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	liver_n	vein_n	3,258	5	9.8983	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34110	Naturall philosophie reformed by divine light, or, A synopsis of physicks by J.A. Comenius ... ; with a briefe appendix touching the diseases of the body, mind, and soul, with their generall remedies, by the same author.; Physicae ad lumen divinum reformatae synopsis. English	Comenius, Johann Amos, 1592-1670.	1651 (1651)	Wing C5522; ESTC R7224	114,530	304

it selfe vvhatsoever it perceiveth that is too grosse and earthy in the bloud and by little veins sends it again into the entrals and by that means disburdens it selfe of that dreggy humour and last of all the gall attracteth those parts of the bloud that are too sharp and fiery vvhose little bag hangs at the liver and by strings sends them again mixt into the entrals whence the bitternesse and ill sent of dung XXI The vessels of membrification are 1 veins 2 every particular member 3 pores For the veins proceeding from the liver spread themselves over all the parts of the body like boughs and sending forth little branches every way end in strings that are most tenacious from which every member apart sucketh and by a slow agglutination assimilates it to it selfe so that the bloud flowing into the flesh becomes flesh that in the bones turns into bone in a gristle to a gristle in the brain to brains just after the same manner as the juice of a tree is changed into wood bark pith leaves fruits by meer assimilation The excrements of this third most subtle concoction are subtle also namely sweat and vapour which alwayes breaths out through the pores If any more grosse humour remains especially after the first and second concoction not well made it breeds scabs or ulcers or the dropsie XXII For the furthering of nourishment there is a spur added that is appetite or hunger and thirst which are nothing but a vellication of the fibres of the stomack arising from the sharp sucking of the Chylus For the members being destitute of the juice wherewith they are watered solicite the veins of bloud and the veins by the motion of continuity sollicite the liver the liver the Mesenterie that the entrals the entrals the stomack which if it have nothing to afford contracts and wrinkles it selfe and the strings of it are sucked dry from whence proceeds first a certain titillation and that we call appetite simply and afterward pain and this we call hunger and if solid meat be taken but dry because coction or vaporation cannot be made by reason of drinesse there is a desire that moisture should be poured on and this vve call thirst It appears then why motion provokes appetite and why the idle have but little appetite c. XXIII The whole body is nourished at once together by the motion of libration To vvit after the same manner as the root in a plant doth equally nourish both it selfe and the stock and all the boughes Therefore no member nourisheth it selfe alone but others vvith it selfe and so all preserved Otherwise if any member rob the rest of their nourishment or again refuseth it there follows a distemperature of the vvhole body and by and by corruption at length death XXIV A living creature being 〈◊〉 nourished is not onely vegetuted but also as long as his members are soft and extensive augmented the superficies of the members yielding by little and little and extending it selfe but as soon as the members are hardened after youth the living creature ceaseth to grow yet goes forward in solidity and strength so long as the three concoctions are rightly made But when the vessels of the concoctions begin to dry up also the living creatures begins to wither away and life grows feeble till it fail and be extinguished Of the vitall faculty XXV Life in a living creature is such a mixture of the spirits with the bloud and members that they are all warme have sense and move themselves Therefore the life of living creatures consists in heat sense and motion and it is plain for if any creature hath neither motion nor sense nor heat it lives not XXVI Therefore every living creature is full of heat sometimes stronger and sometimes weaker For every living creature is nourished How it appears out of that which went before the nourishment is not made but by concoction but reason teacheth that concoction is not made but by heat and fire It comes therefore to be explained whence a living creature hath heat and fire and by what means it is kindled kept alive and extinguished which the two following Aphorismes shall teach XXVII The heart is the forge of heat in a living creature burning with a perpetuall fire and begetting a little flame called the spirit of life which it communicates also to the whole body Hence the heart is said commonly to be the first that lives the last that dies XXVIII The vitall spirit in the heart hath for its matter bloud for bellowes the lungs for channels by which it communicates it selfe to the whole body the arteries Our hearth fire hath need of three things 1 matter or fuell and that fat 2 of blowing or fanning whereby the force of it is stirred up 3 free transpiration whereby it may diffuse it selfe the same three the maker of all things hath ordeined to be in every living creature For the heart seated a little above the liver drinketh in a most pure portion of bloud by a branch of the veins which being that it is spirituous and oily conceives a most soft flame and left this should be extinguished there lies