Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	artery_n	blood_n	vein_n	5,874	5	10.2889	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69471	Another collection of philosophical conferences of the French virtuosi upon questions of all sorts for the improving of natural knowledg made in the assembly of the Beaux Esprits at Paris by the most ingenious persons of that nation / render'd into English by G. Havers, Gent. & J. Davies ..., Gent.; Recueil général des questions traitées és conférences du Bureau d'adresse. 101-240. English	Bureau d'adresse et de rencontre (Paris, France); Havers, G. (George); Davies, John, 1625-1693.; Renaudot, Théophraste, 1586-1653.; Renaudot, Eusèbe, 1613-1679.	1665 (1665)	Wing A3254; ESTC R17011	498,158	520

conformation The Fifth said That not only the desire of eating and drinking which is pacifi'd by enjoyment but any vehement passion even a sudden fright against which there is no remedy sometimes leads the variable Fancy of Women to interrupt the work of the Formative Vertue otherwise always very regular As a certain Woman having seen a Criminal broken upon the Wheel brought forth a child that all the bones were broken Hereunto also contribute the excess or defect of the Matter its evil quality and the deprav'd conformation of the Womb. But to attribute the communication requir'd for this effect between the Imaginative and Formative Faculties to the Umbilical Vessels cannot hold there being but one Vein two Arteries and the Vrachus without any nerves by which alone the animal spirits are transmitted from the Brain Nor can those Species without dissipation and confusion separate themselves from the mass of Blood and pass by the circuit of the Mother's Veins into the Umbilical Vein of the Foetus wherefore 't is more rational to ascribe this effect to the correspondence of the Faculties whereof the Superior indeed move the Inferior but by a simple and pure irradiation without transmitting any thing to them There needing no other communication then that of a Lutinist's finger or a Dancing-master's foot with their Imagination which yet follow one the other although it transmits not to the ends of their hands and feet the notes and cadences which they represent Thus for the imprinting of a Mark the Formative Faculty being mov'd by the Imagination hath no need to receive any Species as the Cognoscitive Faculties have of which number the Formative is not Nor is it more strange that the Foetus indu'd with a particular soul yet feels the effects of its Mothers Imagination than that Fruits receive the changes and alterations of the Trees to which they adhere CONFERENCE CXXII Of the Original of Forms A Form is that which gives either Being or Motion When it gives only Motion 't is call'd an Assistent Form as that which moves the Heavens When Being an Informant Form styl'd also an Act Perfection Essence Vertue Beauty For what ever is excellent in a Subject proceeds from the Form which determining the Indifferency of the matter of it self imperfect makes it to be one that is to say not divided in it self and divided from every thing else Created Forms are either spiritual or material and both these again either substantial or accidental Spiritual accidental Forms are Vertue Science and all Habits of the Soul Substantial spiritual forms are Intelligences and Rational souls Material accidental forms are either simple as Heat and Whiteness or compounded as Beauty and Health Under Material substantial Forms are comprehended Vegetative and sensitive Souls which are the Forms of Plants and Brutes and the Subject now in hand although I will not grant them to be Substances but only Accidents All agree that there are Forms because there are Actions which presuppose Powers These Powers are properties flowing from some active principle which sets them on work which the Matter because purely passive cannot do and therefore it must be the Form But the doubt is whether this Form be substantial or accidental as whether it be only a certain degree of Heat which makes Plants and Animals be nourisht grow generate and move or else some Substance and Form more excellent that employs Heat as its Instrument for producing those Actions And this is most probable For otherwise A Substance compounded of Matter and Form should contrary to the Maxim be made of that which is not Substance if Forms were only accidental They are introduc'd into a capable Subject by an Univocal Agent which by generation communicates a soul of the same Nature with its own which is material and consequently divisible yet so divisible as that it is not diminished in the traduction no more than the Species of a Looking-glass which produces it self wholly and entirely in all bodies capable of it or then the flame of a candle wherewith a thousand others may be lighted without any diminution of its substance The second said That Forms are primogenial Principles no more generable than the Matter which they always accompany and according to whose dispositions they only change appearance For 't is not credible that Forms the principal pieces of the world without which it would be depriv'd of that from which it bears its name to wit Ornament and Beauty are subject to continual corruption otherwise the world and the natures therein contain'd would have been chang'd in