text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"This I foretell from your auspicious care,
Who great in search of God and nature grow;
Who best your wise Creator's praise declare,
Since best to praise His works is best to know.
O truly royal! who behold the law,
And rule of beings in your Maker's mind;
And thence, like limbecs , rich ideas draw,
To fit the levelled use of humankind.
(p. 53, ll. 657-664)
",2011-12-17 19:49:06 UTC,"""O truly royal! who behold the law, / And rule of beings in your Maker's mind; / And thence, like limbecs, rich ideas draw, / To fit the levelled use of humankind.""",2004-01-26 00:00:00 UTC,Apostrophe to the Royal Society,"",2011-04-19,"","Wikipedia: ""Technically, the alembic is the lid with a tube attachment (the capital or still-head), which is placed on top of a flask, the cucurbit, containing the material to be distilled, but the word is often used to refer to the entire distillation apparatus."" ","Reading. Found again in Marshall Brown's ""Romanticism and Enlightenment"" in The Cambridge Companion to British Romanticism, ed. Stuart Curran (Cambridge UP, 1993), 32.
",9434,3635
"Having to his great Wit added the ballast of Learning.
(II, p. 100)",2009-09-14 19:34:17 UTC,"""Having to his great Wit added the ballast of Learning""",2005-11-22 00:00:00 UTC,"","",,"","•From ""ballast, n."" 3. fig. That which tends to give stability in morals or politics, to steady the mind or feelings, etc.","Searching OED ""fig."" in the same section as ""mind."" Found in ""ballast, n.""",9539,3678
"
The not observing this rule is that which the world has blamed in our satyrist, Cleveland: to express a thing hard and unnaturally, is his new way of elocution. 'Tis true, no poet but may sometimes use a catachresis: Virgil does it--
Mistaque ridenti colocasia fundet acantho--""
in his eclogue of Pollio; and in his seventh
mirantur et undae,
----Miratur nemus insuetum fulgentia longe ?Scuta virum fluvio pictasque innare carinas.
And Ovid once so modestly, that he asks leave to do it:
----quern, si verbo audacia detur,
Hand metuam summi dixisse Palatia cali.
calling the court of Jupiter by the name of Augustus his palace; though in another place he is more bold, where he says,--et longas visent Capitolia pampas. But to do this always, and never be able to write a line without it, though it may be admired by some few pedants, will not pass upon those who know that wit is best conveyed to us in the most easy language; and is most to be admired when a great thought comes dressed in words so commonly received, that it is understood by the meanest apprehensions, as the best meat is the most easily digested: but we cannot read a verse of Cleveland's without making a face at it, as if every word were a pill to swallow: he gives us many times a hard nut to break our teeth, without a kernel for our pains. So that there is this difference betwixt his Satires and doctor Donne's; that the one gives us deep thoughts in common language, though rough cadence; the other gives us common thoughts in abstruse words: 'tis true, in some places his wit is independent of his words, as in that of the rebel Scot:
Had Cain been Scot, God would have chang'd his doom; Not forc'd him wander, but confin'd him home.
",2009-09-14 19:49:34 UTC,"""But to do this always, and never be able to write a line without it, though it may be admired by some few pedants, will not pass upon those who know that wit is best conveyed to us in the most easy language; and is most to be admired when a great thought comes dressed in words so commonly received, that it is understood by the meanest apprehensions, as the best meat is the most easily digested.""",2009-02-14 00:00:00 UTC,"","",,Dress,I've included twice: Dress and Meat,Reading,17246,6481
"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)",2010-01-11 23:15:07 UTC,"""That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience""",2010-01-11 22:54:11 UTC,"Book I, Chapter I","",,"","",Reading,17641,3617
"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)",2010-01-12 18:54:36 UTC,"""And therefore Conscience is called [...] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we call God to witness, we only mean, that our conscience is right, and that God and Gods vicar, our conscience, knows it.""",2010-01-11 22:57:05 UTC,"Book I, Chapter I","",,"","",Reading,17642,3617
"2. That providence which governs all the world, is nothing else but God present by his providence: and God is in our hearts by his Laws: he rules in us by his Substitute, our conscience. God sits there and gives us Laws; and as God said
to Moses, I have made thee a god to Pharaoh, that is, to
give him Laws, and to minister in the execution of those Laws,
and to inflict angry sentences upon him; so hath God done
to us. He hath given us Conscience to be in Gods stead to
us, to give us Laws, and to exact obedience to those Laws,
to punish them that prevaricate, and to reward the obedient. And therefore Conscience is called [GREEK] The Household Guardian, The Domestick God, The Spirit or Angel of the place: and when we
call God to witness, we only mean, that our conscience is
right, and that God and Gods vicar, our conscience, knows
it. So Lactantius: Meminerit Deum se habere testem,
id est, ut ego arbitror, mentem suam, qua nihil homini dedit
Deus ipse divinius. Let him remember that he hath God
for his witness, that is, as I suppose, his mind; than which
God hath given to man nothing that is more divine. In sum,
It is the image of God; and as in the mysterious Trinity, we
adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man. For although conscience be primarily
founded in the understanding, as it is the Lawgiver and
Dictator; and the rule and dominion of conscience fundatur in intellectu, is established in the understanding part;
yet it is also Memory, when it accuses or excuses, when it makes joyful and sorrowful; and there is in it some mixture
of will, as I shall discourse in the sequel; so that conscience
is a result of all, of Understanding, Will, and Memory.
