31234The Hiſtory of Life and Death.
but Pity, which may reflect with ſome ſimilitude upon the party pitying, is naught, be-
canſe it exciteth Fear.
canſe it exciteth Fear.
Light shame hurteth not, ſeeing it contracteth the spirits a little, and then ſtraight
1188. diffuſeth them: inſomuch that ſhamefac’d perſons commonly live long: but Shame for
ſome great ignominy, and which afflicteth the mind long, contracteth the spirits even
to ſuffocation, and is pernicious.
1188. diffuſeth them: inſomuch that ſhamefac’d perſons commonly live long: but Shame for
ſome great ignominy, and which afflicteth the mind long, contracteth the spirits even
to ſuffocation, and is pernicious.
Love, if it be not unfortunate, and too deeply wounding, is a kind of Joy, and is
2289. ſubject to the ſame Laws which we have ſet down touching Joy.
2289. ſubject to the ſame Laws which we have ſet down touching Joy.
Hope is the moſt beneficial of all the Affections, and doth much to the prolonga
3390. tion of life, if it be not too often fruſtrated, but entertaineth the Fancy with an ex-
pectation of good: therefore they which fix and propound to themſelves ſome end,
as the mark and ſcope of their life, and continually and by degrees go for ward in
the ſame, are, for the moſt part, long-liv’d; in ſo much that when they are come to
the top of their hope, and can go no higher therein, they commonly droop, and live
not long after: So that Hope is a Leaf-joy, which may be beaten out to a great exten-
ſion, like Gold.
3390. tion of life, if it be not too often fruſtrated, but entertaineth the Fancy with an ex-
pectation of good: therefore they which fix and propound to themſelves ſome end,
as the mark and ſcope of their life, and continually and by degrees go for ward in
the ſame, are, for the moſt part, long-liv’d; in ſo much that when they are come to
the top of their hope, and can go no higher therein, they commonly droop, and live
not long after: So that Hope is a Leaf-joy, which may be beaten out to a great exten-
ſion, like Gold.
Admiration and light contemplation are very powerful to the prolonging of life;
for
4491. they hold the ſpirits in ſuch things as delight them, and ſuffer them not to tumultuate,
or to carry themſelves unquietly and waywardly. And therefore all the Contemplators
of Natural things, which had ſo many and eminent Objects to admire, (as Demo-
critus, Plato, Parmedides, Apollonius) were long liv’d: alſo Rhetoricians, which ta-
ſted but lightly of things, and ſtudied rather Exornation of ſpeech than profundity of
matters, were alſo long-liv’d; as Gorgias, Protagoras, Iſocrates, seneca. And certain-
ly, as old men are for the moſt part talkative, ſo talkative men do often grow very old;
for it ſhews a light contemplation, and ſuch as doth not much ſtain the spirits, or vex
them: but ſubtil, and acute, and eager inquiſion ſhortens life; for it tireth the ſpirit,
and waſteth it.
4491. they hold the ſpirits in ſuch things as delight them, and ſuffer them not to tumultuate,
or to carry themſelves unquietly and waywardly. And therefore all the Contemplators
of Natural things, which had ſo many and eminent Objects to admire, (as Demo-
critus, Plato, Parmedides, Apollonius) were long liv’d: alſo Rhetoricians, which ta-
ſted but lightly of things, and ſtudied rather Exornation of ſpeech than profundity of
matters, were alſo long-liv’d; as Gorgias, Protagoras, Iſocrates, seneca. And certain-
ly, as old men are for the moſt part talkative, ſo talkative men do often grow very old;
for it ſhews a light contemplation, and ſuch as doth not much ſtain the spirits, or vex
them: but ſubtil, and acute, and eager inquiſion ſhortens life; for it tireth the ſpirit,
and waſteth it.
And as touching the motion of the Spirits by the Affections of the Mind, thus much.
Now we will adde certain other general Obſervations touching the Spirits, beſide the
former, which fall not into the precedent diſtribution.
Now we will adde certain other general Obſervations touching the Spirits, beſide the
former, which fall not into the precedent diſtribution.
