work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3620,Mind's Eye,"Searching ""mind"" and ""eye"" in HDIS (Poetry)",2006-04-17 00:00:00 UTC,"O avarice! for Gold, and Silver's prize,
The golden Truth, thou 'ast turn'd to drossy Lyes!
Best things corrupted prove the worst of all:
By Rome's false Limbo, doth true LIMBO fall.
The Christian Churches first blest Founders sure,
Their Streams delated from the Fountain pure:
Heav'n put that breath into their mouths, which they
Inspired thus, to others did conveigh.
The holy Ghost upon them breath'd, nor was
Their Words corrupted by an humane glosse.
Then flourish'd Truth, and all our Hyerarchie
Rejoyc'd so pure a Church on Earth to see.
No pitchy clouds of error then did presse
'Twixt their eyes, and the Sun of Righteousnesse;
The Truth shon then as clear, as doth the Sun
Mounted in 's golden Chariot, at noon.
(Christs Church sees clearly still where e'r it be
Scatter'd, through others; and the Head is he)
But envious Sathan, when he saw Truth so
Extreamly spread, and o're the World to grow;
He sew'd his Tares of Errors, and did blind
With clouds of darknesse, Man's true eye, the Mind.
These faster than the true Wheat grew; this crop
Of evil weeds, did soon the Wheat o're-top.
Darknesse grew on apace; anon the Day
Could not its Light but here and there display,
Th'rough the small cranies of dark clouds: then 'twas
Pride, and Ambition in Rome's Church took place:
Then crept in all those Ceremonies; then
The Truth gave place unto the wiles of Men.
Then Avarice, with her hook'd Talons made
Such Laws, which turn'd Religion to a Trade,
And for the Love of Money did disguise
Fair Truth, and cloath'd her with a pack of Lies.
Something of precious Truth; something of Day,
Under disguise; under the clouds there lay.
Your Silver ISIS about Chelsy's not,
The same, as where his bubling springs do put
First forth their Crystal Heads near Thorlton, for
Churne's, Windrushe's, and Cherwell's waters there
And Tame's, Coln's, Brents, with his clear streams do run:
So on the other side he entertain
Doth Ock, Lad, Kennet, Surrie's Rivers too,
Whose severe Waters with his mingle do:
Yet with these may at Chelsy run the same
Pure waters, which from his clear spring-head came.
So pure Religion's streams, by this time had
With many of Hel's Stygian stream-lets spread,
Which were polluted with their Waters, yet
Amongst them Truth's pure Crystal streams did flit,
But so bemudded that they scarce were seen
But by those clear eyes who did dive for them.
The snowy flow'r is mixed with the Bran:
The chaff with Wheat; one sift the other fan
We must: not fling them both away, and make
Th' one uselesse for us, for the other's sake.
We must beware when that the Tares we cull,
Lest we with them the Wheat up also pull.
Fifteen Cent'ries, and two decades of years,
After Christ's death, from Isleben appears
A Light by which Rome's muddy streams were seen,
By which the Truth men strove to cull between
Error's black clouds; But Zeal them so possest,
They her rejected, 'cause by Rome's hands drest.
So fearful were they of a Romish dresse,
That Truth they 'ad rather leave, than her possesse
In that false Habit; many Truth's despis'd
Were thus, because by Rome they were disguis'd.
Among the rest, and not the least, this place,
This Region which thou now behold'st, one was:
And 'cause Rome's fopperies had obscur'd the Light
Of it, forsooth they it discarded quite:
And by the ears it from existence whorry,
For fear of entertaining Purgatory.",2011-12-21,9405,"","""He [Satan] sew'd his Tares of Errors, and did blind / With clouds of darknesse, Man's true eye, the Mind.""",Eye,2011-12-21 18:10:56 UTC,""
3620,Mind's Eye,"Searching ""mind"" and ""eye"" in HDIS (Poetry)",2006-04-17 00:00:00 UTC,"But mark that next Dish, where green Leaves inclose
Fruit which in scarlet Robes out-braves the Rose:
So fulgent Rubies court, and charm the eye,
When with clear Smuragds they invelop'd lye;
The Pestum flower peeps th'row her infant Skreen,
With paler blushes, wrap'd with duller green.
