id,dictionary,theme,reviewed_on,metaphor,created_at,provenance,comments,work_id,text,context,updated_at
8536,Inhabitants,"",,"""Without the help and assistance of the senses [the mind] can achieve nothing more than a labourer working in darkness behind shuttered windows""",2005-03-21 00:00:00 UTC,"Reading S. H. Clark's ""Locke and Metaphor Reconsidered"" in JHI 59:2 (1998) p. 247",•I've include twice: Labourer and Windows.,3275,Without the help and assistance of the senses [the mind] can achieve nothing more than a labourer working in darkness behind shuttered windows
(p. 139),"",2009-09-14 19:33:37 UTC
9968,Rooms,"",2004-11-08,"Ideas may be ""rouzed and tumbled out of their dark Cells, into open Day-light""",2003-09-15 00:00:00 UTC,Found again in Lamb's Preserving the Self (28) on 11/8/2004.,•This is a metaphorically rich chapter!
•I've included twice: People and Cells
,3866,"In this secondary Perception, as I may call it, or viewing again the Ideas, that are lodg'd in the Memory, the Mind is oftentimes more than barely passive, the appearance of those dormant Pictures, depending sometimes on the Will. The Mind very often sets it self on work in search of some hidden Idea, and turns, as it were, the Eye of the Soul upon it; though sometimes too they start up in our Minds of their own accord, and offer themselves to the Understanding; and very often are rouzed and tumbled out of their dark Cells, into open Day-light, by some turbulent and tempestuous Passion; our Affections bringing Ideas to our Memory, which had otherwise lain quiet and unregarded. This farther is to be observed, concerning Ideas lodg'd in the Memory, and upon occasion revived by the Mind, that they are not only (as the Word revive imports) none of them new ones; but also that the Mind takes notice of them, as of a former Impression, and renews its acquaintance with them, as with Ideas it had known before. So that though Ideas formerly imprinted are not all constantly in view, yet in remembrance they are constantly known to be such, as have been formerly imprinted, i.e. in view, and taken notice of before by the Understanding. So that though Ideas formerly imprinted are not constantly in view, yet in remembrance they are constantly known to be such, as have been formerly imprinted, i.e. in view, and taken notice of before by the Understanding.
(II.x.7) ",II.x.7,2009-09-14 19:34:36 UTC
17638,"","",,"""Because he that endeavours to keep
a good Conscience and hath an honest mind, besides that he will inquire after his duty sufficiently, he will be able to tell very much of it himself: for God will assist him, and cause that his own mind shall tell him more than seven Watchmen that sit in a Tower; and if he miss, he is next to an excuse, and God is ready to pardon him: and therefore in what sect of Christianity soever any man is ingaged, if he have an honest heart and a good Conscience, though he be in darkness, he will find his way out, or grope his way within; he shall be guided, or he shall be pardon'd; God will pity him, and find some way for his remedy; and, if it be necessary, will bring him out.""",2010-01-11 22:20:43 UTC,Reading,"",3617,"The multiplication also of Laws and Ceremonies of Religion does exceedingly multiply questions of practice ; and there were among the Jews, by reason of their numerous rites many more than there were at first among the Christians.
For we find the Apostles only exhorting to humility, to piety towards parents, to obedience to magistrates, to charity and justice ; and the Christians who meant well understood well, and needed no books of Conscience but the Rule, and the Commandment. But when Error crept in, Truth became difficult and hard to be understood: and when the Rituals of the Church and her laws became numerous, then Religion was hard to be practised: and when Men set up new interests,
then the laws of Conscience were so many, that as the laws of
the old Romans,
--------verba minantia fixo
Aere legebantur--------
which at first were nailed in a brass-plate upon a wall, became at last so numerous and filled so many volumes, that their very Compendium made a large digest ; so are these too many to be considered, or perfectly to be understood; and therefore either they must be cut off by simplicity and an
honest heart, and contempt of the World, and our duty must
look for no measures but love and the lines of the easy Commandment, or else we can have no peace and no security. But with these there is not only collateral security, but very often a direct wisdom. Because he that endeavours to keep
a good Conscience and hath an honest mind, besides that he
will inquire after his duty sufficiently, he will be able to tell
very much of it himself: for God will assist him, and cause
that his own mind shall tell him more than seven Watchmen that sit in a Tower; and if he miss, he is next to an excuse, and God is ready to pardon him: and therefore in what sect of Christianity soever any man is ingaged, if he have an honest heart and a good Conscience, though he be in darkness, he will find his way out, or grope his way within; he
shall be guided, or he shall be pardon'd; God will pity
him, and find some way for his remedy; and, if it be necessary, will bring him out.