near to the heart the lungs which like bellowes dilating and contracting it selfe blowes upon and fans that fire of the heart perpetually to prevent suffocation Now being that that inflammation of the heart is not without fume or vapour though very thin the said lungs by the same continuall inspiration exhaleth those vapours through the throat and drawing in cooler air instead thereof doth so temperate the flame of the heat whence the necessity of breathing appears and why a living creature is presently suffocated if respiration be denied it And that flame or attenuated and most hot bloud is called the spirit of life which diffusing it self through the arteries that accompany the veins every way cherisheth the heat both of the bloud that is in the veins and all the members throughout the whole body Now because it were dangerous to have this vitall spirit destroyed the arteries are hid below the veins only in two or three places they stand forth a little that so the beating of that spirit as well as of the heart it selfe when the hand is laid upon the breast may be noted and thence the state of the heart may be known Of the sensitive faculty XXIX Sense in a living creature is the perception of those things that are done within and without the living creature XXX That perception is done by virtue of a living spirit which being that it is most subtle in a living creature is called the Animall spirit XXXI That perceptive virtue consists in the tendernesse of the animall spirit for because it is presently affected with whatsoever thing it be wherewith it is touched For all sensation is by passion as shall appear hereafter XXXII The seat and shop of the animall spirits is the brain For in the brain there is not only greatest store of that spirit residing but

motion bodies were to be framed which might performe a free motion and these are called Animalia or Animantia living creatures from the soul which powerfully evidences life in them 2 Therefore mobility is in all living creatures but after divers manners For some move only by opening and shutting not stirring out of their place as oisters and cockles Others creep by little and little as snailes earth-wormes and other wormes some have a long body which creeps with winding it selfe about as snakes some have feet given them as lizards beasts birds but these last have wings also to flie through the air Which fishes do imitate in the water performing their motion by swimming III The moving principle in a living creature is the vitall soul which is nothing else but the spirit of life thick and strong mightily filling and powerfully governing the bodies which it inhabiteth IV Now because a voluntary and a light motion cannot be performed but in a subtle matter living creatures have bodies given them far more tender then plants but far more compound For they consist of spirit flesh blood membranes veins nerves gristles and lastly bones as it were props and pillars lest the frame should fall Understand this in perfect living creatures For more imperfect living creatures in which we contemplate onely the rudiments of nature have neither bones nor flesh nor bloud nor veins but onely a white humour covered with a skin or crust as it were with a sheath which the spirit included doth stir or move as it appears in worms snails oisters c. But to perfect living creatures 1 That they might have a more subtle spirit bloud and brains were given 2 And that these might not be dissipated they had vessels and channels given them veines arteries nerves 3 That a living creature might be erected bones were given him 4 And left the bones as also the veins arteries nerves should easily be hurt all was covered either with fat or flesh 5 And that the members might move tendons and muscles were interwoven throughout 6 And least in moving the bone the bones should wear one against another cause pain in the living creature a gristle which is a softer substance being as it were halfe flesh was put between the joints 7 And lastly that the frame might hang firmly together in its composure it was compassed with a hide or skin as also all the members with their membranes Therefore a living creature consists of more similar parts then a plant but of far more dissimular parts or members of which it followes V The bodies of living creatures were furnished with many members as with diverse organs for diverse actions The head indeed is the principall member of a living creature wherein the whole spirit hath its residence and shews all its force but because a living creature was intended for divers actions it had need of besides 1 Vivifying organs supplying the living creature with heat life and motion that is brains and heart 2 Moving organs that is feet wings feathers c. 3 And left one thing should run against another or fall into precipices it was necessary to furnish them with sight also with a quick hearing and touch Lastly because the earth was not to supply nutriment immediately to a living creature as to a plant fixed in the earth but it was left them to seek there was need of smelling and tasting that they might know what was convenient to their nature Hence eyes ears nostrils c. 4 Now because a living creature was not to be fixed in the ground with a root because of his free motion more perfect organs of nutrition were requisite for that cause there was given him a mouth teeth a stomack a liver a heart veins c. 5 And because they were not to spring out of the earth as plants by