Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	artery_n	blood_n	lung_n	3,010	5	11.3115	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18501	Of wisdome three bookes written in French by Peter Charro[n] Doctr of Lawe in Paris. Translated by Samson Lennard; De la sagesse. English	Charron, Pierre, 1541-1603.; Lennard, Samson, d. 1633.; Hole, William, d. 1624, engraver.	1608 (1608)	STC 5051; ESTC S116488	464,408	602

prepared to it forme to receiue the soule which faileth not to insinuate and inuest it selfe into the bodie towards the seuen and thirtieth or fortieth day after the fiue weeks ended Doubling this terme that is to say at the third moneth this infant indowed with a soule hath motion and sense the haire Indowed with soule motion Brought forth and nailes begin to come Tripling this terme which is at the ninth moneth he commeth foorth and is brought into the light These termes or times are not so iustly prefixed but that they may either be hastened or prolonged according to the force or feeblenesse of the heat both of the seed and of the matrix for being strong it hasteneth being weake it sloweth whereby that seed that hath lesse heat and more moisture where of women for the most part are conceiued requireth longer time and is not endowed with a soule vntill the fortieth day or after and mooueth not till the fourth moneth which is neere by a quarter more late than that of the male children CHAP. II. The first and generall distinction of man MAn as a prodigious creature is made of parts quite contrarie 1 The diuision of man in two parts and enemies to themselues The soule is a little god the bodie as a beast as a dunghill Neuerthelesse these two parts are in such sort coupled together haue such need the one of the other to performe their functions Alterius sic altera poscit opem res coniurat amicè and do so with all their complaints embrace ech other that they neither can continue together without warres nor separate themselues without griefe and torment and as holding the Woolfe by the eares ech may say to other I can neither liue with thee nor without thee Nec tecum nec sine te But againe forasmuch as there are in this soule two parts very different the high pure intellectuall and diuine wherein the beast hath no part and the base sensitiue and brutish which hath bodie and matter and is as an indifferent meane betwixt the intellectuall part and bodie a man may by a distinction more morall and politike note three parts and degrees Into three parts in man The Spirit the Soule the Flesh where the Spirit and Flesh holde the place of the two extreames as heauen and earth the Soule the middle region where are ingendred the Metheors tumults and tempests The Spirit the highest and most heroicall part a diminutiue a sparke an image and deaw of the Diuinitie is in man as a King in his Common-weale it breatheth nothing but good and heauen to which it tendeth the Flesh contrariwise as the dregs of a people besotted and common sinke of man tendeth alwaies to the matter and to the earth the Soule in the middle as the principall of the people betwixt the best and the worst good and euill is continually sollicited by the spirit and the flesh and according vnto that part towards which it applieth it selfe it is either spirituall and good or carnall and euill Heere are lodged all those naturall affections which are neither vertuous nor vicious as the loue of our parents and friends feare of shame compassion towards the afflicted desire of good reputation This distinction will helpe much to the knowledge of 3 The vtilitie thereof man and to discerne his actions that he mistake not himselfe as it is the maner to doe iudging by the barke and outward appearance thinking that to be of the Spirit which is of the Soule nay of the flesh attributing vnto vertue that which is due vnto nature nay vnto vice How many good and excellent actions haue beene produced by passion or at least by a naturall inclination Vt seruiant genio suo indulgeant animo CHAP. III. Of the bodie and first of all the parts thereof and their places THe body of man consisteth of a number of parts inward 1 The diuision of the body and outward which are all for the most part round and orbicular or comming neere vnto that figure The inward are of two sorts the one in number and quantitie 2 Inward and many spread thorow the whole body as the bones which are as the bases and vpholding pillars of the whole building and within them for their nourishment the marow the muscles for motion and strength the veines issuing from the liuer as chanels of the first and naturall blood the arteries comming from the heart as conduits of the second blood more subtile and vitall These two mounting higher than the liuer and the heart their originall sources are more strait than those that go downwards to the end they should helpe to mount the bloud for that narrownesse more straitned serues to raise the humours the sinewes proceeding by couples as instruments of sense motion and strength of body and conduits of the animall spirits whereof some are soft of which there are seuen paires which serue the senses of the head Sight Hearing