Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	soul_n	young_a	youth_n	157	3	8.1461	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

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

qualities substance which are necessary to the end the soule may with such an instrument discourse and philosophize for if you call to mind that which in the beginning of this worke we deliuered the graces gratis giuen which God bestoweth vpon men do ordinarily require that the instrument with which they are to be exercised and the subiect whereinto it is to be receiued doe partake the naturall qualities requisite for euerie such gift And the reason is because that the reasonable soule is an act of the body and worketh not without the seruice of his bodily instrumentes The braine of our redeemer Christ whilst he was a babe and lately born had much moisture for in that age it was behooffull so to be and a matter naturall and therefore in that it was of such qualitie his reasonable soule naturally could not discourse nor philosophize with such an instrumēt Wherthrough the science infused passed not to the bodily memorie nor to the imagination nor the vnderstanding because these three are instrumentall powers as tofore we haue proued enioyed not that perfection which they were to haue but whilst the brain went drying by meanes of time and age the reasonable soule went also manifesting euery day more and more the infused wisdome which it had and communicated the same to the bodily powers Now besides this supernaturall knowledge he had also another which is gathered of things that they heard whilest they were children of that which they saw of that which they smelled of that which they tasted and of that which they touched and this for certaine our sauiour Christ attained as other men do And euen as for discerning things perfectly he stood in need of good eies and for hearing of sounds good eares so also he stood in need of a good braine to iudge the good and the euil Whence it is manifest that by eating those delicat meates his head was daily better instrumentalized attained more wisdom In sort that if God had taken frō him his science infused thrise in the course of his life by seeing that which he had purchased we shall find that at ten yeares he knew more than at fiue at twentie more than at ten and at thirtie three more than at twenty And that this doctrin is true and catholicke the letter of the Euangelicke text prooueth saying and Iesus encreased in wisedome and age and grace with God with men Of many catholicke senses which the holy scripture may receiue I hold that euer better which taketh the letter than that which reaueth the termes and wordes of their naturall signification VVhat the qualities are which the brain ought to haue and what the substance we haue already reported by the opinion of Heraclitus That drinesse maketh the wisest soule And by Galens mind we proued That when the braine is compounded of a substance very delicat it maketh the wit to be subtile Christ our redeemer went purchasing more drinesse by his age for from the day that we are borne vntil that of our death we daily grow to a more drinesse and leesing of flesh a greater knowledge The subtile and delicat parts of his braine went correcting themselues whilst he fed vpon meats which the Prophet speaketh of For if euery moment he had need of nourishment and restoring the substance which wasted away and this must be performed with meates and in none other sort it is certaine that if he had alwaies fed on cowes beefe or porcke in few daies he should haue bred himselfe a braine grosse and of euill temperature with which his reasonable soule could not haue shunned euill or chosen good saue by miracle and employing his diuinitie But God leading him by naturall means caused him to vse those so delicat meats by which the braine being maintained the same might be made an instrument so well supplied as euen without vsing the diuine or infused knowledge he might naturally haue eschued euill and chosen good as do the other children of men FINIS A Table of all the chapters contained in this Booke IT is prooued by example that if a child haue not the disposition and abilitie which is requisit for that science wherunto he wil addict himselfe it is a superfluous labour to be instructed therein by good schoolemaisters to haue store of bookes continually to study it fol. 1 2 That Nature is that which makes a man of abilitie to learne 13 3 What part of the body ought to be well tempered that a yoong man may haue abilitie 23 4 It is prooued that the soule vegetatiue sensitiue and reasonable haue knowledge without that any thing be taught them if so be that they possesse that conuenient temperature which is requisit for their operation 33 5 It is prooued that from the three qualities hot moist and drie proceed all the differences of mens wits 51 6 Certaine doubts and arguments are propounded against the doctrine of the last chapter and their answer 69 7 It is shewed that though the reasonable soule haue need of the temperature of the foure first qualities aswell for his abiding in the bodie as also to discourse and syllogize Yet for all this it followeth not that the same is corruptible and mortall 88 8 How there may be assigned to euerie difference of wit his Science which shalbe correspondent to him in particular and that which is repugnant and contrarie be abandoned 102 9 How it may be prooued that the eloquence and finenesse of speech cannot finde place in men of great vnderstanding 120 10 How it is prooued that the Theoricke of Diuinitic appertaineth to the vnderstanding and preaching which is his practise to the imagination 126 11 That the Theoricke of the lawes appertaineth to the memorie and pleading and iudging which are their practise to the vnderstanding and the gouerning of a common-wealth to the imagination 150 12 How it may be prooued that of Theoricall Phisicke part appertaineth to the memorie and part to the vnderstanding and the practicke to the imagination 173 13 By what meanes it may be shewed to what difference of abilitie the art of warfare appertaineth and by what signes the man may be knowen who is endowed with this maner of wit 200 14 How we may know to what difference of abilitie the office of a king appertaineth and what signs he ought to haue who enioyeth this maner of wit 238 15 In what maner Parents may beget wise children and of a wit fit for learning 263 § 1. By what signs we may know in what degree of hot and drie euerie man resteth 278 § 2. What women ought to marrie with what man that they may haue children 282 § 3. What diligence ought to be vsed that children male and not female may be borne 286 § 4. What diligence is to be vsed that children may prooue wittie and wise 300 § 5. What diligences are to be vsed for preseruing the childrens wit after they are formed 322. FINIS 1. Booke of

