id,comments,provenance,dictionary,created_at,reviewed_on,work_id,theme,context,updated_at,metaphor,text
12441,"","Searching ""mind"" and ""judge"" in HDIS (Poetry)","",2004-08-31 00:00:00 UTC,,4717,"","",2009-09-14 19:36:59 UTC,"Judgement may assume ""her Seat, the Mind""","Moore, ever to the Cause of Justice true,
Thus spoke the Language of the judging few;
And what he spoke was with a graceful Ease:
He like Ulysses never fails to please.
Tho by the cens'ring Voice of Crouds inclin'd,
'E're Judgement had assum'd her Seat, the Mind,
The Youth, O! Philips, has prophan'd thy Lays,
Regard this Voice of Truth, the Voice of Praise."
12671,"•I've included thrice: Storehouse, Rule of Judgement, Queen",HDIS (Poetry),Inhabitants and Empire,2004-08-31 00:00:00 UTC,,4769,"","",2013-11-01 17:06:44 UTC,"Imagination may ""Bring what ideas she can find / To the great storehouse of the Mind, / Where Judgement ever sits serene, / To rule the vague and sportive queen""","Divine inspirer, tuneful maid,
Give me thy never failing aid,
O! ever blessing, ever bless'd,
Pour all thyself into my breast,
Then will I soon an off'ring bring,
Which all thy freeborn sons shall sing,
A tribute to be spread by Fame,
Which shall enlarge thy poet's name,
Shall stretch it to the latest date,
In spite of Envy, spite of Hate,
Shall clear the honour of the times
From uninspir'd, unhallow'd rhymes:
Imagination then shall play
Unbridled in the fields of day,
Thro endless time, and boundless space,
Continue unrestrain'd her race,
Bring what ideas she can find
To the great storehouse of the Mind,
Where Judgement ever sits serene,
To rule the vague and sportive queen."
13598,•This an imaginary lodging. Sympathy with the dead,"Reading. Found also in Martin's and Barresi's Naturalization of the Soul (London: Routledge, 2000), 99.",Rooms,2004-10-25 00:00:00 UTC,,5073,"","",2014-06-17 17:57:33 UTC,"""The idea of that dreary and endless melancholy, which the fancy naturally ascribes to their condition, arises altogether from our joining to the change which has been produced upon them, our own consciousness of that change, from our putting ourselves in their situation, and from our lodging, if I may be allowed to say so, our own living souls in their inanimated bodies, and thence conceiving what would be our emotions in this case.""","We sympathize even with the dead, and overlooking what is of real importance in their situation, that awful futurity which awaits them, we are chiefly affected by those circumstances which strike our senses, but can have no influence upon their happiness. It is miserable, we think, to be deprived of the light of the sun; to be shut out from life and conversation; to be laid in the cold grave a prey to corruption and the reptiles of the earth; to be no more thought of in this world, but to be obliterated in a little time from the affections and almost from the memory of their dearest friends and relations. Surely, we imagine, we can never feel too much for those who have suffered so dreadful a calamity. The tribute of our fellow-feeling seems doubly due to them now when they are in danger of being forgot by every body: and, by the vain honours which we pay to their memory, we endeavour, for our own misery, artificially to keep alive our melancholy remembrance of their misfortune. That our sympathy can afford them no consolation seems to be an addition to their calamity; and to think that all we can do is unavailing, and that, what alleviates all other distress, the regret, the love and the lamentation of their friends, can yield no comfort to them, serves only to exasperate our sense of their misery. The happiness of the dead, however, most assuredly, is affected by none of these circumstances; nor is it the thought of these things which can ever disturb the security of their repose. The idea of that dreary and endless melancholy, which the fancy naturally ascribes to their condition, arises altogether from our joining to the change which has been produced upon them, our own consciousness of that change, from our putting ourselves in their situation, and from our lodging, if I may be allowed to say so, our own living souls in their inanimated bodies, and thence conceiving what would be our emotions in this case. It is this very illusion of the imagination which renders the foresight of our own dissolution so terrible to us, and the idea of those circumstances, which undoubtedly can give us no pain when we are dead, makes us miserable while we are alive. And from thence arises one of the most important principles in human nature, the dread of death, the great poison to the happiness, but the great restraint upon the injustice of mankind, which, while it afflicts and mortifies the individual, guards and protects the society.
