text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"So great a Light hath set my mind on fire,
That flesh and bone consume with secret flame,
Each vein dries up, wit yields to deep desire;
I scarce (alas) dare say, for very shame,
How fain my soul an interchange would make
Twixt this her present State and Limbo lake;
And yet she dreads, lest when she parts from hence,
Her Heats be such that Charon will retire,
And let her pass for prayer, nor for pence,(1)
For fear his with'red boat be set on fire;
So dang'rous are the flames of Mighty Love
In Styx itself, in earth, or heav'n above.
Wherefore dear Dame vouchsafe to rue my case,
And salve the sore which thou thyself hast made:
My Heats first grew by gazing on thy face,
Whose lights were such that I could find no shade:
And thou my weary Soul bend all thy force,
By Plaints and Tears to move her to remorse.",2009-09-14 19:33:45 UTC,"""So great a Light hath set my mind on fire, / That flesh and bone consume with secret flame""",2005-12-16 00:00:00 UTC,Sonnet XLIX,"",,"","","Searching ""mind"" in UPenn's online library of Elizabethan Authors",8749,3437
"And care consumes the minde of man,
as fire melts Virgin Waxe.
",2010-07-01 20:00:51 UTC,"""And care consumes the minde of man, / as fire melts Virgin Waxe.""",2005-03-27 00:00:00 UTC,"","",,"","","Searching ""wax"" and ""mind"" in HDIS (Poetry)",8758,3444
"HASTINGS
Our present musters grow upon the file
To five-and-twenty thousand men of choice,
And our supplies live largely in the hope
Of great Northumberland, whose bosom burns
With an incensèd fire of injuries.
(I.iii.10-4)",2010-07-01 20:03:03 UTC,"""And our supplies live largely in the hope / Of great Northumberland, whose bosom burns / With an incensèd fire of injuries.""",2003-08-26 00:00:00 UTC,"Act I, scene iii. ","",2010-07-01,"","The Archbishop, Mowbray, Hastings, and Bardolph discuss the rebellion",Searching in HDIS,8845,3460
"But the poets and writers of histories are the best doctors of this knowledge; where we may find painted forth, with great life, how affections are kindled and incited; and how pacified and refrained; and how again contained from act and further degree; how they disclose themselves; how they work; how they vary; how they gather and fortify: how they are enwrapped one within another; and how they do fight and encounter one with another; and other the like particularities. Amongst the which this last is of special use in moral and civil matters; how, I say, to set affection against affection, and to master one by another; even as we used to hunt beast with beast, and fly bird with bird, which otherwise percase we could not so easily recover: upon which foundation is erected that excellent use of praemium and paena, whereby civil states consist: employing the predominant affections of fear and hope, for the suppressing and bridling the rest. For as in the government of states it is sometimes necessary to bridle one faction with another, so it is in the government within.",2010-10-09 17:03:00 UTC,"""But the poets and writers of histories are the best doctors of this knowledge; where we may find painted forth, with great life, how affections are kindled and incited; and how pacified and refrained; and how again contained from act and further degree; how they disclose themselves; how they work; how they vary; how they gather and fortify: how they are enwrapped one within another; and how they do fight and encounter one with another; and other the like particularities.""",2003-10-20 00:00:00 UTC,"","",2003-10-23,War,"•Rich Passage. Visit library and REVISIT.
•INTEREST: Hirschman cites as first articulation of the passion countervailing.","Reading A. O. Hirschman's The Passions and the Interests. Princeton: Princeton UP, 1997. p. 22.",8929,3476
"RICHARD
I cannot weep, for all my body's moisture
Scarce serves to quench my furnace-burning heart;
Nor can my tongue unload my heart's great burden,
For selfsame wind that I should speak withal
Is kindling coals that fires all my breast,
And burns me up with flames that tears would quench.
To weep is to make less the depth of grief;
Tears, then, for babes -- blows and revenge for me!
Richard, I bear thy name; I'll venge thy death
Or die renownèd by attempting it.
