work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3326,"",Posted by Joel Berson to C18 Listserv. Metaphor traced to this source by Suzanne Morgen.,2005-05-25 00:00:00 UTC,"
Proverbial Periphrases of one drunk.
He's disguised. He has got a piece of bread and cheese in's head. He has drunk more than he has bled. He has been i'th' Sun. He has a jagg or load. He has got a dish. He has got a cup too much. He is one and thirty. He is dag'd. He has cut his leg. He is afflicted. He is top-heavy. The malt is above the water. As drunk as a wheelbarrow. He makes indentures with his legs. He's well to live. He's about to cast up his reckoning or accompts. He has made an example. He is concerned. He is as drunk as David's sow. He has stollen a manchet out of the brewers basket. He's raddled. He is very weary. He drank till he gave up his half-penny, i.e. vomited.
(p. 87)
",2009-07-09,8594,•Meaning he's drunk.,"""He's got a piece of cheese and bread in's head.""","",2009-09-14 19:33:39 UTC,""
3620,Mind's Eye,"Searching ""mind"" and ""eye"" in HDIS (Poetry)",2006-04-17 00:00:00 UTC,"O avarice! for Gold, and Silver's prize,
The golden Truth, thou 'ast turn'd to drossy Lyes!
Best things corrupted prove the worst of all:
By Rome's false Limbo, doth true LIMBO fall.
The Christian Churches first blest Founders sure,
Their Streams delated from the Fountain pure:
Heav'n put that breath into their mouths, which they
Inspired thus, to others did conveigh.
The holy Ghost upon them breath'd, nor was
Their Words corrupted by an humane glosse.
Then flourish'd Truth, and all our Hyerarchie
Rejoyc'd so pure a Church on Earth to see.
No pitchy clouds of error then did presse
'Twixt their eyes, and the Sun of Righteousnesse;
The Truth shon then as clear, as doth the Sun
Mounted in 's golden Chariot, at noon.
(Christs Church sees clearly still where e'r it be
Scatter'd, through others; and the Head is he)
But envious Sathan, when he saw Truth so
Extreamly spread, and o're the World to grow;
He sew'd his Tares of Errors, and did blind
With clouds of darknesse, Man's true eye, the Mind.
These faster than the true Wheat grew; this crop
Of evil weeds, did soon the Wheat o're-top.
Darknesse grew on apace; anon the Day
Could not its Light but here and there display,
Th'rough the small cranies of dark clouds: then 'twas
Pride, and Ambition in Rome's Church took place:
Then crept in all those Ceremonies; then
The Truth gave place unto the wiles of Men.
Then Avarice, with her hook'd Talons made
Such Laws, which turn'd Religion to a Trade,
And for the Love of Money did disguise
Fair Truth, and cloath'd her with a pack of Lies.
Something of precious Truth; something of Day,
Under disguise; under the clouds there lay.
Your Silver ISIS about Chelsy's not,
The same, as where his bubling springs do put
First forth their Crystal Heads near Thorlton, for
Churne's, Windrushe's, and Cherwell's waters there
And Tame's, Coln's, Brents, with his clear streams do run:
So on the other side he entertain
Doth Ock, Lad, Kennet, Surrie's Rivers too,
Whose severe Waters with his mingle do:
Yet with these may at Chelsy run the same
Pure waters, which from his clear spring-head came.
So pure Religion's streams, by this time had
With many of Hel's Stygian stream-lets spread,
Which were polluted with their Waters, yet
Amongst them Truth's pure Crystal streams did flit,
But so bemudded that they scarce were seen
But by those clear eyes who did dive for them.
The snowy flow'r is mixed with the Bran:
The chaff with Wheat; one sift the other fan
We must: not fling them both away, and make
Th' one uselesse for us, for the other's sake.
We must beware when that the Tares we cull,
Lest we with them the Wheat up also pull.
Fifteen Cent'ries, and two decades of years,
After Christ's death, from Isleben appears
A Light by which Rome's muddy streams were seen,
By which the Truth men strove to cull between
Error's black clouds; But Zeal them so possest,
They her rejected, 'cause by Rome's hands drest.
