work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3533,"",Searching in the OED,2005-05-20 00:00:00 UTC,"That there is a God; ... This is a common notion, and impression, sealed up in the minde of every man.",,9112,"","""That there is a God; ... This is a common notion, and impression, sealed up in the minde of every man.""",Impression,2009-09-14 19:33:58 UTC,""
3561,"","Searching ""mind"" and ""impression"" in HDIS (Poetry)",2005-05-15 00:00:00 UTC,"Let 't not disraste my Lord, that I have heere
Annex'd th'Elegiack raptures of my Deare:
'Tis said that Polo the Tragedian
When hee on Stage to force some passion came,
Had his Sonnes ashes in an Urne enshrin'd
To worke more deepe impressions in his mind.
The Emblem's good: this Fun'rall pile of ours
Strucke passion in each line address'd to yours.",2011-06-05,9225,"","""'Tis said that Polo the Tragedian / When hee on Stage to force some passion came, / Had his Sonnes ashes in an Urne enshrin'd / To worke more deepe impressions in his mind.""",Impressions,2011-06-06 03:06:52 UTC,I've included the entire poem
3634,"","Searching ""mind"" and ""stamp"" in HDIS (Drama)",2005-04-11 00:00:00 UTC,"Sir, since I had the happinesse to read
The Siege of Urbin; I heare, others plead
That All may see't, and plead with such successe;
That now you'l wave the Stage, and grace the Presse.
'Twill much oblige the Nation, for they'l finde
Your Play stampt with the Figure of your Minde;
The Poëm's Noble, nothing Vulgar in't;
You coyne not Bullion at the Common Mint,
As wee doe, whose low soules no Art can raise:
Nay ev'n when Lov's infus'd into our Playes,
Slow as a Drug, that in the body lies,
Our Phansy works; yours, like a Spirit, flyes,
Nor does your excellence alone consist
In Love's soft Parleys: you do Souldiers list,
And carry on designes of Warre and State,
Form'd in a Campe and Court which you create.
And though new Poëts, like new Starres, appeare:
Yet still you rise above their highest Sphere.
'Tis true, they write great Characters; but then,
How often speak their Great like meaner men;
You make a Prince do all things like a Prince,
That's Argument sufficient to evince
The Dictates that from deepest Reason flow,
Which learned Poets dreame but of, you know,
If then, He, that has greatest latitude
Of Knowledge merit most; I may conclude
The Laurell's yours, justly transplanted now,
From off the Schollar's, to the Courtier's brow.",,9432,•INTEREST continues with figure of coining and mint.,"""'Twill much oblige the Nation, for they'l finde / Your Play stampt with the Figure of your Minde;""","",2009-09-14 19:34:13 UTC,Front Matter
3648,"","Searching ""soul"" and ""mint"" in HDIS (Poetry)",2005-04-14 00:00:00 UTC,"Let the dull brutish World that know not Love
Continue Hereticks, and disapprove
That noble Flame; but the refined know
'Tis all the Heaven we have here below.
Nature subsists by Love, and they do tie
Things to their Causes but by Sympathy.
Love chains the different Elements in one
Great Harmony, link'd to the Heav'nly Throne.
And as on Earth, so the blest Quire above
Of Saints and Angels are maintain'd by Love;
That is their Business and Felicity,
And will be so to all Eternity.
That is the Ocean, our Affections here
Are but streams borrow'd from the Fountain there.
And 'tis the noblest Argument to prove
A Beauteous mind, that it knows how to Love:
Those kind Impressions which Fate can't controul,
Are Heaven's mintage on a worthy Soul.
For Love is all the Arts Epitome,
And is the Sum of all Divinity.
He's worse than Beast that cannot Love, and yet
It is not bought for Money, Pains or Wit;
For no chance or design can Spirits move,
But the Eternal destiny of Love:
And when two Souls are chang'd and mixed so,
It is what they and none but they can do.
This, this is Friendship, that abstracted flame
Which groveling Mortals know not how to name.
All Love is sacred, and the Marriage-tie
Hath much of Honour and Divinity.
But Lust, Design, or some unworthy ends
May mingle there, which are despis'd by Friends.
Passion hath violent extreams, and thus
All oppositions are contiguous.
