updated_at,id,text,theme,metaphor,work_id,reviewed_on,provenance,created_at,comments,context,dictionary
2009-09-14 19:33:39 UTC,8594,"
Proverbial Periphrases of one drunk.
He's disguised. He has got a piece of bread and cheese in's head. He has drunk more than he has bled. He has been i'th' Sun. He has a jagg or load. He has got a dish. He has got a cup too much. He is one and thirty. He is dag'd. He has cut his leg. He is afflicted. He is top-heavy. The malt is above the water. As drunk as a wheelbarrow. He makes indentures with his legs. He's well to live. He's about to cast up his reckoning or accompts. He has made an example. He is concerned. He is as drunk as David's sow. He has stollen a manchet out of the brewers basket. He's raddled. He is very weary. He drank till he gave up his half-penny, i.e. vomited.
(p. 87)
","","""He's got a piece of cheese and bread in's head.""",3326,2009-07-09,Posted by Joel Berson to C18 Listserv. Metaphor traced to this source by Suzanne Morgen.,2005-05-25 00:00:00 UTC,•Meaning he's drunk.,"",""
2009-09-14 19:34:11 UTC,9393,"Not far from thence his hasty steps did move
Under the shadow of a silent Grove:
The place was sacred to a Deity,
Who with still silence would adored be.
No babling Echo in that Grove did dwell:
No whistling Blackbird, no sweet Nightingal,
No Bird at all came near those sacred boughs;
The grasse, nor bleating Sheep, nor mowing Cows
Did feed; no living Creature did that blest
Place enter, to disturb its quiet rest.
No pibble, chiding-Brook ran murmering there,
No Wind to move those silent Leaves did dare:
About the middle of this silent place,
Pitch'd on a mossie Hill a Couch there was;
To this the Pilgrim went, and gently hurl'd
Himself on it; As if another World
He enter'd had, he found himself; a rest
Seiz'd on his working mind; both bad, and best
Thoughts banish'd were; disturbing fancy, or
Imagination did not there discur.
Asleep he was not, nor yet did he dream:
Alive he was, but yet he dead did seem.
His mind work'd not on this, nor that: but he
Rap'd was into a heav'nly Lethargy.
This is the Silent passive state in which
God with his Finger Souls doth often touch:
This is the sleep of Jacob, this the Trance
Of Paul, when he did to the Heav'ns advance:
This is the state, in which the Soul's blest tye
Sees God (beyond Thoughts) Intellectually.
This is the state in which SOPHIA will
Souls (emptied thus) with her blest Spirit fill.
Then is the Soul made fit for to receive
Those Bounties, which Heav'ns blessed Hand doth give.
For whilst thoughts do her empty vessels fill,
Receive she cann't Heav'ns higher Bounties well.
A Cup fill'd to the brim can hold no more:
Nor stomachs meat desire, if full before.
Then is the Soul fit to be wrought upon,
And to receive Heav'ns seal's impression.
What in this state she doth or hear, or see,
Must needs be true; she cann't deceived be.
Unutterable were those Sweets, which here
Our Pilgrim felt; before his eyes appear
The Beauties of the inner Worlds, and on
His Soul divine irradiation
Is pour'd: and now his soul with Constant eye
Beholds true glances of Æternity.
Pens are too weak for to expresse the Blisse
Which in this silent state enjoyed is.
Thunders, and Whirlwinds are not Heav'ns choyce;
He softly whispers in a silent Voyce.
The Souls eares then are eyes; what Heav'n then shows
The Soul both hears, sees, feels, and truly knows.
Deep is the sight when that no thoughts controul,
For Heav'n then gives eyes to the passive Soul,
Past reach of Reason then she flyes, and there
With a new Light sees demonstration clear.","","""Then is the Soul fit to be wrought upon, / And to receive Heav'ns seal's impression.""",3620,,"Searching ""soul"" and ""seal"" in HDIS (Poetry)",2005-04-19 00:00:00 UTC,•REVISIT and Read this poem: Inner and Outer. ,"",Impression
2009-12-02 19:07:25 UTC,9397,"The Microcosm, little world, or Man,
Containeth all the outward great world can;
Is it not strange, and wonderfull that such
A little thing as Man, should hold so much?
