work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3535,Mind's Eye,Searching UVA's online Dictionary of Ideas; found again reading Microcosmographia in EEBO.,2004-05-24 00:00:00 UTC,"Now further, who seeth not the sublunary part of the world expressed in the inferiour venter or lower belly? for in it are contained the parts that are ordained for nourishment & procreation; so as we neede not make any doubt to professe and affirme, that all things are found in the body of man, which this vniuersall world doth embrace & comprehend. Wilt thou see in this Microcosme or little world, the wandering Planets? The moyst and watrie power of the Moone, is resembled by the streaming marrow and pith of the back & braine. The power of Venus is proportioned in the generatiue parts: To Mercurie so variable, and withall so ingenuous, the instruments of eloquence and sweet deliuery are answereable. Of the Sun and the heart, the admirable proportion and agreement, we haue already declared. To the beneuolent and beneficiall Starre Iupiter, the Liuer of man, the well-spring of most sweete and gratefull humors is fitly compared. The fire and fury of Mars, the little bladder of the gaul gathers into it selfe. The cold and harmfull Starre Saturne, that loose and slaggy flesh of the Spleene, being the receptacle of melancholike humors, dooth liuely resemble. And thus in like numbers, and equall proportion, both Arithmeticall and Geometricall, do these Celestiall particles (as they are tearmed) of either worlde, the greater of heauen, and the lesser of man, answere one another. The xii. signes of the Zodiake, by the Astrologers elegantly depictured in the body of a man, I passe ouer with silence: for these are thinges ancient and commonly knowne, as being sung in the corners of our streets: wee choose rather to meditate of more sublime and profound matters, and to bend the eye of our minde at a higher marke. The Peripatetikes do diuide the world into bodies simple & mixt; simple, they make fiue, the heauen, and the foure Elements; of the mixt bodies, they will haue some to be imperfect, which they call Meteors, and those Fiery, Aiery, Watry, Earthy: other some perfect, as those things that haue life. All which, how and after what manner they be in man, because it is an excellent and beautifull speculation, I pray you marke and obserue with me diligently. Of this little world, the simple bodies are fiue, the spirits and the foure humors. The Spirit is the quintessence or sift essence, aethereal, in proportion (as sayth the Philosopher) answering to the element of the starres; the foure humors are called the foure sensible elements of the bodie. Choler in temper the most hot and raging, resembles fire. Blood hot and moyst, resembles the ayre. Flegme cold & moyst, resembles the water. Melancholy, cold and dry, is fitly compared vnto earth. Behold also, the wonderfull Analogie of the Meteors of this little world. The terrible Lightning and fiery flashes and impressions, are shewed in the ruddie suffusions of our eyes when we are in a heate and furie, as also by those [GREEK] or darting beames which we throw from the same. The rumbling of the guts, their croaking murmurs, their rapping escapes, and the hudled and redoubled belchings of the stomacke, do represent the fashion and manner of all kindes of thunders. The violent and gathering rage of blustering windes, tempestuous stormes and gustes, are not onely exhibited, but also foreshewed by exhaled crudities, and by the hissing, singing, and ringing noises of the eares. The humor and moistnesse that fals like a Current or streame into the empty spaces of the throate, the throtle and the chest, resembleth raine and showers. Thicke and concocted Flegme, that comes vp round and roundly when we Cough, carries the likenesse of Hailestones; teares do represent the Dew: shaking, shrinking, trembling, & throbbing motions, resemble the Earth-quakes. There are also found in our bodies, Mines and quarries, out of which, Mettals and stones are digged, not to builde, but to pull downe the house; so the stones of the Kidneyes and bladder do carry a resemblance of Mines and Mineralles.
(I.ii pp. 7-8)
Book I, Chap. ii",2011-09-27,9114,"•Poking around on internet I came across this. In the UVA entry there is more about man as a ""little world."" REVISIT: READ MORE Crooke.
•NOTE, resolve date issue: 1615 or 1618? All the citations taken from Bamborough were dated 1618. I've changed them throughout to 1615. RESOLVED
•Reviewed 2009-06-09","""The 12 signs of the Zodiac, by the Astrologers elegantly depictured in the body of a man, I pass over with silence: for these are things ancient and commonly known, as being sung in the corners of our streets: we choose rather to meditate of more sublime and profound matters, and to bend the eye of our mind at a higher mark.""","",2011-09-27 20:53:44 UTC,""
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"
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)",2011-09-27,9120,"","""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.""","",2011-09-27 21:03:12 UTC,"Book I, Chap ii"
3535,"",Searching in the OED,2006-04-24 00:00:00 UTC,Whose arguments we will here scite before the tribunall of Reason.