(pp. xv)",Preface,2010-01-11 23:06:30 UTC
19215,Rooms,"",,"""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.""",2011-09-27 21:23:51 UTC,Reading in EEBO,"",3535,"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)","Book I, Chap. ii",2011-09-27 21:23:51 UTC
19363,Rooms,"",,"""As first the Frame of the Body, of which I think most reasonable to conclude the Soule her self to be the more particular Architect (for I will not wholly reject Plotinus his opinion;) and that the Plastick power resides in her, as also in the Soules of Brute animals, as very learned and worthy Writers have determined.""",2011-12-23 16:50:56 UTC,"Reading Simon Varey, Space and the Eighteenth-Century English Novel (Cambridge: Cambridge UP, 1990), 57.","",7137,"2. As first the Frame of the Body, of which I think most reasonable to conclude the Soule her self to be the more particular Architect (for I will not wholly reject Plotinus his opinion;) and that the Plastick power resides in her, as also in the Soules of Brute animals, as very learned and worthy Writers have determined. That the Fabrick of the Body is out of the concurse of Atomes, is a meer precarious Opinion, without any ground or reason. For Sense does not discover any such thing, the first rudiments of life being out of some liquid homogeneall Matter; and it is against reason, that the tumbling of Atomes or corporeall particles should produce such exquisite frames of creatures, wherein the acutest wit is not able to find any thing inept, but all done exquisitely wel everywhere, where the foulness and courseness of Matter has not been in fault. That God is not the immediate Maker of these Bodyes, the particular miscarriages demonstrate. For there is no Matter so perverse and stubborn but his Omnipotency could tame; whence there would be no Defects nor Monstrosities in the generation of Animals. Nor is it so congruous to admit, that the Plastick faculty of the Soul of the World is the sole contriver of these Fabricks of particular creatures (though I will not deny but she may give some rude preparative stroaks towards Efformation:) but that in every particular world, such as Man is especially, his own Soule is the peculiar and most perfective Architect thereof, as the Soule of the World is of it. For this vitall Fabrication is not as in artificiall Architecture, when an external person acts upon Matter, but implies a more particular and near union with that Matter it thus intrinsecally shapes out and organizes. And what ought to have a more particular and close union with our Bodies then our Souls themselves? My opinion is therefore, That the Soule, which is a Spirit, and therefore contractible and dilatable, begins within less compass at first in Organizing the fitly-prepared Matter, and so bears it self on in the same tenour of work till the Body has attained its full growth; and that the Soule dilates it self in the dilating of the Body, and so possesses it through all the members thereof.
(II.10, pp. 216-8)","Book II, Chapter 10",2011-12-23 16:54:16 UTC
19896,Rooms,"",,"""To this Objection therefore I answer (1.) that had this excellent Man, Monsieur des Cartes been but half as conversant in Anatomy, as he seems to have been in Geometry, doubtles he would never have lodged so noble a guest as the Rational Soul, in so incommodious a closet of the brain, as the Glandula Pinealis is; that use whereof hath been demonstrated to be no other but to receive into its spongy cavities, from two little nerves, a certain serous Excrement, and to exonerate the same again into its vein, which nature hath therefore made much larger than the artery that accompanieth it; and which having no Communication with the external organs of the Senses, cannot with any colour of reason be thought the part of the brain, wherein the Soul exerciseth her principal faculties of judging and commanding.""",2012-07-24 20:32:04 UTC,Reading,"",7304,"To this Objection therefore I answer (1.) that had this excellent Man, Monsieur des Cartes been but half as conversant in Anatomy, as he seems to have been in Geometry, doubtles he would never have lodged so noble a guest as the Rational Soul, in so incommodious a closet of the brain, as the Glandula Pinealis is; that use whereof hath been demonstrated to be no other but to receive into its spongy cavities, from two little nerves, a certain serous Excrement, and to exonerate the same again into its vein, which nature hath therefore made much larger than the artery that accompanieth it; and which having no Communication with the external organs of the Senses, cannot with any colour of reason be thought the part