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	vein_n	ventricle_n	3,190	5	13.0346	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20928	A discourse of the preseruation of the sight: of melancholike diseases; of rheumes, and of old age. Composed by M. Andreas Laurentius, ordinarie phisition to the King, and publike professor of phisicke in the Vniuersitie of Mompelier. Translated out of French into English, according to the last edition, by Richard Surphlet, practitioner in phisicke; Discours de la conservation de la veüe. English	Du Laurens, André, 1558-1609.; Surflet, Richard, fl. 1600-1616.	1599 (1599)	STC 7304; ESTC S110934	175,205	211

the heart and this saith he liueth first and dyeth last the onely storehouse of spirit the originall of veines arteries and sinewes the principal author of respiration the fountaine and welspring of all heate containing within the ventricles thereof a subtile and refined blood which serueth as a burning cole to kindle and set on fire all the other inferiour and smaller sorts of heate and to bee briefe the onely Sunne of this little world And euen in like sort The heauens and the heart finely compared together as the heauens are the principals whereon depend and rest all other elemental generations and alterations so the hart is the first and principall originall of all the actions and motions of the bodie The heauens bring forth their wonderfull effects by their motions heate and influence the heart by his continuall mouing which ought no lesse to rauish vs then the flowing and ebbing of Euripus and influence of his spirits doth put life into all the other parts endoweth them with this beautiful and vermillionlike colour and maintaineth their naturall heate The mouing and light which are in the superiour bodies are the instruments of the intelligences and of the heauens of the intelligences as being the first cause of mouing in others being themselues immoueable of the heauens as first mouing the other and being themselues moued The mouing of the heart and vitall spirit which distributeth it selfe like vnto light throughout and that as it were in the twinkling of an eye are the instruments of the mind and heart of the minde which is a chiefe and principall mouer and yet not moued of the heart as of a chiefe and principall mouer which is moued of the minde It is therefore the heart according to the doctrine of the Peripatetikes which is the true mansion of the soule the onely prince and gouernour in this so excellent and admirable disposing of all things in the gouernment of the bodie Chrysippus and all the Stoikes haue followed the same opinion and doe beleeue that all that region which containeth the parts which wee call vitall is named of the Grecians and Latines Thorax because it keepeth within it as it were vnder lock this heauenly vnderstanding so called of Anaxagoras this burning heate so called of Zeno replenished with a million of sciences this admirable fire which Prometheus stole out of heauen to put soule and life into mankinde this altering spirit whereof Theocritus made so great account Behold how these Philosophers haue diuersly spoken of the seate of the soule It is not my minde to bestow any time in the particuler examination of all these opinions either is it mine intent in this place to enter into any dispute intending to content my selfe with the simple deliuerie of the trueth That the brain is the principall seate of the soule For I assure my selfe that it shall be strong enough to ouerthrow all these false foundations I say then that the principall seate of the soule is in the braine because the goodliest powers thereof doe lodge and lye there and the most worthie actions of the same doe there most plainly appeare All the instruments of motion sence imagination discourse and memorie are found within the braine or immediatly depending therevpon Anatomie manifesteth vnto our eyes The reasons to proue the same The first how that there issue out from the lower part of the braine seuen great paire of sinewes which serue at a trice to conuey the animall spirit vnto the instrument of the sences and doe not any of them passe out of the head except the sixt paire which stretch out themselues to the mouth of the stomacke We see also that from the hindermost part of the braine where the great and little braine doe meete together doth proceede the admirable taile the beautifull and white spinall marow which the Wiseman in his booke of the Preacher calleth the siluer threed how it is carefully preserued within a sacred chanell as Lactantius calleth it From the same men see that there rise a million of little sinewes which conuey the powers of mouing and feeling vnto all such members as are capable of the same Men doe also perceiue the outward sences placed round about the braine The second which are as the light horsemen and messengers of the vnderstanding the principall part of the soule Philo saith that when men come within the view of a princes guard they thinke himselfe not to bee farre off we see all the guard and seruants of reason as the eyes the eares the nose the tongue to bee situated in the head whereupon by consequent we ought to iudge that this princesse is not farre