id,comments,provenance,dictionary,created_at,reviewed_on,work_id,theme,context,updated_at,metaphor,text
9868,"",Searching in HDIS (Poetry),"",2004-08-10 00:00:00 UTC,,3834,"","",2018-06-18 15:38:35 UTC,"""The wing'd Battalions from her lovely face / Flew to the Breach, and, rushing in apace, / Did quickly make her Mistress of the place [the heart].""","This Heart of mine, now wreck'd upon despair,
Was once as free and careless as the Air;
In th' early Morning of my tender years,
E're I was sensible of Hopes and Fears,
It floated in a Sea of Mirth and Ease,
And thought the World was only made to please;
No adverse Wind had ever stopp'd its Course,
Nor had it felt great Love's tempestuous Force,
(That Storm that swells the Tydes of Human Care,
And makes black Waves come rolling from afar,)
'Till too much Freedom made it grow secure,
As if the Sunshine always would endure;
And I, with haughty and disdainful Pride,
Mock'd the blind God, and all his Force defy'd.
At this enrag'd, the injur'd Deity
Chose out the best of his Artillery,
And in a blooming Virgin's Dove-like Eyes
He planted his Victorious Batteries;
(Phillis her Name, the best of Woman-kind,
Could Love have gain'd the Empire of her Mind)
These shot so furiously against my Heart,
That Nature's strength, tho' much improv'd by Art,
With Groans gave way to each resistless stroak,
As when the Thunder rends some sturdy Oak.
The wing'd Battalions from her lovely face
Flew to the Breach, and, rushing in apace,
Did quickly make her Mistress of the place."
9883,•I've included twice: Crowd and Invasion,"Searching ""soul"" and ""crowd"" in HDIS (Poetry)",Inhabitants,2006-03-07 00:00:00 UTC,2010-06-01,3843,"",I've included the entire poem,2010-06-01 15:29:35 UTC,"""So crowds of anxious Thoughts on ev'ry side, / Invade my Soul.""","Now angry Juno sends from Heaven in spight
Rivers and Seas, instead of moderate showres:
Horror invests the World, and the bright Hours
Of Delos God, are chang'd to dismal Night.
So crowds of anxious Thoughts on ev'ry side,
Invade my Soul, and through my restless Eyes,
I shed such streams of Tears, my Heart e'en tryes
Death's pangs, whilst I by force in Life abide.
But the brisk Gales, which rising by and by,
Where Sol at night in Thetis Lapp shall ly,
Will make Heaven clear, and drive away the Rain.
Ah Cynthia! That the blasts of Sighs I vent,
Could ease my Breast of cloudy Discontent,
Which still with fresh Assaults renews my Pain."
10782,INTEREST,Searching in HDIS (Poetry),Empire and Inhabitants,2005-05-18 00:00:00 UTC,,4167,"",Book VI,2013-08-07 14:40:42 UTC,"""These Out-guards of the Mind are sent abroad, / And still patrolling beat the neighb'ring Road: / Or to the Parts remote obedient fly, / Keep Posts advanc'd, and on the Frontier lye.""","These Out-guards of the Mind are sent abroad,
And still patrolling beat the neighb'ring Road:
Or to the Parts remote obedient fly,
Keep Posts advanc'd, and on the Frontier lye.
The watchful Centinels at ev'ry Gate,
At ev'ry Passage to the Senses wait.
Still travel to and fro the Nervous way,
And their Impressions to the Brain convey,
Where their Report the Vital Envoys make,
And with new Orders are remanded back.
Quick, as a darted Beam of Light, they go,
Thro' diff'rent Paths to diff'rent Organs flow,
Whence they reflect as swiftly to the Brain,
To give it Pleasure, or to give it Pain.
(VI, ll. 670-683, pp. 305-6)"
10783,"",Searching in HDIS (Poetry),Inhabitants,2005-05-18 00:00:00 UTC,,4167,"",Book VI,2013-08-07 14:43:02 UTC,"""The watchful Centinels at ev'ry Gate, / At ev'ry Passage to the Senses wait.""","These Out-guards of the Mind are sent abroad,
And still patrolling beat the neighb'ring Road:
Or to the Parts remote obedient fly,
Keep Posts advanc'd, and on the Frontier lye.
The watchful Centinels at ev'ry Gate,
At ev'ry Passage to the Senses wait.
Still travel to and fro the Nervous way,
And their Impressions to the Brain convey,
Where their Report the Vital Envoys make,
And with new Orders are remanded back.
