work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3609,"","Searching ""room"" and ""mind"" in HDIS (Poetry)",2005-08-29 00:00:00 UTC,"2.
The Alc'ran sayes, (which who will may beleeve)
The Moon descended into Mahomet's sleeve:
'Tis strange! yet God doth his loves lamp impart
T'a more coarcted room, what's that? the heart.
O may the lustre of those rayes divine
Be alwaies sparkling in this heart of mine!
That I, inlightned by thy light may see,
Great God! more clearly to discover thee.",,9371,•I've included twice: Room and Lamp,"""The Alc'ran sayes, (which who will may beleeve) / The Moon descended into Mahomet's sleeve: / 'Tis strange! yet God doth his loves lamp impart / T'a more coarcted room, what's that? the heart.""",Rooms,2009-09-14 19:34:10 UTC,""
3825,REVISIT: This is not a metaphor of mind?,Searching in HDIS (Drama),2005-09-07 00:00:00 UTC,"FRUG.
Oh what a Tempest have I in my Stomach? My Guts are grumbling a kind of Tune, Like the Base Pipes of an Organ: I am starv'd into a Substance so thin, that my Body is transparent; you may see my heart, and the appurtenances, hang up here in its mortal Closet, as easily as a Candle in a Lanthorn.",,9850,"","""My Guts are grumbling a kind of Tune, Like the Base Pipes of an Organ: I am starv'd into a Substance so thin, that my Body is transparent; you may see my heart, and the appurtenances, hang up here in its mortal Closet, as easily as a Candle in a Lanthorn.""","",2011-05-25 21:02:11 UTC,"Act III, scene 3i"
3825,"","Searching ""heart"" and ""closet"" in HDIS (Drama)",2005-09-07 00:00:00 UTC,"FRUG.
Oh what a Tempest have I in my Stomach?
My Guts are grumbling a kind of Tune,
Like the Base Pipes of an Organ: I am starv'd into a Substance so thin, that my Body is transparent; you may see my heart, and the appurtenances, hang up here in its mortal Closet, as easily as a Candle in a Lanthorn.",,9851,•Cross-reference: Tristram's disquisition on the Momus glass and the mind that shines not through the body. INTEREST. USE in Entry.
•I've included thrice: Architecture and Lantern and Candle,"""I am starv'd into a Substance so thin, that my Body is transparent; you may see my heart, and the appurtenances, hang up here in its mortal Closet, as easily as a Candle in a Lanthorn.""",Rooms,2009-12-12 17:36:33 UTC,"Act III, scene 3i"
3866,"","Reading; found again searching ""windows"" in Past Masters. See also Marjorie Nicholson's Newton Demands the Muse (Princeton: Princeton UP, 1946), 144-145; found again reading M.H. Abrams, The Mirror and the Lamp: Romantic Theory and the Critical Tradition (London: Oxford UP, 1953), 57. Also, Joanna Picciotto, Labors of Innocence in Early Modern England (Cambridge: Harvard UP, 2010), 261; Sean Silver, The Mind is a Collection: Case Studies in Eighteenth-Century Thought (Philadelphia: Penn Press, 2015), 31, 56, 58, 63.",2006-04-16 00:00:00 UTC,"I pretend not to teach, but to enquire, and therefore cannot but confess here again, that external and internal sensation are the only passages I can find of knowledge to the understanding. These alone, as far as I can discover, are the windows by which light is let into this dark room: For methinks the understanding is not much unlike a closet wholly shut from light, with only some little openings left, to let in external visible resemblances, or ideas of things without: Would the pictures coming into such a dark room but stay there, and lie so orderly as to be found upon occasion, it would very much resemble the understanding of a man, in reference to all objects of sight, and the ideas of them.