of the brain, wherein the Soul exerciseth her principal faculties of judging and commanding. (2.) This Glandule which he supposeth to be so easily flexible and yielding to contrary impulses, is not loosely suspended, but fixed: so that whoever hath once beheld the solid basis, strong consistence, and firm connexion thereof, will hardly ever be brought to allow it capable of any impulse to either side, though by the greatest Hurricano of spirits imaginable; much less by every light motion of them excited by external objects affecting the senses. (3) Though we should grant this Gland to be both the Throne of the Soul, and most easily flexible every way: yet hath Des Cartes left it still unconceivable, how an Immaterial Agent, not infinite, comes to move by impuls a solid body, without the mediation of a third thing that is less disparil or disproportionate to both. Now these things duely considered, you will (I presume) no longer imagine the Conflicts or Combats that frequently happen within us betwixt the Rational and Sensitive Appetites, to consist only in the repugnancy of the impulses of this little Glandule by the Spirits on one side, to those of the same Glandule by the Soul on the other. Besides, that the Soul hath power to excite Corporeal Passions directly, that is, without considering successively various things; is manifest from her soveraignity over the body, which in all voluntary actions is absolute and uncontrollable; and in the very instance of Fear alleadged by our Author, where she determineth her Will to Courage to oppose the danger suggested, instantly and without running through a long series of various considerations, for which she then hath not time sufficient. However, evident enough it is, that this conceipt of repugnant impulses of this Gland in the brain, is so far from giving light to the reason of the Conflict here considered, that it rather augmenteth the obscurity thereof, by implying two contrary Appetites or Wills in one and the same Soul, at one and the same time: Whereas the supposition of two Souls mutually opposing each others Appetites, doth render the same intelligible.
(Epistle Prefatory)",Epistle Prefatory,2012-07-24 20:32:31 UTC
20080,Inhabitants and Rooms,"",,"""Nay, such Gentlemen would be much offended their Houses should not be clean Swept, and Garnish'd; yet, they are not, in the least, concern'd, that Cobwebs should hang in the Windows of their Intellect, and Dusty Ignorance dim and blear the Sight of the Noble Inhabitant.""",2013-04-02 02:26:19 UTC,Reading,"",7370,"[...] I believe it would shame their Choice, if they duly consider'd what Empty Toys they pursu'd, and preferr'd before this Solid and Substantial Good. PHILOSOPHY, truly such, and rightly understood, is far from being such a Frightful Thing as their Imagination paints it; being only Plain, Natural Reason, Polish'd, Better'd and Elevated by Art and Reflexion: So that they who check at the Knowledge of Philosophy, ought, with much better Reason, find fault with the Teaching Persons of Quality to Sing, Dance or Play on the Lute: Unless they think it very Prudent, and Expedient, to give our Voice, Feet and Fingers the best Advantages we can, to perform their Actions artificially, and exactly; but, that 'tis a very Needless Folly to perfect the Knowing Power of our Soul; and wondrous Wise, to let it still doze on sluggishly, in its Home-spun Native Rudeness, and lie wholly Uncultivated. Nay, such Gentlemen would be much offended their Houses should not be clean Swept, and Garnish'd; yet, they are not, in the least, concern'd, that Cobwebs should hang in the Windows of their Intellect, and Dusty Ignorance dim and blear the Sight of the Noble Inhabitant.","",2013-04-02 02:26:19 UTC
24084,Impressions and Inhabitants,"",,"""First, for Use; So we see the Senses of such eminent Use for our well-being, situate in the Head, as Sentinels in a Watch-Tower, to receive and conveigh to the Soul the impressions of external Objects""",2014-06-22 03:08:34 UTC,Reading (in the British Library),"",7945,"III. We may fetch an Argument of the Wisdom and Providence of God from the convenient situation and disposition of the Parts and Members of our Bodies: They are seated most conveniently for Use, for Ornament, and for mutual Assistance. First, for Use; So we see the Senses of such eminent Use for our well-being, situate in the Head, as Sentinels in a Watch-Tower, to receive and conveigh to the Soul the impressions of external Objects. Sensus autem interpretes ac nutii rerum in capite tanquam in arce mirifice ad usus necessarios & facti & collati sunt. Cic. de Nat. Deorum. [...]