Taste Speech the other are hard whereof there are thirtie couples proceeding from the reines of the backe to the muscles The Tendrels Ligaments Gristels The foure Humours Blood Choler which worketh prouoketh penetrateth hindreth obstructions casteth forth the excrements bringeth cheerefulnesse Melancholy which prouoketh an appetite to euery thing moderateth sudden motions Fleame which sweetneth the force of the two Cholers and all other heats The Spirits which are as it were the fumigations that arise from the naturall heat and radicall humor and they are in three degrees of excellencie the Naturall Vitall Animall The Fat which is the thickest and grossest part of blood The other are singular saue the kidneys and stones which are double and assigned to a certaine place Now there are 3 Singular Foure regions of the bodie foure places or regions as degrees of the bodie shops of nature where she exerciseth her faculties and powers The first and lowest is for generation in which are the priuy parts seruing thereunto The second neere vnto that in which are the intralles viscera that is to say the stomacke yeelding more to the left side round straiter in the bottome than at top hauing two orifices or mouthes the one aboue to receiue the other beneath which answereth the bowels to cast forth and discharge it selfe It receiueth gathereth together mingleth concocteth the victuals and turnes them into Chyle that is to say a kinde of white Suc fit for the nourishment of the bodie which is likewise wrought within the Meseraique veines by which it passeth vnto the Liuer The Liuer hot and moist inclining towards the right side the store-house of blood the chiefe or rather fountaine of the veines the seat of the naturall nourishing faculty or vegetatiue soule made and ingendred of the blood of that Chyle which it draweth from the Meseraique veines and receiueth into it lap by the vena porta which entreth into the concauities thereof and afterwards is sent and distributed thorow the whole body by the

helpe of the great vena caua which ariseth from the bunch and branches thereof which are in great number as the riuers of a fountaine The Spleene towards the left side which receiueth the discharge and excrements of the Liuer The Reines the Entralles which though they are all in one yet are distinguished by six differences and names equalling seuen times the length of a man as the length of a man is equalled by seuen foot In these two first parts or degrees which some take to be but one although there are two faculties very different the one generatiue for the continuance of the kinde the other nutritiue for euery particular person and they make it to answer to the lowest and elementary part of the world the place of generation and corruption is the concupiscible soule The third degree compared to the Aetherian region separated from the former by the Diaphragma or Midrife and from that aboue by the narrownesse of the throat in which is the irascible soule and the pectorall parts Praecordia that is to say the Heart very hot placed about the fift rib hauing his point vnder the left pap or dug the originall fountaine of the Arteries which are alwayes mooued and cause the Pulse to beat by which as by channels it sendeth and distributeth thorow the whole bodie the vitall blood which it hath concocted and by it the spirit and vertue vitall The Lungs of substance very soft and spongeous supple to draw to and inforce forth like a paire of bellowes instruments both of respiration whereby the heart is refreshed drawing vnto it the blood the spirits the aire and disburthening it selfe of those fumes and excrements which oppresse it and of the voice by meane of the rough Arterie The fourth and highest which answereth to the celestiall region is the head which conteineth the Braine colde and spongeous wrapped within two skinnes the one more hard and thicke which toucheth the brainpan Dura mater the other more easie and thin which includeth the Braine Pia mater from it do issue are deriued the Smowes and marow that descendeth and falleth downe into the reines of the backe This Braine is the seat of the reasonable soule the source of sense and motion and of the most noble animall spirits composed of the vitall which being raised from the heart by the Arteries vnto the braine are concocted and reconcocted elaborated and made subtile by the helpe of the multiplicitie of small Arteries as fillets diuersly wouen and interlaced by many turnings and windings like a labyrinth or double net Rete mirabile within which this vitall spirit being retained and soiourning often times passing and repassing is refined and perfected and becomes a creature spirituall in an excellent degree The outward and visible parts if they be single are in the middle as the Nose which serueth for respiration smell 3 Outward parts singular and the comfort of the braine and the disburthening thereof in such sort that by it the aire entereth and issueth both downe into the lungs and vp into the braines The Mouth which serueth to eat and to speake and therefore hath many parts seruice-able thereunto without the lips within the tongue soft