Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	life_n	spirit_n	11,648	5	5.3153	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05063	An introduction into phisycke wyth an vniuersal dyet, gathered by Christofer Langton.	Langton, Christopher, 1521-1578.	1545 (1545)	STC 15204; ESTC S109326	50,775	190

after hys fyrste sleape he maye safelye lye on the left syde and whosoeuer hath a weake stomake let hym lye grouelyng vpon hys face for it helpeth cōcoction and letteth the generation of fleume encreasing natural heate by reason wherof euil and noughty humours be degested and concocted And no man that is wyse slepe vpō hys backe for therof commeth many sore diseases It is very holesome to slepe the shulders and heed lying on hye for so the heate is easelye gathered togyther whych maketh concoction perfyte and destroyeth all crudities and rawnesse concernyng also natural heate engēdreth good blood wherof the body taketh both strēgth and lyuely coloure The .vi. Chapter ¶ What cummeth of longe watchynge WIthout doubte there is no thynge that decayeth the strengthe more eyther of the bodye or of the wytte then to watche long after supper because there foloweth not onely cruditie but also naturall heate is dispersed abrode and the vertue of the stomacke faynteth decayeth noughtye and vncleane blood is engendred whyche is cause that the body is fylled wyth euell humours wherof cōmeth an euell habyte as palenesse or leanenesse and the troublynge of the spirites wyth greate infirmitie and weakenes of the brayne Wherefore youth ought to be accustomed and vsed to omytte studye in the begynnynge of the nyght and so muche the lesse to haunt banketynge and drynkynge tyl mydnyght no nor to spend the tyme in exitious labour whyche god hath ordeyned for euery creature to reste in I haue hearde in thys matter the diligence of manye noble menne whyche beynge trowebled wyth matters of the common wealthe haue euer obserued this custome that after supper they wente strayght to bed and in the mornynges they dyd alwayes dispatch their busines Sener wryteth that Asinius woulde not so much as vnseale a letter at after supper so muche the lesse reade one to the entente that he might go to bed with a quiet mynde And yf thou wylte slepe swetely as Homer sayeth thou muste take hede of cruditie in thy stomacke and also haue a quyet mynde For the sorowe and pensifnes of the hearte also the boylynge and greate heate of the blood and spirites and earnest angre distempereth y e brayn wyth vnquyetnes and wyll not suffre the hart to go about any naturall action and besydes these thynke ye that it is no sinne before god to punyshe so cruellye and corrupte the nature of our bodyes seyng that holy scrypture commaundeth to gyue honour and reuerence to the bodye Therefore we oughte to gyue dylygence that as muche as we maye we vse well thys reste and quietnes ordeyned of god by the whyche we are warned of oure resurrection after the mortyfyenge of our bodyes As thys reste whych we call slepe is ordeyned of God that in it oure lyfe maye be renued because there is then a great number of spirits engendred so let vs thynke that deathe is not eternall miserie to the faythefull but a lytle space in the whiche it is mete and conuenient for vs to be borne agayne to a better lyfe The .vii. chapiter ¶ Of dreames ALthough the question of dreames pertayneth to the inner sēses yet I wyll speake of them euen nowe For I pourpose not to prosecute the longe circumstances of the naturall philosophers whych endeuoure to shewe a naturall cause of euery dreame Homer the olde and auncient poet iesteth excedynge featlye of the .ii. gates of dreames of the whiche gates the one is the waye or entranse of vayne dreames and the other of suche as do signifye summe thinge A dreame is nothynge but an ymagination made in the sleape whan that dyuers spirites meete togyther in the brayne whyche beyng the instrument of our thoughtes do make dyuers ymages Furthermore in sleepe the inner senses be a great deale more at lybertye than the vtter be The .viii. Chapter ¶ Of dreames naturall THe fyrste kynde of dreames be cōmon to euery manne therefore they maye well be called naturall These dreames be whan we fansie suche thynges in the nyght as we thought on whan we were wakynge whervpon Claudian the poet sayeth iudges dreame of stryfe and controuersies of the lawe carters dreame of theyr cartes orels whan our dreames answere dyrectelye to certayne humours the redowndyng or mouyng of the whych doth moue our imagination or spirites As they that haue plentie of fleume dreame of swymmyng or drownyng