id,comments,provenance,dictionary,created_at,reviewed_on,work_id,theme,context,updated_at,metaphor,text
9963,"•Categorize as 'Writing,' 'Visual Arts,' or tomb?
•This is a metaphorically rich chapter! Even more entries follow this paragraph.
•I've split this entry into two entries: 'Writing' and 'Visual Arts'
•Clark cites in his ""Locke and Metaphor Reconsidered""
Reviewed: 2003-10-23",Reading,Writing,2003-09-15 00:00:00 UTC,2011-11-24,3866,"",II.x.5,2011-11-24 19:05:05 UTC,"""And our Minds represent to us those Tombs, to which we are approaching; where though the Brass and Marble remain, yet the Inscriptions are effaced by time, and the Imagery moulders away.""","Thus the Ideas, as well as Children, of our youth, often die before us: And our Minds represent to us those Tombs, to which we are approaching; where though the Brass and Marble remain, yet the Inscriptions are effaced by time, and the Imagery moulders away. The pictures drawn in our Minds, are laid in fading Colours; and if not sometimes refreshed, vanish and disappear. How much the Constitution of our Bodies, and the make of our animal Spirits, are concerned in this; and whether the Temper of the Brain make this difference, that in some it retains the Characters drawn on it like Marble, in others like Free-stone, and in others little better than Sand, I shall not here enquire, though it may seem probable, that the Constitution of the Body does sometimes influence the Memory; since we oftentimes find a Disease quite strip the Mind of all its Ideas, and the flames of a Fever, in a few days, calcine all those Images to dust and confusion, which seem'd to be as lasting, as if graved in Marble.
(II.x.5)"
10060,•INTEREST. A poem in which a philosopher despairs of philosophy. Poem bears witness to Norris's Platonism/Malebranchism,Searching HDIS (Poetry),"",2004-06-14 00:00:00 UTC,,3885,"","",2013-06-26 16:13:36 UTC,"""Or grant some Knowledge dwells below, / 'Tis but for some few years to stay / Till I'm set loose from this dark House of Clay, / And in an Instant I shall all things know.""","THE DISCOURAGEMENT
What wou'd the wise men's Censure be,
I wonder, should they hear me say
I was resolv'd to throw my Books away;
How wou'd some scorn, and others pitty me!
Sure he's in love, 'tis for some Charming Eve
That he like Adam Paradise does leave.
This only difference would be
Between my great Gandsire, and me,
That I my Paradise forego
For want of appetite to know.
'Tis not that Knowledge I despise;
No, you misconstrue my design;
Or that t' Enthusiasm I incline
And hope by Inspiration to be wise.
'Tis not for this I bid my Books adieu,
No, I love Learning full as well as you,
And have the Arts great Circle run
With as much Vigour as the Sun
His Zodiac treads, till t'other day
A thought surpris'd me in my way.
Thought I, for any thing I know,
What we have stamp'd for science here,
Does only the Appearance of it wear
And will not pass above, tho Current here below;
Perhaps they've other rules to reason by,
And what's Truth here, with them's Absurdity.
We Truth by a Refracted ray
View, like the Sun at Ebb of day:
Whom the gross, treacherous Atmosphere
Makes where it is not, to appear.
Why then shall I with sweat and pain
Digg Mines of disputable Oar?
My labour's certain, so is not my store,
I may hereafter unlearn all again.
Why then for Truth do I my Spirits waste,
When after all I may be guil'd at last?
So when the honest Patriarch thought
With seven years labour he had bought
His Rachels Love, by morning light
He found the errour of the night.
Or grant some Knowledge dwells below,
'Tis but for some few years to stay
Till I'm set loose from this dark House of Clay,
And in an Instant I shall all things know.
Then shall I learn t' Accumulate Degrees
And be at once made Master of all Sciences.
What need I then great Summs lay out,
And that Estate with care forestall,
Which when few years are come about,
Into my hands of Course will fall?
"
17259,"I've included thrice: Mint, Foundry, and Coin","Reading; found again in Charles Griswold's Adam Smith and the Virtues of the Enlightenment (Cambridge University Press, 1999), 113.
",Coinage and Metal,2009-02-26 00:00:00 UTC,2012-04-10,4136,"","Part III, Section i",2013-11-23 20:05:38 UTC,"""Thus I contend with Fancy and Opinion; and search the Mint and Foundery of Imagination. For here the Appetites and Desires are fabricated. Hence they derive their Privilege and Currency. If I can stop the Mischief here, and prevent false Coinage; I am safe.""","Thus I contend with Fancy and Opinion; and search the Mint and Foundery of Imagination. For here the Appetites and Desires are fabricated. Hence they derive their Privilege and Currency. If I can stop the Mischief here, and prevent false Coinage; I am safe. "" Idea! wait a while till I have examin'd thee, whence thou art, and to whom thou retain'st. Art thou of Ambition's Train? Or dost thou promise only Pleasure? Say! what am I to sacrifice for thy sake? What Honour? What Truth? What Manhood?--What Bribe is it thou bring'st along with thee? Describe the flattering Object; but without Flattery; plain, as the thing is; without addition, without sparing or reserve. Is it Wealth? is it a Report? a Title? or a Female? Come not in a Troop, (ye Fancys!) Bring not your Objects crouding, to confound the Sight. But let me examine your Worth and Weight distinctly. Think not to raise accumulative Happiness. For if separately, you contribute nothing; in conjunction, you can only amuse.""
