work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3453,"",HDIS,2003-08-10 00:00:00 UTC,"ROMEO
If I may trust the flattering truth of sleep,
My dreams presage some joyful news at hand.
My bosom's lord sits lightly in his throne,
And all this day an unaccustomed spirit
Lifts me above the ground with cheerful thoughts.
I dreamt my lady came and found me dead --
Strange dream, that gives a dead man leave to think! --
And breathed such life with kisses in my lips
That I revived and was an emperor.
Ah me, how sweet is love itself possessed
When but love's shadows are so rich in joy!
(V.i.1-11)",,8804,•I've included twice: Throne and Lord,"""My bosom's lord sits lightly in his throne, / And all this day an unaccustomed spirit / Lifts me above the ground with cheerful thoughts.""",Throne,2009-09-14 19:33:47 UTC,"Act V, scene i. Romeo is about to hear that Juliet is dead"
6660,"",Reading,2010-01-11 20:06:54 UTC,"I say conscience is a part of the vnderstanding, and I shew it thus. God in framing of the soule placed in it two principall faculties, Vnderstanding and Will. Vnderstanding is that facultie in the soale whereby we vse reason: and it is the more principall part seruing to rule and order the whole man, and therefore it is placed in the soule to be as the wagginer in the waggin. The Will is an other facultie, whereby we doe will or nill any thing, that is, choose or refuse it. With the will is ioyned sundrie affections, as ioy, sorrow, loue, hatred, &c. whereby we imbrace or eschew that which is good or euill. Now, conscience is not placed in the affections nor will, but in the vnderstanding, because the actions thereof stand in the vse of reason. Vnderstanding againe hath two parts. The first is that which stands in the view and contemplation of truth and falshood, and goes no further. The second is that which stands in the view and consideration of euery particular action, to search whether it be good or badde. The first is called the Theorical, the second the practical vnderstanding. And vnder this latter is conscience to be comprehended: because his propertie is to iudge of the goodnes or badnes of things or actions done.
",,17629,"","""Vnderstanding is that facultie in the soale whereby we vse reason: and it is the more principall part seruing to rule and order the whole man, and therefore it is placed in the soule to be as the wagginer in the waggin.""","",2010-01-11 20:08:55 UTC,Cap. I. What conscience is.
6660,"",Reading,2010-01-11 20:31:03 UTC,"The manner that conscience vseth in giuing testimonie standes in two things. First it obserues and takes notice of all things that we doe: secondly, it doth inwardly and secretly within the heart, tell vs of them all. In this respect it may fitly be compared to a notarie, or a register that hath alwaies the penne in his hand, to note and record whatsoeuer is saide or done: who also because he keepes the rolles and records of the court, can tell what hath bin said and done many hundred yeares past.
(pp. 7-8)",,17633,"","""In this respect [conscience] may fitly be compared to a notarie, or a register that hath alwaies the penne in his hand, to note and record whatsoeuer is saide or done: who also because he keepes the rolles and records of the court, can tell what hath bin said and done many hundred yeares past.""",Court,2010-01-11 20:33:14 UTC,CAP. II. Of the duties of conscience.
7085,"","Reading Peter Garnsey, Ideas of Slavery from Aristotle to Augustine (Cambridge: Cambridge UP, 1996), 39.
",2011-09-07 17:44:03 UTC,"If you defend these things as a lesser good to which
the soul, turning from the higher, ought not to incline not
because lust is a fault, but because it is only a slight good
then hear what Tully says more clearly, in the same Book 3,
when he speaks of the science of ruling. ""Do we not see,"" he
says, ""that, to each thing which is best, dominion is given by
nature herself, to the greatest advantage of the least things?
Why does God command man; the soul, the body; reason,
lust, anger, and the other vicious forces in the soul?"" Do you
see from his teaching how he must confess that the things
you defend as good are vicious forces in the soul? Hear more.
He says a little later: ""We should recognize different kinds
of commanding and serving. The soul is said to command
the body; it is also said to command lust. It commands the
body as a king commands his subjects or a parent his children.
It commands lust as a master commands a slave, since it
coerces and breaks it. Kings, emperors, magistrates, fathers,
peoples rule their subjects and associates as the soul rules the
body. Masters harass their slaves as the best part of the soul,
which is wisdom, harasses the vicious and weak parts of the
same soul, such as lusts, anger, and the other disturbing forces.""
Have you even more to say against us from authors of secular
books? If you are looking for something to say in defense
of your error (may God keep you from this) against the
renowned bishops who treated of divine Scripture, if you
seek to offer resistance to these holy men, will you not be
bound to say Tully was foolish and as one demented? Hold
your tongue about such books, and do not try insultingly to
teach us anything from them; or testimonies you thought
would sustain you will actually crush you.