of this fashyon nyght mares trouble vs in our slepe whanso euer anye thycke or grosse humour is eyther in the brayne or breste lettyng the brest to moue the whyche mooueth our ymagination that it thinketh our brest be pressed downe of summe other The. ix Chapiter ¶ Of that kynde of dreames that foreseeth thynges to come THe seconde kynde of dreames foreseeth thynges to cumme but not be any diuine power for euery man as he hath a good tempered bodye as he hath peculier gyftes and properties of nature before other men as one man is better skylled in musycke then an other an other more nimble to clyme than he so many by a peculyar gyfte of nature haue dreames that declare thynges to come by allegories and prouerbes Such were the dreames of Scilla Lucullus And Augustus Cesers Phisition called Musa dremed that Augustus hys owne tente was taken of hys enemyes Wherefore Augustus warned of it departed from thence and euen as the phisition had dreamed it chaunsed For that wynge where his tente was beynge put to flyght hys owne tente and tabernacle was taken of hys enemyes Tullye the eloquent romayne reherseth manye lyke examples he hym selfe dreamed that Octauius shulde be emperour of Rome longe before he knewe hym And Pontanus writeth of a certayne manne of warre which dreamed y t he was deuoured of a serpent wherfore whā other of hys felowes toke shyppyng to fyght agaynst their enemies he only taried at home and it chaunced that there was a fraye in the citie y t daye where it fortuned hym to be slayne wyth a gunstoone whyche in theyr tongue was called a serpent Gallen also wryteth of a certayne man that dreamed himselfe to be bathed in his owne blood and the next daye when he opened hys dreame to the Phisitions they said that he had ouermuche blood wherfore contrary to Galenes counsayl they let him blood so he being destitute of strēgth dyed as he had dreamed before bathed and washed in his owne blood Of these kyndes of dreames there is no euident cause neyther in the mouynge of humours nor yet in theyr quantitie or qualitie but that there be certayne natures that foreseeth thynges to come whyche haue dreames oftentymes that signifye somethynge Nor I wyll not be agaynste them that thynke this propertye to come of the excellent temperature of the bodye as the Astronomers doo but I thynke them not wyse whyche gyue preceptes of the interpretation of dreames attributynge the cause● to the motion of humours seinge that one man hath not alwayes lyke dreames The. x. chapter

great deale of red choler thā it maketh hym starke woode as Hercules Aiax was But yf it be mixte with flegme it maketh hym slothfull wythout all meane or measure If melancholye it selfe wythout the admixtion of other humours be burned than it maketh hym sad and solitarye as Bellerophon whyche as Homer sayeth beyng full of sorowe and care forsoke all companye and wandered in desolate feyldes solitarye al alone Howe be it the same humoures hath not lyke effecte in euery bodye for in summe they are not so outeragious as in summe Homer hym selfe dyed for sorow that he coulde not dissolue a certayne hard question which was propounded vnto hym and the olde philosofer Haracletus beyng borne an Ephesian dyd alwayes lamente wyth wepynge the manyfolde miseries of mannes lyfe whych as Theophrastus sayth was of nature melancholye because he lyued solitarye alone and wrote confused obscure thynges wel at the last thorow hys fylthy and vnclene lyuing he caught the dropsie wherfore trustyng to dry vp the water that was betwyxt his skynne and flesshe commaunded hys bodye to be annoynted wyth doung of oxen and layde abrode in the hote sunne from whence he was brought dead Yet Democritus madnes was sōmewhat more pleasaunte whyche laughed alwayes at mennes folyshnes whereby he prolonged hys lyfe an hole hundred yeres Empedocles was so outeragious madde that he lepte alyue in to the burnynge fyer of the hyl Ethna but Sophocles madnes was much sweter the whyche dyd ease the incommodities of olde age wyth makyng of verses Marius whan he was madde fantasied nothyng but fyghtynge But Lucullus beyng madde was mery full of game and sporte The .xvi. Chapiter ¶ Of Spirites SPirite is a subtyle vapour of the blood whyche by the vertue of the hearte gyueth power to the body to doe all maner of workes and actions and althogh there is but one well or spryng of all spirites yet they be diserned by their places Vitall spirite is a flambe in the heart made of blood carying vital heat to y e other partes the pulses be made to carye this spirite whose dignitie and worthines may be estemed herof