updated_at,id,text,theme,metaphor,work_id,reviewed_on,provenance,created_at,comments,context,dictionary
2011-10-20 16:22:20 UTC,10698," Know, hardy Atheists, who insulting say
Some populous Realms to Gods no Homage pay,
And therefore Nature's universal Law
Imprints not on the Mind Religious Awe;
That those, who no superior Being own,
Are more from Beasts by Shape, than Reason known.
",Innate ideas,"""Know, hardy Atheists, who insulting say / Some populous Realms to Gods no Homage pay, / And therefore Nature's universal Law / Imprints not on the Mind Religious Awe; / That those, who no superior Being own, / Are more from Beasts by Shape, than Reason known.""",4153,2011-10-20,"Searching ""mind"" and ""law"" in HDIS (Poetry)",2005-04-20 00:00:00 UTC,"•Cross-reference: Locke and argument about innate idea of God. See also Locke's use of mandrills (""drills"") and changelings.","",Court and Impressions
2013-08-07 14:29:12 UTC,10767,"Thou dost the full Extent of Nature see,
And the wide Realms of vast Immensity:
Eternal Wisdom Thou dost comprehend,
Rise to her Heights, and to her Depths descend
The Father's secret Counsels Thou can'st tell,
Who in His Bosom didst for ever dwell:
Thou on the Deep's dark Face, Immortal Dove
Thou, with almighty Energy didst move
On the wild Waves, Incumbent didst display
Thy genial Wings, and hatch primæval Day.
Order from Thee, from Thee Distinction came,
And all the Beauties of the wondrous Frame:
Hence stampt on Nature we Perfection find,
Fair as th'Idea in th'Eternal Mind.
(I, ll. 20-33, pp. 4-5)",God's mind,"""Hence stampt on Nature we Perfection find, / Fair as th'Idea in th'Eternal Mind.""",4167,,"Searching in ""stamp"" and ""idea"" HDIS Poetry",2005-04-11 00:00:00 UTC,•Admittedly a strange sort of metaphor of mind. (I should tag all of these God metaphors.,"",Impressions
2011-06-06 03:12:43 UTC,10775,"Offspring Divine! by thee we bless the Cause,
Who form'd the World, and rules it by his Laws;
His Independent Being we adore,
Extoll his Goodness, and revere his Pow'r.
Our wondring Eyes his high Perfections view,
The lofty Contemplation we pursue,
'Till ravish'd we the great Idea find,
Shining in bright Impressions on our Mind.","","""Our wondring Eyes his high Perfections view, / The lofty Contemplation we pursue, / 'Till ravish'd we the great Idea find, / Shining in bright Impressions on our Mind.""",4167,2011-06-05,"Searching in ""mind"" and ""impression"" HDIS Poetry; found again ""idea""",2005-05-12 00:00:00 UTC,"","",Impressions
2013-08-07 14:31:35 UTC,10780,"Objects, which thro' the Senses make their Way,
And just Impressions to the Soul convey,
Give her Occasion first her self to move,
And to exert her Hatred, or her Love.
Ideas, which to some impulsive seem,
Act not upon the Mind, but That on them.
When she to foreign Objects Audience gives,
Their Strokes and Motions in the Brain perceives,
As these Perceptions we Ideas name,
From her own Pow'r and active Nature came,
So when discern'd by Intellectual Light,
Her self her various Passions does excite,
To Ill her Hate, to Good her Appetite:
To shun the first, the latter to procure,
She chuses Means by free Elective Pow'r.
She can their various Habitudes survey,
Debate their Fitness, and their Merit weigh,
And while the Means suggested she compares,
She to the Rivals This or That prefers.
(VII, ll. 446-464, pp. 338-9)
","","""Objects, which thro' the Senses make their Way, / And just Impressions to the Soul convey, Give her Occasion first her self to move, / And to exert her Hatred, or her Love.""",4167,,"Searching ""soul"" and ""impression"" in HDIS (Poetry)",2005-05-17 00:00:00 UTC,•INTEREST. RICH passage. ,Book VII,Impressions
2013-08-07 14:45:08 UTC,10784,"These Out-guards of the Mind are sent abroad,
And still patrolling beat the neighb'ring Road:
Or to the Parts remote obedient fly,
Keep Posts advanc'd, and on the Frontier lye.
The watchful Centinels at ev'ry Gate,
At ev'ry Passage to the Senses wait.
Still travel to and fro the Nervous way,
And their Impressions to the Brain convey,
Where their Report the Vital Envoys make,
And with new Orders are remanded back.