reason of the same motion to and fro Divers Sexes were given them to multiply themselves and distinct genitall members 6 And because living creatures were to be alwayes conversant with others of their own or of a divers kind they had need of some mutuall token even in the dark they had a tongue given them to form sounds 7 Lastly because it could not be but that a living creature should sometimes meet with contraries they had as it were shields and armes given them Hares bristles scales shels feathers likewise horns clawes teeth hoofs c. VI Therefore the whole treatise concerning a living creature is finished in the explication I Of the nutritive faculty II Of the vitall III Of the sensitive IV Of the loco-motive V Of the enuntiative VI Of the defensive VII And lastly of the generative For he that knoweth these seven knowes the whole mysterie of nature in living creatnres For whatsoever is in the body of a living creature serveth those faculties if it do not serve them it is in vain and maketh a monster It is to be observed also that the first three faculties are governed by so many spirits The nutritive faculty by the naturall spirit the vitall by the spirit of life the sensitive by the animall spirit the other four by those three spirits joyntly Of the nutritive Faculty VII Every living creature standeth in need of daily food to repair that which perisheth of the substance every day For life consists in heat And heat being that it is fire wants fuell which is moist spirituous and fat matter Heat in a living creature being destitute of this sets upon the solid parts and feeds on them And hence it is that a living creature as well as a plant without nourishment pines away and dies But if it be sparingly fed it therefore falls away because the heat feeds upon the very substance of the flesh VIII That nourishment is convenient for a living creature which supplies it with a spirit like its own spirit For seeing that life is from the spirit the matter of it selfe doth not nourish life but a spirituous matter And indeed the spirit of the nourishment must needs be like the spirit of the living creature Therefore we are not nourished with the elements as plants are for as much as they have only a naturall not a vitall spirit but we are nourished with plants or with the flesh of other ●iving creatures because those afford a vitall spirit Nay further there is a particular proportion of spirits by reason of which a ●orse chuseth oates a swine barley a wolfe flesh c. Nay an hog hath an appetite to mans excrements also because it yet findeth parts convenient for it IX Nourishment turneth into the substance ●f that which is nourished That appears 1 because he that feeds on dry meats is dry of complexion he that feeds on moist is flegmatick c. 2 because for the most part a man reteins the qualities of those living creatures on whose flesh he feeds as he that feeds on beefe is strong he that feeds on venison is nimble c. If any one have the brains

to the eye by a second line for by the first line the light falls upon the object by the second from thence upon the eye Refracted is that whereby things are seen through a double medium and so by refracted lines as when an oare or pole seems broken in the water Also when a piece of mony in the bottome of a vessel full of water seemes bigger and nearer the superficies so that one may go back and see it Of the motive faculty LI. Motion was given to a living creature 1. To seek his food 2. For those actions to which every one is destinated 3. To preserve the vigour of life For a living creature being of a more tender constitution then a plant would more easily putrifie and perish if it were not quickned by most frequent motion Therefore the Creator hath most wisely provided for our good that we cannot so much as take our meat without labour and motion LII The moving principle is the animall spirit Therefore a body without life though never so well furnished with Organs moves not and when the braine the feat of the animall spirits is ill affected for example either with giddinesse or a surfet the members presently fall or at least stumble and totter And when the nerve of any member is stopped it is presently deprived both of motion and sense as may be seen in the palsie and apoplexie LIII Now the animall spirit moves either it self only or the vitall spirit with it or lastly the members of the body also LIV. The animall spirit moves it self perpetually sometimes more sometime lesse namely running out and into the Organs of the senses or howsoever stirriug it self in its work-house For from this inward motion of it are perpetual phantasies or imaginations even in sleep which then we call dreams LV. It carries the vitall spirit along with it when at the sense of something either pleasing or displeasing it conveyes it self to and fro through the body taking that with it as it were to aide it as it is in joy and sorrow hope and feare gratulation and repentance and last of all in anger For joy is a motion wherein the spirit poureth forth it self at the sense of a pleasant object as though it would couple it self with the thing that it desireth Thence that lively colour in the face of a joyful man from the vital spirit flowing thither with a most pure portion of the blood And this is the cause why moderate joy purifies the blood and is helpful to prolong life See Prov. 15. v. 13. 