How to Live 100 Years, or
Discourses on the Sober
Life
Being the Personal Narrative of Luigi Cornaro (1464-1566
a.d.)
The First Discourse: On a
Temperate and Healthful Life
It is
universally agreed, that custom, in time, becomes a second nature, forcing men
to use that, whether good or bad, to which they have been habituated; in fact,
we see habit, in many instances, gain the ascendancy over reason. This is so
undeniably true, that virtuous men, by keeping company with wicked, often fall
into the same vicious course of life. Seeing and considering all this, I have
decided to write on the vice of intemperance in eating and drinking.
Now, though all are agreed that intemperance is
the parent of gluttony, and sober living the offspring of abstemiousness; yet,
owing to the power of custom, the former is considered a virtue, and the latter
as mean and avaricious; and so many men are blinded and besotted to such a
degree, that they come to the age of forty or fifty, burdened with strange and
painful infirmities, which render them decrepit and useless; whereas, had they
lived temperately and soberly, they would in all probability have been sound and
hearty, to the age of eighty and upward. To remedy this state of things, it is
requisite that men should live up to the simplicity dictated by nature, which
teaches us to be content with little, and accustom ourselves to eat no more than
is absolutely necessary to support life, remembering that all excess causes
disease and leads to death. How many friends of mine, men of the finest
understanding and most amiable disposition, have I seen carried off in the
flower of their manhood by reason of excess and overfeeding, who, had they been
temperate, would now be living, and ornaments to society, and whose company I
should enjoy with as much pleasure as I am now deprived of it with concern.
In order, therefore, to put a stop to so great
an evil, I have resolved, in this short discourse, to demonstrate that
intemperance is an abuse which may be removed, and that the good old sober
living may be substituted in its stead; and this I undertake the more readily,
as many young men of the best understanding have urged upon me its necessity
because of many of their parents having died in middle life, while I remain so
sound and hearty at the age of eighty-one. These young men express a desire to
reach the same term, nature not forbidding us to wish for longevity; and old
age, being, in fact, that time of life in which prudence can be best exercised,
and the fruits of all the other virtues enjoyed with the least opposition, the
senses then being so subdued, that man gives himself up entirely to reason. They
besought me to let them know the method pursued by me to attain it; and then
finding them intent on so laudable a pursuit, I resolved to treat of that
method, in order to be of service, not only to them, but to all those who may be
willing to peruse this discourse.
I shall
therefore give my reasons for renouncing intemperance and betaking myself to a
sober course of life, and declare freely the method pursued by me for that
purpose, and then show the good effect upon me; from whence it will be seen how
easy it is to remove the abuse of free living. I shall conclude, by showing the
many conveniences and blessings of temperate life.
I say, then, that the heavy train of infirmities
which had made great inroads on my constitution were my motives for renouncing
intemperance, in the matter of too freely eating and drinking, to which I had
been addicted, so that, in consequence of it, my stomach became disordered, and
I suffered much pain from colic and gout, attended by that which was still
worse, an almost continual slow fever, a stomach generally out of order, and a
perpetual thirst. From these disorders, the best delivery I had to hope was
death.
Finding myself, therefore, between my
thirty-fifth and fortieth year in such unhappy circumstances, and having tried
everything that could be thought of to relieve me, but to no purpose, the
physicians gave me to understand that there was one method left to get the
better of my complaints, provided I would resolve to use it, and patiently
persevere. This was to live a strictly sober and regular life, which would be of
the greatest efficacy; and that of this I might convince myself, since, by my
disorders I was become infirm, though not reduced so low but that a regular life
might still recover me. They further added, that, if I did not at once adopt
this method of strict living, I should in a few months receive no benefit from
it, and that in a few more I must resign myself to death.
These arguments made such an impression on me,
that, mortified as I was, besides, by the thought of dying in the prime of life,
though at the same time perpetually tormented by various diseases, I immediately
resolved, in order to avoid at once both disease and death, to betake myself to
a regular course of life. Having upon this inquired of them what rules I should
follow, they told me that I must only use food, solid or liquid, such as is
generally prescribed to sick persons; and both sparingly. These directions, to
say the truth, they had before given me, but I had been impatient of such
restraint, and had eaten and drank freely of those things I had desired. But,
when I had once resolved to live soberly, and according to the dictates of
reason, feeling it was my duty as a man so to do, I entered with so much
resolution upon this new course of life, that nothing since has been able to
divert me from it. The consequence was, that in a few days I began to perceive
that such a course agreed well with me; and, by pursuing it, I found myself in
less than a year (some people, perhaps, will not believe it) entirely freed from
all my complaints.
Having thus recovered my
health, I began seriously to consider the power of temperance: if it had
efficacy enough to subdue such grievous disorders as mine it must also have
power to preserve me in health and strengthen my bad constitution. I therefore
applied myself diligently to discover what kinds of food suited me best.
But, first, I resolved to try whether those
which pleased my palate were agreeable to my stomach, so that I might judge of
the truth of the proverb, which is so universally held, namely: —That, whatever
pleases the palate, must agree with the stomach, or, that whatever is palatable
must be wholesome and nourishing. The issue was, that I found it to be false,
for I soon found that many things which pleased my palate, disagreed with my
stomach. Having thus convinced myself that the proverb in question was false, I
gave over the use of such meats and wines as did not suit me, and chose those
which by experience I found agreed well with me, taking only as much as I could
easily digest, having strict regard to quantity as well as quality; and
contrived matters so as never to cloy my stomach with eating or drinking, and
always rose from the table with a disposition to eat and drink more. In this I
conformed to the proverb, which says, that a man to consult his health must
check his appetite. Having in this manner conquered intemperance I betook myself
entirely to a temperate and regular life, and this it was which effected me that
alteration already mentioned, that is, in less than a year, it rid me of all
those disorders which had taken such hold on me, and which appeared at the time
incurable. It had likewise this other good effect, that I no longer experienced
those annual fits of sickness, with which I used to be afflicted while I
followed my ordinary free manner of eating and drinking. I also became
exceedingly healthy, as I have continued from that time to this day; and for no
other reason than that I never transgressed against regularity and strict
moderation.
