Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	receive_v	young_a	youth_n	27	3	7.6267	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03771	Examen de ingenios. = The examination of mens vvits In whicch [sic], by discouering the varietie of natures, is shewed for what profession each one is apt, and how far he shall profit therein. By Iohn Huarte. Translated out of the Spanish tongue by M. Camillo Camili. Englished out of his Italian, by R.C. Esquire.; Examen de ingenios. English	Huarte, Juan, 1529?-1588.; Carew, Richard, 1555-1620.	1594 (1594)	STC 13890; ESTC S118803	216,544	356

regard to obserue the same all their children shall prooue wise and none otherwise But the whilest this significatiō of nature is very vniuersall and confused and the vnderstanding contents not it selfe nor staieth vntill it conceiue the particular discourse and the latest cause and so it behooues to search out another signification of this name Nature which may be more agreeable to our purpose Aristotle and other naturall Philosophers discend into more particularities and call Nature whatsoeuer substantiall forme which giues the being to any thing and is the originall of all the working thereof in which signification our reasonable soule may reasonably be tearmed nature for from her we receiue our formall being which we haue of being men and the selfe same is the beginning of whatsoeuer we doe and worke But all soules being of equall perfection as well that of the wiser as that of the foolish it cannot be affirmed that nature in this signification is that which makes a man able for if this were true all men should haue a like measure of wit and wisedome and therefore the same Aristotle found out another signification of nature which is the cause that a man is able or vnable saying that the temperature of the foure first qualities hot cold moist and drie is to be called nature for from this issue al the habilities of man all his vertues and vices and this great varietie of wits which we behold And this is clearely proued by considering the age of a man when he is wisest who in his childhood is no more than a brute beast and vseth none other powers than those of anger and concupiscence but comming to youth there begins to shoot out in him a maruellous wit and we see that it lasteth till time certaine and no longer for old age growing 〈◊〉 goes euery day loosing his wit vntill it come to be 〈◊〉 decaied The varietie of wits it is a matter certaine that it springs not from the reasonable soule for that is one selfe in all ages without hauing receiued in his forces and sub●●●unce any alteration but man hath in euery age a diuers temperature and a contrarie disposition by means whereof the soule doth other workes in childhood other in youth and other in old age Whence we draw an euident argument that one selfe soule doing contrarie workes in one selfe bodie for that it partakes in euery age a contrarie temperature when of young men the one is able and the other vnapt this growes for that the one of them enioi●● 〈◊〉 temperature from the other And this for that it is the beginning of all the workes of the reasonable soule was by the Phisitions and the Philosophers termed Nature of which signification this sentence is properly verefied that Nature makes able For confirmation of this doctrine Galen writ a booke wherein he prooueth That the maners of the soule follow the temperature of the body in which it keepes residence and that by reason of the heat the coldnesse the moisture and the drouth of the territorie where men inhabit of the meats which they feed on of the waters which they drinke and of the aire which they breath some are blockish and some wise some of woorth and some base some cruel and some merciful many straight brested and many large part lyers and part true speakers sundrie traitors and sundrie faythfull somewhere vnquiet and somewhere stayed there double here single one pinching another liberall this man shamefast that shamelesse such hard and such light of beleefe And to prooue this he cites many places of Hippocrates Plato and Aristotle who affirme that the difference of nations as well in composition of the body as in conditions of the soule springeth from the varietie of this temperature and experience it selfe euidently sheweth this how far are different Greeks from Tartarians Frenchmen from Spaniards Indians from Dutch and Aethiopians from English And this may be seene not only in countries so far distant but if we consider the prouinces that enuiron all Spaine we may depart the vertues and vices which we haue recounted amongst the inhabitants giuing ech one his peculiar vice and vertue and if we consider the wit and manners of the Catalonians Valentians Mercians Granatines Andaluzians Estremenians Portugals Gallesians Asturians Montagneses Biscanes Nauarrists Arragonois and of the kingdome of Castile who sees not and knowes not how far these are different amongst themselues not only in shape of countenaunce and in feature of body but euen in the vertues and vices of the soule Which all growes for that euery of these prouinces hath his particular and different temperature And this varietie of manners is knowne not onely in countries so farre off but in places also that are not more than a little league in distance it cannot be credited what ods there is found in the wits of the inhabitants Finally all that which Galen writeth in this his booke is the groundplot of this