Eſpecial care muſt be taken that the Spirits be not too often reſolved;
for attenua-
5592. tion goeth before reſolution, and the spirit once attenuated doth not very eaſily retire,
or is condenſed. Now Reſolution is cauſed by over-great labours, over-vebement affe-
ctions of the mind, over great ſweats, over great evacuations, hot Baths, and an un
temperate and unſeaſonable uſe of Venus; alſo by over-great cares and carpings, and
anxious expectations; laſtly, by malignant diſeaſes, and intolerable pains and torments
of the body: all which, as much as may be, (which our vulgar Phyſicians alſo adviſe)
muſt be avoided.
5592. tion goeth before reſolution, and the spirit once attenuated doth not very eaſily retire,
or is condenſed. Now Reſolution is cauſed by over-great labours, over-vebement affe-
ctions of the mind, over great ſweats, over great evacuations, hot Baths, and an un
temperate and unſeaſonable uſe of Venus; alſo by over-great cares and carpings, and
anxious expectations; laſtly, by malignant diſeaſes, and intolerable pains and torments
of the body: all which, as much as may be, (which our vulgar Phyſicians alſo adviſe)
muſt be avoided.
The ſpirits are delighted both with wonted things, and with new.
Now it maketh
6693. wonderfully to the conſervation of the ſpirits in vigour, that we neither uſe wonted
things to a ſatiety and glutting; nor new things, before a quick and ſtrong appetite.
And therfore both cuſtoms are to be broken off with judgment and care, before they
breed a fulneſs; and the appetite after new things to be reſtrained for a time until
it grow more ſharp and jocond: and moreover, the life, as much as may be, ſo to
be ordered, that it may have many renovations, and the ſpirits by perpetual converſing
in the ſame actions may not wax dull. For though it were no ill ſaying of Seneca’s,
The fool doth ever begin to live; yet this folly, and many more ſuch, are good for
long life.
6693. wonderfully to the conſervation of the ſpirits in vigour, that we neither uſe wonted
things to a ſatiety and glutting; nor new things, before a quick and ſtrong appetite.
And therfore both cuſtoms are to be broken off with judgment and care, before they
breed a fulneſs; and the appetite after new things to be reſtrained for a time until
it grow more ſharp and jocond: and moreover, the life, as much as may be, ſo to
be ordered, that it may have many renovations, and the ſpirits by perpetual converſing
in the ſame actions may not wax dull. For though it were no ill ſaying of Seneca’s,
The fool doth ever begin to live; yet this folly, and many more ſuch, are good for
long life.
It is to be obſerved touching the ſpirits, (though the contrary uſed to be done)
7794. That when men perceive their ſpirits to be in good, placid, and healthful ſtate,
(that which will be ſeen by the tranquility of their Mind, and chearful diſpoſi-
tion) that they cheriſh them, and not change them: but when, in a turbulent
and untoward ſtate, (which will alſo appear by their ſadneſs, lumpiſhneſs, and
other indiſpoſition of their mind) that then they ſtraight overwhelm them, and
alter them. Now the ſpirits are contained in the ſame ſtate, by a reſtraining of the
affections, temperateneſs of diet, abſtinence from Venus, moderation in labour,
indifferent reſt and repoſe: and the contrary to theſe do alter and overwhelm
the ſpirits; as namely, vehement affections, profuſe feaſtings, immoderate Venus,
difficult labours, earneſt ſtudies, and proſecution of buſineſs. Yet men are wont,
when they are merrieſt and beſt diſpoſed, then to apply themſelves to
7794. That when men perceive their ſpirits to be in good, placid, and healthful ſtate,
(that which will be ſeen by the tranquility of their Mind, and chearful diſpoſi-
tion) that they cheriſh them, and not change them: but when, in a turbulent
and untoward ſtate, (which will alſo appear by their ſadneſs, lumpiſhneſs, and
other indiſpoſition of their mind) that then they ſtraight overwhelm them, and
alter them. Now the ſpirits are contained in the ſame ſtate, by a reſtraining of the
affections, temperateneſs of diet, abſtinence from Venus, moderation in labour,
indifferent reſt and repoſe: and the contrary to theſe do alter and overwhelm
the ſpirits; as namely, vehement affections, profuſe feaſtings, immoderate Venus,
difficult labours, earneſt ſtudies, and proſecution of buſineſs. Yet men are wont,
when they are merrieſt and beſt diſpoſed, then to apply themſelves to