Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	accord_v	differ_v	exhalation_n	51	3	16.2515	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19997	Tobacco tortured, or, The filthie fume of tobacco refined shewing all sorts of subiects, that the inward taking of tobacco fumes, is very pernicious vnto their bodies; too too profluuious for many of their purses; and most pestiferous to the publike state. Exemplified apparently by most fearefull effects: more especially, from their treacherous proiects about the Gun-powder Treason; from their rebellious attempts of late, about their preposterous disparking of certaine inclosures: as also, from sundry other their prodigious practices. ...	Deacon, John, 17th cent.	1616 (1616)	STC 6436; ESTC S109436	149,605	232

distinguish them all in this sort First he defineth smoke to be the generall and common extraction of drinesse and moistures together being wrought by the heate of a more vehement fier which notwithstanding doth neither moisten nor bedeaw but rather infecteth with a blacke colour such things as are smoked In which definition smoke thou maist see respecting the matter thereof is said to be a common extraction of drought and of moisture together In respect of the efficient it is said to be drawne out by a more vehement fire And in regard of the effect it is said to be died with a blacke colour but yet not to moisten it at all Capn. Sir by that which is hitherto spoken I do plainly perceiue what smoke is but how distinguish you the same from vapour and exhalation Hydr. Euen by those three former respects namely by the efficient the matter and the effect as the comparison of smoake it selfe with those other two will make more manifest Capn. Why what thing is vapour I pray you Hydr. Aristotle in his forenamed booke defineth vapour to be a separation extracted by a vehement heate from water and turned into aire and spirit which can make moist but giue no colour at all Capn. And what is exhalation Hydr. The said Aristotle defineth exhalation or breath to be a separation of moisture alone wrought by a small heate which in continuance of time doth draw it forth and which also is turned into aire and not into a spirit neither yet doth it giue any colour or moisture Capn. Hauing succinctly shewed me what smoke vapour and exhalation is now tell me I pray you wherein they accord and how they do differ Hydr. I will First therefore smoke and vapour they ioyntly accord thou maist see in their proper efficient cause for both of them are wrought by a vehement heate whereas exhalation is effected by a very small heate Againe in respect of their matter smoke doth differ from vapour and exhalation both for so much as smoke is the extraction of moisture and drought together whereas vapour and exhalation they are onely but the extraction of moisture Againe in regard of the effect smoke altogether varieth from vapour because smoke is neither resolued into aire not yet into spirit neither doth it moisten at all both which are effected by vapour Againe smoke and exhalation in their effect do partly differ for that smoke coloureth which the other doth not and partly they accord in this that neither of them both doth moisten Againe vapour concerning the effect seemeth both to differ from exhalation and to accord with the same For in that vapour turneth vnto a spirit and moisteneth also therein it differeth but whereas it is sometimes turned to aire therein it accordeth with exhalation By all the premisses then thou maist plainly perceiue wherein smoke accordeth with vapour and exhalation and wherein also it differeth from either of both Capn. Very true as you say if men may confidently credite Philosophie Hydr. Why not credite the same Especially it being so consideratly determined by that prince of Philosophers who both had a principall illumination this way from the heauenly Philosopher himselfe and withall the ioynt approbation of all succeeding Philosophers as may very plainly appeare by the approued consonancie which this his opinion h●ldeth with the originall words put downe in the sacred Scripture Capn. Shew me succinctly this your supposed consonancie Hydr. With very good will First therefore concerning the first word viz. smoke the Hebrewes they vse the word gnaschan arising from the radicall verbe gnaschan which signifieth to fume to vapour or send forth smoke The Grecians they haue the word capnos that is a fume a vapour or smoke The Latines haue famus which we commonly call smoke that is to say a blacke vapour extracted from fire taking it owne name from a fornace colour and besmearing whatsoeuer it fumeth vpon And as this is the very true Etymon of the word smoke it selfe so surely the sacred Scriptures they do accordingly obserue