So when the end is serv'd their Love will bate,
If Friendship make it not more fortunate:
Friendship, that Love's Elixir, that pure fire
Which burns the clearer' cause it burns the higher.
For Love, like earthly fires (which will decay
If the material fuel be away)
Is with offensive smoke accompanied,
And by resistance only is supplied:
But Friendship, like the fiery Element,
With its own Heat and Nourishment content,
Where neither hurt, nor smoke, nor noise is made,
Scorns the assistance of a foreign aid.
Friendship (like Heraldry) is hereby known,
Richest when plainest, bravest when alone;
Calm as a Virgin, and more Innocent
Than sleeping Doves are, and as much content
As Saints in Visions; quiet as the Night,
But clear and open as the Summer's light;
United more than Spirits Faculties,
Higher in thoughts than are the Eagle's eyes;
What shall I say? when we true friends are grown,
W'are like--Alas, w'are like our selves alone.",2007-04-26,9471,•I've included twice: Impression and Mintage. INTEREST. Here the impressions are specified as mintage.,"""Those kind Impressions which Fate can't controul, / Are Heaven's mintage on a worthy Soul.""",Coinage,2009-09-14 19:34:14 UTC,I've included entire poem
3650,"","Searching ""impression"" and ""heart"" HDIS (Poetry); found again ""head""",2005-05-16 00:00:00 UTC,"If I could ever write a lasting Verse,
It should be laid, dear Saint, upon thy Herse.
But Sorrow is no Muse, and does confess
That it least can what it would most express.
Yet that I may some bounds to grief allow,
I'le try if I can weep in Numbers now.
Ah beauteous Blossom too untimely dead!
Whither? ah whither is thy sweetness fled?
Where are the charms that alwaies did arise
From the prevailing language of thy Eyes?
Where is thy beauteous and lovely meen,
And all the wonders that in thee were seen?
Alas! in vain, in vain on thee I rave;
There is no pity in the stupid Grave.
But so the Bankrupt sitting on the brim
Of those fierce billows which had ruin'd him,
Begs for his lost Estate, and does complain
To the inexorable Flouds in vain.
As well we may enquire when Roses die,
To what retirement their sweet Odours flie;
Whither their Virtues and their Blushes haste,
When the short triumph of their life is past;
Or call their perishing Beauties back with tears,
As adde one moment to thy finish'd years.
No, thou art gone, and thy presaging Mind
So thriftily thy early hours design'd,
That hasty Death was baffled in his Pride,
Since nothing of thee but thy Body dy'd.
Thy Soul was up betimes, and so concern'd
To grasp all Excellence that could be learn'd,
That finding nothing fill her thirsting here,
To the Spring-head she went to quench it there;
And so prepar'd, that being freed from sin
She quickly might become a Cherubin.
Thou wert all Soul, and through thy Eyes it shin'd:
Asham'd and angry to be so confin'd,
It long'd to be uncag'd, and thither flown
Where it might know as clearly as 'twas known.
In these vast hopes we might thy change have found,
But that Heav'n blinds whom it decrees to wound.
For Parts so soon at so sublime a pitch,
A Judgment so mature, Fancy so rich,
Never appear unto unthankful Men,
But as a Vision to be hid again.
So glorious Seenes in Masques, Spectators view
With the short pleasure of an hour or two;
But that once past, the Ornaments are gone,
The Lights extinguish'd, and the Curtains drawn.
Yet all these Gifts were thy less noble part,
Nor was thy Head so worthy as thy Heart;
Where the Divine Impression shin'd so clear,
As snatch'd thee hence, and yet endear'd thee here:
For what in thee did most command our love
Was both the cause and sign of thy remove.
Such fools are we, so fatally we choose:
That what we most would keep we soonest loose.
The humble greatness of thy Pious thought,
Sweetness unforc'd, and Bashfulness untaught,
The native Candour of thine open breast,
And all the Beams wherein thy Worth was drest,
Thy Wit so bright, so piercing and immense,
Adorn'd with wise and lovely Innocence,
Might have foretold thou wert not so compleat,
But that our joy might be as short as great,
So the poor Swain beholds his ripened Corn
By some rough Wind without a Sickle torn.
Never, ah! never let sad Parents guess
At one remove of future happiness:
But reckon Children 'mong those passing joys
Which one hour gives, and the next hour destroys.
