work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3539,"","Reading L. B. Campbell, Shakespeare's Tragic Heroes: Slaves of Passion (Cambridge: CUP, 1930), 67.",2004-05-27 00:00:00 UTC,"As soone as the Exterior sences, busied about the Objects which are proper for them, have gathered the formes of things which come from without, they carry them to the common sence, the which receives them, judgeth of them, and distinguisheth them; and then to preserve them in the absence of their objects, presents them to the Imagination, which having gathered them together, to the end she may represent them whensoever need shall require, she delivers them to the custody of the Memory; from whence retiring them when occasion requires, she propounds them unto the Appetite, under the appearance of things that are pleasing or troublesome, that is to say under the forme of Good and Evill; and at the same instant the same formes enlightned with the Light of the understanding, and purged from the sensible and singular conditions, which they retaine in the Imagination, and instead of that which they represented of particular things, representing them generall, they become capable to be imbraced by the Understanding; the which under the appearance of things which are profitable or hurtfull, that is to say, under the forme of Good or Evill, represents them unto the Will: the which being blind referres it selfe to that which the understanding proposeth unto it: And than as Queene of the powers of the soule she ordaines what they shall embrace, & what they shal fly as it pleseth her; whereunto the Sensitive Appetite yeelding a prompt obedience to execute her command, from the which it never straies, so long as it containes it selfe within the bounds and order prescrib'd by Nature, quickneth all the powers and passions over which shee commands, and sets to work those which are necessary to that action, and by their meanes commands the moving power, dispersed over all the members, to follow or fly, to approch or to recoyle, or to do any other motion which it requireth.",2012-01-18,9130,"•Rich and fascinating passage. INTEREST. REVISIT.
•I've included twice today: in Population and Government. I should return to this passage and further anatomize this anatomy.
• OK (1/18/2012). Was summarized: ""The [mind or soul] is a society ruled by the Understanding."" I pasted in the whole...","""As soone as the Exterior sences, busied about the Objects which are proper for them, have gathered the formes of things which come from without, they carry them to the common sence, the which receives them, judgeth of them, and distinguisheth them; and then to preserve them in the absence of their objects, presents them to the Imagination, which having gathered them together, to the end she may represent them whensoever need shall require, she delivers them to the custody of the Memory; from whence retiring them when occasion requires, she propounds them unto the Appetite, under the appearance of things that are pleasing or troublesome, that is to say under the forme of Good and Evill; and at the same instant the same formes enlightned with the Light of the understanding, and purged from the sensible and singular conditions, which they retaine in the Imagination, and instead of that which they represented of particular things, representing them generall, they become capable to be imbraced by the Understanding; the which under the appearance of things which are profitable or hurtfull, that is to say, under the forme of Good or Evill, represents them unto the Will: the which being blind referres it selfe to that which the understanding proposeth unto it: And than as Queene of the powers of the soule she ordaines what they shall embrace, & what they shal fly as it pleseth her; whereunto the Sensitive Appetite yeelding a prompt obedience to execute her command, from the which it never straies, so long as it containes it selfe within the bounds and order prescrib'd by Nature, quickneth all the powers and passions over which shee commands, and sets to work those which are necessary to that action, and by their meanes commands the moving power, dispersed over all the members, to follow or fly, to approch or to recoyle, or to do any other motion which it requireth.""",Inhabitants,2012-01-18 16:09:24 UTC,""
3591,"","Reading S. H. Clark's ""Locke and Metaphor Reconsidered"" in JHI 59:2 (1998) p. 263; found again reading M.H. Abrams, The Mirror and the Lamp: Romantic Theory and the Critical Tradition (London: Oxford UP, 1953), 59.",2005-03-21 00:00:00 UTC,"This law of Nature having a firme and unshaken foundation in the necessity and conveniency of its materials, becomes formally valid and vigorous by the minde and command of the Supreme Law-giver; So as that all the strength and nerves, and binding virtue of this Law are rooted and fasten'd partly in the excellency and equity of the commands themselves, but they principally depend upon the Sovereignty and Authority of God himself: thus contriving and commanding the welfare of his Creature, and advancing a Rational Nature to the just perfection of its being. This is the rise and original of all that obligation which is in the Law of Nature. But the publishing and manifestation of this Law which must give notice of all this, does flow from that heavenly beame which God has darted into the soul of man; from the Candle of the Lord, which God has lighted up for the discovery of his owne Lawes; from that intellectual eye which God has fram'd and made exactly proportionable to this Light.
