Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	blood_n	left_a	lung_n	2,712	5	11.4591	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51300	Enthusiasmus triumphatus, or, A discourse of the nature, causes, kinds, and cure, of enthusiasme; written by Philophilus Parresiastes, and prefixed to Alazonomastix his observations and reply: whereunto is added a letter of his to a private friend, wherein certain passages in his reply are vindicated, and severall matters relating to enthusiasme more fully cleared.	More, Henry, 1614-1687.; More, Henry, 1614-1687.	1656 (1656)	Wing M2655; ESTC R202933	187,237	340

as a pipe of Tobacco should be multiplied into so very much superficies above what it had before go to those that beat out leaf gold and understand there how the superficies of the same body may be to wonder increased And beside I could demonstrate to thee that a body whose basis thou shouldst imagine at the center of the Earth and top as farre above the starry Heaven as it is from thence to the Earth without any condensation used thereunto is but equal to a body that will he within the boll of a Tobacco-pipe Where art thou now thou miserable Philosophaster But to the next Analogie The aire is the outward refreshing spirit where this vast Creaure breaths Two things I here object to shew the ineptnesse and incongruity of this comparison The one is taken from the office of respiration which is to refresh by way of refrigerating or cooling Is not the main end of the lungs to cool the bloud before it enter into the left ventricle of the heart But thou art so Magical thou knowst none of these sober and usefull mysteries of Nature All that thou answerest to this is That we are refresh'd by heat as well as by coolnesse Why then is that generall sufficient to make up your analogie or similitude This is as well fancied as it is reasoned when men conclude affirmatively in the second figure There are laws in fancy too Philalethes and I shall shew thee anon how ridiculous thou hast made thy self by transgressing them If thou meanest by refresh'd to be cheared or restored onely and what ever do's this must be ground enough to fancy a respiration then thou breathest in thy cawdle when thou eatest it and hast spoyled that conceit of his that said he never would drink sack whilst he breathed for if sack do in any sense refresh and comfort a man it seems he breaths while he drinks I tell thee in the Homologi termini of similitudes there ought to be something in some sort peculiar and restrained or else it is flat ridiculous and non-sense The other objection was taken from the situation of this aire that is to he the matter of Respiration in this great Animal What a wild difference is there in this The aire that an ordinary Animal breaths in is external the aire of this World-Animal internall so that it is rather wind in the guts then aire for the lungs and therefore we may well adde the Colick to the Anasarca Is the wind-Colick an outward refreshing spirit or an inward griping pain Being thou hast no guts in thy brains I suspect thy brains have slipt down into thy guts whither thy tongue should follow to be able to speak sense Answer now like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou man of Magick He answers and the point and sting of all the sense of his answer is in the tail of it pag. 29. lin 11. and it is their outward refreshing spirit He means the Earths and the Waters O feeble sting O foolish answer This onely reaches so farre as to save the Earth alive from my jugulating objection The globe of Earth and Water indeed may be still an Animal for all that objection But thou saidst the whole World was an Animal What is the whole world an Animal because the Earth is one O bundle of simples to return thee thine own parcell of ware again for it belongs not to me this is as well argued as if thou shouldest say That a cheese is an Animal because there is one living mite in it But that this Earth neither is a breathing Animal is plain enough For what respiration what attraction and reddition of aire is there in it There may be indeed something answering to sweating and perspiration nothing to respiration my good Philalethes But to shew thee thy folly I will follow thy liberty and impudently pronounce that a pair of bellows is an Animal Why is it not It has a nose to breathe through that 's plain the two handles are the two eares the leather the lungs and that which is the most seemly analogie of all the two holes in the back-side are the two eyes as like the eyes in the fore-side of a Crab as ever thou seest any thing in thy life Look thee Phil. are they not You 'll say The analogie of the nose is indeed as plain as the nose on a mans face But how can the handles be eares when they stand one behind another whereas the eares of Animals stand one on one side and the other on the other side of the head And then how can the leather be lungs they being the very outside of its body Or those two holes eyes They have neither the situation as being placed behind nor office of eyes Answer me all these objections