work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3636,"",HDIS (Poetry),2003-08-19 00:00:00 UTC,"Thus Adam his illustrious guest besought:
And thus the Godlike Angel answered mild.
This also thy request, with caution asked,
Obtain; though to recount almighty works
What words or tongue of Seraph can suffice,
Or heart of man suffice to comprehend?
Yet what thou canst attain, which best may serve
To glorify the Maker, and infer
Thee also happier, shall not be withheld
Thy hearing; such commission from above
I have received, to answer thy desire
Of knowledge within bounds; beyond, abstain
To ask; nor let thine own inventions hope
Things not revealed, which the invisible King,
Only Omniscient, hath suppressed in night;
To none communicable in Earth or Heaven:
Enough is left besides to search and know.
But knowledge is as food, and needs no less
Her temperance over appetite, to know
In measure what the mind may well contain;
Oppresses else with surfeit, and soon turns
Wisdom to folly, as nourishment to wind.
(Bk. VII, ll. 109-130)",2004-01-28,9437,"•Adam wants to know how the world was created. The note in the Longman PL reads ""The metaphor implicit in earlier uses of savoury (see e.g., v 84-5n) is now made an explicit simile. Cp. Davenant, Gondibert (1651) II viii 22: 'For thought Books serve as Diet of the Minde; / If knowledg, early got, self vallew breeds, / By false digestion it is turn'd to winde; / And what should nourish, on the Eater feeds.'"" (p.364). I should enter Davenant in the database.
•I'm not sure I am happy with the proposition. Should this be two entries? REVISIT (10/22/2003)","""But knowledge is as food, and needs no less / Her temperance over appetite, to know / In measure what the mind may well contain; / Oppresses else with surfeit, and soon turns / Wisdom to folly, as nourishment to wind.""","",2013-06-10 18:11:28 UTC,Book VII
3636,Mammon,HDIS (Poetry),2003-08-21 00:00:00 UTC,"Mammon led them on--
Mammon, the least erected Spirit that fell
From Heaven; for even in Heaven his looks and thoughts
Were always downward bent, admiring more
The riches of heaven's pavement, trodden gold,
Than aught divine or holy else enjoyed
In vision beatific. By him first
Men also, and by his suggestion taught,
Ransacked the centre, and with impious hands
Rifled the bowels of their mother Earth
For treasures better hid. Soon had his crew
Opened into the hill a spacious wound,
And digged out ribs of gold. Let none admire
That riches grow in Hell; that soil may best
Deserve the precious bane. And here let those
Who boast in mortal things, and wondering tell
Of Babel, and the works of Memphian kings,
Learn how their greatest monuments of fame
And strength, and art, are easily outdone
By Spirits reprobate, and in an hour
What in an age they, with incessant toil
And hands innumerable, scarce perform.
(Bk. I, ll. 678-99)",,9452,"","""Mammon led them on-- / Mammon, the least erected Spirit that fell / From Heaven; for even in Heaven his looks and thoughts / Were always downward bent.""","",2010-01-06 05:18:16 UTC,Book I
3636,"",HDIS (Poetry),2003-08-21 00:00:00 UTC,"Mine eyes he closed, but open left the cell
Of fancy, my internal sight; by which,
Abstract as in a trance, methought I saw,
Though sleeping, where I lay, and saw the shape
Still glorious before whom awake I stood:
Who stooping opened my left side, and took
From thence a rib, with cordial spirits warm,
And life-blood streaming fresh; wide was the wound,
But suddenly with flesh filled up and healed:
The rib he formed and fashioned with his hands;
Under his forming hands a creature grew,
Man-like, but different sex; so lovely fair,
That what seemed fair in all the world, seemed now
Mean, or in her summed up, in her contained
And in her looks; which from that time infused
Sweetness into my heart, unfelt before,
And into all things from her air inspired
The spirit of love and amorous delight.
(Bk. VIII, ll. 459-77)",,9457,"•I've included twice: Internal Sight and Cell
•The cell of fancy also appears in VIII.105-9.
•Johnson uses these lines in his illustration of the 4th sense of ""CELL:"" ""Any small place of residence."" ","""Mine eyes he closed, but open left the cell / Of fancy, my internal sight""","",2009-09-14 19:34:14 UTC,Adam relates the creation of Eve to Raphael
3640,Conscience,Searching in HDIS (Poetry),2005-06-07 00:00:00 UTC,"The Conscience was ever, and is still
The fountain of all actions, good or ill;
And all the actings, whether foul or fair,
Of men, are as their Consciences are.