Alas! we were secure of our content;
But find too late that it was onely lent,
To be a Mirrour wherein we may see
How frail we are, how spotless we should be.
But if to thy blest Soul my grief appears,
Forgive and pity these injurious tears:
Impute them to Affections sad excess,
Which will not yield to Nature's tenderness,
Since 'twas through dearest ties and highest trust
Continued from thy Cradle to thy Dust;
And so rewarded and confirm'd by thine,
That (wo is me!) I thought thee too much mine.
But I'le resign, and follow thee as fast
As my unhappy Minutes will make hast.
Till when the fresh remembrances of thee
Shall be my Emblems of Mortality.
For such a loss as this (bright Soul!) is not
Ever to be repaired or forgot.",,9474,"","""Nor was thy Head so worthy as thy Heart; / Where the Divine Impression shin'd so clear""",Impression,2009-09-14 19:34:14 UTC,I've included entire poem
3535,"",Reading in EEBO,2011-09-27 21:10:30 UTC,"[...] For, whereas in the creation of the Heauens and the Earth, and the furnitures and armies of them both, the great Architect wrought them all by his thought, worde, and deede, all falling into one instant of time: when he was to make Man, he holds a Councell, Come let vs make Man according vnto our owne Image; summoning thereunto, not only himselfe and all his atributes, as his power, his wisedome, his iustice, his loue and mercy, if not to cast in some part, yet to lend some influence of their diuine Natures toward his creation, but also his Son and the blessed Spirit: as if Man were a kinde of production of the whole Deity, or as the Poet saith, Magnum Iouis incrementum; which I am the rather bolde to say, because the learned Apostle vsurpeth the very words of another Poet to the selfe-same purpose, [GREEK], wee are also of his off-spring; not that I conceiue (as some blasphemously haue done) that hee was made out of the very essence of God, but because the image of the diuine nature, is most liuely imprinted in his soule and in his body, and in the substance & qualities of them both. For the Soule, it carrieth a deepe stampe of diuinity in the simplicity, inuisibility, & immortality thereof: That it is incorporeall and diffusiue, quickning, sustaining, gouerning and moouing the whole body, and euery part thereof, euen as God supporteth and ruleth the whole world, being by a diffusiue nature, or rather infinite omni-presence, at all times, in euery place: That as the Deity is but one in essence, yet distinct in persons, according to the Relatiue qualities therein, which yet hath neither different matters, nor formes (as we say) but are all one and the same essence; so the soule of man is but one, yet that one, consisting of three essentiall and distinct Faculties or powers, intellectual, sensitiue, and vegetatiue; which yet make no difference in the substance thereof, that it should not bee one and an entire soule. Againe, in the intellectuall part or power, there are two essentiall attributes resembling their prototype or originall in God, to wit, Knowledge and Will. As for the qualities of the soule, they are either internall, or externall. The internall, carry the image of the Creator, as S. Paul interpreteth it, in heauenly wisedome, iustice, and sanctity; the externall, in maiesty, dominion, and soueraignty ouer the creatures; both which, the Poet hath excellently put together, where he speaketh of mans creation, after the rest of the creatures.
(I, p. 2)
",,19211,"","""[W]e are also of [Adam's] off-spring; not that I conceive (as some blasphemously have done) that he was made out of the very essence of God, but because the image of the divine nature, is most lively imprinted in his soul and in his body, and in the substance & qualities of them both. For the Soul, it carrieth a deep stamp of divinity in the simplicity, invisibility, & immortality thereof.""",Impressions,2011-09-27 21:10:30 UTC,"Book I, Preface"
3535,"",Reading in EEBO,2011-09-27 21:12:51 UTC,"This onely is indiuisible, for all other Naturall formes receiue augmentation, diminution and diuision, together with their subiects; but the Soule of man Is wholly in the whole, and wholly in euery particular part. This onely is immateriall, heerein alone participating with the Matter, that it is capeable of all species or kindes, euen as the first Matter admitteth all impressions and formes; and yet the manner of reception is not alike in them both. For that first matter receiueth but particular and indiuiduall formes, and that without vnderstanding: in the Soule are imprinted the vniuersall formes of things, and it hath also vnderstanding to iudge of them.