In consequence, therefore, of my
taking such methods, I have always enjoyed, and, God be praised, still enjoy,
the best of health. It is true, that, besides the two most important rules
relative to eating and drinking, which I have ever been very scrupulous to
observe (that is, not to take of either, more than my stomach could easily
digest, and to use only those things which agree with me), I have carefully
avoided, as far as possible, all extreme heat, cold, extraordinary fatigue,
interruption of my usual hours of rest, and staying long in bad air. I likewise
did all that lay in my power, to avoid those evils, which we do not find it so
easy to remove: melancholy, hatred, and other violent passions, which appear to
have the greatest influence on our bodies. I have not, however, been able to
guard so well against these disorders, as not to suffer myself now and then to
be hurried away by them. But I have discovered this fact, that these passions,
have, in the main, no great influence over bodies governed by the two foregoing
rules of eating and drinking. Galen, who was an eminent physician, has said,
that, so long as he followed these two rules, he suffered but little from such
disorders, so little, that they never gave him above a day’s uneasiness. That
what he says is true, I am a living witness, and so are many others who know me,
and have seen me, how often I have been exposed to heats and colds, and
disagreeable changes of weather, without taking harm, and have likewise seen me
(owing to various misfortunes which have more than once befallen me) greatly
disturbed in mind; these things, however, did me but little harm, whereas, other
members of my family, who followed not my way of living, were greatly disturbed;
such in a word, was their grief and dejection at seeing me involved in expensive
law suits, commenced against me by great and powerful men, that, fearing I
should be ruined, they were seized with great melancholy humor, with which
intemperate bodies always abound, and such influence had it over their bodies,
that they were carried off before their time; whereas, I suffered nothing on the
occasion, as I had in me no superfluous humors of that kind; nay, in order to
keep up my spirits, I brought myself to think that God had permitted these suits
against me, in order to make me more sensible of my strength of body and mind;
and that I should get the better of them with honor and advantage, as it, in
fact, came to pass; for, at last, I obtained a decree exceedingly favorable to
my fortune and character.
But I may go a step
farther, and show how favorable to recovery is a temperate life, in case of
accident. At the age of seventy years, I happened, as is often the case, to be
in a coach, which, going at a smart rate, was upset, and in that condition drawn
a considerable way before the horses could be stopped. I received so many shocks
and bruises, that I was taken out with my head and body terribly battered, and a
dislocated leg and arm. When the physicians saw me in so bad a plight, they
concluded that in three days I should die, but thought they would try what
bleeding and purging would do, in order to prevent inflammation and fever. But
I, on the contrary, knowing that, by reason of the sober life I had lived for so
many years, my blood was in good and pure condition, refused to be either purged
or bled. I just caused my arm and leg to be set, and suffered myself to be
rubbed with some oils, which they said were proper on the occasion. Thus,
without using any other kind of remedy, I recovered, as I thought I should,
without feeling the least alteration in myself, or any bad effects from the
accident; a thing which appeared no less than miraculous in the eyes of the
physicians. Hence, we may infer, that he who leads a sober and regular life, and
commits no excess in his diet, can suffer but little from mental disorders or
external accidents. On the contrary, I conclude, especially from the late trial
I have had, that excesses in eating and drinking are often fatal. Four years
ago, I consented to increase the quantity of my food by two ounces, my friends
and relations having, for some time past, urged upon me the necessity of such
increase, that the quantity I took was too little for one so advanced in years;
against this, I urged that nature was content with little, and that with this
small quantity I had preserved myself for many years in health and activity,
that I believed as a man advanced in years, his stomach grew weaker, and
therefore the tendency should be to lessen the amount of food rather than to
increase. I further reminded them of the two proverbs, which say: he who has a
mind to eat a great deal, must eat but little; eating little makes life long,
and, living long, he must eat much; and the other proverb was: that, what we
leave after making a hearty meal, does us more good than what we have eaten. But
my arguments and proverbs were not able to prevent them teasing me upon the
subject; therefore, not to appear obstinate, or affecting to know more than the
physicians themselves, but above all, to please my family, I consented to the
increase before mentioned; so that, whereas previous, what with bread, meat, the
yolk of an egg, and soup, I ate as much as twelve ounces, neither more nor less,
I now increased it to fourteen; and whereas before I drank but fourteen ounces
of wine, I now increased it to sixteen. This increase, had, in eight days’ time,
such an effect upon me, that, from being cheerful and brisk, I began to be
peevish and melancholy, so that nothing could please me. On the twelfth day, I
was attacked with a violent pain in my side, which lasted twenty-two hours and
was followed by a fever, which continued thirty-five days without any respite,
insomuch that all looked upon me as a dead man; but, God be praised, I
recovered, and I am positive that it was the great regularity I had observed for
so many years, and that only, which rescued me from the jaws of death.
Orderly living is, doubtless, a most certain
cause and foundation of health and long life; nay, I say it is the only true
medicine, and whoever weighs the matter well, will come to this conclusion.
Hence it is, that when the physician comes to visit a patient, the first thing
he prescribes is regular living, and certainly to avoid excess. Now, if the
patient after recovery should continue so to live, he could not be sick again,
and if a very small quantity of food is sufficient to restore his health, then
but a slight addition is necessary for the continuance of the same; and so, for
the future, he would want neither physician nor physic. Nay, by attending to
what I have said, he would become his own physician, and indeed, the best he
could have, since, in fact, no man should be a perfect physician to any but
himself. The reason is, that any man, by repeated trials, may acquire a perfect
knowledge of his own constitution, the kinds of food and drink which agree with
him best. These repeated trials are necessary, as there is a great variety in
the nature and stomachs of persons. I found that old wine did not suit me, but
that the new wines did; and, after long practice, I discovered that many things,
which might not be injurious to others, were not good for me. Now, where is the
physician who could have informed me which to take, and which to avoid, since I
by long observation, could scarce discover these things.
It follows, therefore, that it is impossible to
be a perfect physician to another. A man cannot have a better guide than
himself, nor any physic better than a regular life. I do not, however, mean that
for the knowledge and cure of such disorders as befall those who live an
irregular life there is no occasion for a physician and that his assistance
ought to be slighted; such persons should at once call in medical aid, in case
of sickness. But, for the bare purpose of keeping ourselves in good health, I am
of opinion, that we should consider this regular life as our physician, since it
preserves men, even those of a weak constitution, in health; makes them live
sound and hearty, to the age of one hundred and upward, and prevents their dying
of sickness, or through the corruption of their humors, but merely by the
natural decay, which at the last must come to all. These things, however, are
discovered but by few, for men, for the most part, are sensual and intemperate,
and love to satisfy their appetites, and to commit every excess; and, by way of
apology, say that they prefer a short and self-indulgent life, to a long and
self-denying one, not knowing that those men are most truly happy who keep their
appetites in subjection. Thus have I found it, and I prefer to live temperately,
so that I may live long and be useful. Had I not been temperate, I should never
have written these tracts, which I have the pleasure of thinking will be
serviceable to others. Sensual men affirm that no man can live a regular life.
