Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	body_n	nourish_v	3,797	5	10.3232	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59195	Nine books of physick and chirurgery written by that great and learned physitian, Dr Sennertus. The first five being his Institutions of the whole body of physick: the other four of fevers and agues: with their differences, signs, and cures.	Sennert, Daniel, 1572-1637.	1658 (1658)	Wing S2537; Wing S2538; ESTC R221010	477,810	625

nutrition is a coagulation of aliment but in augmentation there is a motion of Extension of the whole of every part therof it differs also in regard of the end which in Nutrition is only a restoration of that which is taken away but in Augmentation an acquiring or a getting of a greatet magnitude to exercise perfectly all the necessary actions of our life and lastly in time for Nutrition dureth the whole time of our lives Augmentation to a certain time in our life For man as other living creatures doth not alwayes grow but to the certain time of his age which comes not to passe by reason of the soul which alwayes reteins its force and strength but by reason of the body especially of the bones which in processe of tims are so hardned that they are not apt to any farther extension of growth CHAP. X. Of Generation BUT since man although he be nourished cannot live perpetually and in individuals as other living Creatures also cannot indure to perpetuity The generative power the generative power is granted and given by the Creator of all things that mankind might be preserved and the third kind of Natural actions is Generation which by ejaculation of seed begets his like For although this faculty and Action be common to plants yet in man and other more perfect Creatures it requires greater preparation and distinction of sex as male and semale concur in Generation and it is necessary that both of them do some way help and conduce to Generation and the male not in himself but in another The distinction of Sexes The instruments of generation but the foemale in her self doth generate For the male ejaculates his prolifique sperm into the female womb which mingled with hers is cherished by the same it is also nourished and reteined until it hath the shape of a perfect man For which purpose the Creator hath made necessary Instruments for both Sexes for the male Testicles Vessels preparing and conducting sperm and a yard necessa●y to ejaculate it into the part most fit to receive it for the Females Stones seminary vessels and the womb There are two principles which concur to the Generation of a Child the seed of the male and female and the menstruous blood The Principles of generation Seed The seed is a body hot and moist full of that divine Spirit of the first Principles or Elements and proportionable to the Quintessence or Element whereof Stars were made fit for the propagation of the Soul and generation of a living Creature like it self and is getherated in the Stones whither the purest part of the blood Spirits and heat is sent through the Veins Arteries and Nerves from the remote parts of the body and is changed into a white frothy or slimy matter The male and female seed both confer seeing the same Instruments are appointed by nature for generating and semitting of sperm and the same cause efficient and the same ●matter in each for the forms of each alike do manifest themselves in the off-spring Blood although the power and force be greater in the male then the female But the menstruous blood is only the material principle wherefore it is ordered by the Creator that at the time when semales are apt and fit for procreation which for the most part is from the fourteenth till the five and fortieth year of their age that blood which the other parts wants not each month is sent to the womb to supply what may be wanting for a little one or if the female be not great may be by it evacuated Menstruous blood This menstruous blood of it self is not offensive nor is it expelled because it is hurtful but because it aboundeth in quantity but when it becomes pernicious 't is by reason of its remaining too long in the body by its comixture with other humours The forming of the young is caused by the Soul The formation of the young which is in the seed and there shews it self in two actions in putting life into the conception and forming of all the parts and the Soul as Scaliger writeth out of Themistius is its own architect which builds a convenient domicill for its own habitation But it receiveth this power from the Creator whose Instruments and hands as it were the Souls are and he hath given this energy to them at the Creation of them then which nothing can be more wonderful to be thought on The Generative faculty hath two others whereby it performs its Office The Alterative and Formative The Alterative The Formative The Alterative is that which changeth the generative matter into the substance of the young and all its parts the formative is that which Forms all the members and gives them their quantity figure number place and the rest The Instrument which the Soul and formative power useth is