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
A08062	The nature of man A learned and usefull tract written in Greek by Nemesius, surnamed the philosopher; sometime Bishop of a city in Phœnicia, and one of the most ancient Fathers of the Church. Englished, and divided into sections, with briefs of their principall contents: by Geo: Wither.; On the nature of man. English	Nemesius, Bp. of Emesa.; Wither, George, 1588-1667.	1636 (1636)	STC 18427; ESTC S113134	135,198	716

it all the dregs of the blood and is nourished thereby The bladder called the gall which receives the choller drawes unto it selfe the sharpnesse which remained in the juyce of our food The reines doe as it were straine out that thin humour which is like whey and the sharpnesse also which temaineth in that humour After all which the blood becomming pure and good is distributed for a nourishment unto all other parts of the body by such veines as are dispersed abroad into every mēber By this meanes every part of the body drawing blood unto it retaineth and converteth so much thereof as is proportionable into it own substance the rest it sendeth to the next part and so to the next that it may yeeld nourishment unto them Thus all the body is in every part nourished and hath growth and continuance by the blood which is distributed from the liver And this part is termed irrationall and said not to bee obedient unto reason because that which it performeth is not executed according to our choice or as we our selves will but naturally and according to it owne nature CAP. 24. I. Of the pulses and of their offices II. Of the excellent and usefull disposition of the sinowes the veines and arteries and of the severall fountaines of these III. Of the mutuall benefit and assistance also which these three are to each other THe motion of the Pulses is called a vitall power For having beginning from the heart and especially from the left portion thereof which is called the place of the spirits it distributes unto every part of the body an ingraffed and a vitall-heat by meanes of the arteries even as the liver distributes food by the veines If therefore the heart be inflamed above the due measure which nature doth require the intire living-creature is forthwith brought into an unnaturall heat and is in like maner cooled if the heart be cooled beyond a just proportion because the vitall-spirit is dispersed from the heart by the arteries into every part of the body For it is ordered in such maner that for the most part these three the veine the artery and the sinew bee so divided that they goe all together proceeding from the three principall parts which governe the intire living-creature From the braine which is the fountaine both of motion and of sense proceeds the sinew From the liver which yeeldeth a beginning to the blood and the nourishing-faculty comes the veine which is the vessell wherein the blood is caried And from the heart which is the root of our vitall-faculty comes the artery which is that vessell wherein the spirits are conveyed These three accompany one another and receive profit and assistance each from other For the veine administers a certaine nourishment of blood to the sinew and to the artery The artery imparts naturall heat and vitall-spirits to the veine and therefore it is not possible to finde either an artery altogether voide of a thin kinde of blood or a veine without spirits of a vapoury nature The artery is forcibly opened and contracted againe with a certain harmony and proportion having the beginning of that motion from the heart And when it is opened it sucks and draws a thin kinde of blood from the veines that are neare unto it which blood being resolved into exhalations becommeth a nourishment to the vitall-spirits when it is closed againe it empties the sowltry heat which is in it by certaine invisible pores throughout the body even as the heart sends from it selfe the sowltry heat which oppresseth it by evaporations both at the nostrills and the mouth CAP. 25. I. Of the propagating or generating faculty and how farre the same is in mans power II. The instruments of propagation and their offices III. The opinions of Aristotle Democritus and Galen concerning the seed of the Woman EVen the faculty of generatiō pertaineth also to that part of the soule which is not obedient unto reason For we yeeld seed in our dreame or sleepe whether we will or no and our desire of copulation is so naturall that the desire is moved in us even against our wills But the act it selfe is indeed and without question in our owne power and pertaineth to the minde for it is brought to passe by those instruments which are serviceable to the naturall-appetite and to abstain from our appetite or to master the same was by God naturally placed in our power and may be so continued if timely endeavour hath not beene omitted The instruments of a potentiall generation are first the veines and arteries For in these the first humor that is not fully perfected into seed is ingendred and the blood there changed even as milke in the dugs And forasmuch as they were first made of seed this humour is a nourishment unto those vessels