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
A18501	Of wisdome three bookes written in French by Peter Charro[n] Doctr of Lawe in Paris. Translated by Samson Lennard; De la sagesse. English	Charron, Pierre, 1541-1603.; Lennard, Samson, d. 1633.; Hole, William, d. 1624, engraver.	1608 (1608)	STC 5051; ESTC S116488	464,408	602

prepared to it forme to receiue the soule which faileth not to insinuate and inuest it selfe into the bodie towards the seuen and thirtieth or fortieth day after the fiue weeks ended Doubling this terme that is to say at the third moneth this infant indowed with a soule hath motion and sense the haire Indowed with soule motion Brought forth and nailes begin to come Tripling this terme which is at the ninth moneth he commeth foorth and is brought into the light These termes or times are not so iustly prefixed but that they may either be hastened or prolonged according to the force or feeblenesse of the heat both of the seed and of the matrix for being strong it hasteneth being weake it sloweth whereby that seed that hath lesse heat and more moisture where of women for the most part are conceiued requireth longer time and is not endowed with a soule vntill the fortieth day or after and mooueth not till the fourth moneth which is neere by a quarter more late than that of the male children CHAP. II. The first and generall distinction of man MAn as a prodigious creature is made of parts quite contrarie 1 The diuision of man in two parts and enemies to themselues The soule is a little god the bodie as a beast as a dunghill Neuerthelesse these two parts are in such sort coupled together haue such need the one of the other to performe their functions Alterius sic altera poscit opem res coniurat amicè and do so with all their complaints embrace ech other that they neither can continue together without warres nor separate themselues without griefe and torment and as holding the Woolfe by the eares ech may say to other I can neither liue with thee nor without thee Nec tecum nec sine te But againe forasmuch as there are in this soule two parts very different the high pure intellectuall and diuine wherein the beast hath no part and the base sensitiue and brutish which hath bodie and matter and is as an indifferent meane betwixt the intellectuall part and bodie a man may by a distinction more morall and politike note three parts and degrees Into three parts in man The Spirit the Soule the Flesh where the Spirit and Flesh holde the place of the two extreames as heauen and earth the Soule the middle region where are ingendred the Metheors tumults and tempests The Spirit the highest and most heroicall part a diminutiue a sparke an image and deaw of the Diuinitie is in man as a King in his Common-weale it breatheth nothing but good and heauen to which it tendeth the Flesh contrariwise as the dregs of a people besotted and common sinke of man tendeth alwaies to the matter and to the earth the Soule in the middle as the principall of the people betwixt the best and the worst good and euill is continually sollicited by the spirit and the flesh and according vnto that part towards which it applieth it selfe it is either spirituall and good or carnall and euill Heere are lodged all those naturall affections which are neither vertuous nor vicious as the loue of our parents and friends feare of shame compassion towards the afflicted desire of good reputation This distinction will helpe much to the knowledge of 3 The vtilitie thereof man and to discerne his actions that he mistake not himselfe as it is the maner to doe iudging by the barke and outward appearance thinking that to be of the Spirit which is of the Soule nay of the flesh attributing vnto vertue that which is due vnto nature nay vnto vice How many good and excellent actions haue beene produced by passion or at least by a naturall inclination Vt seruiant genio suo indulgeant animo CHAP. III. Of the bodie and first of all the parts thereof and their places THe body of man consisteth of a number of parts inward 1 The diuision of the body and outward which are all for the most part round and orbicular or comming neere vnto that figure The inward are of two sorts the one in number and quantitie 2 Inward and many spread thorow the whole body as the bones which are as the bases and vpholding pillars of the whole building and within them for their nourishment the marow the muscles for motion and strength the veines issuing from the liuer as chanels of the first and naturall blood the arteries comming from the heart as conduits of the second blood more subtile and vitall These two mounting higher than the liuer and the heart their originall sources are more strait than those that go downwards to the end they should helpe to mount the bloud for that narrownesse more straitned serues to raise the humours the sinewes proceeding by couples as instruments of sense motion and strength of body and conduits of the animall spirits whereof some are soft of which there are seuen paires which serue the senses of the head Sight Hearing Taste Speech the other are hard whereof