Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	cold_a	heat_n	hot_a	2,925	5	7.7399	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04357	The wonders of the world: or, Choice observations and passages, concerning the beginning, continuation, and endings, of kingdomes and commonwealths. With an exact division of the several ages of the world ... the opinions of divers great emperours and kings ... together with the miserable death that befel Pontius Pilate ... a work very profitable and necessary for all. / Written originally in Spanish, translated into French, and now made English, by that pious and learned gentleman Joshua Baildon.; Silva de varia leción. English	Mexía, Pedro, 1496?-1552?; Baildon, Joshua.	1656 (1656)	Wing M1957; ESTC R215366	95,994	143

of time even to the bottome of the water till the child made a sign to rise again In this solace and sport they spent many daies during which the Dolphin came every day to present himself to the brink of the Sea But at one time the child being naked swimming in the Sea and getting upon the Dolphin willing to hold fast one of the sharp pricks in the Fin of the Dolphin run into his belly which wounded him so that the child died immediately in the water which the Dolphin perceiving and seeing the bloud and the child dead upon his back he swam presently to the shore and as though he would punish himself for this fault swimming in great fury he leaped out of the water carrying with him as well as he could the dead child which he so much loved and died upon the shore with him This very thing is recited by Plinie and others with examples of Dolphins which have born love to men And particularly he saith that in the time of the Emperour Octavian another Dolphin in the same manner took love to a child upon the Sea-coast near to Pusoll and that every time this child called Simon they say this fish will run at that name it came presently to the Sea brink the child mounted upon the back of it and the Child was carried into the sea as little away as he would and brought back again safe He saith also that this child dying by accident of sicknesse and the Dolphin coming divers times to the accustomed place not finding the child there died also Plinie the second Nephew to the great Plinie recites marvellous things of the Dolphin in his ninth book of his Epistles in an Epistle which begins thus Incidi in materiam veram c CHAP. XXX Why Snow being covered with straw it preserves it in its coldnesse and hot water in its heat seeing they are two contrary effects by one and the same thing with some other secrets TO men of wit and lovers of the contemplation of the works of nature there shall not any thing present it self though never so slight or of little worth but they will find something of note in it which may yield them content when they have found it out We may find many men that if we should ask them the reason and what is the cause that Snow being covered with straw is preserved a long time in its cold nature of Snow without melting they could not tell what to say To this Alexander Aphrodise an excellent Parepatetick answers That straw hath no manifest or known quality it is neither hot nor cold so that some have named it without any quality for this cause because it is so singularly temperate and delicate even to such a degree as we cannot say whether it be hot or cold and so easily converts it self unto the qualitie of the thing whereunto it is adjoined so that putting it upon snow which is cold the straw pertakes of the cold quality of it and by the means thereof aids and maintains the coldnesse of the Snow as a thing of one quality helped by another without heating it at all because it hath none so the Snow being accompanied with cold and defended from heat which the straw keeps from it preserves it self in the same being a long time and longer than if it were not covered with straw By the same reason it works a contrary effect in warm-water because being covered with straw the straw receiveth immediately the quality of heat from the water and being so heat it aids and keeps the water in its heat and defends and keeps away the air that would cool it By this reason we may understand and find out other dificulties and doubts which curious persons may put unto us like unto this We know well that besides our naturall and inward heat that which causeth heat in us in Summer is the air which in that season is much more hot then at any other times in the year so the hotter the air is the more we feel the heat If then it be so now cometh it that we find more coldnesse and freshnesse and lesse heat in giving our selves air in summer by fanning and moving it when Aristotle saith motion causeth greater heat so that the air by this agitation ought to be hot it self and heat us more than if it were left quiet and unmoved The cause proceeds from this that we have more heat in our bodies then there is in the air as well naturally as what the air worketh in us For the air coming freshly I say freshly because it is more temperate then our selves it something tempers us but being at rest about us it heats it self by our heat as we have said before of the straw it preserves nay augments this heat howbeit if it be agitated and often renewed in coming upon us more temperate than we are our selves this temperature and difference which we find of lesse heat moderates that which we have from