Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	eye_n	heaven_n	lift_v	4,375	5	8.2727	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28548	Anicius Manlius Severinus Boetius, Of the consolation of philosophy in five books / made English and illustrated with notes by the Right Honourable Richard, Lord Viscount Preston.; De consolatione philosophiae. English	Boethius, d. 524.; Preston, Richard Graham, Viscount, 1648-1695.	1695 (1695)	Wing B3433; ESTC R3694	155,933	280

because the rest are not sought after but because they seem to bring Joyfulness and Pleasure to the Mind Voluptuous Men are from him usually called Epicures Epicurus and consequently he did declare that Happiness consisted in that alone because he imagined that other things did withdraw Joy and Chearfulness from the Heart and Spirits But I return to the Studies and Inclinations of Men whose Minds are always bent upon the chief Good and are ever seeking after it though it seemeth to be as with a darkned Understanding and like a drunken Man reeling about and not knowing which Path to take which may lead him home Do they let me ask thee seem to wander who endeavour to put themselves into a Condition of wanting nothing Certainly there is no State doth so much afford Happiness as that of having Plenty and Affluence of all good things of being out of need of being beholden to another but having sufficient for one's self Or are they guilty of Folly who think that what is the best doth deserve Esteem and Reverence Certainly no for that thing is surely not vile and contemptible which all Men with so much Intention labour after Is not Power to be numbred amongst Goods why not for is that to be esteemed feeble and without Strength which is apparently better than all other things Is Renown not to be regarded but it cannot be denied but that whatever is most excellent seemeth also to be most renowned For to what purpose shall we say that Happiness is not an anxious and melancholy thing nor subject to Grief and Trouble since even in the least things Men seek for what may delight and please them These are the things which Men desire to obtain and possess and for this Cause do they labour after Riches Dignities Commands Glory and Pleasure that they may have Sufficiences and Abundance within themselves that so they may arrive at Esteem Power and Fame It must therefore be a Good of which all are in quest by so divers Ways and different Studies And from hence it may easily appear how great the Power and Force of Nature is since notwithstanding that all Men differ very much in their Opinions of Good yet they All agree in the choice of the End of it METRUM II. Quantas rerum flectat habenas Natura potens c. I 'll take my Harp and touch each warbling String And I her Bard will sing Of Nature's powerful Hand Which doth with Reins the Vniverse command My Song shall comprehend each Law By which she doth all Beings bind and awe I 'll read her mighty (d) Pandects I stile the Book of Nature so here because the Etymology of Pandectae is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omne and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capio as containing all sorts of Learning and Things But properly the Volumes or Body of the Civil Law called Digests gathered and compiled from 37 Civilians were called Pandectae Pandects o'r My Eye into each Page shall look Of the (e) Elephantine Libri Elephantini were the Books wherein the Orders and Decrees of the Senate of Rome were written They were called so from the Largeness of them Elephantine Book And I her choicest Secrets will explore Although the (f) Punick African or of Africk and particularly of that Part of it near Carthage Punick Lion should forget Himself and to a servile Chain submit Though the same Hand which gave him Meat Presumes the noble Beast to beat Although he meanly then looks low And seems to dread his haughty Keepers Brow Yet if the Blood his Face o'r-spread Which that imperious Blow did shed His waken'd Courage doth arise And he remembers that by Right he is The powerful Monarch of the Lawns Wood Asham'd of his base Fears he loud doth cry His Plaints invade the Sky He breaks his Chain and meets his Liberty And his presuming Keeper shall A bloody Victim to his Fury fall When (g) Philomel The Text is quae canit altis garrula ramis Ales I have rendred by Philomel because she partakes of the common Nature of all of her kind The Story of Philomela Daughter of Pandion King of Athens and the Fiction upon it by the Poets is so well known that I need not insert it at length here She was ravished by Tereus King of Thrace who married her Sister Progne He cut out her Tongue that she might not discover the Rape but she wrought the whole Story in Embroidery and sent it to her Sister out of Prison Now at the Feast of Bacchus they were all met together Progne therefore took her Sister out of Prison and made her kill her Son Itys and dress him and serve him up at Table to Tereus who being enraged would have killed them but pursuing his Wife she was metamorphosed into a Swallow Tereus into a