work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3489,"",Reading Bamborough's The Little World of Man (15),2004-07-15 00:00:00 UTC,"Man is a lump, where all beasts kneaded be,
Wisdom makes him an ark where all agree;
The fool, in whom these beasts do live at jar,
Is sport to others and a theatre,
Nor 'scapes he so, but is himself their prey;
All which was man in him is eat away,
And now his beasts on one another feed,
Yet couple in anger, and new monsters breed;
How happy is he, which hath due place assigned
To his beasts, and disafforested his mind!
Empaled himself to keep them out, not in;
Can sow, and dares trust corn, where they have been;
Can use his horse, goat, wolf, and every beast,
And is not ass himself to all the rest.
Else, man not only is the herd of swine,
But he's those devils too, which did incline
Them to a headlong rage, and made them worse:
For man can add weight to heaven's heaviest curse.
As souls (they say) by our first touch, take in
The poisonous tincture of original sin,
So to the punishments which God doth fling,
Our apprehension contributes the sting.
To us, as to his chickens, he doth cast
Hemlock, and we as men, his hemlock taste.
We do infuse to what he meant for meat,
Corrosiveness, or intense cold or heat.
For, God no such specific poision hath
As kills we know not how; his fiercest wrath
Hath no antipathy, but may be good
At least for physic, if not for our food.
Thus man, that might be his pleasure, is his rod,
And is his devil, that might be his God.
Since then our business is, to rectify
Nature, to what she was, we are led awry
By them, who man to us in little show,
Greater than due, no form we can bestow
On him; for man into himself can draw
All, all his faith can swallow, or reason chaw,
All that is filled, and all that which doth fill,
All the round world, to man is but a pill;
In all it works not, but it is in all
Poisonous, or purgative, or cordial,
For, knowledge kindles calentures in some,
And is to others icy opium.
As brave as true, is that profession then
Which you do use to make; that you know man.
This makes it credible, you have dwelt upon
All worthy books, and now are such a one.
Actions are authors, and of those in you
Your friends find every day a mart of new.
(pp. 200-1)",2007-12-23,8946,"•REVISIT. INTEREST. Richly metaphorical. Poem is a response to Herbert's ""The State Progress of Ill"" and borrows metaphors of bestiary and ark from it. The allegory of the beasts is originally from Plato's Republic.
•I've included four times: Bestiary, Ark, Theater, Forest","""Man is a lump, where all beasts kneaded be / Wisdom makes him an ark where all agree.""","",2009-09-14 19:33:52 UTC,I've included the entire poem
3542,"","Reading Frederick Kiefer's Writing on the Renaissance Stage: Written Words, Printed Pages, Metaphoric Books. Newark: University of Delaware Press, 1996. p. 113.",2006-10-03 00:00:00 UTC,Our conscience ... is a great Ledgier booke wherein are written all our offences,,9136,"",""" It was (as I said) once well agreeing with reason, and there was an excellent consent and harmony between them, but that is now dissolved, they often jar, reason is overborne by passion: Fertur equis auriga, nec audit currus habenas, as so many wild horses run away with a chariot, and will not be curbed.""","",2009-09-14 19:33:59 UTC,""
3590,"",Distributed Proofreaders text: produced by Karl Hagen and D. Moynihan.,2006-09-21 00:00:00 UTC,"This moving faculty is the other power of the sensitive soul, which causeth all those inward and outward animal motions in the body. It is divided into two faculties, the power of appetite, and of moving from place to place. This of appetite is threefold, so some will have it; natural, as it signifies any such inclination, as of a stone to fall downward, and such actions as retention, expulsion, which depend not on sense, but are vegetal, as the appetite of meat and drink; hunger and thirst. Sensitive is common to men and brutes. Voluntary, the third, or intellective, which commands the other two in men, and is a curb unto them, or at least should be, but for the most part is captivated and overruled by them; and men are led like beasts by sense, giving reins to their concupiscence and several lusts. For by this appetite the soul is led or inclined to follow that good which the senses shall approve, or avoid that which they hold evil: his object being good or evil, the one he embraceth, the other he rejecteth; according to that aphorism, Omnia appetunt bonum, all things seek their own good, or at least seeming good. This power is inseparable from sense, for where sense is, there are likewise pleasure and pain. His organ is the same with the common sense, and is divided into two powers, or inclinations, concupiscible or irascible: or (as one [991] translates it) coveting, anger invading, or impugning. Concupiscible covets always pleasant and delightsome things, and abhors that which is distasteful, harsh, and unpleasant. Irascible, quasi [992] aversans per iram et odium, as avoiding it with anger and indignation. All affections and perturbations arise out of these two fountains, which, although the stoics make light of, we hold natural, and not to be resisted. The good affections are caused by some object of the same nature; and if present, they procure joy, which dilates the heart, and preserves the body: if absent, they cause hope, love, desire, and concupiscence. The bad are simple or mixed: simple for some bad object present, as sorrow, which contracts the heart, macerates the soul, subverts the good estate of the body, hindering all the operations of it, causing melancholy, and many times death itself; or future, as fear. Out of these two arise those mixed affections and passions of anger, which is a desire of revenge; hatred, which is inveterate anger; zeal, which is offended with him who hurts that he loves; and ἐπικαιρεκακία [Greek], a compound affection of joy and hate, when we rejoice at other men's mischief, and are grieved at their prosperity; pride, self-love, emulation, envy, shame, &c., of which elsewhere.
