text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"But Crito tells me, full of Choler,
He'as drawn me in my proper Colour;
I thank him for his merry Whim,
And fain would do the same by him;
But hang it tho', 'tis cursed Cost,
To daub an Ass on every Post!
But all consider'd tho', I think
I'ad e'en as good take up with Ink:
On second Thoughts too, 'cause 'tis black,
It seems the very thing I lack,
For I am apt to think his Soul
Is somewhat darker than a Coal.
",2010-12-09 15:50:21 UTC,"""I think / I'ad e'en as good take up with Ink: / On second Thoughts too, 'cause 'tis black, / It seems the very thing I lack, / For I am apt to think his Soul / Is somewhat darker than a Coal.""",2005-03-27 00:00:00 UTC,"","",2010-12-09,"","","Searching ""ink"" and ""thought"" in HDIS (Poetry)",11662,4427
"May Love with tepid Rays your Frost unbind,
And chase this wintry Torpor from your Mind.
Tempests and Storms may break another's Rest,
Your Silence drives all Quiet from my Breast.
Like a Sea-calm, this still, this dead Serene
Portends more Danger than a Hurricane.
The Caves and Rocks, more civil to my Cry,
Will in fond Echos to my Plaints reply.
The Groves in gentle Whispers sigh again,
And babbling Fountains murmur to my Pain:
But you more deaf than Caverns, Rocks, or Trees,
With no kind Answer give a Lover Ease.
In vain you plead you have no Skill to write,
Let Love inspire, and Nature will indite,
E'er th'Art of Writing to Perfection grew,
Various rude Arts the untaught Ancients knew
To fix Ideas e'er they fled away,
And Images of Thought to Sight convey.
Brass, Wax, or Wood the Characters retain'd,
Some liv'd on Slates, and some the Canvas stain'd;
Some trac'd in Iv'ry, or engrav'd on Stone,
Or sunk in Clay, e're Biblo's Reed was known;
E're sacred Pergamus acquir'd a Name,
Or humble Charta gave to Egypt Fame.
The magic Tongues, here clad in mystic Shapes,
In Symbols lurkt of Fishes, Birds and Apes.
When Philomela cou'd not speak her Fate,
The silken Robes exprest her tragic State.",2011-11-24 19:42:56 UTC,"""Various rude Arts the untaught Ancients knew / To fix Ideas e'er they fled away, / And Images of Thought to Sight convey. / Brass, Wax, or Wood the Characters retain'd, / Some liv'd on Slates, and some the Canvas stain'd; / Some trac'd in Iv'ry, or engrav'd on Stone, / Or sunk in Clay, e're Biblo's Reed was known.""",2005-03-27 00:00:00 UTC,"","",2011-11-24,Metal,•INTEREST
•I've included eight times: Brass; Wax; Wood; Slates; Canvas; Ivory; Stone; Clay,"Searching in HDIS (Poetry); Found again ""wax"" and ""thought""",11863,4522
"So numerous herds are driven o'er the rock,
No print is left of all the passing flock;
So sings the wind around the solid stone,
So vainly beat the waves with fruitless moan.
Tedious the toil, and great the workman's care,
Who dare attempt to fix impressions there.
But should some swain more skillful than the rest,
Engrave his name on this cold marble breast,
Not rolling ages could deface that name--
Through all the storms of life 'tis still the same:
Though length of years with moss may shade the ground
Deep, though unseen, remains the secret wound.