off Experience also giueth vs to vnderstand that if the braine haue his temperature altered The third as for example if it be too hot as it falleth out in such as are franticke or ouer cold as it falleth out in melancholick men it corrupteth presently the imaginatiue facultie troubleth the iudgement weakeneth the memorie which is not incident in the diseases of the heart as namely either in a hectick feuer or when a man is poysoned The soule saith that diuine Philosopher Plato doth not please and content it selfe with that braine which is too soft The fourth too close and compact or too hard it requireth a good temperature If the proportion of the head be but a little out of square so that it be either too great or too little or too coppeld as that which men reade of Thersites in Homer or altogether round and not flat on the sides as naturally it ought to be men may perceiue all the actions of the soule to be depraued and thereupon doe call such heads foolish without iudgement without wisedome all which ought to make vs as well to beleeue that the braine is as much the organe and instrument of all these actions as the eye is the instrument of sight Furthermore this kind of round shape which is peculiar vnto mankinde The fift this head thus lifted vp to heauen this great quantitie of braine which is almost incredible doth shew very well that man hath something in his head more then other liuing creatures The wise Sages of Egypt haue very well acknowledged the same for they did not sweare by any other thing but by their head they ratified all their couenants by the head and forbad the eating of the braines of liuing creatures for the honour and reuerence sake which they bare to this part I thinke also that the falling sicknes was not for any other reason called sacred of the ancients but because it did assaile the soueraigne and sacred part of the body Let vs then acknowledge the braine to be the principall seate of the soule the originall of mouing and feeling and of all the other most noble functions of the same I know well that some curious spirits will aske me how it can bee the author of so many goodly actions seeing it is cold

and that the soule can doe nothing without heate But I answere The cause why the braine feeleth not that the braine hath not any particuler feeling for that it being the seate of common sence must iudge of all such obiects as about which sence is occupied But a good iudge ought to bee free from all passions and euery organe sayth Aristotle must bee without qualitie according whereunto agreeth that that the christalline humour hath no colour the care hath no particuler sound nor the tongue any taste But and if it come to passe that any organicall part decline from his nature as if the christalline become yellow all whatsoeuer presenteth it selfe to the sight of that eye will seeme to bee of the same colour As then the braine neither seeth nor heareth nor smelleth nor tasteth any thing and yet notwithstanding iudgeth very rightly of colours sounds smels and tasts so neither was it any reason that it should haue any particuler sence of feeling which should cause it to feele the excesse of those qualities which are tearmed the obiects of feeling and handling it is sufficient for it to haue the knowledge and discerning thereof As touching the other poynt I affirme that the braine is in very deede hot and that it cannot be called cold but as it is compared with the heart It behoued it of necessitie to bee of this temperature that so it might temper the spirits which were of a fierie nature The causes why the braine is of such temperature thereby the better to continue the kindes of liuing creatures and to preserue them long aliue For and if the braine were as hot as the heart there would day by day arise trouble and sedition amidst the noblest powers of the soule all the sences would be straying and wandring all the motions would bee out of square all our discourses mixed with rash headines and our memories very flote and fugitiue euen as betideth vnto franticke ones Let nothing then hinder vs from acknowledging the braine to bee the most noble part of the whole body This is that magnificent and stately turret of the soule this is that goodly royall palace the consecrated house of Pallas this is the impregnable sort enuironed with bones as with strong walles wherein is lodged the soueraigne power of the soule I meane reason which comprehendeth and compasseth as with imbracing armes the whole vniuersall world in a moment without touching of the same which flieth through the ayre soundeth the depths of the sea and surmounteth at the same instant the pauements of the heauens and which walking vpon their stages measuring their distances and communicating with the Angels pearceth in euen vnto the throne of God and at such time as the body is asleepe suffereth it self by a holy flight or delectable and sweete rauishment to be carried euen to the beholding of God according to whose image it was first framed To be short it is all in all as sayth Aristotle for that by the power it hath it possesseth all as being the place wherein I say this great princesse would rest her self as within her castle from thence to commaund the