Schizoposting # 4: The Ultimo Schizopost.UNABRIDGED

[Parodites]

You know, I actually have objectively amassed the greatest philosophic encyclopedia on earth at this point. I don't understand why you go around stalking me thread to thread to try and (laughably, and uselessly) discourage me. I get that most people aren't interested in such things, but they aren't interested in anything I like either, like Burton, Hamann, Sorabji, etc. Nothing that I love is in high demand by the general public. I get it it. Thing is: the general public exists for the same reason red blood cells exist,- just to keep energy circulating through the economic machine to sustain the parts of the body that matter- like me. So what's the point?

Like, why. Why would you say nobody would read it? I already have publishers lined up (Anathema press) plus you can go clearly see that there has always been great interest in works like Burton's Anatomy, which is very similar to the encyclopedic, Latinate parts of my books, and I have exceeded him in every way. I am not just defending myself, but tens of thousands of other men.

So I'm a traitor to my own politics for not accepting Fixed's literally insane "idea" that Trump was still president, and ooh, let's see: nobody wantz ta read my bookzzzz, according to Phoneutria. Phoneutria: you're a dumb cunt. You might not be as fucking dumb as Fixed, because you have managed the intellectual equivalent of wiping your own ass by admitting the concept of Trump still being president is insane.

So what was it, oh yeah nobody wants to read it. Yeah. Nobody wants to listen to Sorabji, but he's my favorite composer (and many others') and also immortal. Nobody wants to read Burton but he's immortal. Nobody wants to read Hamann but yet he's immortal. Uh huh. I collected the greatest compendium of human knowledge on earth- one even greater than Burton's Anatomy of Melancholy. So even MERELY as a compendium, my work's worth is invaluable and guarantees my immortality. And the encyclopedic use is literally one of a thousand raison d'etre behind my works.

And when I am done I will be publishing with Anathema or Xoanon, they go all out on leather bound, high quality editions and I require my works to be printed using some more ancient bookbinding techniques, (because each volume is 1000+ pages and it won't stay together for very long in hardcover without true artisanal bookbindery) as I've been in contact with them before and they were in.

I am sick of listening to you say nothing over and over again Phoneutria. You have nothing to say about anything. You want to talk about generative anthropology? Piercian semiotics? Marxist inversion? WHAT the fuck do you want? You don't fucking know anything, you have nothing to say, and all you've got is trolling. Get the fuck away from me, both you and Fixed. I will not listen to another god damn word that piece of shit has to say. For 12 years I was nothing but supportive of him and, after allowing him to manipulate me into casting aside what was a REAL friend, for my taking Fixed's word about him, he did this shit to me. Go fucking get cancer.

