work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3377,"","Searching ""soul"" and ""cabinet"" in HDIS (Poetry)",2005-09-07 00:00:00 UTC,"Must noble Hastings immaturely die,
The honour of his ancient family,
Beauty and learning thus together meet,
To bring a winding for a wedding sheet?
Must virtue prove death's harbinger? must she,
With him expiring, feel mortality?
Is death, sin's wages, grace's now? shall art
Make us more learned, only to depart?
If merit be disease; if virtue, death;
To be good, not to be; who'd then bequeath
Himself to discipline? who'd not esteem
Labour a crime? study self-murder deem?
Our noble youth now have pretence to be
Dunces securely, ignorant healthfully.
Rare linguist, whose worth speaks itself, whose praise,
Though not his own, all tongues besides do raise:
Than whom great Alexander may seem less,
Who conquered men, but not their languages.
In his mouth nations speak; his tongue might be
Interpreter to Greece, France, Italy.
His native soil was the four parts o' the earth;
All Europe was too narrow for his birth.
A young apostle; and,--with reverence may
I speak 't,--inspired with gift of tongues, as they.
Nature gave him, a child, what men in vain
Oft strive, by art though furthered, to obtain.
His body was an orb, his sublime soul
Did move on virtue's and on learning's pole;
Whose regular motions better to our view,
Than Archimedes' sphere, the heavens did shew.
Graces and virtues, languages and arts,
Beauty and learning, filled up all the parts.
Heaven's gifts, which do like falling stars appear
Scattered in others, all, as in their sphere,
Were fixed, and conglobate in's soul, and thence
Shone through his body, with sweet influence;
Letting their glories so on each limb fall,
The whole frame rendered was celestial.
Come, learned Ptolemy, and trial make,
If thou this hero's altitude can'st take:
But that transcends thy skill; thrice happy all,
Could we but prove thus astronomical.
Lived Tycho now, struck with this ray which shone
More bright i' the morn, than others beam at noon,
He'd take his astrolabe, and seek out here
What new star 'twas did gild our hemisphere.
Replenished then with such rare gifts as these,
Where was room left for such a foul disease?
The nation's sin hath drawn that veil, which shrouds
Our day-spring in so sad benighting clouds.
Heaven would no longer trust its pledge, but thus
Recalled it,--rapt its Ganymede from us.
Was there no milder way but the small-pox,
The very filthiness of Pandora's box?
So many spots, like næves, our Venus soil?
One jewel set off with so many a foil;
Blisters with pride swelled, which through's flesh did sprout
Like rosebuds, stuck i' the lily-skin about.
Each little pimple had a tear in it,
To wail the fault its rising did commit;
Which, rebel-like, with its own lord at strife,
Thus made an insurrection 'gainst his life.
Or were these gems sent to adorn his skin,
The cabinet of a richer soul within?
No comet need foretell his change drew on,
Whose corpse might seem a constellation.
Oh had he died of old, how great a strife
Had been, who from his death should draw their life;
Who should, by one rich draught, become whate'er
Seneca, Cato, Numa, Cæsar, were!
Learned, virtuous, pious, great; and have by this
An universal metempsychosis.
Must all these aged sires in one funeral
Expire? all die in one so young, so small?
Who, had he lived his life out, his great fame
Had swoln 'bove any Greek or Roman name.
But hasty winter, with one blast, hath brought
The hopes of autumn, summer, spring, to nought.
Thus fades the oak i' the sprig, i' the blade the corn;
Thus without young, this Phoenix dies, newborn.
Must then old three-legged grey-beards with their gout,
Catarrhs, rheums, aches, live three ages out?
Time's offals, only fit for the hospital!
Or to hang an antiquary's rooms withal!
Must drunkards, lechers, spent with sinning, live
With such helps as broths, possets, physic give?
None live, but such as should die? shall we meet
With none but ghostly fathers in the street?
Grief makes me rail, sorrow will force its way,
And showers of tears tempestuous sighs best lay.