our selves This is the answer that Alexander and Aristotle gives to this question We must notwithstanding observe and note That if the air be more hot than the heat which we have from our selves the agitation and fanning of that air will not be so good because we shall find greater heat by so doing So let us see now to come again to hot water If we put our hands into it we shall have much ado to keep them in yet if we hold our hands still we may endure it better than if we stir them up and down because the water which surrounds the cold hand tempers a little that which is about it but in stirring it in the water the water renews its heat and begets every time new force We may ask again Why is it hotter in June and althrough July the Sun being then farther from us than at the beginning of June when we are in the Solstice and longest daies in the year beats more right upon us with his rays To which Aristotle answers in the second of his Meteors that the heat of the Sun is not the cause nor do we feel it the more by being near to us but when it hath the longer time to be over us because in June July it hath had a longer time to draw near unto us so in declining it causes a greater heat for it heats again in its descent the part and track of the air which it had before heat by its rising CHAP. XXXI In what part of the Zodiack the Sun the Moon and the rest of the Planets were placed when they were made And which was the beginning of years and times AS the Philosopher saith men are naturally curious to know and again in this case such is their covetousness greedy desire of human understanding that they content not themselves alone with the things that they comprehend with ease But beyond that they search and strive with great presumption to know and understand

all men are subject once to die and in that all men are alike Neverthelesse there is difference in the terms of life for one liveth longer and another a shorter time and yet according to Job the time of our life is measured and it is not possible for man to passe the bounds which God hath set and determined for our life Things standing so as indeed they are it will not be amisse to understand that which causes in the life of man why one liveth longer than another and what complexions makes best for a long life and lastly how we shall understand that where it is said that our daies are numbred and determined and that it is not possible to go beyond that which are obscure and difficult points and understood but of few people To understand therefore that which concerns the length of our life We must presuppose in the first place that the life of man and the maintenance of the humane body consists in the accord and harmony of the four elements or elementary qualities whereof it is composed That is to say hot cold moist and dry And expressely in the proportionable harmony of heat and moisture which Aristotle well demonstrates who makes onely mention of the agreement of these two qualities for the continuance of man So we see by experience that man fails not so long as he hath naturall heat for this heat is the principall instrument that maintains the vegetative spirit And indeed the life of man consists in no other thing than in maintaining the Instruments and Organs of the Soul amongst which naturall heat holds by good right the first rank For this heat is so necessary for th● maintenance of a humane body that it failing the soul is constrained to forsake the body and put an end to the life of that man And because this naturall heat holds of fire which consumes of its own nature all that it meets withall it is convenient to oppose it by an other contrary quality for the preservation of inferiour bodies For this cause God placed the Radicall or naturall moisture with this naturall heat to nourish and maintain it even as the fire is nourished and maintained with oil And because this Radicall moisture consumes and diminishes daily to maintain the same all living creatures must drink and eat that so by that means the moisture caused by that digestion may supply the default of nature But seeing that as Aristotle saith the moisture caused of that digestion is never so perfect as the Radicall and naturall although it serve much to maintain it of necessity this Radicall moisture diminisheth daily for the accidentall moisture caused by digestion is never so perfect as the Radicall which is vanished and by this means vanishing totally the naturall heat is lost and the body finisheth its end for if the Radicall moisture caused of this digestion were as perfect as the naturall moisture which is vanished man would live endlesly as Divines say who maintain that the nature of the Tree of life which God placed in the earthly Paradice consisted principally in this that eating of its fruit it restored the Radical moisture which would have been lost and vanished From thence it came that this Tree was prohibited to Adam and Eve after they were driven out of Paradice But if our first Parents had continued in their originall righteousness they and their Posterity eating of the fruit of that Tree would have lived eternally in flourishing youth without tasting corruption or old age untill God had glorified their bodies without passing through the gate of death But seeing that humane Race lost this Prerogative by sin which hath brought in death into the world it is no marvell if this offence be