(pp. 161-2 in 1710 ed. Cf. pp. 320-1, p. 143 in Klein)"
19792,"","Reading Arthur A. Cash, ""The Sermon in Tristram Shandy."" ELH 31:4 (1964): 399.",Empire and Impressions,2012-06-12 20:34:32 UTC,,3866,"",IV.xx.12,2012-06-12 20:34:32 UTC,"""Earthly minds, like mud-walls, resist the strongest batteries: And though perhaps sometimes the force of a clear argument may make some impression, yet they nevertheless stand firm, and keep out the enemy truth, that would captivate or disturb them.""","12. Thirdly, probabilities, which cross men's appetites and prevailing passions, run the same fate. Let ever so much probability hang on one side of a covetous man's reasoning, and money on the other; it is easy to foresee which will outweigh. Earthly minds, like mud-walls, resist the strongest batteries: And though perhaps sometimes the force of a clear argument may make some impression, yet they nevertheless stand firm, and keep out the enemy truth, that would captivate or disturb them. Tell a man passionately in love, that he is jilted; bring a score of witnesses of the falsehood of his mistress, it is ten to one but three kind words of hers shall invalidate all their testimonies, Quod volumus, facile credits; What suits our wishes, is forwardly believed; is, I suppose, what every one hath more than once experimented: And though men cannot always openly gainsay or resist the force of manifest probabilities that make against them, yet yield they not to the argument. Not but that it is the nature of the understanding constantly to close with the more probable side; but yet a man hath a power to suspend and restrain its inquiries, and not permit a full and satisfactory examination, as far as the matter in question is capable, and will bear it to be made. Until that be done, there will be always these two ways left of evading the most apparent probabilities.
(IV.xx.12)"
21428,"",C-H Lion,Inhabitants and Rooms,2013-07-02 18:53:23 UTC,,3938,"",Book VIII,2013-07-02 18:53:23 UTC,"""Our Senses to the Mind while lodg'd in Clay, / Do all their various Images convey. / Things that we tast, and feel, and see, afford / The Seeds of Thought with which our Minds are stor'd.""","The Sun himself whose bright revealing Ray
To it's more glorious Author shews the way,
Serves Mortals more by this, than when it's Light
From these dark Seats removes the Shades of Night.
We can't Divine, Essential Glory see,
Nor view th'Almighty's naked Majesty.
We can't th'unequal Object comprehend;
The Creatures must their help to Reason lend,
While step by step it dos to Heav'n ascend.
Wide Nature's Frame and all her steddy Laws
Lead thinking Man to th'Independent Cause.
And then the Creatures have their noblest Use,
When thoughts Divine they in our Minds produce.
Now in the Sacred Images we rear,
This pious Use more plainly do's appear.
These in our Breasts do warm Devotion raise,
And mind us to advance th'Eternal's praise.
They move our Minds his Greatness to adore,
To love his Goodness, and revere his Power.
They to his Duty stupid Man excite,
And when he aims at Heav'n assist his Flight.
And those who know the high and steepy way,
The painful steps that reach Celestial Day,
Will not of friendly Succors be afraid,
But thankfully receive the proffer'd Aid.
Our Senses to the Mind while lodg'd in Clay,
Do all their various Images convey.
Things that we tast, and feel, and see, afford
The Seeds of Thought with which our Minds are stor'd.