the same As for example When the Lord had assured Abraham of the Amorites countrey in the fourth generation following the holy Ghost there affirmeth that when the Sunne went downe there was a fearefull darkenesse For saith the Hebrew vehine thannur gnaschan the Septuagint saith clibanos capnizomenos the Latine saith ecce fumantem furnum that is saith the English and behold a smoking fornace This place thou maist see is directly plaine for our matter propounded Againe when the Lord in mount Sinai gaue the Law to his people it is there said that mount Sinai was all on a smoke because the Lord came downe vpon it in fire And saith the Hebrew Vaiagnal gneschano saith the Septuagint Hosei capnos caminou saith the Latine ascendebat fumus eius that is saith our English and lo the smoke thereof ascended as the smoke of a fierie fornace In this place likewise thou seest an approued consonancie concerning this point in question In like manner when Ioshuah had set the Citie of Hai on fire It is said that the men of Hai looked backe and saw it Hebrew Vehine gnalah gnaschan y e Septuagint et heoroun tòn capnón the Latine hath ascenderet fumus ciuitatis that is saith our English and lo the smoke of the Citie ascended vp vnto heauen In all these and sundrie such other places besides the holy Ghost thou maist see doth not onely obserue the very Etymon of the word smoke but which more is he accordeth clearely with that which Aristotle hath set downe before concerning the very true nature of smoke namely that it is an extraction of drinesse and moistnesse together from some fierie combustible matter through the heate of a vehement fire that it is of a darke or sootie aspect and that it besmeareth with a blacke or duskish colour whatsoeuer is fumed therewith Hereunto also accordeth the ioynt approbation of all the succeeding Philosophers holding smoke to be hot and drie and answerable in all things to that which was formerly spoken concerning the same For saith Ouid. Calidóque inuoluitur vndique fumo Also Virgil saith thus Mistóque vndantem puluere fumum In like manner saith Cicero thus Paulisper stetimus in illo ganearum tuarum nidore atque fumo and so all the rest Seeing therefore we haue thus not only the ioynt approbation and mutuall consent of all succeeding Philosophers but which more is the authenticall consonancie of sacred Scriptures concurring fully with that which Aristotle putteth downe in his Meteors concerning the efficient the matter and the effect of smoke Let this fully suffice for thy full satisfaction that way Capn. It giueth me Sir I assure you sufficient content and therefore procéede now to the word vapour I pray you Hydr. With very good will And therefore herein obserue in like manner that for that which we call vapour the Hebrewes they haue

edh that is a vapour or very thinne fume It hath a maru●llous affinitie with another word called udh that is a fire-brand an adustion or burning a peece of wood made blacke by adustion The Grecians they haue atmòs that is a vapour or aire The Latines they haue vapour that is to say in our English tongue a waterie or earthy humour extenuated or thinned the breath or vapour of the seas or the earth Or It is a very thinne humour ascending vp by adustion and resolued into a waterie cloud being by nature moist and cold According to that in Genesis saying Hebr. veidh Septuagint pêgê Lat. vapour that is in English And a vapour ascended vp from the earth and watered all the earth Againe it is said in Iob that when God restraineth the drops of water the raine poureth downe Hebr. leidho Graec. eis nepheleen Lat. ad vaporem that is in English by the vapour thereof In these two places the holy Ghost thou seest doth not onely obserue the very true Etymon of the word vapour it selfe but doth likewise very fitly accord to that definition thereof which was formerly put downe by Aristotle namely that vapour is a separation extracted by a vehement heate from water and so turned into aire or spirit which also can moisten but giue no colour at all being by nature cold and moist Neither is the said vapour any inflammable impression as exhalation is because being but a moist and waterie meteor it cannot possibly be set on fire nor caried beyond the middle region of the aire although notwithstanding being so eleuated it may be thickened and made constringent And hereunto also we haue the ioynt approbation of all the succeeding Philosophers For saith Ouid Vapor humidus omnes Res creat discors concordi● foetibus apta est Howbeit this word vapour is sometime put downe for heate as witnesseth Columella saying Minusque vaporis aestate per angustum os penetret And so likewise saith Virgil Lentusque carinas est vapor toto descendit co●pore pestis And so