",,9293,•I've included twice: Rule and Subjection and Reins,"""Voluntary, the third, or intellective, which commands the other two in men, and is a curb unto them, or at least should be, but for the most part is captivated and overruled by them; and men are led like beasts by sense, giving reins to their concupiscence and several lusts.""","",2009-09-14 19:34:06 UTC,"First Partition, Sect I. I. Memb. II, Subsect. VIII.--Of the moving Faculty"
6665,"",Searching in EEBO,2010-01-13 20:03:31 UTC,"It were an happy thing, if as it is in some other well ordered nations, there were a certaine regulation of the prices of all commodities by publique authority, the wisdome whereof knows how to rise and fall according to the necessity of the occasion; so as the buyer might be secured from injury, and the seller restrained from a lawlesse oppression. But where that cannot be had, it is fit that Justice and Charity should so far overrule mens actions, that every man may not be carryed in matter of contract, by the sway of his owne unreasonable will, and be free to carve for himselfe as he lists of the buyers purse: every man hath a bird in his bosome that sings to him another note.
(pp. 17-18)",,17671,"","""But where that cannot be had, it is fit that Justice and Charity should so far overrule mens actions, that every man may not be carryed in matter of contract, by the sway of his owne unreasonable will, and be free to carve for himselfe as he lists of the buyers purse: every man hath a bird in his bosome that sings to him another note.""","",2010-01-13 20:03:31 UTC,Case II
6665,"","Reading Whitman, James Q. The Origins of Reasonable Doubt: Theological Roots of the Criminal Trial. Yale UP, 2008. p. 170. <Link to Google Books>",2010-01-13 20:08:54 UTC,"Secondly, the law of judging according to allegations and proofs is a good generall direction in the common course of proceedings; but there are cases wherein this law must vaile to an higher, which is the law of Conscience: Woe be to that man who shall tye himselfe so close to the letter of the law, as to make shipwrack of conscience; And that bird in his bosome will tell him, that if upon what ever pretences, he shall willingly condemne an innocent, he is no better than a murtherer.
(p. 119)",,17672,"","""[T]here are cases wherein this law must vaile to an higher, which is the law of Conscience: Woe be to that man who shall tye himselfe so close to the letter of the law, as to make shipwrack of conscience; And that bird in his bosome will tell him, that if upon what ever pretences, he shall willingly condemne an innocent, he is no better than a murtherer.""","",2010-01-13 20:08:54 UTC,Case VI
3445,"",Reading,2012-05-16 19:10:44 UTC,"Nor let any man think that this doth make any thing for the just excuse of iniquity. For there was never sin committed, wherein a less good was not preferred before a greater, and that wilfully; which cannot be done without the singular disgrace of Nature, and the utter disturbance of that divine order, whereby the preeminence of chiefest acceptation is by the best things worthily challenged. There is not that good which concerneth us, but it hath evidence enough for itself, if Reason were diligent to search it out. Through neglect thereof, abused we are with the show of that which is not; sometimes the subtilty of Satan inveigling us as it did Eve, sometimes the hastiness of our Wills preventing the more considerate advice of sound Reason, as in the Apostles, when they no sooner saw what they liked not, but they forthwith were desirous of fire from heaven; sometimes the very custom of evil making the heart obdurate against whatsoever instructions to the contrary, as in them over whom our Saviour spake weeping, ""O Jerusalem, how often, and thou wouldest not!"" Still therefore that wherewith we stand blameable, and can no way excuse it, is, In doing evil, we prefer a less good before a greater, the greatness whereof is by reason investigable and may be known. The search of knowledge is a thing painful; and the painfulness of knowledge is that which maketh the Will so hardly inclinable thereunto. The root hereof, divine malediction; whereby the instruments being weakened wherewithal the soul (especially in reasoning) doth work, it preferreth rest in ignorance before wearisome labour to know. For a spur of diligence therefore we have a natural thirst after knowledge ingrafted in us. But by reason of that original weakness in the instruments, without which the understanding part is not able in this world by discourse to work, the very conceit of painfulness is as a bridle to stay us. For which cause the Apostle, who knew right well that the weariness of the flesh is an heavy clog to the Will, striketh mightily upon this key, ""Awake thou that sleepest; Cast off all which presseth down; Watch; Labour; Strive to go forward, and to grow in knowledge.""
