voluntary  and procure trance as also fix and profound think so as they be without  irksomeness I have nothing certain no doubt they make to this intention and  condense the spirit and that more potent than sleep see they lie asleep and  the sense as much or more touch they let further inquiry be make so far touch  sleep as for motion and exercise Lasfitude hurt and so do all motion and  exercise which be too nimble and swife as run tennis fence and the like and  again when our strength be extend and strain to the uttermost as dance wrestle  and such like for it be certain that the spirit be drive into straight either  by the swiftness of the motion or by the strain of the force do afterward  become more eager and predatory on the other side exercise which stir up a  good strong motion but not over swift or to our utmost strength such be be  leap shoot ride bowl and the like do not hurt but rather benefit we must come  now to the affection and passion of the mind and see which of they be hurtful  to long life which profitable great joy attenuate and diffuse the spirit and  shorten life familiar cheerfulness strengthen the spirit by call they forth  and yet not resolve they impression of joy in the sense be nought rumination  of joy in the memory or apprehension of they in hope or fancy be good joy  suppress or communicate spare do more comfort the spirit than joy pour forth  and publish grief and sadness if it be void of fear and not too much do rather  prolong life for it contract the spirit and be a kind of condensation great  fear shorten the life for though grief and fear do both straighten the spirit  yet in grief there be a simple contraction but in fear by reason of the care  take for the remedy and hope intermix there be a turmoil and vex of the spirit  anger soporessed be also a kind of vexation and cause the spirit to feed upon  the juice of the body but let lose and break forth it help as those do which  induce a robust heat envy be the worst of all and feed upon the spirit and  they again upon the body and so much the more because it be perpetual and as  be say keep no holiday pity of another man misfortune which be not likely to  befall our self be good but pity which may reflect with some similitude upon  the party pity be nought because it excite fear light shame hurt not see it  contract the spirit a little and then straight diffuse they in so much that  shamefast person common live long but for some great ignominy and which  afflict the mind long contract the even to suffocation and be pernicious love  if it be not unfortunate and too deep wound be a kind of joy and subject to  the same law which we have set down touch joy hope be the most beneficial of  all the affection and do much to the prolongation of life if it be not too  often frustrate but entertain the fancy with a expectation of good therefore  they which fix and propound to themselves some end a the mark and scope of  their life and continual and by degree go forward the same be for the most  long live in so much that when they be come to the top of their hope and go no  high therein they common droop and live not long after so that hope be as a  Leafe-Ioy which may be Beatrice out to a great extension like gold admiration  and light contemplation be very powerful to the prolong of life for they hold  the spirit in thing as delight they and suffer they not to tumultuate or to  carry themselves unquiet and waywardly and therefore all the Contemplatours of  natural thing which have so many and so eminent object to admire as Democritus  Plato Parmenides Apollonius be long live also which taste but light of thing  and study rather exornation of speech than profundity of matter be also long  live as Gorgias Protagoras I socraetes Seneca and certain as old man be for  the most part talkative so talkative man do often grow very old for it show a  light contemplation and such as do not much strain the spirit they but subtle  and acute and eager inquisition shorten life for it tire the spirit and waste  it and as touch the motion of the spirit by the affection of the mind thus  much now we will add certain other general observation touch the spirit beside  the former which fall not the precedent distribution especial care must be  take that the spirit be not too often resolve for go before resolution and the  spirit once do not very easy retire or be condense now resolution be cause by  overgreat labour over vehement affection of the mind over great sweat  overgreat evacuation hot bath and a untemperate and unseasonable use of Venus  also by over great care and carpings and anxious expectation last by Malignane  disease and intolerable pain and torment of the body all which as much as may  be which our Vulga Phyficians also advice must be avoid the spirit be delight  both with wont thing and with new now it makert wonder to the conservation of  the spirit in that we neither use thing to a satiety and nor new thing before  a quick and strong appetite and therefore both custom be to be break off with  judgement and care before they breed a fullness and the appetite after new  thing to be restrain for a time until it grow more sharp and jocund and  moreover the life as much as may be so to be order that it may have many  renovation and the spirit by perpetual converse in the same action may not wax  dull for though it be no ill of Seneca the fool do begin to live yet this  folly and many more such be good for long life it be to be observe the spirit  though the contrary use to be do that when man perceive their spirit to be in  a good and healthful state that which will be see by the tranquillity of their  and cheerful that they cherish they and not change they but when in a  turbulent and untoward state which will also appear by their sadness  lumpishness and other indisposition of their mind that then they straight  overwhelm they and alter they now the spirit be contain in the same state by a  restrain of the affection temperateness of diet abstinence from moderation in  labour indifferent rest and repose and the contrary to these do alter and over  whelm the spirit as namely so big as to be a cart mean affection profuse feast  immoderate Venus difficult labour earnest study and prosecution of business  yet man be wont when they be merry and best dispose then to apply themselves  to feast labour endeavour business whereas if they have a regard to long life  which may seem strange they shall rather practice the contrary for we ought to  and preserve good spirit and for the evil dispose spirit to discharge and  alter they say not unwise that old man for the comfort of their spirit ought  often to remember and upon the act of their childhood and youth certain such a  remembrance be a of peculiar to every old man and therefore it be a delight to  man to enjoy the society of they which have be bring up together with they and  to visit the place of their education Vespasian do attribute so much to this  matter that when he be he will by no mean be persuade to leave his father  house though but mean lest be shall lose the wont object of his eye and the  memory of his child hood beside he will drink wooden cup tip with which be his  grandmother upon festival day one thing above all grateful to the spirit there  be a continual progress to the more benign therefore we shall lead such youth  and manhood the our old age shall find solace whereof the be moderate ease and  there before old man in honourable place lie violent hand up on themselves who  retire to their ease whereof be find a eminent example in Cassiodorus who be  reputation among the king of Italy that he as the soul of their afterward be  near year of age he himself to a where he end not his before he be a year old  but this thing require two caution that they drive not off their body be utter  out and disease for such body all mutation to the more benign death the other  they surrender not themselves to a sluggish ease but they embrace something  which may entertain their think and mind with contentation in which the chief  delight be read and contemplation