two inferiour regiments to hold in subiection the two lower forces I meane the Irascible and concupiscible which would euery day be ready to fall away and reuolt And yet I dare be bold to adde further and in stead of hauing named it among the chiefe and principall to say that there is not any other part of the body besides the braine which can truly be called noble and soueraigne and that because all the other parts are made for the braine and pay tribute thereunto as to their king Behold here the strength of my argument Most cleere and euident proofe of the excellencie of the braine which in my iudgement is as cleere as the Sunne in his brightest shine Mankinde differeth not from beasts in any thing but reason and the seate of reason is in the braine It is requisite the more commendably to reason and discourse that the imaginatiue part of the minde should set before the vnderstanding part of the same the obiects whereabout they be occupied altogether simple without mixture without matter and freed from all corporall qualities The Imaginatiue part can not conceiue them of it selfe if the outward sences which are his trustie spyes and faithfull reportsmen make not certificate of the same Hence then rise the necessitie of framing the instruments of the sences the eyes the eares the nose tongue and membranes as well inward as outward The sences the better to take acknowledgement of their obiects haue need of a local motion For man if he should not stirre from one place but abide immoueable like an image should not be able to conuey any store of varietie vnto the imagination It is necessary then for the benefit and perfecting of the sences to haue certaine instruments of motion these instruments are two the sinewes and the muscles the sinewes by reason of their continued coniunction and adherence vnto their originall being like vnto that of the Sunne beames with the Sun doe conuey from the braine that mouing power seated in a most subtile bodie namely the animall spirit the muscles after the maner of good subiects obey vnto their commandement and incontinently moue the member either by stretching it forth or bowing it in as the appetite or imagination shall wish and desire The braine then as is manifest commandeth the sinewes carrie the embassage and the muscles obeying thereunto expresse the intent of the minde And euen in like sort as the skilfull horserider manageth the horse with the bridle causing him to turne on the right hand or on the left as best pleaseth him euen so the braine by the sinewes boweth or stretcheth the muscles These two instruments of voluntarie motion should not know either how to be or vndergoe these their offices if they were not fixed vnto some solide and immoueable body Therefore it was behouefull to raise vp pillers such as are the bones and cartilages from whence the muscles doe rise and into which they do insert themselues againe and for that the bones could not bee ioyned or fastned together without ligaments it must needes follow that they should haue their membranouse coates to couer them withall And all these parts for their preseruation stoode in neede of naturall heate and nourishment this heate and nourishment being deriued from elsewhere must needes haue their passages prepared by certaine pipes and those are the veines and arteries the arteries draw their spirits from the hart the fountaine of the same the veines receiue their blood from the common storehouse of the same which is the liuer And thus returning by the same steps by which wee came hither wee shall well perceiue The conclusion that the heart and liuer were not made for any other thing but to nourish the heate of all the parts the bones and cartilages for rests and props vnto the

first Discourse wherein is handled the excellencie of the sight and the meanes to preserue it That the braine is the principall seate of the soule and that in consideration hereof all the instruments of the sences are placed round about it Chap. 1. How that the outward sences being the trustie messengers of the minde are only fi●e and all of them placed without the braine Chap. 2 That the sight is the most excellent of all the sences Chap. 3 Of the excellencie of the eye the proper instrument of sight Chap. 4 Of the composition of the eye in generall Chap. 5 A particular description of all the parts of the eye and first of the sixe muscles thereof Chap. 6 Of the sixe coates of the eye Chap. 7 Of the three humours of the eye of the beautie and excellencie of the christalline Chap. 8 Of the sinewes veines arteries and other parts of the eye Chap. 9 How we see as whether it be by receiuing in or sending forth something Chap. 10 How many waies the sight may be hurt Chap. 11 A briefe rehearsall of all the diseases of the eye Chap. 12 A generall and most exquisite order of Diet for the preseruation of the sight in which is shewed very particularly all that may hurt or doe good vnto the eyes Chap. 13 Choise remedies for the preseruation of the sight and the order to be obserued in applying of them Chap. 14 The second Discourse wherein is intreated of Melancholie diseases and of the meanes to cure them That man is a diuine and politique creature hauing three speciall