Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	artery_n	heart_n	vein_n	9,504	5	10.0908	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05370	Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B.; De providentia numinis, et animi immortalitate. English	Lessius, Leonardus, 1554-1623.; Knott, Edward, 1582-1656.; Raleigh, Walter, Sir, 1552?-1618.	1631 (1631)	STC 15523; ESTC S102372	201,300	468

plant be and going to the furthest parts of the boughes are turned into leaues the very parts into flowers that which is more grosse and better tempered is partly changed into the substance of the plant and partly into fruite and thus no superfluity remayneth which is to be purged away though the cōtrary fall out in liuing Creatures Some of those plants which ascending high are through their height weake do either fold themselues about some other thing as hope Iuy and many other such like plants or els they haue certaine wynding twigs or stringes wherwith as with hands they take hold of staues or such things set purposely to support them that they fall not as Vynes Pompions and some others But to be short it were a labour infinite endles to repeat and set downe all the miracles as I may truly tearme them which appeare in the structure and making of Plants Now from all these foresaid speculations I conclude that seing the parts of liuing creaures and of Plants haue a double end the one as they are parts of which the forme structure of the whole dependeth the other as they are organs and instruments ordained for certaine functions necessary to the safety of the whole and to both these ends they are made so apt and proportionable as that it cannot be conceaued how more exactly and wonderfully they could be framed it is therefore euident that all those parts were made by some one supreme and most wise spirit or intelligence who first conceaued in himselfe all these ends and considered aforehād the meanes best sorting to the said ends For it is altogether impossible and with true reason incompatible that there should be so wonderfull and admirable a proportion conueniēcy of so many innumerable Media or meanes to so innumerable ends except the meanes and the ends had bene aforehād most exactly weighed and compared together This reason most perspicuously conuinceth that there is a most wyse and diuyne Prouidence that this Prouidence hath a care in the least things seing that euen in Gnats Myse little wormes and the least hearbes it hath framed innumerable parts and innumerable instruments to the complete perfect forme of that little creature or smal plāt as also it hath disposed all the functions and ends most agreing to its safety health For Prouidence is discouered in nothing more then in an apt disposition and contriuing of meanes to their Ends and this sorting of meanes cannot be performed without an absolute and perfect working of Reason Wherfore seing this disposall is most perfect and admirable in the least Creatures it followeth that it is more cleare then the sunne beames that a most distinct and remarkeable Prouidence had it sole hand busyed in the making and creating of the said small bodyes THE SEAVENTH REASON THAT ALL things do worke most orderly to a certaine End CHAP. IX VVE haue proued in the precedent Chapters that there is a diuyne Power frō the nature and disposition of the parts of the world from the structure making of liuing Creatures and plants Now in this place we will demonstrate the same from this consideration that all things do worke for some one end or other For there is nothing idle in the world all things tend direct their operations and working to some end and that to the benefit of the worker or of some other And they incline and bend to their ends so ordinatly and with such conuenient wayes and passages as that it cannot be bettered by any art whatsoeuer Wherfore seing the things themselues can neither perceiue the ends wherunto they are directed neither the meanes nor the proportion of the meanes by the which they are directed it is therefore most certaine that all things are directed by some superiour Power who seeth and considereth both the meanes and the ends For it is impossible that a thing should particulerly ordinatly in its owne operation ayme at one certaine end except it either knoweth the end and the meanes conducing to the said end that so by this knowledge it may guyde its operation or at least be directed by some other which knoweth all these things Thus for example a Clocke whose end is the distinguishing the houres of the day because it neither knoweth this end nor is of power to dispose it selfe to this end is therfore necessarily to be directed by some vnderstanding mynd which knoweth these things and can make distinction of houres That all things tend to some one end or other first it is euident in the motion of the Heauens and in the illumination influx of the stars and in the fecundity and fruitfulnes of the sea and earth as is shewed afore Secondly in the parts and members of all liuing Creatures and Plants ech part wherof we haue already made euident to haue its peculiar