and the veines and arteries doe concoct the blood into a moisture like unto seed that they might be nourished thereby And when they have due nourishment that serveth for generation which remaineth For it is first caried up into the head by a large circuit and from thence brought downe againe by two veines and two arteries Therefore if a man cut the veines which are about or neare the eares it makes the living-creature unfit for generation Of these veines and arteries is compacted that folded skin which riseth like a swollen veine in the Cod and where this moisture comming neare unto the nature of seed falleth into either of the Testicles There is one veine and one artery full of seed In these it is perfected and is driven forth by the folded seminall veine which is behinde the Testicles by a winde That winde proves that an artery sends it forth and that it is caried by a veine may appeare by those who are overmuch addicted unto Venerie For they that use carnall-copulation overmuch therby wasting their seed and that seminall humour which commeth near unto the nature of seed if they further provoke themselves pure blood is then strained from them Women have the same parts which men have this only is the difference men have them outwardly and they inwardly But Aristotle and Democritus were of opinion that the seed of the woman is no way usefull in the generation of children For they conceive that which proceeds from the woman to bee a sweating of the place rather then any seed of generation But Galen condemning Aristotles opinion affirmes that women have their seed also and that the mingling of both seeds together is the cause of conception and thereupon saith hee their accompanying together in that act is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a copulation Yet he judgeth not the seed of the woman to be so perfect as the mans but to be moister and somewhat lesse concocted and as it were a nourishment unto the seed of the man Of that seed those parts are composed which are about the utmost places of the wombe and which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skin wrapped about

Senses is cause of that uniting But wee shall never be perswaded to grant unto them that the Senses are certaine powers of the body For wee have already manifestly declared what things belong properly to the Body what things to the SOUL only and what to the SOUL and body both together And we therupon concluded that the Senses which worke by the instruments of the Body are to bee reckoned among those things which are proper to the SOUL and bodie joyned in One These things confidered it is most agreeable to reason wee should affirme according to the nature of incorporeall-things and as is aforesaid that these Essences of the soule and Body are united without confusion and in such maner that the more Divine nature is nothing impaired by the inferiour nature but that onely the inferiour nature is profited by that which is Divine For a nature which is purely incorporeall can passe without stop thorow all things whereas nothing hath passage thorow that By passing through all things it is united and in regard nothing passes through the same it remaines void of mixture and without confusion It is not rightly affirmed therefore though many excellent men be of this opinion that no reason else can be given why the union whereof wee have treated should bee after such a manner but onely because it pleased God it should so be For the very nature of the things is cause thereof We may justly say that it came to passe meerely by GOD's good pleasure and choise that the SON should take a Bodie unto himselfe But it commeth not meerely of the good pleasure of GOD though it be also his good pleasure it should be so but of the proper nature of the Godhead that when it is united it should not bee confounded with the Man-hood Wee will speake nothing of the degrees of soules nor of their ascending and descending mentioned by Origen For we finde in holy Scriptures nothing warranting the same neither are they agreeable to the doctrines commonly received among Christians CAP. 4. SECT 1. I. Of the Body and of the mediate and immediate composition thereof II. Of those parts of a living-creature every portion wherof taketh the name of the whole and of those parts which take not the name of the whole III. MAN only hath every part belonging to the Body of a perfect LIVING-CREATVRE whereas all others are defective in some of the parts and many in the Situation of them RIghtly may we affirme that every corporeall Essence is a composition proceeding from the foure Elements and made up of them The bodies of living-creatures having blood in them are cōpacted immediatly of the four humors Blood flegm Choller Melancholy But the Bodies of such as are without blood are made of the other three humours and of somewhat in them answering proportionably unto blood We call that immediately when any thing is made of the selfe-same things without any other thing comming between them As the foure humours are made of the foure Elements and those things are compounded of the foure humours which consist of like parts and are parts