work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3535,"","Reading J. G. Bamborough's The Little World of Man (London: Longmans, Green, and Co., 1952), 21. Found again reading in EEBO.",2004-07-16 00:00:00 UTC,"[...] These be excellent things which we haue obserued, touching the figure and frame of mans body, the temperature thereof, and the proportion of the parts; but this last exceedeth all admiration, that in it selfe alone, it should containe all whatsoeuer this whole world in his large and spacious bosome doth comprehend; so as it may worthily be called a Litle world, and the patterne and Epitome of the whole vniuerse. The ancient Magitians (for so naturall Philosophers were of olde tearmed,) as also the great wise Priests of the Egyptians, did make of this whole vniuerse, three parts: the one, vppermost or superiour, which they tearmed the intellectuall and Angelical part, the seate of the Intelligentiae, (so they called the Spirits, which by tradition from the Hebrues, they vnderstood were in the heauen) by whose direction and command, the inferiour or lower world is guided and gouerned: another middle, which they tearmed the heauenly part, in the middest whereof, the Sun ruleth, as the leader and moderater of the rest of the Stars: the 3. sublunary or Elementary, which is admirable & abundantly fertile, in procreating, increasing and nourishing of creatures and plants. The Images and resemblances of which three partes, who seeth not plainly expressed, and as it were portrayed out with a curious pensill in the body of man? The head, the Castle and tower of the soule, the seate of reason, the mansion house of wisedome, the treasury of memory, iudgement, and discourse, wherein mankinde is most like to the Angels or intelligencies, obtaining the loftiest and most eminent place in the body; doth it not elegantly resemble that supreame and Angelicall part of the worlde? The middle and celestiall part, is in the breast or middle venter, most exactly, and euen to the life expressed. For as in that celestiall part, the Sun is predominant, by whose motion, beames, and light, all things haue their brightnesse, luster, and beauty; so in the middest of the chest, the heart resideth, whose likenesse and proportion with the Sun, is such and so great, as the ancient writers haue beene bolde to call the Sun, The hart of the world, and the heart the Sunne of mans bodie. For euen as by the perpetuall and continuall motion of the Sun, and by the quickning and liuely heat thereof, al things are cheered and made to flourish; the earth is decked and adorned, yea crowned with flowers, brings foorth great varietie of fruites, and yeelds out of her bosome innumerable kinds of Hearbes, the shrubs thrust forth their buds or Iems, and are cloathed with greene leaues in token of iollity, all creatures are pricked forward with the goades and prouocations of luste, and so rushing into venereall embracements, do store and replenish with a large and abundant encrease, both Citties, Land, and Seas; (for which cause, Aristotle calleth this prosperous, refreshing, and comfortable Starre [GREEK], as beeing the procreator of all things,) and on the contrary, the same Starre of the Sunne, being departed farre from our Coasts, the earth begins to be horrid and looke deformed, the shrubs are robbed and dispoyled of their leaues, berries and verdure, and a great part of those things, which the fertility of Nature had brought foorth, is weakened and wasted: so in like manner, by the perpetuall motion of the heart, and by the vitall heate thereof, this litle world is refreshed, preserued, and kept in vigor and good life: neither can any thing therein be either fruitfull, or fit and disposed to bring foorth, vnlesse that mighty and puissant power of the heart, do affoord and yeelde an effectuall power offoecundity. The Vital faculty floweth from the heart as from the fountaine, the Celestiall faculty from heauen. This latter, is saide to be the preseruer of all inferiour things: the former kindleth, nourisheth, and refresheth the Naturall heate of euery part. The Heauen workes vpon the inferiour world by his motion and light; the Heart by his continual motion and aethereall spirit, as it were a bright light, cleareth and beautifieth all the parts of the body. The motion and light are in the superiour bodies, the instruments of the intelligencies and of the heauens; of the intelligencies, as of the first mouers vnmooued, of the heauens, as of the first moouer mooued. The vital spirits and pulsation or beating of the heart, are instruments of the soule, and of the heart: Of the soule, as of a moouer not mooued; of the heart, as of a moouer mooued by the soule.
