Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	word_n	world_n	writer_n	83	3	7.8905	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55895	The workes of that famous chirurgion Ambrose Parey translated out of Latin and compared with the French. by Tho: Johnson. Whereunto are added three tractates our of Adrianus Spigelius of the veines, arteries, & nerves, with large figures. Also a table of the bookes and chapters	Paré, Ambroise, 1510?-1590.; Johnson, Thomas, d. 1644.; Spiegel, Adriaan van de, 1578-1625. De humani corporis fabrica. English. Selections. aut; J. G.	1665 (1665)	Wing P350; ESTC R216891	1,609,895	846

Lewis Vartoman who denies that Unicorns are wild or fierce for he saith that he saw two which were sent out of Ethiopia to the Sultan who kept them shut up in Penne in Mecha a city of Arabia Felix renowned by the Sepulcher of Mahomet Thevet travelling thither tells that he diligently inquired of the inhabitants what their opinion was of such a beast yet could he never hear any tidings thereof Whence it is easie to discern that such beasts have neither been in our not in Vartomans times The so great variety of dissenting opinions easily induceth me to believe that this word Vnicorn is not the proper name of any beast in the world and that it is a thing only feigned by Painters and Writers of natural things to delight the readers and beholders For as there is but one right way but many by waies and windings so the speech of truth is but one and that alwaies simple and like it self but that of a lie is diverse and which may easily refel it self by the repugnancy and incongruity of opinions if one should say nothing What the ordinary unicorns horns are What therefore will some say of what creatures are these horns which we see wholly different from others if they be not of Unicorns Thevet thinks them nothing else then Elephants bones turned and made into the fashion that we see them for thus in the Eastern Countries some crafty merchants and cunning companions turn hollow and being softned draw to what length these please the teeth of the fish Rohard which lives in the Red and Ethiopian Sea and being so handled they sell them for Unicorns horn Verily that which is termed Unicorns horn being burnt sends forth a smell like to Ivory Now Cardanus affirms that the teeth and bones of Elephants made soft by art may be drawn forth and brought into what form you please like as Ox-bones are For what is there in the world which the thirsting desire of gold will not make men to adulterate and counterfeit The Unicorns born is not effectual against poyson But it is time that we come to the third scope Grant there be Unicorns must it therefore follow that their horns must be of such efficacy against poysons If we judg by events and the experience of things I can protest thus much that I have often made trial thereof yet could I never find any good success in the use thereof against poysons in such as I have had in cure If the matter must be tried by witnesses and authorities a great part of the Physicians of better note have long since bid it adieu and have detracted from the divine and admirable vertues for which it formerly was so much desired And this they have done moved thereto by many just but two especial reasons Lib. de ponder cap. 19. Horns and bones not effectual unless to dâ—ie The first is of Rondoletius who in this case affirms that horns are endued with no taste nor smell and therefore have no effect in physick unless it be to dry Neither saith he am I ignorant that such as have them much predicate their worth so to make the greater benefit and gain by them as of the shavings or scrapings of Unicorns horn which they sell for the weight in gold as that which is singular good against poysons worms which things I think Harts-horn and Ivory do no less effectually perform which is the cause why for the same disease and with the like success I prescribe Ivory to such as are poor and Unicorns horn to the rich as that they so much desire This is the opinion of Rondoletius who without any difference was wont for Unicorns horn to prescribe not only Harts horn or Ivory but also the bones of Horses and Dogs and the stones of Myrabalanes Another reason is that whatsoever resists poyson is cordial that is fit to strengthen the heat which is chiefly assailed by poysons but nothing is convenient to strengthen the heart unless it be by laudable blood or spirit which two are only familiar to the heart as being the work-house of the arterious blood and vital spirits For all things are preserved by their like as they are destroied by their contraries for all things that generate generate things like themselvs But Unicorns horn as it contains no smell so neither hath it any aery parts but is wholly earthy and dry neither can it be converted into blood by the digestive faculty for as it is without juice so is it without flesh For as it cannot be turned into Chylus so neither is it fit to become Chymus that is juice or blood Therefore it is joyned to the heart by no similitude nor familiarity Furthermore there is not a word in Hippocrates and Galen corcerning