work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3546,"",HDIS,2003-07-29 00:00:00 UTC,"VALENTINE
How use doth breed a habit in a man!
This shadowy desert, unfrequented woods
I better brook than flourishing peopled towns.
Here can I sit alone, unseen of any,
And to the nightingale's complaining notes
Tune my distresses and record my woes.
O thou that dost inhabit in my breast ,
Leave not the mansion so long tenantless
Lest, growing ruinous, the building fall
And leave no memory of what it was.
Repair me with thy presence, Silvia.
Thou gentle nymph, cherish thy forlorn swain.
What hallooing and what stir is this today?
These are my mates, that make their wills their law,
Have some unhappy passenger in chase.
They love me well, yet I have much to do
To keep them from uncivil outrages.
Withdraw thee, Valentine. Who's this comes here?
(V.iv.1-18)",,9149,I've included twice: Mansion and Tenant,"""O thou that dost inhabit in my breast , / Leave not the mansion so long tenantless / Lest, growing ruinous, the building fall / And leave no memory of what it was.""","",2009-09-14 19:33:59 UTC,"Act V, scene iv."
3560,"","Reading Michael McKeon's The Secret History of Domesticity: Public, Private, and the Division of Knowledge. Baltimore: The Johns Hopkins University Press, 2005. p. 42-3",2006-06-07 00:00:00 UTC," O what a cunning guest
Is this same grief! within my heart I made
Closets; and in them many a chest;
And like a master in my trade,
In those chests, boxes; in each box, a till:
Yet grief knows all, and enters when he will.",,9223,"","""within my heart I made / Closets; and in them many a chest; / And like a master in my trade, / In those chests, boxes; in each box, a till: / Yet grief knows all, and enters when he will.""",Inhabitants,2009-09-14 19:34:03 UTC,Opening stanza
3572,"",Past Masters,2003-10-07 00:00:00 UTC,"You may say that you occupy the citadel in your brain and there receive whatever messages are transmitted by the animal spirits which move through the nerves, and sense-perception thus occurs there, where you dwell, despite the fact that it is said to occur throughout the body. Let us accept this; but the brutes have nerves, animal spirits and a brain, and in the brain there is a principle of cognition that receives the messages from the spirits in an exactly similar fashion and thus completes the act of sense-perception. You may say that this principle in the brains of animals is simply the corporeal imagination or faculty of forming images. But in that case you must show that you who reside in the brain are something different from the corporeal imagination or the human faculty of forming images. I asked you a little while ago for a criterion which would prove that you are something different, but I do not think you will be able to supply one. You may cite operations which far surpass those performed by animals. But although man is the foremost of the animals, he still belongs to the class of animals; and similarly, though you prove yourself to be the most outstanding of imaginative faculties, you still count as one of these faculties. You may attach the special label 'mind' to yourself, but although the name may be more impressive, this does not mean that your nature is therefore different. To prove that your nature is different (that is, incorporeal, as you maintain), you ought to produce some operation which is of a quite different kind from those which the brutes perform - one which takes place outside the brain, or at least independently of the brain; and this you do not do. On the contrary, when the brain is disturbed, you are disturbed, and when the brain is overwhelmed you are overwhelmed, and if the images of things leave the brain you do not retain any trace of them. You may say that everything which occurs in animals happens by means of a blind impulse of the animal spirits and the other organs, in just the same way as motion is produced in a clock or other machine. This may be true in the case of functions like nutrition or the pulsing of the arteries, which occur in exactly similar fashion in the case of man. But can you cite any sensory acts or so-called 'passions of the soul' which are produced by a blind impulse in the case of the brutes but not in our case? A scrap of food transmits its image into the eye of a dog, and the image is then transferred to the brain and as it were hooks on to the soul, so that the soul and the entire body joined to it is drawn towards the morsel as if by the most tiny and delicate chains. And if someone aims a stone, the stone transmits its image and, like a lever, pushes the soul away and simultaneously drives off the body or forces it to flee. But does not all this occur in the case of man? Perhaps you have in mind some quite different way in which this occurs in man, in which case I should be much obliged if you would explain it.
(Fifth Set of Objections, p. 187-8)",2004-01-25,9254,"•I've included twice: Citadel and Inhabitant.
•Interesting paragraph. And a kind of anti-metpahor
","""You may say that you occupy the citadel in your brain and there receive whatever messages are transmitted by the animal spirits which move through the nerves, and sense-perception thus occurs there, where you dwell, despite the fact that it is said to occur throughout the body.""",Inhabitants,2012-04-27 16:22:05 UTC,Fifth Set of Objections: Pierre Gassendi
3607,"","Searching ""breast"" and ""guest"" in HDIS (Poetry)",2006-03-15 00:00:00 UTC,"------ & 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.",,9356,"•Rich passage. I've included five times: Flame, Conquest, Inn, Guest, Heaven or Hell","""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.""",Inhabitants,2009-09-14 19:34:09 UTC,I've included the entire poem
3611,"",Searching in HDIS (Poetry),2005-07-19 00:00:00 UTC,"When God had framed man with wondrous art,
He after made his soul the nobler part;
He did his dross with sacred fire refine
And breath'd in him a soul, a soul divine.
A soul immortal; death with all its power,
Nor Satans fiery darts can't it devour.
God to the soul eternal essence gave,
It had beginning, but no end shall have.
Wit, Understanding, Memory, and Will,
The pallace of the soul inhabit still:
How circular, how speedy is hir motion?