so long a time and yet they remain still the same Besides if Forms perish they must either be annihilated but nothing is so in nature or else resolv'd into that whereof they are compos'd since they are suppos'd material and nevertheless we see no remainder of them 'T is therefore always the same form but diversly dress'd and said to be generated when it changes from an imperfect to a perfect state and to be corrupted when it returns into a worse condition then what is had before both according to the several dispositions of its Subject The third said That all natural Forms are nothing but Accidents since they are in matter as in a subject from which they are inseparable and not as parts for they are parts of the whole but not of the Matter The Forms of the Elements are the first Qualities And as all Mixts are compounded of the four Elements so they derive their form as well as their matter from them which follows the nature of the Element predominant in the Compound Thus Driness is the Form of a stone which hath more of earth than of any other Element Oyl is humid because aerial all Living Creatures are Hot by reason of Heat the noblest and most active quality which attaining to the proportion requisite for performing the offices of life is call'd a Soul and according as it is more or less refin'd and meets with different subjects 't is called a Vegetative Soul in Plants and a Sensitive soul in Brutes I say further that these Forms are nothing but Modes and Fashions of Being For as Water turn'd into Air and this into Fire by rarefaction or into Water by condensation are still the same not differing but according as their parts are more or less close so as well Forms purely natural as other living Forms are nothing but Modes and Fashions of Being of the Elements their Qualities and the several Mixtures from which those Forms result The fourth said according to Anaxagoras's opinion That all things are in all and consequently Forms in the Matter out of whose bosom they are educ'd by Agents conjoyning things of the same Nature and separating others As Art which imitates Nature makes not Wine but only presses out that vegetal juice which was before in the Grape and out of Marble forms a Statue only by paring off what was superfluous so out of the Earth Nature forms Plants

corrupted humours without the good and laudable is more proper thereunto than Phlebotomie which on the contrary sometimes evacuates the good juice and not the vicious when the same is impacted and adherent to some part remote from the open'd Vein In fine Blood-letting is as little profitable when the impurity is in the habit of the Body Whence 't is too hard to draw the humours into the Veins but it is more expedient to resolve and make them transpire by sweats exercise abstinence and other labours The Fourth said That Blood-letting is profitable in every vitiosity of the Blood which either is corrupted in substance and quality or offends in quantity or causeth a fluxion upon some Part or presses and loads it or else is too much inflam'd Nevertheless with this precaution that regard is to be had to the Disease the strength temper age sex habitation custom and particular nature of the Patient But generally every great hot and acute Disease requires Phlebotomie which on the contrary is an enemy to cold Diseases and all crudities because it refrigerates by the loss of heat and spirits flowing out with the Blood Also diminution of strength caus'd by any evacuation or resolution prohibits bleeding but not that where the strength is oppress'd by abundance of humours which must be presently eliminated Children who need Blood for their growth as breeding Women do for the nourishment of their Child old men who want heat and Spirits those who have small Veins or rare and softish flesh ought not to be let blood but with great precautions Nor is Phlebotomie to be administred in great cold or great heat nor after great watchings and labours And although the quantity of Blood depends upon the strength and the Disease yet 't is safest to take rather less but by no means to imitate the Ancients who let Blood till the swooning of the Patient in Inflammations violent Pains and very burning Fevers which they sometimes cur'd by this course but commonly caus'd a cold Intemperies to the whole Body during the remainder of life Upon the Second Point it was said That God having in the Universe imprinted an Image of his own Majesty to the end to make himself known to men hath also contracted the same in each part thereof wherein we observe some shadow of the distinction of the Divine Essence into Three Persons And 't is with this Ternary Number that he hath as 't were stamp'd for his own Coin the noblest parts of the World which the Pythagoreans have also for that reason divided into three namely The Intellectual which are the Heavens the place of Intelligences the Elementary and the Animal each of which is again divided into three parts The Intellectual or Celestial into the Heaven of Planets the Firmament and the Empyreal The Elementary into the Air Water and Earth And the Animal into Vegetable Sensitive and Rational which is Man who comprehends in himself eminently all those parts of the World the Elementary being in the Liver the Animal in the Heart the Intellectual in the Brain wherein as in