Lapwing Itys into a Pheasant and Philomel into a Nightingal who with warbling Notes is still feigned to lament the Misfortunes of her Family Ovid. Metam lib. 6. ver 510. Philomel which from the Wood The sleeping Sun was wont to serenade Into her Prison is betray'd Although she have the choicest Food Which Man can for his Taste invent Yet that will not prevent But if she from the Prison view the Shade Of that delightful Grove Where she had often mourn'd her Tragick Love The Meats prepar'd she doth despise Charm'd with the Woods which entertain her Thoughts and Eyes She nothing but the Woods affects And to their Praise her choicest Notes directs The Sapling forc'd by a strong Hand His tender Top doth downward bend But if that Hand doth it remit It strait towards Heaven again lifts up its Head The Sun in the (h) Hesperian Philosophy takes this Argument from the Sun whom the Poets fable to hide himself in the Sea when he sets that by so doing having purged and washed off the Filth and Dust which he hath contracted in his Course in the Day time he might in the Morning appear more pure and splendid The Hesperian Sea is denominated from that Star which appeareth first to us after the setting of the Sun Hesperian Main At Night his Royal Bed doth make But by (i) Secret Path. Because the way by which the Sun returns from the Western to the Eastern Part of Heaven is wholly unknown for all Countries have those other Countries placed on the part of the Globe contrary to them for Antipodes the Sun not appearing to them at the same time a secret Path again His wonted Journey towards the East doth take All things regard their Origine And gladly thither would retreat To nothing certain Order doth remain But that which makes the End to meet With its Beginning and a Round to be Fix'd on the Basis of Stability PROSA III. AND you O Men whose Thoughts are so employed upon things below that I may fitly call you earthly Animals do think ever of your Beginning though it be but with a dreaming and

those who rely upon Reason it is of no small Authority whilst it yields fitting and specifick Medicines to suppress the Grief of the most sick and exulcerated Minds Nor the Jew nor the Greek under Pretext of Religion declines the Vse of Physick whilst the Wise in the Faith and the Vnwise out of the Faith are so profited by the artificial Compound of right Reason but no Religion where Reason hath any Sway ought to abominate what it offers He is profound without Difficulty in his Sentences in his Words weightily clear He is a vehement Orator clear Demonstrator an irrefragable Arguer sometimes perswasively gliding to that which is to follow sometimes as it were pushing the Reader on by necessity towards it Those who are desirous to know more of our Author and of the Testimonies of learned Men concerning him from the time in which he flourished downwards to this present Age may consult further Ennodius Bishop of Pavia mentioned before Epist L. 8. Ep. 1. Cassiodorus a learned and pious Man Chancellor to King Theodorick in two Epistles which he writ to Boetius by the Order of that King as also Venerable Bede Sigelbertus a Monk of Gemblores in the Dutchy of Brabant of the Order of St. Benedict Thomas Aquinas Laurentius Valla Sanctus Antonius Archbishop of Florence of the Order of the Friars-Preachers Jacobus Philippus Bergomensis of the Order of the Eremites of St. Augustin Hermolaus Barbarus a noble Venetian Arch-bishop and Patriarch of Aquileia Angelus Politianus an excellent Poet and Orator Joannes Tritenhemius Abbot of Spanheim Julius Caesar Scaliger Lilius Gregorius Gyraldus Centur. 6. Cap. 10. the Centuriators of Magdeburg and Justus Lipsius who have all made just Mention of Boetius in their Writings and built honourable Monuments to his Fame ANICIUS MANLIUS SEVERINUS BOETIUS OF THE Consolation of Philosophy BOOK the First The ARGUMENT Philosophy appears to Boetius and drives away the Muses who as soon as she was known to him comforts him by the Example of other wise Men who had been under the same Difficulties He relates what he hath deserved from the Senate and particular Senators and from all Italy Then he opens the whole Series of his Accusation and the Causes of his Banishment and shews the Innocence of his Life and Actions Next he complains of his many Injuries and the Loss of his Reputation and Dignities Last of all Philosophy enquires what are the Troubles of his Mind and the Causes of them which are indeed the Subject Matter of the whole following Work METRUM I. Carmina qui quondam studio florente peregi Flebilis heu moestos cogor inire modos c. I Who before did lofty Verse indite In mournful Numbers now my Griefs recite Behold the weeping Muse hath bound her brow With Cypress-Wreathes and only dictates now Sad Elegy to me whose teeming Eyes Keep time with her's The Muse who does despise Danger since I am gone disdains to stay And goes the kind Companion of my way She whose gay Favours my brisk Youth did court Now courts mine Age and is its chief Support Which does advance before I thought it nigh And yet my Cares