Conscience goes with us where e're we go,
To bear record of whatsoe're we do.
Conscience is Gods Vice-Roy in the Soul,
And all are liable to its controul.
Conscience is Christs Vicar in mans heart,
It keeps Court there, and acts the Judges part.
Its verdict can be by no pow'r repeal'd,
Its stroaks are wounds that never can be heal'd:
It's the Souls Anchor, boldness it maintains
In judgment, and is of unwearied pains.
Conscience is most like God, it is supreme,
But under God this Jewel, O esteem
For its great worth, as rarest next to Christ;
It is our Patron, our Apologist;
It is impartial, active, and sincere,
Gods Register in us; his Harbinger
For to prepare his way; this is beside
Mans faithful Surety, Treasurer and Guide.
The evidence of a good Conscience will
Find with the judge of hearts acceptance still;
Good Conscience is the only Ark that can
Ding down the Dagons of all deeds prophane.
A Conscience unstain'd with blushing crimes,
Holds out in all changes of States and Times.
Mount Sion and good Conscience abide
For ever, and tentations can deride.
A Conscience that is kept free from blame,
Laughs at the false reports of long-tongu'd fame.
Good Conscience will speak within, when all breath,
The doors are shut to ev'ry vocal call.
When riches, husband, wife, parents, friends, breath,
Life, patience, firm hope, assured faith
Have left us; a good Conscience is so fast
A friend, that it sticks to us till the last.
A right good Conscience term this we may,
To live therein until our dying day.
Good Conscience still keeps Holy-day, is bent
To feasting ev'ry day; there is no Lent,
No Fasting-days that interrupt this Feast,
But still the chear is more and more encreas'd.
Who keeps his Conscience from offences clear,
That man keeps Hil'ry Term throughout the year
But he that shipwracks a good Conscience shall
Let in great riches, but the Devil withal.
Good Conscience, as Davids Instrument,
Drives away th'evil Spirit of discontent.
Good Conscience can suck content divine,
From bitt'rest drugs, turn Marah into Wine.
Can sweetly smile, ev'n in afflictions sharp,
This made Pauls Prisons-songs, tun'd Davids harp.
It is a Paradise with pleasures fraught,
All our best duties are without it naught.
It's to the Castle of the Heart a Wall
Of Brass: it is a Christians coat of Mail,
How many do for want of it miscarry!
It is a cordial Electuary:
And very many good ingredients go
Therein, Meat, Drink, Sleep, Ease, Refreshment too.
Good Conscience on God it self can roul;
'Tis Aquavitæ to the swouning soul.
A Conscience that from wickedness is pure,
Can in the Cannons mouth repose secure.
No such provision 'gainst an evil day,
As a good Conscience; this is they say
A constant Feast; who hath a Conscience good,
Fares well although he have no other Food.
A sincere heart will not do any thing
'Gainst Conscience, is bold in suffering;
But ah! fearful of sin, such as upright
would walk, must have God always in their sight.
",,9505,•Rich stanza.,"""Good Conscience on God it self can roul; / 'Tis Aquavitæ to the swouning soul.""","",2011-05-23 17:17:37 UTC,""
3679,"",Searching HDIS; Found again (11/15/2004),2004-10-14 00:00:00 UTC,"DRYB.
This is a good, pretty, apish, docible fellow; really he might have made a very pretty Barber Surgeon, if he had been put out in time: but it arrides me extreamly, to think how he will be bob'd?
CRAZ.
Yes, yes, he will be bob'd; that men should be so mistaken.
DRYB.
Ay, on my Conscience and Soul the Palat of his Judgement is down; and by the way how do'st like that Metaphor or rather Catachresis?
CRAZ.
Oh admirably.
BRISK.
Drybob.
CRAZ.
While these Coxcombs are in discourse, I'll privately go in and see my Mistriss--",,9540,•INTEREST. A meta-moment as the character comments on the worthiness of his own metaphor.,"""Ay, on my Conscience and Soul the Palat of his Judgement is down; and by the way how do'st like that Metaphor or rather Catachresis?""","",2009-09-14 19:34:17 UTC,Act III
3681,Mind's Eye,"Reading Alwin Thaler's ""In My Mind's Eye, Horatio."" Shakespeare Quarterly. Vol. 7, No. 4 (Autumn, 1965), p. 353.",2006-04-19 00:00:00 UTC,"Semichor. But he though blind of sight,
Despis'd and thought extinguish't quite,
With inward eyes illuminated
His fierie vertue rouz'd
From under ashes into sudden flame,
And as an ev'ning Dragon came,
Assailant on the perched roosts,
And nests in order rang'd
Of tame villatic Fowl; but as an Eagle
His cloudless thunder bolted on thir heads.
