work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3986,Interiority; Augustine,"Searching ""interiority"" in OED and ECCO.",2006-05-31 00:00:00 UTC,"15. We may the conclude, that whatever we clearly and distinctly perceive is true, and that as long as we have Light before us, and assent to nothing but what we have a clear view and perception of, 'tis impossible we should err, or judge amiss. And consequently that we may then judge securely, and safely acquiesce and repose our selves in such Judgments, as true and certain, and as it were the undeceiving answers of Truth it self, even that interior Truth, whose School and Oracle is within our Breast, whose Instructions are faithful and unerring, and who seldom fails to answer us by them if we consult her aright. And indeed after all, we have no other reason to think any Proposition true in any of the Sciences, but only becuase we clearly perceive that it is so, and it shines out upon our Minds with and unquestionable and irresistable Light, and if that Reason be not a good one, then we are not sure of our knowing any Thing, but must quit all pretences to Science, and after the [End Page 170] Efforts of Contemplation sink down into a sceptical uncertainty. But if this Supposition be too absurd to be granted (as all Philosophy and Religion too is concern'd to maintain) then we must say, that whatever we clearly percieve is undoubtedly so as we perceive it. Evidence then is the Mark and distinguishing Character of Truth, she dwells in Light, and we may know her Divinity among a thousand probable Appearances, by the Glory that surrounds her.",,10353,•I've included twice: School and Oracle,"And consequently that we may then judge securely, and safely acquiesce and repose our selves in such Judgments, as true and certain, and as it were the undeceiving answers of Truth it self, even that interior Truth, whose School and Oracle is within our Breast, whose Instructions are faithful and unerring, and who seldom fails to answer us by them if we consult her aright.""","",2014-10-13 16:52:50 UTC,Vol 2 of 2. Part II. ... Section VI
3986,Interiority; Augustine,"Searching ""interiority"" in OED and ECCO.",2006-05-31 00:00:00 UTC,"... By the Manner of Study here as a distinct Head of Division from the rest, I understand those Means and Ways which are to be used in this Application: Which in general are these two, Reading (under which I comprehend also Conversation with the Learned, there being a reading of Men as well as Books) and Thinking, or private Meditation; But chiefly the latter of these: For since, according to the Principles of this Theory, Ideas and Ideal Truths (the true objects of our Study) are within our selves, by reason of that Union which we naturally have with the Divine Word or Wisdom, the universal Reason of all Spirits; it follows that the most direct and natural Way for the discovery of Truth, is, instead of going abroad for Intelligence, to retire into our selves, and there with humble and silent Attention, both to consult and receive the Answers of interior Truth, even that Divine Master which teaches in the School of the Breast. According to that Admonition of St. Austin, who advises that we should not go abroad, but rather enter into our [End Page 572] selves, and that for this very reason, because Truth has her Habitant in the inner Man. Nolie foras ire, in te ipsum redi, in interiore homine habitat veritas. ",,10356,I've included twice: Master and School,"""[I]t follows that the most direct and natural Way for the discovery of Truth, is, instead of going abroad for Intelligence, to retire into our selves, and there with humble and silent Attention, both to consult and receive the Answers of interior Truth, even that Divine Master which teaches in the School of the Breast""","",2009-09-14 19:34:55 UTC,Vol 2 of 2. Part II
4001,Innatism; Inwardness,"Searching ""breast"" and ""room"" in HDIS (Poetry)",2005-08-30 00:00:00 UTC,"But then, if any Fret arise,
Or Disappointment come,
How soon Upbraiding testifies,
True Friendship found not room
Within those narrow bounded Breasts,
The Lodging of Self-Interest,",,10382,"","""True Friendship found not room / Within those narrow bounded Breasts, / The Lodging of Self-Interest,""","",2009-09-14 19:34:56 UTC,""
3994,"","Searching ""breast"" and ""cabinet"" in HDIS (Poetry)",2005-09-07 00:00:00 UTC,"Vertue is the right sacred Spring, whence flows
Those Christal Streams, whereby true Friendship grows;
That dear Affection, that firm Unity,
That Interwoven free Community,
Which so engageth Hearts and Minds together,
No stormy Sea, nor utmost Lands, can sever
These willing Captives: For the Gen'rous Mind
Is not by place, though far remote, confin'd.