She roundeth in a trice the Heav'n, Earth, Ocean:
She scales heav'ns tower with her Eagles wings;
Finds out th'obstruce Originals of things;
As raine, hail, snow, ice, winds, nor doth she wonder
At flash of lightning, nor at claps of thunder.",,9368,I've included twice: Inhabitants and Palace,"""Wit, Understanding, Memory, and Will, / The pallace of the soul inhabit still.""",Inhabitants and Rooms,2013-09-27 21:05:57 UTC,""
6548,"","Contributed by Suzanne Morgen, searching ""brayn"" in Middle English Dictionary",2009-06-05 00:00:00 UTC,"10a/b: þe brayn..is þe place & þe habitacioun of þe resonable soule, as G[alen] hym selfe seid.",,17392,•Typically doubled: metaphor comes with a personification. The soul is an inhabitant. I've included twice: Habitation and Inhabitant,"""þe brayn..is þe place & þe habitacioun of þe resonable soule, as G[alen] hym selfe seid.""","",2009-09-14 19:50:00 UTC,""
3416,"",Reading,2011-01-13 05:45:59 UTC,"5. But he who possesses God must be in turn possessed by Him in a special way; and he who possesses and is possessed by God must love and be loved by Him particularly and uniquely, as one spouse loves and is loved by the other; and he who is loved must be adopted as a child entitled to an eternal inheritance. Therefore, sanctifying graces makes the soul the temple of God, the bride of Christ, and the daughter of the eternal Father. And since this cannot be wrought except through a supremely gracious condescension on the part of God, it could not be brought about through some habit NATURALLY implanted, but only through a free gift DIVINELY infused; as clearly appears if we consider what it means to be God's temple and His child, and to be joined to Him as though in wedlock by the bond of love and grace.
(V.1.5)",,18104,"","""Therefore, sanctifying graces makes the soul the temple of God, the bride of Christ, and the daughter of the eternal Father.""","",2011-01-13 05:46:21 UTC,"Part V, Chapter 1"
3416,"","",2011-01-13 05:48:14 UTC,"3. What was deformed through the evil of sin, He recreates by reforming it through the habits of grace and righteousness; what was bound to penalty, He re-creates by absolving it through fully adequate satisfaction: indeed, He restores us by sustaining for us the penalty in His assumed nature, and by infusing into us reforming grace which, because it links us with its Source, makes us members of Christ. By these means, He makes the sinful soul, formerly the enemy of God, the den of the devil, and the slave of sin, to become the bride of Christ, the temple of the Holy Spirit, and the daughter of the eternal Father: all of which is brought about by a free and gracious INFUSION OF THE GIFT OF GRACE.
(V.3.3)",,18105,"","""By these means, He makes the sinful soul, formerly the enemy of God, the den of the devil, and the slave of sin, to become the bride of Christ, the temple of the Holy Spirit, and the daughter of the eternal Father: all of which is brought about by a free and gracious INFUSION OF THE GIFT OF GRACE.""","",2011-01-13 05:50:52 UTC,"Part V, Chapter 3"
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"
7137,"","Reading Simon Varey, Space and the Eighteenth-Century English Novel (Cambridge: Cambridge UP, 1990), 57.",2011-12-23 16:50:56 UTC,"2. As first the Frame of the Body, of which I think most reasonable to conclude the Soule her self to be the more particular Architect (for I will not wholly reject Plotinus his opinion;) and that the Plastick power resides in her, as also in the Soules of Brute animals, as very learned and worthy Writers have determined. That the Fabrick of the Body is out of the concurse of Atomes, is a meer precarious Opinion, without any ground or reason. For Sense does not discover any such thing, the first rudiments of life being out of some liquid homogeneall Matter; and it is against reason, that the tumbling of Atomes or corporeall particles should produce such exquisite frames of creatures, wherein the acutest wit is not able to find any thing inept, but all done exquisitely wel everywhere, where the foulness and courseness of Matter has not been in fault. That God is not the immediate Maker of these Bodyes, the particular miscarriages demonstrate. For there is no Matter so perverse and stubborn but his Omnipotency could tame; whence there would be no Defects nor Monstrosities in the generation of Animals. Nor is it so congruous to admit, that the Plastick faculty of the Soul of the World is the sole contriver of these Fabricks of particular creatures (though I will not deny but she may give some rude preparative stroaks towards Efformation:) but that in every particular world, such as Man is especially, his own Soule is the peculiar and most perfective Architect thereof, as the Soule of the World is of it. For this vitall Fabrication is not as in artificiall Architecture, when an external person acts upon Matter, but implies a more particular and near union with that Matter it thus intrinsecally shapes out and organizes. And what ought to have a more particular and close union with our Bodies then our Souls themselves? My opinion is therefore, That the Soule, which is a Spirit, and therefore contractible and dilatable, begins within less compass at first in Organizing the fitly-prepared Matter, and so bears it self on in the same tenour of work till the Body has attained its full growth; and that the Soule dilates it self in the dilating of the Body, and so possesses it through all the members thereof.
(II.10, pp. 216-8)",,19363,"","""As first the Frame of the Body, of which I think most reasonable to conclude the Soule her self to be the more particular Architect (for I will not wholly reject Plotinus his opinion;) and that the Plastick power resides in her, as also in the Soules of Brute animals, as very learned and worthy Writers have determined.""",Rooms,2011-12-23 16:54:16 UTC,"Book II, Chapter 10"