work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3601,"",Browsing in EEBO,2003-10-16 00:00:00 UTC,"From the second part of the difference in the definition ( viz. from moving other things) Thales argued, that the Load-stone, and Amber had soules; the first because it drawes Iron, the second Straw. He further (saith Laertius) asserted those things we count inoni|mate, to have souls, arguing it from the loadstone and Amber: the reason of which latter example, Aldobrandinu[...] falsely interprets its change of colour, and jarring as it were at poison: But Aristotle more plainly, for of those whom we mentioned, Thales seems to have taken the soul to be something [...], apt to move, since he affirmed a stone to have a soul, because it moved Iron.
He asserted likewise the soul (of man) to be immortall, and according to Cherilus, was the first that held so. Cicero ascribes the originall of this opinion to Pherecydes, but it rather seems to have been brought by Thales from the Egyptians; that they held so Herodotus attests.
(I.iv.4, pp. 13-14)",2003-12-12,9341,"","""Thales argued, that the Load-stone, and Amber had soules; the first because it drawes Iron, the second Straw.""","",2010-06-29 03:30:30 UTC,""
3601,"",EEBO,2003-10-16 00:00:00 UTC,"This is Beauty in the largest sence, the same with Harmony; whence God is said to have framed the World with musicall harmonious temperament. But Harmony properly implies a melodious agreement of Voices; and Beauty in a restrict acception relates to a proportionable concord in visible things, as Harmony in audible. The desire of this Beauty is Love; arising only from one knowing faculty, the Sight; and that gaye Plotonius, (Ennead. 3. lib. 5. 3.) occasion to deprive Love, from Sight. Here the Platonist may object; If Love be only of visible things, how can it be applyed to Ideas, invisible natures? We answer, Sight is twofold, corporeal and spirituall; the first is that of Sense, the other the Intellectuall faculty, by which we agree with Angels; this Platonists call Sight, the corporeall being only an Image of this. So Aristotle, Intellect is that to the Soul which sight is to the Body: Hence is Minerva (Wisdom) by Homer call'd, Bright-ey'd. With this sight Moses, Saint Paul, and other Saints, beheld the face of God: this Divines call Intellectuall, [in]tuitive cognition, the Beatificall vision, the Reward of the Righteous.
(?.xxxiv.6, pp. 101-2)",,9342,•REVISIT and clean up,"""We answer, Sight is twofold, corporeal and spirituall; the first is that of Sense, the other the Intellectuall faculty, by which we agree with Angels; this Platonists call Sight, the corporeall being only an Image of this""","",2009-09-14 19:34:09 UTC,""
3601,"",EEBO,2003-10-16 00:00:00 UTC,"This is Beauty in the largest sence, the same with Harmony; whence God is said to have framed the World with musicall harmonious temperament. But Harmony properly implies a melodious agreement of Voices; and Beauty in a restrict acception relates to a proportionable concord in visible things, as Harmony in audible. The desire of this Beauty is Love; arising only from one knowing faculty, the Sight; and that gaye Plotonius, (Ennead. 3. lib. 5. 3.) occasion to deprive Love, from Sight. Here the Platonist may object; If Love be only of visible things, how can it be applyed to Ideas, invisible natures? We answer, Sight is twofold, corporeal and spirituall; the first is that of Sense, the other the Intellectuall faculty, by which we agree with Angels; this Platonists call Sight, the corporeall being only an Image of this. So Aristotle, Intellect is that to the Soul which sight is to the Body: Hence is Minerva (Wisdom) by Homer call'd, Bright-ey'd. With this sight Moses, Saint Paul, and other Saints, beheld the face of God: this Divines call Intellectuall, [in]tuitive cognition, the Beatificall vision, the Reward of the Righteous.
