work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3825,REVISIT: This is not a metaphor of mind?,Searching in HDIS (Drama),2005-09-07 00:00:00 UTC,"FRUG.
Oh what a Tempest have I in my Stomach? My Guts are grumbling a kind of Tune, Like the Base Pipes of an Organ: I am starv'd into a Substance so thin, that my Body is transparent; you may see my heart, and the appurtenances, hang up here in its mortal Closet, as easily as a Candle in a Lanthorn.",,9850,"","""My Guts are grumbling a kind of Tune, Like the Base Pipes of an Organ: I am starv'd into a Substance so thin, that my Body is transparent; you may see my heart, and the appurtenances, hang up here in its mortal Closet, as easily as a Candle in a Lanthorn.""","",2011-05-25 21:02:11 UTC,"Act III, scene 3i"
3825,"","Searching ""heart"" and ""closet"" in HDIS (Drama)",2005-09-07 00:00:00 UTC,"FRUG.
Oh what a Tempest have I in my Stomach?
My Guts are grumbling a kind of Tune,
Like the Base Pipes of an Organ: I am starv'd into a Substance so thin, that my Body is transparent; you may see my heart, and the appurtenances, hang up here in its mortal Closet, as easily as a Candle in a Lanthorn.",,9851,•Cross-reference: Tristram's disquisition on the Momus glass and the mind that shines not through the body. INTEREST. USE in Entry.
•I've included thrice: Architecture and Lantern and Candle,"""I am starv'd into a Substance so thin, that my Body is transparent; you may see my heart, and the appurtenances, hang up here in its mortal Closet, as easily as a Candle in a Lanthorn.""",Rooms,2009-12-12 17:36:33 UTC,"Act III, scene 3i"
3853,"",Reading. Text from EEBO. http://name.umdl.umich.edu/A27305,2005-10-09 00:00:00 UTC,"At these Words she rose from his Feet, and snatching him in her Arms, he cou'd not defend himself from receiving a thousand Kisses from the lovely Mouth of the charming Wanton; after which, she ran her self, and in an instant put out the Candles. But he cry'd to her, In vain, O too indiscreet fair One; in vain you put out the Light; for [Page 51] Heaven still has Eyes, and will look down upon my broken Vows. I own your Power, I own I have all the Sense in the World of your charming Touches; I am frail Flesh and Blood, but yet--yet--yet I can resist; and I prefer my Vows to all your powerful Temptations.--I will be deaf and blind, and guard my Heart with Walls of Ice, and make you know, that when the Flames of true Devotion are kindled in a Heart, it puts out all other Fires; which are as ineffectual, as Candles lighted in the Face of the Sun.--Go, vain Wanton, and repent, and mortifie that Blood which has so shamefully betray'd thee, and which will one Day ruin both thy Soul and Body.--
(pp. 50-1)",2010-07-01,9899,"•See also Aphra Behn. Oroonoko and other Writings. Ed. Paul Salzman. Oxford: OUP, 1994.
•I've included twice: Wall of Ice and Flame","""I will be deaf and blind, and guard my Heart with Walls of Ice, and make you know, that when the Flames of true Devotion are kindled in a Heart, it puts out all other Fires; which are as ineffectual, as Candles lighted in the Face of the Sun.""","",2010-07-01 20:12:13 UTC,""
3866,"","Reading; found again searching ""windows"" in Past Masters. See also Marjorie Nicholson's Newton Demands the Muse (Princeton: Princeton UP, 1946), 144-145; found again reading M.H. Abrams, The Mirror and the Lamp: Romantic Theory and the Critical Tradition (London: Oxford UP, 1953), 57. Also, Joanna Picciotto, Labors of Innocence in Early Modern England (Cambridge: Harvard UP, 2010), 261; Sean Silver, The Mind is a Collection: Case Studies in Eighteenth-Century Thought (Philadelphia: Penn Press, 2015), 31, 56, 58, 63.",2006-04-16 00:00:00 UTC,"I pretend not to teach, but to enquire, and therefore cannot but confess here again, that external and internal sensation are the only passages I can find of knowledge to the understanding. These alone, as far as I can discover, are the windows by which light is let into this dark room: For methinks the understanding is not much unlike a closet wholly shut from light, with only some little openings left, to let in external visible resemblances, or ideas of things without: Would the pictures coming into such a dark room but stay there, and lie so orderly as to be found upon occasion, it would very much resemble the understanding of a man, in reference to all objects of sight, and the ideas of them.
