Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	body_n	soul_n	unite_v	970	5	9.6533	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18903	A true and admirable historie, of a mayden of Confolens, in the prouince of Poictiers that for the space of three yeeres and more hath liued, and yet doth, vvithout receiuing either meate or drinke. Of whom, his Maiestie in person hath had the view, and, (by his commaund) his best and chiefest phisitians, haue tryed all meanes, to find, whether this fast & abstinence be by deceit or no. In this historie is also discoursed, whether a man may liue many dayes, moneths or yeeres, without receiuing any sustenance. Published by the Kings especiall priuiledge.; Abstinens Confolentanea. English	Citois, François, 1572-1652.; Munday, Anthony, 1553-1633.; Coeffeteau, Nicolas, 1574-1623, attributed name.	1603 (1603)	STC 5326; ESTC S118585	35,171	122

comes to yeeld it selfe vnder the tirannie of one alone giues therby reasonably to vnderstand that the course of life keeps it selfe for so long time as naturall heat dooth aboundantly disperse it selfe with the radicall humour and that the elementarie qualities doe hold a good simpathie among them selues in their harmony kind accord which wee call temperature And therefore it is blamelesse to define life by these two causes that is to say heat and temperature because it behooueth to take the definition by the cause which is most neere Now heat is the most neere instrument of the soule the temper next that of naturall heat which disposeth and accommodates it to diuers actions Then this causall definition is well deriued from the chiefe and principall occasion of life which heere wee haue alleaged by the authoritic of Aristotle Neuerthelesse Haruet goes after another fashion he defines the life of man to be an action of the reasonable soule produced into the bodie of man but this definition is not subtile enough For first formost life is no action at all of the soule otherwise it should be the soule that liueth and not the body but life is an abiding as hath bin said or an vnion of the soule with the body according as Aristotle describeth in another of his bookes wherof soone 8. Metaph. after proceedeth action Heere I add that the actions of life beeing to vnderstand to smell to mooue and to nourish if life be an action then it were an action of an action which is most absurd Or els if life be an action of the reasonable soule in so much then as shee is reasonable the corporal parts should then be driuen to performe they● operations as receiuing foode for nourishment to beget her like onely by reason and the intellect not by any naturall sence But peraduenture Haruet hauing drawn his definition from others hath read that life is an act of the reasonable soule which word of act he hath conuerted into action Or act is that which the Greeks call E●telecheia which is a perfection efficacie and moouing power of it selfe far enough differing from that which they call Ergon And so one may to some purpose define life an act of the soule in the body that is to say a power vertue of the soule by the vnion thereof with the body VVhence is casie to be vnderstood that taking life generally it should rather be imputed to naturall heat as to the organe of the soule then vnto reason in case notwithstanding that this heat still abides alwaies vnited with the radicall moisture which although that day by day it be consumed by this heate yet neuerthelesse nature prouideth a subrogation daily of new which she borrows from the nouritures we receiue as it hath bin said already heeretofore But Haruet imagineth that these nourishments serue yet to another vse which is saith he to relieue fortifie the spirits the which I●ubert hath omitted as if vnder this name of radicall moisture we should comprehend onely moisture by it selfe not the spirits likewise And what is he who will denie that the spirits are not restored strengthened both by eating and drinking Yee haue in very truth great store of things heere chawed and eaten vnprofitably and to little purpose And of abounding that vvhich he proposeth against Hippocrates in the 14. Aphorisme of his 2. Booke is altogether paradoxicall to wit that hee in whom heate is most languishing hath the more neede of nourishment which hee proues by the example of a forty-yeeres aged man who saith he receiueth more food then any infant of two or three dayes in whom notwithstanding there is an aduantage of this heat according to Hippocrates himselfe Behold in my iudgement an argument very feeble if one should bring in all that he failes in if also we should oppose the organs of the twaine the one against the other For to the end that vnder this word Infant no cauillation may be couered I call all them Infants which are vnder 14. yeeres of age in the same maner as the Greekes do vnderstand this word Paidi● They I say that according to the proportion of their maw or little belly doe take more foode then men of middle perfect age as well by reason of the power of the facultie which seethes or boiles the foode whence proceedeth a speedie riddance thereof as by their frequent exercises during the which time good store of their substance glides it selfe thorow the pores into the skinne to the end I may