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
A51316	The second lash of Alazonomastix, laid on in mercie upon that stubborn youth Eugenius Philalethes, or, A sober reply to a very uncivill answer to certain observations upon Anthroposophia theomagica, and Anima magica abscondita	More, Henry, 1614-1687.	1651 (1651)	Wing M2677; ESTC R33604	80,995	216

pottage or shog a milk-bowl But believe it Eugenius thou wilt never make sense of this Flux and Reflux till thou calm thy phansie so much as to be able to read Des-Cartes But to tell us it is thus from an inward form more Aristotelico is to tell us no more then that it is the nature of the Beast or to make Latine words by adding onely the termination bus as hosibus and shoosibus as Sir Kenhelm Digby hath with wit and judgement applied the compárison in like case But now to put the bloud flesh and bones together of your World-Animal I say they bear not so great a proportion to the more fluid parts viz. the vitall and animal spirits thereof as a mite in a cheese to the whole globe of the Earth So that if thou hadst any phansie or judgement in thee thy similitude would appear to thine own self outragiously ugly and disproportionable and above all measure ridiculous Nor do not think to shuffle it off by demanding If there be so little earth to tell thee where it is wanting For I onely say that if the world be an Animal there will be much bloud and flesh wanting Philalethes for so great a Beast Nor do not you think to blind my eyes with your own Tobacco smoke I take none my self Eugenius For to that over ordinary experiment I answer two things First that as you look upon the parts of the body of a true Animal in the same extension that they now actually are not how they may be altered by rarefaction so you are also to look upon the parts of your World-Animal as they are de facto extended not how they may be by rarefaction And thus your Argument from Tobacco will vanish into smoke But if you will change the present condition of any lesser Animal by burning it and turning many of the grosse parts into more thinne and fluid you destroy the ground of your comparison betwixt the World-Animal and it for you take away the flesh of your lesser Animal thus burnt And besides the proportion betwixt the vapour or thinner parts extension to the remaining ashes is not yet so big as of the thin parts of the World-Animal in respect of its solid parts by many thousand and thousand millions Nay I shall speak within compasse if I say as I said before that there is a greater disproportion then betwixt the globe of the Earth and a mite in a cheese This is plainly true to any that understands common sense For the Earth in respect of the World is but as an indivisible point Adde to all this that if you will rarefie the Tobacco or Hercules body by fire I will take the same advantage and say that the water and many parts of the earth may be also rarefied by fire and then reckon onely upon the remaining ashes of this globe and what is turned into vapour must be added to the more fluid parts of the World-Animal to increase that over-proportion So that thou hast answered most wretchedly and pitifully every way poor Anthroposophus But besides In the second place When any thing is burnt as for example your Tobacco I say it takes up then no more room then it did before Because Rarefaction and Condensation is made per modum spongiae as a sponge is distended by the coming in and contracted again by the going out of the water it had imbib'd But the Aristotelicall way which is yours O profound Magicus that hast the luck to pick out the best of that Philosophy implies I say grosse contradictions which thou canst not but understand if thou canst distinguish corporeall from incorporeall Beings Thy way of Rarefaction and Condensation O Eugenius must needs imply penetration of dimensions or something as incongruous as every lad in our Universities at a year or two standing at least is able to demonstrate to thee But if thou thinkest it hard that so little a body 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 top as far above the starry Heaven as it is from thence to the Earth without any condensation used thereunto is but equall to a body that will lie 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 Creature breaths Two things I here object to shew the ineptnesse and inconguity 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 phansied as it is reasoned when men conclude affirmatively in the second figure There are laws in Phansie 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 phansie 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 be 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 externall 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 Cholick to the Anasarca Is the wind-Cholick 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} O thon 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

generally in Men and Women that are not either Heroically good or stupidly and beastly naught a kind of shame and aversation in the very naming of these things that it is a signe that the soul of man doth in its own judgement find it self here in this condition of the body as I may so speak in a wrong box and hath a kind of presage and conscience that better and more noble things belong unto it ese why should it be troubled at its own proclivity to that which is the height and flower of the pleasure of the body as they that are given to this folly do professe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} To this sense What life what sweet without the golden tie Of Venus dead to this streight let me die But that there is a naturall shame of these acts and the propension to them that story of Typhon in Diodorus Siculus is no obscure argument For when he had murdered his brother Osiris that he might more sacramentally bind to him for his future help and security his twenty foure Accomplices in this act he hew'd the body of his brother into so many peices but was fain to fling the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his Pudendum into the river they every one being unwilling to take that for their share So much aversation is there naturally from these obscenities that even those that are otherwise execrably wicked have some sense of it But I do not speak this as if Marriage it self were a sinne as well as whoredome and adultery for questionlesse it is permitted to the soul in this case shee 's in But if she be not monstrous and degenerate she cannot but be mindfull that she is made for something farre better Observ. 33. To this observation thou answerest like a man with reason and generosity and with a well beseeming wit how unlike to thy self art thou here Anthroposophos Observ. 34. I perceive by thy answer to this observation thou art not at all acquainted with Ramus what ere thou art with the Schoolmen but I passe over this and come to what is of more moment Page 71. line 19. This is one of your three designes Yes it is one of those three designs I tax'd you for in the beginning of my Observations And here I make it good out of your own text Anthroposophia pag. 33. line 1. These are your words And now Reader Arrige aures come on without prejudice and I will tell thee that which never hitherto hath 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 Observ. 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 neere 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 Soule 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 Observ. 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 Energie 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 outward sense is all one but only unitate genericâ no more then if I should say that to be an Animal is but to have corporeal 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 that 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 Observ. 38. Magicus I do not altogether contemn the Symboles and Signatures of nature but I believe that Euphrasia or Eye-bright that hath the