---------

Liber-Null,

P. 896:

Like the hair that slew Fabius,- an epitome of the "mortalis theatro inferior", in animae Tigris tot corde motum libidinis profundas absorbens,- [Agostinus Paolettus de Monte-Alcino Italis, in: Discursus Praedicabiles sive Viridarium Sacram; Dominica Tertia Adventus Thema Mortalis Calamita, P. 37. For, 'quantum illapsa inimica voluptas in flammas flammis extinxit',- 2 as passion borrows strength from passion, so one passion extinguishes another; lo, what power were there in but the slightest glance of pleasure. Michaelis Castellanus, ex Hymnum in Laudem ab Magistro Bart. Ximenius Patonius: Quantum animis illapsa noces inimica voluptas. Sic Circe multos cantu, at que potentibus herbis in varia vertit formas, & membram ferarum ex hominum facie, fuluos que rugire leones cernere erat, grunnire sues, mugire iuuencos. ... divinum cordi pius inspiravit amorem, ac flammas flammis extinxit, & ignibus ignes continuo nova lux oculis assulsit.] that by measuring the weight of death upon the Heart 'in corde ad justitiam, ore ad salutem', [Antonius Bollatius Moretus, in Theses Theologicae Defendens Badariottus, et Rumilliaco Allobrogum Sacrae Theologicas Hasce Theses Sorte Depromptas.] or likewise that of the Heart upon our faith, αι δε ψυχαι τον τηανατον απαναινονται, (insidiaris vitae in mentes viventium mortem metuunt) [Symeoniis Sethus ex Dramatis Philosophici Rex Abesalom in Stephanite & Ichnelate; Pars Nona.] spools more delicate a compact in either case by the 'human necessity' taught by the study of history as an irreducible culpability, (in nocte extendere vitam monitis dum corda, inconscia culpae avertis saeclo accendis amorem) [Haec duce spernebas fallacis gaudia mundi et male sana flagellat ambitio, nocte extendere vitam monstrabas monitis, dum corda inconscia culpae avertis saeclo, laudisque, accendis amore. In: M. Gregorius Sittaviae Lusatus, Hodegus Epistolicus Schmidt.] bearing transductions of the fruit of knowledge upon the earthly Garden, in dolore animae Adamus Paradisum deleciae veneno serpens, in delectam iam culpa, sed culpae reatibus aula caelesti,- [Emmanuelis Naxerae Toletanus, in the Excursus Morales. Amariorem censuit vitam, commodiorem mortem. Hinc disces, quo dolore purgatorii animae torqueantur; delectam iam culpa; metu sunt liberae, sed culpae reatibus aula caelesti, & Numinis conspectu privatae, ergo amarius dolent absentiam, quam flammam; elligerent, ut breviaretur absentiae spatium, flammarum adaugeri tormentum. Adamus in Paradisum admissus, innoxiis voluptatibus utebatur; carebant deliciae serpentino veneno.] in quasi-coelestis ac divino amore philosophicis caeco horti custodibus,- (transfunduntur in homo planta coelestis 3) [Adamii Marianus Cryptophilus Marraccius, ex Polyanthea: planta coelestis. See also, Mallonius et Alphonsus Palaeottus, in: Medit at Ionibus Cor Suum Divini Amoris Igniculis Accendere Satagunt; (Iesu Christi Crucifixi Stigmata Sacrae Sindonis; Explicatio, Caput Decimumoctavum) P. 217-218. Secondarily, see the Liber Nizachonis Tractatus Rabbinicorum, ex Lipmanii impensis Norimbergensis Wolfg. Mauritiis Endterius; P. 240: 'caeco horti custodibus'.] even upon the shadow of Mortality in 'iudex umbras' [iudex modo postulat umbras aut hoc, aut simili dixerit ipsa modo; semper praestantior Aeae virtus quae venit a factis gloria nobilibus. Iaco. Micyllus Argentoratensus Philologus et Poeta, in: Epigramma quo Praefatus Epicedion in Petrum Mosellanum et in Guilielmum Nisenium.] ex culpa nostra, sive fato, sive iusta Dei in rerum omnium,- (see the de Civili Politia in Libri Tres; Jacobus Omphalius Andernacensis Iurisconsulti: Incidim em nuper, sive culpa nostra, sive fato, sive iusta Dei indignatione in eas rerum omnium asperitates, nullius ut hominis virtus tanta videretur, qui eas propellere atque, ... exultantis in Christianum nomen hostis furorem, saevientemque, impetum a nostro capite & salute coercere atque; reprimere posse videretus.) measureth equally, the weight of Virtue in talem firmitatem habere non humanae infirmitatis (qui instar soliis afflatu tremulis terrenorum hominum fragilitate) [Nicolaii Clemangius Cataluensis, Epistolarum; de Lapsu & Reparatione Iustiae, P. 41.] by that of Weakness,- in virtutis perfecte perfecto functus munerem, 4 [Virtutis perfecte perfecto functus erit munere tuc errat aequi: animo mors oppetitur cum suis se laudibus vita occidens consolari potest. Stephanus Surigonus Humiliatis de Milan, in: de Boni Viri.] or the height of earthly Power in homo regium proprium, in homini Deo proximum, 5 [Gulielmi. Onciacus, in: Quaestiones Iurisphilosophicae; P. 11. A formulation of Dante's double-principle.] that finds no better remunerancies of mortal kingship (in 'Amor sub humano pectore regnat'; XAPIΣTHPIΟN Oblatum Vilnaeiis, ex Sarbievius Iermiae Leschius; Oratio Humiliantis se Penetrabit Nubes Eccles: "Exhaustis divinus Amor, sine strage, Sagittis, alba verecundis fletibus ora rigat. Pro superi! tantis stant hispida corda pruinis! Tanta sub humano pectore regnat hyems! Colligit, & fractis praesul petit aethera telis: invidus e terris illachrymavit Amor!") in the image of the Heavens, (the amourous 'segno' 6 of our poet, e brama a miglior segno spiegar l' ali: Matthaeus Baccelinus Stiae Casentinis, in the Sonetto Rime Spirituali Sopra Varii Soggetti per Antonius Caneo; Seconda Parte Delle Rime Spirituali, P. 14.) in caetera mitte incertas vices hominum super astra gubernans divinis, [Rolandus Palingenius, Epicharmata; in, Poemata ad Leonorus Destampesius Remensium Omnium Bonarum Artium Moecenati; Musarum Fonbellaquensium de Felici Valliae Principis in Galliam Adventu.] nor confirms either the 'levis amorem vatibus' [paraph. nunquam Dei timore, inani liberos in potius esset Deum non credere, colitur vatibus in amore, levis turpisque sacris eliminantur: Sapidus Eucharius Synesius, in Anabion sive Lazarus Redivivus.] and 'felici ludere' of mortal wisdom, in dextera mundi sinistram Dei incipit, by still greater devotions in sinistra mundi Dei dexteram respicit, [The followinging proverb, from a book of quite secular wisdom, ie. Lodovicus Vivus Valentinus, in the Dialogistica; Tulliolus, ex Reditus Domum et Lusus Pueriles: "Nullus ubique potest felici ludere dextera." is cited rebukingly in the Third Vigil of the divine conversations, out of Ioannes Baptista Ostiensis, in Flammigera et Erudita Angeli et Hominis Dialexis, "Mundi namque malignitas dei benignitati opponitur, dextera mundi sinistram Dei, & sinistra mundi Dei dexteram respicit. Qui sunt in dextera mundi fallaciter blandiente, in sinistram Dei incidunt horribiliter punientem, qui vero sunt ad sinistram mundi crudeliter saevieutem, ad dexteram Dei transeunt dulciter consolantem."] or the divinum contemne mundi of the saints by the verbis peccatorem homini of the philosophers,- [Verbum divinum nullo modo est contemne quod a maximo peccatore narrat. Servasanctus de Faenza et Nicolai Salicettius Gallarsius, in: Antidotarium Animae Vocant Prologus.] or with the mortal conscience therefor indemnified in pax numinibus duobus ampli cogitants, knowing equally the earthly god Amore, (amore celsum secundus) in dextra facem gestat, micat ardens vertice flamma, and the god Agape, (fatum prima celsis principium) in statum stellantis Olympi magnus; [Cornelius Scribonius Grapheus, in: Pacis et Galliarum Regem Christianis, ad aquas Mortuas in agro Narbonis. Mox AMOR, haud trux ille puer cithereia proles, flammivomis graviter telis metuendus & arcu: sed magno factore status stellantis Olympi. Huic AGAPE germana soror pulcherrima virgo sese addit, nudis stipata infantibus, ipsa pectore nuda quidem, & niveas exerta mamillas: dextra facem gestat, micat ardens vertice flamma. His sine numinibus duobus nulla usquam pax, nulla sibi concordia constat. Note also, Christianus Baumeisterus, in: Obligatione Naturali ad Amorem Defendendum Suiscipit Ioan. Aeremontius Francus Kechius, Paraphr. imperfectiones nostras non amoris amplius cogitet, sed potius perfectiones amplificet in amorem. Finally, refer to Julius Sterringaeus, in Jubilum Smalligeranum Rudi Minerva Cantatum: proba mens humilis animusque patent in amore secundus par celsum, celsis principibusque fatum.]

2. Compare Ruckert, Die Weisheit des Brahmanen: "From the draught that fans the flame, a stronger draught is made; so passion, in its flight, from Passion borrows aid. The wind blows up the fire, and blows it out again; so passion is in turn by passion quelled and slain."

3. Quae cum ita se habeant, quid tibi homo planta coelestis, uti Plato dictitare consueuerat, faciendum erit; cum eo maiorem fructicandi spem concipias, quo virgulta in arboris huiusce truncum inserueris; unde cum forma vitam hauris, cum santissimum illum truncum, cortice denudatum prorsus exeruisse conspicias? An non perpetuo indoluerit? Phantasie conceptibus saepe numero nonstris in artubus notae imprimuntur nonnulle, quae cum fructuum, aliarumque rerum figura transfunduntur in filios, que madmodum gravissimi scriptores, Plutarchus, & Plinius observant: ita etiam anima tua, quasi Coelesti, ac divino amore foeta, suis quibuscunque in potentiis hasce quasi plagarum notas istarum, & caracteres inurat, in mente veram effigiem conservando illius, qui eadem in Sacra Sindone reliquit inscriptas? Et fructus, quos istiusmodi sacro iuuante stipite tibimet ipsi tulerit, hinc tales existant, ut notas praeseserant eas, quas harum plagarum cruciatus, in mente iampridem conceptus, in illis impresserit

4. Surigon: cum dignitate autem et sanctitate morte oppetere preclaris veris uti propri um quoddam natura concessit cuius mortis memoriam si quandum tibi popones facilius equidem humana contempnes. Tu naque, qui corporis viribus fidis tu qui fortune munera amplexa meis et alienum quidem eius existimas. tu qui te deis credis aliq successu tumes minimo potes exigui serpentis morsu vitam exhalare: et multo facilius veluti Anacreon poeta testante Plinio qui acino uue passe aut ut Fabius senatore qui in lactis haustu uno pilo strangulatus est. is demum profectio vitam equa lance pensitabit qui semper fragilitas humane memoriam retinebut et ut au Cicero non se parum diu vixisse credet qui virtutis perfecte perfecto functus erit munere tuc errat aequi: animo mors oppetitur cum suis se laudibus vita occidens consolari potest.