(II.xi.17)",2004-11-08,10009,"•I've included thrice: Windows, Room, Closet","Internal and external sensation, ""These alone, as far as I can discover, are the windows by which light is let into this dark room: For methinks the understanding is not much unlike a closet wholly shut from light, with only some little openings left, to let in external visible resemblances, or ideas of things without""",Rooms,2016-03-11 21:28:43 UTC,II.xi.17
3938,"",C-H Lion,2013-07-02 18:54:29 UTC,"We therefore must the Deity conceive
By such an Image as our Senses give.
Spirits to us this only way are known,
And such Conceptions we must form or none.
Why then should Statues be condemn'd, design'd
To raise Devotion in a Pious Mind,
When if we think of God, within our Thought
Some Image of his Being must be wrought?
The Sacred Volumes oft th'Almighty name
As having Parts and Limbs and Humane Frame.
Th'Eternal to our Minds by Words and Ways
Adapted to our Sense himself conveys,
Whose Being still must be from Man conceal'd,
If not by means that fit our State reveal'd.
These Arguments my yielding Reason sway'd,
When Worship first to Images I paid.
And these with Clovis too would soon succeed,
Were first your Mind from Prepossession freed.
Oh, let no groundless Prejudice oppose
The Light, that from so pure a Fountain flows.
May these kind Beams dispel the Clouds, and find
An unobstructed Passage to your Mind.
Thus you'll preserve your Life with guiltless Art,
And still remain a Christian in your Heart.
(Bk VIII, p. 215, ll. 337-360)",,21429,"","""Oh, let no groundless Prejudice oppose / The Light, that from so pure a Fountain flows. / May these kind Beams dispel the Clouds, and find / An unobstructed Passage to your Mind.""","",2013-07-02 18:54:29 UTC,Book VIII
4103,"",Reading,2013-07-09 19:28:06 UTC,"The Question is, Whether this be fair or no? and, Whether it be not just and reasonable, to make as free with our own Opinions, as with those of other People? For to be sparing in this case, may be look'd upon as a piece of Selfishness. We may be charg'd perhaps with wilful Ignorance and blind Idolatry, for having taken Opinions upon Trust, and consecrated in our-selves certain Idol-Notion, which we will never suffer to be unveil'd, or seen in open light. They may perhaps be Monsters, and not Divinitys, or Sacred Truths, which are kept thus choicely, in some dark Corner of our Minds: The Specters may impose on us, whilst we refuse to turn 'em every way, and view their Shapes and Complexions in every light. For that which can be shewn only in a certain Light, is questionable. Truth, 'tis suppos'd, may bear all Lights: and one of those principal Lights or natural Mediums, by which Things are to be view'd, in order to a thorow Recognition, is Ridicule it-self, or that Manner of Proof by which we discern whatever is liable to just Raillery in any Subject. So much, at least, is allow'd by All, who at any time appeal to this Criterion. The gravest Gentlemen, even in the gravest Subjects, are suppos'd to acknowledg this: and can have no Right, 'tis thought, to deny others the Freedom of this Appeal; whilst they are free to censure like other Men, and in their gravest Arguments make no scruple to ask, Is it not ridiculous?
(pp. 60-1; pp. 29-30 in Klein)",,21584,"","""They may perhaps be Monsters, and not Divinitys, or Sacred Truths, which are kept thus choicely, in some dark Corner of our Minds: The Specters may impose on us, whilst we refuse to turn 'em every way, and view their Shapes and Complexions in every light.""",Rooms,2013-07-09 19:28:06 UTC,""
7753,"",ECCO-TCP,2013-11-10 06:04:44 UTC,"But if you see nothing at all of the Treachery and Baseness that is in your Heart, search, and search again, it's your ignorance and Blindness, and not the Goodness of your State, that makes you to know nothing by your self. What, are you better than David? he was so jealous of his own Heart, that he dar'd not to trust to his own Examination of it, but he desires the great Heart-searcher to help him in this Work. Are you more excellent than Paul after his Conversion? had he more Reason to complain of himself than you have? O be at leisure to look within, and get David's Candle and Lanthorn to go into those dark Corners of your Soul with it, and it may be you may see that within which may make your Heart to ake, and your Joints to quiver, and your Spirits to faint within you. Paul was sometimes as confident as you, he took no Notice of the Enmity that was within against God, though he was as full of it as an Asp is of Poison; yet before he came acquainted with God the Case was altered with him; he was of another mind when that Light shined about him, and he cried out, Lord, what wilt thou have me to do? he now thinks it is hard kicking against the Pricks, dangerous opposing of God, and persecuting of Christ in any of his Members; and he desires nothing in the World so much as to be reconciled to God, and to have him for his Friend, whom before he fought against as an Enemy.