So fearful were they of a Romish dresse,
That Truth they 'ad rather leave, than her possesse
In that false Habit; many Truth's despis'd
Were thus, because by Rome they were disguis'd.
Among the rest, and not the least, this place,
This Region which thou now behold'st, one was:
And 'cause Rome's fopperies had obscur'd the Light
Of it, forsooth they it discarded quite:
And by the ears it from existence whorry,
For fear of entertaining Purgatory.",2011-12-21,9405,"","""He [Satan] sew'd his Tares of Errors, and did blind / With clouds of darknesse, Man's true eye, the Mind.""",Eye,2011-12-21 18:10:56 UTC,""
3620,Mind's Eye,"Searching ""mind"" and ""eye"" in HDIS (Poetry)",2006-04-17 00:00:00 UTC,"But mark that next Dish, where green Leaves inclose
Fruit which in scarlet Robes out-braves the Rose:
So fulgent Rubies court, and charm the eye,
When with clear Smuragds they invelop'd lye;
The Pestum flower peeps th'row her infant Skreen,
With paler blushes, wrap'd with duller green.
The juyce of these impregnates strait the Brain,
Not with discourses Kicksie, nor with vain
Disputes: true Logic art it doth diffuse,
And teaches Syllogisms how to use
For Heav'n's own int'rest: True Dilemma's too
Can by infusion to the Taster shew.
This doth the understanding purge; the eye
O'th' Soul, the Mind from Motes do purifie:
This Reason doth illuminate, and shews
How the true Dialectic Art to use:
Reason's corruptions, spots, and fallacies
This purgeth out: and gives it purer eyes.
This giveth Armes unto Truth's Champions, and
Inables them in Dispute's Wars to stand.
This unto Paul was borne by some of us,
When He with Beasts battail'd at Ephesus:
By this at Athens, to the Schoole he flew,
And th' Epicures, and Stoicks overthrew
With solid Arguments. This means did show
His persecutors how to overthrow:
The Jewish Rabbies, Gentile Doctors, Mute
At last were made: 'gainst him was no dispute.",,9406,"","""This doth the understanding purge; the eye / O'th' Soul, the Mind from Motes do purifie.""",Eye,2011-12-21 18:09:13 UTC,""
3620,Mind's Eye,"Searching ""mind"" and ""eye"" in HDIS (Poetry)",2006-04-17 00:00:00 UTC,"That third Dish where in Seas of Beauties wallow
The slick-skin fruits; bestrip't with Red, and Yellow;
Screening their Virtues, in a double fold,
Of Crimson, Satin, and of yellow Gold:
The ground is Gold, upon whose face is spread
A thousand striplets of a grain-dy'd Red.
That Dish contains fruit of unvalued prize,
Whose sacred virtue makes man truly wise.
That Magic makes, and true Philosophers,
That Wisdom, and true Knowledge still infers.
Those Fruits unlock the fast-shut Cabinet
Of Nature, and her Treasures open set:
Nature's true Jewels rol'd in pitch do lye,
Not to be seen but by an Heav'nly Eye
And such an one these give: an Eye that looks
Upon, and reads her most mysterious Books.
An Eye that thorow Neptune's Region goes,
And all things in his brinish Kingdom knows,
An Eye that walketh thorow all the Mines,
An Eye that to Earth's solid Centre shines:
An Eye which doth perspicuously see,
What virtues, in all Vegitables be;
That the true Nature of all things that grow,
From the tall Cedar, to the shrub, doth know:
An Eye that from the Earth to Heav'n doth rise,
And rangeth th'rough the myst'ries of the Skies:
That views the stations of the Wanderers,
That sees the mansion of the Northern Bears:
That knows the nature of those glittering Fires,
That reads their Lectures: and Heav'n's Hand admires;
That knows their good, and evil influence,
They on the World, and Mortals do dispence;
That knows the causes of all natural things,
Seas, and Earth's motions, and the Winds swift wings;
The streaming Metours, and the blazing Stars,
The hairy Comets sad predicts of Wars;
That truly sees, and knoweth all the parts
O'th' Ptolomic, and Eucledean Arts.