5. We have here a reversal of the Hobbesian 'Leviathan' and Plautinian 'homo homini lupus', in that the 'condition of nature' grounding both the Arche and Telos of Hobbes' doctrine is materially inverted, such that man's relationship to God is politicized as a meta-relationship undergirding man's relationship to man, like that arrived at by Feuerbach's 'material completion of the theo-political' (See: Homo Homini Deus; Theology, Anthropology, and Polistics as from Ludwig Feuerbach, Luc Vincenti, in Etudes Theologiques et Religieuses, Volume 94, Issue 2. I would emphasize here that the notion of the episteme implies a fundamental limit to Knowledge, and therefor an 'irreducible interval' between cause and event,- like the 'black swan' in the economic sciences,- through whose opaque veil such a 'material completion', in keeping with the Marxist dialectic, is impossible.) in which Hobbes' sacralization of the political (as concluded in his 'Behemoth', in which the history of English civil wars is analyzed in terms primarily of a religious struggle) becomes a politicized saecularization of the sacred. Recall the aphorism by Cecilius as well,- homo homini Deus. See Guilelmus Onciacus, in: Quaestiones Iurisphilosophicae. "Sit igitur natura duce homo hominis amantissimus: ut iam non homo homini Deus" ... "sed si ademptionis vitae, regium id ius proprium, Deo proximum est." Note Ugo Pagallo, in: Bacon, Hobbes, and the Homo Homini Deus Formula. "We have indeed very few studies about the relationship which exists in Hobbesian doctrine between Plautus' aphorism and the adage of another ancient comicus, i.e. Cecilius' homo homini deus. In Der Nomos der Erde Carl Schmitt had fully explained the reasons for this hermeneutic point of view. It would be only Plautus' aphorism that stood to represent both the arche and telos of Hobbes' political science, whereas the formula homo homini deus loses any heuristic utility for the scholar, since it has been "liquidated" by Max Stirner in Der Einzige und sein Eigentum. As Carl Schmitt said, only "the homo homini lupus of Thomas Hobbes was the answer of the XVII Century"'. "

6. "Ov esto petto, che dinnziera facina de le fiamme d' Amor, ede suoi strali, da mille righe in ceso aspre mortali, tempio a una donna altera, e pellegrina; ecco de voto a te Signo s'iu china, ond impetri mercede a tanti mali, e brama a miglior segno spiegar l' ali, che la giust ira tua scorge vicina e rivoltato a piu del uso il core ..."

[Parodites]

And to add to the 'spectat pulchrum' of my last post:

Fax que mentis veritas, petita veritas. [Truth by Truth only can be sought: 'ex syntheme kalos mimema'. See Ionas Hoeccerus, in the Clavis Philosophica Dilucidas Graecorum Omonymon; Juventus Adjuta Veram Vera Philosophiae Ianuam Aperire eiusque Penetralia Perfacile Adire Potest: Johann Rauscherus Aretius ex Carmina Inclavem Philosophico Theologicam. Regina vita, fax que, mentis Veritas, illa illa nulli non petita Veritas; antiquiori saeculo mortalium inducta cultu se probavit simplici.]

Ionas Hoeccerus. Anyway, you see how I am attempting to move a conversation away from ad hominem?

Like I said... even just as an encyclopedia, my works have guaranteed me immortality, and the encyclopedic/scholastic is merely one of a thousand elements behind my work. I am not just championing myself, I am championing a thousand others. (Well, a lotttt more than just a thousand )

Why do you follow me around telling me you don't want to read my stuff? You can't understand any of my stuff, even the parts that are in English, so who cares? You're not adding to any conversation, you're just distracting and annoying. Fixed is wrong for what he did to me, and you're wrong for following me around from thread to thread for no other reason that to troll me. Leave me the fuck alone. Just leave me the fuck alone.

I referred to the idea of the SYNTHEME. A little excursion:
Eusebius, citing the proto-Gnostic philosopher Numenius, states the following of knowledge, for which he uses the word episteme: All things that, when given away, pass to the taker and depart from the giver, are but human gifts and mortal; divine gifts, however, are such that, given from above, they are present here without departing from their supernal origination, such that they benefit the descending world without injury to the higher-world, enriching the One by the multitude of Being without distorting and limiting it, just as Proclus states that the primary-God makes use of the secondary-God to think, (to self-reflect) just as the secondary-God or Timaean Demiurge makes use of the third-God to structure the created world, that is, the world of matter in accordance to the world of the Forms, drawing in this way upon the autoagathon, within which the secondary-mind,- that is, the ruling demiurge over the world of Becoming,- produces Kosmos as the beautiful image (syntheme kalos mimema) of the principle of Being descended from the primary-mind, ie. the noesis. Such a divine gift is knowledge, (episteme) where the taker is benefited but the giver is not deprived. It is like when a lamp is lit from another lamp; the light is not removed from the latter, but the matter in one is lit up by the passing of the fire of another. See Charles H. Kahn, Pythagoras and the Pythagoreans; P.127-130, as well as "Origen Against Plato", (concerning the the auto-agathon as a suspension of a higher-principle in the "Images" descended from the primary-nous) by Mark Julian Edwards.

Or do you want to just get back to ad hominem back and forth for no reason Phoneutria?

[Dan~]

So I'm a traitor to my own politics for not accepting Fixed's literally insane "idea" that Trump was still president, and ooh, let's see: nobody wantz ta read my bookzzzz, according to Phoneutria. Phoneutria: you're a dumb cunt. You might not be as fucking dumb as Fixed, because you have managed the intellectual equivalent of wiping your own ass by admitting the concept of Trump still being president is insane.

I think it would be good to avoid using insults while posting.
Ad hom is against the forum rules i believe.
I don't know who started it, but there is no benifite in ad hom.

[Parodites]

.

[Parodites]

So I'm a traitor to my own politics for not accepting Fixed's literally insane "idea" that Trump was still president, and ooh, let's see: nobody wantz ta read my bookzzzz, according to Phoneutria. Phoneutria: you're a dumb cunt. You might not be as fucking dumb as Fixed, because you have managed the intellectual equivalent of wiping your own ass by admitting the concept of Trump still being president is insane.

I think it would be good to avoid using insults while posting.
Ad hom is against the forum rules i believe.
I don't know who started it, but there is no benifite in ad hom.

Yeah, Fixed called me a traitor to the US for not accepting Trump was still president and Phoneutria goes around stalking me from thread to thread to tell me "nobody wants to read my stuff". I am getting more and more sick of it. Just leave me the fuck alone, both of you. Is that too much to ask? Just leave me the fuck ALONE. THE ONLY FUCKING THING SHE'S EVER SAID TO ME WAS AD HOM.


FUCK.

[Parodites]

So I'm a traitor to my own politics for not accepting Fixed's literally insane "idea" that Trump was still president, and ooh, let's see: nobody wantz ta read my bookzzzz, according to Phoneutria. Phoneutria: you're a dumb cunt. You might not be as fucking dumb as Fixed, because you have managed the intellectual equivalent of wiping your own ass by admitting the concept of Trump still being president is insane.

I think it would be good to avoid using insults while posting.
Ad hom is against the forum rules i believe.
I don't know who started it, but there is no benifite in ad hom.

She started it and unfortunately, no matter what I do, she won't switch gears into an actual conversation about anything. Ad hominems is all she has.


Dan, let's take a look at her last two replies to me:
---
lol if you think
that i am going to spend
one minute of my living time
reading through
the delusional musings
of an alcoholic
well the good news is that
as long as all your files are digital
you can self publish online
and put it on your last will
that you want all your remaining funds
to go toward paying for hosting that website
as long as the money will last
but i can tell you ahead of time
nobody is going to read it
---
The stupid cunt stalks me on this forum to tell me one of 1,000 variations of 'she doesn't wanna read it' and can't even be bothered to actually use grammar, so is there really a problem if I want to call her a stupid cunt? She can just fucking leave me alone and then I can go ahead and never think of her again, but as long as she wants to follow me around from thread to thread posting that stupid shit; FUCK HER.