the formative or plastick heat or that Spirit proportionable to the Element of the Stars for the seeds being received into the womb are mingled together reteined cherished and the power which lyes hidden in the seed is stirred up by the innate heat of the womb and then a Conception is said to be made Conception and then begins a sending forth of the instruments of the body to be made then is it called a Conception which commonly is said to continue til the seventh day But first of all The order of frameing Firs the membrances whereof are framed two Chorion Amnios The Secondine The Spermatick parts are described together Theumbilisall vessels The Veins belonging to the Navel Two Artcries Urachus The time of formation the membranes about the Child are formed by which the seed is shut in and the Spirit and heat thereof is covered and as it were intrenched They are two in number the first is called Chorion and covers the whole Child and is fastened to the vessels belonging to the Navel by their intervening the whole cleaveth to the womb the other coare doth immediately cover the Child and is called Amnios These two coats in the birth seem to be one as it were and come forth after the Child and are therefore called the Afferbirth But the solid and Spermatick parts shall be explained in the first place and afterwards according to their nobleness and as necessity requires the rest shall be perfectly shewn The Infant in the womb doth not take that nourishment which it receiveth by the mouth but from the Mother for the receiving whereof there are appointed by nature four vessels belonging to the Navel namely a Vein which is a branch which comes from the Gate-vein which is as it were the infants nurse two Arteries branches arisen from the Iliak Vein by which the Infant breaths although later Authors who teach us that the vital Spirits by which the Child breaths proceed not from the Mother but from the Child 's own heart do assign another use to the said Iliak branches to wit that

of Aphorisms and fourteenth chap. accompts these ages before mentioned ages of growth From thence to the five and thirtieth is our manly of flourishing age from thence to the forty eighth year is our prime or most principal age then begins old age which hath its degrees also for each age hath its Temperament Infants and Boys are hot and moist youthful age is most Temperate and obtains the most convenient temper for humane actions the flourishing manly age or prime Viril age is hot and dry lastly old age by reason of the wasting of the Radical moisture and defect of the promigenial Innate heat is cold and dry and by how much the older by so much the colder and dryer CHAP. V. Of Innate Heat THat those things may the better be understood which we spake concerning Temperaments Innate heat we will say something of primigenial heat for these things are the chief Instruments of the Vegetative soul By the innate heat we do not understand that heat which belongeth to the mixt body as mixed but that heat which is proper to living Creatures the which with the radical moisture is the next and immediate subject and domicil of the Soul diffused through all the parts of the body Nor by heat and moisture do we understand the bare quality but the quality with the Subject to wit a body hot and moist the matter namely or Subject wherein heat is and the quality from whose predominancy the Subject hath its name to wit the most pure subtile and hottest portion of the similar parts and especially of the Spermatick parts This heat is otherwise called both by Physicians and Philosophers by the name of the within seated spirit or the native spirit and it is more conveniently called the within seated spirit then the innate heat For although in all the substance be hot The Innate heat yet heat is not sensibly perceived in all bodies but onely in living Creatures and the more perfect of them which by touching are perceived to be hot This Innate heat consists of three things Whereof the Innate heat consists which make up its ●ssence Radical moisture the within seated spirit and heat hence ●ernelius defines it to be the Primigenial humidity spread ●rough all the body by the innate heat and spirit And these ●ree Heat Spirit and Moisture are linked together by the nearest conjunction in the world for since that heat ought to be as it were Governour and Ruler of our lives it is onely of an aëricus or spi●●ual nature and so by it self moveable and separable or apt to be disperst it could not subsist alone but that life might be prolonged 〈◊〉 ought to subsist in a more stable moist and durable body more ●ermanent namely not a thin and watry body but a fat and oylie body which is inserted within the fibers of the similar parts and is called the radical moisture Concerning the nature and original of the innate spirit and heat Of the original and nature of the Innate heat there is a great controversy amongst Physitians and Philosophers and 't is disputable whether it be Elementary or of another nature And although in such an obscure thing since very learned men disagree it be very hard to determine any thing yet I