(II.i.79-88)",2009-09-14 19:34:01 UTC,"""I cannot weep, for all my body's moisture / Scarce serves to quench my furnace-burning heart; / Nor can my tongue unload my heart's great burden, / For selfsame wind that I should speak withal / Is kindling coals that fires all my breast, / And burns me up with flames that tears would quench.""",2003-07-31 00:00:00 UTC,"Act II, scene i.","",,"","•I've included thrice: Furnace, Coals, Kindling
•Note, ""Furnace"" can be understood both literally or figuratively in Galenic terms. An INTERESTing case that troubles literal-figurative distinctions.",HDIS,9177,3549
"In the precedent subsections I have anatomised those inferior faculties of the soul; the rational remaineth, a pleasant, but a doubtful subject (as [994] one terms it), and with the like brevity to be discussed. Many erroneous opinions are about the essence and original of it; whether it be fire, as Zeno held; harmony, as Aristoxenus; number, as Xenocrates; whether it be organical, or inorganical; seated in the brain, heart or blood; mortal or immortal; how it comes into the body. Some hold that it is ex traduce, as Phil. 1. de Anima, Tertullian, Lactantius de opific. Dei, cap. 19. Hugo, lib. de Spiritu et Anima, Vincentius Bellavic. spec. natural. lib. 23. cap. 2. et 11. Hippocrates, Avicenna, and many [995] late writers; that one man begets another, body and soul; or as a candle from a candle, to be produced from the seed: otherwise, say they, a man begets but half a man, and is worse than a beast that begets both matter and form; and, besides, the three faculties of the soul must be together infused, which is most absurd as they hold, because in beasts they are begot, the two inferior I mean, and may not be well separated in men. [996] Galen supposeth the soul crasin esse, to be the temperature itself; Trismegistus, Musaeus, Orpheus, Homer, Pindarus, Phaerecides Syrus, Epictetus, with the Chaldees and Egyptians, affirmed the soul to be immortal, as did those British [997]Druids of old. The [998]Pythagoreans defend Metempsychosis; and Palingenesia, that souls go from one body to another, epota prius Lethes unda, as men into wolves, bears, dogs, hogs, as they were inclined in their lives, or participated in conditions:",2009-09-14 19:34:06 UTC,"""Many erroneous opinions are about the essence and original of [the rational soul]; whether it be fire, as Zeno held; harmony, as Aristoxenus; number, as Xenocrates; whether it be organical, or inorganical; seated in the brain, heart or blood; mortal or immortal; how it comes into the body.""",2006-09-21 00:00:00 UTC,"First Partition, Sect I. I. Memb. II, Subsect. IX.--Of the Rational Soul","",,"","•I've included four times: Fire, Harmony, Number, and Seat.",Distributed Proofreaders text: produced by Karl Hagen and D. Moynihan.,9295,3590
"------ & apta
Spicula sent nobis puris ------
Simple as are the Elements unmixt,
Stedfast as is the earth, whose footing's fixt;
Untainted like the silver suite of Swan,
Alone like truth, well ordered like a man,
Like these in each of these was I, untill
Upon a time, Reason fell foule with Will,
Who back't with sence, that it might battaile move,
Implor'd the ayde of all commanding Love,
Love by his mother taught, doth soone comply,
To be an Actor in this treachery.
The battell's wag'd, and reason fleye the field,
While Sence and Will to Love the Conquest yeeld.
I now, loves subject, am inforclt to doe
What ever his designes commands me to do;
See, see (quoth hee) do you behold that maid,
Whose equall doth not breathe; and there he staid,
To draw fresh aire, So quicke was he to give
Mee notice that I must no longer live,
In my owne selfe, but her whom when I spy'd,
Mee thought I had been happy to have dy'd
Since I at once saw severally in one,
What joyn'd together made perfection.
This was Florella that bright shining starre,
Who might have caused a second Trojan warre,
Were there a second Paris, for her face,
The world might strive, but then there sate a grace
So chast that might expell each spurious thought,
Such as foule Hellen to her Paris brought.