The tongue may fail; but overflowing eyes
Will weep out lasting streams of elegies.",,8654,"","""Or were these gems sent to adorn his skin, / The cabinet of a richer soul within?""",Rooms,2009-09-14 19:33:42 UTC,""
3568,As it Were,Past Masters,2003-10-07 00:00:00 UTC,"And it must not be objected at this point that while it is indeed necessary for me to suppose God exists, once I have made the supposition that he has all perfections (since existence is one of the perfections), nevertheless the original supposition was not necessary. Similarly, the objection would run, it is not necessary for me to think that all quadrilaterals can be inscribed in a circle; but given this supposition, it will be necessary for me to admit that a rhombus can be inscribed in a circle - which is patently false. Now admittedly, it is not necessary that I ever light upon any thought of God; but whenever I do choose to think of the first and supreme being, and bring forth the idea of God from the treasure house of my mind as it were, it is necessary that I attribute all perfections to him, even if I do not at that time enumerate them or attend to them individually. And this necessity plainly guarantees that, when I later realize that existence is a perfection, I am correct in inferring that the first and supreme being exists. In the same way, it is not necessary for me ever to imagine a triangle; but whenever I do wish to consider a rectilinear figure having just three angles, it is necessary that I attribute to it the properties which license the inference that its three angles equal no more than two right angles, even if I do not notice this at the time. By contrast, when I examine what figures can be inscribed in a circle, it is in no way necessary for me to think that this class includes all quadrilaterals. Indeed, I cannot even imagine this, so long as I an willing to admit only what I clearly and distinctly understand. So there is a great difference between this kind of false supposition and the true ideas which are innate in me, of which the first and most important is the idea of God. There are many ways in which I understand that this idea is not something fictitious which is dependent on my thought, but is an image of a true and immutable nature. First of all, there is the fact that, apart from God, there is nothing else of which I am capable of thinking such that existence belongs †1 to its essence. Second, I cannot understand how there could be two or more Gods of this kind; and after supposing that one God exists, I plainly see that it is necessary that he has existed from eternity and will abide for eternity. And finally, I perceive many other attributes of God, none of which I can remove or alter.
(Fifth Meditation, p. 46-7)",2011-06-14,9239,"•Notice the ""as it were""","""Now admittedly, it is not necessary that I ever light upon any thought of God; but whenever I do choose to think of the first and supreme being, and bring forth the idea of God from the treasure house of my mind as it were, it is necessary that I attribute all perfections to him, even if I do not at that time enumerate them or attend to them individually.""",Coinage,2013-06-11 19:42:31 UTC,Fifth Meditation
3572,"",Past Masters,2003-10-07 00:00:00 UTC,"You may say that you occupy the citadel in your brain and there receive whatever messages are transmitted by the animal spirits which move through the nerves, and sense-perception thus occurs there, where you dwell, despite the fact that it is said to occur throughout the body. Let us accept this; but the brutes have nerves, animal spirits and a brain, and in the brain there is a principle of cognition that receives the messages from the spirits in an exactly similar fashion and thus completes the act of sense-perception. You may say that this principle in the brains of animals is simply the corporeal imagination or faculty of forming images. But in that case you must show that you who reside in the brain are something different from the corporeal imagination or the human faculty of forming images. I asked you a little while ago for a criterion which would prove that you are something different, but I do not think you will be able to supply one. You may cite operations which far surpass those performed by animals. But although man is the foremost of the animals, he still belongs to the class of animals; and similarly, though you prove yourself to be the most outstanding of imaginative faculties, you still count as one of these faculties. You may attach the special label 'mind' to yourself, but although the name may be more impressive, this does not mean that your nature is therefore different. To prove that your nature is different (that is, incorporeal, as you maintain), you ought to produce some operation which is of a quite different kind from those which the brutes perform - one which takes place outside the brain, or at least independently of the brain; and this you do not do. On the contrary, when the brain is disturbed, you are disturbed, and when the brain is overwhelmed you are overwhelmed, and if the images of things leave the brain you do not retain any trace of them. You may say that everything which occurs in animals happens by means of a blind impulse of the animal spirits and the other organs, in just the same way as motion is produced in a clock or other machine. This may be true in the case of functions like nutrition or the pulsing of the arteries, which occur in exactly similar fashion in the case of man. But can you cite any sensory acts or so-called 'passions of the soul' which are produced by a blind impulse in the case of the brutes but not in our case? A scrap of food transmits its image into the eye of a dog, and the image is then transferred to the brain and as it were hooks on to the soul, so that the soul and the entire body joined to it is drawn towards the morsel as if by the most tiny and delicate chains. And if someone aims a stone, the stone transmits its image and, like a lever, pushes the soul away and simultaneously drives off the body or forces it to flee. But does not all this occur in the case of man? Perhaps you have in mind some quite different way in which this occurs in man, in which case I should be much obliged if you would explain it.
(Fifth Set of Objections, p. 187-8)",2004-01-25,9254,"•I've included twice: Citadel and Inhabitant.
•Interesting paragraph. And a kind of anti-metpahor
","""You may say that you occupy the citadel in your brain and there receive whatever messages are transmitted by the animal spirits which move through the nerves, and sense-perception thus occurs there, where you dwell, despite the fact that it is said to occur throughout the body.""",Inhabitants,2012-04-27 16:22:05 UTC,Fifth Set of Objections: Pierre Gassendi
3597,"",Reading Ron Cooleys' website. <http://www.usask.ca/english/phoenix/cavendishpoems1.htm>.,2006-12-15 00:00:00 UTC,"Deare Brother, thy Idea in my mind doth lye,
And is intomb'd in my sad memory;
Where every day I to thy Shrine doe goe,
And offer tears, which from my eyes doe flow.
My heart the fire, whose flames are ever pure,
Laid on Loves Altar last, till life endure.