there are thirtie couples proceeding from the reines of the backe to the muscles The Tendrels Ligaments Gristels The foure Humours Blood Choler which worketh prouoketh penetrateth hindreth obstructions casteth forth the excrements bringeth cheerefulnesse Melancholy which prouoketh an appetite to euery thing moderateth sudden motions Fleame which sweetneth the force of the two Cholers and all other heats The Spirits which are as it were the fumigations that arise from the naturall heat and radicall humor and they are in three degrees of excellencie the Naturall Vitall Animall The Fat which is the thickest and grossest part of blood The other are singular saue the kidneys and stones which are double and assigned to a certaine place Now there are 3 Singular Foure regions of the bodie foure places or regions as degrees of the bodie shops of nature where she exerciseth her faculties and powers The first and lowest is for generation in which are the priuy parts seruing thereunto The second neere vnto that in which are the intralles viscera that is to say the stomacke yeelding more to the left side round straiter in the bottome than at top hauing two orifices or mouthes the one aboue to receiue the other beneath which answereth the bowels to cast forth and discharge it selfe It receiueth gathereth together mingleth concocteth the victuals and turnes them into Chyle that is to say a kinde of white Suc fit for the nourishment of the bodie which is likewise wrought within the Meseraique veines by which it passeth vnto the Liuer The Liuer hot and moist inclining towards the right side the store-house of blood the chiefe or rather fountaine of the veines the seat of the naturall nourishing faculty or vegetatiue soule made and ingendred of the blood of that Chyle which it draweth from the Meseraique veines and receiueth into it lap by the vena porta which entreth into the concauities thereof and afterwards is sent and distributed thorow the whole body by the

helpe of the great vena caua which ariseth from the bunch and branches thereof which are in great number as the riuers of a fountaine The Spleene towards the left side which receiueth the discharge and excrements of the Liuer The Reines the Entralles which though they are all in one yet are distinguished by six differences and names equalling seuen times the length of a man as the length of a man is equalled by seuen foot In these two first parts or degrees which some take to be but one although there are two faculties very different the one generatiue for the continuance of the kinde the other nutritiue for euery particular person and they make it to answer to the lowest and elementary part of the world the place of generation and corruption is the concupiscible soule The third degree compared to the Aetherian region separated from the former by the Diaphragma or Midrife and from that aboue by the narrownesse of the throat in which is the irascible soule and the pectorall parts Praecordia that is to say the Heart very hot placed about the fift rib hauing his point vnder the left pap or dug the originall fountaine of the Arteries which are alwayes mooued and cause the Pulse to beat by which as by channels it sendeth and distributeth thorow the whole bodie the vitall blood which it hath concocted and by it the spirit and vertue vitall The Lungs of substance very soft and spongeous supple to draw to and inforce forth like a paire of bellowes instruments both of respiration whereby the heart is refreshed drawing vnto it the blood the spirits the aire and disburthening it selfe of those fumes and excrements which oppresse it and of the voice by meane of the rough Arterie The fourth and highest which answereth to the celestiall region is the head which conteineth the Braine colde and spongeous wrapped within two skinnes the one more hard and thicke which toucheth the brainpan Dura mater the other more easie and thin which includeth the Braine Pia mater from it do issue are deriued the Smowes and marow that descendeth and falleth downe into the reines of the backe This Braine is the seat of the reasonable soule the source of sense and motion and of the most noble animall spirits composed of the vitall which being raised from the heart by the Arteries vnto the braine are concocted and reconcocted elaborated and made subtile by the helpe of the multiplicitie of small Arteries as fillets diuersly wouen and interlaced by many turnings and windings like a labyrinth or double net Rete mirabile within which this vitall spirit being retained and soiourning often times passing and repassing is refined and perfected and becomes a creature spirituall in an excellent degree The outward and visible parts if they be single are in the middle as the Nose which serueth for respiration smell 3 Outward parts singular and the comfort of the braine and the disburthening thereof in such sort that by it the aire entereth and issueth both downe into the lungs and vp into the braines The Mouth which serueth to eat and to speake and therefore hath many parts seruice-able thereunto without the lips within