(pp. 68-9)",,9305,"","""But the publishing and manifestation of this Law which must give notice of all this, does flow from that heavenly beame which God has darted into the soul of man; from 'the Candle of the Lord', which God has lighted up for the discovery of his owne Lawes; from that intellectual eye which God has fram'd and made exactly proportionable to this Light.""",Eye,2013-06-06 21:36:58 UTC,Chap. IX. The Light of Reason
4100,"",Searching in Past Masters ,2005-05-03 00:00:00 UTC,"I fansy I pretty well guess what it is that some Men find mischievous in your Essay: 'Tis opening the Eyes of the Ignorant, and rectifying the Methods of Reasoning, which perhaps may undermine some received Errors, and so abridge the Empire of Darkness; wherein, though the Subject wander deplorably, yet the Rulers have their Profit and Advantage. But 'tis ridiculous in any Man to say, in general, your Book is dangerous: Let any fair Contender for Truth sit down and shew wherein 'tis erroneous. Dangerous is a Word of an uncertain Signification, every one uses it in his own Sense. A Papist shall say 'tis dangerous, because, perhaps, it agrees not so well with Transubstantiation; and a Lutheran, because his Consubstantiation is in hazard; but neither confider, whether Transubstantiation or Consubstantiation be true or false, but taking it for granted that they are true, or at least gainful, whatever hits not with it, or is against it, must be dangerous.
(p. 146; cf. Past Masters, VIII, p. 402)",,10553,•Pastmasters draws from 1823 12th edition of the Works of John Locke (vol. 8). Locke: FLBF Vol 8 Fm: Molyneux [96-7] p 402
,"""I fansy I pretty well guess what it is that some Men find mischievous in your 'Essay': 'Tis opening the Eyes of the Ignorant, and rectifying the Methods of Reasoning, which perhaps may undermine some received Errors, and so abridge the Empire of Darkness; wherein, though the Subject wander deplorably, yet the Rulers have their Profit and Advantage.""",Empire,2013-10-13 16:13:09 UTC,""
4153,"",Searching in HDIS (Poetry),2004-08-10 00:00:00 UTC," When mighty Storms, which in the North arose,
From Alba's Banks, and Scandinavia's Snows,
To fair Hesperia threat'ning bent their Course,
And rushing down her Hills with rapid Force,
Had with their Thunder Rome's proud Empire broke,
And made her Neck receive a Foreign Yoke,
Behold a Scheme form'd by unvulgar Sense;
Thy subtile Sons, O Rome, to recompense
Their Loss of Pow'r, did Means successful find
To found a wider Empire o'er the Mind.
Witness the mitred Monarchs, who controul
Reluctant Conscience, and command the Soul.
Who, as erroneus, Nature's Light asperse;
The Judgment, which our Senses pass, reverse;
And by th' usurp'd Authority of Heav'n
Repeal the just Decrees by Reason giv'n:
Who Schemes of new Religion have enjoyn'd,
Impos'd Belief, enslav'd the free-born Mind,
And artful by the manag'd World to come,
Have conquer'd this, and Heav'n annex'd to Rome;
Possest of all the dreadful Strength of Hell,
Its Magazines of Pain and Death, compel
The Earth's affrighted Nations to obey
Proud Rome's Command, and own her Soveraign Sway:
To compass this, Ausonia must abound
With Genius strong and vast, and Thought profound.",2012-07-02,10694,"•The expression ""free-born mind"" appears frequently. Do some searching and find the provenance of this expression.","Popes, ""Who, as erroneus, Nature's Light asperse; / The Judgment, which our Senses pass, reverse; / And by th' usurp'd Authority of Heav'n / Repeal the just Decrees by Reason given: / Who Schemes of new Religion have enjoined, / Impos'd Belief, enslav'd the free-born Mind, / And artful by the manag'd World to come, / Have conquer'd this, and Heav'n annex'd to Rome.""",Court and Fetters,2012-07-02 14:20:59 UTC,""
4168,"","Searching ""judge"" and ""soul"" in HDIS (Poetry)",2004-08-31 00:00:00 UTC,"All Learning to themselves the Church ingross'd,
The Layman's Right of Literature was lost:
God's Word they made peculiar to their Schools,
Learn'd were their Shepherds, but their Flocks were Fool
Who pray'd and paid, and without further thought,
Believ'd in gross whate'er the Pulpit taught.