vse and function necessarily for the good of the whole Thirdly the same poynt is to be manifested in all seedes Fourthly in the industry and labour of liuing Creatures And first this informing Vertue or Power which is in seedes doth most clearly worke for some end to wit to frame and forme the body of a liuing creature or a Plant. Now this it effecteth by so multiplicious and strange an art and by so long and well disposed a worke as it is impossible it should be wrought by any more wise a māner And certainly if this seminall vertue were any Intelligence indued with reason and discourse it could not proceed with greater order artifice and wit Vpō which ground Hypocrates in his booke entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 num 1. writeh that this seminall vertue or naturall heat by the which all things generable are framed and made is eternal and indued with an vnderstanding for thus he saith Videtur sanè c. That which we call calidum semeth to me to be immortall and to vnderstand see heare and know all things both present to come Of this opinion he was because he thought that those things could not be made without great art and vnderstāding which were wrought by the force and vertue of the naturall heat First then the more grosse part of the seed by force of this heat and spirit is extended into fibrae or little strings into the which fibrae this spirit entring doth partly hollow them into fistules or pypes and partly causeth them to be spongeous in some places more thin in others more solid and firme and thus doth it forme the extreme parts making them fit and bynding them as the necessity of the bones and members may seeme to require From the other portion of seed and from bloud it frameth the three principall members to wit the Brayne the Harte and the Liuer drawing out of the fibrae matter for the making of veynes arteries sinewes The spirit entring into thē doth hollow dilate extend and deuyde them into seuerall branches then it deduceth and draweth them through the

therefore only in the muscles there are six thousand for thus writeth Galen Eadem ars c. The same art is to be seene about all the bowels indeed about euery part so as if one consider the scopi which the structure of mans body hath the multitude of them would rise vnto some myriades And here upon Galene concludeth that mans body is framed by some most wise and most puissant workeman It was not sufficient that mans body should consist of bones and muscles but withall it was needfull that it should haue naturall heat by the which it might liue bloud by which it might be nourished spirits by the which it might moue and excrcise its senses for without this spirit the soule could neither vse any sense nor the body moue it selfe for seing the spirit is of a most attenuated and thin substance as a thing betwene the most subtile soule and the grosse body it is therefore the immediate and next instrument or Organum of the soule by meanes whereof the soule causeth in the body motion and sense and without the which there can be no distribution of nourishment made through out the whole body Therefore the diuyne Prouidence hath fabricated and made three principall parts in mans body by the which these operations may be performed to wit the Hart the ●●uar and the braine The Hart is ordained for the vital heat and spirits of the whole body the Liuer for the sanguineous bloody and naturall spirits and the braine for the animal spirits To these three other externall instruments parts of the body are seruiceable To the Liuer belong the teeth the Esophagus and the stomacke to affoard the matter of blood or a certaine concocted iuyce which is called Chylus The Intestin●● or entrals do serue partly to trāsmit send this Chylus through the Mesaraical veynes to the Liuer and partly to deonerate disburden the body of the excrementall part of meat and food Furthermore to the Liuer belongs that vessel called folliculus fellis the receptacle of gall that therby after the Chylus is once turned into blood it may draw to it selfe containe the more sharpe matter or substance of nourishment which matter would be otherwise hurtfull to the body The Liene or Splene conduceth that it may attract to it the more grosse and seculent parts of blood The Reynes that they may sucke vp the raw and redundant wheish matter being mixt with blood and after they do send it through the vessels of vryne to the bladder to be auoided in conuenient tyme. The Longs are seruiceable to the Hart wherby the Hart is refrigerated and cooled and the vitall spirits recreated and refreshed through the often attraction and expiration of new and fresh ayre Now the spirits are engendred after this sort The meate being once concocted the best iuyce of it is transferred to the Liuer This transmission or sending it thither is made partly by the vitall compression or closing of the stomacke and partly by the vertue of the veynes of the Intestine called Ieiunum and other innumerable veynes which being placed in the mesenterium or in the midle of the bowels haue apower of sucking to them The Liuer then