work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3824,"","Searching ""mind"" and ""dross"" in HDIS (Poetry)",2005-07-18 00:00:00 UTC," If by Traduction came thy Mind,
Our Wonder is the less to find
A Soul so charming from a Stock so good;
Thy Father was transfus'd into thy Blood:
So wert thou born into the tuneful strain,
(An early, rich, and inexhausted Vain.)
But if thy Præexisting Soul
Was form'd, at first, with Myriads more,
It did through all the Mighty Poets roul,
Who Greek or Latine Laurels wore.
And was that Sappho last, which once it was before.
If so, then cease thy flight, O Heav'n-born Mind!
Thou hast no Dross to purge from thy Rich Ore:
Nor can thy Soul a fairer Mansion find,
Than was the Beauteous Frame she left behind:
Return, to fill or mend the Quire, of thy Celestial kind.",,9845,•C-H includes twive: Once under Dryden and once under Killigrew. The poem is Dryden's.,"A "" Heav'n-born Mind"" may have ""no Dross to purge from [its] Rich Ore:""",Metal,2009-09-14 19:34:31 UTC,Stanza II.
3829,"","Searching ""soul"" and ""dross"" in HDIS (Poetry)",2005-07-19 00:00:00 UTC,"O happy regions, Italy and Spain,
Which never did those monsters entertain!
The Wolf, the Bear, the Boar, can there advance
No native claim of just inheritance;
And self-preserving laws, severe in show,
May guard their fences from the invading foe.
Where birth has placed them, let them safely share
The common benefit of vital air;
Themselves unharmful, let them live unharmed,
Their jaws disabled, and their claws disarmed;
Here, only in nocturnal howlings bold,
They dare not seize the Hind, nor leap the fold.
More powerful, and as vigilant as they,
The Lion awfully forbids the prey.
Their rage repressed, though pinched with famine sore,
They stand aloof, and tremble at his roar;
Much is their hunger, but their fear is more.
These are the chief; to number o'er the rest,
And stand, like Adam, naming every beast,
Were weary work; nor will the muse describe
A slimy-born and sun-begotten tribe;
Who, far from steeples and their sacred sound,
In fields their sullen conventicles found.
These gross, half-animated, lumps I leave;
Nor can I think what thoughts they can conceive.
But if they think at all, 'tis sure no higher
Than matter, put in motion, may aspire;
Souls that can scarce ferment their mass of clay;
So drossy, so divisible are they,
As would but serve pure bodies for allay;
Such souls as shards produce, such beetle things
As only buzz to heaven with evening wings;
Strike in the dark, offending but by chance,
Such are the blindfold blows of ignorance.
They know not beings, and but hate a name;
To them the Hind and Panther are the same.",,9876,"","""Souls that can scarce ferment their mass of clay; / So drossy, so divisible are they, / As would but serve pure bodies for allay.""",Metal,2011-03-08 21:22:01 UTC,""
3857,"","Searching ""conque"" and ""heart"" in HDIS (Poetry)",2005-02-09 00:00:00 UTC,"And yet there is, there is one prize
Lock'd in an adamantine Breast;
Storm that then, Love, if thou be'st wise,
A Conquest above all the rest,
Her Heart, who binds all Hearts in chains,
Castanna's Heart untouch'd remains.",2011-05-26,9907,"•I've included twice: Conquest and Fetters
• Edited and multiplied metaphor categories","And yet there is, there is one prize / Lock'd in an adamantine Breast; / Storm that then, Love, if thou be'st wise, / A Conquest above all the rest, / Her Heart, who binds all Hearts in chains, / Castanna's Heart untouch'd remains.""",Fetters,2011-05-26 19:44:49 UTC,""
3869,"","Found agains searching ""steel"" and ""heart"" in HDIS (Drama)",2005-06-03 00:00:00 UTC,"HER.
I'm the righter of Wrongs, and undoer of Injuries--Heart of Steel, and Arms of Brass.",,10033,"","""I'm the righter of Wrongs, and undoer of Injuries--Heart of Steel, and Arms of Brass.""",Metal,2009-09-14 19:34:39 UTC,"Act V, scene i"
3957,"",Searching in HDIS (Poetry),2005-04-06 00:00:00 UTC,"He paused a while, stood silent in his mood;
For yet his rage was boiling in his blood:
But soon his tender mind the impression felt,
As softest metals are not slow to melt,
And pity soonest runs in gentle minds:
Then reasons with himself; and first he finds
His passion cast a mist before his sense,
And either made, or magnified, the offence.
