work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3601,"",Browsing in EEBO,2003-10-16 00:00:00 UTC,"From the second part of the difference in the definition ( viz. from moving other things) Thales argued, that the Load-stone, and Amber had soules; the first because it drawes Iron, the second Straw. He further (saith Laertius) asserted those things we count inoni|mate, to have souls, arguing it from the loadstone and Amber: the reason of which latter example, Aldobrandinu[...] falsely interprets its change of colour, and jarring as it were at poison: But Aristotle more plainly, for of those whom we mentioned, Thales seems to have taken the soul to be something [...], apt to move, since he affirmed a stone to have a soul, because it moved Iron.
He asserted likewise the soul (of man) to be immortall, and according to Cherilus, was the first that held so. Cicero ascribes the originall of this opinion to Pherecydes, but it rather seems to have been brought by Thales from the Egyptians; that they held so Herodotus attests.
(I.iv.4, pp. 13-14)",2003-12-12,9341,"","""Thales argued, that the Load-stone, and Amber had soules; the first because it drawes Iron, the second Straw.""","",2010-06-29 03:30:30 UTC,""
3601,"",EEBO,2003-10-16 00:00:00 UTC,"This is Beauty in the largest sence, the same with Harmony; whence God is said to have framed the World with musicall harmonious temperament. But Harmony properly implies a melodious agreement of Voices; and Beauty in a restrict acception relates to a proportionable concord in visible things, as Harmony in audible. The desire of this Beauty is Love; arising only from one knowing faculty, the Sight; and that gaye Plotonius, (Ennead. 3. lib. 5. 3.) occasion to deprive Love, from Sight. Here the Platonist may object; If Love be only of visible things, how can it be applyed to Ideas, invisible natures? We answer, Sight is twofold, corporeal and spirituall; the first is that of Sense, the other the Intellectuall faculty, by which we agree with Angels; this Platonists call Sight, the corporeall being only an Image of this. So Aristotle, Intellect is that to the Soul which sight is to the Body: Hence is Minerva (Wisdom) by Homer call'd, Bright-ey'd. With this sight Moses, Saint Paul, and other Saints, beheld the face of God: this Divines call Intellectuall, [in]tuitive cognition, the Beatificall vision, the Reward of the Righteous.
(?.xxxiv.6, pp. 101-2)",,9342,•REVISIT and clean up,"""We answer, Sight is twofold, corporeal and spirituall; the first is that of Sense, the other the Intellectuall faculty, by which we agree with Angels; this Platonists call Sight, the corporeall being only an Image of this""","",2009-09-14 19:34:09 UTC,""
3601,"",EEBO,2003-10-16 00:00:00 UTC,"This is Beauty in the largest sence, the same with Harmony; whence God is said to have framed the World with musicall harmonious temperament. But Harmony properly implies a melodious agreement of Voices; and Beauty in a restrict acception relates to a proportionable concord in visible things, as Harmony in audible. The desire of this Beauty is Love; arising only from one knowing faculty, the Sight; and that gaye Plotonius, (Ennead. 3. lib. 5. 3.) occasion to deprive Love, from Sight. Here the Platonist may object; If Love be only of visible things, how can it be applyed to Ideas, invisible natures? We answer, Sight is twofold, corporeal and spirituall; the first is that of Sense, the other the Intellectuall faculty, by which we agree with Angels; this Platonists call Sight, the corporeall being only an Image of this. So Aristotle, Intellect is that to the Soul which sight is to the Body: Hence is Minerva (Wisdom) by Homer call'd, Bright-ey'd. With this sight Moses, Saint Paul, and other Saints, beheld the face of God: this Divines call Intellectuall, [in]tuitive cognition, the Beatificall vision, the Reward of the Righteous.