principall powers Imagination Reason and Memorie Chap. 1. That this creature full of excellencie is now and then so abased and altered by an infinit number of diseases as that he becommeth like a beast Chap. 2 Who those should be that are called melancholike and how we ought to put difference betwixt melancholike men that are sicke and those that are sound Chap. 3 The definition of melancholie and all his differences Chap. 4 Of melancholie which is seated in the braine and of all the accidents that follow it and whence ariseth feare sadnes watchings terrible dreames and other accidents Chap. 5 Whereof it commeth that melancholike persons haue particular obiects quite differing whereupon they dote Chap. 6 Histories of certaine melancholike persons which haue had strange imaginations Chap. 7 An order of diet for melancholike men that haue their braine sicke Chap. 8 How to cure such melancholike men as haue the disease setled in their braine Chap. 9 Of another sort of melancholie which riseth of outragious loue Chap. 10 Chap. 11 The meanes to cure those which are follish and melancholie by reason of loue Chap. 12 Of the third sort of melancholie called windie melancholie and the differences thereof Chap. 13 Of the signes of windie melancholie and from whence the accidents which follow it arise Chap. 14 Histories worthie the obseruation of two parties troubled with the windie melancholie Chap. 15 Of the curing of the windie melancholie The third Discourse wherein is intreated of the generation of Rheumes and how they are to be cured Chap. 1. That the braine is the seate of cold and moysture and by consequent the welspring of Rheumes Chap. 2 What this word rheume doth signifie what disease it is and wherein his nature consisteth Chap. 3 The differences of Rheume Chap. 4 The causes of Rheume Chap. 5 A generall order of diet to be obserued in Rheumes Chap. 6 A generall methode to cure Rheumes Chap. 7 The meanes to preserue the teeth The fourth Discourse wherein is intreated of Old-age and how we must succour it Chap. 1. That man cannot continue in one state and that of necessitie he must waxe old Chap. 2 A very notable description of old age Chap. 3 An order of Diet to preserue the life long Chap. 4 What ayre is to be chosen for the lengthening of life and which is most fit for old folke Chap. 5 Generall rules to be obserued in eating and drinking therby to lengthen the life Chap. 6 How we must in particular nourish old folkes and with what victuals Chap. 7 What drinke is most fit for old folke Chap. 8 Of the exercises of old folke Chap. 9 What rules are to be kept in sleeping Chap. 10 How we must cheere vp and make merrie old men putting them out of all violent passions of the minde Chap. 11 What medicines are fittest for old folke and by what skilfull meanes we may helpe to amend the infirmities of old age THE FIRST DISCOVRSE WHEREIN IS INTREATED OF THE excellencie of the sight and the meanes to perserue it That the braine is the true seate of the Soule and that for this occasion all the instruments of the sences are lodged round about it CHAP. 1. THe Soule of man that most noble and perfect forme that is vnder the face of heauen bearing for a signe and token of his excellencie the liuely and true image of the Creator although it bee in all poynts like vnto it selfe not consisting of matter or subiect to any diuision and by consequent whole in all the bodie and wholie in euery part of the same yet the case so standeth that in respect of the diuersitie of his actions of the difference of his instruments wherewith it serueth it selfe and of the varietie of obiects set before it that it may seeme and appeare to the common people after a certaine maner to consist of diuers parts The Philosophers themselues seeing the noblest powers thereof to shine more in one place then in another haue gone about to lodge and as it were to bound the limits thereof within the compasse of one onely member in like maner as the Diuines carried away by the wonderfull things which more cleerely manifest themselues in the heauens then in any other part of the world doe say that the heauens are the throne of God although his essence bee infinite incomprehensible and stretching it selfe through euery thing that is Diuers opiniōs of the seate of the soule For Herophilus beleeued that the Soule was lodged onely in the lowed part of the braine and Zenocrates on the contrary in the vppermost part therof Erasistratus in the two membranes couering the braine called of the Arabians Mothers Strato betwixt the browes Empedocles suborned by the Epicures and Egyptians in the breast Moschion in the whole bodie Diogenes in the arteries Heraclitus onely in the circumference of the bodie Herodotus in the eares Blemor an Arabian and Syreneus a Phisition of Cypers in the eyes because that men in them as in a glasse doe behold all the passions of the soule but all these in my iudgement are nothing els but fantasies and meere fooleries Aristotle his opinion There is a great deale more likelihood in the opinion of Aristotle that great expounder of nature who thought that the soule had his proper seate in the heart because that naturall heate the principall instrument of the soule is found in