(p. 157)","",2014-06-22 03:08:34 UTC
24087,"","",,"""Thirdly, Let us hence duly learn to prize and value our Souls; is the Body such a rare Piece, what this is the Soul? the Body is but the Husk or Shell, the Soul is the Kernel; the Body is but the Cask, the Soul the precious Liquor contained in it; the Body is but the Cabinet; the Soul the Jewel; the Body is but the Ship or Vessel, the Soul the Pilot; the Body is but the Machine or Engine, the Soul that [GREEK: cudok?], that actuates and quickens it; the Body is but the dark Lanthorn, the Soul of Spirit is the Candle of the Lord that burns in it.""",2014-06-22 03:16:54 UTC,Reading (in the British Library),"",7945,"Thirdly, Let us hence duly learn to prize and value our Souls; is the Body such a rare Piece, what this is the Soul? the Body is but the Husk or Shell, the Soul is the Kernel; the Body is but the Cask, the Soul the precious Liquor contained in it; the Body is but the Cabinet; the Soul the Jewel; the Body is but the Ship or Vessel, the Soul the Pilot; the Body is but the Machine or Engine, the Soul that [GREEK], that actuates and quickens it; the Body is but the dark Lanthorn, the Soul of Spirit is the Candle of the Lord that burns in it: And seeing there is such difference between the Soul and the Body in respect of Excellency, surely our better Part challenges our greatest care and diligence to make Provision for it. Bodily Provision is but half Provision, it is but for one Part of a Man, and that the meaner and more ignoble too, if we consider a future Estate of endless duration after this Life, the Bodily Provision will appear to be, I do not say quarter Provision, but no Provision at all in comparison, there being no proportion between so short a period of time, and the infinite Ages of Eternity. Let us not then be so foolish as to employ all our thoughts and bestow all out time and pains about cherishing, accommodating, and gratifying our Bodies, in making Provision for the Flesh to fulfill the Lusts thereof, as the Apostle phraseth it; and suffer our Souls to lie neglected, in a miserable, and poor, and blind, and naked condition. Some Philosophers will not allow the Body to be an essential Part of Man, but only the Vessel or Vehicle of the Soul; Anima cujusque est quisque. Though I would not be so unequal to it, yet I must needs acknowledg it to be but an inferior Part: it is therefore to be treated, so dieted and provided as to render it most calm and compliant with the Soul, most tractable and obsequious to the dictates of Reason; not so pampered and indulged, as to encourage it to cast its Rider, and to take the Reins in to its own Hand, and usurp Dominion over the better part, the [GREEK to enlemguinau?], to sink and depress it into a sordid compliance with its own Lusts, Atque affigere humi Divinae particulum aurae.
(pp. 239-40)","",2014-06-22 03:17:25 UTC
24325,Rooms,"",,"""What does the Soul, but (like an excellent Chymist) in this internal Laboratory of Man, by a fermentation of our nourishment in the stomach and guts, a filtration thereof through the Lacteae, a digestion in the Heart, a Circulation and Rectification in the Veins and Arteries: what does she, I say, by these several Physico-Chymical operations, but strive all this while to unfix, exalt, and volatilize the Spirits conteined in our nutriment, that so they may be transmitted to the Brain, and its divarications, and in that reconditory kept and reposited for her use and service.""",2014-07-28 16:02:10 UTC,"Reading Joanna Picciotto, Labors of Innocence in Early Modern England. (Cambridge: Harvard University Press, 2010), 261.","",7986,"Now the Spirits that are lodged in all the meats and drinks we receive, being more or less fixed therein; What does the Soul, but (like an excellent Chymist) in this internal Laboratory of Man, by a fermentation of our nourishment in the stomach and guts, a filtration thereof through the Lacteae, a digestion in the Heart, a Circulation and Rectification in the Veins and Arteries: what does she, I say, by these several Physico-Chymical operations, but strive all this while to unfix, exalt, and volatilize the Spirits conteined in our nutriment, that so they may be transmitted to the Brain, and its divarications, and in that reconditory kept and reposited for her use and service.
(p. 65) ","",2014-07-28 16:02:10 UTC