(ll. 72-83, p. 65)",2013-11-17 16:41:44 UTC,"""But should some swain more skillful than the rest, / his name on this cold marble breast, / Not rolling ages could deface that name.""",2009-09-14 19:37:28 UTC,"","",2005-03-09,Writing,"•After the speaker has castigated changeable Bathurst for falling in and out of love (with Cloe, Celia, and Belinda), she compares his easily impressed mind to her ""cold marble breast."" -- Note shifting from landscape to sculpture. (Batuhurst's mind was a burning plain that was easily impressed, but the mark was just as easily effaced.)","Reading; Found again searching ""breast"" and ""engrav"" in HDIS (Poetry)",12862,4808
"13. Hitherto, by the Instance of am Individual and Material Triangle, we have shewed, how the Soul, in Understanding Corporeal Things, doth not meerly suffer from without from the Body, but Actively Exert Intelligible Ideas of its own, and from within it self. Now I observe that it is so far from being true, that all our Objective Cogitations or Ideas are Corporeal Effluxes or Radiations from Corporeal Things without, or impressed upon the Soul from them in a gross Corporeal Manner, as a Signature or Stamp is imprinted by a Seal upon a piece of Wax or Clay; that (as I have before hinted) this is not true sometimes of the Sensible Ideas themselves. For all Perception whatsoever is a Vital Energy, and not a Meer Dead Passion; and as the Atomical Philosophy instructs us, there is nothing Communicated in Sensation from the Material Objects without, but only Certain, Local Motions, that are propagated from them by the Nerves into the Brain; which Motions cannot propagate themselves Corporeally upon the Soul also, because it penetrates and runs through all the Parts of its own Body. But the Soul, by reason of that Vital and Magical Union which is between it and the Body, sympathizing with the several Motions of it in the Brain, doth thereupon exert Sensible Ideas or Phantasms within it self, whereby it perceives or takes Notice of Objects Distant from the Brain, either within or without the Body. Many of which Sentiments and Phantasms have no Similitude at all, either with those Local Motions made in the Brain, or with the Objects without; such as are the Sentiments of Pain, Pleasure, and Titillation, Hunger, Thirst, Heat and Cold, Sweet and Bitter, Light and Colours, &c. Wherefore the Truth is, that Sense, if we well consider it, is but a kind of Speech, (if I may so call it) Nature as it were talking to us in the Sensible-Objects Without, by certain Motions as Signs from thence Communicated to the Brain. For, as in Speech, when Men talk to one another, they do but make Certain Motions upon the Air, which cannot Impress their Thoughts upon one another in a Passive manner; but it being first consented to and agreed upon, that such certain Sounds shall signify such Ideas and Cogitations, he that hears those Sounds in Discourse, doth not fix his Thoughts upon the Sounds themselves, but presently Exerts from within himself such Ideas and Cogitations as those Sounds by Consent signify, though there be no Similitude at all betwixt those Sounds and Thoughts. Just in the same manner Nature doth as it were talk to us in the Outward Objects of Sense, and import Various Sentiments, Ideas, Phantasms, and Cogitations, not by stamping or impressing them passively upon the Soul from without, but only by certain Local Motions from them, as it were dumb Signs made in the Brain; It having been first Constituted and Appointed by Nature's Law, that such Local Motions shall signify such Sensible Ideas and Phantasms, though there be no Similitude at all betwixt them; for what Similitude can there be betwixt any Local Motions and the Senses of Pain or Hunger, and the like, as there is no Similitude betwixt many Words and Sounds, and the Thoughts which they signify. But the Soul, as by a certain secret Instinct, and as it were by Compact, understanding Nature's Language, as soon as these Local Motions are made in the Brain, doth not fix its Attention immediately upon those Motions themselves, as we do not use to do in Discourse upon meer Sounds, but presently exerts such Sensible Ideas, Phantasms and Cogitations, as Nature hath made them to be Signs of, whereby it perceives and takes Cognizance of many other Things both in its own Body, and without it, at a Distance from it, In order to the Good and Conservation of it. Wherefore there are two kinds of Perceptive Powers in the Soul, one below another; The first is that which belongs to the Inferiour Part of the Soul, whereby it sympathizes with the Body, which is determined by the several Motions and Pressures that are made upon that from Corporeal Things without to several Sensitive and Phantastical Energies, whereby it hath a Slight and Superficial Perception of Individual Corporeal Things, and as it were of the Outsides of them, but doth not reach to the Comprehension of the Essence or Indivisible and Immutable Notion of any thing. The Second Perceptive Power is that of the Soul it self, or that Superiour, Interiour Noetical Part of it which is free from Passion or Sympathy, free and disentangled from all that Magical Sympathy with the Body. Which acting alone by it self, Exerts from within the Intelligible Ideas of Things, Virtually Contained in its own Cognoscitive Power, that are Universal and Abstract Notions, from which, as it were looking downward it comprehends Individual Things. Now because these latter, which are pure Active Energies of the Soul, are many times exerted upon occasion of those other Passive or Sympathetical Perceptions of Individual Things anteceding; it is therefore conceived by many, that they are nothing else but thin and Evanid Images of those Sensible Ideas, and therefore that all Intellection and Knowledge ascends from Sense, and Intellection is nothing but the Improvement or Result of Sense. Yet notwithstanding it is most certainly true, that they proceed from a quite different Power of the Soul, whereby it actively protrudes its own Immediate Objects from within it self, and Comprehends Individuals without it, not Passively or consequentially, but as it were Proleptically, and not with an Ascending, but with a Descending Perception; whereby the Mind first reflecting upon it self, and its own Ideas, virtually contained in its own Omniform Cognoscitive Power, and thence descending downward, comprehends Individual Things under them. So that Knowledge doth not begin in Individuals, but end in them. And therefore they are but the Secondary Objects of Intellection, the Soul taking its first Rise from within it self, and so by its own inward Cognoscitive Power comprehending Things without it. Else how would God have Knowledge? And if we know as God knows, then do we know or gain Knowledge by Universals. In which Sense (though not in that other of Protagoras) the Soul may be truly said to be the Measure of all Things.