do make it onwards fly Too soon these Temples hoary Hairs do show Too soon my Summer 's crown'd with Alpine Snow My Joints do tremble and my Skin does sit Like a loose Garment never made to fit Happy are they whom when their Years do bloom Death doth not seize but when they call doth come That to the Wretched doth no Pity show It shuts no Eyes which Tears do overflow When my pleas'd Fates did smile I once to Death Had almost yielded my unwilling Breath But now when Fortune 's gilded Favours cease It doth arrest my kindly Hour of Ease Why O my Friends did you me Happy call He stands not firm who thus like me can fall PROSA I. Whilst in Silence I recounted these things and with * Styli Officio my Pen did delineate my Griefs and Complaints (a) A Woman Philosophy is here meant and because she ought not to appear but from an Eminent Situation and as if it were descending from Heaven he places her over his Head and by assigning to her a reverend Countenance he would signify her Original her Age and her Dignity and by her sparkling Eyes the clear and distinct Knowledg which she hath of all things a Woman of a most reverend Countenance seem'd to stand over my Head with sparkling Eyes which were of an extraordinary Force and Quickness her Colour was lively and her Strength seem'd to be unexhausted although she was so old that she could by no means be thought one of our time It was difficult to judg of her Stature for sometimes she appear'd to be of the common Height of Men then she would seem to touch the Clouds with her Head which again when she rais'd higher she pierc'd the very Heavens with it and was not to be followed by the Eyes of those who look'd after her Her Garments were most artificially made of the finest Threads and most durable Matter which as she her self afterwards told me she had woven with her own Hands They also were overshadowed with such a Mist and Duskishness as usually covers old Images arising from Antiquity and the Neglect of Time On the extreme Part of these Vestments below the Greek Letter Π (b) Philosophy is divided into Theoretical and Practical The first of those Species is denoted by the Letter Θ and consists in the pure and mere Contemplation of Truth The latter which is signified by the Letter Π consists in the Practice and Exercise of Vertue Theorie is placed in the upper-part of the Garment because as Aristotle determines Contemplative Philosophy is much more Noble than the Active Steps and Degrees are placed there by which we ascend to the one and descend to the other because there can be no Exercise of Vertue without a Contemplation of Truth nor ought that to be without the Exercise of Vertue was to be read and upon the highest Border the Letter Θ (c) Philosophy is divided into Theoretical and Practical The first of those Species is denoted by the Letter Θ and consists in the pure and mere Contemplation of Truth The latter which is signified by the Letter Π consists in the Practice and Exercise of Vertue Theorie is placed in the upper-part of the Garment because as Aristotle determines Contemplative Philosophy is much more Noble than the Active Steps and Degrees are placed there by which we ascend to the one and descend to the other because there can be no Exercise of Vertue without a Contemplation of Truth nor ought that to be without the Exercise of Vertue was interwoven and betwixt them certain Steps were wrought in the form of a Ladder by which there was an Ascent from the lowest to the highest Letter But this Garment was defac'd and torn by the Hands of several (d) Violent Persons Those who by

pretious when it is translated to others and ceases to be possess'd by him who hath given it If all the Money that is in all Parts of the World were gathered into one Hand the rest of Mankind would be needful and want it The Sound of a Voice if it be entire and not obstructed by any Medium doth at the same time fill the Ears of many People but Riches unless they be diminished and canton'd cannot meet the Necessities of many and that being done they whom they have left must unavoidably submit to Poverty O therefore may I justly say narrow mean and even poor Riches which cannot all be enjoyed by many at the same time and which cannot be possess'd by one without impoverishing and ruining the rest of Mankind Doth the Brightness of Jewels attract the Eye But if there be any thing extraordinary in their Splendor it is the Brightness of the Stones and not of the Eye which beholds them therefore I very much wonder that Men should admire them For what is it which wants the Faculties and Motions of a Soul and the Contexture of Joints which can really seem beautiful to a rational Nature For although from the Hand of the great Workman and for Distinction's sake they have derived something of an inferiour Grace and Beauty yet they are placed below thy Excellence and by no means worthy to attract thy Admiration Doth the Beauty of the Fields delight thee much Boe. Why should it not for it is a fair Part of the fairest Work the Creation of the Universe So sometimes we are delighted with