work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3618,"","Searching ""mind"" and ""empire"" in HDIS (Poetry)",2004-08-07 00:00:00 UTC,"Is then the Birth, and Title of a King,
(Ye Gods, from whom Kings, sprung) so vain a thing;
That, with one Shock of Fortune onely, I
Must fall so low, into Captivity,
As to become their Slave to whom, of late,
I was a Terrour? Are the Laws of Fate
Of so great Force, that whatsoe're's Design'd
By them, by all must be obey'd? must binde
The Deities themselves? Alass! if so,
Why do poor Mortals to their Temples go,
And vainly crave that Aid, which cannot be
Confirm'd, unless the Fates the same decree?
How oft did I, before I took in hand
This War, their Counsel, and Consent demand?
As oft, their Tripods what I ask'd allow'd.
And I, as often, to their Honour vow'd
Dardanian Spoils. But, since I am or'ethrown,
'Tis not my Crime they want them, but their own?
From them it was, that Sophonisba's Charms
Prevail'd, and Head-long thrust me into Arms:
Against that Faith, which I to Rome, before,
Religiously had sworn. I would no more
Of this complain, had we together dy'd.
Or, had not Masanissa both my Bride,
My Throne, and Crown enjoy'd. Ye Gods, You were
If not Unjust in this, at least, Severe.
Else wherefore did I not, when Hostile Fire
Had seiz'd my Camp, within those Flames expire?
Then might I to the Shades below have gone,
At least, a King. Then I had onely known
The Fate of being conquer'd, not the Shame:
Nor then had Rome recorded Syphax Name
Among her Captives. Nor, then, had these Hands,
That shook a Scepter o're so many Lands,
Been thus bound up in Chains. But, why do I
Complain of Life, and not resolve to Dy?
What? though they study to preserve me still,
A living Trophy here; yet is my Will
Free, as the Conquerour's: and Rome shall finde,
I still retain the Empire of my Minde,
That stands above her reach, where I alone
Will rule, and scorn to live, but on a Throne.
This said; a sudden Silence seiz'd his Soul:
And, as deep Waters in still Chanels roul,
And, murm'ring less, into the Ocean flow;
So the Resentments of his Griefs, that grow
Too great to be express'd, through ev'ry part,
Like a swift Fever, runs, till his great Heart,
Resolv'd to bear that Load no more, deny'd
Nature her common Food, and, starv'd, He dy'd.
And, as a Lion, that hath long in Blood
Maintain'd his Empire in some Libyan Wood,
Surpriz'd at last in Toils, and kept to be
The Pastime of the Cirque, raging to see
His Native Freedom lost, doth, roaring, round
His Prison walke, and (with that dreadful Sound,
Was wont all other Beasts to Terrify,
And, with their Flocks, make trembling Sheepherds fly)
Shakes all about. But, when he findes, at length,
That nor his Rage prevails, nor yet his Strength
Can his Escape procure; all proffer'd Food
He growling flies, forgets all thirst of Blood,
And, in Disdain of his Captivity,
Resolves in sullen Silence there to dy.
So that great King, to whom, not long before,
Rich Gems were from the Erythræan Shore,
For Tribute brought: to whom, with Lions Tame,
And towred Elephants, Getulians came,
And, prostrate at his Feet, Obedience pay'd:
At first in Love, then War, a Captive made,
In a dark Dungeon dy'd, and the sole Fame,
That he 'gainst Scipio fought, preserves his Name.",,9391,•Translated from Silius Italicus.,"""[Y]et is my Will / Free, as the Conquerour's: and Rome shall finde, / I still retain the Empire of my Minde, / That stands above her reach, where I alone / Will rule, and scorn to live, but on a Throne.""",Empire,2012-01-09 16:42:21 UTC,Death of Hannibal
3618,"",Searching in HDIS (Poetry),2006-01-18 00:00:00 UTC,"This said, he silent sate, as custom was:
The Senate streight proceed their Votes to pass,
While Hanno urgeth to restore the Spoils
Of War, and add's the Authour of those Broils.