(I.ii, pp. 6-7)
",2011-09-27,9115,•I've included five times in Architecture,"""The head, the Castle and tower of the soule, the seate of reason, the mansion house of wisedome, the treasury of memory, iudgement, and discourse, wherein mankinde is most like to the Angels or intelligencies, obtaining the loftiest and most eminent place in the body; doth it not elegantly resemble that supreame and Angelicall part of the worlde?""","",2011-09-27 20:59:40 UTC,"Book I, Chap ii"
6696,"",Reading,2010-04-14 18:28:25 UTC,"But what, you ask, is this legitimate method. Please drop all arts and subterfuges, you say, and put the matter plainly before us, so that we may use our own judgment. Would to God, my dear boy, that your situation was such that this could be done. But do you suppose, when all the approaches and entrances to men's minds are beset and blocked by the most obscure idols -- idols deeply implanted and, as it were, burned in -- that any clean and polished surface remains in the mirror of the mind on which the genuine natural light of things can fall? A new method must be found for quiet entry into minds so choked and overgrown. Frenzied men are exacerbated by violent opposition but may be beguiled by art. This gives us a hint how we should proceed in this universal madness. Do you really think it is easy to provide the favourable conditions required for the legitimate passing on of knowledge? The method must be mild and afford no occasion of error. It must have in it an inherent power of winning support and a vital principle which will stand up against the ravages of time, so that the tradition of science may mature and spread like some lively vigorous vine. Then also science must be such as to select her followers, who must be worthy to be adopted into her family. This is what must be provided. Whether I can manage it or not the future must decide.
(p. 62)",,17780,"","""But do you suppose, when all the approaches and entrances to men's minds are beset and blocked by the most obscure idols -- idols deeply implanted and, as it were, burned in -- that any clean and polished surface remains in the mirror of the mind on which the genuine natural light of things can fall?""","",2010-04-14 18:28:25 UTC,""
3535,"",Reading in EEBO,2011-09-27 21:18:02 UTC,"As the soule of man is of all sublunary formes the most noble, so his Body, the house of the soule, doth so farre excell, as it may well be called [GREEK, μετρσ], the measure and rule of all other bodies. There be many things which set foorth the excellency of it, but these especially among others. The frame and composition which is vpright and mounting toward heauen, the moderate temper, the equal and iust proportion of the parts; and lastly, their wonderfull consent & mutuall concord as long as they are in subiection to the Law & rule of Nature: for so long in them we may behold the liuely Image of all this whole Vniuerse, which wee see with our eyes (as it were) shadowed in a Glasse, or desciphered in a Table. And first for the Figure. Man onely is of an vpright frame and proportion, whereupon hee is called of some [GREEK], vsually [GREEK], as it were [GREEK] looking vpwards; althogh Plato in Cratylo is of opinion, that man is called [GREEK], as it were [undefined span non-Latin alphabet], that is, contemplating those things which hee seeth. The reason of this forme or Figure, is meerely Philosophicall, as depending vpon the efficient, materiall, and finall causes. The efficient is two-folde, Primary and Secondary: The primary, is the soule, which comming from without, and being infused into the body from heauen, whilst she is building of her selfe a mansion fit for such functions and offices as shee hath to performe, as mindfull of her owne Originall, lifteth her building vp on high. The Secondary efficient of mans bodie is heate, wherewith man aboue other creatures aboundeth, especially the parts about his heart.