think theirs to be the more probable opinion who consent with Aristotle in his second Book of Generation of living Creatures and third Chapter That Innate heat is not Elementary nor hath its original from fire or other Elements nor yet is it of a Heavenly nature but proportionable to the stability of Stars For every specifical form requires its peculiar domicil and proper subject and the more noble form requires the more noble habitation and a more Divine power then Elementary requires a more noble manfion then a body that is composed of Elements Moreover more noble actions The subsect of the Innate heat and Sympathy and Antipathy are in it which purely from Elements cannot proceed again this Innate heat and inborn Spirit in many Plants is preserved in winter time and in the midst of frosts safe and secure Moreover this Innate heat and radical moisture is founded in the parts which are fashioned in the first generation of an embryon but the greatest plenty of it is in the heart which from thence is called by Galen the fire-fewel of the Innate heat This inborn heat is the chiefest instrument of the soul The use of the Innate heat by which it perfects undergoes all the actions of life and whatsoever healthy thing in us and profitable in generation in nutriment or in expulsion of a disease is performed by that From this benefit and excellency of Innate heat The Innate soul is not a soul some have taken it and the Soul for the same thing and have called it the Essence of the vital faculty the faculty governing us the substance of the soul and the Author of all our actions but since the Innate heat is neither the soul nor the chief cause of our actions it is onely the chief instrument in performing the actions of the soul in operation which is not corporal This Innate heat doth not remain alwaies the same The changing of the innate heat but is changed in the course of our age For at our first coming into th● world it is most and age increasing the radical moisture wasted by degrees and drieth up So that in the end the radical moisture being clearly gone the heat also wanting wherewithall to support it self goes out and a natural death followeth CHAP. VI. Of Spirits BUT although every part of the body have this heat innate in it yet that alone sufficeth not to undergo all actions Influent Spirits but requires heat and spirits flowing from elsewhere by which it may be stirred up and cherished for by it self it hath no power to perform all actions but soon languisheth and so is scattered and vanisheth except it be daily stirred up nourished and strengthned by the spirits of the principal parts especially the heart Although the name of Spirit may admit of various significations yet in this place it is taken for the purest What the influent spirit is finest thinnest hottest most moveable body proceeding from the most purest and subtilest part of the bloud and although the name of Spirit be attributed to the Innate heat yet it especially belongs to those that are most fluent and moveable The Use of Spirits These Spirits are the bond by which the body and soul are united and the chief instrument of performing our actions and being wrought in the principal parts of the body are conveyed through their channels into the whole body and are joined with the Innate heat that they may help the powers and faculties to perform their actions Spirits are not the Vehicle of the faculties But that is false which some teach That the Spirit is the Vehicle of the faculties and that the faculties and

power of performing are carried by these Spirits from the principal parts for the faculties of the soul are unseparable proprieties and the soul is fitted with its faculty in all its parts nor doth it take them from any other parts but there useth them where it hath fit instruments These Spirits are of three sorts Spirits how many forts Natural Vital Animal The Natural are generated in the Liver and are said to flow from thence into all the parts of the body but although the name of Spirit may in some measure be attributed to the most thin and subtile parts of the blood which oftentimes comes forth out of the Veins with the blood yet there is not a little difference betwixt them and the other Spirits properly so called The natural Spirit and so properly doth not deserve the ●●me of Spirits as the rest do since they are not the proper instru●ents of our actions nor the bond of the soul which uniteth it ●●th the body and is not generated in any peculiar cavity as the ●●ital Spirits are It s use The use of the Natural Spirits are to strengthen ●●e Innate Spirit in all its parts that it may supply the Vital Spirits ●●th matter and may serve for the more convenient distribution of blood through the Veins The Vital Spirit is generated in the heart The Vital Spirits whence generated of the thinnest and purest blood or the natural Spirit commonly so called and aêr by h●●p of respiration drawn by the dilatatian of the Arteries in the left Ventricle of the heart and being there freed from all fuliginous vapours is distributed through the Arteries into all the parts of the body but the Blood