All humane Sense to holy Craft gave place,
And Reason was a Slave to doubtful Grace.
So blind was Zeal, the People so unwise,
That in their transubstantiate Sacrifice,
They'd trust their erring Guides before their faithful Eyes,
Believe the Euch'rist to be Flesh indeed,
Which their own Senses prov'd to be but Bread.
Sure that Relig'on ne'er could be of Heav'n,
That robs us of that Knowledge God has giv'n.
If Reason must not judge of Faith's true light,
How came our Guides to know the wrong from right,
Or, how their rev'rend Heads distinguish plain,
Betwixt the Bible and the Alchoran.
I doubt, were they of Reason dispossest,
'Twould puzzle 'em to determine which was best.
Reason's the heav'nly Ray that lights the Soul,
And the Faith dark that does its Power controul.
Fools without Thought are in Opinion stiff,
But wise Men on sound Reason ground Belief:
How that they find what for the Soul is good,
As by their Smell and Taste they judge their Food;
For who but each Man's Reason ought to try
'Tis Faith, who must be sav'd or damn'd thereby.
But useful Reason was, alas! deny'd,
And Souls depended on their outward Guide.
Th'eternal Word implicitly they took,
And did not dare to soil the sacred Book;
But, hoping well, took all things on content,
And, to enrich their Priests, kept always Lent;
Gave Sums of value, each to his degree,
For worthless Baubles of Idolatry;
Increas'd their own great Miseries and Wants,
T'adorn with gay Attire their wooden Saints.
When the Church Puppits were t'appear in State,
No Robes could be too rich, no Cost too great;
Each Bigot club'd, that the unharnas'd Shrine,
For sainted Log, might be profusely fine.
The People largely gave, but Heaven knows,
The Priest play'd booty when he bought the Cloaths,
And could not for his Soul be so upright,
To do his Saints that Justice which he might.
New Tissue Mantles for the Waxwork Child,
New Clouts and Cradle, for the Old were soil'd.
For good St. Peter a Pontifick Dress,
And costly Net his Function to express,
Of Gold and Silver made, which shew too plain,
Those were the only Nets to fish for Men:
Yet tho' their Saints were all so nobly clad,
The saving Clergy this wise Conduct had,
To keep their wooden Gods thus fine and gay,
Like foundling Bastards, at the Parish Pay.
Ten thousand Fopp'ries more did they contrive,
To gull the Laity that the Church might thrive.
Indulgences for any Sins they sold,
None fear'd Damnation, lest they wanted Gold:
But rigid Penance was enjoin'd the Poor,
And all such Misers as conceal'd their Store:
For very strait and rugged was the way
To Heav'n, for him that could and would not pay:
This Text was greatly by the Priests admir'd,
Where much is given, much shall be requir'd;
Whose genuine sence they basely did confound,
And, to their Gain, the sacred Words expound.
Thus their poor Hearers craftily were won,
First to be Bigots, next to be undone.
The Catalogue of mouldy Saints, 'tis true,
And number of their Beads, the People knew;
Were also taught in a strange Tongue to pray,
And could their Ave and Pater say:
But the blind Suppliants understood no more,
The sacred Jargon that they mumbled o'er,
Than Sappho's Parrots, taught to cry aloud,
That Sappho was a great and mighty God.",2009-04-15,10758,"","""If Reason must not judge of Faith's true light, / How came our Guides to know the wrong from right, / Or, how their rev'rend Heads distinguish plain, / Betwixt the Bible and the Alchoran.""",Court,2013-11-03 03:34:42 UTC,""
4167,"",Searching in HDIS (Poetry),2005-05-17 00:00:00 UTC,"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)
",,10781,•INTEREST. RICH passage. I've cut and pasted the whole book for study.,"""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.""",Empire and Inhabitants,2013-08-07 14:35:43 UTC,Book VII
4341,"",Searching in HDIS (Prose),2004-11-10 00:00:00 UTC,"The Character of Myrtano; writ byIdalia, and found afterwards in her Closet.
