work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3447,"",HDIS,2003-08-05 00:00:00 UTC,"BEDFORD
Instead of gold, we'll offer up our arms--
Since arms avail not, now that Henry's dead.
Posterity, await for wretched years,
When, at their mothers' moistened eyes, babes shall suck,
Our isle be made a marish of salt tears,
And none but women left to wail the dead.
Henry the Fifth, thy ghost I invocate:
Prosper this realm; keep it from civil broils;
Combat with adverse planets in the heavens.
A far more glorious star thy soul will make
Than Julius Caesar or bright--
Enter a Messenger
MESSENGER
My honourable lords, health to you all.
Sad tidings bring I to you out of France,
Of loss, of slaughter, and discomfiture.
Guyenne, Compiègne, Rouen, Rheims, Orléans,
Paris, Gisors, Poitiers are all quite lost.
(I.i.46-69)",2003-10-23,8772,•I have a number of metaphors like this one that don't seem to belong to 'Optics'...,"""A far more glorious star thy soul will make / Than Julius Caesar or bright--""","",2009-09-14 19:33:46 UTC,"Act I, scene i."
3453,"",HDIS,2003-08-10 00:00:00 UTC,"JULIET
The clock struck nine when I did send the Nurse.
In half an hour she promised to return.
Perchance she cannot meet him. That's not so.
O, she is lame! Love's heralds should be thoughts,
Which ten times faster glides than the sun's beams
Driving back shadows over louring hills.
Therefore do nimble-pinioned doves draw Love,
And therefore hath the wind-swift Cupid wings.
Now is the sun upon the highmost hill
Of this day's journey, and from nine till twelve
Is three long hours, yet she is not come.
Had she affections and warm youthful blood
She would be as swift in motion as a ball.
My words would bandy her to my sweet love,
And his to me.
But old folks, many feign as they were dead --
Unwieldy, slow, heavy, and pale as lead.
(II.iv.1-17)",2009-04-15,8802,•And should herald's be a separate entry? (Just personification?) REVISIT.,"""Love's heralds should be thoughts, / Which ten times faster glides than the sun's beams / Driving back shadows over louring hills.""","",2009-09-14 19:33:46 UTC,"Act II, scene iv. Juliet waits to hear news from her nurse"
3466,"",HDIS,2003-08-11 00:00:00 UTC,"LORENZO
The reason is your spirits are attentive,
For do but note a wild and wanton herd
Or race of youthful and unhandled colts,
Fetching mad bounds, bellowing and neighing loud,
Which is the hot condition of their blood,
If they but hear perchance a trumpet sound,
Or any air of music touch their ears,
You shall perceive them make a mutual stand,
Their savage eyes turned to a modest gaze
By the sweet power of music. Therefore the poet
Did feign that Orpheus drew trees, stones, and floods,
Since naught so stockish, hard, and full of rage
But music for the time doth change his nature.
The man that hath no music in himself,
Nor is not moved with concord of sweet sounds,
Is fit for treasons, stratagems, and spoils.
The motions of his spirit are dull as night,
And his affections dark as Erebus.
Let no such man be trusted. Mark the music.
(V.i.70-88)",,8869,•See previous entry,"""The motions of his spirit are dull as night, / And his affections dark as Erebus.""","",2009-09-14 19:33:49 UTC,"Act V, scene i. Jessica and Lorenzo at Belmont"
3469,"",HDIS,2003-08-27 00:00:00 UTC,"KING HARRY
Marry, if you would put me to verses, or to
dance for your sake, Kate, why, you undid me. For the
one I have neither words nor measure, and for the
other I have no strength in measure -- yet a reasonable
measure in strength. If I could win a lady at leap-frog,
or by vaulting into my saddle with my armour on my
back, under the correction of bragging be it spoken, I
should quickly leap into a wife. Or if I might buffet for
my love, or bound my horse for her favours, I could
lay on like a butcher, and sit like a jackanapes, never
off. But before God, Kate, I cannot look greenly, nor
gasp out my eloquence, nor I have no cunning in
protestation -- only downright oaths, which I never use
till urged, nor never break for urging. If thou canst
love a fellow of this temper, Kate, whose face is not
worth sunburning, that never looks in his glass for
love of anything he sees there, let thine eye be thy
cook. I speak to thee plain soldier: if thou canst love
me for this, take me. If not, to say to thee that I shall
die, is true -- but for thy love, by the Lord, no. Yet I
love thee, too. And while thou livest, dear Kate, take
a fellow of plain and uncoined constancy, for he perforce
must do thee right, because he hath not the gift to woo
in other places. For these fellows of infinite tongue,
that can rhyme themselves into ladies' favours, they
do always reason themselves out again. What! A
speaker is but a prater, a rhyme is but a ballad; a good
leg will fall, a straight back will stoop, a black beard
will turn white, a curled pate will grow bald, a fair
face will wither, a full eye will wax hollow, but a good
heart, Kate, is the sun and the moon -- or rather the
sun and not the moon, for it shines bright and never
changes, but keeps his course truly. If thou would have
such a one, take me; and take me, take a soldier; take
a soldier, take a king. And what sayst thou then to my
love? Speak, my fair -- and fairly, I pray thee.