and very subtile which iudgeth of sauors the Teeth which bruise and grinde the victuals the Nauell the two sinks or wayes to ease and disburden the bodie If they be double and alike they are collaterals and equall as the two eyes planted in the highest stage as centinels composed 4 Double and equall of many and diuers parts three humors seuen tunicles seuen muscles diuers colours of many fashions and much art These are the first and most noble outward parts of the bodie in beautie vtilitie mobilitie actiuitie yea in the action of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are to the visage that which the visage is to the bodie they are the face of the face and because they are tender delicate and precious they are fenced and rampaired on all parts with skinnes lids browes haire The eares in the selfe same height that the eyes are as the scouts of the body Porters of the spirit the Receiuers and Iudgers of sounds which alwayes ascend they haue their entrance oblique and crooked to the end the aire and the sound should not enter at once whereby the sense of hearing might be hindered and iudge the woorse The armes and hands the worke-masters of all things and vniuersall instruments The legs and feet the props and pillars of the whole building CHAP. IIII. Of the singular properties of the body of man THe body of man hath many singularities and some peculiar 1 Peculiar properties in the body of man and proper vnto themselues not common with other creatures The first and principall are speech vpright stature the forme or feature the port or cariage whereof the wise yea the Stoicks themselues made such account that they were wont to say That it was better to be a foole in a humane shape than wise in the forme of a beast The hand is a miracle that of the Ape is not to be termed a hand His naturall nakednesse laughter crying The Sense of tickling haire on the lower lid of the eye a visible nauell the point of the heart on the left side The toes of the feet not so long as the fingers of the hand Bleeding at nose a strange thing considering that he carieth his head vpright and a beast downwards To blush for shame wax pale for feare To be an ambidexter disposed at all times to the sports of Venus Not to moue the eares which bewrayeth in beasts the inward affections but man doth sufficiently make them knowen by his blushing palenesse motion of the eyes and nose The other properties are likewise peculiar vnto man but 2 Peculiar properties by way of excellency not wholly but by way of excellencie for they are also in beasts but in a lesse degree that is to say multitude of muscles and haire in the head The pliant facility of the body and the parts thereof to all motion and euery sense The eleuation of the breasts The great abundance of the braine The greatnesse of the bladder The forme of the foot long forward short backward The quantity and pure subtility of the blood The mobility and agility of the tongue The multitude and variety of dreames insomuch that he seemeth the only dreamer Sneesing And to be short the many motions of the eyes the nose the lips There are also habits proper and peculiar but different some are gestures motions and artificiall and affected countenances 3 Diuers habits others are so proper and naturall that they that haue them neither feele them nor know them in themselues as to go stooping but all haue that which proceedeth not so much from reason as a pure naturall and ready impulsion that is to put forth a mans hands before him when he falleth CHAP. V. Of the goods of the bodie Health Beautie c

the root of all euill And truly he that shall see the Catalogue of those enuies and molestations which riches ingender within the heart of man as their proper thunder-bolt and lightning they would be more hated than they are now loued Desunt inopiae multa auaritiae omnia in nullum auarus bonus est in se pessimus There is another contrary passion to this and vicious to hate riches and to spend them prodigally this is to refuse 4 The counterpassion to couetousnesse the meanes to doe well to put in practise many vertues and to flie that labour which is farre greater in the true command and vse of riches than in not hauing them at all to gouerne himselfe better in abundance than in pouertie In this there is but one kinde of vertue which is not to faint in courage but to continue firme and constant In abundance there are many Temperance Moderation Liberalitie Diligence Prudence and so forth There more is not expressed but that he looke to himselfe heere that he attend first himselfe and then the good of others He that is spoiled of his goods hath the more libertie to attend the more weightie affaires of the spirit and for this cause many both Philosophers and Christians out of the greatnesse of their courage haue put it in practise He doth likewise discharge himselfe of many duties and difficulties that are required in the good and honest gouernment of our riches in their acquisition conseruation distribution vse and emploiment but he that quitteth himselfe of his riches for this reason slieth the labour and businesse that belongs vnto them and quite contrary