To this I answer, that Galen, who was a great physician, led such a life, and
chose it as the best physic. The same did Plato, Cicero, Isocrates, and many
other great men of former times, whom not to tire the reader I forbear naming;
and, in our days, Pope Paul Farnese and Cardinal Bembo; and it was for that
reason they lived so long. Therefore, since many have led this life, and many
are actually leading it, surely all might conform to it, and the more so, as no
great difficulty attends it. Cicero affirms that nothing is needed, but to be in
good earnest. Plato, you say, though he himself lived thus regularly, affirms
that, in republics, men often cannot do so, being obliged to expose themselves
to various hardships and changes, which are incompatible with a regular life. I
answer, that men who have to undergo these things, would be the better able to
bear such hardships by being strictly temperate in matters of eating and
drinking.
Here it may be objected, that he who
leads this strict and regular life, having constantly when well made use only of
simple food fit for the sick, and in small quantities, has when himself in
sickness, no recourse left in matters of diet. To which I reply, that, whoever
leads a regular life, cannot be sick or at least but seldom. By a regular life I
mean, that a man shall ascertain for himself, how small a quantity of food and
drink is sufficient to supply the daily wants of his nature and then having done
this, and found out the kinds of food and drink best suited for his
constitution, he shall, having formed his plans, strictly adhere to his
resolutions and principles, not being careful at one time, and self-indulgent at
others, for by so doing, he would gain but little benefit; but taking care
always to avoid excess, which any man can certainly do at all times, and under
all circumstances, if he is determined. I say then, that he who thus lives
cannot be sick, or but seldom, and for a short time, because, by regular living,
he destroys every seed of sickness, and thus, by removing the cause, prevents
the effect; so that he who pursues a regular and strictly moderate life, need
not fear illness, for his blood having become pure, and free from all bad
humors, it is not possible that he can fall sick.
Since, therefore, it appears that a regular life
is also profitable and virtuous, it ought to be universally followed, and more
so, as it does not clash with duties of any kind, but is easy to all. Neither is
it necessary that all should eat as little as I do—twelve ounces—or not to eat
of many things from which I, because of the natural weakness of my stomach,
abstain. Those with whom all kinds of food agree, may eat of such, only they are
forbidden to eat a greater quantity, even of that which agrees with them best,
than their stomachs can with ease digest. The same is to be understood of drink.
The only rule for such to observe in eating and drinking, is the quantity rather
than the quality; but for those who, like myself, are weak of constitution,
these must not only be careful as to quantity, but also to quality, partaking
only of such things as are simple, and easy to digest.
Let no one tell me that there are numbers, who,
though they live most irregularly, attain in health and spirits to a great age.
This argument is grounded on uncertainty and hazard, and such cases are rare.
Men should not, therefore, because of these exceptional cases, be persuaded to
irregularity or indulgence. Whoever, trusting to the strength of his
constitution, slights these observations, may expect to suffer by so doing, and
to live inconstant danger of disease and death. I therefore affirm, that a man,
even of a bad constitution, who leads a strictly regular and sober life, is
surer of a long one, than he of the best constitution who lives carelessly and
irregularly. If men have a mind to live long and healthy, and die without
sickness of body or mind, but by mere dissolution, they must submit to a regular
and abstemious life, for such a life keeps the blood clean and pure. It suffers
no vapors to ascend from the stomach to the head; hence, the brain of him who
thus lives enjoys constant serenity; he can soar above the low and groveling
concerns of this life to the exalted and beautiful contemplation of heavenly
things to his exceeding comfort and satisfaction. He then truly discerns the
brutality of those excesses into which men fall, and which bring them misery
here and hereafter; while he may with comfort look forward to a long life,
conscious that, through the mercy of God, he has relinquished the paths of vice
and intemperance, never again to enter them; and, through the merits of our
Saviour Jesus Christ, to die in His favor. He therefore does not suffer himself
to be cast down with the thoughts of death, knowing that it will not attack him
violently, or by surprise, or with sharp pains and feverish sensations, but will
come upon him with ease and gentleness; like a lamp, the oil of which is
exhausted, he will pass gently, and without any sickness, from this terrestrial
and mortal, to a celestial and eternal life.
Some sensual unthinking persons affirm that a
long life is no great blessing, and that the state of a man, who has passed his
seventy-fifth year, cannot really be called life; but this is wrong, as I shall
fully prove; and it is my sincere wish, that all men would endeavor to attain my
age, that they might enjoy that period of life, which of all others is most
desirable.
I will therefore give an account of
my recreations, and the relish which I find at this stage of life. There are
many who can give testimony as to the happiness of my life. In the first place,
they see with astonishment the good state of my health and spirits; how I mount
my horse without assistance, how I not only ascend a flight of stairs, but can
climb a hill with greatest ease. Then, how gay and good-humored I am; my mind
ever undisturbed, in fact, joy and peace having fixed there above in my breast.
Moreover, they know in what manner I spend my time, so as never to find life
weary: I pass my hours in great delight and pleasure, in converse with men of
good sense and intellectual culture; then, when I cannot enjoy their company, I
betake myself to the reading of some good book. When I have read as much as I
like, I write; endeavoring in this, as in other things to be of service to
others; and these things I do with the greatest ease to myself, living in a
pleasant house in the most beautiful quarter of this noble city of Padua.
Besides this house, I have my gardens, supplied with pleasant streams in which I
always find something to do which amuses me. Nor are my recreations rendered
less agreeable by the failing of any of my senses, for they are all, thank God,
perfect, particularly my palate, which now relishes better the simple fare I
have, than it formerly did the most delicate dishes, when I led an irregular
life. Nor does the change of beds give me any uneasiness: I can sleep everywhere
soundly and quietly, and my dreams are pleasant and delightful. It is likewise
with the greatest pleasure I behold the success of an undertaking so important
to this state; I mean that of draining and improving so many uncultivated pieces
of ground, an undertaking begun within my memory, but which I thought I should
never see completed; nevertheless I have, and was even in person assisting in
the work for two months together, in those marshy places during the heat in
summer, without ever finding myself worse for the fatigues or inconveniences I
suffered; of so much efficacy is that orderly life, which I everywhere
constantly lead. Such are some of the recreations and diversions of my old age,
which is so much the more to be valued than the old age, or even the youth of
other men; as, being freed by God’s grace from the perturbations of the mind and
the infirmities of the body, I no longer experience any of those contrary
emotions which rack such a number of young men and as many old ones, who, by
reason of their careless living and intemperate habits, are destitute of health
and strength, and consequently of all true enjoyment.