Bright, lovely, graceful, are all Words below
What to Myrtano's Character we owe:
Divinely glorious! Godlike! speaks but Part!
He yet has Charms which nearer touch the Heart!
These, awful Wonder, and our Homage claim,
But there's a Sweetness Language cannot name:
A Soul-enchanting Softness (far above
The Reach of Thought, unknowing him to prove)
Dwells in his Air, amidst his Glories plays,
And tempers, not diminishes the Blaze.
HERE Fancy stoops to court the Aid of Sense,
Unable to conceive such Excellence!
Imagination may a Form create,
Correctly Lovely, and supremely Great;
But, Oh! how mean would that Idea be,
To what, indeed, is to be found in Thee!
Joy-mingled Wonder kindles at thy Sight,
And clothes our Admiration with Delight.
AS Tapers languish at th' Approach of Day,
And by degrees melt slow their Shine away;
A while they glimmer with contracted Spires,
Trembling, unable to relax their Fires:
But when the Sun's broad Eye is open'd wide,
And Beams, thick flashing, shoot on every Side;
No more their emulative Force they try,
But quite o'erwhelm'd with Radiance sink, and die;
So those pale Lights, whose Glare late shar'd our Praise,
Are wholly lost in thy Almighty Blaze.
Eraz'd and blotted from the Book of Fame,
Her thousand Tongues swell with thy charmful Name:
No other Sound now strikes our ravish'd Ears,
No other Form in our glad View appears;
So fully o'er the Soul thy Influence reigns,
That not one Rebel-Thought thy Sway disdains.
(46)",,11373,"•I've included five times: Candle, Erasing, Blotting, Rule of lover, Rebel.","""AS Tapers languish at th' Approach of Day,"" and as the ""Book of Fame"" may be ""Eraz'd and blotted,"" ""So fully o'er the Soul may a lover's Influence reign, ""That not one Rebel-Thought [its] Sway disdains""","",2009-09-14 19:35:50 UTC,Inset poem
4113,"",Reading,2010-02-05 18:00:50 UTC," Nor let the Private Spirit here oppose
With Canting Terms, and Sniv'ling thro' the Nose;
Who tho' it most reviles the Papal Sin,
Sets up a like unfailing Judge within.
Each Sectarist in his Breast believes he there
Has all that Popes ascribe to their Unerring Chair;
And, Unappealable, can there decide
All Truth,--His own Illuminated Guide.
But certainly (if I may Judge for one)
The Mind is best by what it utters known:
If Fau'tless they can live, it follows, too,
They're so in what they Preach as well as what they do:
But in this Point we need but only here
Their Holding forth, and the Conviction's clear.
What e'er they boast of Supernatural Light,
There's little taught but Prejudice and Spite:
One set of Blockheads vending Fustian here,
Another Senseless Class inverting there
Clearness to Doubt, and Comfort to Despair.
So strange a blending we of Doctrines view,
So vilely do they Scriptures dash and brew,
That no Belief is wanting--But the True.
Whatever from their Guide the Rout requires,
All Sense he darkens, and all Ears he tires,
Yet Impudently says he speaks as God Inspires:
Whereas His Spirit Nothing does dictate
But what is Wisdom, Congruous, Fau'tless, Fate,
Unchang'd, Immortal, and Immaculate.
A Glimpse we have of it indeed, a Ray
That like the Magi's Star does point the Way,
And shew, among Opinion's dangerous Shelves,
W'are not in things too deep to rest upon our Selves.
His Spirit all sustains, and all does see;
There's nothing else Infallibilitie.
But grant he were dispos'd that Gift to give,
What Mortal Mind's Capacious to receive?
The Burst of Glory wou'd consume our Frame,
As Wings of Flies singe in a Pow'rful Flame.
Enough it is, and shou'd all Doubt decide,
That He has left the Scriptures for our Guide
Dictated by that Spirit, and contain
All Precepts, needful to Salvation, plain.
