Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	black_a	queen_n	white_a	450,477	5	13.0514	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09198	The gentlemans exercise Or an exquisite practise, as well for drawing all manner of beasts in their true portraitures: as also the making of all kinds of colours, to be vsed in lymming, painting, tricking, and blason of coates, and armes, with diuers others most delightfull and pleasurable obseruations, for all yong gentlemen and others. As also seruing for the necessarie vse and generall benefite of diuers trades-men and artificers, as namly painters, ioyners, free-masons, cutters and caruers, &c. for the farther gracing, beautifying, and garnishing of all their absolute and worthie peeces, either for borders, architecks, or columnes, &c. By Henrie Peacham Master of Artes.; Graphice	Peacham, Henry, 1576?-1643?	1612 (1612)	STC 19508; ESTC S114350	87,106	179

Peter painted his head very neere or altogether as bigge as his middle and it is ordinary in countrey houses to see horsemen painted and the rider a great deale bigger then his horse The second is of Landtskip or Locall distance as I haue seene painted a Church and some halfe a mile beyond it the ●icaredge yet the Vicars chimney strawne bigger thē the steeple by a third part which being lesse o● it selfe ought also to be much more abated by the distance The third absurditie is of accident of time that is when we fashion or attribute the proprieties of ancient times to those of ours or ours to theirs As not long since I found painted in an Inne Bethulia besieged by Holophernes where the painter as if it had beene at Ostend made his East and West batteries with great ordinance and small shot playing from the wals when you know that ordinance was not inuented of two thousand yeares after The fourth is in expressing passion or the disposition of the mind as to draw Mars like a yong Hippolitus with an effeminate countenance Venus like an Amazon or that same hotspurd H●rpalice in Virgil this proceedeth of a sencelesse ouercold a iudgement The fift is of Drapery or attire in not obs●ruing a decorum in garments proper to euery seuerall condition and calling as not giuing to a king his Robes of estate with their proper furres and linings To religious persons an habite fitting with humilitie and contempt of the world A notable example of this kind I found in a Gentlemans hall which was King Salomon sitting in his throne with a deepe lac'd gentlewomans Ruffe and a Rebato● about his necke vpon his head a black veluet cap with a white feather the Queene of Sheba kneeling before him in a loose bodied gowne and a French hood The sixt of shadowing as I haue seene painted the flame of a candle and the light thereof on one side shadowed three parts when there ought to haue beene none at all because it is corpus luminosum which may cause a shadow but take none The seuenth of motion as a certaine painter absurdly made trees bend with the wind one way and the feathers of the Swanne vpon which an Eagle was praying to flie an other Albert Durer was very curious in this kind as in the hayre of S. Hieroms Lion and S. Sebastians Dog CHAP. XVIII Of the Sence of seeing and of the Eye NOw before I come to entreate particularly of colours it ●hall not be amisse as well for methode as for pleasure to speake somewhat of that sensitiue part of the soule which we call sight without which it were in vaine for mee to discourse of colours or you to read what I haue written concerning the same therefore in briefe I will declare the worthinesse of this sence and of the Eye the Organe or instrument thereof To begin with the definition the Sence of seeing is a facultie of the sensible soule whose Organe is the Eye and obiect is whatsoeuer may be seene Now since the soule is farre more worth then the bodie I must of necessitie first speake of this most ex●ellent sence before I come to the baser and corruptible instrument or the obiect thereof It hath beene a great and ancient controuersie amongst the best Philosophers I mean Plato Aristotle the Stoicks and Academicks whether visus fieret extra vel intra mittendo that is whether we receiue the obiect or that which we see into our eye or whether our eye by a secret facultie of the soule casts and sendeth forth certaine beames to apprehend that which we looke vpon which question as it is hard to decide so it is most pleasant and not beside our purpose to bee resolued in the same Heare I pray you the varietie of opinions among excellent men Plato thought that the sight was caused by Emission or casting forth beames against the obiect The Mathematicians in Aristotles time agreeing also with Plato affirmed visum fieri extrami●tendo by sending forth from the eye and all sight to stretch it selfe forth in the forme of a Pyramis the Conus or point whereof was in the eye ball and the Basis dispersed vpon the obiect Empedocles as also Plato thought there was in the eye a certaine little fire not burning but which yeelded as it were a light the beames whereof meeting with the beames of the ayre or medium grew vnited and more strong betweene both which beames the sight was effected Democritus said the truest that it proceeded of water but he is taxed of Aristotle because he though visionem in rei spectabilis simulachro tantum consistere Others thought that it cast forth a certaine animall spirit with the beame Others againe supposed that that s●●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretching it selfe vnto the obiect and beaten backe to be possessed of the same forme and afterward the soule as it were stirred vp to perceiue the formes of things by meanes of that secret facultie it sent forth Neither did the Platonicks and Stoicks want arguments of strength and probability as they thought to maintaine the same against Aristotle I will propound some and after answere them letting or receiuing 1 First say they if sight be caused by emission then the neerer and closer the obiect is to the eye the more perfectly it is perceiued but this is false 2 Secondly if sight be caused by intromission or receiuing in the forme of that which is seene contrarie Species or formes should be receiued confusedly together and at the same instant as white and black which thing how absurd it is Aristotle shewes in his Metaphisickes and other places 3 Thirdly the eye is easily wearied with beholding therefore something proceedeth forth from the same 4 Fourthly how can that Pyramis whose point is in the superficies of the eye be carried and drawne forth with a smaller sharpnesse 5 Fiftly we find by experience that a menstruous woman infecteth with her sight a looking glasse causing the same to become faint and dimme therefore of necessitie something must needes proceede out of her eyes This Aristotle himselfe confesseth Lib. de somnijs 6 Sixtly a Basiliske killeth with his sight 7 Seuenthly and lastly Cats Wolues Owles and other creatures see best in the night to runne and catch their prey which they discerne most perfectly they cannot see by intromission or receiuing inward the forme of their prey be it mouse hare or whatsoeuer because light by meanes of which onely the obiect is receiued into the eye is wanting Ergo● their eyes send ●orth the beames and Aristotles opinion is vtterly false To the ●irst argument I answere out of Plato as also out of Aristotle that to the affecting of the sight there must be medium illustratum a clee●e medium that is such a distāce that there may be light enough betweene the eye and the obiect which there is not if you lay your eye close to the same To