(4.12.61)",,19146,Citing Cicero's De Re Publica(3.35ff?),"The soul ""commands the body as a king commands his subjects or a parent his children. It commands lust as a master commands a slave, since it coerces and breaks it. Kings, emperors, magistrates, fathers, peoples rule their subjects and associates as the soul rules the body. Masters harass their slaves as the best part of the soul, which is wisdom, harasses the vicious and weak parts of the same soul, such as lusts, anger, and the other disturbing forces.""",Fetters,2011-09-07 18:17:10 UTC,""
3201,"","Reading Peter Garnsey, Ideas of Slavery from Aristotle to Augustine (Cambridge: Cambridge UP, 1996), 39-40; text from Internet Archive
",2011-09-07 18:09:54 UTC,"But he that says that there should have been neither copulation nor propagation but for sin, what does he else but make sin the origin of the holy number of saints ? For if they two should have lived alone, not sinning, seeing sin (as these say) was their only means of generation, then verily was sin necessary to make the number of saints more than two. But if it be absurd to hold this, it is fit to hold that the number of God's citizens should have been as great then, if no man had sinned, as now shall be gathered by God's grace out of the multitude of sinners, as long as this worldly multiplication of the sons of the world shall endure; and therefore that marriage, that was held fit to be made in paradise, should have had increase, but no lust, had not sin been. How this might be, here is no fit place to discuss: but it need not seem incredible that one member might serve the will without lust then, so many serving it now. Do we now move our hands and feet so easily when we will unto their offices without resistance, as we see in ourselves and others, chiefly handicraftsmen, where industry has made dull nature nimble; and may we not believe that those members might have served our first father unto procreation, without their having been seized with lust, the reward of his disobedience, as well as all his others served him to other acts? Does not Tully, disputing of the difference of governments (in his treatise Of the Commonwealth), and drawing a simile from man's nature, say, that we command our bodily members as sons, they are so obedient, and that we must keep a harder form of rule over our mind's vicious parts, as our slaves? In order of nature the soul is above the body, yet is it harder to rule than the body. But this lust whereof we speak is the more shameful in this, that the soul does neither rule itself therein, so that it may not lust, nor the body either, so that the will rather than lust might move these parts, which, if it were so, would be nothing to be ashamed of. But now the soul is ashamed that the body its inferior should resist it. It feels less shame in other rebellious emotions, because the resistance in this case comes from itself; and when it is conquered of itself, it conquers itself (although it be inordinately and viciously); for although these parts be reasonless that conquer it, yet are they parts of itself, and so, as I say, it is conquered of itself. For when it conquers itself in an orderly manner, and brings all the parts under reason, this is a laudable and virtuous conquest, if the soul be God's subject. But it is less ashamed when it is resisted by the vicious parts of itself, than when the body disobeys it, because the body is under it, depends on it, and cannot live without it. But so long as the other members are all under the will, without which members nothing can be performed against the will by those members which are incited by lust so to do, the chastity is kept unviolated, and the delight in sin is not permitted. This contention, fight, and altercation of lust and will, this need of lust to the sufficiency of the will, had not been laid upon wedlock in paradise, unless disobedience had become the punishment for the sin of disobedience. Otherwise these members had obeyed their wills as well as the rest. The seed of generation should have been sown in the vessel, as corn is now in the field. What I would say more in this kind, modesty bids me forbear a little, and first ask pardon of chaste ears. I need not do it, but might proceed in any discourse pertinent to this theme freely, and without any fear to be obscene, or imputation of impurity to the words, being as honestly spoken of these as others are of any other bodily members. Therefore he that reads this with unchaste suggestions, let him accuse his own guilt, not the nature of the question: and let him brand the effect of turpitude in himself, not the words necessity compels us to use, which the chaste and religious reader will easily allow us to use in confuting our experienced (not our credulous) adversary, who draws his arguments from proof not from belief. For he that abhors not the apostle's reprehension of the horrible beastliness of women, ""who perverted natural use and acted against nature,"" will read this without offence, especially seeing we neither rehearse nor reprehend that damnable bestiality that he condemns, but are investigating the emotions of human generation, yet with avoidance of obscene terms, as much as he avoids them.