Offence! of what? to whom? who judged the cause?
The prisoner freed himself by Nature's laws:
Born free, he sought his right; the man he freed
Was perjured, but his love excused the deed:
Thus pondering, he looked under with his eyes,
And saw the women's tears, and heard their cries;
Which moved compassion more: he shook his head,
And softly sighing, to himself he said:--
(p. 598, ll. 328-43)",,10310,"John Dryden. Ed. Keith Walker Oxford and New York: Oxford UP, 1987.","""As softest metals are not slow to melt, / And pity soonest runs in gentle minds:""",Metal,2009-09-14 19:34:53 UTC,Book II
7529,"",Browsing in EEBO,2013-07-11 14:40:24 UTC,"Say, Goat, for whom this Mass of Wealth you heap?
For whom thy hoorded Bags in silence sleep?
Apulian Farms for the Rich Soil admir'd?
And thy large Fields where Falcons may be tyr'd?
Thy Fruitful Vineyards on Campanian Hills?
(Tho none drinks less, yet none more Vessels fills)
From such a Store 'tis barbarous to grudge
A small Relief to your Exhausted Drudge:
Weigh well the matter, wer't not fitter much
The Poor Inhabitants of yonder Thatch
Call'd me their Lord (who to Extreams am driven)
Than to some worthless Sycophant be given?
(Yet what smooth Sycophant by thee can gain?
When Lust it self strikes thy Flint-Heart in vain?)
A Beggar! Fie! 'tis Impudence, (he cry'd)
And such mean shifting Answers still reply'd;
But Rent unpaid, says Begg till Virro Grant;
(How ill does Modesty consist with Want?)
My single Boy (like Polyphemus Eye)
Mourns his harsh Fate, and Weeps for a Supply.
One will not do, hard Labour'd and hard Fed,
How then shall Hungry two expect their Bread?
What shall I say, when rough December Storms?
When Frosts, and Snow, have crampt their Naked Arms
What Comforts without Money can I bring?
Will they be satisfy'd to think on Spring?
(p. 181, ll. 100-125)",,21639,"","""(Yet what smooth Sycophant by thee can gain? / When Lust it self strikes thy Flint-Heart in vain?)""","",2013-07-11 14:40:24 UTC,""
7535,"",Browsing in EEBO,2013-07-11 15:03:22 UTC,"Yet, thy moist Clay is pliant to Command;
Unwrought, and easie to the Potter's hand:
Now take the Mold; now bend thy Mind to feel
The first sharp Motions of the Forming Wheel.
But thou hast Land; a Country Seat, secure
By a just Title; costly Furniture;
A Fuming-Pan thy Lares to appease:
What need of Learning when a Man's at ase?
If this be not enough to swell thy Soul,
Then please thy Pride, and search the Herald's Roll:
Where thou shalt find thy famous Pedigree
Drawn from the Root of some old Thuscan Tree;
And thou, a Thousand, off, a Fool of long Degree.
Who, clad in Purple, canst thy Censor greet;
And, loudly, call him Cousin, in the Street.