stamped upon us Now to return to our discourse I say the life lasts longer or shorter according as heat and Radicall moisture are concordant and proportionable For those in whom these qualities meet most tempered and best proportioned live longest And not those in whom the said qualities most abound From thence it comes that we see many smal creatures who have but little heat and moisture live longer than those that are greater and abound more in the said qualities which happens as well to Trees as men So that we may say long life consists in the temperature and just proportion of heat and moisture which failing the company that is to say life is dissolved and lost For when heat surpasseth moisture it consumes in a short time the whole body as we may see in chollerick men On the contrary when by excessive moisture the heat is extinguished as we see in phlegmatick persons the like happens By this neuerthelesse we must not understand that there ought to be as much moisture as heat But it is meet that the proportion be observed that is to say that the heat surpasse the moisture proportionably For a thing active hath no great power to work upon an other if it exceed not the thing passive which Aristotle covertly demonstrates when he saith that amongst the two qualities before spoken of there ought to be some litle coldnesse mingled to moderate the heat of the Radicall fire that it may not wholly consume the naturall moisture And that drought is also requisite to drie up the Radicall moisture that it may not quench the naturall fire as we see it often happens to little children who die of too much moisture Yet amongst these four qualities the hot and the moist are held for the principals as being vitall complexions and causing life As for the cold and the dry although they serve greatly for the preservation of life yet nevertheless we hold these two qualities to be the entrance to and beginning of death For cold is an enemy to heat in which principally consists the point of life And drought is opposite and contrary to moisture which nourisheth nevertheless the naturall heat So we may see in old folks which become dry and cold when they approach near unto death nay even in all dead bodies which ordinarily are dry and cold Man then Heaven working this good temperature ought to season his complexion amongst these four qualities in such sort that he maintain the heat in the first place and after that the moisture making the cold and the dry to serve according to their function and quarter Even so those that find themselves not thus proportionably temperate are naturally short lived See here then the causes of long and short life It rests now to speak of which is the best complexion to shew long life In the first place then we must note that of the four complexions in man to wit cholerick sanguine phlegmatick and melancholy the sanguine is the best to cause a man to live long For the bloud is hot and moist which qualities are proper to maintain life Also its moisture is not waterish but airy being hot and moist and sorts with the sanguine complexion And so this Sanguine Complexion

in their Histories that write of it I find written more that in that street upon the ground there is an Image of stone that represents the Birth of a Child and the Death of that impudent and brazen faced woman Whence we must know though that did come to pass as is before recited during the time this woman held the world in abuse the Church was not maimed in Faith because in it could not be wanting the Head Christ from whom proceeds the influence of all Grace and the utmost effects of the Sacraments by means of which Head the Sacraments have not been wanting to them that received them holily and by a lively faith for Christ supplied this want in them by his Grace And put the case that this woman nor no other could be capable to receive or give any one onely Character of Orders nor absolve any person and that therefore they that have been made Ministers by her hands must be ordained a new yet it is so that Christ supplying that default in them by his grace as we have said there is no further need to do it over again the truth is she was for her wisedome to be admired in that she could for so many years cover her estate and live after that close manner But that which made Theodosia Empress of Constanninople is not lesse to be admired because the wit the one used to counterfeit her self a man the other used to make known to all that she was a woman for in the vacancy of the Empire by the death of her brother Zoe and of her husband Constantine then made a Monk she knew so well how to behave her self in the carrying through of affairs she became Empress and for the same was feared and obeyed For without the help either of father or brother or husband she governed the Empire excellently in peace and prosperity for the space of two years and no more because she lived no longer and died to the grief of all her subjects in the time of Pope Leo the ninth in the year of grace one thousand and fifty CHAP. VIII Why man goes upright why he weigheth more fasting than when he hath eaten and the cause why he weighteth more dead than alive with other pretty discourses THe contemplative matters concerning the composition of man are infinite Lactantius Firmian writes a book of them apart And so have other learned men In truth there is one thing amongst many others that