And if it be lawful to compare little matters to
affairs of importance, I will further venture to say that such are the effects
of this sober life, that, at my present age of eighty-three, I have been able to
write an entertaining comedy, abounding with innocent mirth and pleasant jests.
I have yet another comfort which I will mention;
that of seeing a kind of immortality in a succession of descendants; for, as
often as I return home, I find before me, not one or two, but eleven
grandchildren, the oldest of them eighteen, all the offspring of one father and
mother, and all blessed with good health. Some of the youngest I play with;
those older, I make companions of; and, as nature has bestowed good voices upon
them, I amuse myself by hearing them sing, and play on different instruments.
Nay, I sing myself, as I have a better voice now, clearer and louder, than at
any period of my life. Such are the recreations of my old age.
Whence it appears, that the life I lead is not
gloomy, but cheerful, and I would not exchange my manner of living and my gray
hairs, with that of even a young man, having the best constitution, who gave way
to his appetites; knowing, as I do, that such are daily subject to a thousand
kinds of ailments and death. I remember my own conduct in early life, and I know
how foolhardy are young men; how apt they are to presume on their strength in
all their actions, and by reason of their little experience, are over-sanguine
in their expectations. Hence, they often expose themselves rashly to every kind
of danger, and, banishing reason, bow their necks to the yoke of concupiscence,
and endeavor to gratify all their appetites, not minding, fools as they are,
that they thereby hasten the approach of what they would most willingly avoid,
sickness and death.
And these are two great
evils to all men who live a free life; the one is troublesome and painful, the
other, dreadful and insupportable, especially when they reflect on the errors to
which this mortal life is subject, and on the vengeance which the justice of God
is wont to take on sinners. Whereas, I, in my old age, praise to the Almighty,
am exempt from these torments; from the first, because I cannot fall sick,
having removed all the cause of illness by my regularity and moderation; from
the other, that of death, because from so many years’ experience, I have learned
to obey reason; whereas, I not only think it a great folly to fear that which
cannot be avoided, but likewise firmly expect some consolation from the grace of
Jesus Christ, when I arrive at that period.
But
though I know I must, like others, reach that term, it is yet at so great a
distance that I cannot discern it, because I know I shall not die except by mere
dissolution, having already, by my regular course of life, shut up all other
avenues of death, and thus prevented the humors of my body making any other way
upon me, than that which I must expect from the elements employed in the
composition of this mortal frame. I am not so simple as not to know that, as I
was born, so I must die; but the natural death that I speak of does not overtake
one, until after a long course of years; and even then, I do not expect the pain
and agony which most men suffer when they die. But I, by God’s blessing, reckon
that I have still a long time to live in health and spirits, and enjoy this
beautiful world, which is, indeed, beautiful to those who know how to make it
so, but its beauty can only be realized by those who, by reason of temperance
and virtue, enjoy sound health of body and mind.
Now, if this sober and moderate manner of living
brings so much happiness; if the blessings that attend it are so stable and
permanent, then I beseech every man of sound judgment to embrace this valuable
treasure, that of a long and healthful life, a treasure which exceeds all other
worldly blessings, and, therefore, should be sought after; for what is wealth
and abundance to a man who is possessed with a feeble and sickly body? This is
that divine sobriety, agreeable to God, the friend of nature, the daughter of
reason, the sister of all the virtues, the companion of temperate living,
modest, courteous, content with little, regular, and perfectly mistress of all
her operations. From her, as from their proper root, spring life, health,
cheerfulness, industry, learning and all those actions and employments worthy of
noble and generous minds. The laws of God are all in her favor. Repletion,
excess, intemperance, superfluous humors, diseases, fevers, pains and the
dangers of death, vanish in her presence, as mists before the sun. Her
comeliness ravishes every well-disposed mind. Her influence is so sure, as to
promise to all a long and agreeable life. And, lastly, she promises to be a mild
and pleasant guardian of life teaching how to ward off the attacks of death.
Strict sobriety, in eating and drinking, renders the senses and understanding
clear, the memory tenacious, the body lively and strong, the movements regular
and easy; and the soul, feeling so little of her earthly burden, experiences
much of her natural liberty. The man thus enjoys a pleasing and agreeable
harmony, there being nothing in his system to disturb; for his blood is pure,
and runs freely through his veins, and the heat of his body is mild and
temperate.
The Second Discourse:
Showing the
Surest Method
of Correcting an Infirm Constitution
My treatise on a sober life has begun to
answer my desire, in being of service to many persons born of a weak
constitution, or who, by reason of free living, have become infirm, who, when
they commit the least excess, find themselves greatly indisposed. I should also
be glad to be of service to those, who, born with a good constitution, yet, by
reason of a disorderly life, find themselves at the age of fifty or sixty
attacked with various pains and diseases, such as gout, sciatica, liver and
stomach complaints, to which they would not be subject, were they to live a
strictly temperate life, and by so doing would moreover greatly increase the
term of their existence, and live with much greater comfort; they would find
themselves less irritable, and less disposed to be upset by inconvenience and
annoyance. I was myself of a most irritable disposition, insomuch that at times
there was no living with me. Now, for a very long time it has been otherwise,
and I can see that a person swayed by his passions is little or no better than a
madman at such times.