Man is a wonder, and Gods image divine,
(If truly Man) within his breast doth shine.
It is not head, arms, body, members fair,
That maketh Man; he rather may compare
Himself unto some beast in painted dress,
Except the inward do him Man express.
What difference is there 'twixt a man and beast,
(None sure at all, or little to be guest)
If't wan't for Reason, and an immortal spark,
Which hides it self within his hollow Ark?
This makes him Man, and like a man to act,
Which gon, he's like a beast in shew and fact.
A man hath sense, he eats, he drinks, he sleeps,
Wallows in pleasure, seldome measure keeps,
Subject to hunger, thirst, to heat, and cold,
Sicknesse, Diseases, and converts to th' Mould
Of which he's fram'd; and like to other creatures,
There perisheth his beauteous forms, and features:
All this the Beast doth; then we thus may say
The fairest Beast is made upright of clay.
Men that we see within the great Creation,
Lie wallowing in all abomination,
In filthy Lusts, contagious pleasures foul,
As if they never, never had a soul,
Are not such Beasts? yea perfect Beasts, or worse,
For Beasts (most commonly) follow natures course,
Their beastial actions, acting in sobriety,
When men fulfil their Lusts in all Impiety,
Acting most beastly in all foul inormity,
And worser then the brutes, in their deformity:
That were it not for this their outward case
In PLUTO'S Court they would usurp a place;
For when the outward body doth consume,
In Hell such take their Hell-prepared room,
Their souls there having some such shape, or hue
Of beasts, whose actions they inclined to,
Assuming there some hideous form, or feature,
Rarely resembling their deformed Nature.
Thus may you see within this outward place,
We're either Men, or Beasts: when here our race
Is run, we shall to the Tartarean den
Go if we beasts are, but to Heav'n if Men.
Man was a Man created, and a King,
And Lord, and Ruler over every thing,
But now that state h'as lost, for which he groans,
Having gain'd dunghils,, for his Crowns, and Thrones.
Now of a King he is a servant made,
Who once immortal, now to Death betray'd:
Therefore behold him pourtrai'd to thine eye,
See where himself, his Crown and Scepter lye,
The Lamb the Type of Innocency too,
(Which LUCIFER with ADAM overthrew)
Under the great and massy Globe of Earth,
As if deprived both of Life, and breath.
This is the fallen state of Man, who must
His Crown not unregarded in the Dust
Permit to lye, but, what some e'r it cost,
Strive for to gain the Scepter that he lost;
And tho he now lyes slain depriv'd of all,
Crush'd with the weight of this terrestrial ball;
Yet shall this fallen Man at last arise,
And o're his now lost Kingdoms Regalize.
O man with joy expect this blisseful day,
Rouze up thy self, enquicken'd with the ray
Of life divine: Shake off this clogging Earth,
And strongly presse after another birth:
For that attained once, thou shalt be then,
As once thou wast, a Lord, and King agen.","","""The Microcosm, little world, or Man, / Containeth all the outward great world can.""",3620,2009-12-02,Searching in HDIS (Poetry),2005-08-29 00:00:00 UTC,"","",""
2011-12-21 18:08:05 UTC,9697,"Hushai in Silence heard the Prince, and weigh'd
Each word he spake, then to him thus reply'd;
Great Prince, th' Almighty has to you been kind,
Stamp'd Graces on your Body and your mind,
As if he for your Head a Crown design'd.
We shall not search into Fates Secret Womb,
God alone knows the things that are to come;
But should you never sit on David's Throne,
'Tis better to deserve than wear a Crown.
Of Royal Blood, and of great Birth you are,
Born under some benign auspicious Star,
Lov'd by the best, and prais'd by every Tongue,
The glorious Subject of each worthy Song:
The young man's Wish, Joy of each Warlike Wight,
The People's Darling, and the World's Delight.
