work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3635,"","Reading. Found again in Marshall Brown's ""Romanticism and Enlightenment"" in The Cambridge Companion to British Romanticism, ed. Stuart Curran (Cambridge UP, 1993), 32.
",2004-01-26 00:00:00 UTC,"This I foretell from your auspicious care,
Who great in search of God and nature grow;
Who best your wise Creator's praise declare,
Since best to praise His works is best to know.
O truly royal! who behold the law,
And rule of beings in your Maker's mind;
And thence, like limbecs , rich ideas draw,
To fit the levelled use of humankind.
(p. 53, ll. 657-664)
",2011-04-19,9434,"Wikipedia: ""Technically, the alembic is the lid with a tube attachment (the capital or still-head), which is placed on top of a flask, the cucurbit, containing the material to be distilled, but the word is often used to refer to the entire distillation apparatus."" ","""O truly royal! who behold the law, / And rule of beings in your Maker's mind; / And thence, like limbecs, rich ideas draw, / To fit the levelled use of humankind.""","",2011-12-17 19:49:06 UTC,Apostrophe to the Royal Society
3721,"",Searching in HDIS (Drama),2005-09-07 00:00:00 UTC,"TRUR.
Into his studious Closet to stuff his Lunatick head, since he can get nothing for his belly.",2009-01-20,9615,"","""Into his studious Closet to stuff his Lunatick head, since he can get nothing for his belly.""","",2013-06-10 18:17:00 UTC,Act I
3772,"",Searching in HDIS (Poetry),2005-05-20 00:00:00 UTC,"And now am I to the third Story come;
The highest, and, alas, the weakest Room!
That once Experience would but cross the Jest,
And prove the highest Chamber furnisht best.
For Knowledge (Nature's guide) should quarter there,
And Judgment, her most trusty Councellour.
Invention, Memory, and Wit, should stay;
And all their Treasures in this Turrit lay.
But for such Guests I have no fitting Room;
Or if I had, I've no such Guests to come.
If you vouchsafe it, You must from your store
(Like Princes) send your Furniture before.",,9725,•INTEREST. The whole poem describes the house of the self.
•I've included twice: Turret and Treasure,"""Invention, Memory, and Wit, should stay; / And all their Treasures in this Turrit lay.""",Rooms,2013-06-11 17:54:48 UTC,""
3829,"","Searching ""rule"" and ""reason"" in HDIS",2004-06-10 00:00:00 UTC,"One portion of informing fire was given
To brutes, the inferior family of heaven.
The smith divine, as with a careless beat,
Struck out the mute creation at a heat;
But, when arrived at last to human race,
The Godhead took a deep considering space;
And, to distinguish man from all the rest,
Unlocked the sacred treasures of his breast;
And mercy mixt with reason did impart,
One to his head, the other to his heart;
Reason to rule, but mercy to forgive;
The first is law, the last prerogative.
And like his mind his outward form appeared,
When, issuing naked to the wondering herd,
He charmed their eyes; and, for they loved, they feared.
Not armed with horns of arbitrary might,
Or claws to seize their furry spoils in fight,
Or with increase of feet to o'ertake them in their flight;
Of easy shape, and pliant every way,
Confessing still the softness of his clay,
And kind as kings upon their coronation day;
With open hands, and with extended space
Of arms, to satisfy a large embrace.
Thus kneaded up with milk, the new-made man
His kingdom o'er his kindred world began;
Till knowledge misapplied, misunderstood,
And pride of empire, soured his balmy blood.
Then, first rebelling, his own stamp he coins;
The murderer Cain was latent in his loins;
And blood began its first and loudest cry,
For differing worship of the Deity.
Thus persecution rose, and farther space
Produced the mighty hunter of his race.
Not so the blessed Pan his flock increased,
Content to fold them from the famished beast:
Mild were his laws; the sheep and harmless hind
Were never of the persecuting kind.
Such pity now the pious pastor shows,
Such mercy from the British Lion flows,
That both provide protection from their foes.
",2011-04-26,9861,"•AMBIGUOUS. What rules what here? (Does reason rule the self or does it rule others?)
• On a second reading I'm not sure this is ambiguous.","""But, when arrived at last to human race, / The Godhead took a deep considering space; / And, to distinguish man from all the rest, / Unlocked the sacred treasures of his breast; / And mercy mixt with reason did impart, / One to his head, the other to his heart; / Reason to rule, but mercy to forgive; / The first is law, the last prerogative.""","",2011-04-26 17:04:29 UTC,""
3617,"",Reading,2010-01-11 22:35:03 UTC,"GOD governs the World by several attributes and emanations from himself. The Nature of things is supported by his Power, the events of things are ordered by his Providence, and the actions of reasonable Creatures are governed by Laws, and these Laws are put into a Man's soul or mind as into a
Treasury or Repository: some in his very nature, some by
after-actions, by education and positive sanction, by learning
and custome; so that it was well said of St. Bernard, Conscientia candor est lucis aeterne, & speculum sine macula Dei Majestatis, & imago bonitatis illius. Conscience is the brightness and splendor of the eternal light, a spotless mirror of the Divine Majesty, and the Image of the goodness of God. It is higher which Tatianus said of conscience, [GREEK], Conscience is God unto uswhich saying he had from Menander,
[Greek]
and it had in it this truth, that God, who is every where in several manners, hath the appellative of his own attributes and effects in the several manners of his presence.
Jupiter est quodcunque vides, quocunque moveris
(I.i.1, p. 1)",,17639,"","""The Nature of things is supported by his Power, the events of things are ordered by his Providence, and the actions of reasonable Creatures are governed by Laws, and these Laws are put into a Man's soul or mind as into a Treasury or Repository: some in his very nature, some by after-actions, by education and positive sanction, by learning and custome.""","",2011-06-14 04:13:37 UTC,"Book I, Chapter I, Rule I."
