work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
4141,"","Searching ""soul"" and ""dross"" in HDIS (Poetry)",2005-07-19 00:00:00 UTC,"But since the Vertues all, a lovely Train,
That raise the Soul, and beautifie the Man;
Depend upon the Judgment of the Mind,
Thence to the Will an easie Passage find,
And ripen into Action: Guard with Care
That bufie Part, from Clouds and Vapours clear,
With Art and Industry the Soul refine,
And let the Morn with all its Lustre in;
The Fates indeed obstruct the Noble Art:
The Search of Truths too long and Life too short:
Black Night comes on, and interrupts the Day,
E'er it can chase the Mists and Fogs away;
The Dregs of Flesh and Drossy Lees, o'errun
The Soul, and weigh the strugling Spirit down:
In Darkness hid, it wanders far astray,
Oblig'd the subject Senses to obey,
And only range, where they direct the Way;
But tho' the Task be difficult and hard,
Despair not, Wisdom will the Toil reward:
The Globe with Objects fill'd, a vast Immense,
Breeds various Forms for Reason, and for Sense:
Seek not to know, or comprehend, the Whole,
But chuse the brightest Objects for the Soul.",,10665,"•I've included thrice: Fog and Mist, Dross, and Night and Day","""Black Night comes on, and interrupts the Day, / E'er it can chase the Mists and Fogs away; / The Dregs of Flesh and Drossy Lees, o'errun / The Soul, and weigh the strugling Spirit down:""","",2009-09-14 19:35:10 UTC,""
4564,Physiognomy,"Searching ""mind"" and ""lamp"" in HDIS (Poetry)",2006-01-18 00:00:00 UTC,"Engaging CYNTHIA's arm'd with every Grace;
Her lovely Mind shines chearful thro' her Face,
A sacred Lamp in a fair Crystal Case.
Not Venus-Star, the brightest of the Sphere,
Smiles so serene, or casts a Light so clear.
O happy Brother of this wondrous Fair!
The best of Sisters well deserves thy Care;
Her sighing Lovers, who in Crouds adore,
Wou'd wish thy Place, did they not wish for more.
What Angels are, when We desire to know,
We form a Thought by such as She below,
And thence conclude they're bright beyond Compare,
Compos'd of all that's Good, and all that's Fair.",,11987,"","""Her lovely Mind shines chearful thro' her Face, / A sacred Lamp in a fair Crystal Case.""",Optics,2011-07-15 14:17:56 UTC,""
4852,"",HDIS (Poetry),2003-12-01 00:00:00 UTC,"Oh, could I draw, my friend, thy genuine mind,
Just as the living forms by thee design'd;
Of Raphael's figures none should fairer shine,
Nor Titian's colours longer last than mine.
A mind in wisdom old, in lenience young,
From fervent truth where every virtue sprung;
Where all was real, modest, plain, sincere;
Worth above show, and goodness unsevere:
View'd round and round, as lucid diamonds throw
Still as you turn them a revolving glow,
So did his mind reflect with secret ray,
In various virtues, Heaven's internal day;
Whether in high discourse it soar'd sublime
And sprung impatient o'er the bounds of Time,
Or wandering nature through with raptured eye,
Adored the hand that turn'd yon azure sky:
Whether to social life he bent his thought,
And the right poise of mingling passions sought,
Gay converse bless'd; or in the thoughtful grove
Bid the heart open every source of love:
New varying lights still set before your eyes
The just, the good, the social, or the wise.
For such a death who can, who would refuse
The friend a tear, a verse the mournful muse?
Yet pay we just acknowledgment to heaven,
Though snatch'd so soon, that Aikman e'er was given.
A friend, when dead, is but removed from sight,
Hid in the lustre of eternal light:
Oft with the mind he wonted converse keeps
In the lone walk, or when the body sleeps
Lets in a wandering ray, and all elate
Wings and attracts her to another state;
And, when the parting storms of life are o'er,
May yet rejoin him in a happier shore.