O Mastix I can fully answer them O Magicus This is an Animal drawn out according to thine own skill and principles The leather sayst thou must be no lungs because it is without Why then the aire must be no aire for thy World-Animal to breath because it is within And if thou canst dispense with within and without much more mayst thou with before and behind or behind and on the sides So the eares and lungs of this Animal hold good against thee still Now to preserve my monsters eyes against this Harpy that would scratch them out They are no eyes say you because they have not the situation of eyes But I told thee before thou makest nothing of situation But they have not the office of eyes Why They can see as much as the eyes of thy World-Animal for ought thou knowest I but this Bellows-Animal breaths at these eyes And have not I shewed thee thy World-Animal breaths in his guts But I will make it plain to thee that those two holes are eyes For they are two as the two eyes are and transmit the thin air through them as the eyes do the pure light So that they agree gainly well in the generall As your Respiration in the World-Animal in refreshing though by heat when in others it is by cold Fie on thee for a Zoographicall Bungler These Bellows thou seest is not my Animal but thine and the learned shall no longer call that instrument by that vulgar name of a pair of Bellows but Tom Vaughans Animal So famous shalt thou grow for thy conceited foolery The interstellar skies are his vitall ethereall waters Here I object O Eugenius that there is an over-proportionated plenty of those waters in thy World-Animal and that thus thou hast distended the skin of thy Animal God knows how many millions of miles off from the flesh O prodigious Anasarca But what dost thou answer here viz. That I say that the body which we see betwixt the starres namely the interstellar waters is excessive in proportion No I do not say so but that they are too excessive in proportion to be the fluid parts of a World-Animal But however as if I had said so he

and real union w●th him that every fine thought or fancy that steals into their mind they may look upon as a pledge of the Divine savor and a si●gular illumination from God imitating in this the madness of Elionora Meliorina a Gentlewoman of Mantua who being fully perswaded she was married to a king would kneel down and talk with him as if he had been there present with his retinue and if she had by chance found a piece of glasse in a muck-hill light upon an oyster shell piece of tin or any such like thing that would glister in the Sun-shine she would say it was a jewel sent from her Lord and husband and upon this account fild her cabinet full of such trash In like manner those inspired Melancholists stuff their heads and writings with every flaring fancy that Melancholy suggests to them as if it were a precious Truth bestowed upon them by the holy Spirit and with a devotional reverence they entertain the unexpected Paroxysmes of their own natural distemper as if it were the power and presence of God himself in their Souls 43. This disease many of your Chymists and several Theosophists in my judgement seem very obnoxious to who dictate their own conceits and fancies so magisterially and imperiously as if they were indeed Authentick messengers from God Almighty But that they are but Counterfeits that is Enthusiasts no infallible illuminated men the gross fopperies they let drop in their writings will sufficiently demonstrate to all that are not smitten in some measure with the like Lunacy with themselves I shall instance in some few things concealing the names of the Authors because they are so sacred to some 44. Listen therefore attentively for I shall relate very great mysteries The vertues of the Planets doe not ascend but descend Experience teaches as much viz. That of Venus or Copper is not made Mars or Iron but of Mars is made Venus as being an inferior sphere So also Iupiter or Tinne is easily changed into Mercury or Quick-silver because Iupiter is the second from the firmament and Mercury the second from the Earth Saturn is the first from the heaven and Luna the first from the Earth Sol mixeth it self with all but is never bettered by his Inferiours Now know that there is a great agreement betwixt Saturn or Lead and Luna or Silver Iupiter and Mercury Mars and Venus because in the midst of these Sol is placed What can it be but the heaving of the Hypochondria that lifts up the mind to such high comparisons from a supposition so false and foolish But I have observed generally of Chymists and Theosophists as of severall other men more palpably mad that their thoughts are carryed much to Astrology it being a fancyfull study built upon very sleight grounds and indeed I do not question but a relique of the ancient superstition and Idolatry amongst the rude Heathens which either their own Melancholy or something worse instructed them in There are other pretty conceits in these Writers concerning those heavenly Bodies as That the Starres and Planets the Moon not excepted are of the