The man, also, who is of a
bad constitution, may, by dint of reason, and a regular and sober life, live to
a great age and in good health, as I have done, who had naturally one of the
worst, so that it appeared impossible I should live above forty years, whereas,
I now find myself sound and hearty at the age of eighty-six; forty-six years
beyond the time I had expected; and during this long respite all my senses have
continued perfect; and even my teeth, my voice, my memory, and my heart. But
what is still more, my brain is clearer now than it ever was. Nor do any of my
powers abate as I advance in life; and this because, as I grow older, I lessen
the quantity of my solid food. This retrenchment is necessary, since it is
impossible for man to live forever; and, as he draws near his end, he is brought
so low as to be able to take but little nourishment, and at such times, the yolk
of an egg, and a few spoonfuls of milk with bread, is quite sufficient during
the twenty-four hours; a greater quantity would most likely cause pain, and
shorten life. In my own case, I expect to die without any pain or sickness, and
this is a blessing of great importance; yet may be expected by those who shall
lead a sober life, whether they be rich or poor. And, since a long and healthy
life ought to be greatly coveted by every man, then I conclude that all men are
in duty bound to exert themselves to that effect; nevertheless such a blessing
cannot be obtained without strict temperance and sobriety. But some allege that
many, without leading such a life, have lived to a hundred, and that in good
health, though they ate a great deal, and used indiscriminately every kind of
viands and wine, and therefore they flatter themselves that they shall be
equally fortunate. But in this they are guilty of two mistakes: the first is,
that it is not one in fifty thousand that ever attains that happiness; the other
mistake is, that such, in the end, most certainly contract some illness, which
carries them off: nor can they be sure of ending their days otherwise; so that
the safest way to attain a long and healthful life, is to embrace sobriety, and
to diet oneself strictly as to quantity. And this is no very difficult affair.
History informs us of many who lived in the greatest temperance; and this
present age furnishes us with many such, reckoning myself one of the number: we
are all human beings, endowed with reason, and consequently we ought to be
master of all our actions.
This sobriety is
reduced to two things, quality and quantity. The first consists in avoiding food
or drinks, which are found to disagree with the stomach. The second, to avoid
taking more than the stomach can easily digest; and every man at the age of
forty ought to be a perfect judge in these matters; and whoever observes these
two rules, may be said to live a regular and sober life. And the virtue and
efficacy of this life is such, that the humors in a man’s blood become
harmonious and perfect, and are no longer liable to be disturbed or corrupted by
any disorders, such as suffering from excessive heat or cold, too much fatigue,
or want of rest, and the like. A man who lives as I have described, may pass
through all these changes without harm. Wherefore, since the humors of persons
who observe these two rules relative to eating and drinking, cannot possibly be
corrupted and engender acute diseases (the cause of untimely death), every man
is bound to comply with them, for whoever acts otherwise, living a disorderly
life, instead of a regular one, is constantly exposed to disease and death.
It is, indeed, true that even those who observe
these two rules, relating to diet, the observance of which constitutes a regular
life, may, by committing any one of the other irregularities, such as excessive
heat, cold, fatigue, etc., find himself slightly indisposed for a day or two,
but he need fear nothing worse.
But as there are
some persons who, though well stricken in years, are, nevertheless, very free in
their living, and allege that neither the quantity nor the quality of their diet
makes any impression upon them, and therefore eat a great deal of everything
without distinction, and indulge themselves equally in point of drinking; such
men are ignorant of the requirements of their nature, or they are gluttonous;
and I do affirm, that such do not enjoy good health, but as a rule are infirm,
irritable, and full of maladies. There are others, who say that it is necessary
that they should eat and drink freely to keep up their natural heat, which is
constantly diminishing, as they advance in years; and that it is therefore their
duty to eat heartily of such things as please their palate, and that strict
moderation, in their case, would tend to shorten life. Now, this is the reason,
or excuse, of thousands. But to all this, I answer, that all such are deceiving
themselves, and I speak from experience, as well as observation. The fact is,
large quantities of food cannot be digested by old stomachs; as man gets weaker
as he grows older, and the waste in his system is slower, the natural heat
certainly is less. Nor will all the food in the world increase it, except to
bring on fever and distressing disorders; therefore, let none be afraid of
shortening their days by eating too little. I am strong and hearty, and full of
good spirits, neither have I ache or pain, and yet I am very old, and subsist
upon very little; and, in this respect, that which would suit one man, is good
for another. When men are taken ill they discontinue, or nearly so, their food.
Now, if by reducing themselves to a small quantity, they recover from the jaws
of death, how can they doubt, but that, with a slight increase of diet
consistent with reason, they will be able to support nature, when in health. Let
a fair, honest trial of some few weeks be given, and the result would, in all
cases, be most pleasing.
Others say, that it is
better for a man to suffer three or four times every year, from gout, sciatica,
or whatever disorder to which he may be subject, than be tormented the whole
year by not indulging his appetite, and eating and drinking just as he pleases,
since he can always by a few days of self-denial recover from all such attacks.
To this I answer, that, our natural heat growing less and less as we advance in
years, no abstinence for a short time can have virtue sufficient to conquer the
malady to which the man is subject, and which is generally brought on by
repletion, so that he must die at last of one of these periodical disorders; for
they abridge life in the same proportion as temperance and health prolong it.
Others pretend that it is better to live a short
and self-indulgent life, than a long and self-denying one; but surely, longevity
ought to be valued, and is, by men of good understanding; and those who do not
truly prize this great gift of God, are surely a disgrace to mankind, and their
death is a service to the public rather than not. And again, there are some,
who, though they are conscious that they become weaker as they advance in years,
yet cannot be brought to retrench the quantity of their food, but rather
increase it, and, because they find themselves unable to digest the great
quantity of food, with which they load their stomachs twice or thrice a day,
they resolve to eat but once, heartily, in the twenty-four hours. But this
course is useless; for the stomach is still overburdened, and the food is not
digested, but turns into bad humors, by which the blood becomes poisoned, and
thus a man kills himself long before his time. I never met with an aged person
who enjoyed health, and lived that manner of life. Now, all these men whose
manner of life I have named, would live long and happily, if, as they advanced
in years, they lessened the quantity of their food, and ate oftener, and but
little at a time, for old stomachs cannot digest large quantities; men at this
age becoming children again, who eat little and often during the twenty-four
hours.
O thrice holy sobriety, so useful to man,
by reason of the service thou dost render him! Thou prolongest his days, by
which means he greatly improves his understanding and, by such knowledge, he can
avoid the bitter fruits of sensuality, which is an enemy to man’s reason. Thou,
moreover, freest him from the dreadful thoughts of death. How greatly ought we
to be indebted to thee, since by thee we enjoy this beautiful world, which is
really beautiful to all whose sensibilities have not been deadened by repletion,
and whose minds have not been blighted by sensuality! I really never knew till I
grew old, that the world was so beautiful; for, in my younger years I was
debauched by irregularities, and therefore could not perceive and enjoy, as I do
now, its beauties. O truly happy life, which, over and above all these favors
conferred on me, hast so improved and perfected my body, that now I have a
better relish for plain bread, than formerly I had for the most exquisite
dainties! In fact I find such sweetness in it, because of the good appetite I
always have, that I should be afraid of sinning against temperance, were I not
convinced of the absolute necessity for it, and knowing that pure bread is,
above all things, man’s best food, and while he leads a sober life, he may be
sure of never wanting that natural sauce, —a good appetite—and moreover, I find
that, whereas I used to eat twice a day, now that I am much older, it is better
for me to eat four times, and still to lessen the quantity as the years
increase. And this is what I do, guided by my experience; therefore, my spirits
being never oppressed by too much food, are always brisk; especially after
eating, so that I enjoy much the singing of a song, before I sit down to my
writing.