3617,"",Reading,2010-01-12 18:31:17 UTC,"10. Now there are two ways by which God reigns in the mind of a man, 1. Faith, and, 2. Conscience. Faith contains all the treasures of Divine knowledge and speculation. Conscience is the treasury of Divine commandments and rules in practical things. Faith tells us why; Conscience tells us what we are to do. Faith is the measure of our perswasions; Conscience is the measure of our Actions. And as faith is a gift of God, so is Conscience; that is, as the understanding of a man is taught by the Spirit of God in Scripture, what to believe, how to distinguish truth from errors; so is the Conscience instructed to distinguish good and evil, how to please God, how to do justice and charity to our neighbour, and how to treat our selves; so that when the revelations of Christ and the Commandments of God are fully recorded in our minds, then we are perfectly instructed to every good work.
(I.i, p. 4)",2011-06-14,17662,"","""Conscience is the treasury of Divine commandments and rules in practical things.""","",2011-06-14 04:11:10 UTC,"Book I, Chapter I"
7132,"",Reading,2011-12-17 20:24:12 UTC,"Dim, as the borrow'd beams of moon and stars
To lonely, weary, wand'ring travellers,
Is reason to the soul; and as on high,
Those rolling fires discover but the sky
Not light us here; so reason's glimmering ray
Was lent not to assure our doubtful way,
But guide us upward to a better day.
And as those nightly tapers disappear
When day's bright lord ascends our hemisphere
So pale grows reason at religion's sight:
So dies, and so dissolves in supernatural light.
Some few, whose lamp shone brighter, have been led
From cause to cause, to Nature's secret head;
And found that one first principle must be:
But what, or who, that Universal He;
Whether some soul incompassing this ball
Unmade, unmov'd; yet making, moving all;
Or various atoms' interfering dance
Leapt into form (the noble work of chance;)
Or this great all was from eternity;
Not even the Stagirite himself could see;
And Epicurus guess'd as well as he:
As blindly grop'd they for a future state;
As rashly judg'd of Providence and Fate:
But least of all could their endeavours find
What most concern'd the good of human kind.
For happiness was never to be found;
But vanish'd from 'em, like enchanted ground.
One thought content the good to be enjoy'd:
This, every little accident destroy'd:
The wiser madmen did for virtue toil:
A thorny, or at best a barren soil:
In pleasure some their glutton souls would steep;
But found their line too short, the well too deep;
And leaky vessels which no bliss could keep.
Thus anxious thoughts in endless circles roll,
Without a centre where to fix the soul:
In this wild maze their vain endeavours end:
How can the less the greater comprehend?
Or finite reason reach infinity?
For what could fathom God were more than He.
(ll. 1-41)",,19352,"","""In pleasure some their glutton souls would steep; / But found their line too short, the well too deep; / And leaky vessels which no bliss could keep.","",2011-12-17 20:25:03 UTC,""
7537,"",Browsing in EEBO,2013-07-11 15:09:47 UTC,"PERSIUS.
Tis not, indeed, my Talent to engage
In lofty Trifles, or to swell my Page
With Wind and Noise; but freely to impart,
As to a Friend, the Secrets of my heart:
And, in familiar Speech, to let thee know
How much I love thee; and how much I owe.
Knock on my Heart; for thou hast skill to find
If it sound solid, or be fill'd with Wind;
And, thro the veil of words, thou view'st the naked Mind.
For this a hundred Voices I desire;
To tell thee what an hundred Tongues wou'd tire;
Yet never cou'd be worthily exprest,
How deeply thou art seated in my Breast.
(p. 61, ll. 27-39)",,21651,"","""Knock on my Heart; for thou hast skill to find / If it sound solid, or be fill'd with Wind; / And, thro the veil of words, thou view'st the naked Mind.""","",2013-07-11 15:09:47 UTC,""
7686,"",Searching in ECCO-TCP,2013-09-22 20:47:10 UTC,"Speech was given to Man as the Image and Interpreter of the Soul: It is anime index & speculum, the Messenger of the Heart, the Gate by which all that is within issues forth, and comes into open Veiw: And therefore the Philosopher said well to the Child, Loquere ut te videam, Speak that I may see thee, that is the Inside of thee; for as Vessels are known whether they be broken or whole by their inward Sound; so is Man from his Speech, which carries with it not only a great Influence, but a great Discovery of our Minds; and Integrity herein is the publick Faith of Mankind. With all sorts of Men we should deal ingeniously yet reservedly, saying what we think, but thinking more than we say, it being not good to say at all Times all that the Heart thinketh, tho' all that the Heart thinketh be good. Freedom of Speech is sometimes to be foreborn, least we give others Power thereby to lay hold on the Rudder of our Minds; for in all there are some Places weaker than others, and prudent Men will take heed of lying uncover'd that Way: 'Tis true there may be possibly in Discourse a Fault of Omission; but this is a right-hand Error; a Man may be sometimes sorry he said no more, but very often that he said so much: God hath given us two Ears and one Mouth, that we ought to Hear more than to Speak; we have no Ear-Lids to keep us from Hearing, and often must Hear against our Will; but our Mouth shuts naturally, and we may keep our Tongue from Speaking, unless by Intemperance we lose that Privilege of Nature.
(pp. 26-27)",,22814,"","""And therefore the Philosopher said well to the Child, 'Loquere ut te videam', Speak that I may see thee, that is the Inside of thee; for as Vessels are known whether they be broken or whole by their inward Sound; so is Man from his Speech, which carries with it not only a great Influence, but a great Discovery of our Minds; and Integrity herein is the publick Faith of Mankind.""","",2013-09-22 20:47:10 UTC,""