deserves particular consideration to be known that is why God hath made all other creatures except man who is born the chief whose eyes for the most part look downwards towards the earth and not onely reasonable creatures but also vegitables as we see of Trees who have their head and foundation in the earth and their boughs and branches above as for man he hath created him onely with his eys towards heaven his face upwards and his body streight up And although by all reason for these things it were sufficient to alledge the will of God yet it seems this was done by a Mystery and therefore worthy of contemplation so in truth our disposing or making manifestly shews us that we were not born for the earth but we were created to contemplate high and heavenly things which are not communicated to other creatures not being capable of them and there is none but man onely that is worthy of them God hath created all beasts with their head downward to shew that man onely reigns over them One of these reasons is eloquently noted by Lactantius saying that God having determined to make man for heaven and other creatures for earth he made man streight and upright and disposed to heavenly contemplation that he might admire the effects and have in reverence the place of his originall and his native Country making all other creatures low and bowing towards the earth because they have no participation in heaven Aristotle that had no light of faith saith That man onely amongst all creatures goes up-right in respect that his substance and his parts are Celestiall and not Terrestial And the Office of the spirits is knowledge and understanding in which man could not well know how to exercise if his body were great and weighty because the charge of his body would make his understanding dull Learned St. Thomas who forgot not to discuss and to examine any thing leaves not this question undetermined for in the exposition of youth and age he saith that for two causes man was formed upright towards heaven The one that he might be the most perfect of all creatures and he which participates and comes nearest to the quality of heaven The other because in the proportion of his body he is more hot then any other creature and that the nature of heat is to advance upward other creatures keep the mean as less participating of the heavenly quality and having lesse of this heat which raiseth up For this cause they are not of the same work and disposition as man It seems in this St. Thomas would follow the opinion of the Platonists maintaining that the heat and the spirit of man in which be abounds more than any other creature considering the proportion of his body is the cause that man goeth upright and streight as he doth because by the force and vigour of the spirits the bloud he lifts himself upright being helped by the composition and harmony of the Elements whereof man is composed with such equality weight that he may lift up himself Now something is in it seeing that by that part of the soul this of the body men are put forward to the love and contemplation of heaven they ought then to consider and think of high spirituall and good things and on the contrary to despise and shun low base and earthly things And yet neverthelesse we leave our selves so to be overcome with the cares of this life and earthly considerations that most of our time we lift up our eys to heaven but our spirits and thoughts are on the earth As for the propriety of the spirit of man whereof we have spoken Plinie alledges one thing more which though it be not of such importance as the rest yet it may give a tast of satisfaction to him that knows it not or would not have thought so much though experience manifests it daily He saith that a man when he is dead weigheth more than when he was alive and that it is so in all kind of creatures and that he that hath eaten his break-fast weighs lesse than when he was fasting Erasmus in one of his Problemes saith as much and other things of note giving the same reasons that Plinie doth which are founded in the essence of thespirits and the air which doth lighten them as we said before So likewise a man that is fasting weighs more than a man that hath eaten something although one would think he should weigh less forasmuch as he that hath eaten

because the water that we drink is not simple in its proper nature but is mingled with earth and air but by the fire the windinesse is exhaled into vapour the earthy parts by the nature of the fire which doth refine and separate the divers natures descends to the bottome and there rests By this means water that is boiled becomes lesse windie than raw water because the windy quality that it had at the first is evaporated it is also more subtile and light being purified from the earthy parts and so much more easie to be kept and preserved so that it cool again and competently kept without much altering And by this we may know that Well-water is not so good as others because it participates more of the earth and is not purified by the heat of the Sun and therefore is more easie to corrupt yet the more water is drawn out of a Well the lesse hurtfull it is because the continuall moving hinders the accustomed corruption that fastens to waters inclosed and have no course and then nature sends new and fresh water according to the measure that hath been drawn out For this reason the waters of Lakes and standing