There I might read in my Florella's lookes,
(Such are indeed beauties most perfect bookes)
Loves pleasant Lecture where I might espie
How Cupid once sought entrance at her eye
Whom she repell'd, like snow and chast and cold
Could not admit a Sympathy to hold,
With his hot flames, but melting quite put out
That ardent fire which warm'd her round about.
Cupid denied of this did backward start,
And ran for hast to hide him in her heart,
Where he renewed fresh flames, and by delay,
So I corcht his wings he could not fly away
Thus force perforce in her my conquer'd breast
Is the poore Inne of such a God-borne guest,
Whom while I harbor, it is hard to tell
Whether his presence be a Heaven or Hell.
Such pleasurable paine, such painfull pleasure
Sometimes below, and sometimes above measure.
Mars on a time forsook his Venus bed,
Protesting he no longer would be led
To these embraces, which like Circles charmes,
Made him forget th'Heroicke use of Armes,
Venus heard this whiles halfe in anger shee
Did thrust her darling Cupid off her knee.
Downe falls the youngster and in salling so
Broke all his Arrows, quiver and his bow,
His grandame Nature pittying the mischance,
Wipes the wagges eyes, told him she would advance
Him to his former office: for a dart
That should transfixe the most obdurate heart.
She would create an eye, and for a bow
She'd make a brow, whose art inclining so,
Should shoote such shafts, that deity should yeeld
Themselves glad prisoners in the maiden field,
When streight she made Florella, such a maid,
Who being nam'd, need there ought else be said?
'Tis not long since that I heard Lovers whine
At whose deep wounds, which from their Mistris eyne
They bleeding had ceceiv'd, cause they could winne
No mercy from them, whilst I thought some pinne
Had scratch'd their tender hands, till I too late
Grew sensible they were unfortunate
In their lost loves, 'cause when Florella fround,
Shee like a Commet strucke mee to the ground,
Till shee was pleas'd to cleare her glorious eyes,
Which summon'd mee from death to life to rise.
Wherefore you speedy Merchant doe you runne
Beyond the bounds of the all-bounding Sunne,
To seeke for Rubies, Pearle, and Ivory,
Adventuring hazard both of Land and skie,
When my Florella can afford all this
Without your search in the tumultuous Seas.
Rubies and Pearle, her lips and teeth, her skinne,
Like hollow Ivory, lockes those gems within,
For which you fondly up and downe doe rome
When you may better find this wealth at home,
What would the Northerne Climate hold too deare
To purchase my Florella to live there?
That where the niggard sute denies to shine,
They might receive more lustre from her eyne.
But that I know she loves Religion best,
She had long since, seene India the West,
But least those Pagans who adore the rise
Of the bright Sunne, should doate upon her eyes,
She was resolv'd to stay; wo had I bin
Had she gone thither to encrease their sinne.
East India nothing holds that's worth her view,
There's nothing there, that shee can take for new,
Their aire-perfuming spices, pretious gum,
Their fragrant odors, pleasants, Cinamum
All these and sweeter farre, shee breathes whose smell
Doth all things but it selfe, highly excell:
Once to my friend I did these lines rehearse,
Who streightway smil'd and did applaud my verse
But Ah! I feare 'twas my Florella's name
That brib'd his tongue, so to belie my fame.
Once, and but once I chanc'd to have the sight
Of my Florella, who makes darkness light:
When leaden Morpheus did her sence surprize,
In the lock't casket of her closed eys,
Faine would I steale a kisse, but as I strove,
Those scarlet Judges of my sleeping love
Did swell against my pride, and angry red,
Charg'd mee stand back from her forbidden bed:
While they her precious breath did seem to smother.
Each privately did steale a touch from the other,
I envious at their new begotten blisse
Was hold on her soft lips to print a kisse.
At which she wak't: And have you ever seene
How faire Aurora, heavens illustrious queene.