my Treatise albeit he declares not in particular the differences of the habilities which are in men neither as touching the sciences which euerie one requires in particular Notwithstanding he vnderstood that it was necessarie to depart the sciences amongst yoong men and to giue ech one that which to his naturall habilitie was requisit in as much as he sayd That well ordered common wealths ought to haue men of great wisedome and knowledge who might in their tender age discouer ech ones wit and naturall sharpnesse to the end they might be set to learne that art which was agreeable and not leaue it to their owne election CHAP. III. What part of the body ought to be well tempered that a young man may haue habilitie MAns body hath so many varieties of parts and powers applied ech to his end that it shal not stray from our purpose but rather growes a matter of necessitie to know first what member was ordained by nature for the principall instrument to the end man might become wise and aduised For it is a thing apparant that we discourse not with our foot nor walke on our head nor see with our nostrils nor heare with our eies but that euery of these parts hath his vse and particular disposition for the worke which it is to accomplish Before Hippocrates and Plato came into the world it held for a generall conceit amongst the naturall Philosophers that the heart was the principall part where the reasonable facultie made his residence and the instrument wherewith the soule wrought the workes of wisedome of diligence of memorie and of vnderstanding For which cause the diuine scripture applying it selfe to the ordinary speech of those times in many places cals the heart the soueraigne part of a man But these two graue Philosophers comming into the world gaue euidence that this opinion was false and prooued by many reasons and experiments that the braine is the principall seat of the reasonable soule and so they all gaue hands to this opinion saue

courtesie and pardoning might be dispersed among the people albeit of disposition he were very wide from this vertue for of his owne nature he was fell and vnmercifull and in such sort was trained vp from the tender yeares of his youth that he neuer learned laws or ciuil conditions but wars slaughters and betrayings of the enemy Wher through he grew to be a captain verie cruel and malicious in beguiling men and alwaies deuising how he might entrap his enemie And when he saw he could not preuaile by open war he sought to get the vpper hand by pollicies as was plainly seen in this deed of arms by vs rehearsed and by the battaile which he fought against Sempronius neer the riuer Trebia The tokens to know a man that is possessed of this difference of wit are verie strange and well worthy of contemplation VVher-through Plato saith that the man who is verie wise in this sort of abilitie which we trace out cannot be couragious nor wel conditioned for Aristotle saith That wisdom consisteth in cold and stomacke and manlinesse in heat Therefore these two qualities being repugnant and contrarie it is impossible that a man be verie full of hardinesse and also of wisdome therewithall For which cause it is necessarie that choler be burned and become choler adust to the end that a man may prooue wise but where this spice of melancholie is found inasmuch as the same is cold feare cowardize are straightwaies entertained In sort that craft and readinesse require heat for that the same is a worke of the imagination but not in such degree as courage where-through they repugne ech to other in extension But heerin befalleth a matter worth the noting that of the foure morall vertues Iustice Prudence Fortitude and Temperance the two first require a wit and good temperature to the end that they may be put in practise for if a Iudge be not endowed with vnderstanding to make himselfe capable of the point of iustice little auails it that he carrie a good will to render euery man his due Since this his good meaning may wander out of the way and wrong the true proprietarie The like is to be vnderstood of wisdome for if the only will sufficed to set things in good order then in no work good or euill should any error be committed There is no theefe whatsoeuer who seeketh not to rob in such manner as he may not be espied and there is no captain who desireth not to be owner of so much wisdome as may serue to vanquish his enemie But a theefe that is not his craftsmaister in filching soon falleth to be discouered and the captain that wanteth imagination ere long is ouercome Fortitude and Temperance are two vertues which men carrie in their fist though they want a naturall disposition for if a man be disposed to set little of his life and show hardinesse he may well do it but if he be couragious of his owne naturall disposition Aristotle and Plato affirme verie trulie it is not possible that he can be wise though he would In sort that by this reason there groweth no repugnancie to vnite the wisdome of the minde with courage for a wise and skilful man hath the vnderstanding to hazard his honour in respect of his soule and his life in respect of his honour and his goods in respect of his life and so he doth Hence it comes that gentlemen for that they are so much honored are so couragious and there is none who will endure more hardnesse in the wars for that they are brought vp in so many pleasures to the end they may not be termed ribalds Heeron is that by-word grounded God keep