work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3636,"",HDIS,2003-08-13 00:00:00 UTC,"... Yet not the more
Cease I to wander, where the Muses haunt,
Clear spring, or shady grove, or sunny hill,
Smit with the love of sacred song; but chief
Thee, Sion, and the flowery brooks beneath,
That wash thy hallow'd feet, and warbling flow,
Nightly I visit: nor sometimes forget
So were I equall'd with them in renown,
Thy sovran command, that Man should find grace;
Blind Thamyris, and blind Maeonides,
And Tiresias, and Phineus, prophets old:
Then feed on thoughts, that voluntary move
Harmonious numbers; as the wakeful bird
Sings darkling, and in shadiest covert hid
Tunes her nocturnal note. Thus with the year
Seasons return; but not to me returns
Day, or the sweet approach of even or morn,
Or sight of vernal bloom, or summer's rose,
Or flocks, or herds, or human face divine;
But cloud instead, and ever-during dark
Surrounds me, from the cheerful ways of men
Cut off, and for the book of knowledge fair
Presented with a universal blank
Of nature's works to me expung'd and ras'd,
And wisdom at one entrance quite shut out.
So much the rather thou, celestial Light,
Shine inward, and the mind through all her powers
Irradiate; there plant eyes, all mist from thence
Purge and disperse, that I may see and tell
Of things invisible to mortal sight.
(Bk. III, ll. 26-55)",2009-04-09,9436,"•A new exordium addressed to the ""holy Light."" The mind is, again, its own place here.
•Should this be broken into separate entries? (Light, garden, weather?) REVISIT","""So much the rather thou, celestial Light, / Shine inward, and the mind through all her powers / Irradiate; there plant eyes, all mist from thence / Purge and disperse, that I may see and tell / Of things invisible to mortal sight.""","",2010-01-06 04:32:40 UTC,""
3636,"",HDIS,2003-08-19 00:00:00 UTC,"Thus fenced, and, as they thought, their shame in part
Covered, but not at rest or ease of mind,
They sat them down to weep; nor only tears
Rained at their eyes, but high winds worse within
Began to rise, high passions, anger, hate,
Mistrust, suspicion, discord; and shook sore
Their inward state of mind, calm region once
And full of peace, now tost and turbulent:
For Understanding ruled not, and the Will
Heard not her lore; both in subjection now
To sensual Appetite, who from beneath
Usurping over sovran Reason claimed
Superiour sway: From thus distempered breast,
Adam, estranged in look and altered style,
Speech intermitted thus to Eve renewed.
(Bk. IX, ll. 1119-33)",,9438,"• Adam and Eve have dressed themselves in leaves. N.B., the raining tears.
•There is (real) bad weather in the next book. ","""Thus fenced, and, as they thought, their shame in part / Covered, but not at rest or ease of mind, / They sat them down to weep; nor only tears / Rained at their eyes, but high winds worse within / Began to rise, high passions, anger, hate, / Mistrust, suspicion, discord; and shook sore / Their inward state of mind, calm region once / And full of peace, now tost and turbulent.""","",2009-12-28 06:03:20 UTC,Book IX
3694,"",Searching in HDIS (Drama),2004-11-15 00:00:00 UTC,"HERM.
Where am I? what have I done? what shall I do?
Oh! my transports! sorrow and rage devour me!
I raving, wander round the mournful rooms,
And do not know whither I go, or why;
I scarce can tell yet if I love or hate.
How coldly did the cruel Man take leave,
He would not the least grief or pity own,
I could not draw from him one little groan!
Dumb to my sighs, his mind did not appear,
Disturb'd the least, nor to regard one tear!
Nor would to give my heart some small relief,
So much as counterfeit a little grief.
And yet I pity him!--my heart--base heart!--
His danger fears, and yet will take his part!--
I tremble at the blow that is so near,
Would save him yet, and my own vengeance fear.
No--my just sentence I will not revoke--
Let him straight perish--let him feel the stroke!
I no controll will to my vengeance give,
He dyes--since he no more for me will live.
My rage he scorns, and negligent appears,
And thinks the Storm will melt away in tears.
That rage my feeble heart not long will seize,
And judges me by my past kindnesses.
But other thoughts shall in his Soul take place,
When Death shall all his Triumphs streight deface.
His bloud this moment let Orestes spill--
He causes it, for he compells my will!--
--My will!--Oh Gods! can I so cruel prove?
And shall his death be the effect of Love?
His death to whom I paid such regard,
Whose brave exploits I've with such pleasure heard.
To whom my Soul was long in secret joyn'd,
Before our fatal marriage was design'd!
For whom I ve travers'd many Lands and Seas,
And was I hither sent by destinies?
T' assassine--murder him!--Oh! ere he dyes!--
Enter Clæone.
But see Clæone! ah! what have I done?