These sacred Fruits besides all these disclose
Nature's hid Magic, which th' unwise oppose,
The Ancients wisdom, whereby they could do
Things wonderful, yet natural, and true;
Not jugling tricks: nor by ill Spirits might,
But by Dame Nature's just, and sacred Light;
Almost extinct now in the World; unknown
'Cause men have sought præstigiæ of their own,
And following airy Notions caught the shade,
Whilst the true substance did their hands evade.
Such are the Virtues of these Fruits divine,
Which with such matchless lustrous Beauties shines.
Of these the Father of the Faithful eat,
Sucking true Wisdom from the blessed meat,
And those who liv'd nine Ages to descry
The Planets dances in the azure Skye.
Great Salomon that mighty Magus had
His Wisdom and his Rnowledge from this food:
This sacred Fruit was lovely to his eyes,
For he this more than 's Crown, or Gold did prize.
He wisely said, For all things there a Time
Was; did but Mortals on the Earthly clime
Exactly know the same, they would not err
So oft, and toys to precious Gemms prefer:
Of Wisdom it no Mean part is to know,
The means not only but the Time to do:
For what these blessed Fruits so freely give,
Men in all Ages after deeply dive,
Nor is't unlawful for them to do so,
Did they true Time take, and right Wayes to go;
Else all is vanity: For what's all this
If Man should know 't, and yet ignore his Blisse?
On this the King pitched his Mind's clear eye,
When he cry'd out, all things are vanity.
What are these Jewels, though they Jewels be,
If Man's not lure of Æternity?
These are no means to gain the Heav'nly Race,
These are but Crowns for those that gaine the space.
They are unwise who first do seek those Arts,
Before that they have circumcis'd their Hearts:
For what they gain before is vanity,
What afterwards our King doth sanctifie.
What men acquire, they usually abuse it,
What Heav'n himself gives, he shews how to use it.
Let Man therefore the Time observe, and see
To gain Heav'n first: these but additions be.",,9407,"","""On this the King pitched his Mind's clear eye, / When he cry'd out, all things are vanity.""",Eye,2009-09-14 19:34:12 UTC,""
3672,"","Reading Samuel L. Macey's Clocks and the Cosmos: Time in Western Life and Thought. Archon Books: Hamden, CT, 1980. p. 83.",2006-12-13 00:00:00 UTC,"For, though Man's Soul, and Body are not onely one natural Engine (as some have thought) of whose motions of all sorts, there may be as certain an accompt given, as those of a Watch or a Clock: yet by long studying of the Spirits, of the Bloud, of the Nourishment, of the parts ... there, without question, be very neer ghesses made, even at the more exalted, and immediate Actions of the Soul; and that too, without destroying its Spiritual and Immortal Being.
(pp. 82-3)",,9529,"•I've included thrice: Engine, Watch, Clock","""For, though Man's Soul, and Body are not onely one natural Engine (as some have thought) of whose motions of all sorts, there may be as certain an accompt given, as those of a Watch or a Clock""","",2009-09-14 19:34:17 UTC,""
3682,Mind's Eye,HDIS (Drama); Found again reading Kames's Elements of Criticism (122),2004-01-18 00:00:00 UTC,"PHYSICIAN
Sir, to conclude, the place you fill, has more than amply exacted the Talents of a wary Pilot, and all these threatning storms which, like impregnant Clouds, do hover o'er our heads, (when they once are grasp'd but by the eye of reason) melt into fruitful showers of blessings on the people.
BAYES
Pray mark that Allegory. Is not that good?
JOHNSON
Yes; that grasping of a storm with the eye is admirable.
