text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"If Man would understand the Excellency of the Soul, as far as it is capable of comprehending it self, let him, after serious Recollection, descend into himself, and search diligently his own Mind, and there he shall find so many admirable Gifts, and excellent Ornaments, that it must needs strike him with Wonder and Amazement, as Reason, Understanding, true Choice, ability of Wit, Memory, and divers other Faculties, that absolutely approve the Soul to be more admirable, than that any should imagine it to be finite, or subject to Annihilation, yet by reason of its many Offices and Operations, whilst in the Body it is specified under sundry dominations. For, as St. Augustine saith, when it enlivens the Body, it is called the Soul; when it gives it knowledge, the judgment, the min[d], when it recall things past, the memory, whilst it discourseth and discerneth reason, whilst it contemplates the Spirit, whilst it is in the sensitive parts of the Senses; and these are the principal Offices, whereby the Soul declares its power, and performs its actions; for placed in the highest part of the Body, and nearest Heaven, it diffuseth or disperseth effectually its force into every Member, not propagated from the Parents, nor mixed with gross matter, but the infused Breath of the Almighty, immediately proceeding from him, nor passing from one to another, as fond and absurdly the Pithagoreans have insinuated in their Opinions about the Transmigration of the Soul; and so vain were they, that they did not only imagine the Souls of deceased Men passed into now-born Infants, but into Beasts also; and from thence it was they forbid the eating of Flesh, and abstained themselves from so doing, lest, as they fondly fancied, they might, as Tertullian records it, Eat their Grand-father in a Calf. But such frivolous and superstitious Notions are to be rejected by Christians, and those true ones observed, which are both reasonable and agreeable to humane Capacities; for Orthodox Divines conclude in general, that the Soul is given to every Infant by Infusion, when he or she is perfected in the Womb, which happens about the 45th day after Conception, especially for Males, that in likelihood will be born at the end of Nine Months, but in Females (who are of a weaker Constitution, and not so soon formed and perfected thro' the defect of heat) not till the Fiftieth day.
(pp. 32-4)",2013-06-11 17:59:32 UTC,"""If Man would understand the Excellency of the Soul, as far as it is capable of comprehending it self, let him, after serious Recollection, descend into himself, and search diligently his own Mind, and there he shall find so many admirable Gifts, and excellent Ornaments.""",2004-01-08 00:00:00 UTC,"","",,"",•Interesting citation of Augustine (by Aristotle! Ha!),Browsing in EEBO,10113,3911
"Now as the life of every other Creature, as it is testified in the 17 Chapter of Leviticus, is in the Blood, so the life of Man consisteth in the Soul; the which, although subject to Passion, by reason of the gross composture of the Body, in which it has a temporary confinement, yet it is immortal and cannot in it self corrupt or suffer change, it being a spark of the Divine Mind, and a blast of Almighty Breath, that distinguishes Man from other Creatures, and renders him Immortal; and that every Man has a peculiar Soul, it plainly appears by the vast difference between the Wit, Judgment, Opinion, Manners, Affections, &c. in Men. And this David observes, when he says, God hath in particular fashioned the Hearts and Minds of all Men, and has given to every one its own Being, and a Soul of its own Nature. Hence Solomon rejoyced, that God had given him a happy Soul, and Body agreeable and suitable to it.
(pp. 35-6)",2009-09-14 19:34:43 UTC,"The soul is ""a spark of the Divine Mind"" and ""a blast of Almighty Breath""",2004-01-08 00:00:00 UTC,"","",,"",•There are two metaphors here: 'Uncategorized: Flame' and 'Uncategorized: Breath',EEBO,10114,3911
"Now a monstrous Habit or Shape of Body, is contracted divers ways, as from Fear, sudden Frights, extraordinary Passion, the influence of the Stars, the Mothers strange Imaginations, and divers Phantasms, which the Mind conceive, deform the Body, and render the children of an improper shape, and many times not perfect in either Sex; sometimes the whole course of Nature is changed, either when the Principles of Generation are vitiated, or the Organs unfit, so that the natural Faculties, to propagate and form the Child, cannot perform their Office exactly; for as the most ingenious Artist can bring nothing to perfection, if his Materials be bad, or out of order, so Nature wanting the force of her Faculties, or not having fit matter, must of necessity proceed preposterously in forming the Child. As in the Art of melting Metals, it may be observed, if the matter be impure, and not well cleansed, the Vessels or Receiver Oblique , and full of windings, not well joynted, the Corners set awry, and full of Chinks or Plates; if loosed or holds ill together, it is apparent Men cast ill-shaped Figures. So if the Womb or the Matter be unfit, or ill tempered, 'tis possible, without an extraordinary over-ruling Providence; but above all, unseasonable or intemperate Venery, is the cause of so many monsterous shapes.