Shakes off her sable Robe, and with a grace
Smiles in the front of a faire morning face.
Just so my love as if night had beene noone,
Discards the element of the uselesse moone:
And from her glorious tapers sent a fire,
To light the darkest thoughts to quicke desire.
While thus from forth her rosall gate she sent,
Breath form'd in words, the marrow of content.
And have you Sir, at such a tempting time
Betrayd my honour, to this welcome crime,
By stealing pleasure from me, 'twas thy Love
I know, that did thee to this trespasse move
For I have prov'd thy faith which since I finde
The trusty Inmate of a loyall minde,
Of force I must except it; and in part
Of recompence, afford thee all my heart,
Thus having ceaz'd my prize; I told her, sweet,
As by no fouler name we ere may greete,
So what is mine I tender, all, my selfe,
The poorest part of thy unvalued wealth.
Thou hast won much in this, thy mercy showne,
That thus at last thou dost receive thy owne
Least they who after me like fare shall prove,
Should say, See what it is to be in Love.
I am in portu.",2009-09-14 19:34:09 UTC,"""Cupid denied of this did backward start, / And ran for hast to hide him in her heart, / Where he renewed fresh flames, and by delay, / So I corcht his wings he could not fly away / Thus force perforce in her my conquer'd breast / Is the poore Inne of such a God-borne guest, / Whom while I harbor, it is hard to tell / Whether his presence be a Heaven or Hell.""",2006-03-15 00:00:00 UTC,I've included the entire poem,"",,Inhabitants,"•Rich passage. I've included five times: Flame, Conquest, Inn, Guest, Heaven or Hell","Searching ""breast"" and ""guest"" in HDIS (Poetry)",9356,3607
"[...] Nether did I in the waine of my iudgment attempt this as desirous to drawe in the perfuming breath of vaine glory, to puff vp my self with self cōceit like the Camaeleō which is -- nil praeter pulmones, nothing but lungs: but only thinking to break the ice, happely to wade farther, and to imploy my selfe in greater taskes, as fitter oportunity shall obiect her selfe vnto me, if the prefinit tear me and limit of my life permit, and withall in lue of gratitude, to presēt your self with this little which seems much in regard of my wants, and labour, as much seems little in respect of of your euer kind fauour. For this as also your other endowments, my penne might worthily fill whole pages: but your splendent vertues can easily be their owne Herauldes to limme forth their owne armory, and to extoll in presence, is more glauering and poeticall, then true-louing and patheticall. This onely my affection cannot conceale, your gratious demeanour, generous cariage, curtuous nature, studious endeauour, and wisedome for managing your selfe each where, (when you happely were a flourishing braunche, engrafted in the fruitfull Oliue tree of this our Athenes, that thrise famous vniuersity of Cambridge) were first the sympathizing adamants of my affection: your continuance after in all studious actions, constancy in your fauours and kind disposition (for I must needs say as hee of Augustus -- Rarus tu quidem ad recipiendas amicitias, ad retinendas vero constantissimus) these incited mee to cause that which as a sparke lay shrowded in embers in my breast, to exhibit it selfe more apparantly in this little flame.
(Epistle Dedicatory)",2013-05-16 16:23:35 UTC,"""[Y]our continuance after in all studious actions, constancy in your fauours and kind disposition (for I must needs say as hee of Augustus -- 'Rarus tu quidem ad recipiendas amicitias, ad retinendas vero constantissimus') these incited mee to cause that which as a sparke lay shrowded in embers in my breast, to exhibit it selfe more apparantly in this little flame.""",2013-05-16 16:23:35 UTC,Epistle Dedicatory,"",,"","",Reading,20176,7390
"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions▪ Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting
the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",2013-06-10 14:17:28 UTC,"""Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted.""",2013-06-10 14:17:28 UTC,"Chap. XI. The light of Reason is a derivative light.