True Friends, when they by distance are bereaven
Of Verbal Converse, have their Names engraven
In one anothers Hearts, which cannot be
Cancell'd or Raz'd by Earths vain obloquy:
Yet, lest the same should, as a Glimm'ring Spark,
Seem to expire, as buried in the Dark,
There is by Mediums (if the place deny
Them, viva voce, free Community)
Reciprocal Reflections of its Beams
Unto each other, couch'd in sable Streams;
Tho' the abounding Solace doth increase,
When Friends converse together Face to Face;
Then freely they Unbosom their Requests,
And treasure Secrets in each others Breasts,
As in firm Cabinets, close lock'd, where none
Can find the Key, but only each his own.
Is one oppress'd with Grief? He lays a share
Upon his Friend, that he may help to bear:
Swims one in Solace? Finds he cause of Joy?
'Tis then re-doubled by Community:
Mourns one? the other Mourns: Doth one Rejoyce?
His Second Self then, both in Heart and Voice,
Doth Sympathize: True Friendship may not be
Without an inward secret Sympathy.
But fawning Parasites, tho' they pretend,
In Complement, to be each others Friend,
For meer Self-int'rest, or some close design,
Become, if not proud Enemies, in time
Absolute Strangers; and so manifest
True Friendship ne'er was grounded in their Breast.
Altho' there was some formal Shew, whereby
Some were deluded, through Hypocrisie,
T'impart their hidden Secrets, which are now
Made Proclamations, with a scornful Brow;
Nor are Reproaches, taunting Calumnies,
Backbiting, Railing, other Injuries,
With-held, as opportunity affords
Them vent for Wrath, with either Tongue or Swords;
Surely, because such do not rightly know
That Innate Spring, which makes true Friendship grow:
For this, by Covenant, doth so engage
Their Noble Hearts, that no Self-wounding Rage
Can here prevail, or once dissolve the Knot
Friendship hath ty'd: Mistakes are soon forgot,
If any interpose, or would present
Some Crime, to cause a Frown in discontent.
There's Charity in Friendly Breasts, that heals
Such Scars, whereby true Love, not Rage, prevails:
And when it is unto Perfection grown
In both their Hearts, such Scars are seldom known.
Gentle Advice, whereby one may reclaim
A Friend from Error, doth not wrong the Name,
Or make a Breach in Friendship: None may be
Rightly esteem'd a Friend, that if he see
His Neighbour lose his Way, will not direct
Unto a better; or that will reject
Good Exhortation, fancying Reproof
A greater Crime than he is guilty of.
Self-hood is often Blind; therefore a Friend
Is not prohibited to reprehend,
So he proclaim not Faults. But they that would
Sin uncontroul'd, and hug their Errors, should
Never contract a Friendship, lest thereby
That sacred Name be stain'd with Infamy.
Is any Wise, that when Distempers do
Begin to seize, would not desire to know?
Diseases known, are sooner cur'd; but they
That would indulge and hide them, that they may
Thereby increase, do frequently expose
Themselves, as a Derision to their Foes.
True Cordial Friends, without offence, can bear
Kind Admonition, though it be severe.
The faithful Wounds of Friends are like Incision,
Made by the Skilful Hand of some Physitián,
To let out noxious Humours, that invade
The afflicted Part, and stubbornly impede
The hoped Cure; which afterward with speed
Doth, by some suppling Ointment, well succeed.",,10385,"","""When Friends converse together Face to Face; / Then freely they Unbosom their Requests, / And treasure Secrets in each others Breasts, / As in firm Cabinets, close lock'd, where none / Can find the Key, but only each his own.""",Rooms,2013-06-11 18:02:02 UTC,""
7548,"",C-H Lion,2013-07-17 04:09:20 UTC,"ARPASIA.
Why sought'st thou not from thy own Impious Tribe
A Wife, like one of these; for such, thy Race
(If human Nature brings forth such) affords.
Greece, for chast Virgins fam'd, and pious Matrons,
Teems not with Monsters, like your Turkish Wives;
Whom guardian Eunuchs, haggard and deform'd,
Whom Walls and Bars make honest by constraint.
Know, I detest, like Hell, the Crime thou mention'st:
Not that I fear, or reverence thee, thou Tyrant:
But that my Soul, conscious of whence it sprung,
Sits unpolluted in its sacred Temple,
And scorns to mingle with a Thought so mean.
(IV.i, pp. 51-2)",,21851,"","""But that my Soul, conscious of whence it sprung, / Sits unpolluted in its sacred Temple, / And scorns to mingle with a Thought so mean.""",Rooms,2013-07-17 04:09:31 UTC,"Act IV, scene i"
7553,"",C-H Lion,2013-07-22 02:43:25 UTC,"MIRZA.