(pp. 43-4)",2009-09-14 19:34:43 UTC,"A ""Mothers strange Imaginations, and divers Phantasms"" ""deform the Body"" of her child",2004-01-08 00:00:00 UTC,"",Mind and Body,,"",•REVISIT,EEBO,10117,3911
"Therefore, to conclude this Chapter, we say, that although a strong Imagination of the Mother may sometimes determine the Sex (that is make it Male or Female, according as her imagination is) yet the main Agent in this case, is the Plastick or formative Principle, which is the Efficient in forming the Child, that gives it this or that Sex, according to those Laws and Rules that are prescribed to it (gap: 1 letter) by the wise Creator of all things.
(pp. 29-30)",2009-09-14 19:34:44 UTC,"The Mother's imagination ""may sometimes determine the Sex"" of an unborn child",2004-01-08 00:00:00 UTC,"","",,"",•REVISIT,EEBO,10120,3911
"WHen a young likely Couple have enter'd the holy state of Wedlock, and are desirous of mutual Enjoyment for Generation sake, which is the chief end for which Wedlock was ordained, and rather covet to be bless'd by one Sex than another, let them know first for certain, that the success of such things depends upon Divine Providence, tho'secondary Causes must be active & instrumental therein; and those are especially two: First, the Genital Humour, which is brought by the Arteriae Preparantes to the Testes, in the form of Blood, and there Elaborated into Seed by the Seminifical Faculty resident in them. To which may be added, the Appetite and Desire to Copulation, which fires the Imagination with unusual Fancies, or by the sight of a brisk charming Beauty, whose wit and liveliness may much incite, and more inflame the Courage: But if Nature be enfeebled, then are there fit Artificial Remedies to restore it, viz. Such Meats as most conduce to the affording such Aliment as proves to make Seed abound, and restore the Decays of Nature, that the Faculties may freely operate: For as dung and good manuring restores ground that is worn out and heartless, even so seasonable and proper Diet operates to the restoring the faint heart, weak Spirit, coldness and driness of the Genital Parts, and reduceth the weakness of the Nerves, to their Temperament, and removes Impediments, obstructing the Procreation of Children. Then, since Diet may and will alter the evil state of the Body to a better, it is necessary that such as are subject to Barrenness should eat such Meats only, as tend to render them fruitful; and among such things as are inducing and stirring up thereto, are all Meats of good Juice, that nourish well, & make the Body lively, and full of Sap, of which faculty are all hot moist Meats; for according to Galen , the substance of Seed is made of the pure concocted and windy superfluity of Blood; from whence we may conclude there is in many things a power to accumulate or heap up Seed, as also to augment it; and other things of force to cause Erection, as Hen-Eggs, Pheasants, Woodcocks, Gnatsappers, Thrushes, Black-Birds, young Pigeons, Sparrows, Partridge, Capons, Almonds, Pine-Nuts, Raysons, Currants, all strong Wines moderately taken; especially those made of the Grapes of Italy ; but Erection is chiefly caused and provoked by Satyrium [] Eringoes, Cresses, Erysimum, Parsnips, Artichoaks, Turnips, Rapes, Asparagus, Candid Ginger, Gallinga, Acorns bruised to Powder, and drank in Muscadel, Scallions, Sea Shell-Fish , &c. All these, though excellent Restoratives, will not have present Operation, but you must use your self to them for a considerable time, or else you will reap little or no benefit by them. The Act of Coition being over, ( wherein the force of Imagination is certainly very prevalent in the causing of the Child to be of this or that Sex, the Woman ( say tbe Antients ) must gently repose on her right side, with her Head lying low, and her Body sinking down, that by sleeping in that posture, the Cells on the right side of the Matrix , may prove the Place of Conception , in which is the greatest force of Generative heat, which it the greatest Inducement to Procreation of Male Children, and rarely fails to answer the expectation of those that experience it, especially if they keep themselves warm, and without much motion, leaning for the most part to the right, and drinking a little Spirit of Saffron , and Iuice of Hysop , in a Glass of Mallaga o(gap: 1 letter) Aligant , when they lie down and rise, for the space of a Week. Now the fittest time (say they) for the Procreation of Male Children, is when the Sun is in Leo , and Moon's Signs is Virtigo, Scorpia, or Sagitarius .