be silent also in the two necessities alleaged by Hippocrates that infants haue of eating to wit for nourishing to giue encreasing to the bodie Now the strength of the facultie which boiles the meate in our stomack depends much vppon temperature and moderation but that is when it is excited and prouoked on by the heat natural which although that after one food is digested shee introduceth not then of herselfe any other nouriture as saith Haruet neuerthelesse because that this first is thus digested by heate there growes incontinently a feeling of penurie and want of foode at the mouth of the ventricle which we call hunger For this cause Ioubert referres only to heate as the principall agent the quantitie of those foodes which we take immediatly after and they are ruled by the appetite of hunger The facilitie of supporting Com. 2. Apho. 13. hunger saith Galen makes it selfe knowne thus when any one hath no appetite at all and yet neuerthelesse he feeles no endamagement or defect VVhich Haruet thus brings in that such as are restored from sicknesse haue a good appetite and yet notwithstanding no such meates are then giuen them as their appetite doth desire but when aduise is giuen for restoring of the powers it beho●es also to haue regard to the 〈…〉 of the naturall heate 〈…〉 is not to be any way iniuried but still supported This is thus done because that the temperature beeing not yet thorowlie reseated the naturall faculties feele themselues as yet to be diseased the organes cannot boile the foodes receiued in too great a quantity Now Ioubert in his demonstration purposed to speake of the healthfull not of the sick or else of them which are neither And therefore he concluds that olde men haue not need of meate often because they doo not desire or appetite often principally considering that they haue colde bodies whereto Haruet in no wise will agree for he saith that all the action of mixed bodies comes from the qualitie which winnes the vpper hand in the assembling of the elements So is it in liuing bodies heate ruleth ouer the other qualities of which heate all action hath his originall and not of colde I willingly admit the proposition with Aristotle so farre foorth as to mixte things inanimate or without soule which know the simple formes of the elements for their principles But in animate bodies hauing soules which haue a forme

of of the Sun beeing freed from those mistes thicke vapours occasioned by the vse of meats would comprehend with a perfect regard the Ideas and formes of things nakedlie and according as they are indeede Heracl Chrisippus then should not neede to take Helleborus with such obseruāce for the purging of his vnderstanding to the end he might the more subtilly see the strength of his arguments Our soule against her nature would be no heauie burden at all vnto vs shee should not neede to serue herselfe with the salt of our bodies to keepe her from corrupting but rather shee would be like vnto a Phar●s which in our diuine nauigation would discouer the way for our attayning to the land of heauen But in regard that our life is maintained by the nourishing of the bodie and that by one mutuall assistance both together doe conserue thēselues euen while we our selues doe studie how to support this life by continuall care for furnishing it with ●oodes it ensueth that wee altogether abase cast downe to the earth that part of the soule which otherwise of her selfe would couet nothing els then to eleuate her selfe to high and heauenly things Notwithstanding Plato holdeth that In his Timeus man is pouruayed of store of repletion and cloying for the intestines to shewe that God hath created him a soule full of reason councell with out which as the plants are euermore fastened to their rootes for their feeding so would hee likewise alwaies haue meate in his mouth or else as the beasts his minde would be perpetually labouring in seeking after nothing but fresh pasture You may see the same thus while the meate dooth conuay it selfe by the passages of the belli● the spirit naturally sends his strength vegetatiue nutritiue thorow the bodie and by this commixture life the motion of the bodie is maintained and as this more sublime part of nature passeth on further still to shewe the effects of his force and vertue so after foode hath sustained the bodie the spirit is called too the desire of new viandes constrainde to yeeld it selfe subject to the bellies appetite Lib. 26. cap. 8. For there is nothing saith Plinie that is more painefull to a man then his bellie for the content whereof the most part of men imploy their whole life time This importuning vessell of the bodie euermore is at hand with vs like a greedie creditour summoning vs many times in the day but he is not to be listened to alwayes when he calls if hee haue had his dutie paide him No more then one vnder age who would not allow his tutour or guardian the expences for his nourishing as though he had liued with him onlie vppon winde and yet continually hath bin Tit. De alim pup praest C. by him and fed with his pursse but whosoeuer shall or doth deale so the Emperour hath iudged him not receiueable except he can proue he hath had his feeding elswhere The necessitie of the bellie is alwayes in such rigour with vs that