(Bk VIII, p. 214, ll. 308-336)"
24087,"",Reading (in the British Library),"",2014-06-22 03:16:54 UTC,,7945,"","",2014-06-22 03:17:25 UTC,"""Thirdly, Let us hence duly learn to prize and value our Souls; is the Body such a rare Piece, what this is the Soul? the Body is but the Husk or Shell, the Soul is the Kernel; the Body is but the Cask, the Soul the precious Liquor contained in it; the Body is but the Cabinet; the Soul the Jewel; the Body is but the Ship or Vessel, the Soul the Pilot; the Body is but the Machine or Engine, the Soul that [GREEK: cudok?], that actuates and quickens it; the Body is but the dark Lanthorn, the Soul of Spirit is the Candle of the Lord that burns in it.""","Thirdly, Let us hence duly learn to prize and value our Souls; is the Body such a rare Piece, what this is the Soul? the Body is but the Husk or Shell, the Soul is the Kernel; the Body is but the Cask, the Soul the precious Liquor contained in it; the Body is but the Cabinet; the Soul the Jewel; the Body is but the Ship or Vessel, the Soul the Pilot; the Body is but the Machine or Engine, the Soul that [GREEK], that actuates and quickens it; the Body is but the dark Lanthorn, the Soul of Spirit is the Candle of the Lord that burns in it: And seeing there is such difference between the Soul and the Body in respect of Excellency, surely our better Part challenges our greatest care and diligence to make Provision for it. Bodily Provision is but half Provision, it is but for one Part of a Man, and that the meaner and more ignoble too, if we consider a future Estate of endless duration after this Life, the Bodily Provision will appear to be, I do not say quarter Provision, but no Provision at all in comparison, there being no proportion between so short a period of time, and the infinite Ages of Eternity. Let us not then be so foolish as to employ all our thoughts and bestow all out time and pains about cherishing, accommodating, and gratifying our Bodies, in making Provision for the Flesh to fulfill the Lusts thereof, as the Apostle phraseth it; and suffer our Souls to lie neglected, in a miserable, and poor, and blind, and naked condition. Some Philosophers will not allow the Body to be an essential Part of Man, but only the Vessel or Vehicle of the Soul; Anima cujusque est quisque. Though I would not be so unequal to it, yet I must needs acknowledg it to be but an inferior Part: it is therefore to be treated, so dieted and provided as to render it most calm and compliant with the Soul, most tractable and obsequious to the dictates of Reason; not so pampered and indulged, as to encourage it to cast its Rider, and to take the Reins in to its own Hand, and usurp Dominion over the better part, the [GREEK to enlemguinau?], to sink and depress it into a sordid compliance with its own Lusts, Atque affigere humi Divinae particulum aurae.
(pp. 239-40)"
24457,"",Reading,"",2014-09-27 20:30:47 UTC,,3745,"","",2014-09-27 20:30:47 UTC,"""In Pow'r unpleas'd, impatient of Disgrace. / A fiery Soul, which working out its way, / Fretted the Pigmy-Body to decay; / And o'r inform'd the Tenement of Clay.""","[...]
In Pow'r unpleas'd, impatient of Disgrace.
A fiery Soul, which working out its way,
Fretted the Pigmy-Body to decay;
And o'r inform'd the Tenement of Clay.
A daring Pilot in extremity;
Pleas'd with the Danger, when the Waves went high
He sought the Storms; but for a Calm unfit,
Would Steer to nigh the Sands, to boast his Wit,
Great Wits are sure to Madness neer ally'd;
And thin Partitions do their Bounds divide:
Else, why should he, with Wealth and Honour blest,
Refuse his Age the needful hours of rest?
Punish a Body which he coud not please;
Bankrupt of Life, yet Prodigal of ease?
And all to leave, what with his Toyl he won,
To that unfeather'd, two legg'd thing, a Son:
Got, while his Soul did hudled Notions try;
And born a shapeless Lump, like Anarchy.
In friendship false, implacable in hate:
Resolv'd to ruine, or to Rule the State.
To compass this, the Triple Bond he broke;
The Pillars of the publick Safety shook:
And fitted Israel for a Foreign Yoke.
Then, seiz'd with Fear, yet still affecting Fame,
Usurp'd a Patriot's All-atoning Name.
So easy still it proves in factious times,
With publick Zeal to cancel private crimes:
How safe is Treason, and how sacred ill,
Where none can sin against the peoples will:
Where Crowds can wink; and no offence be known,
Since in anothers guilt they find their own.
Yet, Fame deserv'd, no Enemy can grudge;
The Statesman we abhor, but praise the Judge.
In Israels Courts ne'r sat an Abbethdin
With more discerning eyes, or hands more clean:
Unbrib'd, unsought, the Wretched to redress;
Swift of Dispatch, and easie of Access.
Oh, had he been content to serve the Crown,
With vertues only proper to the Gown;
Or, had the rankness of the Soyl been freed
From Cockle, that opprest the Noble seed:
David, for him his tuneful Harp had strung,
And Heav'n had wanted one Immortal song.
But wild Ambition loves to slide, not stand;
And Fortunes Ice prefers to Vertues Land:
Achitophel, grown weary to possess
A lawful Fame, and lazy Happiness;
Disdain'd the Golden Fruit to gather free,
And lent the Croud his Arm to shake the Tree.
Now, manifest of Crimes, contriv'd long since,
He stood at bold Defiance with his Prince:
Held up the Buckler of the peoples Cause,
Against the Crown; and sculk'd behind the Laws.
The wish'd occasion of the Plot he takes;
Some circumstances finds, but more he makes.
By buzzing Emissaries, fills the ears
Of listning Crowds, with jealousies and fears
Of Arbitrary Counsels brought to light,
And proves the King himself a Iebusite:
Weak Arguments! which yet he knew full well,
Were strong with People easie to Rebel. [...]
(pp. 11-12 in Dublin edition)"