With that the Fathers, leaping from their Seats,
Amazd, as if the Fo were at the Gates
O'th' Temple, Pray the Gods, that it may be
A Fatal Omen unto Italy.
Fabius, perceiving that their thoughts were far
From Peace, and, treacherously, enclin'd to War,
No longer able to conceal his Ire,
With speed another Council doth require:
And to th'assembled Fathers doth Declare,
That in his Bosom he brought Peace, or War,
Demands their Choice, that, Him they would no more
Detain, with dubious Answers, as before.
But, when no Choice of either they exprest,
(As if he'd powr'd whole Armies from his Breast,)
Take then a War (said He) (with that let's fall
His folded Garment) take a War, which shall
To Lybia, like the former, fatall be,
In its Events. This said, incensed, He
The Temple, and the City quit's, and home
Returns, a Messenger of War to Rome.
While such at Carthage was the State of things:
Fierce Hannibal, enrich'd with Trophies, brings
Again his Arms before Sagunthus Walls,
And, to his Aid, those many Nations calls,
Whose Faith to Rome was shaken by the Fear
Of dubious War; while they continued there,
The People, that inhabited the Coast,
Presents (the best Callaick Art could boast)
Brought to the General. A shining Shield,
That Beams, like Lightning terrible, did yield.
An Helmet on whose rising Crest, a Plume
Did tremble, and in Whiteness overcome
The Alpine Snow. With them a Sword, and Spear
Which afterwards to thousands Fatall were:
With treble Chains of Gold, a Coat of Mail,
Studded, 'gainst which no Weapon could prevail.
These made of Brass, and harder Steel, inlay'd
With Tagus Wealth, triumphing, he survey'd,
And in the Carved Works was pleas'd to see
His Nations happy Birth, and History.
Dido, the first Foundation there did lay,
Of Carthage: and, her Navy sent away,
The Work begun, th'industrious Youth pursu'd.
Some with long Piles, and Banks, the Port include:
To others Reverend Bitias prepares
Their Houses Platforms, all in equal shares.
And, as they turned up the Fertile Ground,
A Warlike Horses Head, by chance, they found.
The Omen, with an universal Shout
Of Joy, they all appeared to Salute.
Among these Figures sad Æneas stands,
Wrack'd on her Coasts, and with extended Hands,
Deprived of his Fleet, and Friends, is seen
To crave Assistance. Him th'unhappy Queen
Views with an earnest Eye, and Entertains
With Smiles: for Love within her Bosom Reigns.
Then they Describ'd the Cave, and secret Rites,
The Lovers us'd to warrant their Delights.
Mean while the Cries of Men, and Dogs, appear
To Strike the Marble Sky; till suddain Fear,
Of an Impetuous Storm, the Hunters all
Constrain'd, for Shelter, into Woods to fall.
Not far from these, upon the Empty Shore,
Eliza Weeps, and did, in Vain, implore
The Trojan-Fleet's return, that now to Sea
Had hois'd up Sails, and bore her Love away.
Then on a lofty Pile, at last, She stands,
Wounded; and to the Tyrians commands
Revenging Wars: the Trojan Prince, the while,
Beholding, from the Sea, the flaming Pile,
To the propitious Fates his Sails doth spread,
Resolv'd to Follow, wheresoe're they Lead.
Apart from these, at Stygian Altars, stood
Young Hannibal (a Childe) who secret Blood
Offer'd, with the infernal Priest; and there
The War against Æneas Race did swear.
But Old Amilcar's Image seem'd to be
Alive, and Triumph over Sicily:
You'd think he breath'd forth War; within his Eys
A Flame of Terrour, with grim Aspect, lies.
Upon the left Side of the Shield, a Band
Of Spartans, with their ragged Ensigns, stand:
Whom Bold Xantippus, as a Conqu'rour, led,
From fair Amycle, fam'd by Læda's Bed.