(pp. 6-9)",2009-09-14 19:34:44 UTC,"The woman's force of imagination ""is certainly very prevalent in the causing of the Child to be of this or that Sex"" during the act of coition",2004-01-08 00:00:00 UTC,"","",,"","",EEBO,10123,3911
"It has caused many disputes amongst the Learned, especially Philosophers, in what part of the Body the Soul chooses to reside; and some have given their Opinion, that its residence is in the middle of the Heart, and from thence communicates its self to every part; which Solomon, in the Fourth of his Proverbs, seems to assert, when he says, Keep thy Heart with all thy diligence, because Life proceedeth there from : but many curious Physicians searching the Works of Nature in Man's Anatomy, &c. do give it as their Opinion, that its chief Seat is in the Brain, from whence proceed the Senses, Faculties and Actions, diffusing the operation of the Soul, through all parts of the Body, whereby it is enlivened with heat and force; but it doth communicate particular force to the Heart by Arteries, Carotides, or sleepy Arteries, that part upon the Throat; the which, if they happen to be broke, or cut, cause Barrenness, and if stopped, an Apoplexy; for there must necessarily be some ways, thro' which, the Spirits Animal and Vital, may have intercourse, and convey Native Heat from the Soul. For although the Soul is said to reside in one place, it operates in every part, exercising every Member, which are the Souls Instruments, by which she manifesteth her power; but if it so happen, that any of the Organical parts are out of Tune, the work is confused, as it may appear in case of Idiots, Mad-men, &c. Though in some of them, the Soul by forcibly working, recovers her supernatural vigour, and they become right, after a long dispondency of Mind, and in some it is lost in this Life: For as Fire under Ashes, nor the Sun obscured from our sight by thick Clouds, afford not their full lustre, so the Soul overwhelmed in moist or faulty matter, is darkned, and Reason thereby overclouded; and altho' Reason shines less in Children, than in those that are arrived to maturity, yet no Man must imagine that the Soul is an Infant, and grows up with the Child, for then would it again decay; but it suits it self to the weakness of Nature, and the imbecility of Body, wherein it is placed, that it may the better operate. And as the Body is more and more capable of receiving its influence, so it shews its self in its proper lustre, having force and endowments at the time it enters the former Child in the Womb, for the substance of it can receive nothing less: and thus much to prove that the Soul comes not from the Parents, but is infused by God. And the next thing now to be handled is its Immortality, and thereby I shall demonstrate the certainty of its Resurrection.
(pp. 36-8)",2011-05-25 21:04:19 UTC,"""For although the Soul is said to reside in one place, it operates in every part, exercising every Member, which are the Souls Instruments, by which she manifesteth her power; but if it so happen, that any of the Organical parts are out of Tune, the work is confused.""",2004-01-08 00:00:00 UTC,"","",,"",•Is this definitely a 'Music' metaphor?