The juyce of these impregnates strait the Brain,
Not with discourses Kicksie, nor with vain
Disputes: true Logic art it doth diffuse,
And teaches Syllogisms how to use
For Heav'n's own int'rest: True Dilemma's too
Can by infusion to the Taster shew.
This doth the understanding purge; the eye
O'th' Soul, the Mind from Motes do purifie:
This Reason doth illuminate, and shews
How the true Dialectic Art to use:
Reason's corruptions, spots, and fallacies
This purgeth out: and gives it purer eyes.
This giveth Armes unto Truth's Champions, and
Inables them in Dispute's Wars to stand.
This unto Paul was borne by some of us,
When He with Beasts battail'd at Ephesus:
By this at Athens, to the Schoole he flew,
And th' Epicures, and Stoicks overthrew
With solid Arguments. This means did show
His persecutors how to overthrow:
The Jewish Rabbies, Gentile Doctors, Mute
At last were made: 'gainst him was no dispute.",,9406,"","""This doth the understanding purge; the eye / O'th' Soul, the Mind from Motes do purifie.""",Eye,2011-12-21 18:09:13 UTC,""
3620,Mind's Eye,"Searching ""mind"" and ""eye"" in HDIS (Poetry)",2006-04-17 00:00:00 UTC,"That third Dish where in Seas of Beauties wallow
The slick-skin fruits; bestrip't with Red, and Yellow;
Screening their Virtues, in a double fold,
Of Crimson, Satin, and of yellow Gold:
The ground is Gold, upon whose face is spread
A thousand striplets of a grain-dy'd Red.
That Dish contains fruit of unvalued prize,
Whose sacred virtue makes man truly wise.
That Magic makes, and true Philosophers,
That Wisdom, and true Knowledge still infers.
Those Fruits unlock the fast-shut Cabinet
Of Nature, and her Treasures open set:
Nature's true Jewels rol'd in pitch do lye,
Not to be seen but by an Heav'nly Eye
And such an one these give: an Eye that looks
Upon, and reads her most mysterious Books.
An Eye that thorow Neptune's Region goes,
And all things in his brinish Kingdom knows,
An Eye that walketh thorow all the Mines,
An Eye that to Earth's solid Centre shines:
An Eye which doth perspicuously see,
What virtues, in all Vegitables be;
That the true Nature of all things that grow,
From the tall Cedar, to the shrub, doth know:
An Eye that from the Earth to Heav'n doth rise,
And rangeth th'rough the myst'ries of the Skies:
That views the stations of the Wanderers,
That sees the mansion of the Northern Bears:
That knows the nature of those glittering Fires,
That reads their Lectures: and Heav'n's Hand admires;
That knows their good, and evil influence,
They on the World, and Mortals do dispence;
That knows the causes of all natural things,
Seas, and Earth's motions, and the Winds swift wings;
The streaming Metours, and the blazing Stars,
The hairy Comets sad predicts of Wars;
That truly sees, and knoweth all the parts
O'th' Ptolomic, and Eucledean Arts.
These sacred Fruits besides all these disclose
Nature's hid Magic, which th' unwise oppose,
The Ancients wisdom, whereby they could do
Things wonderful, yet natural, and true;
Not jugling tricks: nor by ill Spirits might,
But by Dame Nature's just, and sacred Light;
Almost extinct now in the World; unknown
'Cause men have sought præstigiæ of their own,
And following airy Notions caught the shade,
Whilst the true substance did their hands evade.
Such are the Virtues of these Fruits divine,
Which with such matchless lustrous Beauties shines.
Of these the Father of the Faithful eat,
Sucking true Wisdom from the blessed meat,
And those who liv'd nine Ages to descry
The Planets dances in the azure Skye.