same quality with precious stones that glister here on the earth and that though they act nothing yet they are of that nature as that the wandring Spirits of the air see in them as in a looking-glasse things to come and thereby are inabled to prophecy That the Starres are made of the Sun and yet that the Sun enlightens them That our eyes have their originall from the Starres and that that is the reason why we can see the Starres That our eyes work or act upon all they see as well as what they see acts on them That also is a very speciall mysterie for an inspired man to utter That there is onely Evening and Morning under the Sun That the Starres kindle heat in this world every where for generation and that the difference of Starres makes the difference of Creatures That were the heat of the Sun taken away he were one light with God That all is Gods self That a mans self is God if he live holily That God is nothing but an hearty Loving friendly Seeing good Smelling well T●sting kindly Feeling amorous Kissing c. Nor the Spirit say I that inspires this mystery any thing but Melancholy and Sanguine That God the Father is of himself a dale of darknesse were it not for the light of his Sonne That God could not quell Lucifers rebellion because the battle was not betwixt God and a beast or God and a man but betwixt God and God Lucifer being so great a share of his own essence That Nature is the Body of God nay God the Father who is also the World and whatsoever is any way sensible or perceptible That the Starre-powers are Nature and the Starre-circle the mother of all things from which all is subsists and moves That the Waters of this world are mad which makes them rave and run up and down so as they do in the channels of the Earth That the blew Orb is the waters above the Firmament That there be two kinds of Fires the one cold and the other hot and that Death is a cold fire That Adam was an Hermaphrodite That the Fire would not burn nor there have been any darknesse but for Adams fall That it is a very suspicable matter that Saturn before the fall was where Mercury and Mercury where Saturn is That there are Three souls in a man Animall Angelicall and Divine and that after Death the Animal Soul is in the grave the Angelicall in Abrahams bosome and the Divine soul in Paradise That God has eyes eares nose and other corporeall parts That every thing has sense imagination and a fiduciall Knowledge of God in it Metals Meteors and Plants not excepted That this earth at last shall be calcined into Crystall That at the center of the earth is the Fire of hell which is caused and kindled by the Primum mobile and influences of the Starres That the Artick pole draws waters by the Axeltree which after they are entered in break forth again by the Axeltree of the Antartick That the Moon as well as the Starres are made of a lesse pure kind of fire mixed with air That the pure Blood in man answers to the Element of fire in the great world his heart to the Earth his Mouth to the Artick pole and the opposite Orifice to the Antartick pole That the proper seat of the Mind or Understanding is in the mouth of the Stomack or about the Splene That Earthquakes and Thunders are not from naturall causes but made by Angels or Devils That there were no Rain-bowes before Noahs flood That the Moon is of a conglaciated substance having a cold light of her own whereby the light of the Sun which she receives and casts on us becomes so cool 45. Hitherto our Collections have been promiscuous what follows is out of Paracelsus onely as for example That the variety of the

been discovered What can be more plain if you will but prick up your eares and attend to what you say your self But now I have discovered that this is but a boast of yours concerning a known Notion among the Christian Platonists you begin to pluck in your eares and confesse your self a Plagiary In the rest of your answer you do but teach your Grannam to crack nuts I go on Magicus to the next Observation 35. As a flame of one candle can light a thousand candles more Your answer then to this Observation is this That the Soul is propagated as light is from light That there is a multiplication without decision or division But for thine and the Readers fuller satisfaction I shall answer thee here as thou somewhere demandest in the verse of Spencer but in the reason and sense of More out of these four Stanzaes in my Canto of the Preexistency of the Soul Wherefore who thinks from Souls new Souls to bring The same let presse the sunne beams in his fist And squeeze out drops of Light or strongly wring The Rain-bow till it die his hands well prest Or with uncessant industry persist Th' intentionall species to mash and bray In marble morter till he has exprest A Soveraine eye-salve to discern a Fay. As easily as the first all these effect you may Ne may queint Similes this fury damp Which say that our souls propagation Is as when lamp we lighten from a lamp Which done withouten diminution Of the first light shews how the soul of man Though indivisible may another rear Imparting life But if