Offices Booke of Destinie * Dialoge of knowledge By the only vnderstanding of Socrates may this comparison be verefied for he taught by demaunds and handled the matter so that the scholler himselfe attained to knowledge without his telling him the same Mans Wisedome is not Remēbrance wherefore we haue here aboue spoken against Plato for that he held this opinion In the second age called youth a man makes an vnion of all the differences of wit in such as they may be vnited for that this age is more temperat than all the rest wherfore it is vnfitting to let it passe without learning of knowledge whereby a man may liue The principall of all these is Nature for if she be in them who applie their mind to Art they may pierce thorow all the other things aboue specified So Baldus betooke himselfe to the studie of the Lawes when he was wel-aged wherethrough some sayd vnto him in a scoffe Thou commest too late O Baldus and wilt prooue a good aduocate in the other world but because he had a capacitie conformable for the lawes he proued learned in a short season Nature giues habilitie Art facilitie Vse sufficiencie Aboue all things Nature is necessarie for if she gainsay al other drifts are attempted in vaine In all Knowledges we must vnderstand how far their iurisdiction extēdeth and what questions apperteine vnto them The Lord working therewithall and confirming with his word followed by signs Iob. 33. The ignorance of naturall Philosophie is cause that miracles are imputed where they ought not Hippocrates vsed vnproper terms when he sayd the soule of man is produced vntil his death In euery citie the wisest and eldest persons should looke into and iudge of the naturall quicknesse of children and so giue notice that ech one might learne an art agreeable to his nature And therefore the heart and the things seated therabouts haue great feeling but for all that are not partakers of knowledge but of all these things the braine is causer There are two sorts of fat men the one full of flesh bones and blood the other replenished with fat and these are very wittie Go to the Ant O sluggard and consider his way and learne wisedome who hauing no guide nor maister prouides himselfe the summer of food and in the time of haruest furnisheth himselfe of meat A Faulconer affirmed to me with an oath that he had a redye Faulcon for hawking which grew bussardly for remedy wherof he gaue hir a botton di fuoto in the head and she amended Plato tooke out of the holie Scripture the best sentences which are to be found in his workes in respect whereof he was called Diuine Plato attributes three soules vnto man Hippocrates answered better saying That nature is learned though she haue not learned to do well The seed and menstruall blood which are two materiall principles of which we be formed are hote moist through which temperature children are so vnskilled When the braine is placed hot in the first degree it makes a man eloquent furnisheth him with store of matter to deliuer for which cause the silent are alwaies cold of braine great talkers hot This frenzie was occasioned by abundāce of cholar which tooke hold in the substance of the brain which humor hath great congruence with Poetrie for which cause Horace sayd That if summer did not make euacuation of choler no Poet should passe before him This page was not yet perfectly cured He speakes to one asleepe who teacheth wisedome to a foole The Sibils admitted by the catholike church had this naturall disposition that Aristotle speakes of and besides a propheticall spirit which God powred into thē for naturall wit sufficed not for so high a point werethe same neuer so perfect When the diseased diuine thus it is a token that the reasonable soule is now awearie of the bodie and so none such recouer Those who haue bene crazed and are called melācholike haue their mind endewed with a certain spice of prophesying and diuining Aristotle in his third booke of the soule Horace to say that Vlisses became not a fool figured him that he was not turned into a hog The hart of wise men is where there is sadnesse and the hart of fooles where there is mirth Wherethrough Cicero defining the nature of wit placeth memorie in his definition Docilitie Memorie which as it were by one name are tearmed wit Any distemperature whatsoeuer cannot any long time endure alone Of these differences of wits Aristotle said in this manner He verely is best who vnderstandeth euery thing by himselfe and he also is good who obeith him that sayth well The inuention of arts and the making of bookes saith Galen is performed with the vnderstāding and with the memorie or with the imaginatiue but he thatwrites for that he hath many things in his mind cannot ad any new inuention This difference of wits is very dangerous for Diuinitie where the vnderstāding ought to abide bound to that which the Catholike church doth resolue This difference of wits senteth very well for Diuinitie where it behooueth to ensue the diuine authoritie declared by the holy Councels and sacred Doctors The smooth white and grosse persons haue no melancholicke humour Amongst brute beasts there is none which approcheth neerer to mans wisdome than the Oliphāt and there is none of a flesh so rough and hard Note that men of great vnderstanding take no care for attiring their bodie but are ordinarily ill apparelled slouenly and hereof we yeeld the reason in the 8. cha and 14. Galen dying went to hell and saw by experiēce that materiall fire burned the soules and could not consume thē this Physition had knowledge of that Euangelicall doctrine and could not receiue it But the serpent was the wiliest beast of the earth amongst all those whome God hath made Traquitantos signifieth Bring hither tokens or counters Cicero saith that the honour of man is to haue wit and of wit to be applied to eloquence This is recounted by Plato in his dialogue of knowledge and in his banquet Cicero praising the eloquence of Plato sayd That if Iupiter should haue spoken Greeke he would haue spoken as Plato did Paule Lib. 3. de Anima ca. 3. Take heed you receiue no hurt for leauing out the Pope Solertia S. John Baptist was an angell in his office No doubt your owne king A weake reason rather God chose Saule as a carnal man sit for the Iewes obstinat asking and Dauid as a spirituall man the instrument of his mercie And I hold it vntrue because the phrase vtterly differeth from the Latine toung as spectosus valde inter filios bominum Vnwritten V●rities And such a one if you mistake not is your king Philip. Your king and your selfe An high speculation Note here a sign which sheweth the immortalitie of the soule This is no chapter for maids to read in sight of others You are much mistaken