(V.ii.133-168)",2009-04-09,8884,•A sun and not the moon... PARADIGM. A metaphor revised on the fly. INTEREST.,"A ""good heart, Kate, is the sun and the moon -- or rather the sun and not the moon, for it shines bright and never changes, but keeps his course truly.""","",2009-09-14 19:33:49 UTC,"Act V, scene ii. King Harry and Catherine"
3547,"",HDIS,2003-07-29 00:00:00 UTC,"KATHERINE
Then God be blessed, it is the blessèd sun,
But sun it is not when you say it is not,
And the moon changes even as your mind.
What you will have it named, even that it is,
And so it shall be still for Katherine
(IV.vi.19-23)",,9154,"","""But sun it is not when you say it is not, / And the moon changes even as your mind.""","",2009-09-14 19:34:00 UTC,"Act IV, scene vi."
3445,"",Reading,2012-05-16 18:56:41 UTC,"Man in perfection of nature being made according to the likeness of his Maker resembleth him also in the manner of working: so that whatsoever we work as men, the same we do wittingly work and freely; neither are we according to the manner of natural agents any way so tied, but that it is in our power to leave the things we do undone. The good which either is gotten by doing, or which consisteth in the very doing itself, causeth not action, unless apprehending it as good we so like and desire it: that we do unto any such end, the same we choose and prefer before the leaving of it undone. Choice there is not, unless the thing which we take be so in our power that we might have refused and left it. If fire consume the stubble, it chooseth not so to do, because the nature thereof is such that it can do no other. To choose is to will one thing before another. And to will is to bend our souls to the having or doing of that which they see to be good. Goodness is seen with the eye of the understanding. And the light of that eye, is reason. So that two principal fountains there are of human action, Knowledge and Will; which Will, in things tending towards any end, is termed Choice. Concerning Knowledge, ""Behold, (saith Moses,) I have set before you this day good and evil, life and death."" Concerning Will, he addeth immediately, ""Choose life;"" that is to say, the things that tend unto life, them choose.
(I.vii.2)",,19773,USE IN ENTRY,"""Goodness is seen with the eye of the understanding. And the light of that eye, is reason.""",Optics,2012-05-16 18:56:41 UTC,"Book I, Chapter vii"
3445,"",Reading,2012-05-16 19:02:06 UTC,"Where understanding therefore needeth, in those things Reason is the director of man's Will by discovering in action what is good. For the Laws of well-doing are the dictates of right Reason. Children, which are not as yet come unto those years whereat they may have; again, innocents, which are excluded by natural defect from ever having; thirdly, madmen, which for the present cannot possibly have the use of right Reason to guide themselves, have for their guide the Reason that guideth other men, which are tutors over them to seek and to procure their good for them. In the rest there is that light of Reason, whereby good may be known from evil, and which discovering the same rightly is termed right.
(I.vii.4)",,19775,Lots of low-grade metaphors in this passage. REVISIT and think more about what's going on here.,"""In the rest there is that light of Reason, whereby good may be known from evil, and which discovering the same rightly is termed right.""","",2012-05-16 19:02:25 UTC,"Book I, Chapter vii"
3445,"",Reading,2012-05-16 19:14:54 UTC,"Signs and tokens to know good by are of sundry kinds; some more certain and some less. The most certain token of evident goodness is, if the general persuasion of all men do so account it. And therefore a common received error is never utterly overthrown, till such time as we go from signs unto causes, and shew some manifest root or fountain thereof common unto all, whereby it may clearly appear how it hath come to pass that so many have been overseen. In which case surmises and slight probabilities will not serve, because the universal consent of men is the perfectest and strongest in this kind, which comprehendeth only the signs and tokens of goodness. Things casual do vary, and that which a man doth but chance to think well of cannot still have the like hap. Wherefore although we know not the cause, yet thus much we may know; that some necessary cause there is, whensoever the judgments of all men generally or for the most part run one and the same way, especially in matters of natural discourse. For of things necessarily and naturally done there is no more affirmed but this, ""They keep either always or for the most part one tenure."" The general and perpetual voice of men is as the sentence of God himself. For that which all men have at all times learned, Nature herself must needs have taught; and God being the author of Nature, her voice is but his instrument. By her from Him we receive whatsoever in such sort we learn. Infinite duties there are, the goodness whereof is by this rule sufficiently manifested, although we had no other warrant besides to approve them. The Apostle St. Paul having speech concerning the heathen saith of them, ""They are a law unto themselves."" His meaning is, that by force of the light of Reason, wherewith God illuminateth every one which cometh into the world, men being enabled to know truth from falsehood, and good from evil, do thereby learn in many things what the will of God is; which will himself not revealing by any extraordinary means unto them, but they by natural discourse attaining the knowledge thereof, seem the makers of those Laws which indeed are his, and they but only the finders of them out.