EVERY FUCKING THING I POST ON HERE, 10 SECONDS LATER SHE'S RIGHT THERE TELLING ME SOME VARIATION OF WHAT I JUST SHARED. She never adds anything, never addresses the actual post, it's just an attempt at derailment over, and over, and over, and over, and over again. If she just left me alone I'd never have to fucking think of her again.

She makes me dread posting on this forum, I can't get away from her, she won't leave me alone, she never actually talks to me she just comes to troll me and tell me some variation on DERP NOBUDY WANTZ TO READ ALL DAT. I'm fucking sorry if I have no patience left but I'm seriously done with her. And yet not once have I ever sought her out, not once have I tried to derail any thread she made. So fucking scold me dude, thanks.

Is there a way I can block her? Can I tell her to leave me alone. Can YOU tell her to leave me alone? FUCK.

[phoneutria]

Dan, it's cool
I am not insulted
I think parodites really needs this channel
To the world
To vent some of that shit
I don't want him to get warned
Or risk being banned
Or anything such

[phoneutria]

Parodites
You can add me to your foe list
In your user cp
It will make my posts appear hidden to you
And you can opt to open them only if you wish
But you won't need to
I'm going to leave you alone now

I wish you would start a thread
To post some of your poetry
Those, I would love to read

[Parodites]

Parodites
You can add me to your foe list
In your user cp
It will make my posts appear hidden to you
And you can opt to open them only if you wish
But you won't need to
I'm going to leave you alone now

I wish you would start a thread
To post some of your poetry
Those, I would love to read

He didn't warn me he just said that ad hominem was pointless WHICH IS EXACTLY WHAT I'VE BEEN SAYING MYSELF OVER AND OVER AND OVER. You're the one who refuses to allow me to move in any direction of conversation. You're the one derailing my shit with your petulant, trolling remarks, I didn't start it, and Fixed is the one who attacked me for no reason, and that isn't something I'd ever back down from, it isn't something I could "agree to disagree" with him about. What? I won't agree to disagree about what? Agree to disagree that I'm not a fucking treasonous Un-American piece of shit?

I don't need to vent anything, I am, despite physical pain, almost always quite content. I am pleasant in any other context on this forum, it's just you wear on my patience and I get bent out of shape when interacting with someone who only every says: nobody wants to read it, to everything that I say or post. If that is all you have to say, let me sum up my response more generally with this: https://www.youtube.com/watch?v=OL5HIApQXrY

I used a foul word, that being 'cunt'; you're the one starting the ad hominem by antagonizing me over my addiction and living condition and for some reason continuously stating that nobody wants to read all this in every thread I make, leading to a derailment because there's not actually any response to that. There is nowhere for a conversation to go or begin: you don't want to read it. I heard you the first 100 times you jumped in my threads to tell me.

I don't write poetry. Fuck poetry. I only quote it. Unless you mean prose, yeah I write in a more poetic style, without the encyclopedic referencing and foreign languages and academic hyperlexia. But I don't take requests, and I don't feel into that right now, I am into this. You don't have to like or even understand the denser material, but I'm not the only one that reads that kind of thing, nor the only one who writes in that style. Burton, Anatomy of Melancholy: (ironically, in this passage Burton is explaining why he is writing in this way.)


----
ANATOMY of Melancholy, PREFACE
...
Gentle reader, I presume thou wilt be very inquisitive to know what antic or personate actor this is, that so insolently intrudes upon this common theatre, to the world's view, arrogating another man's name; whence he is, why he doth it, and what he hath to say; although, as [7]he said, Primum si noluero, non respondebo, quis coacturus est? I am a free man born, and may choose whether I will tell; who can compel me? If I be urged, I will as readily reply as that Egyptian in [8]Plutarch, when a curious fellow would needs know what he had in his basket, Quum vides velatam, quid inquiris in rem absconditam? It was therefore covered, because he should not know what was in it. Seek not after that which is hid; if the contents please thee, [9]and be for thy use, suppose the Man in the Moon, or whom thou wilt to be the author; I would not willingly be known. Yet in some sort to give thee satisfaction, which is more than I need, I will show a reason, both of this usurped name, title, and subject. And first of the name of Democritus; lest any man, by reason of it, should be deceived, expecting a pasquil, a satire, some ridiculous treatise (as I myself should have done), some prodigious tenet, or paradox of the earth's motion, of infinite worlds, in infinito vacuo, ex fortuita atomorum collisione, in an infinite waste, so caused by an accidental collision of motes in the sun, all which Democritus held, Epicurus and their master Lucippus of old maintained, and are lately revived by Copernicus, Brunus, and some others. Besides, it hath been always an ordinary custom, as [10]Gellius observes, for later writers and impostors, to broach many absurd and insolent fictions, under the name of so noble a philosopher as Democritus, to get themselves credit, and by that means the more to be respected, as artificers usually do, Novo qui marmori ascribunt Praxatilem suo. 'Tis not so with me.

[11]Non hic Centaurus, non Gorgonas, Harpyasque
Invenies, hominem pagina nostra sapit.
No Centaurs here, or Gorgons look to find,
My subject is of man and human kind.
Thou thyself art the subject of my discourse.

[12]Quicquid agunt homines, votum, timor, ira, voluptas,
Gaudia, discursus, nostri farrago libelli.
Whate'er men do, vows, fears, in ire, in sport,
Joys, wand'rings, are the sum of my report.
My intent is no otherwise to use his name, than Mercurius Gallobelgicus, Mercurius Britannicus, use the name of Mercury, [13]Democritus Christianus, &c.; although there be some other circumstances for which I have masked myself under this vizard, and some peculiar respect which I cannot so well express, until I have set down a brief character of this our Democritus, what he was, with an epitome of his life.

Democritus, as he is described by [14]Hippocrates and [15]Laertius, was a little wearish old man, very melancholy by nature, averse from company in his latter days, [16]and much given to solitariness, a famous philosopher in his age, [17]coaevus with Socrates, wholly addicted to his studies at the last, and to a private life: wrote many excellent works, a great divine, according to the divinity of those times, an expert physician, a politician, an excellent mathematician, as [18]Diacosmus and the rest of his works do witness. He was much delighted with the studies of husbandry, saith [19]Columella, and often I find him cited by [20]Constantinus and others treating of that subject. He knew the natures, differences of all beasts, plants, fishes, birds; and, as some say, could [21]understand the tunes and voices of them. In a word, he was omnifariam doctus, a general scholar, a great student; and to the intent he might better contemplate, [22]I find it related by some, that he put out his eyes, and was in his old age voluntarily blind, yet saw more than all Greece besides, and [23] writ of every subject, Nihil in toto opificio naturae, de quo non scripsit. [24]A man of an excellent wit, profound conceit; and to attain knowledge the better in his younger years, he travelled to Egypt and [25] Athens, to confer with learned men, [26]admired of some, despised of others. After a wandering life, he settled at Abdera, a town in Thrace, and was sent for thither to be their lawmaker, recorder, or town-clerk, as some will; or as others, he was there bred and born. Howsoever it was, there he lived at last in a garden in the suburbs, wholly betaking himself to his studies and a private life, [27]saving that sometimes he would walk down to the haven, [28]and laugh heartily at such variety of ridiculous objects, which there he saw. Such a one was Democritus.