the Stoicks themselues who were excluded in themselues from all sense of man constrainedly did yet listen to the bellies murmuring and did eate but how to the end they might shunne eating Quite contrarie to certaine gourmandes and gluttons who vsed then and yet doe to eate and drinke only to encrease their eating and drinking hauing no other God but their bellie wheron they bestowe whatsoeuer serues to excite luxurie for which the Seas are trauersed euen so farre as to the Riuer Phasis ransacking her entrailes for contentation agreeing with their insatiable appetites And this is that part wherein we come neerest vnto brute beastes who by their proper nature are led to desire whatsoeuer their bellie demaundes and with whom we make cōmon this necessitie of eating and drinking For nature hath giuen to all creatures one instrument of life which is naturall heate that euen as our wood in the fire hath his seate in the triple substaunce of our bodie to ●it the solide humorall and spirituous parts which without ceassing he ruinates and consumeth so that in very small while all would bee wasted if it were not maintained by a fresh supply of meates and drinkes neither more or lesse then as the flame of a Lampe which is extinct so soone as the Oyle is consumed if no more be put thereinto for longer lasting And heereupon Hippocrates Lib. 1. Aph. 14. the Prince of Phisitians sayd that the bodies of young men haue neede of more nourishment then others because they haue much more heate then they for otherwise saith hee their bodies would consume themselues Contrariwise the bodies of olde men because they haue but little store of heate they haue neede but of as little nourishing Aph. 13. Hence may we draw a confirmed atgument by this which Hippocrates himselfe hath said that old men easilie endure fasting but next thē such as are in the strength of theyr age yet lesse then young men infants least of all other but especially such as are liueliest and readiest in theyr bodily functions For the littlenes of heate the tenacitie of the primitiue humour and the densitie or thicknes of the body impeacheth old● men that this triple substance canno● wast it selfe at all whence proceedeth that they haue nothing at all such neede of meates and the desire or appetite after thē if so I may say which is hunger in them is much languishing As cōtrariwise in young men it is so much the more ardent as the heat naturall is aboundant the 〈◊〉 more fluxible and the composition of the body more thin and lesse heaped together VVhich three things as they cause the foode receiued to consume so by little and little they repaire any defect there arising For as it should be thus that the substance of euery creature dissolues it selfe by the pores of the skin into the ayre which enuirons it 1. De sym●om caus 7. saith Galen so followes it of necessitie that the very neerest parts of the skin should be first destitute of nouriture that by their propper strength vertue they might draw the nourishment from the other neighbouring parts onely to repaire that which through default of sustentation is become worst those there from the veines these heere from the liuer the liuer frō the intestines ventricle by the mesenterie veines calling what is most familiar and conuenable to his nature Then the ventricle seeing her selfe emptie by a naturall vnderstanding which she hath of that which is wanting to her shee is incited to desire meate wherwith she may be sustained But if some body be presented which hath but small store of heate and much more naturall moysture whereto the pores and respiracles of of the skin doe giue place there is no great euacuation made of this triple substance and so consequentlie there is no neede at all of much nourishment Neither is it altogether necessarie as Galen witnesseth

more noble wherein are contained those other more ignoble euen as the triangle within the quadrangle this is not a thing so easie For they acknowledge as the principall of their functions that nature properlie called the soule I say that is the moouing vertue of the naturall bodie the organe liuing by power And as for that which Haruet placeth in assumption of his argument that in the liuing bodie heate doth surmount the other elementarie qualities I cannot allow therof except he wil haue this heate to be vnderstood to be the same which diffuseth it selfe through the bodie gouerneth and moderateth the whole Oeconomie of same And this while it is in essence maintaineth life but comming once to quench it selfe then death of necessitie must follow and this surmounteth subiecteth to it selfe not only the colde moist and drie elementarie qualities but euen the hote elementarie nature also beeing as in herselfe truelie celestiall For if he would haue to be vnderstood this heate predominated by the elementarie heate as it seemeth to ensue by his sillogisme then let me set the Salamander before him which in his mixtion is composed of a temperature so colde as his very touch doth no lesse extinguish the fire then as if it were yce Hee liues notwithstanding yet not by the heate mixed or elementarie which being weake in it selfe cannot surmount the power of this colde it followes then that it must needes be by the heate celestiall which likewise