Near these, hung Regulus, their sad Renown,
Upon a Cross; and, to the trembling Town,
Faith's great Example was. A joyfull Face
Of Things adorns the rest: where some the Chace
Of Beasts pursue, and carved Houses shine.
Not far remote from them, with parched Skin,
The black-Moor's Sister, in an horrid Dress,
Tames, with her Country's Speech, a Lyoness.
Then, through the Fields the wandring Shepherd moves
Free without Stop, through unforbidden Groves:
Near them his Dart, and (whom he Cydon names)
His barking Dog, his Cottage, and hid Flames
In Veins of Flint; then, lively, they exprest
His Pipe, familiar to the lab'ring Beast.
Then on a lofty Hill Sagunthus stands,
And by unnumbred Nations, and Bands
Of Fighting men, Besieged-round appears,
And to be push'd at, by their trembling Spears.
About the Borders, rich Iberus seems
To make the Circle up, with winding Streams:
Over whose Banks fierce Hannibal, from far,
Calls Africk-People to the Romane War.
On his broad Shoulders, as he, smiling, tries
These wealthy Presents; proudly, thus, he cries.",,9403,•Translated from Silius Italicus.
,"""Him th'unhappy Queen / Views with an earnest Eye, and Entertains / With Smiles: for Love within her Bosom Reigns.""","",2009-09-14 19:34:11 UTC,""
3628,"","Searching ""passion"" and ""throne"" in HDIS (Poetry)",2006-01-25 00:00:00 UTC,"Be gon! Thou Fatal Feaver! from me, now be gone!
Let Love alone!
Let his Ætherial flames, possess my Breast!
The fires, of thy consuming heat, no ayd requires,
But swift Desires,
Transport my passions, to a Throne of Rest
Where I, who in the pride of health, could never feel,
Such warmth to move.
By Sickness tam'd,
A'm so Enflam'd,
I fee'le, noe joy, but Love.
And he, who trifled many tedious hours away
My Love to trye.
In little space,
Hath gain'd the Grace,
To have more power, then I.",,9418,"","""But swift Desires, / Transport my passions, to a Throne of Rest""","",2009-09-14 19:34:12 UTC,""
3637,"","Searching ""throne"" and ""heart"" in HDIS (Poetry)",2004-08-07 00:00:00 UTC,"193. On Co-Essential, Co-Equal, Co-Eternal
God, Christ, the Spir't, are but one supernal,
Co-equal, Co-essential, Co-eternal:
Thrice blessed, Three in One, and One in Three,
May I adore, admire, love none but Thee,
My Maker, Saviour, Consolation:
O please to make my heart thy lesser Throne.
",2012-04-29,9459,"","""O please to make my heart thy lesser Throne.""",Throne,2012-04-29 15:11:51 UTC,""
3617,"",Reading,2010-01-12 18:48:44 UTC,"12. Conscience relies not at all upon the will directly. For though a Conscience is good or bad, pure or impure; and so the Doctors of Mystic Theologie divide and handle it, yet a conscience is not made so by the will, formally, but by the understanding. For that is a good conscience, which is rightly taught in the word of life ; that is impure and defiled, which hath entertained evil and ungodly principles; such is theirs, who follow false lights, evil teachers, men of corrupt minds. For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty. Spiritum, correctorem, & paedagogum anima, so Origen calls it. The instructor of the Soul, the spirit, the corrector. Naturale judicatorium,
or naturalis vis judicandi, so S. Basil. The natural
power of judging, or natures judgment-seat. Lucem
intellectus nostri, so Damascen calls it, The light of our
understanding. The conscience does accuse or excuse a man before God, which the will cannot. If it could, we should all stand upright at doomesday, or at least those would be acquitted, who fain would do well, but miss, who
do the things they love not, and love those they do not; that is, they who strive to enter in, but shall not be able. But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.