17. v. 22. Sorrow is a motion whereby the vitall spirit at the sense of an object that displeaseth it runnes to its centre the heart as it were feeling a hurtful thing thence palenesse in the face of those that are affrighted and stiffnesse of the skin and haires hence also danger of death if any one be often and greatly affected with sorrow the like motions are in hope and fear joy and sorrow that is in the sense of good or bad either present or past But anger is a mixt motion whereby the spirit for fear of injury flies to the center and thence poures forth it self again as it were in revenge Hence they that are angry are first pale and afterwards red c. N. W. All these motions commonly called affections or passions of the minde are common to all living creatures But according to more and lesse for Sanguine creatures are merry Melancholy sad Flegmatick faint Cholerick furious c. LVI The said Animall spirit moves the members but with the use of instruments Tendons and Muscles and the joynts of the bones The puppets wherewith Juglers a pleasant sight to children shew playes that they may turne themselves about as though they were alive must of necessity have 1 Joynts of the members that they may bow 2 Nerves or strings with which drawne to and fro they are bowed 3 Some living strength which may draw the nerves forward and backward which the neurospasta that is hid under the covering supplies Just so to the motion of a living creature there are requisite 1 Joynts or knuckles of bones For bones were given to a living creature that he might stand upright But that he might bend also his bones were not given him continued but divided with joynts of limbs 2. Certain ligaments fastned about the bones wherewith attraction and relaxation might be made therefore certaine tendons were given them as it were cords being of a nervy and half gristly substance which growing out of the head of one bone and running along the side of another bone grow to the lower head thereof and when the tendon is drawne the following bone is drawne so as to bend it self Now it is to be noted that these tendons about the joynts of the bones are bare on both sides but about the middle of them they are extended into a kinde of a membranceous purse stuffed up with flesh Which flesh or fleshy purse they call a muscle of which every member hath many not only least that the tendons when they are drawne should depart out of their place or the bones or tendons be hurt with oft rubbing against one another or for the shape of a living creature only for what a body would that be which consisted of meer bones veins nerves and tendons a Sceleton but because there can be no motion at all without muscles as it shall forthwith appear 3. The neurospasta or invisible mover is the animal sqirit which as it can at the pleasure of the phantasie convey it self into the belly of this or that muscle so it stretches or dilates it as it vvere a paire of bellowes and drawes in that vvhich is opposite from whence nothing can follow but the bending of that member Thence it appears 1. That the animall spirit can move nothing without an Organ For why doth no man bend his knees before because there wants a knuckle above Why doth no man move his ear because that member wants muscles c. 2. It appeares also That by how many the more muscles are given to any member by so much the nimbler it is unto motion by how much the bigger so much the stronger For example in the hands and feet that they might be sufficiently able to undergo the variety of labours and going It appeares also why they that are musculy or brawnie are strong but those that are thin are weak 3. It appeares also that the animal spirit is most busie in motion running to and fro at the command of the phantasie most speedily through the nerves and arteries 4. That the motion of a living creature is compounded of an agitative expansive and contractive impulsive and continuative motion For the animal spirit coveys it self at the pleasure of the phantasie into this or that muscle and the muscle giving place to the spirit flowing in stretcheth forth it self then when the muscle is stretched forth in breadth the length of it must be

Wil● and Conscience For by diligent attention it begets understanding of things by imagination or judging choise that is to will or nill by remembrance conscience XIII The understanding is a faculty of the reasonable soule gathering things unknown out of things known and out of things uncertain compared together drawing things certain by reasoning XIV To reason is to enquire the reasons and causes why any thing is or is not by thinking thereon For the mind or reason doth from the experiments of the senses gathered together first form to it selfe certain generall notions as when it seeth that the fire scorcheth all things it formes to it selfe this rule as it were All fire burneth c. Such kind of experimentall notions they call principles from which the understanding as occasion is offered frames discourse For example if gold melt with fire then it is hot also and burns when it is melted Whence follows this conclusion therefore if the Workman pour gold into his hand he is burnt therewith See here is understanding and that of a thing never seen to which a bruite cannot attain For they do not reason but stay simply upon experiments As if a dog be beaten with a staffe he runs away afterward at the sight of a staffe because his late suffering comes into his memory but that he should reason for example a staffe is hard and pain was caused me with a staffe therefore every hard thing