(XIV.xxiii)",,19147,This text from Internet Archive.,"""Does not Tully, disputing of the difference of governments, ... say, that we command our bodily members as sons, they are so obedient, and that we must keep a harder form of rule over our mind's vicious parts, as our slaves?""","",2011-09-07 18:11:26 UTC,"Book XIV, chapter xxiii"
6421,"",Reading,2011-09-16 21:05:39 UTC,"VIII. What answer are we to make to the reflexion that pleasure belongs to good and bad men alike, and that bad men take as much delight in their shame as good men in noble things? This was why the ancients bade us lead the highest, not the most pleasant life, in order that pleasure might not be the guide but the companion of a right-thinking and honourable mind; for it is Nature whom we ought to make our guide: let our reason watch her, and be advised by her. To live happily, then, is the same thing as to live according to Nature: what this may be, I will explain. If we guard the endowments of the body and the advantages of nature with care and fearlessness, as things soon to depart and given to us only for a day; if we do not fall under their dominion, nor allow ourselves to become the slaves of what is no part of our own being; if we assign to all bodily pleasures and external delights the same position which is held by auxiliaries and light-armed troops in a camp; if we make them our servants, not our masters--then and then only are they of value to our minds. A man should be unbiassed and not to be conquered by external things: he ought to admire himself alone, to feel confidence in his own spirit, and so to order his life as to be ready alike for good or for bad fortune. Let not his confidence be without knowledge, nor his knowledge without steadfastness: let him always abide by what he has once determined, and let there be no erasure in his doctrines. It will be understood even though I append it not, that such a man will be tranquil and composed in his demeanour, high-minded and courteous in his actions. Let reason be encouraged by the senses to seek for the truth, and draw its first principles from thence: indeed it has no other base of operations or place from which to start in pursuit of truth: it must fall back upon itself. Even the all-embracing universe and God who is its guide extends himself forth into outward things, and yet altogether returns from all sides back to himself. Let our mind do the same thing: when, following its bodily senses it has by means of them sent itself forth into the things of the outward world, let it remain still their master and its own. By this means we shall obtain a strength and an ability which are united and allied together, and shall derive from it that reason which never halts between two opinions, nor is dull in forming its perceptions, beliefs, or convictions. Such a mind, when it has ranged itself in order, made its various parts agree together, and, if I may so express myself, harmonized them, has attained to the highest good: for it has nothing evil or hazardous remaining, nothing to shake it or make it stumble: it will do everything under the guidance of its own will, and nothing unexpected will befal it, but whatever may be done by it will turn out well, and that, too, readily and easily, without the doer having recourse to any underhand devices: for slow and hesitating action are the signs of discord and want of settled purpose. You may, then, boldly declare that the highest good is singleness of mind: for where agreement and unity are, there must the virtues be: it is the vices that are at war one with another.
(pp. 213-4)",,19182,"","""To live happily, then, is the same thing as to live according to Nature: what this may be, I will explain. If we guard the endowments of the body and the advantages of nature with care and fearlessness, as things soon to depart and given to us only for a day; if we do not fall under their dominion, nor allow ourselves to become the slaves of what is no part of our own being; if we assign to all bodily pleasures and external delights the same position which is held by auxiliaries and light-armed troops in a camp; if we make them our servants, not our masters--then and then only are they of value to our minds.""",Fetters and Inhabitants,2011-09-16 21:05:39 UTC,""
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,2011-09-28 01:50:53 UTC,"Two eares, and those wide open, hath Nature ordained for thee; to teach thee that thou must heare, and by hearing, learne twice as much as thou must speake. Nature hath giuen thee but one tongue, tied with ten Muscles, and reyned with a very strong ligament, besides, as it were with a bridle, shut vp and enclosed within the mouth and teeth, as it were within a grate or Lattice, that the minde might first discerne and iudge of a thing before it vtter it, and that our words might first passe by the file, before they passe by the tongue. If you looke into the seats and residence of the faculties of the minde, you shall finde the rational faculty in the highest place, namely in the brain, compassed in on euery side with a scull; the faculty of anger, in the Heart; the faculty of lust or desire in the Liuer: & therefore we may gather these lower and inferiour faculties, must bee seruiceable and obedient to the higher, as to the Queene and Prince of them all. And if both Princes and Peasants would weigh and consider the mutuall offices betweene the principall and the ignoble parts, Princes might vnderstand how to rule, and Peasants how to obey. Princes may learne of the braine how to make Lawes, to gouerne their people; of the heart, how to preserue the life, health, and safety of their Citizens; of the Liuer, they may learn bounty and liberality. For the braine sitting in the highest place, as it were in a Tribunall, distributeth to euery Organ or Instrument of the sences, offices of dignity: the Heart like a King maintaineth and cherrisheth with his liuely and quickning heate, the life of all the partes: the Liuer the fountaine and well-spring of most beneficall humidity or iuice, nourisheth and feedeth the whole family of the bodie, and that at her owne proper costs and charges, like most a bountifull Prince. As for the meaner sort of people, they may easilie vnderstand by the ministering and seruile organs, what bee the limits of seruice and subiection. For the parts that are in the lower bellie do all serue the Liuer; the Stomacke dooth concoct the meate, the Guts distribute and diuide it, the veines of the Mesentarie prepare it; the bladder of Gall, the Milt and the Reines, do purge and clense the princely Pallace, & thrust as it were out of the Kitchin, downe the sinke, all the filth and garbage. The parts that are included within the Chest, do serue the Heart; those that are in the head, do attend the Braine, and so each to others, doe affoord their mutuall seruices. And if any one of them do at any time faile of their duty, presently the whole Houshold gouernment goes to ruine and decay.