•I've included twice: Instrument and Tuning,Reading in EEBO,10125,3911
"That the Soul of Man is a Divine Ray, infused by God, I have already made apparent, and now come to shew you that whatever immediately proceeds from him, must participate of his Nature, and from thence consequently, be as immortal as its Original; for although all other Creatures are indued with Life and Motion, yet want they a reasonable Soul: and from thence 'tis concluded, that Life is in their Blood, and that being corruptible, they perish, and after their expiring are no more. But Man being indued with a reasonable Soul, and stamped with the Divine Image, is of a different nature; and though his Body be corruptible, yet his Soul cannot perish, but must, when it is expelled its Earthly Tabernacle, return to God that gave it, either to receive reward or punishment; now that the Body can sin of it self it is impossible, because wanting the Soul, it cannot act nor proceed to any thing, either good or evil; for could it do so, additional Sins might be accumulated even in the Grave; but 'tis plain, that after Death there is a cessation; fox as Death leaves us, so Iudgment finds us . And St. Iohn , in the Fifth Chapter of his Gospel, tells us, That the hour shall come, that all that are in the Grave shall hear his Voice, and they that have done well shall come forth to the Resurrection of Life; and they that have done evil, to the Resurrection of Condemnation , And Holy Iob , in the 14 and 19 Chapter, speaking to the same purposes, says, For I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth: And though after my Skin Worms destroy this Body, yet in my Flesh shall I see God, whom I shall see for my self, and mine Eyes shall be (gap: 1 letter) old, and not another, though my Reins be consumed within me: By this 'tis plainly proved, that the Soul is made of immortal Essence, incapable of Death, having a place assigned it after its separation from the Body, till the day of the general Resurrection, not in the Grave, but in a Mansion prepared by the Almighty for its Reception; and that through the mighty working of him, that is able to subdue all things to himself, it shall again enter the same Body that was laid down, tho' the dust thereof be scattered to the (our Winds of Heaven; nay, such force and vigour shall it have, that it shall (as it were) take up the Body; for Iob positively says, I shall rise out of the Earth at the last day , &c. Which being applicable to the future Tense , may be meant two ways (gap: 1 letter) I shall. or will rise; plainly foreseeing the Resurrection, he claimed it as the promise of his Creator. Nay, so far were the Heathens, by the Light of Nature, from doubting the Immortality of the Soul, that Plato in his Phaedro thus reasons; viz. What consists out of Elements (says he) is Immortal and can never dye. The Soul is not made of Elements, nor of created matter, but came from God, and therefore it cannot dye, &c. Then may it be without difficulty granted, that the Body which has been a long Companion of the Souls, will once again enjoy it never more to be separated; for the Body at the Resurrection shall be incorruptible and so as far from a capacity of perishing any more as the Soul, made so by him, that first created it. For St. Paul speaking of the Resurrection, saith, He shall change our vile Bodies, and make them like his glorious Body. The consideration of which, makes him in another place cry out, O the depth of the Riches, of the Wisdom and Knowledge of God! How unsearchable are his Iudgments, and his ways past finding out. For who hath known the mind of the Lord, or who hath been his Counsellor? For by him, and through him, and to him are all things. Nay, the Resurrection of Man's Body may be proved by the renewing of many inconsiderable Creatures, and their returning to Life after they seem dead; nay, some of them thereby also changed; as who hath not observed, that when a Grashopper is grown old, and hath cast his Skin, a lively new shrill insect will come forth of it. From a dying and sluggish Catterpiller, comes out a lively painted Butterfly. From Ants a winged Fly. The Silk-worm having spent her Bowels in weaving out her Web, after many days, seeming dead and motionless, becomes a Butterfly, proving for increase, by laying a number of Eggs, and then expires. But above all, the Phaenix , that the Learned Lactantius writes of, may put us in mind, if not confirm to us the Resurrection, for after she has lived in the Arabian Fields (as some affirm) about 600 Years, and finding her self wasted with Age and Infirmity, she gathers the Sprigs of Cassia , Myrrh, Frankincense, and other Aromatick Combustibles, when labouring with her Wings, she firing them by the heat of the Sun, which in those Countreys is excessive, she expires upon the Funeral-Pile, when out of her Ashes springs a Worm, and from that Worm another Phaenix , to supply her place; nay, further do we not behold Grain thrown into the Ground, continue there for a season, as if lost and dead, but when warmth and moisture gives it force, it springs up, and bears a hundred-fold: Yea, Herbs and Plants, whilst Winter with his Icy Arms grasps the Earth, seem dead, retiring, as it were, into the Grave, and wait the Resurrection of the Spring. But to conclude, as to this point, the infinite love towards Man, may convince him that he was not made to be annihilated, since the second Person of the Trinity condescended to take his Nature upon him. Even he who is the Wisdom of the Father, and of whom the wise Man testifies in the 3 d. of his Proverbs , viz. I was with God in the beginning, before any thing was made: I was with him from Eternity, when be made the Heavens, I was there when he compassed in the depth by a Law: I was present when he sustained the Heavens above, and the Earth beneath: I was with him, ordering all things, and was continually delighted before him, recreating my self in the Earth, and my Delight was with the Sons of Men.