(II.xi.17)",2004-11-08,10009,"•I've included thrice: Windows, Room, Closet","Internal and external sensation, ""These alone, as far as I can discover, are the windows by which light is let into this dark room: For methinks the understanding is not much unlike a closet wholly shut from light, with only some little openings left, to let in external visible resemblances, or ideas of things without""",Rooms,2016-03-11 21:28:43 UTC,II.xi.17
6696,"",Reading,2010-04-14 18:28:25 UTC,"But what, you ask, is this legitimate method. Please drop all arts and subterfuges, you say, and put the matter plainly before us, so that we may use our own judgment. Would to God, my dear boy, that your situation was such that this could be done. But do you suppose, when all the approaches and entrances to men's minds are beset and blocked by the most obscure idols -- idols deeply implanted and, as it were, burned in -- that any clean and polished surface remains in the mirror of the mind on which the genuine natural light of things can fall? A new method must be found for quiet entry into minds so choked and overgrown. Frenzied men are exacerbated by violent opposition but may be beguiled by art. This gives us a hint how we should proceed in this universal madness. Do you really think it is easy to provide the favourable conditions required for the legitimate passing on of knowledge? The method must be mild and afford no occasion of error. It must have in it an inherent power of winning support and a vital principle which will stand up against the ravages of time, so that the tradition of science may mature and spread like some lively vigorous vine. Then also science must be such as to select her followers, who must be worthy to be adopted into her family. This is what must be provided. Whether I can manage it or not the future must decide.
(p. 62)",,17780,"","""But do you suppose, when all the approaches and entrances to men's minds are beset and blocked by the most obscure idols -- idols deeply implanted and, as it were, burned in -- that any clean and polished surface remains in the mirror of the mind on which the genuine natural light of things can fall?""","",2010-04-14 18:28:25 UTC,""
3591,"",Reading,2013-06-06 21:51:54 UTC,"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions▪ Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",,20464,"","""He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [...], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morning light.""","",2013-06-06 21:51:54 UTC,"Chap. XI. The light of Reason is a derivative light.
"
3591,"",Reading,2013-06-10 14:29:56 UTC,"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions? Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",,20468,"","""Ne're tell us that you wanted origanical dispositions, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions? Who was it that restrained and imprisoned your connate Idea's?""","",2013-06-10 14:29:56 UTC,Chap. XI. The light of Reason is a derivative light.
7753,"",ECCO-TCP,2013-11-10 06:04:44 UTC,"But if you see nothing at all of the Treachery and Baseness that is in your Heart, search, and search again, it's your ignorance and Blindness, and not the Goodness of your State, that makes you to know nothing by your self. What, are you better than David? he was so jealous of his own Heart, that he dar'd not to trust to his own Examination of it, but he desires the great Heart-searcher to help him in this Work. Are you more excellent than Paul after his Conversion? had he more Reason to complain of himself than you have? O be at leisure to look within, and get David's Candle and Lanthorn to go into those dark Corners of your Soul with it, and it may be you may see that within which may make your Heart to ake, and your Joints to quiver, and your Spirits to faint within you. Paul was sometimes as confident as you, he took no Notice of the Enmity that was within against God, though he was as full of it as an Asp is of Poison; yet before he came acquainted with God the Case was altered with him; he was of another mind when that Light shined about him, and he cried out, Lord, what wilt thou have me to do? he now thinks it is hard kicking against the Pricks, dangerous opposing of God, and persecuting of Christ in any of his Members; and he desires nothing in the World so much as to be reconciled to God, and to have him for his Friend, whom before he fought against as an Enemy.
(pp. 294-5)",,23158,"","""O be at leisure to look within, and get David's Candle and Lanthorn to go into those dark Corners of your Soul with it, and it may be you may see that within which may make your Heart to ake, and your Joints to quiver, and your Spirits to faint within you.""",Rooms,2013-11-10 06:04:44 UTC,""
7945,"",Reading (in the British Library),2014-06-22 03:12:24 UTC,"[...] Of the Beauty of the Eye I shall say little, leaving that to Poets and Orators; that is a very pleasant and lovely Object to behold, if we consider the Figure, Color, and Splendor of it, is the least that I can say. The Soul as it is more immediately and strongly moved and affected by this part than any other; so doth it manifest all its Passions and Perturbations by this. As the Eyes are the Windows to let in the Species of all exterior Objects into the dark Cels of the Brain, for the information of the Soul; so are they flaming Torches to reveal to those abroad how the Soul within is moved or affected. These Representations made by the impressions of external Objects upon the Eye are the most clear, lively and distinct of any others. [...]
(170)",,24086,"","""As the Eyes are the Windows to let in the Species of all exterior Objects into the dark Cels of the Brain, for the information of the Soul; so are they flaming Torches to reveal to those abroad how the Soul within is moved or affected.""",Rooms,2014-06-22 03:12:24 UTC,""
7945,"",Reading (in the British Library),2014-06-22 03:16:54 UTC,"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)",,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 03:17:25 UTC,""