the Unicorns horn who notwithstanding have in so many places commended Harts-horn Therefore D. Chapelain the chief Physician of King Charls the ninth often used to say that he would very willingly take away that custom of dipping a piece of Unicorns horn in the Kings cup but that he knew that opinion to be so deeply ingraffed in the minds of men that he feared that it would scarce be impugned by reason Besides he said if such a superstitious medicine do no good so certainly it doth no harm unless it be to their estates that buy it with gold or else by accident because Princes whilst they relie more then is fitting upon the magnified virtues of this horn neglect to arm themselves against poysons by other more convenient means so that death oft-times takes them at unawares When as upon a time I inquired of Lewis Duret the Kings Physician and Professor by reason of the great opinion that all learned men justly had of his learning and judgment what he thought of this horn He answered that he attributed no faculties thereto for the confirmation whereof he rendred the second reason I have formerly given but more largely and elegantly neither feared he to affirm it aloud and in plain words to his auditory of learned men coming from all parts to hear him In what cases good But if at any time ore'come by the fault of the times and place he prescribed this horn that he did it for no other intent then to help faintings or swoundings that happen by the abundance of serous humors floating in the orifice of the ventricle which makes men ill disposed because this mixed with other things endued with the like faculty hath power to drink up the waterish humidity by its earthy driness But some will reply that neither the Lemnian nor Armenian earth have any juice in them neither any smell nor aiery spirit It is granted neither truly are such things truly and properly called cordial but only by event and accident for that by the excellent and astrictive faculty they have and stopping the passages of the vessels they hinder the poison from entring into the heart This is my opinion of Unicorns horn which if any

Pliny tells that the Emperor Nero in his time found magical arts most vain and false but what need we alledg profane writers when as those things that are recorded in Scripture of the Pythoniss of the woman speaking in her belly of King Nebuchodonozor of the Magicians of Pharoah and other such things not a few prove that there both is and hath been Magick Pliny tells of Denarchus that he tasting of the entrails of a sacrificed childe turned himself into a Wolf We reade in Homer that Circe in the long wandring of Vlysses changed his companions into beasts with an inchanted cup or potion and in Virgil that the growing corn may be spoiled or carried away by inchantments which things unless they were approved and witnessed by many mens credits the wisdome of Magistrates and lawyers would not have made so many Laws against Magicians neither would there have been a mulct imposed upon their heads by the law of the twelve tables who had inchanted other mens corn But as in magical arts the devil doth not exhibit things themselves as those which he cannot make but only certain shews or appearances of things so in these which are any waies accommodated to the use of Physick the cure is neither certain nor safe but deceitful captious and dangerous It is but a deceitful cure that is performed by the devil I have seen the Jaundise over the whole body cured in one night by a written scroul hanged about the neck also I have seen Agues chased away by words and such ceremonies but in a short while after they returned again and became much worse Now there are some vain things verily the fancies of old women which because they have long possessed the mindes of men weakned with too much superstition we term them superstitious These are such as we cannot truly say of them wherefore and whence they have the faculties ascribed to them for they neither arise from the temperament neither from the other manifest qualities neither from the whole substance neither from a divine or magical power from which two last mentioned all medicines beyond nature and which are consequently to be used to diseases whose essences are supernatural must proceed Such like old wives medicines and superstitious remedies are written figures and characters rings where neither the assistance of God or Spirits is implored Let me ask you is it not a superstitious medicine to heal the falling sickness to carry in writing the names of the three Kings Oâ—d wives superstitious medicines against divers diseases Gaspar Melchior and Balthasar who came to worship Christ To help the tooth-ache if one whilst Mass is in saying touch his teeth saying these words Os non comminuetis ex eo To stay vomiting with certain ceremonies and words which they absent pronounce thinking it suffiâ—ient if that they but only know the patients name I saw a certain fellow that with murmuring a few words and touching the part would stanch blood out of what part soever it flowed there be some who to that purpose say this De latere ejus exivit Sanguis