(p. 4)",,17664,"","""For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty.""","",2010-01-12 18:49:16 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:51:14 UTC,"12. Conscience relies not at all upon the will directly. For though a Conscience is good or bad, pure or impure; and so the Doctors of Mystic Theologie divide and handle it, yet a conscience is not made so by the will, formally, but by the understanding. For that is a good conscience, which is rightly taught in the word of life ; that is impure and defiled, which hath entertained evil and ungodly principles; such is theirs, who follow false lights, evil teachers, men of corrupt minds. For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty. Spiritum, correctorem, & paedagogum anima, so Origen calls it. The instructor of the Soul, the spirit, the corrector. Naturale judicatorium,
or naturalis vis judicandi, so S. Basil. The natural
power of judging, or natures judgment-seat. Lucem
intellectus nostri, so Damascen calls it, The light of our
understanding. The conscience does accuse or excuse a man before God, which the will cannot. If it could, we should all stand upright at doomesday, or at least those would be acquitted, who fain would do well, but miss, who
do the things they love not, and love those they do not; that is, they who strive to enter in, but shall not be able. But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.
(p. 4)",,17665,"","""But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.""","",2010-01-12 18:51:14 UTC,"Book I, Chapter I"
3617,"","Reading Peter Goodrich's ""The New Casuistry."" Critical Inquiry 33, no. 4 (Summer 2007): 683. <Link to Critical Inquiry>",2010-01-12 19:29:05 UTC,"21. That is, of that which God hath declared to be good or evil respectively, the conscience is to be informed. God hath taken care that his laws shall be published to all his subjects, he hath written them where they must needs read them, not in Tables of stone or Phylacteries on the forehead, but in a secret Table: The conscience or mind of a man is the [GREEK], the preserver of the Court Rolls of Heaven. But I added this clause to the former of [a rule] because the express line of Gods rule is not the adequate measure of
conscience: but there are analogies and proportions, and commensurations of things with things, which make the measure full and equal. For he does not always keep a good conscience who keeps only the words of a Divine law,
but the proportions also and the reasons of it, the similitudes
and correspondences in like instances, are the measures of
conscience.
(p. 6)",,17668,"I LEFT OFF HERE. The text is exhausting!! — Skipping ahead to p. 43 or so? Following Goodrich and taking his last metaphor. Note, Goodrich emphasizes the light metaphors. This may be an error in emphasis.","""That is, of that which God hath declared to be good or evil respectively, the conscience is to be informed. God hath taken care that his laws shall be published to all his subjects, he hath written them where they must needs read them, not in Tables of stone or Phylacteries on the forehead, but in a secret Table: The conscience or mind of a man is the [...], the preserver of the Court Rolls of Heaven.""","",2010-01-12 19:44:12 UTC,"Book I, Chapter I"
6668,Court of Conscience,"Reading Keith Thomas' ""Cases of Conscience in Seventeenth-Century England."" In Public Duty and Private Conscience, edited by P. Slack J. Morill, and D. Woolf, 29-56. Oxford: Clarendon Press, 1993. p. 51.",2010-01-21 21:38:39 UTC,"Thus I have laid down the rule and explained it, and have given as particular directions, as I could safely adventure to do. I must now leave it to every man to apply it more particularly to himself, and to deal faithfully with his own conscience in the use of it. Circumstances, which vary cases, are infinite; therefore, when all is done, much must be left to the equity and chancery of our own breasts. I have not told you how much in the pound you may gain, and no more; nor can I. A man may make a greater gain at one time than another of the same thing; he may take those advantages, which the change of things and the providence of God gives him, using them moderately. A man may take more of some persons than of others; provided a man use all men righteously, he may use some favourably. But I have on purpose forborne to descend to too many particularities: among other reasons, for the sake of Sir Thomas More's observation concerning the casuists of his time, who, he saith, by their too particular resolutions of cases, did not teach men non peccare, ""not to sin,"" but did shew them, quam prope ad peccatum liceat accedere sine peccato; ""how near men might come to sin, and yet not sin.""