(pp. 33-4, ll. 38-52)",,21646,"Much cited, I think. I feel I've seen these lines variously Englished by different poets and cited as is.","""Yet, thy moist Clay is pliant to Command; / Unwrought, and easie to the Potter's hand: / Now take the Mold; now bend thy Mind to feel / The first sharp Motions of the Forming Wheel.""","",2013-07-11 15:03:22 UTC,""
7686,"",Searching in ECCO-TCP,2013-09-22 21:13:48 UTC,"Thus Cynical Men, who out of Pride of their own Parts disdain Company, and can no more endure Conversation than Owls the Day-Light, like Gold in the Bowels of the Earth, their Parts are useless and good for nothing, who cannot without Offence walk the Publick Ways; they are Saints indeed in private, and live only to God and to themselves; but being call'd forth into common Life, they are like Bats in the Sun, and utterly ignorant of Publick Affairs. And the Conversation and Friendship of those whose End is only Civility and mutual Visits, like Leaf-Gold they are blown away with every little Wind of Distaste, or Neglect of Ceremony; and in an equal Degree to these are they to be reckon'd, who are Amici inter prandium & sartaginem, ad ostium tabernae fratres & amici, ad ostium carceris neque fratres neque amici: But the useful and profitable Conversations which give a right Stamp and Impression to our Minds, are those Friends that will be Supporters to us in our Prosperities, Safeguards in our Difficulties, Counsellors in our Doubts, and Comforts in our Adversities. With these we ought to contract a strict Acquaintance and Inwardness, and to embrace their Company upon all fitting Opportunities, using herein a wise Moderation, which carries with it both an Honour and Grace of Manners; for to seek Company and to fly it, are two Extreams to be blamed; to shun all Company argues a Contempt of others, and makes us generally hated; and to seek too much after them, is a sign of Idleness in our selves, and makes us slighted: We must love our Neighbours as our selves; and to shew that we love them, we must not avoid their Company; and to shew that we love our selves, we must sometimes be alone, and take Pleasure in our selves. The Italians have a very significant Proverb, which says, Measure it a hundred Times before you cut it off; meaning you should stand upon your Guard, till you discover the Inclinations of those you converse with, and therefore we should be careful of laying out our Friendship too lavishly at first, since like other Things it will be so much the sooner spent: Neither should it be of too quick a Growth, for the Plants which shoot up too fast, are not of that Continuance as those which take more Time for it: We shall see some who have hot and cold Fits of Friendship, that shall hug you one Day, and not know you the next; this Unevenness of Temper is by all Means to be avoided in Conversation; a good Man will always keep a steddy Course of Friendship, which may run like a smooth Stream, and never change, but be a perpetual Spring; for we cannot find the Gust and Relish of a true and fixed Conversation, till we come to a great Freedom with each other; for they that converse only as Strangers, are always under some Restraints and Uneasiness, and do never open themselves freely the one to the other.
(pp. 68-71)",,22817,"","""Thus Cynical Men, who out of Pride of their own Parts disdain Company, and can no more endure Conversation than Owls the Day-Light, like Gold in the Bowels of the Earth, their Parts are useless and good for nothing, who cannot without Offence walk the Publick Ways; they are Saints indeed in private, and live only to God and to themselves; but being call'd forth into common Life, they are like Bats in the Sun, and utterly ignorant of Publick Affairs.""",Metal,2013-09-22 21:13:48 UTC,Essay I
7686,"",Searching ECCO-TCP,2013-09-22 21:16:20 UTC,"In the long Experience I have had in the World, I have seldom, if ever, found any Man's Company worth enjoying, that did not begin with some Difficulty, if not Prejudice; for Conversation, like Oysters, is nothing the better for opening so easie, and so soon. Neither is there any more dangerous Acquaintance, than that over-hasty Familiarity contracted betwixt good Fellows, as we call them in England, who usually begin their Friendship in the Entry, and strike it up in the Cellar, where Servants are disciplin'd to be the Ministers of their Masters Luxuries, whose Vices seldom miss to be taken up by them, as if they were the Badges to witness to whom they belonged. There is no greater Mark nor Discovery of a Man, than to judge him by the Company he keeps, it being impossible but that he shall much resemble them, and partake some of their Qualities. Si juxta claudum habites, sub claudicare disces, says Plutarch: Bad Company is very contagious to the wisest and best settled Men. What befel Joseph was out of Contagion, frequenting the Egytian Court learnt him to Swear by the Life of Pharoah. Dum spectant oculi laesos, laeduntur & ipsi, Multaque corporibus transitione nocent. I remember Aristotle in his Problems makes a Question, Why Health does not infect as well as Sickness, a diseased Person often communicating his Infirmity, never his Health; the Reason is, says he, because the Health of the Body hath no transient Force on others, and is personal and not communicative. But Malvezzi tell us, it is, for that Nature in Providence drives away the Evil from it self, and thriftily reserves that which is Good; and for this Reason it is, says he, that those who have the Plague are desirous to come into Company, that they may give it to others; and by the same Reason, those who have ill Qualities in them, will be sure to work and apply their Vices, like Rust, into the nearest and purest Mind.
(pp. 71-72)",,22819,"","""But Malvezzi tell us, it is, for that Nature in Providence drives away the Evil from it self, and thriftily reserves that which is Good; and for this Reason it is, says he, that those who have the Plague are desirous to come into Company, that they may give it to others; and by the same Reason, those who have ill Qualities in them, will be sure to work and apply their Vices, like Rust, into the nearest and purest Mind.""",Metal,2013-09-22 21:16:20 UTC,Essay 1