(?.xxxiv.6, pp. 101-2)",,9345,"","""So Aristotle, Intellect is that to the Soul which sight is to the Body: Hence is Minerva (Wisdom) by Homer call'd, Bright-ey'd""","",2009-09-14 19:34:09 UTC,""
3606,"","Searching ""heart"" and ""steel"" in HDIS (Poetry)",2005-06-09 00:00:00 UTC,"Thus being banisht from my love,
And forc't to leave her sight,
No thoughts but those of her can move
In me the least delight;
But like true steel my heart doth pant,
To touch the long'd for Adamant.",,9350,"","""But like true steel my heart doth pant, / To touch the long'd for Adamant.""",Metal,2009-09-14 19:34:09 UTC,""
7295,"",Searching in HDIS (Poetry),2012-07-05 14:07:46 UTC,"A thought for Breeding would a Travellour be,
The several Countries in the Brain to see;
Spurr'd with Desires he was, Booted with Hope,
His Cap Curios'ty, Patience was his Cloak:
Thus Suited, strait a Horse he did provide,
And Strong Imagination got to Ride;
Which Sadled with Ambition, Girt with Pride,
Bridled with Doubt, and Stirrups on each Side
Of Resolution, he did Mount, and went
In a full Gallop of a good Intent:
Some ways i'th' Brain were Ill, and Foul withall,
Which made him oft into deep Errours fall;
Oft was he hid by Mountains high of Fear,
Then slid down Precipices of Despair;
Woods of Forgetfulness he oft past through,
To find the Right way out, had much ado;
In Troubles he had Travel'd a long way,
At last he came where Thieves of Spight close lay,
Who coming forth, drew out Reproachfull words,
Which wounded Reputation, as sharp Swords;
When he did feel the Wound smart, he drew out
Truth from Time's Scabbard, and Fought well and stout;
With an Innocent Thrust he left Spight Dead,
Wip'd of the Blood of Slander, Purple Red:
Then coming to a River of Temptation,
Which Deep and Dang'rous was of Tribulation,
He Swum with Temp'rance, and got out at last,
And with Security all Dangers past:
At last he to the City came of Power,
Where Tyranny did stand, a great high Tower,
With Discords populous, where Riot rules,
Great Colleges there were, to breed up Fools;
Large Houses of Extortion high were Built,
And all with Prodigality were Gilt;
Their Streets were Pitcht with Dull and Lazie stone,
Which never hurt the Feet, when Trod upon;
Markets of Plent'ful Circuits were there,
Where all Sorts came, and did Buy without care;
Herbs of Repentance there were in great store,
But Roots of Ignorance were many more;
The Carts of Knowledge much Provision brought,
And Understanding, which Truth Sold, some bought;
All what was Bought, prov'd good or bad by chance,
For some were Cousened by false Ignorance.
Then forthwith into Shamble-row he went,
VVhere store of Meat hung up, for 'twas no Lent;
There lay an Head with Wit and Fancies fill'd,
And many Hearts by Grief and Sorrow Kill'd;
Bladders of VVindy Opinions were there,
And Tongues of Eloquence hung on an Ear;
VVeak Livers of great Fear lay there to Sell,
And Spleens of Malice very Big did Swell;
Tough Lungs of VVilfulness were hard and dry,
VVhole Guts of Self-conceit did hang thereby.
Then to a Poult'rers Shop, he went to see
VVhat Foul there was, if any Good there be;
There lay wild Geese, though black and heavy Meat,
Yet some Gross Appetite lik'd them to Eat;
The Cholerick Turkie, and the Peacocks Pride,
The Foolish Dotterels lay there close beside;
Capons of Expectation Cramm'd with Hope,
And Swans of Large Desires lay in the Shop;
Reproachfull Words were Sold by Dozens there,
And Ignorant Gulls did Lye every where;
Poetical Birds many were to Sell,
More Fowl, which he remembred not to tell:
But being a Travellour, heel'd see all there,
And strait did go to Churches of great Fear,
VVhere each one Kneel'd upon the Knee of Pain,
And Prayers said with Tongues that were Prophane;
Petitioning Tears dropt from Coveting Eyes,
Deceitfull Hearts on Altars of Disguise;
Earnest they were to th'Gods, that they would give
Worldly Request, not Grace for Souls to Live:
But Travels of Experience he would see,
Which made him go to th'Court of Vanity;
The Porter Flattery Sate at the Gate,
Who Civil was, and Carried him in strait;
To Beauty's Presence-chamber first he went,
There staid some time with great and sweet Content;
Next to the Privy-chamber of Discourse,
Where Ignorance and Nonsense had great Force;
Then to the Bed-chamber of Love's Delights,
The Grooms which served there were Carpet Knights;
Thence he to th'Council of Direction went,
Where Great Disorder Sate as President;
No sooner this poor Stranger he did view,
Reproachfull Words out of his Mouth he threw,
Commanding Poverty a Sergeant poor,
To take and cast this Stranger out of Door;
Strait Flattery for him Intreated much,
But he Disorder's Ear doth seldome Touch;
For Cast he was into Necessity,
Which is a Prison of great Misery:
But Patience got him an Expedient pass,
So Home he went, but Rid upon an Ass.",,19865,"REVISIT: after this the poem seems to turn more straightforwardly allegorical... We lose the sense, I think, that we are inside, in the brain....","""Some ways i'th' Brain were Ill, and Foul with all, / Which made him oft into deep Errours fall; / Oft was he hid by Mountains high of Fear, / Then slid down Precipices of Despair; / Woods of Forgetfulness he oft past through, / To find the Right way out, had much ado.""","",2012-07-05 14:12:18 UTC,I've included the entire poem
7960,Flights of Fancy,Reading,2014-07-08 19:18:23 UTC,"Sure there are Poets which did never dream
Upon Parnassus, nor did tast the stream
Of Helicon, we therefore may suppose
Those made not Poets, but the Poets those.
And as Courts make not Kings, but Kings the Court,
So where the Muses & their train resort,
Parnassus stands; if I can be to thee
A Poet, thou Parnassus art to me.