Great Salomon that mighty Magus had
His Wisdom and his Rnowledge from this food:
This sacred Fruit was lovely to his eyes,
For he this more than 's Crown, or Gold did prize.
He wisely said, For all things there a Time
Was; did but Mortals on the Earthly clime
Exactly know the same, they would not err
So oft, and toys to precious Gemms prefer:
Of Wisdom it no Mean part is to know,
The means not only but the Time to do:
For what these blessed Fruits so freely give,
Men in all Ages after deeply dive,
Nor is't unlawful for them to do so,
Did they true Time take, and right Wayes to go;
Else all is vanity: For what's all this
If Man should know 't, and yet ignore his Blisse?
On this the King pitched his Mind's clear eye,
When he cry'd out, all things are vanity.
What are these Jewels, though they Jewels be,
If Man's not lure of Æternity?
These are no means to gain the Heav'nly Race,
These are but Crowns for those that gaine the space.
They are unwise who first do seek those Arts,
Before that they have circumcis'd their Hearts:
For what they gain before is vanity,
What afterwards our King doth sanctifie.
What men acquire, they usually abuse it,
What Heav'n himself gives, he shews how to use it.
Let Man therefore the Time observe, and see
To gain Heav'n first: these but additions be.",,9407,"","""On this the King pitched his Mind's clear eye, / When he cry'd out, all things are vanity.""",Eye,2009-09-14 19:34:12 UTC,""
3621,Soliloquy,HDIS (Poetry),2004-03-11 00:00:00 UTC,"The Poets Soliloquy
Why do I droop, like flowers opprest with rain?
What cloud of sorrow doth my colour stain?
I like a Sparrow on the house alone
Do sit, and like a Dove I mourn and groan:
Doth discontent, or sad affliction bind,
And stop the freedom of my Nobler mind?
No, no, I know the cause; I do retire,
To quench old flames, and kindle better fire:
It is my comfort to escape the rude
And sluttish trouble of the multitude:
Flowers, rivers, woods, the pleasant air and wind,
With Sacred thoughts, do feed my serious mind:
My active soul doth not consume with rust,
I have been rub'd, and now are free from dust.
Let moderation rule my pensive way;
Students may leave their books, and sometimes play",2011-05-23,9408,•Published in Flamma Sine Fumo (1662),"""Flowers, rivers, woods, the pleasant air and wind, / With Sacred thoughts, do feed my serious mind.""","",2011-05-23 17:15:34 UTC,I've included the whole poem
3631,"",Reading,2006-03-05 00:00:00 UTC,10. In the human heart new passions are for ever being born; the overthrow of one almost always means the rise of another.,,9422,"","""In the human heart new passions are for ever being born; the overthrow of one almost always means the rise of another.""","",2009-09-14 19:34:12 UTC,""
3631,Mind's Eye,Reading,2006-03-05 00:00:00 UTC,21. Condemned men sometimes affect a steadfastness and indifference to death which is really only fear of looking death in the face; thus it can be said that this steadfastness and indifference do for their spirit what the bandage does for their eyes.,,9423,"","""Condemned men sometimes affect a steadfastness and indifference to death which is really only fear of looking death in the face; thus it can be said that this steadfastness and indifference do for their spirit what the bandage does for their eyes.""",Eye,2009-09-14 19:34:12 UTC,""
3631,"",Reading,2006-03-05 00:00:00 UTC,193. The sicknesses of the soul have their ups and downs like those of the body; what we take to be a cure is most often merely a respite or change of disease.,,9425,"","""The sicknesses of the soul have their ups and downs like those of the body; what we take to be a cure is most often merely a respite or change of disease.""","",2009-09-14 19:34:13 UTC,""
3617,"",Reading,2010-01-12 19:05:22 UTC,"15. And therefore our wills also must be humble, and apt, and desirous to learn, and willing to obey. Obedite & intelligetis; by humility and obedience we shall be best instructed. Not that by this means the conscience shall receive direct aids, but because by this means it will be left in its own aptnesses and dispositions, and when it is not hindred, the word of God will enter and dwell upon the conscience. And in this sense it is that some say that [Conscience is the inclination and propension of the will corresponding to practical knowledge] Will and Conscience are like the cognati
sensus, the Touch and the Taste; or the Teeth and the Ears, affected and assisted by some common objects, whose effect is united in matter and some real events, and distinguished by their formalities, or metaphysical beings.