(I.ii, pp. 4-5)",,19214,"","""As the soul of man is of all sublunary formes the most noble, so his Body, the house of the soul, doth so far excel, as it may well be called [μετρσ], the measure and rule of all other bodies.""",Rooms,2011-09-28 02:30:31 UTC,"Book I, Chap. ii"
3535,"",Reading in EEBO,2011-09-27 21:23:51 UTC,"The Nature therefore of heate preuailing, forceth the increment or growth, vp from the middle part, according to his impetuous strength and nimble agility, that is, it striueth and driueth toward that part of the world, toward which heate is naturally mooued, that is to say, vpwards. For the matter of mans body, it is soft, pliable and temperate, readie to follow the Workeman in euery thing, and to euery purpose; for man is the moystest and most sanguine of all Creatures. The finall cause of the frame of mans body is manifolde. First, man had an vpright frame & proportion, that he might behold and meditate on heauenly things. And for this cause, Anaxagoras being asked wherefore he was born, he made answere, to behold the heauens and the Starres. Secondly, that the functions and offices of the outward sences, which are all placed as it were a guard in pension, in the pallace of the head, and in the view and presence Chamber of Reason, which is their soueraigne, might in a more excellent manner be exercised and put in practise: for they were not ordained onely to auoide that which is hurtfull, and to followe and prosecute that which is profitable; but moreouer also for contemplation: and therefore they were to be placed in the highest contabulation or Story of the body. And by this meanes, speech, which is the messenger of the minde, is the better heard from on high; the Smell doth more commodiously receyue and entertaine the vapor that ascendeth: the Eyes being as it were spies or Centinels, day and night to keepe watch for vs, & being beside giuen vs, that we should take view of those infinite Distances and glorious bodies in them, which are ouer our heads, did therefore require an vpright frame and composition of the body.
(I.ii, p. 5)",,19215,"","""Secondly, that the functions and offices of the outward senses, which are all placed as it were a guard in pension, in the palace of the head, and in the view and presence Chamber of Reason, which is their sovereign, might in a more excellent manner be exercised and put in practice.""",Rooms,2011-09-27 21:23:51 UTC,"Book I, Chap. ii"
3535,"",Reading in EEBO,2011-09-27 21:44:18 UTC,"Galen, to conuince the error of this beastly Epicure saide, Hee would giue him a hundred yeare to alter or change the scituation, figure, or composition of any one part, and hee did not doubt, but it would come to passe in the end, that he would be forced to confesse, that the same could by no meanes haue bin made after any other or more perfect manner. I will speake somewhat more boldly; If all the Angels should haue spent a thousand yeares in the framing & making of man, they could not haue cast him in so curious a mold; or made him like to that he is, much lesse could they haue set him forth in any better maner. Let the Epicure therfore be packing with this false fiction & feigned inuention of his own addle brain. As for Momus, he is to be scorned for his dotage & simplicity, who wished mens bodies had bin made ful of windowes, that the affections of the mind might haue appeared. Why Momus? Do not all the passions of the minde appeare plainly characterized in the face, in the countenance, & in the eyes, so that he which runnes may reade them? The eyes are the discouerers of the mind, as the countenance is the Image of the same; by the eyes as by a window, you may looke euen into the secret corners of the Soule: so that it was well sayde of Alexander, [GREEK], that the eyes are the mirror or Looking-glasse of the Soule. The Eyes wonder at a thing, they loue it, they desire it; they are the bewrayers of loue, anger, rage, mercie, reuenge: in a worde; The eyes are fitted and composed to all the affections of the minde; expressing the very Image thereof in such a manner, as they may seeme to be euen another Soule; & therefore when we kisse the eyes; we seem to reach and diue euen to the verie soule. And for the face, how many signes are there in it, and those very manifest and apparant, of a sorrowing, fearing, couetous, wrathfull and pleasant minde? In the countenance, audaciousnesse, shamefastnesse, and Maiesty are euident and conspicuous. For in the eyebrowes dwelleth pride, in the cheekes shamefastnesse, in the chinne maiesty: all these are bred in the Heart, but heere they haue their seate and residence, hither they betake themselues, heereupon they depend.