also of the body that is things having such parts every part of which parts may bee called by the same name which is given unto the whole as when every part of the flesh is called flesh Melancholy is likned to Earth Flegme to water Blood to Ayre Choller to Fire and every thing which is compounded of the Elements is either a Masse or Moisture or Spirits Aristotle thought that the bodies of living-creatures were made immediately of Blood onely because the seed is ingendred of blood and all the parts of a living-creature nourished thereby But because it seemed somewhat absurd to imagine that both hardest bones and the tenderest flesh and fatnesse should proceed all of one thing It pleased Hippocrates to affirme that the bodies of living-creatures were immediately compacted of the foure Elements the thicke and sollid parts of the more earthly Elements and the soft parts of such Elements as are softest Oftentimes all the foure humours are found in the blood whereof wee have experience in Phlebotomy For sometime a certaine flegme like whey doth abound in it otherwhile Melancholy and sometime againe Choller Whereupon it commeth to passe that all men seem in some sort to agree with one another Now of the parts of living-creatures some parts there be every portion of which parts hath the same name which is given unto the whole part Othersome there are which cannot bee called by the same name whereby the whole is called As for example Every part of the Braine is called Braine In like maner of the sinewes of the marrow of the bones of the teeth of the grissells of the nayles of the thin muscles that binde the Ioynts together of all the skins throughout the body of the strings which are in the bloody flesh of the haires of the flesh of the veines of the arteries of the pores of the fat and of those foure which are in maner of Elemēts yeelding matter out of which the things aforesaid are immediately made pure Blood Flegme Melancholy and Choller Except from these the Muscle which is compounded of those thinner Muscles which knit our joynts together and of the strings which are of the nature of sinewes The parts of the body consisting of portions whereof every one taketh not the name of the whole are these that follow viz. the head the breast the hands the feet and such other members of Mans body For if you divide the head into severall parts every part of it is not called a Head but if you divide a sinew into severall portions every portion of it shall have the denomination of a sinew and so shall it be likewise if you divide or subdivide a veine or flesh Every whole thing whose severall parts have not the same name with the whole is made of such things as impart the name of the whole to the parts when they are compounded together as the head is made of sinewes and flesh and bone and such like which are called the instrumentall parts The definition therefore of such things as the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is things which consist of like parts is thus made They are things whose parts are like both to the whole and to each other as flesh braine c. and by the word like in this place we meane the same with the whole for a piece of a mans flesh is as truly flesh as the whole masse Now every living-creature hath not all the parts of a body but some of them are defective in one part and some in others for some lack feet as fishes and Serpents Some have no head as Crabs and Lobsters and certaine other water-creatures and because they want a head the seat of their sense is in the breast Some living-creatures have no Lungs namely all such as breath no Ayre some are without a bladder as birds and all such as

small-guts or the lowest-gut we then breath short and thick Wee breath short that we may not over-vehemently smite the grieved part we breath also thick that the often breathing may supply what is wanting in the length of our blast When our leg is wounded wee set it forth very leisurely in our going which is done to the same end for which we breath short and therefore as to goe from place to place belongs unto the minde so doth also this operation of respiration But although we should rest and not goe at all it were possible for us to live a long time whereas it were impossible for us to hold our breath the tenth part of an houre without death because the naturall heat which is in us would bee choaked up and quite extinct by a sowltry fume For it is as if a man should cover a fire within a small vessell having no vent which would be immediately stifled and quenched by it owne fume For this cause it is very necessary that when wee are asleepe our soul should worke neverthelesse in this part because if it should be idle therein though for a very small time the living-creature would perish And in this it is againe manifested how the endeavour of the minde and of nature are knit together For the minde exerciseth respiration by an artery which is a naturall instrument and it is alwaies in motion that neither it owne work nor the work of the other arteries may be intermitted This not being perceived by some to wit how the minde and nature joyne together in this worke they