Aqua How many prayers or charms are carried about to cure agues some taking hold of the patients hand say AequÃ¨ facilis tibi Febris haec sit atque Maria vigini Christi partus Another washeth his hands with the patient before the fit saying to himself that solemn Psalm Exaltabo te Deus meus Rex c. If one tell an Ass in his ear that he is stung by a Scorpion they say that the danger is immediately over As there are many superstitious words so there are many superstitious writings also To help sore eyes a paper wherein the two greek letters Î“ and Î‘ are written must be tied in a thread and hanged about the neck And for the tooth-ache this ridiculous saying Strigiles facilesque dentatae dentiumdolorem persanate Also oft-times there is no small superstition in things that are outwardly applyed Such is that of Apollonius in Pliny to scarifie the gums in the tooth-ach with the tooth of one that died a violent death to make pils of the skul of one hanged against the bitings of a mad dog to cure the falling sickness by eating the flesh of a wilde beast killed with the same iron wherewith a man was killed that he shall be freed from a quartain ague who shall drink the wine whereinto the sword that hath cut off a mans head shall be put and he the parings of whose nails shall be tied in a linnen cloth to the neck of a quick Eel and the Eel let go into the water again The pain of the Milt to be asswaged if a beasts Milt be laid upon it and the Physician say that he cures or makes a medicine for the Milt Any one to be freed from the cough who shall spit in the mouth of a Toad letting her go away alive The halter wherein one hath been hanged put about the temples to help the head-ach This word Abracadabra written on a paper after the manner described by Serenus and hanged about the neck to help agues or fevers especially semitertians What truth can be in that which sundry affirm that a leaf of Lathyris which is a kinde of Spurge if it be plucked upwards will cause vomit but broken downwards will move to stool You may also finde many other superstitious fictions concerning herbs such as Galen reports that Andreas and Pamphilus writ as incantations transformations Lib. 6. de simp and herbs dedicated to conjurers and devils I had thought never in this place to have mentioned these and the like but that there may be everywhere found such wicked persons who leaving the arts and means which are appointed by God to preserve the health of mans body fly to the superstitious and ridiculous remedies of sorcerers or rather of divels which notwithstanding the devil sometimes makes to perform their wisht for effects that so he may still keep them ensnared and addicted to his service Neither is it to be approved which many say that it is good to be healed by any art or means for that healing is a good work This saying is unworthy of a Christian and savors rather of him that trusts more to the devil then in God Those Empericks are not of the society of Sorcerers and Magitians who heal simple wounds with dry lint or lint dipt in water this cure is neither magical nor miraculous as many suppose but wholly natural proceeding from the healing fountains of nature wounds and fractures which the Surgeon may heal by only taking away the impediments that is pain defluxions inflammation an abscess and gangrene which retard and hinder the cure of such diseases The following examples will sufficiently make evident the devils maliciousness alwaies wickedly and craftily plotting against our safety and life A certain woman of Florence as Langius writes having a malign ulcer Lib. epâ—st 38. ep and being troubled with intolerable pain at the stomach

the Varices and the inâ—â—ion of the temporal Arteries as after the amputation of a member Now you your self command that in cutting the Varices the flux of blood be stopped by the ligature of the vessels In the book 2 chap. of Angealogy leaf 176. you command the same in the book of stitches 1. chap. speaking of the stitch with the amputation and section of the Call changed by the outward air see here your own words After that must be considered concerning the Câ—lâ— for if there be any part corrupted putrified withered or blackish first having tyed for fear of a flux of blood you do not bid afterward to have it cauterised but to say the truth you have your eyes shâ—t and all your sences dulled when you would speak against so sure a method and that it is not but through anger and an ill will For there is nothing which hath more power to drive reason from her seat then cholet and anger Moreover when one comes to canterize and dismemper the parts oftentimes when the ã€ˆâ—Šã€‰ comes to fall off there happens a new flux of blood As I have seen divers times not having been yet inspired by God with so suâ—e a means then when I used the heat of fire Which if you have not found or understood this method in the books of the Antients you ought not thus to â—â—ead it under your feet and speak unluâ—kily of one who all his life hath preferred the profit oâ— the Common-wealth before his own particular It is not more then reasonable to be found upon the saying