(pp. 38-43)",2013-06-26 16:22:53 UTC,"""Nay, so far were the Heathens, by the Light of Nature, from doubting the Immortality of the Soul, that Plato in his 'Phaedro' thus reasons; viz. What consists out of Elements (says he) is Immortal and can never dye. The Soul is not made of Elements, nor of created matter, but came from God, and therefore it cannot dye, &c.""",2004-01-08 00:00:00 UTC,"",Mind and Body,,"",•INTEREST: citation of Plato's Phaedrus.,EEBO,10131,3911
"That the Soul of Man is a Divine Ray, infused by God, I have already made apparent, and now come to shew you that whatever immediately proceeds from him, must participate of his Nature, and from thence consequently, be as immortal as its Original; for although all other Creatures are indued with Life and Motion, yet want they a reasonable Soul: and from thence 'tis concluded, that Life is in their Blood, and that being corruptible, they perish, and after their expiring are no more. But Man being indued with a reasonable Soul, and stamped with the Divine Image, is of a different nature; and though his Body be corruptible, yet his Soul cannot perish, but must, when it is expelled its Earthly Tabernacle, return to God that gave it, either to receive reward or punishment; now that the Body can sin of it self it is impossible, because wanting the Soul, it cannot act nor proceed to any thing, either good or evil; for could it do so, additional Sins might be accumulated even in the Grave; but 'tis plain, that after Death there is a cessation; fox as Death leaves us, so Iudgment finds us . And St. Iohn , in the Fifth Chapter of his Gospel, tells us, That the hour shall come, that all that are in the Grave shall hear his Voice, and they that have done well shall come forth to the Resurrection of Life; and they that have done evil, to the Resurrection of Condemnation , And Holy Iob , in the 14 and 19 Chapter, speaking to the same purposes, says, For I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth: And though after my Skin Worms destroy this Body, yet in my Flesh shall I see God, whom I shall see for my self, and mine Eyes shall be (gap: 1 letter) old, and not another, though my Reins be consumed within me: By this 'tis plainly proved, that the Soul is made of immortal Essence, incapable of Death, having a place assigned it after its separation from the Body, till the day of the general Resurrection, not in the Grave, but in a Mansion prepared by the Almighty for its Reception; and that through the mighty working of him, that is able to subdue all things to himself, it shall again enter the same Body that was laid down, tho' the dust thereof be scattered to the (our Winds of Heaven; nay, such force and vigour shall it have, that it shall (as it were) take up the Body; for Iob positively says, I shall rise out of the Earth at the last day , &c. Which being applicable to the future Tense , may be meant two ways (gap: 1 letter) I shall. or will rise; plainly foreseeing the Resurrection, he claimed it as the promise of his Creator. Nay, so far were the Heathens, by the Light of Nature, from doubting the Immortality of the Soul, that Plato in his Phaedro thus reasons; viz. What consists out of Elements (says he) is Immortal and can never dye. The Soul is not made of Elements, nor of created matter, but came from God, and therefore it cannot dye, &c. Then may it be without difficulty granted, that the Body which has been a long Companion of the Souls, will once again enjoy it never more to be separated; for the Body at the Resurrection shall be incorruptible and so as far from a capacity of perishing any more as the Soul, made so by him, that first created it. For St. Paul speaking of the Resurrection, saith, He shall change our vile Bodies, and make them like his glorious Body. The consideration of which, makes him in another place cry out, O the depth of the Riches, of the Wisdom and Knowledge of God! How unsearchable are his Iudgments, and his ways past finding out. For who hath known the mind of the Lord, or who hath been his Counsellor? For by him, and through him, and to him are all things. Nay, the Resurrection of Man's Body may be proved by the renewing of many inconsiderable Creatures, and their returning to Life after they seem dead; nay, some of them thereby also changed; as who hath not observed, that when a Grashopper is grown old, and hath cast his Skin, a lively new shrill insect will come forth of it. From a dying and sluggish Catterpiller, comes out a lively painted Butterfly. From Ants a winged Fly. The Silk-worm having spent her Bowels in weaving out her Web, after many days, seeming dead and motionless, becomes a Butterfly, proving for increase, by laying a number of Eggs, and then expires. But above all, the Phaenix , that the Learned Lactantius writes of, may put us in mind, if not confirm to us the Resurrection, for after she has lived in the Arabian Fields (as some affirm) about 600 Years, and finding her self wasted with Age and Infirmity, she gathers the Sprigs of Cassia , Myrrh, Frankincense, and other Aromatick Combustibles, when labouring with her Wings, she firing them by the heat of the Sun, which in those Countreys is excessive, she expires upon the Funeral-Pile, when out of her Ashes springs a Worm, and from that Worm another Phaenix , to supply her place; nay, further do we not behold Grain thrown into the Ground, continue there for a season, as if lost and dead, but when warmth and moisture gives it force, it springs up, and bears a hundred-fold: Yea, Herbs and Plants, whilst Winter with his Icy Arms grasps the Earth, seem dead, retiring, as it were, into the Grave, and wait the Resurrection of the Spring. But to conclude, as to this point, the infinite love towards Man, may convince him that he was not made to be annihilated, since the second Person of the Trinity condescended to take his Nature upon him. Even he who is the Wisdom of the Father, and of whom the wise Man testifies in the 3 d. of his Proverbs , viz. I was with God in the beginning, before any thing was made: I was with him from Eternity, when be made the Heavens, I was there when he compassed in the depth by a Law: I was present when he sustained the Heavens above, and the Earth beneath: I was with him, ordering all things, and was continually delighted before him, recreating my self in the Earth, and my Delight was with the Sons of Men.