me from a Gent. by day and a theefe by night for the one because he is seen and the other that he may not be known do fight with double resolution on this selfe reason is the religion of Malta grounded who knowing how much it importeth nobilitie to be a man of valure haue a firme law that all those of their order shalbe issued from gentilitie both on the fathers side and the mothers for so ech of them must in the combat shew himselfe worth two of a baser progenie But if a gentleman had the charge giuen him to encamp an army and the order whereby he should put the enemy in rout if he had not a wit appropriat heerunto he would commit and vtter a thousand disorders for wisdome lieth not in mens disposition But if there were recōmended vnto him the guard of a gate they might soundly sleep on his eies although by nature he were a baggage The sentence of Plato is to be construed when a wise man followeth his owne natural inclination and doth not correct the same by reason And in that sort it is true that a verie wise man cannot of his naturall disposition be couragious for choler adust which maketh him wise maketh him also saith Hippocrates timorous and fearfull The second propertie wherewith a man possessed of this difference of wit cannot be endowed is to be pleasant and of quaint behauiour for with his imagination he frameth many plots and weeteth that whatsoeuer error or negligēce are the way to cast away an army wher-through he euer carieth an eie to the maine chance But people of little worth call carefulnesse a toil chastisment crueltie and mercie softnesse suffering and dissembling of leud parts a good disposition And this verily springeth because men are sots who pierce not into the true value of things nor in what sort they ought to be managed but the wise and skilfull cannot hold patience nor beare to see matters ill handled though they nothing appertain vnto themselues and therfore liue a small while and with much trouble of spirit Whence Salomon said I gaue also my mind to vnderstand wisdom doctrine errors and folly and found that in these also there is wearinesse and affliction of spirit for into much wisdome entreth much displeasure and who so attaineth Science getteth sorrow In which words it seemeth that Salomon gaue vs to vnderstand that he liued better contented being ignorant than after he had receiued wisdome And so verily it came to passe for the ignorant liue most carelesse inasmuch as nothing giueth them pain nor vexation and they litle reck who haue a better capcase than thēselues The vulgar accustometh to call such the Angels of heauen for they see how they take nothing at heart neither find fault with any thing ill done but let all passe but if they considered the wisdome and condition of the Angels they should see it were a word that carried euill consonance and a case for the inquisition house for from the day when we receiue the vse of reason vntill that of our death they doe nought els saue reprooue vs for all our euill doings and aduise vs to that which we ought to do And if as they speake to vs in their spiritual language by mouing our imagination so they should deliuer

also to eat to drinke and to sleepe and if a will take him to send foorth anie excrement he dares not say it or do it but with cumber shamefastnesse and so gets him to some secret place out of sight Yea we find men so shamefast as though they haue a great will to make water yet cannot do it if any looke vpon them whereas if we leaue them alone straight-waies the vrine taketh his issue And these are the appetites to send foorth the superfluous things of the body which if they were not effected men should die and that much sooner than with forbearing meat or drink And if there be any saith Hippocrates who speaketh or actuateth this in the presence of another he is not maister of his sound iudgement Galen affirmeth that the seed holdeth the semblable proportion with the seed-vessels as the vrine doth with the bladder for as much vrine annoieth the bladder so much seed endammageth the seed vessels And the opinion which Aristotle held in denieng that man and woman incur no infirmitie or death by retaining of seed is contrarie to the iudgement of all Phisitions and especially of Galen who saith and auoucheth that many women remaining widowes in their youth haue therthrough lost their sense motion breathing and finally their life And the selfe Aristotle reckoneth vp many diseases whereunto continēt persons are subiect in that behalfe The true answer of this probleme cannot be yeelded in naturall Philosophie because it is not marshalled vnder her iurisdiction for it behooueth to passe to an higher namely Metaphisicke wherein Aristotle saith that the reasonable soule is the lowest of all the intelligences and for that it partaketh of the same generall nature with the Angels it shameth to behold it selfe placed in a body which hath fellowship with brute beasts wherethrough the diuine scripture noteth it as a mysterie that the first man being naked was not ashamed but so soone as he saw himselfe to be so forthwith he got a couering At which time he knew that through his owne fault he had lost immortality and that his body was become subiect to alteration and corruption and those instruments and parts giuen him for that of necessitie he must die and leaue an other in his roome and that to preserue himselfe in life that small space which rested it behooued him to eat and drinke and to expell