(I.iii, pp. 8-9)
",,19217,"","""The eyes are the discouerers of the mind, as the countenance is the Image of the same; by the eyes as by a window, you may looke euen into the secret corners of the Soule: so that it was well sayde of Alexander ... that the eyes are the mirror or Looking-glasse of the Soule.""",Optics,2011-09-27 21:44:18 UTC,"Book I, Chap. iii"
3479,"","Reading Irvin Ehrenpreis, Swift: The Man, His Works, and the Age, 2 vols. (1962, reprinted Harvard UP, 1983), I, 233.",2012-05-11 14:37:46 UTC,"The second which followeth is in nature worse than the former: for as substance of matter is better than beauty of words, so contrariwise vain matter is worse than vain words: wherein it seemeth the reprehension of St. Paul was not only proper for those times, but prophetical for the times following; and not only respective to divinity, but extensive to all knowledge: Devita profanas vocum novitates, et oppositiones falsi nominis scientiae. For he assigneth two marks and badges of suspected and falsified science: the one, the novelty and strangeness of terms; the other, the strictness of positions, which of necessity doth induce oppositions, and so questions and altercations. Surely, like as many substances in nature which are solid do putrefy and corrupt into worms;--so it is the property of good and sound knowledge to putrefy and dissolve into a number of subtle, idle, unwholesome, and (as I may term them) vermiculate questions, which have indeed a kind of quickness and life of spirit, but no soundness of matter or goodness of quality. This kind of degenerate learning did chiefly reign amongst the schoolmen, who having sharp and strong wits, and abundance of leisure, and small variety of reading, but their wits being shut up in the cells of a few authors (chiefly Aristotle their dictator) as their persons were shut up in the cells of monasteries and colleges, and knowing little history, either of nature or time, did out of no great quantity of matter and infinite agitation of wit spin out unto us those laborious webs of learning which are extant in their books. For the wit and mind of man, if it work upon matter, which is the contemplation of the creatures of God, worketh according to the stuff and is limited thereby; but if it work upon itself, as the spider worketh his web, then it is endless, and brings forth indeed cobwebs of learning, admirable for the fineness of thread and work, but of no substance or profit.
(I.iv.5, pp. 183-4 in Modern Library edition)",,19766,"","""This kind of degenerate learning did chiefly reign amongst the schoolmen, who having sharp and strong wits, and abundance of leisure, and small variety of reading, but their wits being shut up in the cells of a few authors (chiefly Aristotle their dictator) as their persons were shut up in the cells of monasteries and colleges, and knowing little history, either of nature or time, did out of no great quantity of matter and infinite agitation of wit spin out unto us those laborious webs of learning which are extant in their books.""",Rooms,2012-05-11 14:37:46 UTC,""
7390,"",Reading,2013-05-16 16:31:12 UTC,"Now for the body, as well it leuils at it: for those who distemper and misdiet them selues with vntimely and vnwonted surfeting, who make their bodies the noysome sepulchers of their soules, not considering the estate of their enfeebled body what will be accordant to it, not waighing their complexion contrary perchance farre to the dish they feede vpon, not foreseing by true knoweledge of themselues what will endamage and impaire their healths, infect the conduit pipes of their limpid spirits, what will dull and stupefie their quicker intelligence, nay, disable all the faculties both of soule and body, as instance mought be giuen of many, to them that haue had but a meere glympse into the histories, and ancient records of many dish moungers who running into excesse of riot, haue like fatall Parcas cut in two the lines of their owne liues, as Philoxenus the Dythirambiok poet, (of whome Athenaeus speaks Deipnos. 8) who deuoured at Syracusa a whole Polypus of two cubits long, saue onely the head of the fish, at one meale, whome (being deadly sicke of the crudity) the Phisiciō told that he could not possibly liue aboue seuen hours, whose wouluish appetite not with standing would not stint it selfe euen in that extremety, but he vttered these wordes (the more to intimate his vultur-like & insaciate paunch).