likewise the rest of that sort Seeing therefore we haue thus not onely the ioynt approbation of all succeeding Philosophers but which more is by much the authenticall consent of the sacred Scriptures euen mutually concurring with that which Aristotle himselfe hath formerly put downe concerning the word vapour let this therefore for the present suffice for that point Capn. It fully sufficeth and therefore procéed now in like manner to the word exhalation I pray you Hydr. With all my heart Wherein obserue as before that for that which we call exhalation the Hebrewes they haue the word mappach that is a sufflation an aire or a breath It comes of the radicall verbe naphach which properly signifieth to blow to breathe to send forth an aire from out of the mouth It hath a maruellous affinitie also with poach that is to breathe againe to breathe forth and is properly spoken of the aire of the day The Grecians they call it apophora that is an exhalation or an expiration The Latines they haue exhalatio that is a breathing or drawing forth of breath By all which it is apparently euident that exhalation is a certaine thinne terrestriall spirit which by reason of a vehement heate is exhaled and drawne from out of the earth and caried about in the aire being by nature hot and drie and therefore very apt to be kindled or set on fire a thing quite contrarie to vapour as I told thee euen now Whereunto accordeth that in Iob who saith that the hope of the wicked shall faile their refuge shall perish and their hope is mappach naphesh Graec. apóleia Latine exhalatio vel expiratio animae that is as the exhalation or the expiration of life I meane a very vaine hope or an exceeding sorrow of mind Thus then thou maist here plainly perceiue the currant consent of sacred Scriptures concerning the Etymon also of this word exhalation Neither is there wanting herein the ioynt approbation of all the succeeding Philosophers according to that which Plinie speakes of it thus Certior multò nebulosa exhalatio est Againe Cicero accordeth thereunto saying thus Quod humidum caliginosum est propter exhalationes terrae And so likewise the rest Seeing therefore we haue herein not onely the authenticall consent of all succeeding Philosophers but likewise the full approbation of sacred Scriptures concerning the true Etymon the nature the efficient the matter as also the seueral effects of these three different words I meane of smoke of vapour and of exhalation thou maist now more apparently perceiue then euer before wherein smoke accordeth with vapour and exhalation and wherein also it differeth from either of both Capn. Very true as you say but I pray you procéed Hydr. These things then being thus briefly determined and set downe as thou seest by their seuerall names and differences let vs here now put vapour and exhalation apart for the present as nothing appertaining to our purpose intended and consider in like sort of the seuerall kinds of smoke that by the meanes thereof we may haue a readie accesse to the rest Capn. Why Sir how many kinds of smoke are there Hydr. Aristotle in that his forenamed booke and Chapter deuideth smoke into three seuerall kinds and distinguisheth them moreouer in an especiall respect of those seuerall matters from whence they are drawne Namely into fume fulîgo and Nidor Capn. What saith he first of fume Hydr. He defineth fume to be a terrestriall exhalation extenuated which the Hebrewes call nasi the Grecians atmós that is a vapour or fume of the earth The Frenchmen they call it vapeur exhalation fumée montant de la terre en haut that is a vapour exhalation or fume arising from some terrestriall or earthie substance More especially saith Aristotle from some wooddie matter whereunto also he referreth bones haires hearbes and such like All which said seuerall matters notwithstanding they haue no one name common to euerie of them yet are they ioyntly ranked in one and the selfesame kind as witnesseth Empedocles saying thus Of same kind are both leaues and haires and pens of fethered Fowle with scales of fishes wherewith their strong bodies are couered Capn. Empedocles by your patience Sir he had not chiefly a respect vnto any their supposed resemblance in matter but vnto that rather which consisteth in the finall cause of those the forenamed seuerall things Namely that looke what end vse there is of haires in creatures liuing vpon the drie land the selfesame vse there is also of leaues in plants of feathers in fowles and of scales in fishes because vnto euery of the forenamed creatures hath nature allotted those selfesame supplies for their timely preseruation and proper defence Hydr. Very true as thou sayest And yet notwithstanding all this it is not to be doubted but that Empedocles withall