(pp. 294-5)",,23158,"","""O be at leisure to look within, and get David's Candle and Lanthorn to go into those dark Corners of your Soul with it, and it may be you may see that within which may make your Heart to ake, and your Joints to quiver, and your Spirits to faint within you.""",Rooms,2013-11-10 06:04:44 UTC,""
7945,"",Reading (in the British Library),2014-06-22 03:12:24 UTC,"[...] Of the Beauty of the Eye I shall say little, leaving that to Poets and Orators; that is a very pleasant and lovely Object to behold, if we consider the Figure, Color, and Splendor of it, is the least that I can say. The Soul as it is more immediately and strongly moved and affected by this part than any other; so doth it manifest all its Passions and Perturbations by this. As the Eyes are the Windows to let in the Species of all exterior Objects into the dark Cels of the Brain, for the information of the Soul; so are they flaming Torches to reveal to those abroad how the Soul within is moved or affected. These Representations made by the impressions of external Objects upon the Eye are the most clear, lively and distinct of any others. [...]
(170)",,24086,"","""As the Eyes are the Windows to let in the Species of all exterior Objects into the dark Cels of the Brain, for the information of the Soul; so are they flaming Torches to reveal to those abroad how the Soul within is moved or affected.""",Rooms,2014-06-22 03:12:24 UTC,""
7945,"",Reading (in the British Library),2014-06-22 03:16:54 UTC,"Thirdly, Let us hence duly learn to prize and value our Souls; is the Body such a rare Piece, what this is the Soul? the Body is but the Husk or Shell, the Soul is the Kernel; the Body is but the Cask, the Soul the precious Liquor contained in it; the Body is but the Cabinet; the Soul the Jewel; the Body is but the Ship or Vessel, the Soul the Pilot; the Body is but the Machine or Engine, the Soul that [GREEK], that actuates and quickens it; the Body is but the dark Lanthorn, the Soul of Spirit is the Candle of the Lord that burns in it: And seeing there is such difference between the Soul and the Body in respect of Excellency, surely our better Part challenges our greatest care and diligence to make Provision for it. Bodily Provision is but half Provision, it is but for one Part of a Man, and that the meaner and more ignoble too, if we consider a future Estate of endless duration after this Life, the Bodily Provision will appear to be, I do not say quarter Provision, but no Provision at all in comparison, there being no proportion between so short a period of time, and the infinite Ages of Eternity. Let us not then be so foolish as to employ all our thoughts and bestow all out time and pains about cherishing, accommodating, and gratifying our Bodies, in making Provision for the Flesh to fulfill the Lusts thereof, as the Apostle phraseth it; and suffer our Souls to lie neglected, in a miserable, and poor, and blind, and naked condition. Some Philosophers will not allow the Body to be an essential Part of Man, but only the Vessel or Vehicle of the Soul; Anima cujusque est quisque. Though I would not be so unequal to it, yet I must needs acknowledg it to be but an inferior Part: it is therefore to be treated, so dieted and provided as to render it most calm and compliant with the Soul, most tractable and obsequious to the dictates of Reason; not so pampered and indulged, as to encourage it to cast its Rider, and to take the Reins in to its own Hand, and usurp Dominion over the better part, the [GREEK to enlemguinau?], to sink and depress it into a sordid compliance with its own Lusts, Atque affigere humi Divinae particulum aurae.
(pp. 239-40)",,24087,"","""Thirdly, Let us hence duly learn to prize and value our Souls; is the Body such a rare Piece, what this is the Soul? the Body is but the Husk or Shell, the Soul is the Kernel; the Body is but the Cask, the Soul the precious Liquor contained in it; the Body is but the Cabinet; the Soul the Jewel; the Body is but the Ship or Vessel, the Soul the Pilot; the Body is but the Machine or Engine, the Soul that [GREEK: cudok?], that actuates and quickens it; the Body is but the dark Lanthorn, the Soul of Spirit is the Candle of the Lord that burns in it.""","",2014-06-22 03:17:25 UTC,""
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,""