(I.v, p. 13)",,19225,"","""The parts that are included within the Chest, do serve the Heart; those that are in the head, do attend the Brain, and so each to others, do afford their mutual services. And if any one of them do at any time fail of their duty, presently the whole Household government goes to ruine and decay.""","",2011-09-28 01:50:53 UTC,"Book I, Chap. v"
3535,"",Reading in EEBO,2011-09-28 02:25:31 UTC,"Some againe intercede for the Peripateticks; and say, that the principal faculties motiue and sensatiue are in the heart, as in their originall and fountaine. That the rootes of the nerues are in the heart, but because it is too narrow to yeelde out of it selfe all their propagations, they think the braine was framed as a second principle, wherin the animall functions might, not obscurely as in the heart, but euidently manifest and exhibite themselues. And this power or faculty when the braine hath once receiued it from the heart, standeth in no neede of continuall and immediate assistance therefrom, but onely of a supply after some time: Euen as the Commander of an Army, who hauing receiued his authority and his company from the Prince, standeth in no farther neede of the Princes protection, vnlesse it be now and then vpon especiall seruices. They conclude therefore that the Braine and the Liuer are truely called principall parts; but this principality is but delegatory from the heart, no otherwayes then the Lieutenants of Princes, by them chosen for such and such imployments, doe receiue from them an order and power of dispensation and disposition, whereby they are authorized, and so taken, as if they were immediate commaunders themselues. Some others vse another distinction, and say that materially the nerues proceede from the Braine and the veines from the Liuer; but the first and the formall principle they say is in the heart.
(I,Qii p. 42)
",,19232,"","""And this power or faculty when the braine hath once receiued it from the heart, standeth in no neede of continuall and immediate assistance therefrom, but onely of a supply after some time: Euen as the Commander of an Army, who hauing receiued his authority and his company from the Prince, standeth in no farther neede of the Princes protection, vnlesse it be now and then vpon especiall seruices.""",Inhabitants,2011-09-28 02:25:31 UTC,"Book I, Quest.2"
3535,"",Reading in EEBO,2011-09-28 02:28:33 UTC,"Some againe intercede for the Peripateticks; and say, that the principal faculties motiue and sensatiue are in the heart, as in their originall and fountaine. That the rootes of the nerues are in the heart, but because it is too narrow to yeelde out of it selfe all their propagations, they think the braine was framed as a second principle, wherin the animall functions might, not obscurely as in the heart, but euidently manifest and exhibite themselues. And this power or faculty when the braine hath once receiued it from the heart, standeth in no neede of continuall and immediate assistance therefrom, but onely of a supply after some time: Euen as the Commander of an Army, who hauing receiued his authority and his company from the Prince, standeth in no farther neede of the Princes protection, vnlesse it be now and then vpon especiall seruices. They conclude therefore that the Braine and the Liuer are truely called principall parts; but this principality is but delegatory from the heart, no otherwayes then the Lieutenants of Princes, by them chosen for such and such imployments, doe receiue from them an order and power of dispensation and disposition, whereby they are authorized, and so taken, as if they were immediate commaunders themselues. Some others vse another distinction, and say that materially the nerues proceede from the Braine and the veines from the Liuer; but the first and the formall principle they say is in the heart.
(I,Qii p. 42)",,19233,Left off here with my reading... READ MORE CROOKE.,"""They conclude therefore that the Brain and the Liver are truly called principal parts; but this principality is but delegatory from the heart, no otherways then the Lieutenants of Princes, by them chosen for such and such employments, doe receive from them an order and power of dispensation and disposition, whereby they are authorized, and so taken, as if they were immediate commanders themselves.""","",2011-09-28 02:28:33 UTC,"Book I, Quest.2"