As those we love decay, we die in part,
String after string is sever'd from the heart;
Till loosen'd life at last--but breathing clay,
Without one pang, is glad to fall away.
Unhappy he who latest feels the blow,
Whose eyes have wept o'er every friend laid low,
Dragg'd lingering on from partial death to death;
And dying, all he can resign is breath.
(ll. 1-40, pp. 288-90)",,12946,"•Thomson's use of ""ray"" again. I haven't created an entry for the second usage: the mind lets in a ray while the body sleeps (ll. 30-1). These figures may deserve closer attention","""A mind in wisdom old, in lenience young, / From fervent truth where every virtue sprung; / Where all was real, modest, plain, sincere; / Worth above show, and goodness unsevere: / View'd round and round, as lucid diamonds throw / Still as you turn them a revolving glow, / So did his mind reflect with secret ray, / In various virtues, Heaven's internal day.""","",2016-04-28 03:02:05 UTC,I've included the entire poem
6971,"",Reading,2011-06-23 19:02:41 UTC,"Such sure Rewards the happy Choice attend
Form'd on our Nature's Origin and End.
Pure from th' eternal Source of Being came
That Ray divine that lights the human Frame:
Yet oft, forgetful of it's heavenly Birth,
It sinks obscur'd beneath the Weight of the Earth:
Mechanic Pow'rs retard it's Flight, and hence
The Storms of Passion, and the Clouds of Sense:
'Tis Life's great task their Influence to controul,
And keep the native Splendor of the Soul:
From false Desires which wild Opinion frames,
From raging Folly's inconsistent Schemes,
To guard it safe by those unerring Laws,
That re-unite it to its first Great Cause.
To this bright Mark may all thy Actions tend,
And Heav'n succeed the Wishes of a Friend,
Whose faithful Love directs its tender Cares
Beyond the Flight of momentary Years:
Beyond the Grave, where vulgar Passions end,
To future Worlds it's nobler Views extend,
Which soon each Imperfection must remove.
And ev'ry Charm of Friendship shall improve.
'Till then, the Muse essays the tuneful Art,
To fix her moral Lesson on thy Heart,
Illume thy Soul with Virtue's brightest Flame,
And point it to that Heav'n from whence it came.
(ll. 39-64, pp. 20-1)",2013-06-04,18792,"","""Pure from th' eternal Source of Being came / That Ray divine that lights the human Frame: / Yet oft, forgetful of it's heavenly Birth, / It sinks obscur'd beneath the Weight of the Earth: / Mechanic Pow'rs retard it's Flight, and hence / The Storms of Passion, and the Clouds of Sense: / 'Tis Life's great task their Influence to controul, / And keep the native Splendor of the Soul.""","",2013-06-04 14:59:04 UTC,""
7060,"",Searching in Google Books,2011-08-01 20:23:11 UTC,"But this unrighteous traffick in human blood is not more destructive to those concerned, in it, than disgraceful to the religion they profess, and so the nation which tolerates their crimes. By their means the holy name of Jesus is blasphemed, and an invincible obstacle thrown in the way, to hinder the glorious Gospel of Christ from being received by these Heathens. Darkness is not more opposite to light than the principles of this traffick to the spirit of Christianity. That commands us ""to preach good tidings unto the meek;"" but these men deliberately withhold from their Slaves all rational instruction, and all religious improvement. The Prince of Peace sends us ""to bind up the broken-hearted;"" but these men bow down their fellow-creatures by oppression, and ""regard not the cry of the poor destitute."" The spirit of the Gospel ""proclaims liberty to the captive, and the opening of the prison to them that are bound:"" but these men rivet the chains of slavery; ""the iron enters into the Negro's soul,"" while while his mind is left in all the darkness of ignorance, without one ray of those comforts which Christianity affords, to strengthen with patience, and to animate with hope, them that endure affliction, suffering wrongfully.