PHYSICIAN
But yet some rumours great are stirring; and if Lorenzo should prove false, (as none but the great Gods can tell) you then perhaps would find, that--
(Act II, Scene I)",,9546,"•INTEREST. Kames cites in his Elements of Criticism (122) as an example of ""faulty metaphors"" ""pleasantly ridiculed."" Notice the use of ""Allegory"" in the passage.","""[A]ll these threatning storms which, like impregnant Clouds, do hover o'er our heads, (when they once are grasp'd but by the eye of reason) melt into fruitful showers of blessings on the people.""",Eye,2010-01-19 04:14:56 UTC,"Act II, scene I"
6689,"",Reading,2010-03-30 21:49:11 UTC,"7. This will be found true in all the severals we are to pass through, but in none more eminently then in that we shall chuse to begin with, the Vertue of Modesty; which may be considered in a double notion, the one as it is opposed to boldness and indecency, the other to leightness and wantonness. In the first acception, Zeno has not ill defin'd it, to be the Science of decent motion, it being that which guides and regulates the whole behavior, checks and controles all rude exorbitancies, and is the great civilizer of conversations, It is indeed a vertu of a general influence; does not only ballast the mind with sober and humble thoughts of ones self, but also steers every part of the outward frame. It appears in the face in calm and meek looks, where it so impresses it self, that it seems thence to have acquir'd the name of shamefacedness. Certainly, (whatever the modern opinion is) there is nothing gives a greater luster to a feminine beauty: so that St. Paul seems, not ill to have consulted their concerns in that point, when he substitutes that as a suppletory ornament to the deckings of Gold & Pearl and costly Array, 1 Tim. 2. But I fear this now will be thought too antiquated a dress, and an Apostle be esteemed no competent Judge in this Science; which is now become so solemn a thing, that certainly no Academy in the World can vie numbers with the Students of this Mystery. Yet when they have strein'd their art to the highest pitch; an innocent modesty, and native simplicity of Look, shall eclipse their glaring splendor, and triumph over their artificial handsomness: on the other side, let a Woman be decked with all the embellishments of Art, nay and care of Nature too, yet if boldness be to be read in her face, it blots all the lines of beauty, is like a cloud over the Sun, intercepts the view of all that was otherwise amiable, and renders its blackness the more observable, by being plac'd neer somwhat that was apt to attract the eyes.
(I.i.7)",,17751,"","Modest ""is indeed a vertu of a general influence; does not only ballast the mind with sober and humble thoughts of ones self, but also steers every part of the outward frame.""","",2010-03-30 21:49:26 UTC,Part I. Sect. I. Of Modesty
6689,"",Reading,2010-03-30 21:53:44 UTC,"1. In the next place we may rank Meekness as a necessary feminine Vertu; this even nature seems to teach, which abhors monstrosities and disproportions, and therefore having allotted to women a more smooth and soft composition of body, infers thereby her intention, that the mind should correspond with it. For tho the adulterations of art, can represent in the same Face beauty in one position, and deformity in another, yet nature is more sincere, and never meant a serene and clear forhead, should be the frontispiece to a cloudy tempestuous heart. 'Tis therefore to be wisht they would take the admonition, and whilst they consult their glasses, whether to applaud or improve their outward form, they would cast one look inwards, and examine what symmetry is there held with a fair outside; whether any storm of passion darken and overcast their interior beauty, and use at least an equal dilligence to rescu that; as they would to clear their face from any stain or blemish.
(I.ii.1)",,17752,"",""" For tho the adulterations of art, can represent in the same Face beauty in one position, and deformity in another, yet nature is more sincere, and never meant a serene and clear forhead, should be the frontispiece to a cloudy tempestuous heart.""","",2010-03-30 21:53:44 UTC,Part I. SECT. II. Of Meekness
3620,"","Searching ""chain"" and ""soul"" in HDIS (Poetry)",2012-01-11 21:58:20 UTC,"Fierce was the flame, and strong the happy heat,
Which on the Pilgrim's chafed Soul did beat:
Quick beat the pulses of his Noble breast,
High was the Tyde of LOVE, which still encreast
Its scalding waves, so that he thought he shou'd
Have lost his Life in that delicious Flood.