(I.vii.7)",,19777,"","""For a spur of diligence therefore we have a natural thirst after knowledge ingrafted in us. But by reason of that original weakness in the instruments, without which the understanding part is not able in this world by discourse to work, the very conceit of painfulness is as a bridle to stay us.""","",2012-05-16 19:10:44 UTC,"Book I, Chapter vii"
7390,"",Reading,2013-05-16 16:25:10 UTC,"Take this my endeauour I pray you in worth, cheerish and foster this deformed brood of my braine, in the lap (if I may so tearme it) of your good liking, and in loue esteeme it faire thogh badly penzeld ouer, to wish as Daphnis said to Dam
[GREEK]
Qui minime sunt pulchra, en pulchra videntur amāt
If the happie Daemon of Vlisses direct not the wandering planet of my witte within the decent orbe of wisedome, my stammering pen seeming far ouergon with superfluitie of phrase, yet wanting matter I answer with the poet one only word inuerted [...]
(Epistle Dedicatory)",,20177,"","""Take this my endeauour I pray you in worth, cheerish and foster this deformed brood of my braine, in the lap (if I may so tearme it) of your good liking.""",Animals,2013-05-16 16:27:00 UTC,Epistle Dedicatory
7390,"",Reading,2013-05-16 16:29:51 UTC,"[...] For if the soule by reason of sympathizing with the body is either made an [Greek] or a [Greek] either a nimble swift-footed Achilles, or a limping slow Odysseus, as hereafter we intend to declare, good reason the body (as the edifice or handmaid of the soule) should be knowne as a part of Teipsum for the good of the soule. Therefore Iulian the Apostata who had flood of inuentiō, although that whole flood could not wash or rinch away that one spot of his atheisme, he (though not knowing him a right) could say the body was the chariot of the soule, which while it was well manag'd by discretion the cunning coachman, the drawing steeds, that is our head-strong and vntamed appetites, being checkt in by the golden bit of temperance, so long the soule should not bee tost in craggy waies by vnequall and tottring motion, much lesse be in danger to bee hurled downe the steepy hils of perditiō. [...]
(Chapter I)",,20180,"","""Therefore Iulian the Apostata who had flood of inuention, although that whole flood could not wash or rinch away that one spot of his atheisme, he (though not knowing him a right) could say the body was the chariot of the soule, which while it was well manag'd by discretion the cunning coachman, the drawing steeds, that is our head-strong and vntamed appetites, being checkt in by the golden bit of temperance, so long the soule should not bee tost in craggy waies by vnequall and tottring motion, much lesse be in danger to bee hurled downe the steepy hils of perdition.""",Animals,2013-05-16 16:29:51 UTC,Chapter I
7855,"",Reading,2014-03-14 17:23:01 UTC,"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 againe. 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)",,23702,"","""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.""",Animals,2014-03-14 17:23:01 UTC,""
7960,Flights of Fancy,Reading,2014-07-08 19:18:23 UTC,"Sure there are Poets which did never dream
Upon Parnassus, nor did tast the stream
Of Helicon, we therefore may suppose
Those made not Poets, but the Poets those.
And as Courts make not Kings, but Kings the Court,
So where the Muses & their train resort,
Parnassus stands; if I can be to thee
A Poet, thou Parnassus art to me.
Nor wonder, if (advantag'd in my flight,
By taking wing from thy auspicious height)
Through untrac't ways, and aery paths I fly,
More boundless in my Fancy than my eie:
My eye, which swift as thought contracts the space
That lies between, and first salutes the place
Crown'd with that sacred pile, so vast, so high,
That whether 'tis a part of Earth, or sky,
Uncertain seems, and may be thought a proud
Aspiring mountain, or descending cloud,
Pauls, the late theme of such a Muse whose flight
Has bravely reach't and soar'd above thy height:
Now shalt thou stand though sword, or time, or fire,
Or zeal more fierce than they, thy fall conspire,
Secure, whilst thee the best of Poets sings,
Preserv'd from ruine by the best of Kings.
(ll. 1-24; cf. pp. 1-2 in 1655 ed.)",,24142,"","""Nor wonder, if (advantag'd in my flight, / By taking wing from thy auspicious height) / Through untrac't ways, and aery paths I fly, / More boundless in my Fancy than my eie.""","",2014-07-08 19:24:07 UTC,""