(?.xxxiv.6, pp. 101-2)",,9345,"","""So Aristotle, Intellect is that to the Soul which sight is to the Body: Hence is Minerva (Wisdom) by Homer call'd, Bright-ey'd""","",2009-09-14 19:34:09 UTC,""
3617,"","Reading Frederick Kiefer's Writing on the Renaissance Stage: Written Words, Printed Pages, Metaphoric Books. Newark: University of Delaware Press, 1996. p. 116.",2006-10-03 00:00:00 UTC,"According to S. Bernard, ... 'we shall be judged by that which is written in our own books,' (the books of conscience), 'and therefore they ought to be written according to the copy of the book of life; and if they not be so written, yet they ought to be so corrected.",,9390,"","""According to S. Bernard, ... 'we shall be judged by that which is written in our own books,' (the books of conscience), 'and therefore they ought to be written according to the copy of the book of life; and if they not be so written, yet they ought to be so corrected.""","",2009-09-14 19:34:11 UTC,""
3617,"",Reading,2010-01-11 21:58:15 UTC,"But thus the Enemy of Mankind hath prevailed upon us, while we were earnest in disputations about things less concerning: Then he was watchful and busy to interweave evil and uncertain principles into our Moral institutions, to intangle what was plain, to divide what was simple, to make an art of what was written in the tables of our hearts with the finger of God. When a gentleman was commending Dr. Fisher Bishop of Rochester his great pains in the confutations of Luther's books, the wise Prelate said heartily, that he wished he had spent all that time in prayer and meditation which he threw away upon such useless wranglings. For that was the
wisdom of the Ancients. Antiqua Sapientia nihil aliud quam facienda & vitanda pracepit: Et tunc meliores erant viri. Postquam docti prodierunt, boni desunt. Simplex enim ilia & aperta virtus in obscuram et solertem scientiam versa est: Docenturque disputare, non vivere. Our fore-Fathers taught their children what to do and what to avoid; and then men were better. But when men did strive to become learned, they did not care so much to become good; then they were taught to dispute rather than to live. To this purpose I understand that excellent saying of Solomon, Of making many books there is no end, and much study is a weariness of the flesh. Let us hear the conclusion of the whole matter. Fear God and keep his Commandments; for this is the whole duty of man. Meaning, that books which serve to any other purpose, are a laborious vanity, consumptive of our time and health to no purpose but such things which teach us to fear God, and how to keep his Commandments. [...]
(pp. vii-viii)",,17637,"","""But thus the Enemy of Mankind hath prevailed upon us, while we were earnest in disputations about things less concerning: Then he was watchful and busy to interweave evil and uncertain principles into our Moral institutions, to intangle what was plain, to divide what was simple, to make an art of what was written in the tables of our hearts with the finger of God.""",Writing,2010-01-11 21:58:15 UTC,Preface
6667,"",Reading in Google Books,2010-01-21 20:10:41 UTC,"That although I have but troublesome Kingdoms here, yet I may attaine to that Kingdome of Peace in My Heart, and in thy Heaven, which Christ hath Purchased, and thou wilt give to thy Servant (though a Sinner) for my Saviours sake, Amen.
(p. 6)",,17678,"","""That although I have but troublesome Kingdoms here, yet I may attaine to that Kingdome of Peace in My Heart, and in thy Heaven, which Christ hath Purchased, and thou wilt give to thy Servant (though a Sinner) for my Saviours sake, Amen.""","",2010-01-21 20:10:41 UTC,I. Upon His Majesties calling this last Parliament.
6667,"","Reading Keith Thomas' ""Cases of Conscience in Seventeenth-Century England."" In Public Duty and Private Conscience, edited by P. Slack J. Morill, and D. Woolf, 29-56. Oxford: Clarendon Press, 1993.",2010-01-21 20:12:58 UTC,"I see it a bad exchange to wound a mans owne Conscience, thereby to salve State sores; to calme the stormes of popular discontents, by stirring up a tempest in a mans owne bosome.
(p. 6)
",,17679,"","""I see it a bad exchange to wound a mans owne Conscience, thereby to salve State sores; to calme the stormes of popular discontents, by stirring up a tempest in a mans owne bosome.""","",2010-01-21 20:12:58 UTC,2. Upon the Earle of Straffords death.