(I.i, p. 4)",,19212,"","""For that first matter receiveth but particular and individual forms, and that without understanding: in the Soul are imprinted the universal forms of things, and it hath also understanding to judge of them.""",Impressions,2011-09-27 21:12:51 UTC,"Book I, Chap. i"
3591,"",Reading,2013-06-10 14:19:51 UTC,"This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects, and darting more light upon them then it receives from them. But Plato as he failed in corporeal vision whilest he thought that it was per extramiss•onem radiorum; So he did not ab errore suo recedere in his intellectual optio••but in the very same manner tells us that spiritual vision also is per emissionem radiorum. And truly he might as well phansie such implanted Ideas, such seeds of light in his external eye, as such seminal principles in the eye of the minde. Therefore Aristotle (who did better clarifie both these kindes of visions) pluckt these motes out of the sensitive eye, and those beames out of the intellectual. He did not antedate his own knowledge, nor remember the several postures of his soul, and the famous exploits of his minde before he was born; but plainly profest that his understanding came naked into the world. He shews you an [GREEK], an abrasa tabula, a virgin-soul espousing it self to the body, in a most entire, affectionate, and conjugal union, and by the blessing of heaven upon this loving paire, he did not doubt of a Notional off-spring & posterity; this makes him set open the windows of sense to welcome and entertain the first dawnings, the early glimmerings of morninglight. Clarum mane fenestras intrat & Angustas extendit lumine rimas. Many sparks and appearances fly from variety of objects to the understanding; The minde, that catches them all, and cherishes them, and blows them; and thus the Candle of knowledge is lighted. As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal. That this is the true method of knowledge he doth appeal to their own eyes, to their own understandings; do but analyse your own thoughts, do but consult with your own breasts, tell us whence it was that the light first sprang in upon you. Had you such notions as these when you first peept into being? at the first opening of the souls eye? in the first exordium of infancy? had you these connate Species in the cradle? and were they rockt asleep with you? or did you then meditate upon these principles? Totum est majus parte, & Nihil potest esse & non esse simul. Ne're tell us that you wanted origanical dispositiōs, for you plainly have recourse to the sensitive powers, and must needs subscribe to this, that al knowledg comes flourishing in at these lattices. Why else should not your Candle enlighten you before? who was it that chained up; and fettered your common notions▪ Who was it that restrained and imprisoned your connate Idea's? Me thinks the working of a Platonists soul should not at all depend on [GREEK]; and why had you no connate demonstrations, as well as connate principles? Let's but see a catalogue of all these truths you brought with you into the world. If you speak of the principles of the Laws of Nature, you shall hear the Schoolmen determining. Infans pro illo statu non obligatur lege naturali, quia non habet usum Rationis & libertatis. And a more sacred Author saies as much, Lex Naturae est lex intelligentiae quam tamen ignorat pueritia, nescit infantia. There's some time to be allowed for the promulgation of Natures Law by the voice of Reason. They must have some time to spell the [GREEK] that was of Reasons writing. The minde having such gradual and climbing accomplishments, doth strongly evince that the true rise of knowledge is from the observing and comparing of objects, and from thence exstracting the quintessence of some such principles as are worthy of all acceptation; that have so much of certainty in them, that they are neer to a Tautology and Identity, for this first principles are.
(pp. 90-2)",,20466,"","""As he could perceive no connate colours, no pictures or portraictures in his external eye: so neither could he finde any signatures in his minde till some outward objects had made some impression upon his [GREEK] his soft and plyable understanding impartially prepared for every seal.""",Impressions and Writing,2013-06-10 14:19:51 UTC,"Chap. XI. The light of Reason is a derivative light.
"
7649,"","Reading Rayna Kalas, Frame, Glass, Verse: The Technology of Poetic Invention in the English Renaissance (Cornell UP, 2007), p. 127.",2013-08-24 16:01:57 UTC,"77
THy glasse will shew thee how thy beauties were,
Thy dyall how thy pretious mynuits waste,
The vacant leaues thy mindes imprint will beare,
And of this booke, this learning maist thou taste.
The wrinckles which thy glasse will truly show,
Of mouthed graues will giue the memorie,
Thou by thy dyals shady stealth maist know,
Times theeuish progresse to eternitie.