(IV.iii.13, pp 214-9)",2012-01-22 20:38:50 UTC,"""Now I observe that it is so far from being true, that all our Objective Cogitations or Ideas are Corporeal Effluxes or Radiations from Corporeal Things without, or impressed upon the Soul from them in a gross Corporeal Manner, as a Signature or Stamp is imprinted by a Seal upon a piece of Wax or Clay; that (as I have before hinted) this is not true sometimes of the Sensible Ideas themselves.""",2012-01-22 20:30:22 UTC,"Book IV, Chapter iii","",,Impressions and Writing,"",Searching in Google Books,19508,4475
"Such, Britons! is the cause, to you unknown,
Or worse, o'erlook'd; o'erlook'd by magistrates,
Thus criminals themselves. I grant the deed
Is madness; but the madness of the heart.
And what is that? Our utmost bound of guilt.
A sensual, unreflecting life is big
With monstrous births, and Suicide, to crown
The black infernal brood. The bold to break
Heaven's law supreme, and desperately rush
Through sacred Nature's murder on their own,
Because they never think of death, they die.
'Tis equally man's duty, glory, gain,
At once to shun and meditate his end.
When by the bed of languishment we sit,
(The seat of wisdom! if our choice, not fate,)
Or o'er our dying friends in anguish hang,
Wipe the cold dew, or stay the sinking head,
Number their moments, and in every clock
Start at the voice of an eternity;
See the dim lamp of life just feebly lift
An agonizing beam, at us to gaze,
Then sink again, and quiver into death,
That most pathetic herald of our own:---
How read we such sad scenes? as sent to man
In perfect vengeance? No; in pity sent,
To melt him down, like wax, and then impress,
Indelible, Death's image on his heart;
Bleeding for others, trembling for himself.
We bleed, we tremble; we forget, we smile:
The mind turns fool before the cheek is dry.
Our quick-returning folly cancels all;
As the tide rushing rases what is writ
In yielding sands, and smooths the letter'd shore.
(ll. 483-515, pp. 129-130 in CUP edition)",2013-06-10 20:13:06 UTC,"""We bleed, we tremble; we forget, we smile: / The mind turns fool before the cheek is dry. / Our quick-returning folly cancels all; / As the tide rushing rases what is writ / In yielding sands, and smooths the letter'd shore.""",2013-06-10 20:12:48 UTC,Night the Fifth,"",,Writing,"",Reading,20499,7407
"2. There is a second, which either is, or ought to be, deemed of importance, considered in a political light. I mean, the dreadful effects of this trade upon the minds of those who are engaged in it. There are, doubtless, exceptions; and I would, willingly, except myself. But in general, I know of no method of getting money, not even that of robbing for it upon the highway, which has so direct a tendency to efface the moral sense, to rob the heart of every gentle and humane disposition, and to harden it, like steel, against all impressions of sensibility.
(p. 9)",2014-01-11 15:28:23 UTC,"""But in general, I know of no method of getting money, not even that of robbing for it upon the highway, which has so direct a tendency to efface the moral sense, to rob the heart of every gentle and humane disposition, and to harden it, like steel, against all impressions of sensibility.""",2014-01-11 15:25:35 UTC,"","",,"Fetters, Impressions, and Writing","","Reading Adam Hochschild, Bury the Chains (New York: Houghton Mifflin, 2005), 131. Found again in Bohls and Duncan, Travel Writing, 1700-1830, pp. 191-2.",23328,7782