receiuing the Chylus through a fistula or hollow pipe turneth it throgh its owne natural disposition into blood and after that the more thin parts therof it chāgeth into a vapour which commonly is called spiritus naturalis this vapour distendeth enlargeth and openeth the veynes and pores of the body One part of this blood the liuer by meanes of vena caua which proceedeth or ryseth from it selfe sendeth to the heart Then through the heate of the hart this blood is wonderfully extenuated and refyned first in the right ventricle of the Heart and after in the left ventricle so a great part therof is conuerted into a most subtill and thin vapour of which vapor one part is sent frō the Heart to the brayne by a great Arterie there being elaborated againe clarifyed tempered in that fould of small arteries which is commonly called rete mirabile it becomes spiritus animalis the Animall spirits do serue only to sense and motion which are peculiar functions of a liuing Creature The rest of these spirits being mingled with most thin and pure blood the Hart distributeth through out the whole body through the Arteries conseruing and maintaining herby the natural heat of the body and this spirit is vsually tearmed spiritus vitalis And here now we are briefly to shew how both kynds of these spirits and bloud is dispersed throughout the whole body that therby we may the better apprehend by how admirable and wonderfull a Wisedome all these things are thus disposed Our body consisteth of heat and moisture The heat dayly consumeth and spendeth the moisture vapouring it away into ayre as the like appeareth by water exposed to the Sunne or to fyer which by little and little vanisheth away And thus all the mēbers and entrals of mans body would soone decay and dry away if there were no instauration and repairing thereof made by nourishment The immediate next nourishment of the body is blood and therefore it is requisite that blood be distributed through the body that all parts of it be nourished therewith The Liuer is the shop as it were of bloud Therefore from the Liuer there are drawne two great veynes the one going vpwards the other downwards the body both which do after brāch and diuyde themselues into seuerall lesser veynes these againe into lesser and lesser till they end in most small veynes and to the eye scarce visible These veynes go towards the bowels to the muscles in them they are terminated and implanted Seing then that there are aboue six hundred muscles and that for the most part many small veynes do run into euery muscle it cōmeth to passe that besides those inuisisible veynes which for their smalnes are called venae capillares as resembling in quātity the haires of a mans head there are some thousands of veynes or rather branches of veines which do rise and take their beginning from the two former great veynes Now by this meanes it is effected that there is not the least part of the body but there is nourishment brought to it The making and vertue of the veynes is wonderfull for they consist of fibrae or small strings and these are direct oblique or transuerse By the direct fibrae they attract and suck blood by the oblique they retaine and keep it and by the transuerse they transmit it further to the muscles and other extreme parts The same art and prouidēce is obserued in the concauityes hollownes of the intestina or bowels they haue the power of keeping bloud which once bursting out of them doth instantly putrifye and ingendreth diseases as we may obserue in Plurisyes Contusions and inflāmations The wheish humour is mingled with bloud for the more easy

distribution of it which humour after is either dissipated into ayre through heat or els is purged away through sweat The blood is also mingled with a little gall for the more attenuating and making it thin lest otherwise it should coagulate and thicken Finally the bloud is in like sort mingled with that spirit which is called spiritus naturalis that it may open the pores and let in the nourishmēt for there is no part of the body which is destitute of Pores In bones muscles bowels sinewes veynes arteryes membranes and grisles there is vis assimulatrix an assimulating power by the which all these parts do conuert the nourishmēt sent to them into their owne substance nature and kynd As the Liuer doth suppeditate and minister blood to all parts of the body with the which it is nourished as also naturall spirits so the hart doth giue heat and vitall spirits by the which the natiue heat is cherished ventilated and cooled to which end there proceed from the hart two Arteries the one going vpward the other downeward both which deuyde themselues into many branches and these againe into other lesser vntill they end in most small fibrae iust after the manner of the veynes aboue specifyed The smallest branches of the Arteryes are implanted in all the Muscles and all the bowels therby to bring to them heat and spirit Furthermore as in those bodyes which haue hoat bloud the hart doth continually beat it selfe with those two motiōs which are called systole and diastole By diastole or