the Clearness of the Sea's Face sometimes we admire the Heavens the Stars the Sun and Moon Phi. What do these things concern thee Darest thou glory in the Splendor of these things Art thou embelished or any way distinguished by the Flowers of the Spring or doth thy Plenty swell in the fruitful Face of Summer Why art thou carried away with empty Joys Why dost thou embrace that Good which is out of thy Power for Fortune can never make that thine which the Nature of things forbid to be so The Fruits of the Earth are doubtless for the Nourishment of living Creatures and if thou wouldst confine thy self to the supplying only of the Necessities of Nature thou wouldst not so much seek after the Affluence and Gifts of Fortune For Nature is satisfied with few things and those the least And if thou dost after such Satiety overcharge her with Superfluities that which thou dost superadd becomes either unpleasant or hurtful to her To proceed dost thou think that it recommends thee to the World to shine in Variety of costly Clothes the Sight of which if it be grateful to the Eye the Matter or the Ingenuity of the Workman is to be admired Doth a great Retinue and the Attendance of a numerous Train of Servants make thee happy If those Servants be vitious they are a great Burden to the House and pernicious Enemies to the Master of it But if they be good why should the Vertue and Goodness of others be put to thy Account From all which it plainly appears that none of these which thou didst number among thy own Goods were really to be esteemed so In which if there be no things desirable what Reason is there that thou shouldst grieve for the loss of them or rejoice at their possession If they are fair or beautiful by Nature what doth that concern thee For so by themselves wholly sequestred from thy Riches they would please They therefore are not to be esteemed pretious because they are numbred amongst thy Goods but because they seemed so before thou wert desirous to possess them What is it then that with so much Noise and so much Address we desire of Fortune It is perhaps to drive away the Fear of Poverty by a general Affluence of Wealth but this often happens otherwise for there is great need of many Helps even to keep so great an Accession of Furniture and Variety of things after they are obtained And it is most true that they want most things who possess the most And on the other side they want the fewest who measure their Abundance by the Necessities of Nature and not by the Extravagance of Excentrick and irregular Desires Is it so then that Men have no proper and genuine Good planted within them but that they must be forced to go abroad to seek it Are things so changed that Man that excellent Creature whose Reason almost entitles him to Divinity can be no other way sensible of his own Glories than by the possession of soul-less and unnecessary things All other Beings are content with their own Endowments and you only who are the Image of God vainly seek accessional Ornaments for your excelling Nature from things placed so much below you not understanding how great an Injury you do by it to your Maker He ordained the Race of Men to excel all other earthly Creatures and you depress your Dignity and Prerogative below the lowest Beings For if that Good which belongs to any thing be more pretious and worthy than that thing to which it belongs since you esteem'd the most contemptible things to be your Good you submit your self by that your Esteem to them and take the lower Place And this is but what you deserve For such is the Nature of Man that he doth then only excel other Beings when he knows himself But he may be ranked below the Beasts that perish when he once slights that necessary and important Knowledg For such Ignorance is natural to other Creatures but to Man it is unnatural and a Vice How weak and open an Error is it in Men who imagine that any thing which is foreign to their Natures can be an Ornament to them That cannot in Reality be so for if any thing look bright and glorious with that which is put upon it that which covers it is said to shine and is admired but notwithstanding the thing covered still continues in its natural Impurity and Disesteem I therefore deny that thing to be good which is hurtful to him who possesses it Am I deceived in this Thou wilt say no for Riches have often hurt their Possessors since every ill Man is the more desirous of other Mens Riches and he thinketh him alone who is in possession of such things to be a Man of Worth and to be esteemed Thou therefore who now so much fearest to be assaulted by the Spear or the Sword if thou hadst entred into the Path of this Life not incumbred with Riches thou mightst like the way-faring Man with an empty Purse have sung before the Robbers The Happiness then derived from fading Riches is glorious indeed and great by the possession of which a Man loseth his Security and Quiet METRUM V. Felix nimium prior aetas Contenta fidelibus arvis c. I. Too happy they and too much bless'd Who did in former Ages live Content with what the faithful