Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	day_n	rest_n	rest_v	2,265	5	9.6357	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50778	A new treatise of natural philosophy, free'd from the intricacies of the schools adorned with many curious experiments both medicinal and chymical : as also with several observations useful for the health of the body.	Midgley, Robert, 1655?-1723.	1687 (1687)	Wing M1995; ESTC R31226	136,898	356

like to an emancipated Atom which being free from the bonds of the Composition never returns thither again unless that be restored to its pristine or to a better condition CHAP. XVIII Of the Irregular Motion of the Heart in Animals and of Feavers I Cannot but say something of the inordinate motions of the Heart stirred up by divers Feavers and from that Occasion discourse of the difference of Feavers their Causes and Remedies Feavers are either Diary viz. an inordinate motion of the Spirits which are agitated and disturbed by emancipated Atoms or they are Hectick which attack the Fleshy and Solid Parts And these Feavers are excited by emancipated Atoms which insinuate themselves into the substance of our Bodies and are the Cause that the Corpuscles of the Radical Moisture are driven away and exhaled by reason of which the Body is sensibly dryed The other Feavers consist in the Humours and in their fermentation and ebullition and when this fermentation never remits the Feaver is continual where it keeps its periods by turns it is an intermitting Feaver and it is called either a Quotidian where it comes every day or a double Tertian or Quartan as Phlegme Choler or Melancholly predominate When it comes one day and not the next it is a Tertian when it remits for two days it is a Quartan when it rages for two days together and remits the third it is a double Quartan And all these Fits or redoublings are owing to emancipated Atoms or relaxed Corpuscles which provoke move and stir up this or that humour which cannot be done without an agitation of the Heart and a manifest Pulsation of the Arteries That which in this Subject is difficult to be explained consists in the regular Fits and intermission of Feavers that is to say what is the beginning and what the Cause of this Flux and Reflux and of this periodical Motion and State of Rest and how it comes to pass that Phlegme ferments daily Choler but every other day and Melancholly after two days of rest Physitians say this motion proceeds from the diversity of humours and that Phlegme has its motion and fermentation every day Choler every other day and Melancholly every fourth day But the Physical Philosopher examines this difficulty more nearly and the Sick Person has reason to rest satisfied when the Physitian knowing the Quality of the Feaver administers Remedies which evacuate the offending humours and prohibit the generation of the new and by this means the Cause being taken away they raise him up and restore him to health The Physical Philosopher who enquires into the true Causes of the motions in Nature and does not like the Physician precisely respect the Health of this or that Person but endeavours to discover the truth of all things supposeth first that there is no humour in our Bodies which goes on from Rest to Motion unless it be stirred up by some Agent and Mover So it is questioned what may be that Principle by which Choler after twenty or twenty-four hours rest is stirred up and what should excite the fermentation of Melancholly after it has sat down quietly and unmoved two days or there abouts Physicians who are truly Philosophers and ought to be so teach us that in a Cachochymick Body there is always a new generation made of these sort of humours and when they are already arrived to a due state of plenitude some sooner than other some and sometimes where there is a complication many of them go on together to a fermentation and that all this proceeds from the different Nature of humours and their more easie or more difficult motion as also from a greater or lesser quantity of one or more humours But it may also be asked what is the Principle of this agitation or fermentation in that State of Plenitude and for what Cause these Febrile motions are so very regular and periodick Here and every where we will speak Bona Fide and without a Fallacy and say according to our Principles that the Atoms asserting their Liberty with every dissolution of the Aliment Chyle and Blood as we have said elsewhere do by their sharp-pointed Figures tear the Internal Membranes and Tunicles of the Stomach and Intestines as also excite those horrours and tremblings at the beginning of the Fit and which are longer or shorter and more or fewer according as their Figures are more or less aculeated and rugged or smooth and orbiculate According to this Principle we may say that the Atoms from the first digestion of the Stomach challenging to themselves a Liberty and being weary of the covering of Phlegme and Salt-water do daily stir up this agitation but those which in the dissolution of Chyle withdraw themselves from servitude and which abound with a Sulphurous Water which we commonly call Choler do stir up a motion more slow by a day than the former and as many as are emancipated after the third Concoction and dissolution of the Aliments and are wrapped up in adust Blood or that black Excrement which they call Melancholly do produce this Febrile motion two days slower than the first according to these different dissolutions Where we must first of all take notice that the shakeings in the motion of these differing humours are not equal nay not in the very Fits of one and the same Feaver proceeding from one and the same Cause but which hath different degrees of activity To which thing besides what we have said the Quality of the Food given to the Sick Person in the time of the intermission doth much contribute Secondly the Fits of one and the same Feaver are not so very regular but that they frequently are perceived sooner or later as the Atoms the disturbers of Health are sooner or later set at liberty To which thing the regimen of the Sick persons manner of Living does not a little contribute Hence it follows in the Third place That the true Remedy of intermitting Feavers doth consist First in an order of Living Secondly in an evacuation of peccant or strange humours which hinder retard or interrupt or precipitate the digestion of Aliments which must be well observed by an experienced Physitian and Lastly the Parts which serve to the first Concoction are to be strengthned because their faults and defects can never be corrected afterwards Moreover if it shall happen that there are some emancipated Atoms as without doubt there are more or less of them in all Bodies they are to be expelled by transpiration or their Figures to be inverted by Remedies called Febrifuges For Experience teacheth us that there are some of those sort of Remedies very profitable which are administred with extraordinary good success and which are not fruitlesly administer'd by me And I have now some of these sorts of Remedies found out by me and administered which in one day have Cur'd the Quartan and double Quartan I speak the truth but I should injure the truth if I should go so far as to say