Quick, as a darted Beam of Light, they go,
Thro' diff'rent Paths to diff'rent Organs flow,
Whence they reflect as swiftly to the Brain,
To give it Pleasure, or to give it Pain.
(VI, ll. 670-683, pp. 305-6)","","""Still travel to and fro the Nervous way, / And their Impressions to the Brain convey, / Where their Report the Vital Envoys make, / And with new Orders are remanded back.""",4167,,Searching in HDIS (Poetry),2005-05-18 00:00:00 UTC,"",Book VI,Inhabitants
2013-08-07 15:00:56 UTC,10787,"Since all Perception in the Brain is made,
(Tho' where and how was never yet display'd)
And since so great a distance lies between
The Eye-ball, and the Seat of Sense within,
While in the Eye th'arrested Object stays,
Tell what th' Idea to the Brain conveys?
You say, the Spirits in the Optick Nerve,
Mov'd by the intercepted Image, serve
To bear th' Impression to the Brain, and give
The Stroke, by which the Object we perceive.
(VII, ll. 134-143, p. 319)",Sense Perception,"""You say, the Spirits in the Optick Nerve, / Mov'd by the intercepted Image, serve / To bear th' Impression to the Brain, and give / The Stroke, by which the Object we perceive.""",4167,2011-06-05,"Searching ""brain"" and ""impression"" in HDIS (Poetry)",2005-05-18 00:00:00 UTC,"",Book VII,Impressions
2013-06-17 15:53:18 UTC,20832,"This degree, which I have already mention'd, (and which perhaps I should never have had any taste of, if your request had not put me upon a farther search) is the very same thing which Avicenna means, where he says; Then when a Man's desires are raised to a good pitch, and he is competently well exercised in that way, there will appear to him some small glimmerings of the Truth, as it were flashes of Lightning, very delightful, which just shine upon him, and then go out; Then the more he exercises himself, the oftner he'll perceive 'em, till at last he'll become so well acquainted with them, that they will occur to him spontaneously, without any exercise at all; and then, as soon as he perceives any thing, he applies himself to the Divine Essence, so as to retain some impression of it; then something occurs, to him on a sudden, whereby he begins to discern the Truth in every thing; till, through frequent exercise, he at last attains to a perfect Tranquility; and that which us'd to appear to him only by fits and starts, becomes habitual; and that which was only a glimmering before, a constant Light; and he obtains a constant and steady Knowledge. Thus far Avicenna. Besides, he has given an account of those several steps and degrees by which a Man is brought to this perfection; till his Soul is like a polish'd Looking-glass, in which he beholds the Truth: and then he swims in pleasure, and rejoyces exceedingly in his Mind, because of the impressions of Truth which he perceives in it, When he is once attain'd thus far, the next thing which employs him is, that he sometimes looks towards Truth, and sometimes towards himself; and thus he fluctuates between both, till he retires from himself wholly, and looks only to-ward the Divine Essence; and if he do's at any time look towards his own Soul, the only reason is, because that looks to-wards God; and from thence arises a perfect Conjunction [with God.]","","""Besides, he has given an account of those several steps and degrees by which a Man is brought to this perfection; till his Soul is like a polish'd Looking-glass, in which he beholds the Truth: and then he swims in pleasure, and rejoyces exceedingly in his Mind, because of the impressions of Truth which he perceives in it, When he is once attain'd thus far, the next thing which employs him is, that he sometimes looks towards Truth, and sometimes towards himself; and thus he fluctuates between both, till he retires from himself wholly, and looks only to-ward the Divine Essence; and if he do's at any time look towards his own Soul, the only reason is, because that looks to-wards God; and from thence arises a perfect Conjunction [with God.]""",7447,,"",2013-06-17 15:53:18 UTC,"","",Mirror
2013-06-17 15:56:53 UTC,20834,"§ 6. On the other hand, those who affirm that Hai Ebn Yokdhan was produced in that Island without Father and Mother [18], tell us, that in that island, in a piece of Low ground, it chanc'd that a certain Mass of Earth was so fermented in some period of Years, that the four qualities, viz. Hot, Cold, Dry, Moist, were so equally mix'd, that none of 'em prevail'd over the other; and that this Mass was of a very great Bulk, in which, some parts were better and more equally Temper'd than others,and consequently fitter for Generation; the middle part especially, which came nearest to the Temper of Man's Body. This Matter being in a fermentation, there arose some Bubbles by reason of its viscousness, and it chanc'd that in the midst of it there was a viscous Substance with a very little bubble in it, which was divided into two with a thin partition, full of Spirituous and Aerial Substance, and of the most exact Temperature imaginable. That the Matter being thus dispos'd, there was, by the Command of God, a Spirit infus'd into it; which was join'd so closely to it, that it can scarce be separated from it even so much as in thought; which did as