So vertue giv'n for lost,
Deprest, and overthrown, as seem'd,
Like that self-begott'n bird
In the Arabian woods embost
That no second knows nor third,
And lay e're while a Holocaust,
From out her ashie womb now teem'd
Revives, reflourishes, then vigorous most
When most unactive deem'd,
And though her body die, her fame survives,
A secular bird ages of lives.
(ll. 1687-1707)",,9545,•REVISIT and search this edition for more metaphors.,"""But he though blind of sight, / Despis'd and thought extinguish't quite, / With inward eyes illuminated / His fierie vertue rouz'd / From under ashes into sudden flame""",Eye,2009-09-14 19:34:18 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 21:53:44 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
7753,"",ECCO-TCP,2013-11-10 05:59:32 UTC,"Ye see how God accounts of those that are of his Acquaintance, that met together and spake of God, and that thought upon his Name; he reckons them amongst his Jewels, his peculiar Treasure: Such Honour have all those that are acquainted with God. Ye see then the Excellency of Man above all the rest of the other Creatures. Now if Man fail in this which is his highest Excellency, he will become the vilest of Creatures. Every thing if it fail in its chiefest End and Purpose, and highest Excellency, becomes base and of no account: If Salt lose its Savour (saith our Saviour) it is good for nothing. If Man have lost his Acquaintance with God, he is henceforth good for nothing. The Mind of Man is his Eye, by which he is to behold God; now if this Eye be blind, if the Light be Darkness, how great is that Darkness! The Jews, in Ezek. 15.1. are likened to a Vine, which, if it be barren, is good for no use: shall Wood be taken thereof for any Work? It is fit for nothing but to burn. So it is in Man, his great Use and Excellency is his Acquaintance with God; now if he fails in this, he is good for nothing.
(p. 27)",,23153,"","""The Mind of Man is his Eye, by which he is to behold God; now if this Eye be blind, if the Light be Darkness, how great is that Darkness!""","",2013-11-10 05:59:32 UTC,""
8122,"",Reading,2016-01-13 17:39:52 UTC,"WHat Greece, when Learning flourish'd, onely Knew,
(Athenian Judges,) you this day Renew.
Here too are Annual Rites to Pallas done,
And here Poetique prizes lost or won.
Methinks I see you, Crown'd with Olives sit,
And strike a sacred Horrour from the Pit.
A Day of Doom is this of your Decree,
Where even the Best are but by Mercy free:
A Day which none but Iohnson durst have wish'd to see.
Here they who long have known the usefull Stage,
Come to be taught themselves to teach the Age.
As your Commissioners our Poets goe,
To Cultivate the Virtue which you sow:
In your Lycaeum, first themselves refind,
And Delegated thence to Humane kind.
But as Embassadours, when long from home,
For new Instructions to their Princes come;
So Poets who your Precepts have forgot,
Return, and beg they may be better taught:
Follies and Faults elsewhere by them are shown,
But by your Manners they Correct their Own.
Th' illiterate Writer, Emperique like, applies
To minds diseas'd, unsafe, chance Remedies:
The Learn'd in Schools, where Knowledge first began,
Studies with Care th' Anatomy of Man;
Sees Vertue, Vice, and Passions in their Cause,
And Fame from Science, not from Fortune draws.
So Poetry, which is in Oxford made
An Art, in London onely is a Trade.
There Haughty Dunces whose unlearned Pen
Could ne'er Spell Grammar, would be reading Men.
Such build their Poems the Lucretian way,
So many Huddled Atoms make a Play,
And if they hit in Order by some Chance,
They call that Nature, which is Ignorance.
To such a Fame let mere Town-Wits aspire,
And their Gay Nonsense their own Citts admire.
Our Poet, could he find Forgiveness here
Would wish it rather than a Plaudit there.
He owns no Crown from those Praetorian bands,
But knows that Right is in this Senates hands.
Not Impudent enough to hope your Praise,
Low at the Muses feet, his Wreath he lays,
And where he took it up Resigns his Bays.
Kings make their Poets whom themselves think fit,
But 'tis your Suffrage makes Authentique Wit.
(pp. 263-5)",,24796,"","""Th' illiterate Writer, Emperique like, applies / To minds diseas'd, unsafe, chance Remedies.""","",2016-01-13 17:39:52 UTC,""