(pp. 11-13; cf. 13 in Liberty Fund edition)"
13635,"•Note Smith's use of ""as it were.""","Searching ""temper"" in Past Masters edition of TMS; confirmed in ECCO-TCP.",Rooms,2005-06-14 00:00:00 UTC,,5073,"",VII.iv.28,2014-06-17 19:15:40 UTC,"""The man who indulges us in this natural passion, who invites us into his heart, who, as it were, sets open the gates of his breast to us, seems to exercise a species of hospitality more delightful than any other.""","Thirdly, breaches of the rules of veracity. The violation of truth, it is to be observed, is not always a breach of justice, tho' it is so upon many occasions, and consequently can not always expose to any external punishment. The vice of common lying, tho' a most miserable meanness, may frequently do hurt to no person, and in this case no claim of vengeance or satisfaction can be due either to the persons imposed upon or to others. But though the violation of truth is not always a breach of justice, it is always a breach of a very plain rule, and what naturally tends to cover with shame the person who has been guilty of it. The great pleasure of conversation, and indeed of society, arises from a certain correspondence of sentiments and opinions, from a certain harmony of minds, which like so many musical instruments coincide and keep time with one another. But this most delightful harmony cannot be obtained unless there is a free communication of sentiments and opinions. We all desire, upon this account, to feel how each other is affected, to penetrate into each others bosoms and to observe the sentiments and affections which really subsist there. The man who indulges us in this natural passion, who invites us into his heart, who, as it were, sets open the gates of his breast to us, seems to exercise a species of hospitality more delightful than any other. No man, who is in ordinary good temper, can fail of pleasing if he has the courage to utter his real sentiments as he feels them, and because he feels them. It is this unreserved sincerity which renders even the prattle of a child agreeable. How weak and imperfect soever the views of the open-hearted, we take pleasure to enter into them, and endeavour, as much as we can, to bring down our own understanding, to the level of their capacities, and to regard every subject in the particular light in which they appear to have considered it. This passion to discover the real sentiments of others is naturally so strong, that it often degenerates into a troublesome and impertinent curiosity to pry into those secrets of our neighbours which they have very justifiable reasons for concealing, and, upon many occasions, it requires prudence and a strong sense of propriety to govern this, as well as all the other passions of human nature, and to reduce it to that pitch which any impartial spectator can approve of. To disappoint this curiosity, however, when it is kept within proper bounds, and aims at nothing which there can be any just reason for concealing, is equally disagreeable in its turn. The man who eludes our most innocent questions, who gives no satisfaction to our most inoffensive inquiries, who plainly wraps himself up in impenetrable obscurity, seems, as it were, to build a wall about his breast. We run forward to get within it, with all the eagerness of harmless curiosity, and feel ourselves all at once pushed back with the rudest and most offensive violence. If to conceal is so disagreeable, to attempt to deceive us is still more disgusting, even tho' we could possibly suffer nothing by the success of the fraud. If we see that our companion wants to impose upon us, if the sentiments and opinions which he utters appear evidently not to be his own, let them be ever so fine, we can derive no sort of entertainment from them; and if something of human nature did not now and then transpire through all the covers which falshood and affectation are capable of wraping around it, a puppet of wood would be altogether as pleasant a companion as a person who never spoke as he was affected. No man ever deceives, with regard to the most insignificant matters, who is not conscious of doing something like an injury to those he converses with; and who does not inwardly blush and shrink back with shame and confusion even at the secret thought of a detection. Breach of veracity, therefore, being always attended with some degree of remorse and self-condemnation, naturally fell under the cognizance of the casuists.