clammyness humidity and viscousness do stupifie the Animal Spirits and Sleep is sweet or restless according as those Vapours are sweet or abound with Corpuscles or are stirred up from Choler or other things of an irregular Figure or where some emancipated Atoms make the disturbance The mixture of these Atoms is often the Cause of Light-headedness Madness and Hypochondriac Melancholly and they likewise produce watchfulness by an inversion and confusion of the Ideas in the imagination from whence it happens that we see that which we never see directly and sometimes Monsters and horrible things This motion of the Images or Ideas is sometimes so very violent and there is so great a Troop of these emancipated Atoms in the Brain that those that are asleep do sometimes rise out of Bed Talk climbe up Walls Bathe themselves and then go to Bed again without ever waking all the while Death is commonly called a perpetual Sleep and in Animals excepting Man it is nothing else than a total dissipation of the Vital Atoms or a cessation of motion in which their Life consists In Man these things are not after the same manner although however all these things cease in a dying Man either immediately as in a violent Death or by degrees as in a Natural Death we must confess nevertheless that in that respect something else is to be accomplished to wit the separation of the Soul which God gave him and which returns unto him that gave it Before we go any further and that we may make an end of this Chapter and be as good as our Word I am forced a little more specially to discourse concerning the Death of those things which have Life For whatsoever is Created and Compounded of many Parts and Liveth is subject to Death Man who is Compounded of a material and Organical Body like other Beings dyes at last but because he hath an immortal Soul Created after the Image of God he only dyes that he may live Eternally with God if he be Faithful and his Death is no more than Sleep and a passing into Eternity What a Christian Philosopher ought to think of this Soul I shall declare in the last Chapter of this Book Here I will say something of his Body as also of its Corruption and Dissolution The Rational Soul never goes out of this Mortal Body before the motion of the Heart is stopped this motion which is not voluntary ceasing Life can no longer continue since it consists in this motion If the Rational Soul was only in the Brain as Duncan and some others will have it it would be hard to tell why it should depart upon the cessation of the Hearts motion whilst the rest of the Parts are in good order As for my part I consider it in its Spiritual Nature believing that he must have too mean an Idea of this Spiritual Substance who confines it to the Brain and to the smallest part of it That Opinion which affirms it to be present every where in the whole Body although it operates more particularly in the Brain and Heart seems to me to be more Reasonable and for this Reason the Soul acting in the Heart the Organ ceasing it departs in the same Moment It may seem a wonder to not a few that the Rational Soul should so depend upon the material Body but since it so seemed good to the Author of Nature we ought to rest satisfied The Body is endued with Organs for the sake of the Soul and the Soul is created for the sake of the Body and one is made for the other and the Conjunction of these two make a compleat Man. One part onely does not make a Man nor does a separate Body make up the Essence of a Man and indeed a dead Man is not what he was 'till he Rises again The Soul therefore is annexed to the Body by such a sort of Tye that it cannot act but by Organs So that he sees nothing when his Eyes are out he hears nothing when his Ears are stopt and the chief Organ being deficient the Soul departs because it can do nothing This Chief Organ to wit the Heart is deficient many ways it may be stopped and suffocated for want of Air and respiration for the Atoms of Light implanted in the Heart at the time of a Man's Conception the commerce of the Solar Spirits being intercepted for want of Air do sometimes suddenly stand still they flye away finding a passage through a solution of the continuum or through Pores made fit by a burning Feaver in the Heart all the Water of the Pericardium being dryed up Thick and viscous Blood does sometimes stop the motion of these Vital Atoms Poyson also does by its acute Particles pierce through the Heart and give an exit to these Spirits of Light which are tyed to those which the Sun bestows upon us and are attracted by them returning thither from whence they came Let us see now what the Body does in the Grave it putrifies there that is it is dissolved some Corpuscles or Atoms withdraw themselves some part of the Body is changed into Worms some of the Vital Spirits resisting It is a folly here to imagine any substantial form of the Dead Carcasse or to acknowledge partial forms of the Bones Flesh Veins Arteries and such like things Subjects to the form of the dead Carcasse or alone without this Form. These are Illusions and Chimera's Matter is the same and all the change that happens consists in this That when the Rational Soul is absent there remains nothing besides matter the Organs by little and little lose their Figure and having lost their Composition they lose their action that which was compounded is dissolved and the greater part goes into Dust and Ashes the Luminous Spirits recede and follow the motion of the Spirits of their kind some Parts or Corpuscles joyned to the putrifying Body purtifie in the place where they are Experience favours this Doctrine A certain Servant to a Noble-Man whose Nose had been by great misfortune newly cut off freely parts with his own Nose to serve his Master This Nose being put in the place of that which was newly cut off took Root and grew together after such a manner with a Cartaliginous Flesh that it seemed to be Natural About twenty years afterwards the Servant dyes in a far Countrey and was Buried and as by degrees he putrified so after the same manner this end of a Nose began to putrifie to be corrupted and to fall off parting from that part to which it had so long stuck without withering whilst the Servant lived the part following the condition of the whole I say moreover that the least parts or Corpuscles which proceed from a Body the Body being Dead and Corrupted they also are Corrupted and joyned in commerce with Atoms of the same Nature which they do by inviting them to joyn and come together And here 's an Experiment which every one can understand It is