My sorrows incense strew, of sighs fetched deep,
My thoughts do watch while they sweet spirit sleeps.
Dear blessed soul, though thou art gone, yet lives
Thy fame on earth, and men thee praises give.
But all's too smal, for thy Heroick minde
Was above all the praises of Man-kinde. ",2007-04-26,9323,"","""Deare Brother, thy Idea in my mind doth lye, / And is intomb'd in my sad memory.""","",2012-04-26 20:48:35 UTC,I've included the entire poem
6704,"",Reading,2010-05-17 19:36:55 UTC,"Tell me not (Sweet) I am unkind,
That from the nunnery
Of thy chaste breast and quiet mind
To war and arms I fly.
(ll. 1-4)",,17804,"","""Tell me not (Sweet) I am unkind, / That from the nunnery / Of thy chaste breast and quiet mind / To war and arms I fly.""","",2010-05-17 19:36:55 UTC,""
3586,"","Reading. Found again in Martin Kallich, ""The Association of Ideas and Critical Theory: Hobbes, Locke, and Addison"" ELH 12:4 (1945): 290-315.",2011-07-25 14:19:17 UTC,"Sometimes a man knows a place determinate, within the compass whereof he is to seek; and then his thoughts run over all the parts thereof, in the same manner as one would sweep a room, to find a jewel; or as a spaniel ranges the field, till he find a scent; or as a man should run over the alphabet, to start a rhyme.
(I.iii, p. 13)",2012-01-28,18975,"Heterogenous set of comparisons. USE spaniel in Beasts entry.
• See Beattie on memory, Hobbes is very much an intertext here, I think. CROSS-REFERENCE. See also Dryden's spaniel metaphors.","""Sometimes a man knows a place determinate, within the compass whereof he is to seek; and then his thoughts run over all the parts thereof, in the same manner as one would sweep a room, to find a jewel; or as a spaniel ranges the field, till he find a scent; or as a man should run over the alphabet, to start a rhyme.""",Beasts,2012-01-28 20:03:32 UTC,"Part I, Chap iii, ""Of the Consequence or Train of Imaginations"""
7084,"",Reading,2011-09-07 15:10:33 UTC,"But since humane flesh (that king of Beasts) began to delight himself in the objects of the Creation, more then in the Spirit Reason and Righteousness, who manifests himself to be the indweller in the Five Sences, of Hearing, Seeing, Tasting, Smelling, Feeling; then he fell into blindness of mind and weakness of heart, and runs abroad for a Teacher and Ruler: And so selfish imaginations taking possession of the Five Sences, and ruling as King in the room of Reason therein, and working with Covetousnesse, did set up one man to teach and rule over another; and thereby the Spirit was killed, and man was brought into bondage, and became a greater Slave to such of his own kind, then the Beasts of the field were to him.
(pp. 6-7)
",,19143,"","""And so selfish imaginations taking possession of the Five Sences, and ruling as King in the room of Reason therein, and working with Covetousnesse, did set up one man to teach and rule over another.""","",2011-09-07 15:10:33 UTC,""
7198,"",Reading in the Folger Shakespeare Library,2012-03-06 20:52:54 UTC,"As Lots wife was turned into a Pillar of Salt, that her inconstancie might be fixt, and yet be melting still: So, thou, my Soule, if I had my wish, shouldst be turned into a Pillar of Thoughts; that thy volubility might be restrain'd, and yet be thinking still. And of what then is it, I would have thee to thinke? Not of the miseries of the World, though there be cause enough; but, alas, this would be too sad a subject to thinke upon continually: Nor the Pleasures of the world, though this were like to have all mens voyces; but alas, they would scarce last so long to hold out the thinking: Nor yet of the world it self, though this would be a large field to walke in; but alas! not large enough for the swift Thoughts, that can run it over in an instant: No, my soule, but to think of God; for Hee onely is the cheerfull subject that can bee a comfort to thee, when thou art in greatest misery; Hee only the lasting object that can minister matter of meditation, when all vaine pleasures shall have their period; He only the large Field with varietie of walks, where they thoughts may bee walking everlastingly, and never come to end. [...]
(f. A-A2)",,19638,"","""As Lots wife was turned into a Pillar of Salt, that her inconstancie might be fixt, and yet be melting still: So, thou, my Soule, if I had my wish, shouldst be turned into a Pillar of Thoughts; that thy volubility might be restrain'd, and yet be thinking still.""","",2012-03-06 20:52:54 UTC,""
3591,"",Reading,2013-06-06 21:51:54 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)",,20464,"","""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 [...], 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 morning light.""","",2013-06-06 21:51:54 UTC,"Chap. XI. The light of Reason is a derivative light.
"
3591,"",Reading,2013-06-10 14:29:56 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)",,20468,"","""Ne're tell us that you wanted origanical dispositions, 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?""","",2013-06-10 14:29:56 UTC,Chap. XI. The light of Reason is a derivative light.