Looke what thy memorie cannot containe,
Commit to these waste blacks, and thou shalt finde
Those children nurst, deliuerd from thy braine,
To take a new acquaintance of thy minde.
These offices, so oft as thou wilt looke,
Shall profit thee and much inrich thy booke.",,22556,"",""The vacant leaues thy mindes imprint will beare, / And of this booke, this learning maist thou taste.""",Impressions,2013-08-24 16:01:57 UTC,""
3476,"","Reading Rayna Kalas, Frame, Glass, Verse: The Technology of Poetic Invention in the English Renaissance (Ithaca: Cornell University Press, 2007), 148.",2014-07-31 20:03:22 UTC,"II To discover then the error and ignorance of this opinion, and the misunderstanding in the grounds thereof, any man may see plainly that these men doe not observe and consider, That it was not that Pure and Primitive Knowledge of Nature, by the light whereof man did give names to other Creatures in Paradise, as they were brought before him, according to their Proprieties, which gave the occasion to the Fall; but it was that proud knowledge of Good and Evill, with an intent to shake of God and to give Law unto himselfe. Neither is it any Quantity of Knowledge; how great soever, that can make the mind of man to swel; for nothing can fill, much lesse extend the soule of man but God, and the contemplation of God: therefore Solomon speaking of the two Principall senses of Inquisition, the Eye and the Eare,* affirmes That the Eye is never satisfied with seeing, nor the Eare with hearing; and if there be no fulnesse, then is the Continent greater then the Content. So of Knowledge it selfe & the Mind of Man, whereto the Sences are but Reporters, he defines like wise in the words plac't after the Calendar or Ephemerides which he makes of the diversity of times and seasons for all Actions and Purposes,* concluding thus, God hath made all things Beautifull and Decent in the true returne of their seasons; also he hath placed the world in mans heart, yet cannot man finde out the worke which God worketh from the beginning unto the end: By which wordes he declares, not obscurely, that God hath framed the Mind of Man, as a Mirror or Glasse capable of the Image of the universall world, and as joyfull to receive the impressions thereof, as the eye joyeth to receave light; and not only delighted in the beholding, the variety of things and the vicisitude of times, but raised also to finde out and to discerne the inviolable lawes and the infallible decrees of Nature. And although he seem to insinuate that the supreme or summary law of Nature, which he calleth the worke which God worketh from the beginning to the end, is not possible to be found out by man, yet that doth not derogate from the Capacity of the Mind, but may be referred to the impediments of knowledge, as the shortnesse of life, the ill conjunction of labours deprav'd, and unfaithfull Tradition of knowledge over from hand to hand; and many other inconveniences wherewith the condition of man is ensnared and involv'd. For that no parcell of the world is denied to mans inquiry, or invention he cleerly declares in another place, where he saith,*The spirit of a man is as the Lamp of God wherewith he searcheth the inwards of all secrets. § If then such be the capacity and receipt of the mind of man, it is manifest that there is no danger at all from the Proportion or Quantity of knowledge how large soever, lest it should make it swell or outcompasse it selfe, but meerly in the Quality, which being in Quantity more or lesse, if it be taken without the true Corrective thereof, hath in it some nature of malignity, or venome full of flatuous symptomes. This Antidote, or Corrective spice, the mixture whereof tempers knowledge and makes it so soveraigne is Charity, which the Apostle immediatly addes in the former clause, saying,*Knowledge blowes up, but Charity builds up; Not unlike to that which he delivers in an other place,*If I spake (saith he) with the tongues of Men and Angels and had not Charity, it were but as a tinkling Cymball: Not but that it is an excellent thing to speak with the tongus of Men and Angels, but because if it be sever'd from Charity, and not referr'd to the publique good of Mankind, it rather exhibites a vaine and empty glory, then any substantiall and solid fruit.
(pp. 5-7 in EEBO-TCP edition)",,24381,"","""By which wordes he declares, not obscurely, that God hath framed the Mind of Man, as a Mirror or Glasse capable of the Image of the universall world, and as joyfull to receive the impressions thereof, as the eye joyeth to receave light; and not only delighted in the beholding, the variety of things and the vicisitude of times, but raised also to finde out and to discerne the inviolable lawes and the infallible decrees of Nature.""",Mirror,2014-07-31 20:04:00 UTC,""