(p. 5)",,17666,"","""Will and Conscience are like the cognati sensus, the Touch and the Taste; or the Teeth and the Ears, affected and assisted by some common objects, whose effect is united in matter and some real events, and distinguished by their formalities, or metaphysical beings.""","",2010-01-12 19:06:02 UTC,"Book I, Chapter I"
3617,"","Reading Peter Goodrich's ""The New Casuistry."" Critical Inquiry 33, no. 4 (Summer 2007): 684. <Link to Critical Inquiry>",2010-01-12 19:59:30 UTC,"9. (1.) There is to every state and to every part of Man given a proportionable light to guide him in that way where he ought, and is appointed to walk. In the darknesses of this World, and in the actions of common life, the Sun and
Moon in their proper seasons are to give us light: In the actions of human entercourse, and the notions tending to it, reason is our eye, and to it are notices proportion'd, drawn from nature and experience, even from all the principles with which our rational faculties usually do converse. But because a man is design'd to the knowledge of God, and of things spiritual, there must spring a new light from Heaven, and he must have new capacities, and new illuminations; that is, new eyes, and a new light: For here the eye of reason is too weak, and the natural man is not capable of the things of the Spirit, because they are spiritually discerned. Faith is the eye, and the Holy Spirit gives the light, and the word of God is the lanthorn, and the spiritual not the rational man can perceive the things of God. Secreta Dei, Deo meo,
& filiis domus ejus. God and Gods secret ones only know Gods secrets.
(p. 32-3)",,17669,"","""In the actions of human entercourse, and the notions tending to it, reason is our eye, and to it are notices proportion'd, drawn from nature and experience, even from all the principles with which our rational faculties usually do converse.""","",2010-01-12 20:01:00 UTC,"Book I, Chapter 2"
3626,"",Reading,2012-01-28 20:23:11 UTC,"[...] Plotting and writing in this kind, are certainly more troublesome employments than many which signify more, and are of greater moment in the world: The fancy, memory, and judgment are then extended (like so many limbs) upon the rack; all of them reaching with their utmost stress at nature; a thing so almost infinite and boundless, as can never fully be comprehended, but where the images of all things are always present. Yet I wonder not, your Lordship succeeds so well in this attempt: the knowledge of men is your daily practice in the world; to work and bend their stubborn minds, which go not all after the same grain, but each of them so particular a way, that the same common humours, in several persons, must be wrought upon by several means. Thus, my Lord, your sickness is but the imitation of your health; the poet but subordinate to the statesman in you: you still govern men with the same address, and manage business with the same prudence; allowing it here, as in the world, the due increase and growth, till it comes to the just height; and then turning it when it is fully ripe, and Nature calls out, as it were, to be delivered. With this only advantage of ease to you in your poetry, that you have fortune here at your command; with which, wisdom does often unsuccessfully struggle in the world. Here is no chance which you have not foreseen; all your heroes are more than your subjects, they are your creatures; and though they seem to move freely in all the sallies of their passions, yet you make destinies for them which they cannot shun. They are moved, if I may dare to say so, like the rational creatures of the Almighty Poet, who walk at liberty, in their own opinion, because their fetters are invincible, when indeed the prison of their will is the more sure for being large; and instead of an absolute power over their actions, they have only a wretched desire of doing that, which they cannot choose but do.",,19545,"","""The fancy, memory, and judgment are then extended (like so many limbs) upon the rack; all of them reaching with their utmost stress at nature; a thing so almost infinite and boundless, as can never fully be comprehended, but where the images of all things are always present.""","",2012-01-28 20:23:11 UTC,""