But in the mean time, how doth this concern me, or upon what reference do I usurp his habit? I confess, indeed, that to compare myself unto him for aught I have yet said, were both impudency and arrogancy. I do not presume to make any parallel, Antistat mihi millibus trecentis, [29]parvus sum, nullus sum, altum nec spiro, nec spero. Yet thus much I will say of myself, and that I hope without all suspicion of pride, or self-conceit, I have lived a silent, sedentary, solitary, private life, mihi et musis in the University, as long almost as Xenocrates in Athens, ad senectam fere to learn wisdom as he did, penned up most part in my study. For I have been brought up a student in the most flourishing college of Europe, [30] augustissimo collegio, and can brag with [31]Jovius, almost, in ea luce domicilii Vacicani, totius orbis celeberrimi, per 37 annos multa opportunaque didici; for thirty years I have continued (having the use of as good [32]libraries as ever he had) a scholar, and would be therefore loath, either by living as a drone, to be an unprofitable or unworthy member of so learned and noble a society, or to write that which should be any way dishonourable to such a royal and ample foundation. Something I have done, though by my profession a divine, yet turbine raptus ingenii, as [33]he said, out of a running wit, an unconstant, unsettled mind, I had a great desire (not able to attain to a superficial skill in any) to have some smattering in all, to be aliquis in omnibus, nullus in singulis, [34] which [35]Plato commends, out of him [36]Lipsius approves and furthers, as fit to be imprinted in all curious wits, not to be a slave of one science, or dwell altogether in one subject, as most do, but to rove abroad, centum puer artium, to have an oar in every man's boat, to [37] taste of every dish, and sip of every cup, which, saith [38]Montaigne, was well performed by Aristotle, and his learned countryman Adrian Turnebus. This roving humour (though not with like success) I have ever had, and like a ranging spaniel, that barks at every bird he sees, leaving his game, I have followed all, saving that which I should, and may justly complain, and truly, qui ubique est, nusquam est, [39]which [40]Gesner did in modesty, that I have read many books, but to little purpose, for want of good method; I have confusedly tumbled over divers authors in our libraries, with small profit, for want of art, order, memory, judgment. I never travelled but in map or card, in which mine unconfined thoughts have freely expatiated, as having ever been especially delighted with the study of Cosmography. [41]Saturn was lord of my geniture, culminating, &c., and Mars principal significator of manners, in partile conjunction with my ascendant; both fortunate in their houses, &c. I am not poor, I am not rich; nihil est, nihil deest, I have little, I want nothing: all my treasure is in Minerva's tower. Greater preferment as I could never get, so am I not in debt for it, I have a competence (laus Deo) from my noble and munificent patrons, though I live still a collegiate student, as Democritus in his garden, and lead a monastic life, ipse mihi theatrum, sequestered from those tumults and troubles of the world, Et tanquam in specula positus, ([42]as he said) in some high place above you all, like Stoicus Sapiens, omnia saecula, praeterita presentiaque videns, uno velut intuitu, I hear and see what is done abroad, how others [43]run, ride, turmoil, and macerate themselves in court and country, far from those wrangling lawsuits, aulia vanitatem, fori ambitionem, ridere mecum soleo: I laugh at all, [44]only secure, lest my suit go amiss, my ships perish, corn and cattle miscarry, trade decay, I have no wife nor children good or bad to provide for. A mere spectator of other men's fortunes and adventures, and how they act their parts, which methinks are diversely presented unto me, as from a common theatre or scene. I hear new news every day, and those ordinary rumours of war, plagues, fires, inundations, thefts, murders, massacres, meteors, comets, spectrums, prodigies, apparitions, of towns taken, cities besieged in France, Germany, Turkey, Persia, Poland, &c., daily musters and preparations, and such like, which these tempestuous times afford, battles fought, so many men slain, monomachies, shipwrecks, piracies and sea-fights; peace, leagues, stratagems, and fresh alarms. A vast confusion of vows, wishes, actions, edicts, petitions, lawsuits, pleas, laws, proclamations, complaints, grievances are daily brought to our ears. New books every day, pamphlets, corantoes, stories, whole catalogues of volumes of all sorts, new paradoxes, opinions, schisms, heresies, controversies in philosophy, religion, &c. Now come tidings of weddings, maskings, mummeries, entertainments, jubilees, embassies, tilts and tournaments, trophies, triumphs, revels, sports, plays: then again, as in a new shifted scene, treasons, cheating tricks, robberies, enormous villainies in all kinds, funerals, burials, deaths of princes, new discoveries, expeditions, now comical, then tragical matters. Today we hear of new lords and officers created, tomorrow of some great men deposed, and then again of fresh honours conferred; one is let loose, another imprisoned; one purchaseth, another breaketh: he thrives, his neighbour turns bankrupt; now plenty, then again dearth and famine; one runs, another rides, wrangles, laughs, weeps, &c. This I daily hear, and such like, both private and public news, amidst the gallantry and misery of the world; jollity, pride, perplexities and cares, simplicity and villainy; subtlety, knavery, candour and integrity, mutually mixed and offering themselves; I rub on privus privatus; as I have still lived, so I now continue, statu quo prius, left to a solitary life, and mine own domestic discontents: saving that sometimes, ne quid mentiar, as Diogenes went into the city, and Democritus to the haven to see fashions, I did for my recreation now and then walk abroad, look into the world, and could not choose but make some little observation, non tam sagax observator ac simplex recitator, [45] not as they did, to scoff or laugh at all, but with a mixed passion.

[46]Bilem saepe, jocum vestri movere tumultus.
Ye wretched mimics, whose fond heats have been,
How oft! the objects of my mirth and spleen.
I did sometime laugh and scoff with Lucian, and satirically tax with Menippus, lament with Heraclitus, sometimes again I was [47]petulanti splene chachinno, and then again, [48]urere bilis jecur, I was much moved to see that abuse which I could not mend. In which passion howsoever I may sympathise with him or them, 'tis for no such respect I shroud myself under his name; but either in an unknown habit to assume a little more liberty and freedom of speech, or if you will needs know, for that reason and only respect which Hippocrates relates at large in his Epistle to Damegetus, wherein he doth express, how coming to visit him one day, he found Democritus in his garden at Abdera, in the suburbs, [49]under a shady bower, [50]with a book on his knees, busy at his study, sometimes writing, sometimes walking. The subject of his book was melancholy and madness; about him lay the carcases of many several beasts, newly by him cut up and anatomised; not that he did contemn God's creatures, as he told Hippocrates, but to find out the seat of this atra bilis, or melancholy, whence it proceeds, and how it was engendered in men's bodies, to the intent he might better cure it in himself, and by his writings and observation [51]teach others how to prevent and avoid it. Which good intent of his, Hippocrates highly commended: Democritus Junior is therefore bold to imitate, and because he left it imperfect, and it is now lost, quasi succenturiator Democriti, to revive again, prosecute, and finish in this treatise.
You have had a reason of the name. If the title and inscription offend your gravity, were it a sufficient justification to accuse others, I could produce many sober treatises, even sermons themselves, which in their fronts carry more fantastical names. Howsoever, it is a kind of policy in these days, to prefix a fantastical title to a book which is to be sold; for, as larks come down to a day-net, many vain readers will tarry and stand gazing like silly passengers at an antic picture in a painter's shop, that will not look at a judicious piece. And, indeed, as [52]Scaliger observes, nothing more invites a reader than an argument unlooked for, unthought of, and sells better than a scurrile pamphlet, tum maxime cum novitas excitat [53]palatum. Many men, saith Gellius, are very conceited in their inscriptions, and able (as [54]Pliny quotes out of Seneca) to make him loiter by the way that went in haste to fetch a midwife for his daughter, now ready to lie down. For my part, I have honourable [55]precedents for this which I have done: I will cite one for all, Anthony Zara, Pap. Epis., his Anatomy of Wit, in four sections, members, subsections, &c., to be read in our libraries.