supposed respiration to bee onely a naturall faculty Three things cause respiration the use the power and the instruments The use is twofold one for the preservation of our naturall heat and the other for the nourishment of the vitall-spirits The preservation of our naturall heat consisteth both of drawing in and breathing out of aire For the drawing of the breath doth not onely coole but in a mediocrity stirreth up heat also The breathing out of the aire drives away the foggy heat which is about the heart whereas nourishment of the vitall-spirits is respiration onely for the heart is dilated abroad and a certaine portion of aire is attracted thereunto The power which is a cause also of respiration is that which it hath from the soule for it is the minde which moves the instruments of respiration by meanes of the muscles and especially by the breast wherewith our lungs and the sharp arteries which are also a part of the lungs are moved For that part of the sharp artery which is gristly is the instrument of the voice the ligaments thereof which are like skinnes are instruments of respiration and that which is composed of both together which is the forementioned artery is the instrument both of respiration and of the voice The lungs therefore are a composition folded up together and consisting of these foure a sharp artery a smooth artery a veine and of a spumie flesh which flesh doth fill up all the void places of the folded skin as it were a moist bed or the herbe Sleve both of the two arteries and of the veine so that it becommeth both a seat for them and a band keeping them together The flesh of the lungs doth naturally cōcoct the spirits as the liver concocts the humour which commeth from the belly And as the liver with his utmost edges or skirts spreads it selfe about the belly because it needeth heat so the lungs inclose even the very middle of the heart because it needeth some cooling by respiration To the sharp artery the gristle of the winde-pipe is immediately joyned being compounded of three great gristles whereunto the throat is annexed and which are continued unto the mouth and nostrils by both which we draw the aire that is without us From the mouth it ascendeth by a bone like unto a sieve or like a sponge which is full of holes that the braine may not be harmed if there bee any excesse in the qualities of the aire or if too much winde should enter into it at once Here hath also the Creator placed the nose both for smelling and respiration according as hee hath ordained the tongue for the voice for the tasting and for chewing Thus the most principall parts serving both for the very being of the living-creature and for the necessary uses of this life are divided together with the powers of the minde and if any thing hath beene formerly omitted it may bee understood by that which is now expressed Now as it falls out in all other created things that some are made onely for their own sakes some for themselves and others also some onely for the sakes of others and that some things fall out accidentally together with such things as are made Even thus you shall find it to be also in the parts of a living-creature For all the forenamed instruments of those three principall things which governe the living-creature are made for their owne sakes For those things are especially and principally made which are named according to their proper nature and are ingendred in the wōb even of the seed it selfe as the bones are But the yellow choller is made both in respect of it selfe some other thing For it helpeth concoction stirreth up to the avoiding of excrements and in that respect is in some sort one of the parts that serveth for nourishment Moreover it ministreth unto the body a certaine heat as doth our vitall-faculty and in respect of all these things it seemeth to bee made for it owne sake But in that it purgeth our blood it seemeth after a sort to be made in respect of the blood The spleen also helpeth concoction and that not a little For being tart and of a sharp astringent nature it bindeth the belly by powring out into the same the avoidance of a black moisture Yea it strengtheneth it also assisteth concoction and purgeth the liver For which causes that part also seemeth to have beene ordained in respect of the blood The reines likewise are a purgation for the blood and a cause of the desire which we have to carnall copulation For the veines which as we have declared before doe fall down into the cods passe along by the reines and from thence carry with them a certaine sharpnesse which provoketh lust even as a certaine sharp moisture which is under the skin procureth an itch And looke how much the flesh of the stones is tenderer then the other skin of the body by so much the more being tickled by that sharpnesse are they stirred up to the ejaculation of seed These things therefore and such like are made both for their owne sakes and also in respect of other things But the kernels and the flesh are only ordained in respect of other things For the kernells doe serve to cary up and underprop the vessels that they may not be broken when they are lifted up or stretched forth