Pools is the worst of all because for want of running they corrupt and breed evill things and many times infect the air which breeds diseases to those that live near them We must again consider that those waters which have their course towards the South are not so good as those which run towards the North because in the South parts the air is more mingled with vapours and moisture which spoils the water and endamages it And in the North parts the air is more subtile and lesse moist whereby it swels not nor is made so heavy For this cause the water that is most clear most light most subtile and most purified is the best because as we have said before it is less mingled with other elements and again being set over the fire it heats sooner then other water So it is a singular triall between two sorts of water to see which will be first hot in the same quantity by the same fire and the same space of time And also to see which will be the foonest cold for those are two arguments of the penetrable and subtile substance and forasmuch as the mingling of the earth among the water argues the weight of it it is good to choose the lightest which may be done by this experiment Take two pieces of linnen cloath both of the same weight and put one piece in one of the waters and the other in the other water and let them so remain till they be throughly wet then take them out and spread them in the air where the Sun comes not and when they are dry weigh them again and that piece that weighs most shews that water to be the heaviest Others weigh them in two neat glasse viols both of a weight Aristotle and Plinie say that the greatest cause that diversifies the quality of waters is from the substance of the earth from Stones Trees Minerall and Mettals by which Fountains and Rivers passe and this makes the one hot the other cold one sweet the other brackish Wherefore it is a certain rule that that water which hath neither smach nor smell is known to be the best All those that have writ of water maintain that that which pasteth through the Mines of gold is the best And that those Rivers are the most excellent in the world whose fine sands engender and preserve gold And now that we have spoken of Fountain and River it is fit we should speak something of rain water which is praised by some and censured by others Vitruvis Collumellus and some other Physitians give great praise of rain water when it falis clear and neat because say they it is light and not blended for so much as it proceeds of vapour which by its subtilty is mounted into the Region of the air and it is to be believed that the weighty and earthy part remains upon the earth And although some say that water that falls from the clouds corrupts presently as we see in standing pools which ingenders much impurity yet we must not say it is the fault of the water but that it is receaved in some place where either mud or some other pollution is and again by the means of that filth it carrieth along with it as it fals upon the ground when it rains aboundantly Wherefore the cause of its suddain corruption proceeds from that it is subtile and delicate and by the heat of the Sun and moisture of the water with the mixture of much filthinesse Yet if this water so subtile purged and clear were received falling from the tops of houses that were clean or at least when it falls from the clouds through the air before it touch any thing and if it were so received in clean vessels it would be better than others and would keep longer time There are some of the contrary opinion as Plinie who saith it is so unwholsome that one ought not to drink it because the vapours from whence it issues proceeds from many causes and places whence it receives much different qualities as well bad as good And shewing yet further reasons he answers those which we have before alledged and saith that the triall is not sufficient to say therefore it is good because it is lighter for being drawn out of the region of the air for such an evaporation is drawn on high by a secret violence of the Sun and by the same reason that is also vapour whereof the stonie hardnesse of hail is formed in the air which water is pernitious and likewise that of snow he saith further that besides this defect this rain water is made unwholsome by the vapour and heat of the earth than when it Rains And for an argument of its impurity we cannot but see how soon it will corrupt whereof is made a true experience at Sea where rain-water cannot be preserved For this cause we find fault with Wells and Cisterns Upon all these opinions every one may give his own as he thinks good as for me I approve lesse of rain-water then other although it be more necessary and that Plinie who finds fault with it saith That Fishes grow fat in Pools Lakes and Rivers and that when it rains they grow better and that they have need of rain-water Theophrastas saith that Garden hearbs and all others water them never so much they grow not so well as with rain-water CHAP. XXI Of divers Lakes and Fountains whose waters have great proprieties IN this Chapter the first that we will speak of shall be the Lake of Judea called Asfaltide which since hath been named Mare Mcriunm The Dead-sea Of this water is reported wonderfull things by Plinie ●o●umel and Diodoras First They say there is not any fish breeds in it nor any other living thing and that no living thing sinks into it So that