(pp. 1-2)",2010-01-11 23:13:11 UTC,"In sum, It is the image of God; and as in the mysterious Trinity, we adore the will, memory, and understanding, and Theology contemplates three persons in the analogies, proportions, and correspondences, of them: so in this also we see plainly that Conscience is that likeness of God, in which he was pleased to make man.""",2010-01-11 22:59:58 UTC,"Book I, Chapter I","",,"",Interesting: Trinity within.,Reading,17643,3617
"7. This will be found true in all the severals we are to pass through, but in none more eminently then in that we shall chuse to begin with, the Vertue of Modesty; which may be considered in a double notion, the one as it is opposed to boldness and indecency, the other to leightness and wantonness. In the first acception, Zeno has not ill defin'd it, to be the Science of decent motion, it being that which guides and regulates the whole behavior, checks and controles all rude exorbitancies, and is the great civilizer of conversations, It is indeed a vertu of a general influence; does not only ballast the mind with sober and humble thoughts of ones self, but also steers every part of the outward frame. It appears in the face in calm and meek looks, where it so impresses it self, that it seems thence to have acquir'd the name of shamefacedness. Certainly, (whatever the modern opinion is) there is nothing gives a greater luster to a feminine beauty: so that St. Paul seems, not ill to have consulted their concerns in that point, when he substitutes that as a suppletory ornament to the deckings of Gold & Pearl and costly Array, 1 Tim. 2. But I fear this now will be thought too antiquated a dress, and an Apostle be esteemed no competent Judge in this Science; which is now become so solemn a thing, that certainly no Academy in the World can vie numbers with the Students of this Mystery. Yet when they have strein'd their art to the highest pitch; an innocent modesty, and native simplicity of Look, shall eclipse their glaring splendor, and triumph over their artificial handsomness: on the other side, let a Woman be decked with all the embellishments of Art, nay and care of Nature too, yet if boldness be to be read in her face, it blots all the lines of beauty, is like a cloud over the Sun, intercepts the view of all that was otherwise amiable, and renders its blackness the more observable, by being plac'd neer somwhat that was apt to attract the eyes.
(I.i.7)",2010-03-30 21:49:26 UTC,"Modest ""is indeed a vertu of a general influence; does not only ballast the mind with sober and humble thoughts of ones self, but also steers every part of the outward frame.""",2010-03-30 21:49:11 UTC,Part I. Sect. I. Of Modesty,"",,"","",Reading,17751,6689
"[...] 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.",2012-01-28 20:23:11 UTC,"""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,"","",,"","",Reading,19545,3626
"I have dwelt, my Lord, thus long upon your writing, not because you deserve not greater and more noble commendations, but because I am not equally able to express them in other subjects. Like an ill swimmer, I have willingly staid long in my own depth; and though I am eager of performing more, yet am loath to venture out beyond my knowledge: for beyond your poetry, my Lord, all is ocean to me. To speak of you as a soldier, or a statesman, were only to betray my own ignorance; and I could hope no better success from it, than that miserable rhetorician had, who solemnly declaimed before Hannibal, of the conduct of arms, and the art of war. I can only say in general, that the souls of other men shine out at little crannies; they understand some one thing, perhaps to admiration, while they are darkened on all the other parts: but your Lordship's soul is an entire globe of light, breaking out on every side; and if I have only discovered one beam of it, 'tis not that the light falls unequally, but because the body which receives it, is of unequal parts.",2012-01-28 20:24:15 UTC,"""I can only say in general, that the souls of other men shine out at little crannies; they understand some one thing, perhaps to admiration, while they are darkened on all the other parts: but your Lordship's soul is an entire globe of light, breaking out on every side; and if I have only discovered one beam of it, 'tis not that the light falls unequally, but because the body which receives it, is of unequal parts.""",2012-01-28 20:24:15 UTC,"","",,"","",Reading,19546,3626
"JACINTHA.
What have you laid an ambush for me?
WILDBLOOD.
Only to make a Reprisal of my heart.
JACINTHA.
'Tis so wild, that the Lady who has it in her keeping, would be glad she were well rid on't: it does so flutter about the Cage. 'Tis a meer Bajazet; and if it be not let out the sooner, will beat out the brains against the Grates.
WILDBLOOD.
I am afraid the Lady has not fed it, and 'tis wild for hunger.
JACINTHA.
Or perhaps it wants company; shall she put another to it?
WILDBLOOD.
I; but then 'twere best to trust 'em out of the Cage together; let 'em hop about at libertie.
JACINTHA.
But if they should lose one another in the wide world.
WILDBLOOD.
They'll meet at night I warrant 'em.
JACINTHA.
But is not your heart of the nature of those Birds that breed in one Countrie, and goe to winter in another?
WILDBLOOD.
Suppose it does so; yet I take my Mate along with me. And now to leave our parables, and speak in the language of the vulgar, what think you of a voyage to merry England?
JACINTHA.
Just as Æsop's Frog did, of leaping into a deep Well in a drought: if he ventur'd the leap, there might be water; but if there were no water, how should he get out again?
(II)",2012-06-29 16:45:15 UTC,"""'Tis so wild [Wildblood's heart], that the Lady who has it in her keeping, would be glad she were well rid on't: it does so flutter about the Cage. 'Tis a meer Bajazet; and if it be not let out the sooner, will beat out the brains against the Grates.""",2012-06-29 16:44:28 UTC,Act II,"",,Beasts,"",Searching in HDIS (Drama),19817,7270