(pp. 540-3; cf. pp. 337-9 in Liberty Fund edition)"
13637,"","Searching ""soul"" and ""cell"" in HDIS (Poetry)",Rooms,2005-08-17 00:00:00 UTC,,5075,"","",2009-09-14 19:38:52 UTC,"The soul may be ""Snatch'd by the power of music from her cell / Of fleshly thraldom"" and feel ""herself upborn / On plumes of ecstasy""","CHORUS.
Oh would to Heav'n
A frame of mind, more fitted to these rites,
Possest thee, Prince! that Resignation meek,
That dove-ey'd Peace, handmaid of Sanctity,
Approach'd this altar with thee: 'stead of these,
See I not gaunt Revenge, ensanguin'd Slaughter,
And mad Ambition, clinging to thy soul,
Eager to snatch thee back to their domain,
Back to a vain and miserable world;
Whose misery, and vanity, though try'd,
Thou still hold'st dearer than these solemn shades,
Where Quiet reigns with Virtue? Try we yet
What Holiness can do! for much it can:
Much is the potency of pious prayer:
And much the sacred influence convey'd
By sage mysterious office: when the soul,
Snatch'd by the power of music from her cell
Of fleshly thraldom, feels herself upborn
On plumes of ecstasy, and boldly springs,
'Mid swelling harmonies and pealing hymns,
Up to the porch of heav'n. Strike, then, ye Bards!
Strike all your strings symphonious; wake a strain
May penetrate, may purge, may purify,
His yet unhallow'd bosom; call ye hither
The airy tribe, that on yon mountain dwell,
Ev'n on majestic Snowdon; they, who never
Deign visit mortal men, save on some cause
Of highest import, but, sublimely shrin'd
On its hoar top in domes of crystalline ice,
Hold converse with those spirits, that possess
The skies' pure sapphire, nearest heav'n itself."
16884,"","Searching ""brain"" and ""cell"" in HDIS (Poetry)",Rooms,2005-08-29 00:00:00 UTC,2009-02-22,6397,"",Epigrams and Short Poems,2009-09-14 19:48:19 UTC,"Thought is ""The hermit's solace in his cell""","The hermit's solace in his cell,
The fire that warms the poet's brain,
The lover's heaven, or his hell,
The madman's sport, the wise man's pain.
(p. 107)"
18566,"",Reading,"",2011-05-26 05:36:19 UTC,,6908,"","",2011-05-26 05:36:19 UTC,"""If I cannot, draw out Cacus from his Den; I may pluck the Villain from my own Breast. I cannot cleanse the Stables of Augeas; but I may cleanse my own Heart from Filth and Impurity: I may demolish the Hydra of Vices within me; and should be careful too, that while I lop off one, I do not suffer more to grow up in its stead.""","On looking about him, he will find many Avenues to the Temple of Fame barred against him: but some are still open through, that of Virtue: and those, if he has a right Ambition, he will most probably attempt to pass. The more a Man is unactive in his Person, the more his Mind will be at work: and the Time which others spend in Action, he will pass in Study and Contemplation: by these he may acquire Wisdom, and by Wisdom Fame. The Name of Socrates is as much sounded, as those of Alexander and Caesar; and is recorded in much fairer Characters, He gained Renown by Wisdom and Goodness; they by Tyranny and Oppression: he by instructing; they by destroying Mankind: and happy it is, that their evil Deeds were confined to their Lives; while he continues to instruct us to this Day. A deformed Person will naturally consider, where his Strength and his Foible lie; and as he is well acquainted with the last, he will easily find out the first; and must know, that (if it is any where) it is not, like Sampson's , in the Hair; but must be in the Lining of the Head. He will say to himself, I am weak in Person; unable to serve my Country in the Field; I can acquire no military Glory: but I may, like Socrates, acquire Reputation by Wisdom and Probity: let me therefore be wise and honest. My Figure is very bad: and I should appear but ill as an Orator, either in the Pulpit 'or at the Bar: let me therefore pass my Time in my Study, either in reading what may improve my self, or in writing what may entertain or instruct others. I have not the Strength of Hercules; nor can I rid the World of so many Monsters: but perhaps I may get rid of some my self. If I cannot, draw out Cacus from his Den; I may pluck the Villain from my own Breast. I cannot cleanse the Stables of Augeas; but I may cleanse my own Heart from Filth and Impurity: I may demolish the Hydra of Vices within me; and should be careful too, that while I lop off one, I do not suffer more to grow up in its stead. Let me be serviceable in any way that I can: and if I am so, it may in some measure be owing to my Deformity. Which at least should be a Restraint on my Conduct, lest my Conduct make me more deformed.