its principal Sphere the Rational Soul establishes a particular World every ones Head being a Globe which is divided again into three parts which are the Imagination Memory and Judgment Amongst which the Imagination the principle of the others motion and action represents the animal World Memory serving for a subject matter to receive the impressions of the species consign'd to it is the Elementary and Judgment the Intellectual The three parts of each of which Worlds are again correspondent to the same Faculties The Imagination upon account of the continual circumvolution of the Species is the Heaven of Planets The Memory in reference to the fixation of the same Species is their Firmament And the Judgment the highest of these Powers is the Empyraeal To the three parts of the Elementary The Imagination for its mobility and subtilty is like the Air Memory for its soft humidity fitting it to receive all sorts of Figures may be compar'd to the Water and Judgment the base and foundation of the rest for the solidity of its consistence and siccity symbolizeth with the Earth Lastly to the three parts of the Animal World the Memory receiving increase or diminution by humidity the principle of vegetation resembles the Vegetable the Imagination by its heat and activity the Animal and the Judgment the Rational And though these three Faculties be united in the substance of the Soul nevertheless they are different not only in their temperaments actions and ages but also in their seats as that of Memory is the hinder part of the Brain which people scratch to call any thing to mind that of Imagination is the forepart whence they lift up their heads when they would vehemently imagine any thing and that of Judgment is the middle part which is the cause why in a deep study people hold down the head But to make choice of each in particular their operations must be consider'd Some make very much noise and little action as Advocates and Proctors of a Court who make much a do to put a business in order to lay it open and digest it although without deciding any thing and such is the Imagination which unites and compounds the Species represents them to the Judgment carries them to the register of the Memory or extracts them out by Reminiscence Others make little bustle and much action as Judges and so doth the Judgment The last have neither stir nor action as the Registers who only transcribe what is dictated to them and so doth the Memory a passive Power The Sciences themselves which fall under the Jurisdiction of the Mind are also subject to each of these Faculties Memory hath under it the Tongues Grammar Positive Theologie History Humanity Law Geography Anatomy Herbary and almost all the Theory of Physick The Imagination hath Eloquence Poetry Musick Architecture Geodaesie Fortifications most part● of the Mathematiques and all the Arts whose works depend only on the force of the Imagination The Judgment hath Philosophy Scholastical Divinity the Practice of Physick and Law and all the Sciences which depend on soundness of reasoning Nevertheless because it seems that the Judgment cannot judg to its own advantage without injustice being both Judg and Party 't is best to arbitrate in this sort and say That the excellence and necessity of things being considered or so far as they are for our profit or that of others for our own profit 't is best to have a good Judgment and less of Memory or Imagination For the Imagination serves more for Invention and this to ruine its Author when it is destitute of Judgment Memory to make a man admir'd and Judgment for conduct and government The Second said Since the Imagination gives the rise to all the motions of the Soul by the Species which it supplies to it wherewith it forms the Passions in the Inferior Appetites Desires in the Reasonable Appetite

the parts But the bodies of Plants and Animals inur'd onely to natural heat are far more vigorous whilst the same is secured against external cold by Bark Hair and Skin and those defensive Arms which Instinct taught our Fore-fathers so long as they were guided by Nature in Caves of the Earth which moderate the injuries of the Air much better then humane Art can do or else by thick clothing which reflects the fumes incessantly issuing out of the pores of the Body from which repercussion proceeds the warmth of our Garments If cold happen at any time to over-master the natural heat in the external parts the same is presently reviv'd but dissipated by fire before which infirm persons frequently fall into fainting fits by motion and exercise which heats all Bodies and much more such as are animated driving the Spirits and Blood and with them heat into the agitated part Of the benefit of which motion we cannot judge more certainly then by its effects For as Fire takes away the Appetite and dulls the Senses of those that sit at it so Exercise encreases it and renders the Body and Mind much more lively Wherefore I conclude for Exercise against Fire without which a late Physician liv'd twenty years seeing no other but that of his Candle and without employing his Wood as Sylvius did who run up and down Stairs laden with two or three Fagots more or less according as he was cold till he was warm and then he laid them up till another time The Third said Exercise is not more profitable to