Such were Love's Ardors, he could scarce forbear
His fettering flesh, his free Soul's chaines, to tear:
How oft he mounted nimbly from the ground,
As if his Soul some passage thence had found:
How was he griev'd to see he leap'd in vain,
To see his Body bring her down again!
O how he wished that his Soul might be,
Now from the shackling gives of Flesh set free,
That she might spread her spacious wings, and fly,
Th'row the wide Welkin of Æternity,
Unto th' illustrous Throne of Christ, and there
Among the Crowned Saints new cloath'd appear:
But chiefly that she without Letts might move
In the vast Ocean of Æternal LOVE.
For whilst that Flesh her freedom did restrain,
The more her pleasure was, the more her pain,
To be deny'd her Liberty, that she
Engulphed was not in that endlesse Sea:
Streams could not now content her; the Abysse
Of Love alone, must now compleat her Blisse.
O happy Souls which in such Flames do move
And frying, thus LOVE'S blessed Martyrs prove.",,19445,"","""Such were Love's Ardors, he could scarce forbear / His fettering flesh, his free Soul's chaines, to tear.""",Fetters,2012-01-11 21:58:20 UTC,""
7296,"","Searching ""fancy"" and ""horse"" in HDIS (Poetry)",2012-07-05 14:34:34 UTC,"You happy Issue of a happy Wit,
As ever yet in charming numbers writ,
Welcom into the Light, and may we be
Worthy so happy a Posterity.
We long have wish'd for something Excellent;
But ne'r till now knew rightly what it meant:
For though we have been gratifi'd 'tis true,
From several hands with things both fine and new,
The Wits must pardon me, if I profess,
That till this time the over-teeming Press
Ne'r set out Poesie in so true a dress:
Nor is it all, to have a share of Wit,
There must be Judgment too to manage it;
For Fancy's like a rough, but ready Horse,
Whose mouth is govern'd more by skill than force;
Wherein (my Friend) you do a Maistry own,
If not particular to you alone;
Yet such at least as to all eyes declares
Your Pegasus the best performs his Ayres.
Your Muse can humour all her Subjects so,
That as we read we do both feel and know;
And the most firm impenetrable breast
With the same passion that you write's possest.
Your Lines are Rules, which who shall well observe
Shall even in their Errors praise deserve:
The boyling Youth, whose bloud is all on fire,
Push'd on by Vanity, and hot desire,
May learn such Conduct here, men may approve
And not excuse, but even applaud his Love.
Ovid, who made an ART of what to all
Is in it self but too too natural,
Had he but read your Verse, might then have seen
The Stile of which his Precepts should have been;
And (which it seems he knew not) learnt from thence
To reconcile Frailty with Innocence.
The Love you write, Virgins and Boys may read,
And never be debaucht but better bred;
For without Love, Beauty would bear no price,
And Dulness, than Desire's a greater vice:
Your greater Subjects with such force are writ
So full of sinewy Strength, as well as Wit,
That when you are Religious, our Divines
May emulate, but not reprove your Lines:
And when you reason, there the learned Crew
May learn to speculate, and speak from you.
You no prophane, no obscene language use
To smat your Paper, or defile your Muse.
Your gayest things, as well exprest, as meant
Are equally both Queint, and Innocent.
But your Pindarique Odes indeed are such
That Pindar's Lyre from his own skilful touch,
Ne're yielded such an Harmony, nor yet
Verse keep such time on so unequal feet.
So by his own generous confession
Great Tasso by Guarini was out-done:
And (which in Copying seldom does befal)
The Ectype's better than th' Original.
",,19866,"","""For Fancy's like a rough, but ready Horse, / Whose mouth is govern'd more by skill than force; / Wherein (my Friend) you do a Maistry own, / If not particular to you alone; /Yet such at least as to all eyes declares /Your Pegasus the best performs his Ayres.""",Beasts,2012-07-05 14:35:12 UTC,""