Nor do I ever find myself the worse for
writing directly after meals; my understanding is never clearer; and I am never
drowsy; the food I take being too small a quantity to send up any fumes to the
brain. O, how advantageous it is to an old man to eat but little; therefore I
take but just enough to keep body and soul together, and the things I eat are as
follows: bread, panado, eggs (the yolk), and soups. Of flesh meat, I eat kid and
mutton. I eat poultry of every kind; also of sea and river fish. Some men are
too poor to allow themselves food of this kind, but they may do well on bread
(made from wheat meal, which contains far more nutriment than bread made from
fine flour), panado, eggs, milk, and vegetables. But though a man should eat
nothing but these, he may not eat more than his stomach can with ease digest,
never forgetting that it is the over-quantity which injures, even more than the
eating of unsuitable food. And again I say, that whoever does not transgress, in
point of either quantity or quality, cannot die, but by mere dissolution, except
in cases where there is some inherited disease to combat; but such cases are
comparatively rare, and even here a strict and sober diet will be of the
greatest service.
O, what a difference between a
regular and temperate life, and an irregular and intemperate life! One gives
health and longevity, the other produces disease and untimely death. How many of
my dearest relations and friends have I lost by their free living, whereas, had
they listened to me, they might have been full of life and health. I am thus
more than ever determined to use my utmost endeavors to make known the benefit
of my kind of life. Here I am, an old man, yet full of life and joy, happier
than at any previous period of my life, surrounded by many comforts; not the
least to mention are my eleven grandchildren, all of fine understanding and
amiable disposition, beautiful in their persons, and well disposed to learning;
and these, I hope so to teach, that they shall take pattern after me, and follow
my kind of life.
Now, I am often at a loss to
understand why men of fine parts and understanding, who have attained middle
age, do not, when they find themselves attacked by disorders and sickness,
betake themselves to a regular life, and that constantly. Is it because they are
in ignorance as to the importance of this subject? Surely, it cannot be that
they are enslaved by their appetites to such an extent that they find themselves
unable to adopt a strict and regular diet? As to young men, I am in no way
surprised at their refusal to live such a life, for their passions are strong
and usually their guide. Neither have they much experience; but, when a man has
arrived at the age of forty of fifty, surely he should in all things be governed
by reason. And this would teach men that gratifying the appetite and palate, is
not, as many affirm, natural and right, but is the cause of disease and
premature death. Were this pleasure of the palate lasting, it would be some
excuse; but it is momentary, compared with the duration of the disease which its
excess engenders. But it is a great comfort to a man of sober life to reflect,
that what he eats will keep him in good health, and be productive of no disease
or infirmity.
The Third Discourse:
The Method of
Enjoying Complete Happiness in Old Age
My Lord,
In writing to your Lordship, it is true I shall
speak of few things, but such as I have already mentioned in my essays, but I am
sure your Lordship will not tire of the repetition.
My Lord, to begin, I must tell you, that being
now at the age of ninety-one, I am more sound and hearty than ever, much to the
amazement of those who know me. I, who can account for it, am bound to show that
a man can enjoy a terrestrial paradise after eighty; but it is not to be
obtained, except by strict temperance in food and drink, virtues acceptable to
God and friends to reason. I must, however, go on to tell you, that, during the
past few days I have been visited by many of the learned doctors of this
university, as well as physicians and philosophers who were well acquainted with
my age, life, and manners, also, that I was stout, hearty, and lively, my senses
perfect, also my voice and teeth, likewise my memory and judgment. They knew,
besides, that I constantly employed eight hours every day in writing treatises,
with my own hand, on subjects useful to mankind, and spent many more in walking
and singing. O, my Lord, how melodious my voice is grown! Were you to hear me
chant my prayers, and that to my lyre, after the example of David, I am certain
it would give you great pleasure, my voice is so musical.
Now, these doctors and philosophers told me
that it was next to a miracle, that at my age, I should be able to write upon
subjects which required both judgment and spirit, and added that I ought not to
be looked upon as a person advanced in years, since all my occupations were
those of a young man, and that I was altogether unlike aged people of seventy
and eighty, who are subject to various ailments and diseases, which render life
a weariness; or, if even any by chance escape these things, yet their senses are
impaired, sight, or hearing, or memory is defective, and all their faculties
much decayed; they are not strong, nor cheerful, as I am. And they moreover
said, that they looked upon me as having special grace conferred upon me, and
said a great many eloquent and fine things, in endeavoring to prove this, which,
however, they could not do; for their arguments were not grounded on good and
sufficient reasons, but merely on their opinions. I therefore endeavored to
undeceive and set them right, and convince them that the happiness I enjoyed was
not confined to me, but might be common to all mankind, since I was but a mere
mortal, and different in no respect from other men, save in this, that I was
born more weakly than some, and had not what is called a strong constitution.
Man, however, in his youthful days, is more prone to be led by sensuality than
reason; yet, when he arrives at the age of forty, or earlier, he should remember
that he has about reached the summit of the hill, and must now think of going
down, carrying the weight of years with him; and that old age is the reverse of
youth, as much as order is the reverse of disorder; hence, it is requisite that
he should alter his mode of life in regard to the quality and quantity of his
food and drink. For it is impossible in the nature of things, that the man who
is bent on indulging his appetite, should be healthy and free from ailments.
Hence it was to avoid this vice and its evil effects, I embraced a regular and
sober life. It is no doubt true, that I at first found some difficulty in
accomplishing this, but in order to conquer the difficulty I besought the
Almighty to grant the virtue of sobriety in all things, well knowing that He
would graciously hear my prayer. Then, considering that when a man is about to
undertake a thing of importance, which he knows he can compass, though not
without difficulty, he may make it much easier to himself by being steady in his
purpose, I pursued this course: I endeavored gradually to relinquish a
disorderly life, and to suit myself to strict temperate rules; and this it came
to pass, that a sober and moderate life no longer became disagreeable, though,
on account of the weakness of my constitution, I tied myself down to very strict
rules in regard to the quantity and quality of what I ate and drank.