My worthy Priest! Still be my Friend, and share
The utmost of my Power, by greatness rais'd.
[Embracing.]
Thou like the God thou serv'st, shall shine aloft,
And with thy Influence rule the under World.
But see! the Queen appears; she seems to muse,
Her thoughtful Soul, labours with some event
Of high import, which bustles like an Embryo
In its dark Room, and longs to be disclos'd.
Retire, lest we disturb her.
(I.i, p. 6)",,21945,CRAZY. INTEREST. USE IN ENTRY.,"""Her thoughtful Soul, labours with some event / Of high import, which bustles like an Embryo / In its dark Room, and longs to be disclos'd.""",Rooms,2013-07-22 02:43:25 UTC,"Act I, scene i"
7553,"",C-H Lion,2013-07-22 02:45:43 UTC,"ARTEMISA.
Wise Mirza! were my Soul a Temple, fit
For Gods, and Godlike Counsels to inhabit,
Thee only would I choose of all Mankind,
To be the Priest, still favour'd with access;
Whose piercing Wit, sway'd by unerring Judgment,
Might mingle ev'n with assembled Gods,
When they devise unchangeable Decrees,
And call 'em Fate.
(I.i, p. 7)",,21946,"","""Wise Mirza! were my Soul a Temple, fit For Gods, and Godlike Counsels to inhabit, Thee only would I choose of all Mankind, To be the Priest, still favour'd with access.""",Inhabitants and Rooms,2013-07-22 02:45:43 UTC,"Act I, scene i"
7553,"",C-H Lion,2013-07-22 04:12:09 UTC,"CLEONE.
Forbid it all ye chaster powers, that favour
The modesty and Innocence of Maids:
No, till my death no other breast but thine
Shall e're participate the fatal secret.
O could I think that he had ever known
My hidden flame, shame and confusion
Would force my Virgin soul to leave her mansion,
And certain Death ensue.
Thou name'st the fair Amestris, didst thou not?
(III.i, p. 26)",,21958,"","""O could I think that he had ever known / My hidden flame, shame and confusion / Would force my Virgin soul to leave her mansion, / And certain Death ensue.""","",2013-07-22 04:12:09 UTC,"Act III, scene i"
7553,"",C-H Lion,2013-07-22 04:18:50 UTC,"ARTAXERXES.
Oh! Torture of my Soul! damn'd racking Thought
Am not I too reserv'd for servile Vassalage?
To be the Subject of a Boys Command?
A Boy by Nature set beneath my Sway?
And born to be my Slave! shall he triumph?
And bid me Live or Die? Shall he dispose
His beardless Visage to a scornful Smile,
And tell me that his Pleasure is my Fate?
No! my disdainful Soul shall struggle out
And start at once from its dishonour'd Mansion.
(IV.iii, p. 48)",,21964,"","""No! my disdainful Soul shall struggle out / And start at once from its dishonour'd Mansion.""","",2013-07-22 04:18:50 UTC,"Act IV, scene iii"
3986,"",Reading in Google Books,2014-07-30 14:58:56 UTC,"5. Another Reason may be the exceeding great Difficulty of the Argument, there being not any one Subject perhaps of a more refined and elevated Nature, or that will carry a Writer through a larger Sea of matter of the most Abstract, Sublime and Metaphysical Considederation. The application of our Thoughts to other Subjects is like looking upon the Rays of the Sun as it shines to us from a Wall, or upon the Image of it as it returns from a Watry Mirrour, but this is looking up directly against the Fons veri lucidus, the bright Source of Intellectual Light and Truth, and staring, with a full-levell'd Eye, the great Luminary of Spirits in the very Face. And tho' Truth be the Food of the Soul, and the relish of it be very Delicious and Savoury to its Tast, and tho' even in this Sense also Light be sweet,and a pleasant thing it is to the Eye to behold the Sun, yet it is painful and troublesom to behold it So, and Men Love Shade and Darkness, rather than so strong and so high a Tide of Light.
(I, pp. 5-6)",,24371,"","""The application of our Thoughts to other Subjects is like looking upon the Rays of the Sun as it shines to us from a Wall, or upon the Image of it as it returns from a Watry Mirrour, but this is looking up directly against the Fons veri lucidus, the bright Source of Intellectual Light and Truth, and staring, with a full-levell'd Eye, the great Luminary of Spirits in the very Face.""",Mirror,2014-07-30 14:58:56 UTC,""