---

Considered the densest book of all time, and also greatest source of knowledge compiled by one man, (the Anatomy) my goal is, when I am writing in this encyclopedic style, to surpass Burton's range and density and obscurity of sources, which I objectively have done. So if you don't like Burton, you have no hope of liking something that is deliberately 10 times more Burton than Burton is.

[Dan~]

ANATOMY of Melancholy, PREFACE

I read most of it. Is this a work in progress?

[Parodites]

No, no; the Anatomy of Melancholy I posted there wasn't my writing. It's Robert Burton, I was just throwing it in to show that there are similar things to the encyclopedic, heavily quotation-steeped writing I have been posting from my own books. Burton is one of my models; praised for having assembled perhaps the greatest feat of learning ever by a single man, one of my goals was to surpass him in density, range, obscurity of sources, etc. when writing in the Learned style. Thus this one is mine, and I think it is safe to say I surpassed him on all those fronts: (Quotes are in Italics, the name of the author and book being quoted are without Italics, like Hoeccerus' Clavis Philosophica or Rauscherus Aretius' Carmina Inclavem, or Paolettus de Monte-Alcino's Discursus, etc. etc. I am aware that Googling those doesn't return any results, but that's because they're obscure and don't exist as plaintext anywhere, I read direct image scans of digitized books on private servers and university libraries, so there's not actually any way to find them through the Internet. This goes on for several thousand pages: and I never cite the same author more than once through all the volumes of my work.) I half-jokingly refer to utilizing chronodemons (it's not a joke) to attain my knowledge and consider my own works to be a practical demonstration of occult powers, because it's physically impossible for one person to have read all the citations I use.


Fax que mentis veritas, petita veritas. [Truth by Truth only can be sought: 'ex syntheme kalos mimema'. See Ionas Hoeccerus, in the Clavis Philosophica Dilucidas Graecorum Omonymon; Juventus Adjuta Veram Vera Philosophiae Ianuam Aperire eiusque Penetralia Perfacile Adire Potest: Johann Rauscherus Aretius ex Carmina Inclavem Philosophico Theologicam. Regina vita, fax que, mentis Veritas, illa illa nulli non petita Veritas; antiquiori saeculo mortalium inducta cultu se probavit simplici.]