A Crowd of Vertues fill your Princely Breast,
And what appears more glorious than the rest,
You are of Truth and Loyalty possest.
That I would cherish in you, that would raise
To an admired height, that I would chiefly praise.
Let Fools and subtil Politicians scorn
Fair Vertue, which doth best a Prince adorn:
Whilst you her bright and shining Robes put on,
You will appear more great than Solomon.
Let not Great Prince, the Fumes of Vulgar Praise,
Your bolder Spirits to Ambition raise.
We cannot see into the Mist of Fate,
Till time brings forth, you must expecting wait;
But Fortune, rather Providence, not Chance,
The constant, stout, and wise doth still advance.
Let your quick Eye be to her Motions ty'd;
But still let Noble Vertue be your Guide:
For when that God and Vertue points the way,
There can be then no danger to obey.
But here in Wisdom's School we ought to learn,
How we 'twixt Good and Evil may discern,
For noble Prince, you must true difference make,
Lest for the one the other you mistake.
You must not think you may your self advance,
By laying hold on every proffer'd chance.
Tho Fortune seems to smile, and egg you on,
Let Vertue be your Rule and Guide alone.
Thus David for his Guide his Vertue took;
Nor was by Fortune's proffer'd Kindness shook.
His Vertue and his Loyalty did save
King Saul, when Fortune brought him to his Cave.
And if that I may to you Counsel give,
You should without a Crown for ever live,
Rather than get it by the Peoples Lust,
Or purchase it by ways that are unjust.
David your Ancestor, from whom you spring,
Would never by Rebellion be made King;
But long in Gath a Warring Exile stay'd,
Till for him God a lawful way had made.
In Hebron, full of Glory and Renown,
He gain'd, at last, and not usurpt the Crown.
By full Consent he did the same obtain,
And Heav'n's anointing Oyl was not in vain.
I once did seem to Amazia dear,
Who me above m'ambitious hopes did rear;
I serv'd him then according to my skill,
And bow'd my Mind unto my Soveraign's Will.
Too neer the Soveraign Image then I stood,
To think that every Line and Stroke was good.
Some Daubers I endeavour'd to remove,
And to amend their artless Errours strove.
My Skill in secret these with slander wound;
With every Line I drew still faults were found;
Till wearied, I at last my Work gave o're.
And Amazia (I shall say no more)
Did me to my lov'd Privacy restore.
For this they think I must my Vertue change,
For Envy, Malice, and for sweet Revenge.
Me by themselves they judge, who would do so,
And cause the King suspect me for his Foe.
But by th'advice I give, you best will find
Th'Integrity and Plainness of my Mind;
And that I harbour not that vile intent
Their Poets and their Malice do invent.
Far be't from me, to be like Cursed Cham;
A good Son strives to hide his Father's shame.
A King, the Father of his Country is;
His shame is every Act he doth amiss.
Good and just Kings God's Image bear; but when
Their Frailties let us see they are but Men,
We cannot every Action so applaud,
As if it came from an unerring God.
Kings have their Passions, and deceiv'd may be,
When b'others Ears and Eyes they hear and see:
For Sycophants, of Courts the Bane and Curse,
Make all things better than they are, or worse.
To Evil prone, to Mischief ever bent,
Th'all Objects with false colours represent;
The Guilty clear, condemn the Innocent.
Thus, noble Prince, they you and me accuse
With all the Venome Malice can infuse.
Baal's Priests, Hell, and our Foes, new Arts have got,
The filthy Reliques of their former Plot;
Whereby they would our Lives in danger bring,
And make us cursed Traytors to the King.
What mayn't these cunning men hope to atchieve,
When by their Arts few men their Plot believe?
When b'horrid ways, not known to Jews before,
Their Plot's transform'd, and laid now at our door?
But fear not, Sir, we have a sure Defence,
The Peoples Love, God, Law, and Innocence.