Others, who happen to be blessed with a strong
constitution, may eat a greater variety of food, and in somewhat larger
quantity, each man being a guide to himself, consulting always his judgment and
reason, rather than his fancy or appetite, and further let him always strictly
abide by his rules, for he will receive little benefit if he occasionally
indulges in excess.
Now, on hearing these
arguments, and examining the reasons on which they were founded, the doctors and
philosophers agreed that I had advanced nothing but what was true. One of the
younger of them said that I appeared to enjoy the special grace of being able to
relinquish, with ease, one kind of life, and embrace another, a thing which he
knew from theory to be feasible, but in practice to be difficult, for it had
proved as hard to him, as easy to me.
To this I
replied, that, being human like himself, I likewise had found it no easy task,
but it did not become a man to shrink from a glorious and practical task, on
account of its difficulties; the greater the obstacles to overcome, the greater
the honor and benefit. Our beneficent Creator is desirous, that, as He
originally favored human nature with longevity, we should all enjoy the full
advantage of His intentions, knowing that when a man has passed seventy, he may
be exempt from the sensual strivings, and govern himself entirely by the
dictates of reason. Vice and immorality then leave him, and God is willing that
he should live to the full maturity of his years, and has ordained that all who
reach their natural term should end their days without sickness, but by mere
dissolution, the natural way; the wheels of life quietly stopping, and man
peacefully leaving this world, to enter upon immortality, as will be my case;
for I am sure to die thus, perhaps while chanting my prayers. Nor do the
thoughts of death give me the least concern; nor does any other thought
connected with death, namely, the fear of the punishment to which wicked men are
liable, because I am bound to believe, that being a Christian, I shall be saved
by the virtue of the most sacred blood of Jesus Christ, which He freely shed in
order to save those who trust in Him. Thus, how beautiful my life! How happy my
end! To this, the young doctor had nothing to reply, but that he would follow my
example.
The great desire I had, my Lord, to
converse with you at this distance, has forced me to be prolix, and still
obliges me to proceed, though not much farther. There are some sensualists, my
Lord, who say that I have thrown away my time and trouble, in writing a treatise
upon temperance, and other discourses on the same subject; alleging, that it is
impossible to conform to it, so that my treatise must answer as little purpose
as that of Plato on Government, who took a great deal of pains to recommend a
thing impracticable. Now, this much surprises me, as they may see that I lived a
sober life many years before I wrote my treatise, and I should never have
composed it, had I not been convinced, that it was such a life as any man might
lead; and being a virtuous life, would be of great service to him; so that I
felt myself under an obligation to present it in its true light. Again, I have
the satisfaction to hear that numbers, on reading my treatise, have embraced
such a life. So that the objection concerning Plato on Government is of no force
against my case. But a sensualist is an enemy to reason, and a slave to his
passions.
The Fourth Discourse:
An
Exhortation to a Sober and Regular Life
in Order to Attain Old Age
Not to be wanting in my duty, and not to
lose at the same time the satisfaction I feel in being useful to others, I again
take up my pen to inform those, who, for want of conversing with me, are
strangers to what those with whom I am acquainted, know and see. But as some
things may appear to certain persons scarcely credible, though actually true, I
shall not fail to relate for the benefit of the public. Wherefore, I say, being
arrived at my ninety-fifth year, God be praised, and still finding myself sound
and hearty, content and cheerful, I never cease to thank the Divine Majesty for
so great a blessing, considering the usual condition of old men. These scarcely
ever attain the age of seventy, without losing health and spirits, and growing
melancholy and peevish. Moreover, when I remember how weak and sickly I was
between the ages of thirty and forty, and how from the first, I never had what
is called a strong constitution; I say, when I remember these things, I have
surely abundant cause for gratitude, and though I know I cannot live many years
longer, the thought of death gives me no uneasiness; I, moreover, firmly believe
that I shall attain to the age of one hundred years. But, to render this
dissertation more methodical, I shall begin by considering man at his birth; and
from thence accompany him through every stage of life, to his grave.
I therefore say, that some come into the world
with the stamina of life so weak, that they live but a few days, or months, or
years, and it is not always easy to show, to what the shortness of life is
owing. Others are born sound and lively, but still, with a poor, weakly
constitution; and of these, some live to the age of ten, twenty, others to
thirty or forty, but seldom live to be old men. Others, again, bring into the
world a perfect constitution, and live to an old age; but it is generally, as I
have said, an old age of sickness and sorrow, for which usually they have to
thank themselves, because they unreasonably presumed on the goodness of their
constitution; and cannot by any means be brought to alter when grown old, from
the mode of life they pursued in their younger days, but live as irregularly
when past the meridian of life, as they did in the time of their youth. They do
not consider that the stomach has lost much of its natural heat and vigor, and
that, therefore, they should pay great attention to the quality and quantity of
what they eat and drink; but, rather than decrease, many of them are for
increasing the quantity, saying, that, as health and vigor grow less, they
should endeavor to repair the loss by a great abundance of food, since it is by
sustenance we are to preserve ourselves.
But it
is here that the great mistake is made; since, as the natural force and heat
lessen as a man grows in years, he should diminish the quantity of his food and
drink, as nature at that period is content with little; and moreover, if
increasing the amount of nourishment was the proper thing, then, surely the
majority of men would live to a great age in the best of health. But do we see
it so? On the contrary, such a case is a rare exception; whilst my course of
life is proved to be right, by reason of its results. But, though some have
every reason to believe this to be the case, they nevertheless, because of their
lack of strength of character, and their love of repletion, still continue their
usual manner of living. But were they, in due time, to form strict temperate
habits, they would not grow infirm in their old age, but would continue as I am,
strong and hearty, and might live to the age of one hundred, or one hundred and
twenty. This has been the case with others of whom we read, men who were born
with a good constitution, and lived sober and abstemious lives; and had it been
my lot to have enjoyed a strong constitution, I should make no doubt of
attaining to that age. But as I was born feeble, and with an infirm
constitution, I am afraid I shall not outlive an hundred years; and were others,
born weakly as myself, to betake them to a life like mine, they would, like me,
live to the age of a hundred, as shall be my case.