those noisome and corrupt excrements And principally he shamed seeing that the Angels with whom he had competence were immortall and stood not in need of eating drinking or sleeping for preseruation of their life neither had the instruments of generation but were created all at once without matter and without feare of corrupting Of all these points were the eies and the eares naturally done to ware Wherethrough the reasonable soule groweth displeased and ashamed that these things giuen man to make him mortall and corruptible are thus brought to his memory And that this is a well fitting answere we euidently perceiue for God to content the soule after the vniuersall iudgement and to bestow vpon him intire glory will cause that his body shall partake the properties of an Angell bestowing therupon subtlenesse lightnesse immortalitie and brightnesse for which reason he shal not stand in need to eat or drink as the brute beasts And when men shall thus-wise dwell in heauen they will not shame to behold themselues clothed with flesh euen as Christ our redeemer and his mother nothing shamed thereat But it will breed an accidentall glory to see that the vse of those parts which were wont to offend the hearing and the eies is now surceased I therefore making due reckoning of this naturall modestie of the eare haue endeuoured to salue the hard and rough termes of this matter and to fetch certain not ill pleasing biasses of speech and where I cannot throughly performe it the honest reader shall affoord me pardon For to reduce to a perfect maner the art which must be obserued to the end men may proue of rare capacities is one of the things most requisit for the common-wealth Besides that by the same reason they shal proue vertuous prompt sound and long lyued I haue thought good to seuer the matter of this chapter into foure principall parts that thereby I may make plaine what shalbe deliuered and that the reader may not rest in confusion The first is to shew the naturall qualities and temperature which man woman ought to possesse to the end they may vse generation The second what diligence the parents ought to employ that their children may be male and not female The third how they may become wise and not fooles The fourth how they are to be dealt withall after their birth for preseruation of their wit To come then to the first point we haue alreadie alleaged that Plato laieth downe how in a well ordered common-wealth there ought to be assigned certain surueiors of marriages who by art might skill to looke into the qualities of the persons that are to be married and to giue ech one the wife which answereth him in proportion to euery wife her cōuenient husband In which matter Hippocrates and Galen began to take some pains and prescribed certain precepts and rules to know what woman is fruitful and who can beare no children and what man is vnable for generation and who able and likely to beget issue But touching all this they vttered verie little and that not with such distinction as was behooffull at least for the purpose which I haue in hand Therefore it falleth out necessarie to begin the art euen from his principles and briefly to giue the same his due order and concert that we so may make plaine and apparant from what vnion of parents wise children issue and from what fools and do-noughts To which end it behooueth first to know a particular point of Philosophy which although in regard of the practises of the art it be verie manifest and true yet the vulgar make little reake therof And from the notice of this dependeth all that which as touching this first point is to be deliuered and that is that man though it seem otherwise in the composition which we see is different from a woman in nought els saith Galen than only in hauing his genitall members without his body For if we make anotomie of a woman we shall find that she hath within her two stones two vessels for seed and her belly of the same frame as a mans member without that any one part is therin wanting And this is so very true that if when nature hath finished to forme a man in all perfection she would conuert him into a woman there needeth nought els to be done saue only to turne his instruments of generation inwards And if she haue shaped a woman and would make a man of her by taking forth her belly and her cods it would quickly be performed This hath chanced many times in

better to accustom himself to euery thing to the end a mā may liue careles not in suspēce The errour of the vulgar consisteth in thinking that the babe is borne so tender and delicat as he cannot endure to issue forth of the mothers wombe where it was so warme into a region of the aire so cold without receiuing much dammage And verely they are deceiued for those of Almaine a region so cold vsed to dip their children so hote in the riuer and though this were a beastly act yet the same did them no hurt nor deaths harme The third point conuenient to be accomplished is to seeke out a yoong nuise of temperature hot drie or after our doctrine cold and moist in the first degree enured to hardnesse want to lie on the bare ground to eat little and to go poorly clad in wet drouth and heat such a one will yeeld a firme milke as acquainted with the alterations of the aire and the childe being brought vp by her for some good space will grow to possesse a great firmnesse And if she be discreet and aduised the same will also be of much auaile for his wit for the