For Points Abstruse lie out of Human Sight,
And while vain Men wou'd make that Darkness Light,
And, big with Notion into Secrets pry
That have forbid Access to Mortal Eye,
They weave themselves in their own Web so close,
Nor Falshood, Truth, nor Wit can get 'em loose;
From this to that for ever whirl'd about;
Uneasy, in Disputes; yet more Uneasy, out.",,17704,"","""Each Sectarist in his Breast believes he there / Has all that Popes ascribe to their Unerring Chair; / And, Unappealable, can there decide / All Truth,--His own Illuminated Guide.""",Court,2010-02-05 18:00:50 UTC,""
7084,"",Reading,2011-09-07 15:12:18 UTC,"But this coming in of Bondage, is called A-dam, because this ruling and teaching power without, doth dam up the Spirit of Peace and Liberty; First within the heart, by filling it with slavish fears of others. Secondly without, by giving the bodies of one to be imprisoned, punished and oppressed by the outward power of another. And this evil was brought upon us through his own Covetousnesse, whereby he is blinded and made weak, and sees not the Law of Righteousnesse in his heart, which is the pure light of Reason, but looks abroad for it, and thereby the Creation is cast under bondage and curse, and the Creator is sleighted; First by the Teachers and Rulers that sets themselves down in the Spirits room, to teach and rule, where he himself is only King. Secondly by the other, that refuses the Spirit, to be taught and governed by fellow Creatures, and this was called Israels Sin, in casting off the Lord and chusing Saul, one like themselves to be their King, when as they had the same Spirit of Reason and government in themselves, as he had, if they were but subject. And Israels rejecting of outward teachers and rulers to embrace the Lord, and to be all taught and ruled by that righteous King, that Jeremiah Prophesied shall rule in the new Heavens and new Earth in the latter dayes, will be their Restauration from bondage, Jer. 23.5, 6.
(p. 7)",,19144,"","""And this evil was brought upon us through his own Covetousnesse, whereby he is blinded and made weak, and sees not the Law of Righteousnesse in his heart, which is the pure light of Reason, but looks abroad for it, and thereby the Creation is cast under bondage and curse, and the creator is sleighted.""","",2011-09-07 15:12:18 UTC,""
3445,"",Reading,2012-05-16 19:25:31 UTC,"Laws of Reason have these marks to be known by. Such as keep them resemble most lively in their voluntary actions that very manner of working which Nature herself doth necessarily observe in the course of the whole world. The works of Nature are all behoveful, beautiful, without superfluity or defect; even so theirs, if they be framed according to that which the Law of Reason teacheth. Secondly, those Laws are investigable by Reason, without the help of Revelation supernatural and divine. Finally, in such sort they are investigable, that the knowledge of them is general, the world hath always been acquainted with them; according to that which one in Sophocles observeth concerning a branch of this Law, ""It is no child of to-day's or yesterday's birth, but hath been no man knoweth how long sithence."" It is not agreed upon by one, or two, or few, but by all. Which we may not so understand, as if every particular man in the whole world did know and confess whatsoever the Law of Reason doth contain; but this Law is such that being proposed no man can reject it as unreasonable and unjust. Again, there is nothing in it but any man (having natural perfection of wit and ripeness of judgment) may by labour and travail find out. And to conclude, the general principles thereof are such, as it is not easy to find men ignorant of them, Law rational therefore, which men commonly use to call the Law of Nature, meaning thereby the Law which human Nature knoweth itself in reason universally bound unto, which also for that cause may be termed most fitly the Law of Reason; this Law, I say, comprehendeth all those things which men by the light of their natural understanding evidently know, or at leastwise may know, to be beseeming or unbeseeming, virtuous or vicious, good or evil for them to do.
(I.viii.9)",,19780,"","""And to conclude, the general principles thereof are such, as it is not easy to find men ignorant of them, Law rational therefore, which men commonly use to call the Law of Nature, meaning thereby the Law which human Nature knoweth itself in reason universally bound unto, which also for that cause may be termed most fitly the Law of Reason; this Law, I say, comprehendeth all those things which men by the light of their natural understanding evidently know, or at leastwise may know, to be beseeming or unbeseeming, virtuous or vicious, good or evil for them to do.""","",2012-05-16 19:25:31 UTC,"Book I, Chapter viii"