the tongue soft and very subtile which iudgeth of sauors the Teeth which bruise and grinde the victuals the Nauell the two sinks or wayes to ease and disburden the bodie If they be double and alike they are collaterals and equall as the two eyes planted in the highest stage as centinels composed 4 Double and equall of many and diuers parts three humors seuen tunicles seuen muscles diuers colours of many fashions and much art These are the first and most noble outward parts of the bodie in beautie vtilitie mobilitie actiuitie yea in the action of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are to the visage that which the visage is to the bodie they are the face of the face and because they are tender delicate and precious they are fenced and rampaired on all parts with skinnes lids browes haire The eares in the selfe same height that the eyes are as the scouts of the body Porters of the spirit the Receiuers and Iudgers of sounds which alwayes ascend they haue their entrance oblique and crooked to the end the aire and the sound should not enter at once whereby the sense of hearing might be hindered and iudge the woorse The armes and hands the worke-masters of all things and vniuersall instruments The legs and feet the props and pillars of the whole building CHAP. IIII. Of the singular properties of the body of man THe body of man hath many singularities and some peculiar 1 Peculiar properties in the body of man and proper vnto themselues not common with other creatures The first and principall are speech vpright stature the forme or feature the port or cariage whereof the wise yea the Stoicks themselues made such account that they were wont to say That it was better to be a foole in a humane shape than wise in the forme of a beast The hand is a miracle that of the Ape is not to be termed a hand His naturall nakednesse laughter crying The Sense of tickling haire on the lower lid of the eye a visible nauell the point of the heart on the left side The toes of the feet not so long as the fingers of the hand Bleeding at nose a strange thing considering that he carieth his head vpright and a beast downwards To blush for shame wax pale for feare To be an ambidexter disposed at all times to the sports of Venus Not to moue the eares which bewrayeth in beasts the inward affections but man doth sufficiently make them knowen by his blushing palenesse motion of the eyes and nose The other properties are likewise peculiar vnto man but 2 Peculiar properties by way of excellency not wholly but by way of excellencie for they are also in beasts but in a lesse degree that is to say multitude of muscles and haire in the head The pliant facility of the body and the parts thereof to all motion and euery sense The eleuation of the breasts The great abundance of the braine The greatnesse of the bladder The forme of the foot long forward short backward The quantity and pure subtility of the blood The mobility and agility of the tongue The multitude and variety of dreames insomuch that he seemeth the only dreamer Sneesing And to be short the many motions of the eyes the nose the lips There are also habits proper and peculiar but different some are gestures motions and artificiall and affected countenances 3 Diuers habits others are so proper and naturall that they that haue them neither feele them nor know them in themselues as to go stooping but all haue that which proceedeth not so much from reason as a pure naturall and ready impulsion that is to put forth a mans hands before him when he falleth CHAP. V. Of the goods of the bodie Health Beautie c

take vpon it the guardianship protection of the bodie So farre should it be from seruing the bodie which is the most base vniust shamefull and burthensome seruitude that is that it should assist counsell it and be as a husband vnto it So that it oweth thereunto care not seruice It must handle it as a lord not as a tyrant nourish it not pamper it giuing it to vnderstand that it liueth not for it but that it cannot liue heere below without it This is an instruction to the workeman to know how to vse and make vse of his instruments And it is likewise no small aduantage to a man to know how to vse his bodie and to make it a fit instrument for the exercise of vertue Finallie the bodie is preserued in good estate by moderate nourishment and orderly exercise How the spirit must haue a part and beare it companie in those pleasures that belong vnto it hath been said before and shall heereafter be set downe in the vertue of temperance Touching goods and the dutie of euery man in this case there are many and diuers offices for to gather riches to keep them to husband them to employ them to yeeld vnto them all that is fit are different sciences One is wise in the one of them that in the other vnderstandeth nothing neither is it fit he should The acquisition of riches hath more parts than the rest The employment is more glorious and ambitious The preseruation and custodie which is proper to the woman is the arbour to couer them These are two extremities alike vitious to loue and affect riches to hate and