struck against the body causeth pain this he cannot do therefore intelligere to understand is inter legere that is amongst many things to chuse and determine what is truly and what is not XV When ratiocination doth cohere with it selfe every way it begets verity if it gape any where errour XVI Promptnesse of reasoning is called Ingenuity solidity Judgement defect Dulnesse For he is Ingenious who perceives and discourseth readily he Judicious that with a certain naturall celerity giveth heed whether the reasoning cohere sufficiently every way He is dull that hath neither of them The two first are from the temperature of bloud and melancholy the last comes from abundance of flegme For melancholy understand not grosse and full of dregs but pure tempered with much bloud giveth a nimble wit but moistned with lesse a piercing and constant judgement which is made plaine by this similitude A glasse receiving and rendring shapes excellently is compounded of three exceedings exceeding hardnesse exceeding smoothnesse exceeding blacknesse for the smoothnesse receives shapes hardnesse reteins them the blacknesse underneath clears them Hence the best sort of glasses are of steel those of silver worse and of glasse better by reason of their greater smoothnesse and hardnesse under which some black thing is put or cast that it may adhere immediately For instance lead If it could be iron or steel it is certain that the images would be the brighter for blackness So the animall spirits receiving agility from pure bloud strength and constancy from Melancholy make men ingenious and when the prevailing melancholy clarifies the imagination Judicious too much flegme overflowing both makes men stupid Yellow choler conferreth nothing but mobility to the affections whence it is not without cause called the whetstone of wits XVII The understanding begins with universals but ends in singulars We have observed the same touching the senses upon the eighth Aphorisme For there is a like reason for both in as much as the intellect considering any object first knows that it is something and afterwards enquires by discoursing what it is and how it differs from other things and that alwayes more and more subtilely For universals are confused singulars distinct Therefore the understanding of God is most perfect because he knowes all singularities by most speciall differences Therefore he alone truly knoweth all things But a man by how many the more particulars he knows and sees how they depend upon their generals by so much the wiser he is Therefore Aristotle said not rightly That sense is of singulars but understanding of universals XVIII The will is a faculty of the reasonable soul inclining it to good fore-known and turning it away from evill fore-seen For the soule works that whereunto the will enclines and the will enclines whither the understanding leads it It follows this for its guides every where and erres not unlesse it erre As when a Christian chuseth drunkennesse rather then sobriety though he be taught otherwise he doth it because the intellect deceived by the sense judgeth it better to please the palate then to be tormented with thirst though perverse Therefore we must have a speciall care least the intellect should erre or be carried away with the inferiour appetite It appears also from thence that if all men understood alike they would also will and nill alike but the diversity of wils argues a diversity of understanding XIX If the will prudently follow things that are truly good and prudently avoid things that are truly bad it begets virtue if it do the contrary vice For virtue is nothing else but a prudent and constant and ardent shunning of evill and embracing of good vice on the contrary is nothing but a neglecting of good and embracing of evill XX The conscience of man is an intellectuall memory of those things which reason dictates either to be done or avoided and what the will hath done or not done according to this rule and what God hath denounced to those that doe them or doe them not Therefore the function of it in the soule is three-fold to warn testifie and judge of all things that are done or to be done See by the Wisdome of God an inward Monitor Witnesse and Judge and always standing by given to man woe be to him that neglects this Monitor contemnes this Witnesse throwes off the reverence of this Judge XXI It appears out of that which hath been said that man is well termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world Because 1 He is compounded of the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the great World is matter spirit light 2 He resembles the universe in the site of his members for as that is divided into three parts the Elementary the Coelestiall and the Supercoelestiall so a man hath three ventres or bellies the lowest which serves for nutrition the middle-most or the breast wherein is the work-house of life and the fountain of heat the highest or the head in which the animall spirits and in them reason the image of God inhabits 3 There is an analogy betwixt the parts of the world and the parts of the body For example Flesh represents the Earth Bones the Stones Bloud and other humours Waters Vapours of which the body is full the air the vitall spirit the Heaven and Stars the Haires Plants but the seven Planets are the seven vitall Members in our body for the Heart is in the place of the Sun the Brain of the Moon the Spleen of Saturn the Liver of Jupiter the Bag of Gall Mars