(175),,9121,"•Marked ""fig."" under ""1. To summon officially to appear in court of law, whether as a principlal or witness. Properly confined in England to eccles. law.","""Whose arguments we will here scite before the tribunall of Reason""",Court,2009-09-14 19:33:58 UTC,""
3535,"",Reading in EEBO,2011-09-27 21:10:30 UTC,"[...] For, whereas in the creation of the Heauens and the Earth, and the furnitures and armies of them both, the great Architect wrought them all by his thought, worde, and deede, all falling into one instant of time: when he was to make Man, he holds a Councell, Come let vs make Man according vnto our owne Image; summoning thereunto, not only himselfe and all his atributes, as his power, his wisedome, his iustice, his loue and mercy, if not to cast in some part, yet to lend some influence of their diuine Natures toward his creation, but also his Son and the blessed Spirit: as if Man were a kinde of production of the whole Deity, or as the Poet saith, Magnum Iouis incrementum; which I am the rather bolde to say, because the learned Apostle vsurpeth the very words of another Poet to the selfe-same purpose, [GREEK], wee are also of his off-spring; not that I conceiue (as some blasphemously haue done) that hee was made out of the very essence of God, but because the image of the diuine nature, is most liuely imprinted in his soule and in his body, and in the substance & qualities of them both. For the Soule, it carrieth a deepe stampe of diuinity in the simplicity, inuisibility, & immortality thereof: That it is incorporeall and diffusiue, quickning, sustaining, gouerning and moouing the whole body, and euery part thereof, euen as God supporteth and ruleth the whole world, being by a diffusiue nature, or rather infinite omni-presence, at all times, in euery place: That as the Deity is but one in essence, yet distinct in persons, according to the Relatiue qualities therein, which yet hath neither different matters, nor formes (as we say) but are all one and the same essence; so the soule of man is but one, yet that one, consisting of three essentiall and distinct Faculties or powers, intellectual, sensitiue, and vegetatiue; which yet make no difference in the substance thereof, that it should not bee one and an entire soule. Againe, in the intellectuall part or power, there are two essentiall attributes resembling their prototype or originall in God, to wit, Knowledge and Will. As for the qualities of the soule, they are either internall, or externall. The internall, carry the image of the Creator, as S. Paul interpreteth it, in heauenly wisedome, iustice, and sanctity; the externall, in maiesty, dominion, and soueraignty ouer the creatures; both which, the Poet hath excellently put together, where he speaketh of mans creation, after the rest of the creatures.
(I, p. 2)
",,19211,"","""[W]e are also of [Adam's] off-spring; not that I conceive (as some blasphemously have done) that he was made out of the very essence of God, but because the image of the divine nature, is most lively imprinted in his soul and in his body, and in the substance & qualities of them both. For the Soul, it carrieth a deep stamp of divinity in the simplicity, invisibility, & immortality thereof.""",Impressions,2011-09-27 21:10:30 UTC,"Book I, Preface"
3535,"",Reading in EEBO,2011-09-27 21:12:51 UTC,"This onely is indiuisible, for all other Naturall formes receiue augmentation, diminution and diuision, together with their subiects; but the Soule of man Is wholly in the whole, and wholly in euery particular part. This onely is immateriall, heerein alone participating with the Matter, that it is capeable of all species or kindes, euen as the first Matter admitteth all impressions and formes; and yet the manner of reception is not alike in them both. For that first matter receiueth but particular and indiuiduall formes, and that without vnderstanding: in the Soule are imprinted the vniuersall formes of things, and it hath also vnderstanding to iudge of them.
(I.i, p. 4)",,19212,"","""For that first matter receiveth but particular and individual forms, and that without understanding: in the Soul are imprinted the universal forms of things, and it hath also understanding to judge of them.""",Impressions,2011-09-27 21:12:51 UTC,"Book I, Chap. i"
3535,"",Reading in EEBO,2011-09-27 21:15:15 UTC,"To conclude, there is in the soule of Man something Metaphysicall, transcendent aboue Nature, vnknowne to the ancient Philosophers, who groaped but in the darke, and were inwrapped in a mystie or clowdy veile of ignorance; and is reuealed onely to Christians, to whom the light of the Gospell hath shined. For in it is a liuely resemblance of the ineffable Trinity, represented by the three principall faculties, Memorie, Vnderstanding, and Will. But stay: Why should I presume to describe the essence of the Soule, seeing it partaketh of so much Diuinity? for of diuine things Symonides hath sayde well, We can onely say what they are not, not what they are. Why should I paine my selfe to open that shrine which Nature her selfe hath veyled and sealed vp from our sences, least it should bee prophaned therewith?
(I.i, p. 4)
",2011-09-27,19213,"","""For in it is a lively resemblance of the ineffable Trinity, represented by the three principal faculties, Memory, Understanding, and Will.""","",2011-09-27 21:15:15 UTC,"Book I, Chap. i"
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 21:41:48 UTC,"This is the Meteorology of this Little worlde, this is the demonstration of those things therein that are imperfectly mixed. And if you require in man an example of a bodye perfectly mixed, behold and consider the whole body; in which, there is that concord and agreement of the foure disagreeing qualities, and so iust & equal a mixture of the elements, as that it is the very middle and meane amongst all liuing and animated things. This Little World therefore, which we call Man, is a great miracle, and his frame and composition is more to be admired and wondered at, then the workemanship of the whole Vniuerse. For, it is a farre easier thing to depaint out many things in a large and spacious Table, such as is the world; then to comprehend all things in one so little and narrow, as is the compasse of mans body.
(I.ii, p. 8)",,19216,"","""This Little World therefore, which we call Man, is a great miracle, and his frame and composition is more to be admired and wondered at, then the workmanship of the whole Universe.""","",2011-09-27 21:41:48 UTC,"Book I, Chap ii"