work_id,theme,id,metaphor,dictionary,updated_at,created_at,context,comments,text,reviewed_on,provenance
3856,"",9906,"""She's fair enough, only she wants the art / To set her Beauties off as they can doe, / And that's the cause she ne'er heard any woo, / Nor ever yet made conquest of a heart.""","",2009-12-29 15:15:36 UTC,2005-02-09 00:00:00 UTC,"Part of a longer work titled Resolution in four Sonnets, of a Poetical Question put to me by a Friend, concerning four Rural Sisters.","","She's fair enough, only she wants the art
To set her Beauties off as they can doe,
And that's the cause she ne'er heard any woo,
Nor ever yet made conquest of a heart:
",,"Searching ""conque"" and ""heart"" in HDIS (Poetry)"
3857,"",9907,"And yet there is, there is one prize / Lock'd in an adamantine Breast; / Storm that then, Love, if thou be'st wise, / A Conquest above all the rest, / Her Heart, who binds all Hearts in chains, / Castanna's Heart untouch'd remains.""",Fetters,2011-05-26 19:44:49 UTC,2005-02-09 00:00:00 UTC,"","•I've included twice: Conquest and Fetters
• Edited and multiplied metaphor categories","And yet there is, there is one prize
Lock'd in an adamantine Breast;
Storm that then, Love, if thou be'st wise,
A Conquest above all the rest,
Her Heart, who binds all Hearts in chains,
Castanna's Heart untouch'd remains.",2011-05-26,"Searching ""conque"" and ""heart"" in HDIS (Poetry)"
7097,"",19197,"""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.""","",2011-09-20 16:29:18 UTC,2011-09-20 16:29:18 UTC,Epistle XXII.,"","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)",,"Searching ""mind"" in Google Books"
8285,"",25202,"""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.""","",2018-05-19 15:30:40 UTC,2018-05-19 15:30:40 UTC,"","","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)
",,"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."