of Hippocrates in the chapter of burning 2. book leaf 206. upon whose authority you serve your self which is thus That what the medicament cureth not the iron doth and what the iron doth not amend the fire exterminateth Galen in 4. book of the Meth. and in the book of Art of Hippocratâ—s Apho. the 2. book 1. In the book of arte panva It is a thing which savors not of a Christian to fall to burning at the first dash withoâ—t staying for any more gentle remedies As you your self write in the first book leaf 5. speaking of the conditions required in a Chirurgion to cure well which passages you borrow from some other place for that which may be done gently without fire is much more commended then otherwise Is it not a thing which all schools hold as a Maxiâ—â— that we must alwayes begin with most easie remedies which if they be not sufficient we must then come to extreme following the doctrine of Hippocrates Galen commands in the place before alledged to treat or dress the diseased quickly safely and with the least pain that is possible Let us come to Reason NOw so it is that one cannot apply hot irons but with extreme and vehement pain in a sensible part void of a Gangrene which would be cause of a Convulsion Fever yea oft-times of Death Moreover it would be a long while afteâ—wards before the poor patient were cured because that by the actions of there is made an either Of what the eâ—coar is made which proceeds from the subject flesh which being fallen nature must regenarate a new flesh in stead of that which hath been burned as also the bone remains discovered and bare and by this means for the most part there remains an ulcer incurable Moreover there is yet another accident It happeneth that oftentimes the crust being faln off the flesh not being well renewed the blood issueth out as it did before But when they shall be tied the ligature falls not off until the first flesh have very well covered them again which is proved by Galen in the 5. book of his Math. saying that escharotick medicines which cause a crust or eschar whensoever they fall off leave the part more baâ—e then the natural habit requires For the generation of a crust proceeds from the parts subject and which are situate â—ound about it being also burned as I may say wherefore by how much the part is burnt by so much it loseth the natural heat Words of the adversary Then tell me when it is necessary to use escarotick medicines or cautering irons T is when the flux of blood is caused by erosion or some Gâ—ngrene or putrefaction Now is it thus in fresh bleeding wounds there is neither Gangrene nor putrefaction Therefore the cauteries ought not to be there applied And when the Antients commanded to apply hot irons to the mouths of the vessels it hath not been only to stay the flux of blood but chiefly to correct the malignity or gangâ—enous putrefaction which might spoil the neighboring parts And it must be here noted that if I had known such accidents to happen which you have declared in your book in drawing and tying the vessels I had never been twice deceived nor would I ever have left by my writings to posterity such a way of stopping a flux of blood But I writ it after I had seen it done and did it very often with happy success See then what may happen through your inconsiderate counsel Propositions of the Adversary without examining or standing upon the facility of tying the said vessels For see here 's your scope and proposition to tie the vessels after amputation is a new remedy say you then it must not be used it is an ill argument for a Doctor But as for that say you one must use fire after the amputation of members to consume and dry the putrefaction which is a common thing in Gangrenes and mortifications that indeed hath no place here because the practice is to amputate the part above that which is mortified and corrupted as Celsus writes and commands to make the amputation upon the second part rather then to leave any whit of the corrupted I 5. book c. 26. and 7. book c. 33. I would willingly ask you if when a vein is cut transverse and that it is very much retracted towards the original whether you would make no conscience to burn till that you had found the orifice of the vein or artery and if it be not more easie only with a Crow-bill to pinch and draw the vessel and so tie it In which you may openly shew your ignorance In the ch of cutting Book the 2. and that you have your mind seized with much rancor and choler We daily see the ligature of the vessels practised with happy success after the amputation of a part which I will now verifie by experiences and histories of those to whom the said ligature hath been made and persons yet living Experiences A â—oâ—â—ble history The 16. of June 1582. in the presence of Mr. John Lieâ—aud doctor in the faculty of Physick at Paris Claud Viard sworn Surgeon Mr. Mathurin Hurâ—n Surgeon of Mounsieur de Sâ—uvâ—â—y and I Jâ—hn Charbonel M. Barber-Surgeon of Paris well understanding the Theorick and Fractick of Surgerie did with good dexterity amputate the left leg of a woman tormented

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