Like the hair that slew Fabius,- an epitome of the "mortalis theatro inferior", in animae Tigris tot corde motum libidinis profundas absorbens,- [Agostinus Paolettus de Monte-Alcino Italis, in: Discursus Praedicabiles sive Viridarium Sacram; Dominica Tertia Adventus Thema Mortalis Calamita, P. 37. For, 'quantum illapsa inimica voluptas in flammas flammis extinxit',- 2 as passion borrows strength from passion, so one passion extinguishes another; lo, what power were there in but the slightest glance of pleasure. Michaelis Castellanus, ex Hymnum in Laudem ab Magistro Bart. Ximenius Patonius: Quantum animis illapsa noces inimica voluptas. Sic Circe multos cantu, at que potentibus herbis in varia vertit formas, & membram ferarum ex hominum facie, fuluos que rugire leones cernere erat, grunnire sues, mugire iuuencos. ... divinum cordi pius inspiravit amorem, ac flammas flammis extinxit, & ignibus ignes continuo nova lux oculis assulsit.] that by measuring the weight of death upon the Heart 'in corde ad justitiam, ore ad salutem', [Antonius Bollatius Moretus, in Theses Theologicae Defendens Badariottus, et Rumilliaco Allobrogum Sacrae Theologicas Hasce Theses Sorte Depromptas.] or likewise that of the Heart upon our faith, αι δε ψυχαι τον τηανατον απαναινονται, (insidiaris vitae in mentes viventium mortem metuunt) [Symeoniis Sethus ex Dramatis Philosophici Rex Abesalom in Stephanite & Ichnelate; Pars Nona.] spools more delicate a compact in either case by the 'human necessity' taught by the study of history as an irreducible culpability, (in nocte extendere vitam monitis dum corda, inconscia culpae avertis saeclo accendis amorem) [Haec duce spernebas fallacis gaudia mundi et male sana flagellat ambitio, nocte extendere vitam monstrabas monitis, dum corda inconscia culpae avertis saeclo, laudisque, accendis amore. In: M. Gregorius Sittaviae Lusatus, Hodegus Epistolicus Schmidt.] bearing transductions of the fruit of knowledge upon the earthly Garden, in dolore animae Adamus Paradisum deleciae veneno serpens, in delectam iam culpa, sed culpae reatibus aula caelesti,- [Emmanuelis Naxerae Toletanus, in the Excursus Morales. Amariorem censuit vitam, commodiorem mortem. Hinc disces, quo dolore purgatorii animae torqueantur; delectam iam culpa; metu sunt liberae, sed culpae reatibus aula caelesti, & Numinis conspectu privatae, ergo amarius dolent absentiam, quam flammam; elligerent, ut breviaretur absentiae spatium, flammarum adaugeri tormentum. Adamus in Paradisum admissus, innoxiis voluptatibus utebatur; carebant deliciae serpentino veneno.] in quasi-coelestis ac divino amore philosophicis caeco horti custodibus,- (transfunduntur in homo planta coelestis 3) [Adamii Marianus Cryptophilus Marraccius, ex Polyanthea: planta coelestis. See also, Mallonius et Alphonsus Palaeottus, in: Medit at Ionibus Cor Suum Divini Amoris Igniculis Accendere Satagunt; (Iesu Christi Crucifixi Stigmata Sacrae Sindonis; Explicatio, Caput Decimumoctavum) P. 217-218. Secondarily, see the Liber Nizachonis Tractatus Rabbinicorum, ex Lipmanii impensis Norimbergensis Wolfg. Mauritiis Endterius; P. 240: 'caeco horti custodibus'.] even upon the shadow of Mortality in 'iudex umbras' [iudex modo postulat umbras aut hoc, aut simili dixerit ipsa modo; semper praestantior Aeae virtus quae venit a factis gloria nobilibus. Iaco. Micyllus Argentoratensus Philologus et Poeta, in: Epigramma quo Praefatus Epicedion in Petrum Mosellanum et in Guilielmum Nisenium.] ex culpa nostra, sive fato, sive iusta Dei in rerum omnium,- (see the de Civili Politia in Libri Tres; Jacobus Omphalius Andernacensis Iurisconsulti: Incidim em nuper, sive culpa nostra, sive fato, sive iusta Dei indignatione in eas rerum omnium asperitates, nullius ut hominis virtus tanta videretur, qui eas propellere atque, ... exultantis in Christianum nomen hostis furorem, saevientemque, impetum a nostro capite & salute coercere atque; reprimere posse videretus.) measureth equally, the weight of Virtue in talem firmitatem habere non humanae infirmitatis (qui instar soliis afflatu tremulis terrenorum hominum fragilitate) [Nicolaii Clemangius Cataluensis, Epistolarum; de Lapsu & Reparatione Iustiae, P. 41.] by that of Weakness,- in virtutis perfecte perfecto functus munerem, 4 [Virtutis perfecte perfecto functus erit munere tuc errat aequi: animo mors oppetitur cum suis se laudibus vita occidens consolari potest. Stephanus Surigonus Humiliatis de Milan, in: de Boni Viri.] or the height of earthly Power in homo regium proprium, in homini Deo proximum, 5 [Gulielmi. Onciacus, in: Quaestiones Iurisphilosophicae; P. 11. A formulation of Dante's double-principle.] that finds no better remunerancies of mortal kingship (in 'Amor sub humano pectore regnat'; XAPIΣTHPIΟN Oblatum Vilnaeiis, ex Sarbievius Iermiae Leschius; Oratio Humiliantis se Penetrabit Nubes Eccles: "Exhaustis divinus Amor, sine strage, Sagittis, alba verecundis fletibus ora rigat. Pro superi! tantis stant hispida corda pruinis! Tanta sub humano pectore regnat hyems! Colligit, & fractis praesul petit aethera telis: invidus e terris illachrymavit Amor!") in the image of the Heavens, (the amourous 'segno' 6 of our poet, e brama a miglior segno spiegar l' ali: Matthaeus Baccelinus Stiae Casentinis, in the Sonetto Rime Spirituali Sopra Varii Soggetti per Antonius Caneo; Seconda Parte Delle Rime Spirituali, P. 14.) in caetera mitte incertas vices hominum super astra gubernans divinis, [Rolandus Palingenius, Epicharmata; in, Poemata ad Leonorus Destampesius Remensium Omnium Bonarum Artium Moecenati; Musarum Fonbellaquensium de Felici Valliae Principis in Galliam Adventu.] nor confirms either the 'levis amorem vatibus' [paraph. nunquam Dei timore, inani liberos in potius esset Deum non credere, colitur vatibus in amore, levis turpisque sacris eliminantur: Sapidus Eucharius Synesius, in Anabion sive Lazarus Redivivus.] and 'felici ludere' of mortal wisdom, in dextera mundi sinistram Dei incipit, by still greater devotions in sinistra mundi Dei dexteram respicit, [The followinging proverb, from a book of quite secular wisdom, ie. Lodovicus Vivus Valentinus, in the Dialogistica; Tulliolus, ex Reditus Domum et Lusus Pueriles: "Nullus ubique potest felici ludere dextera." is cited rebukingly in the Third Vigil of the divine conversations, out of Ioannes Baptista Ostiensis, in Flammigera et Erudita Angeli et Hominis Dialexis, "Mundi namque malignitas dei benignitati opponitur, dextera mundi sinistram Dei, & sinistra mundi Dei dexteram respicit. Qui sunt in dextera mundi fallaciter blandiente, in sinistram Dei incidunt horribiliter punientem, qui vero sunt ad sinistram mundi crudeliter saevieutem, ad dexteram Dei transeunt dulciter consolantem."] or the divinum contemne mundi of the saints by the verbis peccatorem homini of the philosophers,- [Verbum divinum nullo modo est contemne quod a maximo peccatore narrat. Servasanctus de Faenza et Nicolai Salicettius Gallarsius, in: Antidotarium Animae Vocant Prologus.] or with the mortal conscience therefor indemnified in pax numinibus duobus ampli cogitants, knowing equally the earthly god Amore, (amore celsum secundus) in dextra facem gestat, micat ardens vertice flamma, and the god Agape, (fatum prima celsis principium) in statum stellantis Olympi magnus; [Cornelius Scribonius Grapheus, in: Pacis et Galliarum Regem Christianis, ad aquas Mortuas in agro Narbonis. Mox AMOR, haud trux ille puer cithereia proles, flammivomis graviter telis metuendus & arcu: sed magno factore status stellantis Olympi. Huic AGAPE germana soror pulcherrima virgo sese addit, nudis stipata infantibus, ipsa pectore nuda quidem, & niveas exerta mamillas: dextra facem gestat, micat ardens vertice flamma. His sine numinibus duobus nulla usquam pax, nulla sibi concordia constat. Note also, Christianus Baumeisterus, in: Obligatione Naturali ad Amorem Defendendum Suiscipit Ioan. Aeremontius Francus Kechius, Paraphr. imperfectiones nostras non amoris amplius cogitet, sed potius perfectiones amplificet in amorem. Finally, refer to Julius Sterringaeus, in Jubilum Smalligeranum Rudi Minerva Cantatum: proba mens humilis animusque patent in amore secundus par celsum, celsis principibusque fatum.]

2. Compare Ruckert, Die Weisheit des Brahmanen: "From the draught that fans the flame, a stronger draught is made; so passion, in its flight, from Passion borrows aid. The wind blows up the fire, and blows it out again; so passion is in turn by passion quelled and slain."

3. Quae cum ita se habeant, quid tibi homo planta coelestis, uti Plato dictitare consueuerat, faciendum erit; cum eo maiorem fructicandi spem concipias, quo virgulta in arboris huiusce truncum inserueris; unde cum forma vitam hauris, cum santissimum illum truncum, cortice denudatum prorsus exeruisse conspicias? An non perpetuo indoluerit? Phantasie conceptibus saepe numero nonstris in artubus notae imprimuntur nonnulle, quae cum fructuum, aliarumque rerum figura transfunduntur in filios, que madmodum gravissimi scriptores, Plutarchus, & Plinius observant: ita etiam anima tua, quasi Coelesti, ac divino amore foeta, suis quibuscunque in potentiis hasce quasi plagarum notas istarum, & caracteres inurat, in mente veram effigiem conservando illius, qui eadem in Sacra Sindone reliquit inscriptas? Et fructus, quos istiusmodi sacro iuuante stipite tibimet ipsi tulerit, hinc tales existant, ut notas praeseserant eas, quas harum plagarum cruciatus, in mente iampridem conceptus, in illis impresserit

4. Surigon: cum dignitate autem et sanctitate morte oppetere preclaris veris uti propri um quoddam natura concessit cuius mortis memoriam si quandum tibi popones facilius equidem humana contempnes. Tu naque, qui corporis viribus fidis tu qui fortune munera amplexa meis et alienum quidem eius existimas. tu qui te deis credis aliq successu tumes minimo potes exigui serpentis morsu vitam exhalare: et multo facilius veluti Anacreon poeta testante Plinio qui acino uue passe aut ut Fabius senatore qui in lactis haustu uno pilo strangulatus est. is demum profectio vitam equa lance pensitabit qui semper fragilitas humane memoriam retinebut et ut au Cicero non se parum diu vixisse credet qui virtutis perfecte perfecto functus erit munere tuc errat aequi: animo mors oppetitur cum suis se laudibus vita occidens consolari potest.