Quick, as a darted Beam of Light, they go,
Thro' diff'rent Paths to diff'rent Organs flow,
Whence they reflect as swiftly to the Brain,
To give it Pleasure, or to give it Pain.
(VI, ll. 670-683, pp. 305-6)"
17816,"",Searching in HDIS (Poetry),"",2010-05-20 17:34:21 UTC,,4257,"","",2010-05-20 17:34:21 UTC,"""Should you at length decide the doubtful War, / Renounce to Virtue, and for Vice declare, / You'll ne'er in Triumph captive Reason lead, / On Conscience wholly conquer'd never tread.""","Should you at length decide the doubtful War,
Renounce to Virtue, and for Vice declare,
You'll ne'er in Triumph captive Reason lead,
On Conscience wholly conquer'd never tread.
That dreadful Worm may long enchanted lie,
And roll'd in Volumes sleep, but cannot die;
Rousing at Times, indignant 'twill exert
Immortal Rage, and sting you to the Heart.
(ll. 86-93)"
17820,"",Searching in HDIS (Poetry),"",2010-05-20 17:43:50 UTC,,4257,Psychomachia,"",2010-05-20 17:43:50 UTC,"""The Foe has secret Friends within your Breast, / Perfidious Passions, which dissemble Rest / All these, should you approach her Camp too near, / Rising in Arms, against you will declare.""","The Foe has secret Friends within your Breast,
Perfidious Passions, which dissemble Rest;
All these, should you approach her Camp too near,
Rising in Arms, against you will declare.
By this strong Party lurking in your Heart,
Reason seduc'd, will to her Side desert.
The Fort of Virtue thus will be betray'd,
And you, uncautious Youth, a Captive made."
19103,"",Reading,Inhabitants,2011-08-29 20:24:15 UTC,,6753,Psychomachia,"Part I, Chapter viii",2011-08-29 20:24:15 UTC,"""From that awful period, almost every expectation is forlorn: the heart is left unguarded: its great protector is no more: the vices therefore, which so long encompassed it in vain, obtain an easy victory: in crouds they pour into the defenceless avenues, and take possession of the soul: there is nothing now too vile for them to meditate, too impious to perform.""","But if the African kings could be capable of such injustice, what vices are there, that their consciences would restrain, or what enormities, that we might not expect to be committed? When men once consent to be unjust, they lose, at the same instant with their virtue, a considerable portion of that sense of shame, which, till then, had been found a successful protector against the sallies of vice. From that awful period, almost every expectation is forlorn: the heart is left unguarded: its great protector is no more: the vices therefore, which so long encompassed it in vain, obtain an easy victory: in crouds they pour into the defenceless avenues, and take possession of the soul: there is nothing now too vile for them to meditate, too impious to perform. Such was the situation of the despotick sovereigns of Africa. They had once ventured to pass the bounds of virtue, and they soon proceeded to enormity. This was particularly conspicuous in that general conduct, which they uniformly observed, after any unsuccesful conflict. Influenced only by the venal motives of European traffick, they first made war upon the neighbouring tribes, contrary to every principle of justice; and if, by the flight of the enemy, or by other contingencies, they were disappointed of their prey, they made no hesitation of immediately turning their arms against their own subjects. The first villages they came to, were always marked on this occasion, as the first objects of their avarice. They were immediately surrounded, were afterwards set on fire, and the wretched inhabitants seized, as they were escaping from the flames. These, consisting of whole families, fathers, brothers, husbands, wives, and children, were instantly driven in chains to the merchants, and consigned to slavery.