(pp. 38-43)",2013-06-26 16:23:48 UTC,"""Then may it be without difficulty granted, that the Body which has been a long Companion of the Souls, will once again enjoy it never more to be separated; for the Body at the Resurrection shall be incorruptible and so as far from a capacity of perishing any more as the Soul, made so by him, that first created it.""",2004-01-08 00:00:00 UTC,"",Mind and Body,,"",•INTEREST: citation of Plato's Phaedrus.,EEBO,10132,3911
"We may generally observe a pretty nice Proportion between the Strength of Reason and Passion; the greatest Genius's have commonly the strongest Affections, as on the other hand, the weaker Understandings have generally the weaker Passions; and 'tis fit the Fury of the Coursers should not be too great for the Strength of the Charioteer. Young Men whose Passions are not a little unruly, give small Hopes of their ever being considerable; the Fire of Youth will of course abate, and is a Fault, if it be a Fault, that mends every Day; but surely unless a Man has Fire in Youth, he can hardly have Warmth in Old Age. We must therefore be very cautious, lest while we think to regulate the Passions, we should quite extinguish them, which is putting out the Light of the Soul: for to be without Passion, or to be hurried away with it, makes a Man equally blind. The extraordinary Severity used in most of our Schools has this fatal Effect, it breaks the Spring of the Mind, and most certainly destroys more good Genius's than it can possibly improve. And surely 'tis a mighty Mistake that the Passions should be so intirely subdued; for little Irregularities are sometimes not only to be borne with, but to be cultivated too, since they are frequently attended with the greatest Perfections. All great Genius's have Faults mixed with their Virtues, and resemble the flaming Bush which has Thorns amongst Lights.
(p. 525-6)",2009-09-14 19:49:33 UTC,"""All great Genius's have Faults mixed with their Virtues, and resemble the flaming Bush which has Thorns amongst Light.""",2009-01-29 00:00:00 UTC,"","",,"","",Reading,17243,6479
"Now as to the peculiar Qualities of the Eye, that fine Part of our Constitution seems as much the Receptacle and Seat of our Passions, Appetites and Inclinations as the Mind it self; and at least it is the outward Portal to introduce them to the House within, or rather the common Thorough-fare to let our Affections pass in and out. Love, Anger, Pride, and Avarice, all visibly move in those little Orbs. I know a young Lady that can't see a certain Gentleman pass by without shewing a secret Desire of seeing him again by a Dance in her Eye-balls; nay, she can't for the Heart of her help looking Half a Street's Length after any Man in a gay Dress. You can't behold a covetous Spirit walk by a Goldsmith's Shop without casting a wistful Eye at the Heaps upon the Counter. Does not a haughty Person shew the Temper of his Soul in the supercilious Rowl of his Eye? and how frequently in the Height of Passion does that moving Picture in our Head start and stare, gather a Redness and quick Flashes of Lightning, and make all its Humours sparkle with Fire, as Virgil finely describes it.",2013-06-17 19:34:06 UTC,"""Now as to the peculiar Qualities of the Eye, that fine Part of our Constitution seems as much the Receptacle and Seat of our Passions, Appetites and Inclinations as the Mind it self; and at least it is the outward Portal to introduce them to the House within, or rather the common Thorough-fare to let our Affections pass in and out.""",2013-06-17 19:34:06 UTC,"","",,Rooms,"","Searching ""mind"" in Project Gutenberg e-text.
",20893,7468