milke of such a one is verie cleane hot and drie with which two qualities the much cold and moist will be corrected which the infant brought from his mothers wombe How greatly it importeth for the strength of the creature that it sucke a milke well exercised is apparently proued in horses who being foaled by mares toiled in plowing and harrowing prooue great coursers and will abide much hardnesse And if the dammes run vp and down idlely in the pastures after the first cariere they are not able to stand on their feet The order then which should be held with the nurse is to take her into house some foure or fiue months before the child-birth and to giue her the same meats to eat wheron the mother feedeth that she may haue time to consume the bloud and bad humours which she had gathered by harmfull meats that she vsed tofore and to the end the child so soon as it is born may sucke the like milke vnto that which relieued it in the mothers bellle or made at least of the same meats The fourth is not to accustome the child to sleepe in a soft bed nor to keepe him ouerwarme apparrelled or giue him too much mear For these three things saith Hippocrates scarsen and dry vp the flesh and their contraries fatten and enlarge the same And in so doing the child shall grow of great wit and of long life by reason of this drinesse and by the contraries he will prooue faire fat ful of bloud bockish which habit Hippocrates called Wrastler-like and holdeth it for verie perillous With this selfe receit and order of life was the wisest man brought vp that euer the world had To weet our sauiour Christ in that he was man sauing for that he was born out of Nazareth perhaps his mother had no salt water at hand where with she might wash him but this was a custome of the Iews and of all Asia besides brought in by some skilfull Phisitions for the good of infants wherethrough the Prophet saith And when thou wert borne at thy birth day thy nauill string was not cut off neither wert thou for thy healths sake washed in water nor seasoned with salt nor wrapped in swathling clothes But as touching the other things so soone as he was borne he began to hold friendship with the cold and the other alterations of the aire His first bed was the earth his apparrell course as if he would obserue Hippocrates receit A few daies after they went with him into Aegypt a place very hot where he remained all the time that Herod liued His mother partaking the like humours it is certaine that she must yeeld him a milke well exercised and acquainted with the alterations of the aire The meat which they gaue him was the same which the Greeks deuised to endow their children with wit and wisdom This I haue said heretofore was the butterish part of the milke eaten with honny Wherfore Esay saith He shall eat butter honny that he may know to eschew euill and chuse the good By which wordes is seen how the Prophet gaue vs to vnderstand that albeit he was verie God yet he ought also to be a perfect man and to attaine naturall wisedome he must apply the semblable diligences as doe the other sons of men Howbeir this seemeth difficult to be conceiued and may be also held a folly to thinke that because Christ our redeemer did eate butter and honny being a childe he should therefore know how to eschue euill and make choice of good when he was elder God being as he is of infinite wisedome and hauing giuen him as he was man all the science infused which he could receiue after his naturall capacitie Therefore it is certaine that he knew full as much in his mothers wombe as when he was thirtie three yeares old without eating either butter or honny or borrowing the helpe of anie other naturall remedies requisite for humaine wisdom But for all this it is of great importance that the prophet assigned him that selfe meat which the Troians and Greeks accustomably gaue their children to make them witty and wise that he said To the end he may know to shun euill and chuse the good For vnderstanding that by means of these aliments Christ our sauiour got as he was man more acquisit knowledge than he should haue possessed if he had vsed other contrarie meats it behooueth vs to expound this particle to the end that we may know what he meant when he spake in those termes We must therfore presuppose that in Christ our redeemer were two natures as the very trueth is and the faith so teacheth vs one diuine as he was God and another humane compounded of a reasonable soule of an elimentall bodie so disposed and instrumentalized as the other children of men As concerning his first nature it behooueth not to intreat of the wisdome of our sauiour Christ for it was infinit without encrease or diminishment and without dependance vpon ought else saue onely in that he was God and so he was as wise in his mothers wombe as when he was 33 yeares of age and so from euerlasting But in that which appertaineth to his second nature we are to weet that the soule of Christ euen from the instant when God created it was blessed and glorious euen as now it is and seeing it enioyed God and his wisdome it is certaine that in him was none ignorance but he had so much science infused as his naturall capacitie would beare but withall it is alike certaine that as the glorie did not communicat it selfe vnto all the partes of the bodie in respect of the redemption of mankinde no more did the wisedome infused communicate it selfe For the braine was not disposed nor instrumentalized with the