(I.viii)"
19197,"","Searching ""mind"" in Google Books","",2011-09-20 16:29:18 UTC,,7097,"",Epistle XXII.,2011-09-20 16:29:18 UTC,"""We are carry'd Up to the Heavens, and Down again into the Deep, by Turns; so long as we are govern'd by our Affections, and not by Virtue: Passion, and Reason, are a kind of Civil War within us; and as the one, or the other has Dominion, we are either Good, or Bad.""","There is not so Disproportionate a Mixture in any Creature, as that is in Man, of Soul and Body. There is Intemperance, join'd with Divinity; Folly, with Severity; Sloth, with Activity; and Uncleanness, with Purity. But, a Good Sword is never the worse for an ill Scabbard. We are mov'd more by Imaginary Fears, than Truths; for Truth has a Certainty, and Foundation; but, in the other, we are expos'd to the Licence, and Conjecture of a distracted Mind; and our Enemies, are not more Imperious, than our Pleasures. We set our Hearts upon Transitory Things; as if they Themselves were Everlasting; or We, on the other side, to possess them for Ever. Why do we not rather advance our Thoughts to things that are Eternal, and contemplate the Heavenly Original of all Beings? Why do we not, by the Divinity of Reason, triumph over the Weaknesses of Flesh, and Blood? It is by Providence that the World is preserv'd; and not from any Virtue in the Matter of it; for the World is as Mortal as we are; only the Almighty Wisdom carries it safe through all the Motions of Corruption. And so by Prudence, Human Life it self may be prolong'd if we will but stint our selves in those Pleasures, that bring the greater part of us untimely to our End. Our Passions are nothing else but certain Disallowable Motions of the Mind; Sudden, and Eager; which, by Frequency, and Neglect, turn to a Disease; as a Distillation brings us first to a Cough, and then to a Phthisick. We are carry'd Up to the Heavens, and Down again into the Deep, by Turns; so long as we are govern'd by our Affections, and not by Virtue: Passion, and Reason, are a kind of Civil War within us; and as the one, or the other has Dominion, we are either Good, or Bad. So that it should be our Care, that the worst Mixture may not prevail. And they are link'd, like the Chain of Causes, and Effects, one to another. Betwixt violent Passion, and a Fluctuation, or Wambling of the Mind, there is such a Difference, as betwixt the Agitation of a Storm, and the Nauseous Sickness of a Calm. And they have all of them their Symptoms too, as well as our Bodily Distempers: They that are troubled with the Falling-Sickness, know when the Fit is a coming, by the Cold of the Extreme Parts; the Dazling of the Eyes; the Failing of the Memory; the Trembling of the Nerves, and the Giddiness of the Head: So that every Man knows his own Disease, and should provide against it. Anger, Love, Sadness, Fear, may be read in the Countenance; and so may the Virtues too. Fortitude makes the Eye Vigorous; Prudence makes it Intent; Reverence shews it self in Modesty; Joy, in Serenity; and Truth, in Openness, and Simplicity. There are sown the Seeds of Divine Things in Mortal Bodies. If the Mind be well Cultivated, the Fruit answers the Original; and, if not, all runs into Weeds. We are all of us Sick of Curable Diseases; And it costs us more to be Miserable, than would make us perfectly Happy. Consider the Peaceable state of Clemency, and the Turbulence of Anger; the Softness, and Quiet of Modesty, and the Restlessness of Lust. How cheap, and easie to us is the Service of Virtue, and how dear we pay for our Vices! The Sovereign Good of Man, is a Mind that subjects all things to it self; and is it self subject to nothing: His Pleasures are Modest, Severe, and Reserv'd; and rather the Sauce, or the Diversion of Life, than the Entertainment of it. It may be some Question, whether such a Man goes to Heaven, or Heaven comes to Him: For a good Man is Influenc'd, by God himself; and has a kind of Divinity within him. What if one Good Man Lives in Pleasure, and Plenty, and another in Want, and Misery? 'Tis no Virtue, to contemn Superfluities, but Necessities: And they are both of them Equally Good, though under several Circumstances, and in different Stations.
(pp. 474-476)"
25202,"","Reading Mark Goldie, ""The Reception of Hobbes,"" The Cambridge History of Political Thought, eds. J.H. Burns, with the assistance of Mark Goldie (Cambridge UP, 2004), 599.","",2018-05-19 15:30:40 UTC,,8285,"","",2018-05-19 15:30:40 UTC,"""Therefore it belongs to the will as to the Generall of an Army to moove the other powers of the soul to their acts, and among the rest the understanding also, by applying it and reducing its power into act.""","First, this very act of the understanding is an effect of the will, and a testimony of its power and liberty. It is the will, which affecting some particular good doth, ingage and command the understanding to consult and deliberate what means are convenient for atteining that end. And though the will it self be blind, yet its object is good in generall, which is the end of all human actions. Therefore it belongs to the will as to the Generall of an Army to moove the other powers of the soul to their acts, and among the rest the understanding also, by applying it and reducing its power into act. So as whatsoever obligation the understanding doth put upon the will, is by the consent of the will, and derived from the power of the will, which was not necessitated to moove the understanding to consult. So the will is the Lady and Mistris of human actions, the understanding is her trusty counseller, which gives no advise, but when it is required by the will. And if the first consultation or deliberation be not sufficient, the will may moove a review, and require the understanding to inform it self better, and take advise of others, from whence many times the judgment of the understanding doth receive alteration.
(pp. 30-1)
"