maintaineth life in Serpents whom euery one knowes to bee colde temperatelie This then which hath bin said that the colde in olde men makes them to hate the abounding of foode it must bee that Haruet meanes it in such sort that cold hath no dominion ouer humaine bodies because actually it can haue no part thereof But for the colde of Hippocrates it is Com. 1. Apho. 14. the same which Galen and all Phisitians by comparison doo call a soft heat and therefore their weake and little heate hath neede of some small help euen as the slender flame of a Lampe is maintained by putting in the oyle by little little but easilie is it extinguished in beeing smoothered by a superaboundant effusion Hetherto we haue spoken of naturall heate as beeing the primitiue agent wherein we haue defended for M Ioubert that according to the abounding or tenuitie thereof the bodie hath neede of much or little nourishment Now let vs speake of the primitiue humour pacient and of his nature and how it is subiected to this heate VVith the consent of all Phisitians we haue constituted heat to be the first essentiall cause of our life haue said that she of herselfe cannot produce any effect of her functions without a proper nourishment which is the radicall moisture the primitiue abounding mingled with heate in the seede and menstruall blood the principles of our generation But by the swift flight of yeres i● greatly deminisheth and decayeth it selfe to our harme by the continuall embracing of the heate for the slacking or delaying whereof as we doo warilie renew the oyle in the burning Lampe euen so doo we as dilligently giue feeding to this heat feeding I say which serues to restore this humiditie and deliuer it from so strict an embracing So that if in the body there be any superabounding humour which these parts cannot any way disperse Galen calls the same Peritton hupoleipomenon In lib 5. Apho. 39. And in Schooles it is termed an vnprofitable excrement as it which remaines saith he within little hollow places of the bones and as the humiditie fumes vp to the lungs or lites the moisture glues the ioynts the seed is in the secrets and pipes wherby it is voided foorth spettle is in the tongue milke in the brests so this keepes the place for food and serueth the fomentation blowing vp of the natural heat as Ioubert hath very amply written in his Paradoxe and we our selues haue heeretofore declared Therefore so much as remaineth of this humour in the body while it there remaineth there is no neede at all of drinking nor eating and yet notwithstanding it is in the meane time nourished liueth which Haruet denieth with the like obstinacie and reiecteth all the reasons of this demonstration But for our own credit and regard without troubling our selues to cull out his writings by parcels where hee himselfe both makes feigneth obiections whereto also he answereth as any newe Apprentise in Phisicke might do the like we will confute those reasons which seem to be best furnished with apparence albeit we cannot endure any errour how little so euer it be Page 47. In the beginning of this proposition hee imposeth on Ioubert who hath writtē that not only the smalest heat helpeth to make abstinence or fasting the more easie but also that the humour superfluous and which holds the place of naturall heate might the more abound This doth Haruet interpret in his sence as if Ioubert had said that the sole smallest heat not only helps to render abstinence the more easie but also to the end that the humour superfluous which holds the place of naturall heat might be the more aboundant From whence hee drawes the proposition following That the smallest heat causeth the abounding of the superfluous humour against which proposition hee so tires his spirit and torments himselfe euen as if it were vpon Ioubert Let the Reader see if hee haue proposed apparance or no. Now he makes it a great case and Page 52. thinks he hath enterprised an act beseeming an other Hercules to shew that the excrement somtimes holds the place of foode and that nature serues herselfe in the same vsage or manner and that it can repaire that which is impaired by the power of heat In truth the excrements doe not fall altogether vnder one the same consideration For there be some which are quite against nature and wholy vnprofitable and which haue no resemblance at all with vs and therefore can neuer turne them selues to our vse to be incorporated with vs. The Greeks call them by an apt name Perittoomata as the ordure vrine sweat c. There be others more according to nature which are profitable to some part of the body yet are excrements not in regard of all or the whole body but for some part therof only Euen so the Chylus or white iuyce comming of the meat digested in the stomack whereof blood is ingendred after that the ventricle is full it is sent to the intestines as an excrement and vnprofitable charge VVhen it is drawn by the liuer then that which was an excrement of the ventricle is now made a nourishmēt to the liuer Now there while of the Chylus or white iuyce blood is made the spleene and the bladder of the gall or choller doe draw from both the one the other gall which are the excrements of the liuer theyr familiar nouriture and hauing taken their conuenable portion