such as are accustom'd to it then hurtful to others Which Sedentary persons find true when they play at Tennis or Hunt or use such other violent motion For every sort of motion is not Exercise but only that which is perform'd with some streining whereby respiration is render'd more frequent the Arteries dilated the Spirits and blood chaf'd whence oftentimes they break their vessels and beget Fevers Pleurises Fluxes Head-aches and Catarrhs which is a manifest proof that 't is better to leave the Humors and Spirits in their natural temper For Health consists in a just proportion of the Humors which are generated by the Concoction of temperate and moderate Food which Concoction is perform'd better during rest then during motion and in the sleep of the night then in the labour of the day So also are excrements better expell'd when the Body is quiet then when 't is in motion which brings a confusion of pure with impure Insensible transpiration is sufficiently effected only by the internal motion of Nature without the help of external which Nature hath not prescrib'd Animals although they have no need of Fire being naturally Furr'd Feather'd and otherwise guarded against the injuries of weather and yet their age is almost as regular as that of immovable Plants Man on the contrary by reason chiefly of his several violent exercises hath no prefix'd time of life which labour inseparable from exercise wears and consumes more then his years and makes him old before his time depriving him also of that contentment and pleasure which makes us live Moreover since things are preserv'd and acquir'd by the same causes lost health which is recover'd by rest and the bed cannot be preserv'd by travel which besides consuming our radical moisture swifter then the natural heat doth alone hath the same effect that motion hath in a lighted Candle which is sooner spent when stirr'd then when at quiet The Fourth said That since Fire introduces into us a foreign and contranatural heat as besides the inconveniences already alledg'd the sweating of the head testifies 't is more hurtful then Exercise which only rouses up the natural heat enfeebled by the apertion of the pores caus'd by the Fire in Winter and the Sun in Summer when for that reason Exercise ought to be less The incommodity Exercise brings to unaccustom'd Bodies ought not to hinder their being form'd thereto by little and little and by the degrees recommended by Hippocrates in all changes For if Physicians contribute all their skill to correct distempers drawn from the birth much rather may they endeavour to turn bad customs into good as being an easier task Thus Galen was not accustom'd to cleave wood nor Pittacus King of the Mytelenians to grind corn yet they exercis'd themselves in these labours for their health And indeed some Maladies as those which proceed from a cold and moist distemper are cur'd by exercise especially if they come from repletion Thus Nicomachus of Smyrna was so monstrously fat that he could not put his hand behind him yet was brought to a moderate bulk by Exercise On the contrary Germanicus whose legs were somewhat too slender brought them to a competent proportion by Riding the concussions whereof shake the Stone out of the Kidneys Recovering persons need Exercise so much according to their strength that 't is the most safe means of restoring it and old men are chiefly preserv'd by it Antiochus the Physician and Spurnia both of them 80 years old preserv'd their Senses and strength entire by walking a great way every day on foot And yet Fire is less hurtful in that age by reason of the coldness and thickness of the skin which gives not its heat so free entrance nor so easie an issue to that within CONFERENCE CLII. Whether Wine helps or hinders Digestion and why THis Question will seem frivolous to the vulgar who are no sooner debarr'd Wine by the Physitian but they complain of Indigestion and weakness of Stomack But our free Philosophy shall use its own rights and inquire whether the common Opinion in this Point be the best Now if Wine which is hot and acknowledg'd such by all Physitians be receiv'd into a temperate Stomack it brings it into a distemper whence Saint Paul enjoyn'd it not to Timothy but in regard of the coldness or weakness of his Stomack in which case a due temper results from the one cold and the other hot But temperate persons must avoid it's use which was a just cause of Divorce to the Roman Dames capital in the Camp of the Carthaginians and still in divers parts of Asia whereunto if you add all those that are depriv'd of it because they have none produc'd amongst them Children and sick persons it will appear that to say nothing of Beasts which drink onely water and are more healthy than we there are a hundred live without it for one that drinks it Moreover they who are troubled with Indigestions find and make others sufficiently understand that Wine is last digested otherwise it would not keep its first colour savor and smell after all other food or at least onely alter'd by the acidity into which 't is easily corrupted Besides Water-drinkers have a better Appetite than Wine-drinkers which is an Argument that Wine helps Concoction less then Water and no wonder since as Galen saith it increases Thirst instead of quenching it as Water doth For Thirst which is the