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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A53055 The philosphical and physical opinions written by Her Excellency the Lady Marchionesse of Newcastle. Newcastle, Margaret Cavendish, Duchess of, 1624?-1674. 1655 (1655) Wing N863; ESTC R31084 172,000 202

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matter infinite it is the spirits or essence of nature Chap. 82. An answer to an old question what becomes of the shape or figure or outward forms of the old figure when the nature takes a new form ALL Created or not created or created and dissolved again figures or forms lie in onely matter either in by parts or in the whole for the materials of every figure is but of one matter and the lump of all figures is the figure of eternal matter for the infinite particular of figures is the infinite form shape or figure of infinite and eternal matter and the creation disposals and dissolvings of figures are the several actions of that onely matter for infinite motions are the infinite life of the infinite and eternal life which life is as eternal matter being part of the matter it self and the manner of moving is but the several actions of life for it is not an absence of life when the figure dissolves but an alteration of life that is the matter ceaseth not from moving for every part hath life in it be the parts never so small or disperst amongst other parts and if life there must be consequently sense if sense knowledge then there can be no death if every part hath life in it so that which we call death is onely an alteration of such motions in such a figure in onely matter Chap. 83. Of Transmigrations TRansmigrations are not metamorphosed for to metamorphose is to change the shape and interior form but not the intellect which cannot be without a new creation nor then but so as partly the intellect changes with the shape and interior form but all bodies are in the way of transmigrations perpetually As for example the nourishing food that is received into the stomack transmigrated into Chylus Chylus into blood blood into flesh flesh into fat and some of the chylus migrated into humors as Choler Flegme and melancholy some into excrement which transmigrats through the body into dung dung into earth earth into Vegetables Vegetables into Animals again by the way of food and likewise Animals into Animals and Vegetables into Vegetables and so likewise the elements But indeed all creatures are created by the way of transmigration As for example hens or other fouls lay eggs and then sit on them from whence a nourishing heat is transmigrated from the hen into the eggs which transmigrates into a kinde of a Chylus then into blood blood into flesh flesh into sinews sinews into bones and some into veines arteries brains and the like For transmigration is onely the mixing sifting searching tempering faculty of innated matter which is self-motion and motion is the onely transmigrater otherwise infinite matter would lie idle eternally though I cannot well conceive how infinite can be without motion but howsoever we perceive so much as there are proper motions and mixtures of matter belonging to every particular figure and though figures doth produce figures yet figures do not order the creation for it is not the figures that create but creation that produceth by figures which creation is motion which motion is innated matter which matter creates and dissolves by the way of transmigrations all figures dissolving to create and creates to dissolve but dissolving and creation which is that we call life and death hath onely a reference to the figures but not of the nature of the matter Chap. 84. Of metamorphosing of Animals and Vegetables IT is impossible for Animals and vegetables to be metamorphosed without a creation as to transform a man into a tree or a tree into a man nor a man into the form of a beast as to turn mans-flesh into horse-flesh or horse-flesh into mans-flesh or one mans-flesh to turn into another mans-flesh or an Oak into a Cypres or a Cypres into an Oak and so the like in all Vegetables and Animals thus Transforming the interior forms or rather changing the interior form like garments putting one and another interior form upon one and the same intellect nature which is impossible by reason the interior forms and intellect natures are inseparable so that destroying the one destroyes the other and a change cannot be made of either without the dissolution of the whole no more then a man can change the whole building without pulling down the house for though they may make some alterations in the outward shape as to add something more or take away and make all lesse or thicker or thinner or higher or lower but cannot alter the interior form which is the foundations but if they pull it down the same materials may be put into another form or into the same form it was at first but it must first be new built again before it can have those forms and they must stay the time of building so for every Vegetable creature and Animal creature they cannot be metamorphosed by the reason metamorphosing is to change their forms without a new creation and they cannot change their forms without a dissolution and then created anew by reason the intellect and the interior form is as one body and not to be separated for the interior forms of these creatures and the intellects depend upon one another and without one the another cannot be The intellect and the interior form may be divided together into parts but not separated apart though the several sorts of one and the same kinde as Animal kinde may be mixed in their creations as to be some part a beast some part a dog or the like and part a man and some creature partly a bird and partly a beast or partly a beast and partly a fish yet the intellect is mixt with the interior form and the exterior shape with the interior form The like in vegetables and if the interior forms and intellects of each sort nay of each creature cannot be changed much lesse of each kinde thus the intellect natures and interior forms of it can never be without a new creation and as for the exterior shapes of Animals may be altered but not changed for Animals of all other creatures have their shapes most unite to the interior form and 〈◊〉 intellect nature of any other creature in nature But I desire my readers not to mistake me for want of terms and words of Art For the interior or intellect nature I mean is such properties disposition constitution Capacity and the like that makes it such a creature The interior form is such a substance and such a sort as flesh or fish or wood or metal and not onely so but such a sort of flesh as mans-flesh horse-flesh dogs-flesh and the like So the wood of oak the wood of maple the wood of ash And the like so the gold metal the iron metal and the like For horse-flesh is not mans-flesh nor the wood of oak the wood of ash nor the metal of gold the metal of iron And as for the exterior form I mean the outward shape Chap. 85.