And this certainty of being able to live to a
great age is, in my opinion, a great advantage (of course I do not include
accidents, to which all are liable, and which must specially be left to our
Maker), and highly to be valued; none being sure of this blessing, except such
as adhere to the rules of temperance. This security of life is built on good and
truly natural reasons, which can never fail; it being impossible that he who
leads a perfectly sober and temperate life, should breed any sickness, or die
before his time. Sooner, he cannot through ill-health die, as his sober life has
the virtue to remove the cause of sickness, and sickness cannot happen without a
cause; which cause being removed, sickness is also removed, and untimely and
painful death prevented.
And there is no doubt,
that temperance in food and drink, taking only as much as nature really
requires, and thus being guided by reason, instead of appetite, has efficacy to
remove all cause of disease; for since health and sickness, life and death,
depend on the good or bad condition of a man’s blood, and the quality of his
humors, such a life as I speak of purifies the blood, and corrects all vicious
humors, rendering all perfect and harmonious. It is true, and cannot be denied,
that man must at last die, however careful with himself he may have been; but
yet, I maintain, without sickness and great pain; for in my case I expect to
pass away quietly and peacefully, and my present condition insures this to me,
for, though at this great age, I am hearty and content, eating with a good
appetite, and sleeping soundly. Moreover, all my senses are as good as ever, and
in the highest perfection; my understanding clear and bright, my judgment sound,
my memory tenacious, my spirits good, and my voice (one of the first things
which is apt to fail us) has grown so strong and sonorous, that I cannot help
chanting aloud my prayers, morning and night, instead of whispering and
muttering them to myself as was formerly my custom.
O, how glorious is this life of mine, replete
with all the felicities which man can enjoy on this side of the grave! It is
entirely exempt from that sensual brutality, which age has enabled my reason to
banish; thus I am not troubled with passions, and my mind is calm, and free from
all perturbations, and doubtful apprehensions. Nor can the thought of death find
room in my mind, at least, not in any way to disturb me. And all this has been
brought about, by God’s mercy, through my careful habit of living. How different
from the life of most old men, full of aches and pains, and forebodings, whilst
mine is a life of real pleasure, and I seem to spend my days in a perpetual
round of amusements, as I shall presently show.
And first, I am of service to my country, and
what a joy is this. I find infinite delight in being engaged in various
improvements, in connection with the important estuary or harbor of this city,
and fortifications; and although this Venice, this Queen of the Sea, is very
beautiful, yet I have devised means by which it may be made still more
beautiful, and more wealthy, for I have shown in what way she may abound with
provisions, by improving large tracts of land, and bringing marshes and barren
sand under cultivation. Then again, I have another great joy always present
before me. Some time since, I lost a great part of my income, by which my
grandchildren would be great losers. But I, by mere force of thought, have found
a true and infallible method of repairing such loss more than double, by a
judicious use of that most commendable of arts, agriculture. Another great
comfort to me is to think that my treatise on temperance is really useful, as
many assure me by word of mouth, and others by letter, where they say, that,
under God they are indebted to me for their life. I have also much joy in being
able to write, and am thus of service to myself and others; and the satisfaction
I have in conversing with men of ability and superior understanding is very
great, from whom I learn something fresh. Now, what a comfort is this, that old
as I am, I am able, without fatigue of mind or body thus to be fully engaged,
and to study the most important, difficult, and sublime subjects.
I must further add, that at this age, I appear
to enjoy two lives: one terrestrial, which in fact I possess, the other
celestial, which I possess in thought; and this thought is actual enjoyment,
when founded upon things we are sure to attain, and I, through the infinite
mercy and goodness of God, am sure of eternal life. Thus, I enjoy the
terrestrial life in consequence of my sobriety and temperance, virtues so
agreeable to the Deity, and I enjoy, by the grace of God, the celestial, which
He makes me anticipate in thought; a thought so lively, as to fix me entirely on
this subject, the fruition of which I hold to be of the utmost certainty. And I
further maintain, that, dying in the manner I expect, is not really death, but a
passage of the soul from this earthly life to a celestial, immortal, and
infinitely perfect existence. Neither can it be otherwise; and this thought is
so pleasing, so superlatively sublime, that it can no longer stoop to low and
worldly objects, such as the death of this body, being entirely taken up with
the happiness of living a celestial and divine life. Whence it is, that I enjoy
two lives; and the thought of terminating this earthly life gives me no concern,
for I know that I have a glorious and immortal life before me.
Now, is it possible, that any one should grow
tired of so great a comfort and blessing as this which I enjoy, and which the
majority of persons might attain, by leading the life I have led, an example
which every one has it in his power to follow? For I am no saint, but a mere
man, a servant of God, to whom so regular a life is extremely agreeable.
Now, there are men who embrace a spiritual and
contemplative life, and this is holy and commendable, their chief employment
being to celebrate the praises of God, and to teach men how to serve Him. Now,
if while these men set themselves apart for this life, they would also betake
themselves to sober and temperate living, how much more agreeable would they
render themselves in the sight of God and men. What a much greater honor and
ornament would they be to the world. They would likewise enjoy constant health
and happiness, would attain a great age, and thus become eminently wise and
useful; whereas, now, they are mostly infirm, irritable, and dissatisfied, and
think that their various trials and ailments are sent them by Almighty God, with
a view of promoting their salvation; that they may do penance in this life for
their past errors. Now, I cannot help saying, that in my opinion, they are
greatly mistaken; for I cannot believe that the Deity desires that man, his
favorite creature, should be infirm and melancholy, but rather, that he should
enjoy good health and be happy. Man, however, brings sickness and disease upon
himself, by reason, either of his ignorance or willful self-indulgence. Now, if
those who profess to be our teachers in divine matters would also set the
example, and thus teach men how to preserve their bodies in health, they would
do much to make the road to heaven easier: men need to be taught that
self-denial and strict temperance is the path to health of body and health of
mind, and those who thus live see more clearly than others what their duty is
toward our Saviour Jesus Christ, who came down upon earth to shed His precious
blood, in order to deliver us from the tyranny of the devil, such was His
immense goodness and loving kindness to man.
Now, to make an end of this discourse, I say,
that since length of days abounds with so many favors and blessings, and I, not
by theory, but by blessed experience can testify to it–indeed, I solemnly assure
all mankind that I really enjoy a great deal more than I can mention, and that I
have no other reason for writing, but that of demonstrating the great
advantages, which arise from longevity, and such a life as I have lived—I desire
to convince men, that they may be induced to observe these excellent rules of
constant temperance in eating and drinking, and therefore, I never cease to
raise my voice, crying out to you, my friends, that your lives may be even as
mine.
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