doth it not out of courage but cowardize and a man may tell him that he shakes off his riches not because they are not profitable but because he knoweth not how to make vse of them how to vse them And not to be able to endure riches is rather weaknesse ofminde than wisdome sayth Seneca CHAP. XXII Of carnall Loue. CArnall Loue is a feuer and furious passion and very dangerous 1 It is strong naturall and common vnto him that suffereth himselfe to be carried by it For what becomes of him He is no more himselfe his bodie endureth a thousand labours in the search of his pleasure his minde a thousand helles to satisfie his desires and desire it selfe increasing growes into furie As it is naturall so is it violent and common to all and therefore in the action thereof it equalleth and coupleth fooles and wise men men and beasts together It maketh all the wisdome resolution contemplation operation of the soule beastly and brutish Hereby as likewise by sleepe Alexander knew himselfe to be a mortall man because both these suppresse the faculties of the soule Philosophie speaketh freely of all things that it may the better finde out their causes gouerne and iudge of them so 2 Why ignominious doth Diuinitie which is yet more chaste and more strait And why not since that all things belong vnto the iurisdiction and knowledge thereof The Sunne shines on the dunghill and is neither infected nor annoyed therewith To be offended with words is a token either of great weaknesse or some touch or guilt of the same maladie Thus much be spoken for that which followeth or the like if it shall happen Nature on the one side with violence thrusteth vs forward vnto this action all the motion of the world resolueth and yeeldeth to this copulation of the male and female on the other side it causeth vs to accuse to hide our selues to blush for shame as if it were a thing ignominious and dishonest We call it a shamefull act and the parts that serue thereunto our shamefull parts But why shamefull since naturall and keeping it selfe within it owne bounds iust lawfull and necessarie Yea why are beasts exempted from this shame Is it because the countenance seemes foule and deformed Why foule since naturall In crying laughing champing gaping the visage is more distorted Is it to the end it may serue as a bridle and a stay to such a kinde of violence Why then doth Nature cause such a violence Or contrariwise Is it because shame serueth as a spurre and as sulfure or that the instruments thereof mooue without our consent yea against our willes By this reason beasts likewise should be bashfull and many other things moue of themselues in vs without our consent which are neither vicious nor shamefull not only inward and hidden as the pulse motion of the heart arteries lungs the instruments and parts that serue the appetite of eating drinking discharging the braine the bellie and their shuttings and openings are besides nay many times against our willes witnesse those sneesings yawnings teares hoquets and fluxions that are not in our owne power and this of the bodie the spirit forgetteth remembreth beleeueth misbeleeueth and the will it selfe which many times willeth that which we would it willed not but outward and apparant the visage blusheth waxeth pale wanne the bodie groweth fat leane the haire turneth gray blacke white growes stands on end without and against our consent Is it that hereby the pouertie and weaknesse of man may be the more truely shewed That is as well seene in our eating and drinking our griefs wearinesse the disburdening of our bodies death whereof a man is not ashamed Whatsoeuer the reason be the action in it selfe and by nature is no way shamefull it is truely naturall so is not shame witnesse the beasts Why say I beasts The nature of man sayth Diuinitie mainteining it selfe in it first originall state had neuer knowen what shame was as now it doth for from whence commeth shame but from weaknesse and weaknesse but from sinne there being nothing in nature of it selfe shamefull The cause then of this shame not being in nature we must seeke it elswhere It is therefore artificiall It is an inuention forged in the closet of Venus to giue the greater prise to the businesse and to inkindle the desire thereof the more This is with a little water to make the fire burne the cleerer as Smithes vse to doe to inflame the desire to see what it is that is hidden to heare and know what it is that is muttered and whispered For to handle things darkly as if they were mysteries and with respect and shame giueth taste and estimation vnto them Contrariwise a loose free and open permission and commoditie derogateth from the worth and taketh away the true relish and delight thereof This action then in it selfe and simply taken is neither 3 In what sense vitious shamefull nor vitious since it is naturall and corporall no more than other the like actions are yea if it be well ordered it is iust profitable necessarie at the least as it is to eat and drinke But that which doth so much discredit it is that moderation is seldome kept therein and that to attaine thereunto we make great stirres and many times vse bad meanes