Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	cold_a	hot_a	moist_a	5,078	5	10.3751	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95995	Æneas his descent into Hell as it is inimitably described by the prince of poets in the sixth of his Æneis. / Made English by John Boys of Hode-Court, Esq; together with an ample and learned comment upon the same, wherein all passages criticall, mythological, philosophical and historical, are fully and clearly explained. To which are added some certain pieces relating to the publick, written by the author.; Aeneis. Liber 6. English	Virgil.; Boys, John, 1614?-1661.	1660 (1660)	Wing V619; Thomason E1054_3; ESTC R200370	157,893	251

therefore called by him animae carcer the prison of the soul reflecting haply upon that of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body is the souls grave or sepulchre For as those who are shut up in a dark prison have all objects intercepted from their eyes so the soul incarcerated in the body is utterly blinded nor can auras respicere have the free prospect of the air whereof it is compounded The Poet here occurres to a tacite objection the soul it is true loseth of its original purity by conjunction with the body but when freed from thence it may recover its pristine state of purity and perfection no it retains still after its separation much of that pollution which it contracted whilst it was immers'd in the body And hence he layes the foundation of his imaginary Purgatory which as necessarily previous to that Transmigration we have already discoursed of he makes of three sorts either by ventilation by air purgation by fire or rinsing by water all according to the doctrine of Plato purging as Physicians doe by contraries for fire which is hot and dry air which is hot and moist water which is cold and moist are the most proper purgatives for earthy contagions i. e. for those stains the soul hath contracted from the commerce with the body which is earthy Earth being both the coldest of the 4. elements and in that most contrary to Fire which is the hottest and the driest and in that most opposite to Water which is the moistest in both to Air which is both hot and moist this is St. Austins conceit l. 21. de Civit. Dei c. 13. we will not say that the Roman Cath●lick hath no better authority for his Purgatory then that of a Roman Poet. This we may safely affirm that it was an opinion received amongst the Heathens many centuries before it was introduced into the Church of Rome with this only difference they held that after death the souls went into Purgatory and from thence ascended not into eternall bliss but into this world where they were reinvested with new bodies these that after their purgatory they ascended into hea●●n they both allow of a Purgatory and a subsequent resurrection and differ only in the terminus adquem the place to which that resurrection tends § 75 There is no one passage in this book more obscure then this in the literal construction you shall find more sound of words then soundness of sense for what can you understand by leaving the etherial sense pure and a fire of simple breath or air for so it runs if verbally translated We have therefore paraphrased upon this place as we have done elsewhere where the sense required it therefore by sensus aethereus we are to understand the Soul a heavenly or aethereal Being and therefore said by Virgil a little above to be coelestis originis as here to be aethereus sensus and to be ignis aër simplex for he sayes here auraï i. e. aurae simplicis ignem for auram simplicem ignem according to the opinion of those who held the soul to be compounded of air and fire therefore the sense of Igneus est ollis vigor coelestis orgio Seminibus is here expressed in other words whilst he sayes purumque reliquit Aetherum sensum atque auraï simplicis ignem which I think according to the sense both of the Author and the Context may not unaptly be paraphrased in these words Leaving of spots that heavenly Being clear Of Fire a compound and unmixed Air. But to summe up our precedent discourse and to shew the connexion thereof you must know that there is a certain soul or spirit which actuateth and presideth over this Universe and from whence all things derive their birth and original amongst the rest men whose souls we have and doe still speak according to the principles of Virgil and the Gentiles are compounded of fire and air as their bodies are of water and earth whence they resembling their principles are active and pure these drossie and dull they from the long commerce with the body contract stains from thence which adhere to them even after their separation Hence they are to be purged in the other world after which when purified they are brought by Mercury to the River Lethe the River of Forgetfulness and having drunk thereof they then return into this world and are received into other bodies We have insisted much upon the exposition of the Author in these precedent Paragraphs Interpreters have laboured much herein as upon a place knotty and obscure though full of much learning and abstruse speculations if we have either in our Translation or notes conferred any thing to the explication of the Author and the Readers satisfaction we shall think our pains in the one and our collections in the other not altogether misemployed § 76 We come now to the primarie scope and design of the Poet and which indeed as the end is was primus in intentione though ultimus in executione Virgil composed this Poem on purpose to celebrate the Family of Augustus and to consecrate the names of some of the most deserving and illustrious Houses of Rome to following Ages And to this only tends Aeneas his descent into Hell with all the precedent descriptions We shall here exhibit a Summary of the Roman History from the Alban Kings to Augustus his time following the series and method of our Author who presents them not according to the order of time wherein they were born or lived but as he fancies them to stand before Anchises the person here speaking § 77 The first therefore who appeared and was to ascend was Sylvius Aeneas his Sonne by Lavinia Latinus his Daughter and half-Brother to Ascanius sirnamed Iülus Aeneas his Sonne by Creüsa he is here called an Alban name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellence because from him all the Alban Kings were denominated Sylvii Aeneas his posthume sonne because born after his Fathers death and Sylvius because born in the Woods The Story is briefly this Lavinia being left with child by Aeneas fled for fear of her sonne in law Ascanius to Tyrrhus the Master of her Father Latinus his flocks but was delivered by the way of a son in the woods whom from thence she called Sylvius i. e. Du Bois or Wood and from him the succeeding Alban Kings were styled Sylvii but being freed from her ill-grounded jealousie she was at last brought back to Ascanius who looking upon her as the dear Relict of his honored Father did not only receive her with all demonstrations of love but leaving Lavinium built by Aeneas and so called from Lavinia his beloved Consort to her he founded Alba or the white City so called from the white Sow the Trojans found at their first landing and Longa from its figure it being extended in length See Aur. Victor de orig gent. Rom. And this became the royal residence of the Alban Kings