What dost thou come to tell me? where is Pyrrhus?
What does he mean?
",,9562,"","""My rage he scorns, and negligent appears, / And thinks the Storm will melt away in tears""","",2009-09-14 19:34:19 UTC,The Last Act
3746,"",Searching in HDIS (Drama),2005-08-29 00:00:00 UTC,"SIR WALT.
--I come to bring thee news, old Culverin; thy well-rigg'd Frigot is grappl'd, her Sails unfurl'd, her Gun room blown up, and all her treasure in the Hold rifled and plunder'd.
CAPT.
--My Frigat! why then I say, my friend Watt, with a Pox to him, is a damn'd lying Rascal; for my Lieutenant came from Sheerness this morning, and told me she was as tite as ever, and ready to set Sail.
SIR WALT.
--Sheerness! ha, ha; well said apprehension: here's the wit of a Tarpawlin now; one ruffling Storm frights away all their brains, to make room for the fumes that make them Valiant; but know, friend, that I mean a Frigat of another nature; thy Wife, thy Wife man!
CAPT.
--My Wife! why what of her?
SIR WALT.
--Nay, no great matter, only she is beset, made unlawful prize, and to night to be grappl'd and boarded, that's all.",,9679,"","""[H]ere's the wit of a Tarpawlin now; one ruffling Storm frights away all their brains, to make room for the fumes that make them Valiant""","",2009-09-14 19:34:24 UTC,"Act III, scene iii"
3617,"",Reading,2010-01-12 19:17:34 UTC,"17. May be an effect and emanation from a holy Conscience; but conscience in itself may be either good or bad, or it may be good when the heart is not clean, as it is in all the worst men who actually sin against conscience, doing that which conscience forbids them. In these men the principles are holy, the instruction perfect, the law remaining, the perswasions uncancelled; but against all this torrent there is a whirlwind of passions, and filthy resolutions, and wilfulness, which corrupt the heart, while as yet the head is uncorrupted in the direct rules of conscience. But yet sometimes a clean conscience and a clean heart are the same; and a good conscience is taken for holiness, so S. Paul uses the word, holding faith and a good conscience, which some having put away have made shipwreck [GREEK], so Clemens Alexandrinus explicates the place, they have by infidelity polluted their divine and holy conscience: but S. Paul seems to argue
otherwise, and that they, laying aside a good conscience, fell into infidelity ; their hearts and conscience were first corrupted, and then they turned heretics. But this sense of a good conscience is that which in Mystic Divinity is more properly handled, in which sense also it is sometimes used in
law. Idem est conscientiaquod vir bonus intrinsece, said
Ungarellus out of Baldus; and from thence Aretine*
gathered this conclusion, that if any thing be committed to
the conscience of any one, they must stand to his determination, & ab ea appellari non potest ; there lies no appeal, quia vir bonus, pro quo sumitur conscientia, non potest mentiri et falsum dicere vel judicare. A good man, for whom the word conscience is used, cannot lye, or give a false judgment or testimony: of this sort of conscience it is said by Ben Sirach, bonam substantiam habet, cui non est peccatum in conscientia. It is a mans wealth to have no sin in our conscience. But in our present and future discourses, the word conscience is understood in the Philosophical sence, not in the Mystical, that is, not for the conscience as it is invested with the accidents of good or bad, but as it abstracts
from both, but is capable of either.
(p. 5)",,17667,"","""In these men the principles are holy, the instruction perfect, the law remaining, the perswasions uncancelled; but against all this torrent there is a whirlwind of passions, and filthy resolutions, and wilfulness, which corrupt the heart, while as yet the head is uncorrupted in the direct rules of conscience.""","",2010-01-12 19:17:34 UTC,"Book I, Chapter I"
6689,"",Reading,2010-03-30 21:53:44 UTC,"1. In the next place we may rank Meekness as a necessary feminine Vertu; this even nature seems to teach, which abhors monstrosities and disproportions, and therefore having allotted to women a more smooth and soft composition of body, infers thereby her intention, that the mind should correspond with it. For tho the adulterations of art, can represent in the same Face beauty in one position, and deformity in another, yet nature is more sincere, and never meant a serene and clear forhead, should be the frontispiece to a cloudy tempestuous heart. 'Tis therefore to be wisht they would take the admonition, and whilst they consult their glasses, whether to applaud or improve their outward form, they would cast one look inwards, and examine what symmetry is there held with a fair outside; whether any storm of passion darken and overcast their interior beauty, and use at least an equal dilligence to rescu that; as they would to clear their face from any stain or blemish.
(I.ii.1)",,17752,"",""" For tho the adulterations of art, can represent in the same Face beauty in one position, and deformity in another, yet nature is more sincere, and never meant a serene and clear forhead, should be the frontispiece to a cloudy tempestuous heart.""","",2010-03-30 21:53:44 UTC,Part I. SECT. II. Of Meekness
3326,"",Searching in Google Books,2011-06-28 02:59:08 UTC,"Confession of a fault makes half amends for it.