that euery part of the bodye hath nede of vitall lyuely heat to y e conseruation of theyr substaūce And thys vitall or lyuelye blood is preserued kepte by that same lytle sparc●e of vitall spirit whiche in olde tyme wise men dyd so moche maruel at that sūme thought it to be mānes soule and summe the instrumente of mans soule And Aristotle sayth that death is nothyng but the quenching and puttynge forth of lyuelye heate and therof it commeth that so manye preceptes be gyuen of the phisitions for the conseruation and instauratiō of spirites the whyche doubtles be corrupted and extincte eyther wyth euyll dyet orels wyth disease sicknes or with the weaknes of y e hart in mouynge affections or finallye with immoderate labour The .xvii. Chapiter ¶ Of animall spirites SPirite animall is a spirite that by vertue of the brayne is made bryghter and conuenient to the woorkes of the senses also to moue and styrre the sinowes For I houlde well wyth them that affyrme constantly the hart to be the fyrste authoure and begynner of spirite and afterwarde to take a newe nature of the brayne And in dede there appereth a certeyn affinitie betwene the vital animall spirite For loke with what spirites the heart is beste tempered the same in the brayne brynge forth most noble and excellent affectes how be it for all y t there is differences betwene them because they haue dyuers offyces and effectes For the vitall spirit ministreth heate to the bodye the animall spirit styrreth vp the senses moueth the synowes S●me adde vnto these another kynde of spirite called naturall whyche nourysheth the blood in the lyuer But Galene douteth of it sayeng 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Si spiritus naturalis est aliquid whiche is as muche to saye as yf the naturall spirit be any thynge For althoughe it can not be chosen but that there muste be spirite in the lyuer yet it is brought thyther by y e pulces which is a token that it commeth from the hert but I wyl determyne or constitute nothynge of thys matter leauynge euery man to hys owne iudgement The .ii. booke ¶ The fyrst chapter ¶ Of naturall powers or actions WHosoeuer wyl perfytely know how many natural powers is in euerye bodye he must dyligently serche out the naturall workes of the same body for euery worke cōmeth of some action and also euery action of some cause for whyles y e infant is within his mothers wōbe as yet vnperfyte all hys partes is but one naturall worke procedynge of a natural action called generation but after that it is brought forth an other natural worke is to bryng the same to their ful groweth whiche is done by the facultie called auction that they maye long cōtinue and endure nutrition onely doth make and bryng to passe Howbeit generation is not one simple naturall action as the other be but rather cōpounde of alteration and formation For howe coulde eyther bene synowe or veyne be made without anye alteration of theyr substaunce or how coulde they be well figured or proporcioned except they were first out of all fassyon and ordre Auction is an amplification or encreasemēt in lēgth bredth and depenesse of al partes of y e body and y e childe whyles he is in his mothers wombe is destitute neither of this nor of nutrition yet generation hath thā y e chefe rule and dominion the other be as handmaydes vnto it but after it is delyuered vntyl suche time as it com to y e ful growth auction hath gouernaunce alteration nutrition be but inferioure powers Then as I sayde before it apperteyneth only to the power or vertue called auctiō to encrese in lēght bredth depenes al such partes as by helpe of generatiō hath alredy their due figure fassion But how euery part is made bygger it cā not better be knowē then by an exāple childrē be wōt to take the bladders of oxen swyne and blowe them full of spirite rubbyng them very moche before y e fyre that they maye take heate wythoute any burnynge or harme otherwyse and whē they haue stretched or drawen them out aboundauntlye they blowe them full of spiryte agayne stretchynge them out more then they dyd before and after they rub them and chafe them styl as is aforesayde vntyll suche tyme as they thynke thē large ynough but in this chyldysshe worke loke how moche the insyde of the forsayd bladders is made wyder so moche the bladder is thynner and yf that were not I myght well saye that chyldren coulde make as well as nature lytle bladders greate Howbeit the wysest man in y e world can not do that so moch the lesse children For that is onelye propre vnto nature Wherfore it is very euydent that nothynge can be encreased as it ought