7684,"","Reading Irvin Ehrenpreis, Swift: The Man, his Works, and the Age, 3 vols. (Cambridge: Harvard UP, 1962), I, 176. ",2013-09-22 04:58:59 UTC,"Amongst all those passions which ride men's souls none so jade and tire them out as envy and jealousy; theire journey is longer than any of the rest, they bate seldomer, and commonly ride double, for sure a man cannot bee jealous of his Mistrisse without at the same time envious of his rivall; they seeme to bee twins of one birth, branches of one root, love being the cause of both and hatred the effect; they differ in that the object of envy is some quality wee love in a person wee hate, and of jealousy some quality wee hate in a person wee love. I wonder they should bee so common being allwayes founded upon an opinion of meannesse or some defect in ones selfe. Envy is the more vicious and unreasonable of the two for that proposes good to fasten upon, whilst jealousy proposes at least the appearances of evill, but withall tis not so incurable a disease, being remedyed if not by a mans one virtue yet by his enemyes fall and misfortune, whereas jealousy is desperate of any cure, all thinges nourish, nothing destroyes it, as indeed what can poyson an asp which is it self the most deadly of all poy[s]ons. [...]
(pp. 166-7)",,22809,"Ehrenpreis notes ""the quiet metaphor gives life"" to the claim (176).","""Amongst all those passions which ride men's souls none so jade and tire them out as envy and jealousy; theire journey is longer than any of the rest, they bate seldomer, and commonly ride double, for sure a man cannot bee jealous of his Mistrisse without at the same time envious of his rivall.""",Animals,2013-09-22 04:58:59 UTC,""
8285,"","Reading Mark Goldie, ""The Reception of Hobbes,"" The Cambridge History of Political Thought, eds. J.H. Burns, with the assistance of Mark Goldie (Cambridge UP, 2004), 599.",2018-05-19 15:30:40 UTC,"First, this very act of the understanding is an effect of the will, and a testimony of its power and liberty. It is the will, which affecting some particular good doth, ingage and command the understanding to consult and deliberate what means are convenient for atteining that end. And though the will it self be blind, yet its object is good in generall, which is the end of all human actions. Therefore it belongs to the will as to the Generall of an Army to moove the other powers of the soul to their acts, and among the rest the understanding also, by applying it and reducing its power into act. So as whatsoever obligation the understanding doth put upon the will, is by the consent of the will, and derived from the power of the will, which was not necessitated to moove the understanding to consult. So the will is the Lady and Mistris of human actions, the understanding is her trusty counseller, which gives no advise, but when it is required by the will. And if the first consultation or deliberation be not sufficient, the will may moove a review, and require the understanding to inform it self better, and take advise of others, from whence many times the judgment of the understanding doth receive alteration.
(pp. 30-1)
",,25202,"","""Therefore it belongs to the will as to the Generall of an Army to moove the other powers of the soul to their acts, and among the rest the understanding also, by applying it and reducing its power into act.""","",2018-05-19 15:30:40 UTC,""
8285,"","Reading Mark Goldie, ""The Reception of Hobbes,"" The Cambridge History of Political Thought, eds. J.H. Burns, with the assistance of Mark Goldie (Cambridge UP, 2004), 599.",2018-05-19 15:32:18 UTC,"First, this very act of the understanding is an effect of the will, and a testimony of its power and liberty. It is the will, which affecting some particular good doth, ingage and command the understanding to consult and deliberate what means are convenient for atteining that end. And though the will it self be blind, yet its object is good in generall, which is the end of all human actions. Therefore it belongs to the will as to the Generall of an Army to moove the other powers of the soul to their acts, and among the rest the understanding also, by applying it and reducing its power into act. So as whatsoever obligation the understanding doth put upon the will, is by the consent of the will, and derived from the power of the will, which was not necessitated to moove the understanding to consult. So the will is the Lady and Mistris of human actions, the understanding is her trusty counseller, which gives no advise, but when it is required by the will. And if the first consultation or deliberation be not sufficient, the will may moove a review, and require the understanding to inform it self better, and take advise of others, from whence many times the judgment of the understanding doth receive alteration.
(pp. 30-1)
",,25203,"","""So the will is the Lady and Mistris of human actions, the understanding is her trusty counseller, which gives no advise, but when it is required by the will.""","",2018-05-19 15:32:18 UTC,""