constantly influence this Mass of matter as the Sun do's the World. Now there are some Bodies from whence we perceive no Reflection of Light, as the thin Air: others from which we do but imperfectly; such are thick Bodies which are not smooth (but there is a difference in these, and the difference of their Colours arises from the different manner of their Reception of the Rays); and from others we receive the Reflection in the highest degree, as from Bodies which are smooth and polish'd, as Looking-Glasses and the like; so that those Glasses when ground after a particular manner will Collect so much Light as to kindle a Fire. So that Spirit which comes by the Command of God, do's at all times act upon all Creatures, in some of which notwithstanding, there appears no Impression of it, but the reason of that is, because of their Incapacity into whom it is infus'd; of which kind are things inanimate which are fitly represented in this similitude, by the thin Air. There are another sort again; in which there does appear something of it, as Vegetables and the like, which are represented by the thick Bodies we mention'd, which are not polish'd. And then lastly, there are others, (represented by those Glasses, in our last comparison) in which the impressions of this Spirit are visible, and such we reckon all sorts of Animals. But then, as these smooth and polish'd Bodies which are of the same figure with the Sun [i.e. Spherical] do receive the Rays in a more plentiful manner than any other whatsoever, so also do some Animals receive the Influence of that Spirit more than others, because they are more like to that Spirit and are form'd after his Image: such is Man particularly, which is hinted before where 'tis said that God made Man after his own Image[19].","","""So that Spirit which comes by the Command of God, do's at all times act upon all Creatures, in some of which notwithstanding, there appears no Impression of it, but the reason of that is, because of their Incapacity into whom it is infus'd; of which kind are things inanimate which are fitly represented in this similitude, by the thin Air.""",7447,,Searching in Project Gutenberg,2013-06-17 15:56:53 UTC,"","",Impressions
2013-06-17 16:25:36 UTC,20846,"§ 49. Now he knew that every thing that was produc'd anew, must needs have some Producer. And from this Contemplation, there arose in his Mind a sort of Impression of the Maker of that Form, tho' his Notion of him as yet was general and indistinct. Then he paus'd on the examining of these Forms which he knew before, one by one, and found that they were produc'd anew, and that they must of necessity be beholden to some efficient Cause. Then he consider'd the Essences of Forms, and found that they were nothing else, but only a Disposition of Body to produce such or such Actions. For instance, Water, when very much heated, is dispos'd to rise upwards, and that Disposition is its Form. For there is nothing present in this Motion, but Body, and some things which are observ'd to arise from it, which were not in it before (such as Qualities and Motions) and the Efficients which produce them. Now the fitness of Body for one Motion rather than another, is its Disposition and Form. The same he concluded of all other Forms, and it appear'd to him, that those Actions which arose from them, were not in reality owing to them, but to the efficient Cause, who made use of these Forms to produce those Actions which are attributed to them, [i.e, the Forms]. Which Notion of his is exactly the same with what God's Apostle [Mahomet] says; I am his Hearing by which he hears, and his Seeing by which he sees. And in the Alcoran; You did not kill them, but God kill'd them; when thou threwest the Darts, it was not thou that threwest them, but God. ","","""Now he knew that every thing that was produc'd anew, must needs have some Producer. And from this Contemplation, there arose in his Mind a sort of Impression of the Maker of that Form, tho' his Notion of him as yet was general and indistinct.""",7447,,Searching in Project Gutenberg,2013-06-17 16:25:36 UTC,"","",""
2013-06-17 16:33:32 UTC,20853,"§ 98. They say that there was an Island not far from that where Hai Ebn Yokdhan was born (no matter according to which of those two different Accounts they give of his Birth) into which one of those good Sects, which had some one of the ancient Prophets (of pious Memory) for its Author, had retir'd. A Sect which us'd to discourse of all things in Nature, by way of Parable and Similitude, and by that means represent the Images of them to the Imagination, and fix the Impressions of them in Men's Minds, as is customary in such Discourses as are made to the Vulgar. This Sect so spread it self in this Island, and prevail'd and grew so eminent, that at last the King not only embrac'd it himself, but oblig'd his Subjects to do so too. ","","""A Sect which us'd to discourse of all things in Nature, by way of Parable and Similitude, and by that means represent the Images of them to the Imagination, and fix the Impressions of them in Men's Minds, as is customary in such Discourses as are made to the Vulgar.""",7447,,Searching in Project Gutenberg,2013-06-17 16:33:32 UTC,"","",Impressions