out of which this Spirit is generated for the most part is conveyed through the arterious vein from the right Ventricle of the heart into the Lungs and from thence with aër drawn by breathing in is carried through the arterious vein into the left Ventricle of the heart Their Uses Now this Spirit with its innate heat in the heart is not onely the chief instrument of the actions of the heart but is distributed through the Arteries into the whole body and stirreth up cherisheth increaseth and strengthneth the innate heat in all the parts and doth as it were give action and perfection thereunto whence it is called by some the Influent heat besides which it affords matter fit for the generation of the animal spirits Thirdly The Animal Spir●t there are Animal spirits really different from the Vi●●l for they are generated in a peculiar place namely the Brain and ●om thence through peculiar Channels to wit Nerves are disper●d over the whole body nor can the Vital Spirit perform what the Animal can fince it is a living part orespread with a Vital Spirit Neverthelesse being toucht may be deprived of sense and motion ●●rough the defect of the Vital Spirit They are generated of the ●urest part of that blood Where and whence generated which is contained in the comers or ca●ities of the brain which comes from the mixt vein and artery ●nd is orespread with the vital and natural Spirit the purest part ●eing poured out through little branches and small furrows in the ●bstance of the brain for in this and not in the Ventricles of the brain the purest and most subtile part of the blood is changed into animal spirits It s Uses The Animal Spirit serves for the use of living ●●eatures namely to perform internal and external senses as al●● it serves for motion in Animals and its presence occasioneth ●he faculty of the soul actually to perform the operations of the ●nternal and external senses and it perfecteth animal motion and ●an occasion local motion CHAP. VII Of the natural constitution of Organick parts and the common Unity of parts alike and not alike called similar and dissimilar parts THe natural Constitution of the Organick parts The natural constitution of the Organick parts consist ●● the due composition and a convenient knitting of the 〈◊〉 milar parts into one form fit and profitable for action for making up whereof these things ensuing are necessary First Their Number a certain number of the parts compounding whic● in some are lesse others more according as the instrument are more or lesse compounded till at length there is made up a perfect instrument which can perform perfect actions Secondly Magnirude a due magnitude of the parts compounding being neither bigger nor lesser then they ought Thirdly Conformation due framing which comprehends first a convenien● figure secondly cavities and pores that in case a part be no● solid but porous it may contain the just number and magnitude of those pores thirdly a certain disposition of the secundary qualities namely that some parts may have a sharp superficies some parts light others heavy some soft others hard some coloured others not light colour or dark colour according as the nature and use of the part requireth Site and connexion Fourthly situation and connexion that every part may be in its own place and may agree with others Lastly it is requisite that there be a common unity a● well of parts alike as disalike which is a coherence and growing together of divers bodies into one Unity which if it be wanting and taken away the natural action is hindred CHAP. VIII Of the faculties of the Soul and of the differences of actions i● mans body AFter that we have shewed wherein health consists The actions and differences of the faculties of the mind and what i● requisite for the performing of actions now we are to explain● what are the differences of the faculties of the mind and of actions in a body Physitians whom we here follow divide Actions for thei● purpose into Natural Vital and Animal according to the three principal members the Liver Heart and Brain by which all Actions in the body are governed For Physitians purposes are not the same with Philosophers to inquire or search the kind● or differences of Souls of living creatures which appears by the di●●inct manners of life which is in Plants in brute beastes living ●treatures and man but onely ought to find out in man the dif●erences of actions whose actions it is their businesse to preserve and if offended to restore and moreover a Physitian doth not so much consider the faculties themselves which hurt not as the Organs and instruments and then distinguish actions according to the differences of them CHAP. IX Of the Natural faculty and first of Nutrition and Augmentation THat we may begin with the natural faculty The principal natural faculties I mean the Natural faculty so called peculiarly by Physitians for as it is taken generally it is opposed to preternatural and so the Vital and Ani●mal faculties may be called Natural The Natural faculty by the Philosophers is called a growing or flourishing power All its actions tend to the preservation of its kind