(pp. 22-4)",,19083,"","""The spirit of the Gospel 'proclaims liberty to the captive, and the opening of the prison to them that are bound:' but these men rivet the chains of slavery; 'the iron enters into the Negro's soul,' while while his mind is left in all the darkness of ignorance, without one ray of those comforts which Christianity affords, to strengthen with patience, and to animate with hope, them that endure affliction, suffering wrongfully.""",Fetters and Metal,2013-09-23 18:14:52 UTC,""
4475,"",Searching in Google Books,2012-01-22 20:30:22 UTC,"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)",,19508,"","""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.""",Impressions and Writing,2012-01-22 20:38:50 UTC,"Book IV, Chapter iii"
7187,"",Reading in the British Library,2012-02-08 05:12:05 UTC,"[...] But in its Advances, and final Perfection and Consummation, it discovers itself to be a Faculty, Quality, or inherent Power in the Soul, whereby it will act: without Solicitation, Motive or Direction. As a Stone in a Wall, fastened with Mortar, compressed by surrounding Stones, and involved in a Million of other Attractions, cannot fall to the Earth, nor sensibly exert its natural Gravity, no, not so much as to discover there is such a Principle in it; just so, the intelligent Soul, in this her lapsed Estate, being drowned in Sense, chained and fettered by Ignorance and Perverseness, drawn and hurried away by the Devil, the World and the Flesh, is disabled from exerting this inherent and innate Principle of Re-union, and wants sufficient Light on the Understanding, and a right Turn of the Will, to be put in a Capacity of exercising it. But in its proper Vacuity, and being freed from these Letts and Impediments, it would mount towards its Original, like an Eagle toward the Sun. Amiability, Pulchritude or Beauty, is as much the peculiar and proper Object of this Affection of the Mind, as Light or a luminous Body is of Vision; for Deformity, as such, can never be loved. And Beauty or Perfection, is, in Reality and just Philosophy, nothing but Analogy, Order, or just Proportion. From hence it necessarily follows, that in the Scale of Beings, all Objects ought to be loved in proportion to their Degree of Beauty, Symmetry or Perfection. And consequently, the highest Perfection ought to be loved with the highest Degree of Love, and the several subordinate Degrees of Perfection, with proportionate Degrees of this Affection of the Mind. And since Finite, when compared with Infinite, evanishes quite, or becomes nothing; it follows necessarily (since there is, and can be, but one Object that is Infinite, Good and Perfect, and all others are but Created, and Finite Goods; that is, in Comparison they are nothing) that, according to the eternal and immutable Laws of Analogy, the One supreme Good, endued with Infinite Perfection, ought to be loved with a Love infinitely superior to our Affections for other Things, or (which is the same Thing in other Words) that, in Comparison, our Love to the Author of our Being, ought to be infinite; and that to ourselves and other Objects, as being finite Creatures, none at all. This is the true Philosophy of this Matter, and as much a Demonstration, as any thing in Numbers or Geometry possibly can be; however it maybe received by Men of Self-Love and Carnal Minds.
(VI, pp. 163-5)",,19587,"","""As a Stone in a Wall, fastened with Mortar, compressed by surrounding Stones, and involved in a Million of other Attractions, cannot fall to the Earth, nor sensibly exert its natural Gravity, no, not so much as to discover there is such a Principle in it; just so, the intelligent Soul, in this her lapsed Estate, being drowned in Sense, chained and fettered by Ignorance and Perverseness, drawn and hurried away by the Devil, the World and the Flesh, is disabled from exerting this inherent and innate Principle of Re-union, and wants sufficient Light on the Understanding, and a right Turn of the Will, to be put in a Capacity of exercising it.""",Fetters,2012-02-08 05:12:41 UTC,Chap. VI. Of the Passions
7402,"",Reading,2013-06-06 15:20:29 UTC,"And is devotion virtue? 'Tis compell'd:
What heart of stone but glows at thoughts like these?
Such contemplations mount us, and should mount
The mind still higher; nor ever glance on man
Unraptured, uninflamed.--Where roll my thoughts
To rest from wonders? Other wonders rise;
And strike where'er they roll: my soul is caught;
Heaven's sovereign blessings, clustering from the cross,
Rush on her in a throng, and close her round,
The prisoner of amaze! In His bless'd life
I see the path, and in His death the price,
And in His great ascent the proof supreme,
Of immortality.--And did He rise?