Keep fast your Vertue, and you shall be blest,
And let alone to God and Time the rest.",Mind and Body,"""Great Prince, th' Almighty has to you been kind, / Stamp'd Graces on your Body and your mind.""",3761,,"Searching ""stamp"" and ""mind"" in HDIS (Poetry)",2005-04-06 00:00:00 UTC,"","",""
2011-11-24 19:59:55 UTC,17116,"Clora come view my Soul, and tell
Whether I have contriv'd it well.
Now all its several lodgings lye
Compos'd into one Gallery;
And the great Arras-hangings, made
Of various Faces, by are laid;
That, for all furniture, you'l find
Only your Picture in my Mind.
(ll. 1-8)","","""That, for all furniture, you'l find / Only your Picture in my Mind.""",6447,2007-12-23,Searching in HDIS (Poetry),2007-12-23 00:00:00 UTC,I've included twice: Furniture and Painting,"",""
2010-01-11 23:15:07 UTC,17641,"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)","","""That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience""",3617,,Reading,2010-01-11 22:54:11 UTC,"","Book I, Chapter I",""
2010-01-12 18:54:36 UTC,17642,"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)","","""And therefore Conscience is called [...] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we call God to witness, we only mean, that our conscience is right, and that God and Gods vicar, our conscience, knows it.""",3617,,Reading,2010-01-11 22:57:05 UTC,"","Book I, Chapter I",""
2010-01-11 23:13:11 UTC,17643,"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)","","In sum, It is the image of God; and as in the mysterious Trinity, we adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man.""",3617,,Reading,2010-01-11 22:59:58 UTC,Interesting: Trinity within.,"Book I, Chapter I",""
2010-03-30 21:49:26 UTC,17751,"7. This will be found true in all the severals we are to pass through, but in none more eminently then in that we shall chuse to begin with, the Vertue of Modesty; which may be considered in a double notion, the one as it is opposed to boldness and indecency, the other to leightness and wantonness. In the first acception, Zeno has not ill defin'd it, to be the Science of decent motion, it being that which guides and regulates the whole behavior, checks and controles all rude exorbitancies, and is the great civilizer of conversations, It is indeed a vertu of a general influence; does not only ballast the mind with sober and humble thoughts of ones self, but also steers every part of the outward frame. It appears in the face in calm and meek looks, where it so impresses it self, that it seems thence to have acquir'd the name of shamefacedness. Certainly, (whatever the modern opinion is) there is nothing gives a greater luster to a feminine beauty: so that St. Paul seems, not ill to have consulted their concerns in that point, when he substitutes that as a suppletory ornament to the deckings of Gold & Pearl and costly Array, 1 Tim. 2. But I fear this now will be thought too antiquated a dress, and an Apostle be esteemed no competent Judge in this Science; which is now become so solemn a thing, that certainly no Academy in the World can vie numbers with the Students of this Mystery. Yet when they have strein'd their art to the highest pitch; an innocent modesty, and native simplicity of Look, shall eclipse their glaring splendor, and triumph over their artificial handsomness: on the other side, let a Woman be decked with all the embellishments of Art, nay and care of Nature too, yet if boldness be to be read in her face, it blots all the lines of beauty, is like a cloud over the Sun, intercepts the view of all that was otherwise amiable, and renders its blackness the more observable, by being plac'd neer somwhat that was apt to attract the eyes.
(I.i.7)","","Modest ""is indeed a vertu of a general influence; does not only ballast the mind with sober and humble thoughts of ones self, but also steers every part of the outward frame.""",6689,,Reading,2010-03-30 21:49:11 UTC,"",Part I. Sect. I. Of Modesty,""
2011-06-28 02:49:00 UTC,18832,"He that blows in the dust fills his eyes.
The Body is the socket of the Soul.
It's easy to bowl down hill.
Brabbling currs never want sore ears.
The brain that sows not corn plants thistles.
The Ass that brays most eats least.
Wotild you have better bread than is made of wheat? Ital.
Bread with eyes, and cheese without eyes. Hisp. Ital.
To beg breeches of a bare ars'd man.
As I brew so I must drink.
(p. 3)","","""The Body is the socket of the Soul.""",3326,,Searching in Google Books,2011-06-28 02:49:00 UTC,"","",""