(Chapter I)",,20181,"","""Now for the body, as well it leuils at it: for those who distemper and misdiet them selues with vntimely and vnwonted surfeting, who make their bodies the noysome sepulchers of their soules, not considering the estate of their enfeebled body what will be accordant to it, not waighing their complexion contrary perchance farre to the dish they feede vpon, not foreseing by true knoweledge of themselues what will endamage and impaire their healths, infect the conduit pipes of their limpid spirits, what will dull and stupefie their quicker intelligence, nay, disable all the faculties both of soule and body.""","",2013-05-16 16:31:12 UTC,Chapter I
7390,"",Reading,2013-05-16 16:37:53 UTC,"[...] And what of others? who although they did not so speedilie by ignorance of their estate, curtaile their owne dayes by vntimely death, yet notwithstanding they haue liu'd as deade vnto the world, and their soules dead vnto them selues. Dyonisyus Heracleota that rauenous gourmandyzing Harpy, and insatiable draine of all pleasant liquors, was growne so pursie that his farnes would not suffer him to set his breath, beeing in continuall feare to bee stifeled, although others affirme that hee easily could with the strong blast of his breath haue turned about the sayles of a winde-mill: Whose soule by his selfe ignorance (not knowing what repast was most conuenient for his body) was pent vp and as it were fettred in these his corps as in her dungeon. So Alexander King of Aegypt was so grose and fat that hee was faine to be vpheld by two men: And a many moe by their [GREEK] and [GREEK] by excessiue eating & drinking, more vpon meere ignorance, then rebellion against nature, physicall diet, and discretion, did make their soules like the fatned sheepe whereof Iohannes Leo relates, which he see in Egypt some of whose tailes weighed 80. pound, and some 150 pound, by which waight their bodies were immoueable, vnlesse their tailes like traines were caried vp in wheel-barrowes: Or like the fatned hogs Scalliger mentions, that could not moue for fat, and were so senselesse that mise made nests in their buttocks, they not once feeling them.
(Chapter I)",,20182,"","""Whose soule by his selfe ignorance (not knowing what repast was most conuenient for his body) was pent vp and as it were fettred in these his corps as in her dungeon.""",Rooms,2013-05-16 16:37:53 UTC,Chapter I
3476,"","Reading Hans Blumenberg, Paradigms for a Metaphorology, trans. Robert Savage (Cornell UP, 2010), 21.",2013-08-09 22:00:19 UTC,"(5) In this third part of learning, which is poesy, I can report no deficience; for being as a plant that cometh of the lust of the earth, without a formal seed, it hath sprung up and spread abroad more than any other kind. But to ascribe unto it that which is due, for the expressing of affections, passions, corruptions, and customs, we are beholding to poets more than to the philosophers' works; and for wit and eloquence, not much less than to orators' harangues. But it is not good to stay too long in the theatre. Let us now pass on to the judicial place or palace of the mind, which we are to approach and view with more reverence and attention.
(II, iv.5)",,22132,"","""Let us now pass on to the judicial place or palace of the mind, which we are to approach and view with more reverence and attention.""",Court,2013-08-09 22:00:19 UTC,"Book II, IV.5"
8354,"","Reading Joseph R. Roach, The Player's Passion (Ann Arbor: University of Michigan Press, 1993), p. 29.",2022-04-26 20:10:07 UTC,"4 How are the Soule and Body, Spirite and Flesh coupled together, what chaynes, what fetters imprison a spirituall Substance, an immortal Spirit in so base, stinking; and corruptible a carkasse?
5 How, by punishing the flesh, or hurting the body, the Soule feeleth payne, and is afflicted.
6 Whether the hayres, spirites, blood, choler, fleugme, skinne, fatte, nayles, marrow, be animated, or no.
7 Whether the Bones and Teeth be sensitive, or no.
8 How the Soule contayneth those three degrees, of vegetative, sensitive, and reasonable.
9 How these three degrees do differ.
(p. 301)",,25305,"","""How are the Soule and Body, Spirite and Flesh coupled together, what chaynes, what fetters imprison a spirituall Substance, an immortal Spirit in so base, stinking; and corruptible a carkasse?""","",2022-04-26 20:10:07 UTC,""