dilatation of it selfe it drawes in new ayre to temper the heat and refresh the spirits by systole or compression of it selfe it expels all fulignious vapours so are all the Arteryes throughout the whole body at the same instant moued with an incessant and continuall vicissitude in dilating and contracting themselues euen for the foresaid ends And this ventilation is of such moment as if it be interrupted as sometimes it is by an afflux of humours then presently is a feuer inflamed and set on fyer The brayne affordeth animall spirits which is diffused throgh all parts by meanes of the nerues or sinewes as bloud and naturall spirits are by the veynes and heat and vitall spirits by the Arteryes But because such store of sinewes which were to be deriued to the bowels and all the Muscles could not proceed from the brayne which is contained in the head therefore the diuyne Prouidence being the maker of Man doth extend and draw out the substance of the braine enclosed in its owne membranes skins from the head by the vertebre or ioynt of the necke throughout the whole spine or ridgebone of the backe so as the medulla spinalis or the inward substance of the back-bone is nothing els then a certayne continuation and production of the braine Now to the end that these animall spirits should not be dryed vp or vanish away so man should suddenly dye therfore the brayne is inuolued and couered with a double skin the one being more thin which is the more inward and next to the brayne the other more hard which is the outward next to the bone of the Cranium or skull In like sort with the same skins the Medulla spinalis is inclosed The sinewes proceed from the braine from the spinal is medulla from the double membrane of them From the braine there are six paire of nerues or sinewes wherof fyue are directed to the organs or instruments of the fiue senses the● by to deriue to them the animal spirit chiefly for sense and secondarily for the mouing of the muscles of the head The sixt paire o● sinewes is extended out of the head to certaine Muscles of the necke of the larinx of the breast and the orifice or mouth of the stomacke which beareth a great sympathy with the 〈◊〉 From the spinalis Medulla and its memb●●nes th●re ●o rise thirty payre of syne●●● whereof euery payre being after de●●ded into many b●anches are in the end ●●●●●ted in the muscles as the like afore we said of the veynes and arteryes When they come vnto the muscles they run into a sin newy matter which they call ●endo and with maketh the head of the Muscle Thus a●e the animall spirits transmitted and sent from the braine and spinalis medulla through the concauities of the sinewes to the instruments of sense and to the Muscles by the helpe of which spirits the soule moueth the muscles and the muscles being thus moued do moue euery member as also by the meanes of the said spirits as by its instrument the Soule performeth the operations of both the externall and internall senses The Composition of the sinewes is most admirable for as the braine consisteth of three things to wit the medulla or marrow therein the two skins within the which it is inuolued so in like sort doth euery sinew proceeding from the braine for the inward medulla or marrow of the braine is like to the substance of the braine this medulla is couered ouer with two tunicles or skins so as the Sinewes seeme to be nothing els then the production or continuation of that medulla and of these membranes or skins where of the braine consisteth And by this meanes it is effected that the braine is after a manner throughout the whole body in euery part therof which hath sense and motion For first it is placed in the head wherin are all the organs and instruments of sense From the head it being accompanied with the two foresaid skins is extended through the spine of the backe from the spina dorsi or ridgbone of the backe it goeth into the sinews which being dispersed throughout the whole body are implanted and inserted into all the muscles In like manner the Hart by meanes of the Arteries which imitate the nature of the hart the Liuer through the veynes which retaine the vertue and power of the Liuer may be said to be diflused through out the whole body to exist in the least part of it Therfore with what wonderful artifice and Prouidence are those three principall members to wit the brayne hart and Liuer by the which sense motion the dilatation compression of the hart of Arteryes and Nutrition are performed extended throughout the whole body do exist after a certaine maner in al parts thereof I omit innumerable other poynts which might be deliuered and set downe touching the structure and vse of the parts of the body But I haue somewhat largly insisted in discoursing of the vse end of these three principall members in that the serious cōsideration of them hath seuerall tymes moued me to an admiration of the diuyne Power who so strangly hath compacted and framed them For let the wisedome of all men and al Angels meet together they are not able to excogitate or inuent any thing so wel disposed directed to its end and so sorting