(pp. 69-71)"
18567,"",Reading,Rooms,2011-05-26 05:38:16 UTC,,6908,"","",2011-05-26 05:38:27 UTC,"""Few Persons have a House entirely to their Mind; or the Apartment in it disposed as they could wish. And there is no deformed Person, who does not wish, that his Soul had a better Habitation: which is sometimes not lodged according to its Quality.""","Few Persons have a House entirely to their Mind; or the Apartment in it disposed as they could wish. And there is no deformed Person, who does not wish, that his Soul had a better Habitation: which is sometimes not lodged according to its Quality. Lord Clarendon says of Sir Charles Cavendish (Brother to the Marquis of Newcastle) that he was a Man of the noblest and largest Mind, though of the least and most inconvenient Body, that lived. And every body knows, that the late Prince of Orange had many amiable Qualities. Therefore in Justice to such Persons I must suppose, that they did not repine, that their Tenements were not in a more regular Style of Architecture. And let every deformed Person comfort himself with reflecting; that tho' his Soul hath not the most convenient and beautiful Apartment, yet that it is habitable: that the Accommodation will serve in an Inn upon the Road: that he is but Tenant for Life, or (more properly) at Will: and that, while he remains in it, it, he is in a State to be envied by the Deaf, the Dumb, the Lame, and the Blind.
(pp. 71-3)"
18568,"",Reading,Rooms,2011-05-26 05:40:41 UTC,,6908,"","",2011-05-26 05:40:41 UTC,"""And let every deformed Person comfort himself with reflecting; that tho' his Soul hath not the most convenient and beautiful Apartment, yet that it is habitable: that the Accommodation will serve in an Inn upon the Road: that he is but Tenant for Life, or (more properly) at Will: and that, while he remains in it, it, he is in a State to be envied by the Deaf, the Dumb, the Lame, and the Blind.""","Few Persons have a House entirely to their Mind; or the Apartment in it disposed as they could wish. And there is no deformed Person, who does not wish, that his Soul had a better Habitation: which is sometimes not lodged according to its Quality. Lord Clarendon says of Sir Charles Cavendish (Brother to the Marquis of Newcastle) that he was a Man of the noblest and largest Mind, though of the least and most inconvenient Body, that lived. And every body knows, that the late Prince of Orange had many amiable Qualities. Therefore in Justice to such Persons I must suppose, that they did not repine, that their Tenements were not in a more regular Style of Architecture. And let every deformed Person comfort himself with reflecting; that tho' his Soul hath not the most convenient and beautiful Apartment, yet that it is habitable: that the Accommodation will serve in an Inn upon the Road: that he is but Tenant for Life, or (more properly) at Will: and that, while he remains in it, it, he is in a State to be envied by the Deaf, the Dumb, the Lame, and the Blind.
(pp. 71-3)"
23145,"",Searching in ECCO-TCP,Rooms,2013-11-10 04:13:28 UTC,,7750,"","",2013-11-10 04:13:28 UTC,"""Thirsting for Knowledge, but to know the right, / Thro' judgment's optick guide th' illusive sight, / To let in rays on Reason's darkling cell, / And Prejudice's lagging mists dispel.""","Thirsting for Knowledge, but to know the right,
Thro' judgment's optick guide th' illusive sight,
To let in rays on Reason's darkling cell,
And Prejudice's lagging mists dispel;
For this you turn the Greek and Roman page,
Weigh the contemplative and active Sage,
And cull some useful flow'r from each historick Age.
(p. 71)"