5. We have here a reversal of the Hobbesian 'Leviathan' and Plautinian 'homo homini lupus', in that the 'condition of nature' grounding both the Arche and Telos of Hobbes' doctrine is materially inverted, such that man's relationship to God is politicized as a meta-relationship undergirding man's relationship to man, like that arrived at by Feuerbach's 'material completion of the theo-political' (See: Homo Homini Deus; Theology, Anthropology, and Polistics as from Ludwig Feuerbach, Luc Vincenti, in Etudes Theologiques et Religieuses, Volume 94, Issue 2. I would emphasize here that the notion of the episteme implies a fundamental limit to Knowledge, and therefor an 'irreducible interval' between cause and event,- like the 'black swan' in the economic sciences,- through whose opaque veil such a 'material completion', in keeping with the Marxist dialectic, is impossible.) in which Hobbes' sacralization of the political (as concluded in his 'Behemoth', in which the history of English civil wars is analyzed in terms primarily of a religious struggle) becomes a politicized saecularization of the sacred. Recall the aphorism by Cecilius as well,- homo homini Deus. See Guilelmus Onciacus, in: Quaestiones Iurisphilosophicae. "Sit igitur natura duce homo hominis amantissimus: ut iam non homo homini Deus" ... "sed si ademptionis vitae, regium id ius proprium, Deo proximum est." Note Ugo Pagallo, in: Bacon, Hobbes, and the Homo Homini Deus Formula. "We have indeed very few studies about the relationship which exists in Hobbesian doctrine between Plautus' aphorism and the adage of another ancient comicus, i.e. Cecilius' homo homini deus. In Der Nomos der Erde Carl Schmitt had fully explained the reasons for this hermeneutic point of view. It would be only Plautus' aphorism that stood to represent both the arche and telos of Hobbes' political science, whereas the formula homo homini deus loses any heuristic utility for the scholar, since it has been "liquidated" by Max Stirner in Der Einzige und sein Eigentum. As Carl Schmitt said, only "the homo homini lupus of Thomas Hobbes was the answer of the XVII Century"'. "

6. "Ov esto petto, che dinnziera facina de le fiamme d' Amor, ede suoi strali, da mille righe in ceso aspre mortali, tempio a una donna altera, e pellegrina; ecco de voto a te Signo s'iu china, ond impetri mercede a tanti mali, e brama a miglior segno spiegar l' ali, che la giust ira tua scorge vicina e rivoltato a piu del uso il core ..."

[Meno_]

For philosophers of concised predeliction, the age old preoccupation with the golden age, as needed to connect with the sorrows of Young Werther, into the gaping hole of the Benedictine monk's efforts, it becomes a belabored task of filling all and every gap worth mentioning.

That conceivable and consistent effort , does introduce a neat but subtle leitmofif into such noble efforts, wirth comparing to Decameron.



True historical recount is richly brought anew by the increasingly enhanced techniques of modern literature, where the distinction between narrative, poesy are becoming ever more blurred.

Perhaps and maybe even perchance that such may even blur the distinction between the new cut away of partially differentiated free flow of ideomatic content and a supercharged disassociation.


Bravo Paroditas . I read You and the references ascribed to.

[phoneutria]

Dude
I already said that I am going to leave you alone
And i said i am sorry
Sorry ok?
you can pm me if you want to
or use that discord channel
if you ever feel like talking
i will otherwise stay out of your threads, alright?

[perpetualburn]

I don't write poetry. Fuck poetry. I only quote it. Unless you mean prose, yeah I write in a more poetic style, without the encyclopedic referencing and foreign languages and academic hyperlexia.

I'm actually surprised to hear you of all people say this. Pure poetry (in four lines) is the mode of expression when it comes to evoking and conveying those supreme moments of loss and gain which constitute the tragic experience.

"For reasons which evade expression in ordinary speech, The Phoenix and the Turtle is the most perfect short poem in any language. It is pure poetry in the loftiest and most abstract meaning of the words: that is to say, it gives us the highest experience which it is possible for poetry to give, and it gives it without intermission. Here for once, it seems, Shakespeare had direct command over an essential source of inspiration; here he surrendered himself completely to a kind of experience, and to the task of communicating a kind of experience, which elsewhere he conveys to us only through ‘the shadows of things’; for a moment he reveals himself as an inhabitant of a strange kingdom wherein he moves serene and with mastery. Beside the unearthly purity, the unfaltering calm of this poem, even the most wonderful poetry of his dramas can sometimes appear to us as ‘stained with mortality.'" -John Middleton Murry


“I'm a failed poet. Maybe every novelist wants to write poetry first, finds he can't, and then tries the short story, which is the most demanding form after poetry. And, failing at that, only then does he take up novel writing.” -William Faulkner


NOT that I'm calling you a "novelist." You've written some really beautiful prose. I do, however, wish you would provide translations for all the Latin quotes you inject into your writing... I find myself having to gloss over large chunks of your writing until the English picks back up again... and by that time the flow is ruined.

[Parodites]

Did someone say something? Phone-something. Anyway nobody cares, least of all me. I only wanted to clarify that there's nothing about you personally that I dislike, it's just that if the only thing you can offer to me in conversation is: "nubody wantz ta readd all dat", you can go ahead and just fuck off, it'd make both of our experiences of this site better. If at some point you have something to say more than that, I am all ears.


To perpetualburn:

I quote poetry. Lots of it. I doubt anyone on Earth has read more of the poets than me; the question of my appreciating it isn't up for debate. But I understand that the true poets don't write poetry, they write prose- like Plato. For the true poet understands what poetry isn't, and therefor, only by virtue of that,- what poetry is.

" Good prose is written in flirtation with poetry, without of course ever directly touching
upon poetry. In this regard, one may adopt either a masculine or feminine approach,-
teasing or tempting one's readers."

[perpetualburn]

I quote poetry. Lots of it. I doubt anyone on Earth has read more of the poets than me; the question of my appreciating it isn't up for debate. But I understand that the true poets don't write poetry, they write prose- like Plato. For the true poet understands what poetry isn't, and therefor, only by virtue of that,- what poetry is.

" Good prose is written in flirtation with poetry, without of course ever directly touching
upon poetry. In this regard, one may adopt either a masculine or feminine approach,-
teasing or tempting one's readers."

Well, I didn't think you literally meant "fuck poetry"... It seemed like you were trying to make a point, but it seemed like a misguided point (thus my post)... Obviously, no one could accuse you of hating on poetry given your post history... However, I will respectfully disagree with you on this:

"But I understand that the true poets don't write poetry, they write prose- like Plato. For the true poet understands what poetry isn't, and therefor, only by virtue of that,- what poetry is."

Are you telling me Shakespeare isn't a true poet, let alone a philosopher?

If a "true poet" doesn't write poetry it's because he can't (thus not a poet at all!)... They don't write prose out of an understanding of what poetry isn't. Unless you're saying that the true poet could write poetry but chooses not to... But who wouldn't, being so inspired, write down and share a beautiful poem? Doesn't make sense. It's like saying, "I could of been the greatest fighter but chose not to, because I understand what fighting isn't."

For one to be a poet one must actually have written some poetry. And I would go further and say the greatest prose are written by poets.. I don't consider Nietzsche the greatest poet but as a work of prose, TSZ is unmatched... But again, a poet and a prose writer.