(pp. 188-9)",,17680,"","""Circumstances, which vary cases, are infinite; therefore, when all is done, much must be left to the equity and chancery of our own breasts.""",Court,2010-01-21 21:38:39 UTC,""
3618,"","Searching ""bond"" and ""thought"" in HDIS (Poetry)",2012-01-09 16:45:56 UTC,"Here all are busy to express their Care
To entertain Him, and to such, as were
Inquisitive to know, what did invite
Him thither, cunning, He, reply'd: I might
(Indeed) have gone to Tyre another Way;
But none so near I judg, since I this Day
Must spend in Sacrifice, to th'Pow'rs above,
That what I there must prosecute, may prove
Propitious to the State, which thither Me
Hath sent, and since, within this Island, We
Few Trees for Shelter finde, let Me entreat
Your Sails, this Day, to shroud Us from the Heat
O'th'scorching Sun. No sooner said, but all
Their Hands employ; some from the Masts let fall
The Sails; some lift them with their Yards to Land,
On which extended streight, for Tents, they stand.
And now whatever Rare the Isle affords,
Makes up the Feast, and round the hast'ned Boards
Lyæus flows: and first, To Liberty
A Bowl is crown'd, which all as greedily
Quaff off, as if in it they thought to finde
Their Wish, and Sense of Bondage from the Minde
Expel. And, as the sparkling Liquour warms
Their Blood, each man, as if he were in Arms,
Defies the Pow'r of Rome; now scorns to bear
That Yoak, which, in a Sober mind, his Fear
Would prompt him to imbrace, and what before
He durst not Think, he now dares Act, and more.
All former Fears are banish'd: This exclaims
'Gainst Hanno's Pride; and That his Countrey blames
For want of Courage, bids the Prince again
Attempt to take away that Fatal Stain,
For which, as in th'inflaming Juice he steeps
His Brains, he in a Drunken Pity weeps.
",,19412,"","""To Liberty / A Bowl is crown'd, which all as greedily / Quaff off, as if in it they thought to finde / Their Wish, and Sense of Bondage from the Minde / Expel.""",Fetters,2012-01-09 16:45:56 UTC,""
8134,"","Reading Shapin and Schaffer's Leviathan and the Air-Pump (Princeton: Princeton UP, 1985), 338.",2016-04-06 19:05:20 UTC,"In both these the middle wayes are to be taken, nothing is to be omitted, and yet every thing to pass a mature deliberation: No Intelligence from Men of all Professions, and quarters of the World, to be slighted, and yet all to be so severely examin'd, that there remain no room for doubt or instability; much rigour in admitting, much strictness in comparing and above all, much slowness in debating, and shyness in determining, is to be practised. The Understanding is to order all the inferiour services of the lower Faculties; but yet it is to do this only as a lawful Master, and not as a Tyrant. It must not incroach upon their Offices, nor take upon it self the employments which belong to either of them. It must watch the irregularities of the Senses, but it must not go before them, or prevent their information. It must examine, range, and dispose of the bank which is laid up in the Memory; but it must be sure to make distinction between the sober and well collected heap, and the extravagant Idea's, and mistaken Images, which there it may sometimes light upon. So many are the links, upon which the true Philosophy depends, of which, if anyone be loose, or weak, the whole chain is in danger of being dissolv'd; it is to begin with the Hands and Eyes, and to proceed on through the Memory, to be continued by the Reason; nor is it to stop there, but to come about to the Hands and Eyes again, and so, by a continual passage round from one Faculty to another, it is to be maintained in life and strength, as much as the body of man is by the circulation of the blood through the several parts of the body, the Arms, the Fat, the Lungs, the Heart, and the Head.",,24887,"","""The Understanding is to order all the inferiour services of the lower Faculties; but yet it is to do this only as a lawful Master, and not as a Tyrant.""","",2016-04-06 19:05:29 UTC,Preface