","",,"","",Reading,20465,3591
"Secondly, when you have made the heart thus affected with sinne, then take heed that the heart doth not flie off and shake off the yoke. Imagine meditation brings all those sins, and miseries, and vilenesse, all are brought home to the heart, and the soule is made sensible by this meanes: Hold the heart there then, labour to keepe the heart in the same temper, that it is brought into, by the consideration of sinne, for this is our nature, when the strooke is troublesome that lieth upon us, and the sinnes are hainous that lie upon us, and are committed by us, these sinnes, these sorrowes, these judgements, when the heart feeles this, it is weary, and would secretly have the wound healed quickly, and the sorrow removed, and the trouble calmed: Take heede of this, and labour to maintaine that heat of heart, which you finde in your selves by vertue of meditation, this is the pitch of the point: as there must bee subjection unto meditation, the heart must be so affected with sinne, as it conceived it to be, so there must be attention; that is, the soule must hold it selfe to that frame and disposition so wrought as it should be. Looke as it is with a Gold smith that melteth the metall that he is to make a vessell of, if after the melting thereof, there follow a cooling, it had beene as good it had never beene melted, it is as hard, haply harder, as unfit, haply unfitter, then it was before to make vessell of; but after he hath melted it, he must keep it in that frame till he come to the moulding and fashoning of it: So meditation is like fire, the heart is like a vessell, the heart is made for God, and it may be made a vessell of grace here, and of glory hereafter: Now meditation, it is that melts the soule, the drosse must be taken away from the soule, and sinne must bee loosened from the heart: Now meditation doth this, it melts the soule, and affects the soule with the weight of sinne: now when you have your heart in some measure melted, keepe it there, doe not let it grow loose againe, and carelesse againe; for then you had as good never have beene melted: And that is the reason why many a poore sinner that hath sometime beene in a good way, and the Lord hath come kindly and wrought powerfully on the heart, and yet at last it hath grown cold & dumpish, & as hard as ever he was againe, and the worke is to beginne again. And take notice of it; looke as it is with the cure of the body, if a man have an old wound, and a deepe one; two things are observable; it is not enough to launce the wound, and draw out the corruptions, but it must be tented also, for if the wound be deepe, it must not be healed presently, but it must be kept open with a tent, that it may be healed soundly, and thoroughly: so it is here; meditation when it is set on, doth launce the soule, it launceth the heart of a man, and it will goe downe to the bottome of the belly: When a man seeth his sinne, and weigheth his sinne it will goe downe to the bottom sometime, and when your heart is thus affected, do not heale it too soone, but hold the soule in that blessed frame & disposition: For as meditation doth launce the soule, so attention doth tent the soule; keepe the soule therfore so troublesome and sorrowfull that so you may be healed soundly, thorowly, and comfortably.
(pp. 112-4)",2014-03-14 17:27:28 UTC,"""Looke as it is with a Gold smith that melteth the metall that he is to make a vessell of, if after the melting thereof, there follow a cooling, it had beene as good it had never beene melted, it is as hard, haply harder, as unfit, haply unfitter, then it was before to make vessell of; but after he hath melted it, he must keep it in that frame till he come to the moulding and fashoning of it: So meditation is like fire, the heart is like a vessell, the heart is made for God, and it may be made a vessell of grace here, and of glory hereafter: Now meditation, it is that melts the soule, the drosse must be taken away from the soule, and sinne must bee loosened from the heart: Now meditation doth this, it melts the soule, and affects the soule with the weight of sinne: now when you have your heart in some measure melted, keepe it there, doe not let it grow loose againe, and carelesse againe; for then you had as good never have beene melted: And that is the reason why many a poore sinner that hath sometime beene in a good way, and the Lord hath come kindly and wrought powerfully on the heart, and yet at last it hath grown cold & dumpish, & as hard as ever he was againe, and the worke is to beginne againe.""",2014-03-14 17:26:47 UTC,"","",,Metal,"","Reading Perry Miller's The New England Mind (Cambridge: Harvard UP, 1954), 58.",23703,7855