reiect them By riches I vnderstand that which is more than enough and more than is needfull A wise man will do neither of both according to that wish and praier of Salomon Giue me neither riches nor pouertie but he will hold them in their place esteeming them as they are a thing of it selfe indifferent matter of good and euill and to many good things commodious The euils and miseries that follow the affecting and hating of them haue been spoken of before Now in fiue words we set downe a rule touching a mediocritie therein 1. To desire them but not to loue them sapiens non amat diuitias sed mauult As a little man and weake of bodie would willinglie be higher and stronger but this his desire is without care or paine vnto himselfe seeking that without passion which nature desireth and fortune knoweth not how to take from him 2. And much lesse to seeke them at the cost and dammage of another or by arte and bad and base meanes to the end no man should complaine or enuie his gaines 3. When they come vpon him entring at an honest gate not to reiect them but cheerfullie to accept them and to receiue them into his house not his heart into his possession not his loue as being vnworthie thereof 4. When he possesseth them to employ them honestlie and discreetlie to the good of other men that their departure may at the least be as honest as their entrance 5. If they happen to depart without leaue be lost or stollen from him that he be not sorrowfull but that he suffer them to depart with themselues without any thing of his si diuitiae effluxerint non auferent nisi semetipsas To conclude he deserueth not to be accepted of God and is vnworthie his loue and the profession of vertue that makes account of the riches of this world Aude hospes contemnere te quoque dignum singe deo Of the iustice and dutie of man towards man An aduertisment THis dutie is great and hath many parts we will reduce them to two great ones In the first we will place the generall simple and common duties required in all and euery one towards all and euery one whether in heart word or deed which are amitie faith veritie and free admonition good deeds humanitie liberalitie acknowledgement or thankfulnes In the second shall be the speciall duties required for some speciall and expresse reason and obligation betweene certaine persons as betweene a man and his wife parents and children masters and seruants princes and subiects magistrates the great and powerfull and the lesse The first part which is of the generall and common duties of all towards all and first CHAP. VII Of loue or friendship AMitie is a sacred flame kindled in our breasts first by nature and hath expressed it first heate betweene the husband 1 The description and the wife parents and children brothers and sisters and afterwards growing cold hath recouered heate by arte and the inuention of alliances companies fraternities colleges and communities But forasmuch as in all this being diuided into many parts it was weakned and mingled with other profitable pleasant considerations to the end it might restrengthen it selfe and grow more feruent it hath recollected it selfe and vnited it owne forces into a narrower roome betwixt two true friends And this is perfect amitie which is so much more feruent and spirituall than other by how much the heart is hotter than the liuer and the bloud than the vaines Amitie is the soule and life of the world more necessarie say the wise than fire and water amicitia necessitudo amici necessary it is the summe the staffe the salt of our life for without it all is darknes and there is no ioy no stay no taste of life amicitia iustitiae consors naturae vinculum ciuitatis praefidium senectutis solatium vitae humanae portus ea omnia constant discordia cadunt And we must not thinke that friendship 3 How necessary to the weale-pub is profitable and delightfull to priuat men only for it is more commodious to the weale-publike it is the true nursing mother of humane societie the preseruer of states and policies Neither is it suspected nor displeaseth any but tyrants and monsters not because they honor not it in their hearts but because they cannot be of that number for only friendship sufficeth to preserue the world And if it were euery where in force there would be no need of a law which hath not been ordained but as a help and as a second remedie for want of friendship to the end it might enforce and constraine by the authoritie thereof that which for loue and friendship should be freelie and voluntarie but howsoeuer the law taketh place farre below friendship For friendship ruleth the heart the tongue the hand the will and the effects the law cannot prouide but for that which is without This is the reason why Aristotle said That good law-makers haue euer had more care of friendship than of iustice And because the law and iustice do many times lose their credit the third remedie and least of all hath been in armes and force altogether contrarie to the former which is friendship Thus we see by degrees the three meanes of publike gouerment But loue or friendship is worth more than the