Nor wonder, if (advantag'd in my flight,
By taking wing from thy auspicious height)
Through untrac't ways, and aery paths I fly,
More boundless in my Fancy than my eie:
My eye, which swift as thought contracts the space
That lies between, and first salutes the place
Crown'd with that sacred pile, so vast, so high,
That whether 'tis a part of Earth, or sky,
Uncertain seems, and may be thought a proud
Aspiring mountain, or descending cloud,
Pauls, the late theme of such a Muse whose flight
Has bravely reach't and soar'd above thy height:
Now shalt thou stand though sword, or time, or fire,
Or zeal more fierce than they, thy fall conspire,
Secure, whilst thee the best of Poets sings,
Preserv'd from ruine by the best of Kings.
(ll. 1-24; cf. pp. 1-2 in 1655 ed.)",,24142,"","""Nor wonder, if (advantag'd in my flight, / By taking wing from thy auspicious height) / Through untrac't ways, and aery paths I fly, / More boundless in my Fancy than my eie.""","",2014-07-08 19:24:07 UTC,""
7960,Speed of Thought,Reading,2014-07-08 19:23:36 UTC,"Sure there are Poets which did never dream
Upon Parnassus, nor did tast the stream
Of Helicon, we therefore may suppose
Those made not Poets, but the Poets those.
And as Courts make not Kings, but Kings the Court,
So where the Muses & their train resort,
Parnassus stands; if I can be to thee
A Poet, thou Parnassus art to me.
Nor wonder, if (advantag'd in my flight,
By taking wing from thy auspicious height)
Through untrac't ways, and aery paths I fly,
More boundless in my Fancy than my eie:
My eye, which swift as thought contracts the space
That lies between, and first salutes the place
Crown'd with that sacred pile, so vast, so high,
That whether 'tis a part of Earth, or sky,
Uncertain seems, and may be thought a proud
Aspiring mountain, or descending cloud,
Pauls, the late theme of such a Muse whose flight
Has bravely reach't and soar'd above thy height:
Now shalt thou stand though sword, or time, or fire,
Or zeal more fierce than they, thy fall conspire,
Secure, whilst thee the best of Poets sings,
Preserv'd from ruine by the best of Kings.
(ll. 1-24; cf. pp. 1-2 in 1655 ed.)",,24143,A reversed comparison: swift as thought...,"""My eye, which swift as thought contracts the space / That lies between, and first salutes the place / Crown'd with that sacred pile, so vast, so high, / That whether 'tis a part of Earth, or sky, / Uncertain seems, and may be thought a proud / Aspiring mountain, or descending cloud, / Pauls, the late theme of such a Muse whose flight / Has bravely reach't and soar'd above thy height.""","",2014-07-08 19:23:36 UTC,""
7960,"",Reading,2014-07-08 19:37:46 UTC,"My eye descending from the Hill, surveys
Where Thames amongst the wanton vallies strays.
Thames, the most lov'd of all the Oceans sons,
By his old Sire to his embraces runs,
Hasting to pay his tribute to the Sea,
Like mortal life to meet Eternity.
Though with those streams he no resemblance hold,
Whose foam is Amber, and their Gravel Gold;
His genuine, and less guilty wealth t'explore,
Search not his bottom, but survey his shore;
Ore which he kindly spreads his spacious wing,
And hatches plenty for th'ensuing Spring.
Nor then destroys it with too fond a stay,
Like Mothers which their Infants overlay.
Nor with a sudden and impetuous wave,
Like profuse Kings, resumes the wealth he gave.
No unexpected inundations spoyl
The mowers hopes, nor mock the plowmans toyl:
But God-like his unwearied Bounty flows;
First loves to do, then loves the Good he does.
Nor are his Blessings to his banks confin'd,
But free, and common, as the Sea or Wind;
When he to boast, or to disperse his stores
Full of the tributes of his grateful shores,
Visits the world, and in his flying towers
Brings home to us, and makes both Indies ours;
Finds wealth where 'tis, bestows it where it wants
Cities in deserts, woods in Cities plants.
So that to us no thing, no place is strange,
While his fair bosom is the worlds exchange.
O could I flow like thee, and make thy stream
My great example, as it is my theme!
Though deep, yet clear, though gentle, yet not dull,
Strong without rage, without ore-flowing full.
Heaven her Eridanus no more shall boast,
Whose Fame in thine, like lesser Currents lost,
Thy Nobler streams shall visit Jove's aboads,
To shine amongst the Stars, and bath the Gods.
(ll. 159-196; cf. pp. 9-10 in 1655 ed.)",,24144,"Not an obvious metaphor of mind, but many (including Samuel Johnson) have taken it for one. Can also be understood as a metaphor for the poet's style.","""O could I flow like thee, and make thy stream / My great example, as it is my theme! / Though deep, yet clear, though gentle, yet not dull, / Strong without rage, without ore-flowing full.""",Conclusion,2014-07-08 19:37:46 UTC,""
8285,"","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.",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)
",,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,""
8285,"","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.",2018-05-19 15:32:18 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)
",,25203,"","""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.""","",2018-05-19 15:32:18 UTC,""