(I.viii.3)",,19778,"","""His meaning is, that by force of the light of Reason, wherewith God illuminateth every one which cometh into the world, men being enabled to know truth from falsehood, and good from evil, do thereby learn in many things what the will of God is; which will himself not revealing by any extraordinary means unto them, but they by natural discourse attaining the knowledge thereof, seem the makers of those Laws which indeed are his, and they but only the finders of them out.""","",2012-05-16 19:14:54 UTC,"Book I, Chapter viii"
3445,"",Reading,2012-05-16 19:25:31 UTC,"Laws of Reason have these marks to be known by. Such as keep them resemble most lively in their voluntary actions that very manner of working which Nature herself doth necessarily observe in the course of the whole world. The works of Nature are all behoveful, beautiful, without superfluity or defect; even so theirs, if they be framed according to that which the Law of Reason teacheth. Secondly, those Laws are investigable by Reason, without the help of Revelation supernatural and divine. Finally, in such sort they are investigable, that the knowledge of them is general, the world hath always been acquainted with them; according to that which one in Sophocles observeth concerning a branch of this Law, ""It is no child of to-day's or yesterday's birth, but hath been no man knoweth how long sithence."" It is not agreed upon by one, or two, or few, but by all. Which we may not so understand, as if every particular man in the whole world did know and confess whatsoever the Law of Reason doth contain; but this Law is such that being proposed no man can reject it as unreasonable and unjust. Again, there is nothing in it but any man (having natural perfection of wit and ripeness of judgment) may by labour and travail find out. And to conclude, the general principles thereof are such, as it is not easy to find men ignorant of them, Law rational therefore, which men commonly use to call the Law of Nature, meaning thereby the Law which human Nature knoweth itself in reason universally bound unto, which also for that cause may be termed most fitly the Law of Reason; this Law, I say, comprehendeth all those things which men by the light of their natural understanding evidently know, or at leastwise may know, to be beseeming or unbeseeming, virtuous or vicious, good or evil for them to do.
(I.viii.9)",,19780,"","""And to conclude, the general principles thereof are such, as it is not easy to find men ignorant of them, Law rational therefore, which men commonly use to call the Law of Nature, meaning thereby the Law which human Nature knoweth itself in reason universally bound unto, which also for that cause may be termed most fitly the Law of Reason; this Law, I say, comprehendeth all those things which men by the light of their natural understanding evidently know, or at leastwise may know, to be beseeming or unbeseeming, virtuous or vicious, good or evil for them to do.""","",2012-05-16 19:25:31 UTC,"Book I, Chapter viii"
3445,"",Reading,2012-05-16 19:30:47 UTC,"If then it be here demanded, by what means it should come to pass (the greatest part of the Law moral being so easy for all men to know) that so many thousands of men notwithstanding have been ignorant even of principal moral duties, not imagining the breach of them to be sin: I deny not but lewd and wicked custom, beginning perhaps at the first amongst few, afterwards spreading into greater multitudes, and so continuing from time to time, may be of force even in plain things to smother the light of natural understanding; because men will not bend their wits to examine whether things wherewith they have been accustomed be good or evil. For example's sake, that grosser kind of heathenish idolatry, whereby they worshipped the very works of their own hands, was an absurdity to reason so palpable, that the Prophet David comparing idols and idolaters together maketh almost no odds between them, but the one in a manner as much without wit and sense as the other; ""They that make them are like unto them, and so are all that trust in them."" That wherein an idolater doth seem so absurd and foolish is by the Wise Man thus exprest, ""He is not ashamed to speak unto that which hath no life, he calleth on him that is weak for health, he prayeth for life unto him which is dead, of him which hath no experience he requireth help, for his journey he sueth to him which is not able to go, for gain and work and success in his affairs he seeketh furtherance of him that hath no manner of power."" The cause of which senseless stupidity is afterwards imputed to custom. ""When a father mourned grievously for his son that was taken away suddenly, he made an image for him that was once dead, whom now he worshippeth as a god, ordaining to his servants ceremonies and sacrifices. Thus by process of time this wicked custom prevailed, and was kept as a law;"" the authority of rulers, the ambition of craftsmen, and such like means thrusting forward the ignorant, and increasing their superstition.
(I.viii.11)",,19781,"","""I deny not but lewd and wicked custom, beginning perhaps at the first amongst few, afterwards spreading into greater multitudes, and so continuing from time to time, may be of force even in plain things to smother the light of natural understanding; because men will not bend their wits to examine whether things wherewith they have been accustomed be good or evil.""","",2012-05-16 19:30:47 UTC,"Book I, Chapter viii"