Hear, O ye nations! Hear it, O ye dead!
He rose! He rose! He burst the bars of death.
Lift up your heads, ye everlasting gates,
And give the King of Glory to come in!
Who is the King of glory? He who left
His throne of glory for the pang of death.
Lift up your heads, ye everlasting gates,
And give the King of glory to come in!
Who is the King of Glory? He who slew
The ravenous foe that gorged all human race!
The King of Glory, He whose glory fill'd
Heaven with amazement at His love to man;
And with Divine complacency beheld
Powers most illumined wilder'd in the theme!
(ll. 259-285, pp. 97-8 in CUP edition)",,20436,"","""And is devotion virtue? 'Tis compell'd: / What heart of stone but glows at thoughts like these?""","",2013-06-06 15:20:29 UTC,Night the Fourth
7707,"",Searching in Google Books,2013-10-13 16:20:40 UTC,"[...] I cannot complain that I have not my Share of Friends of all Ranks, and such, whose Interest, Assistance, Affection, and Opinions too, in fit Cases, I can rely on. But methinks, for all this, there is one Place vacant, that I know no body that would so well fill as your self: I want one near me to talk freely with, De quolibet Ente; to propose to, the Extravagances that rise in my Mind; one with whom I would debate several Doubts and Questions, to see what was in them. Meditating by one's self is like digging in the Mine; it often, perhaps, brings up maiden Earth, which never came near the Light before; but whether it contain any Metal in it, is never so well tried as in Conversation with a knowing judicious Friend, who carries about him the true Touch-stone, which is Love of Truth in a clear-thinking Head. Men of Parts and Judgment the World usually gets hold of, and by a great Mistake (that their Abilities of Mind are lost, if not employ'd in the Pursuit of Wealth or Power) engages them in the Ways of Fortune and Interest, which usually leave but little Freedom or Leisure of Thought for pure disinterested Truth. And such who give themselves up frankly, and in earnest, to the full Latitude of real Knowledge, are not every where to be met with. Wonder not, therefore, that I wish so much for you in my Neighbourhood; I should be too happy in a Friend of your Make, were you within my Reach. But yet I cannot but wish that some Business would once bring you within Distance; and 'tis a Pain to me to think of leaving the World, without the Happiness of seeing you.
(pp. 85-6)",,22961,INTEREST. USE IN ENTRY,"""Meditating by one's self is like digging in the Mine; it often, perhaps, brings up maiden Earth, which never came near the Light before; but whether it contain any Metal in it, is never so well tried as in Conversation with a knowing judicious Friend, who carries about him the true Touch-stone, which is Love of Truth in a clear-thinking Head.""",Metal,2013-10-13 16:20:40 UTC,""
7984,"",Reading,2014-07-25 18:18:55 UTC,"And yet these passions which, on nature's plan,
Call out the hero while they form the man,
Warp'd from the sacred line that nature gave,
As meanly ruin as they nobly save.
The' etherial soul that Heaven itself inspires
With all its virtues, and with all its fires,
Led by these sirens to some wild extreme,
Sets in a vapour when it ought to beam;
Like a Dutch sun that in the' autumnal sky
Looks through a fog, and rises but to die.
But he whose active, unencumber'd mind
Leaves this low earth and all its mists behind,
Fond in a pure unclouded sky to glow,
Like the bright orb that rises on the Po,
O'er half the globe with steady splendour shines,
And ripens virtues as it ripens mines.
(p. 154)",,24301,"","""But he whose active, unencumber'd mind / Leaves this low earth and all its mists behind, / Fond in a pure unclouded sky to glow, / Like the bright orb that rises on the Po, / O'er half the globe with steady splendour shines, / And ripens virtues as it ripens mines.""",Metal,2014-07-25 18:18:55 UTC,""