we rightly scan This argument it cometh nothing near To light the lamp's to kindle the sulphureous gear No substance new that act doth then produce Onely the oyly atomes 't doth excite And wake into a flame But no such use There is of humane Sperm For our free sprite Is not the kindled seed but substance quite Distinct there from If not Then bodies may So changed be by Nature and Stiffe fight Of hungry stomachs that what earst was clay Then hearbs in time it self in sence may well display For then our Soul can nothing be but bloud Or nerves or brains or body modifyde Whence it will follow that cold stopping crud Hard mouldy cheese dry nuts when they have rid Due circuits through the heart at last shall speed Of life and sense look thorough our thin eyes And view the Close wherein the Cow did feed Whence they were milk'd grosse Py-crust will grow wise And pickled Cucumbers sans doubt Philosophize Observation 37. Bid adiew to thy reputation Mastix Well now I perceive that thou thinkest that thou hast hit the nail on the head indeed But all that thou dost or canst collect from what is in my Preface to the Canto concerning the sleep of the Soul is but this that whether we see or imagine that both of these are but the very E●ergie of the Soul and that the Soul doth not nor can perceive any thing immediately but her own Energie But what of all this It doth not thence follow that the inward and outward sense is all one but onely unitate genericâ no more then if I should say that to be an Animal is but to have corporeall substance life and sense it would thence follow that an horse and a man are all one Look thee now Magicus how I have passed through this huge Mound and Bulwark of thine with as much ease and stilnesse as a gliding Spirit through a Mud-wall I will onely look back and laugh at thee Magicus for a man of no Logick But if any man doubt whether thou saist blind men see in their sleep it is apparent thou doest For in thy Anthroposophia Page 40. line 1. thou saist That the visible power is not destroyd as is plain in the dreams of blind men Here if thou knowst what thou saist thou arguest from the effect to the cause from the operation to the faculty but is the operation of the Visive faculty for thou dost barbarously call it visible any thing else but seeing therefore thou dost plainly assert that blind men see in their sleep It would be well if they could walk in their sleep too for then they would scarce have any losse of their eyes Observation 38. Magicus I do not altogether contemn the Symboles and Signatures of Nature but I believe that Euphrasia or Eye-bright that hath the signature of the Eye sees or feels no more then the pulp of a walnut that hath the signature of the brain doth understand or imagine Observation 39. What a pittifull account dost thou give me here of the difficulties I urged thee with My Queres were these You making two Spirits in a man the Rationall and Sensitive First Whether the Rationall Spirit doth not hear and see in a man Here you distinguish The Sensitive Spirit sees the Object say you and the Rationall the Species But I say unto thee that Sensation is nothing else but the perceiving of some present corporeall object and that the Rationall soul doth For when two men discourse that in them that reasons hears the words and sees the party with whom it reasoneth does it not Therefore they both see the object But you will say One sees by a species the other without I say nothing can be discerned without a species that is without an actuall representation of the thing discerned So that that distinction is in vain And I would adde this further That every sentient spirit must perceive by its own species and not by anothers But thou sayest This sensitive Spirit like a glasse represents the species of externall objects Then it seems the Sensitive spirits office is to be the glasse of the Soul to see things in but glasses themselves Magicus are not sentient nor need this Spirit be so that is the souls glasse and it is plain it is not For if these two were two different sensitive spirits then they would have two different Animadversions but there is but one Animadversive spirit in a man and therefore but one Sensitve And that there is but one Animadversive spirit in a Man is plain from hence that if the Rationall animadversive bestow its animadversion fully elsewhere the Sensitive in man cannot perform the thousandth part of that which is performed in brutes We should lose our selves in the most triviall matters when notwithstanding this sensitive spirit in man would have as quick a vehicle as in most brutes Besides this Sensitive spirit having this animadversion would have also a Memory apart and would be able while the Rationall is busied about something else to lay up observations such as Beasts do by it self and then long after to shew them to the Rationall to its sudden amazement and astonishment But none of these things are And in my apprehension it is in a very grosse and palpable way sensible to me that there is but one Animadversive in me and I think I am no monster