He that contemplates hath a day without a night.
He may well be contented who needs neither borrow nor flatter.
He that converseth not with men knoweth nothing.
Corn in good years is hay, in ill years straw is corn.
Corn is cleansed with the wind, and the soul with chastning.
He covers me with his wings, and bites me with his bill.
A covetous man is like a dog in a wheel that roasteth meat for others.
A dry cough is the trumpeter of death.
(p. 4)",,18834,"","""Corn is cleansed with the wind, and the soul with chastning.""","",2011-06-28 02:59:08 UTC,""
7097,"","Searching ""mind"" in Google Books",2011-09-20 16:31:06 UTC,"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)",,19198,"","""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.""","",2011-09-20 16:31:06 UTC,Epistle XXII.
7304,"",Reading,2012-07-24 20:34:03 UTC,"To this Objection therefore I answer (1.) that had this excellent Man, Monsieur des Cartes been but half as conversant in Anatomy, as he seems to have been in Geometry, doubtles he would never have lodged so noble a guest as the Rational Soul, in so incommodious a closet of the brain, as the Glandula Pinealis is; that use whereof hath been demonstrated to be no other but to receive into its spongy cavities, from two little nerves, a certain serous Excrement, and to exonerate the same again into its vein, which nature hath therefore made much larger than the artery that accompanieth it; and which having no Communication with the external organs of the Senses, cannot with any colour of reason be thought the part of the brain, wherein the Soul exerciseth her principal faculties of judging and commanding. (2.) This Glandule which he supposeth to be so easily flexible and yielding to contrary impulses, is not loosely suspended, but fixed: so that whoever hath once beheld the solid basis, strong consistence, and firm connexion thereof, will hardly ever be brought to allow it capable of any impulse to either side, though by the greatest Hurricano of spirits imaginable; much less by every light motion of them excited by external objects affecting the senses. (3) Though we should grant this Gland to be both the Throne of the Soul, and most easily flexible every way: yet hath Des Cartes left it still unconceivable, how an Immaterial Agent, not infinite, comes to move by impuls a solid body, without the mediation of a third thing that is less disparil or disproportionate to both. Now these things duely considered, you will (I presume) no longer imagine the Conflicts or Combats that frequently happen within us betwixt the Rational and Sensitive Appetites, to consist only in the repugnancy of the impulses of this little Glandule by the Spirits on one side, to those of the same Glandule by the Soul on the other. Besides, that the Soul hath power to excite Corporeal Passions directly, that is, without considering successively various things; is manifest from her soveraignity over the body, which in all voluntary actions is absolute and uncontrollable; and in the very instance of Fear alleadged by our Author, where she determineth her Will to Courage to oppose the danger suggested, instantly and without running through a long series of various considerations, for which she then hath not time sufficient. However, evident enough it is, that this conceipt of repugnant impulses of this Gland in the brain, is so far from giving light to the reason of the Conflict here considered, that it rather augmenteth the obscurity thereof, by implying two contrary Appetites or Wills in one and the same Soul, at one and the same time: Whereas the supposition of two Souls mutually opposing each others Appetites, doth render the same intelligible.
(Epistle Prefatory)",,19897,"","""This Glandule which he supposeth to be so easily flexible and yielding to contrary impulses, is not loosely suspended, but fixed: so that whoever hath once beheld the solid basis, strong consistence, and firm connexion thereof, will hardly ever be brought to allow it capable of any impulse to either side, though by the greatest Hurricano of spirits imaginable; much less by every light motion of them excited by external objects affecting the senses.""","",2012-07-24 20:34:03 UTC,Epistle Prefatory
7986,"",Reading,2014-07-28 16:01:03 UTC,"Now if you reply that it is onely the parts of her body, that moving by a kind of undulation protrude one another forwards, as Palmer-worms (which we call Wool-boys,) and some sort of Caterpillars do: To this I answer, that do but intensly observe any one of the former spots or clouds, and you shall see it go quite along from the tail to the head, keeping alwayes an equal distance from the precedent and subsequent spot: so that it is far more ingenious to believe it to be a gale of Animal Spirits, that, moving from her head along her back to her tail, and thence along her belly to her head again, is the cause of her progressive motion.
(p. 39)",,24324,"","""To this I answer, that do but intensly observe any one of the former spots or clouds, and you shall see it go quite along from the tail to the head, keeping alwayes an equal distance from the precedent and subsequent spot: so that it is far more ingenious to believe it to be a gale of Animal Spirits, that, moving from her head along her back to her tail, and thence along her belly to her head again, is the cause of her progressive motion.""","",2014-07-28 16:01:03 UTC,""