work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
5598,"","Searching ""mind"" and ""empire"" in HDIS (Poetry)",2004-08-11 00:00:00 UTC,"See, while the sun gilds, with his golden beam,
Yon' distant pile, which Hyde, with care refin'd,
From plunder guards, its form how beautiful!
Anon some cloud his radiance intercepts,
And all the splendid object fades away.
Or, if some incrustation o'er the sight
Its baleful texture spread, like a clear lens,
With filth obscur'd! no more the sensory,
Thro' the thick film, imbibes the chearful day,
'But cloud instead, and ever-during night
Surround it.' So, when on some weighty truth
A beam of heav'nly light its lustre sheds,
To Reason's eye it looks supremely fair.
But if foul Passion, or distemper'd Pride,
Impede its search, or Phrenzy seize the brain,
Then Ignorance a gloomy darkness spreads,
Or Superstition, with mishapen forms,
Erects its savage empire in the mind.",,14964,CONFIRMED in ECCO 1767.,"""But if foul Passion, or distemper'd Pride, / Impede its search, or Phrenzy seize the brain, / Then Ignorance a gloomy darkness spreads, / Or Superstition, with mishapen forms, / Erects its savage empire in the mind.""",Empire,2013-11-11 05:20:46 UTC,""
6061,"","Searching ""breast and ""lamp""in HDIS (Poetry)",2006-01-20 00:00:00 UTC,"The pious Arabert's no more,
The peace the dead require, for him implore:
'Let peace, let joy, (I said) his spirit join,
'Nor joy nor peace must e'er encircle mine.
'Lamented Youth! too tenderly allied,
'In vain you fled me, and in vain you died;
'Still to your image, which this breast inurns,
'My constant heart a lamp perpetual burns.",,16079,"","""'My constant heart a lamp perpetual burns.""","",2009-09-14 19:45:38 UTC,""
7171,"","Searching ""dance"" and ""idea"" in HDIS (Poetry)",2012-01-19 17:37:10 UTC,"Thanks to the generous hand that plac'd me here,
Fast by the fountains of the silver Cray,
Who leading to the Thames his tribute clear,
Through the still valley winds his secret way.
Yet from his lowly bed with transport sees
In fair exposure noblest villas rise,
Hamlets embosom'd deep in antient trees,
And spires that point with reverence to the skies.
O lovely dale! luxuriant with delight!
O woodland hills! that gently rising swell;
O streams! whose murmurs soft repose invite;
Where peace and joy and rich abundance dwell.
How shall my slender reed your praise resound
In numbers worthy of the polish'd ear?
What powers of strong expression can be found
To thank the generous hand that plac'd me here:
That gave each requisite of blissful life;
Sweet leisure in sequester'd shades of Kent,
The softening virtues of a faithful wife,
And competence well sorted with content.
For these, if I forget my patron's praise,
While bright ideas dance upon my mind,
Ne'er may these eyes behold auspicious days,
May friends prove faithless, and the Muse unkind.
(pp. 70-1)",,19462,CITED in ENTRY,"""For these, if I forget my patron's praise, / While bright ideas dance upon my mind, / Ne'er may these eyes behold auspicious days, / May friends prove faithless, and the Muse unkind.""",Inhabitants,2014-03-09 15:00:44 UTC,""
5175,"",Reading,2012-05-29 13:44:37 UTC," Conjecture thus,
That mental ignis fatuus,
Led his poor brains a weary dance
From France to England, hence to France,
Till Information (in the shape
Of chaplain learned, good Sir Crape,
A lazy, lounging, pamper'd priest,
Well known at every City feast,
For he was seen much oftener there
Than in the house of God at prayer;
Who, always ready in his place,
Ne'er let God's creatures wait for grace,
Though, as the best historians write,
Less famed for faith than appetite;
His disposition to reveal,
The grace was short, and long the meal;
Who always would excess admit,
If haunch or turtle came with it,
And ne'er engaged in the defence
Of self-denying Abstinence,
When he could fortunately meet
With anything he liked to eat;
Who knew that wine, on Scripture plan,
Was made to cheer the heart of man;
Knew too, by long experience taught,
That cheerfulness was kill'd by thought;
And from those premises collected,
(Which few perhaps would have suspected)
That none who, with due share of sense,
Observed the ways of Providence,
Could with safe conscience leave off drinking
Till they had lost the power of thinking;)
With eyes half closed came waddling in,
And, having stroked his double chin,
(That chin, whose credit to maintain
Against the scoffs of the profane,
Had cost him more than ever state
Paid for a poor electorate,
Which, after all the cost and rout
It had been better much without)
Briefly (for breakfast, you must know,
Was waiting all the while below)
Related, bowing to the ground,
The cause of that uncommon sound;
Related, too, that at the door
Pomposo, Plausible, and Moore,
Begg'd that Fame might not be allow'd
Their shame to publish to the crowd;
That some new laws he would provide,
(If old could not be misapplied
With as much ease and safety there
As they are misapplied elsewhere)
By which it might be construed treason
In man to exercise his reason;
Which might ingeniously devise
One punishment for truth and lies,
And fairly prove, when they had done,
That truth and falsehood were but one;
Which juries must indeed retain,
But their effect should render vain,
Making all real power to rest
In one corrupted, rotten breast,
By whose false gloss the very Bible
Might be interpreted a libel.",,19784,"","""Conjecture thus,
That mental ignis fatuus,
Led his poor brains a weary dance
From France to England, hence to France.""","",2012-05-29 13:44:37 UTC,Book III
7583,"",Reading,2013-08-15 04:53:46 UTC,"108. Wisdom, Prudence.
Wisdom, makes us act and speak, properly; prudence, prevents our speaking, or acting, improperly. The first, in order to attain its ends, searches out the best paths to follow: the second, that it may not miss its aim, tries, to discover the bad ways, in order to avoid them.
Wisdom, is more knowing; prudence, more wary.
The wise man, makes use of those means, that are most proper for his purpose; he conducts himself, by the light of reason. The prudent, man, takes those ways, he thinks most sure; he does not venture, into places unknown.
An ancient writer, has said, that, it is a mark of wisdom, not to talk on any subject, but what, we are thorough masters of, especially, if we would be esteemed: we, may add to this maxim, that, it is a piece of prudence, not to bring a disagreeable subject on the tapis, particularly, if we are desirous of being beloved.
(I, pp. 121-2)",,22149,"","""The 'wise' man, makes use of those means, that are most proper for his purpose; he conducts himself, by the light of reason.""","",2013-08-15 04:53:46 UTC,""
7583,"",Reading,2013-08-15 04:57:24 UTC,"214. Prepossessed, Opiniated, Obstinate, Infatuated, Headstrong.
These epithets denote a folly, which consists in being too much wedded to our own opinion; but, that, which is particularized by the word, prepossessed, seems to arise, from excess of prejudice, which seduces, and, causes us to think, what we have preconceived, the best; paying little or no regard to the opinions of others. In one opiniated, this folly seems to be, the effect of an over-fondness for his own notions, and, a contempt for those, of others. Obstinacy, seems to spring, from an affected perverseness, which renders it intractable, and, which, against the rules of good-breeding, will never give way. An infatuated person, is supposed to be folly-struck, to suffer some loss of reason, which is the occasion of that inflexibility we observe in him. As to the word, headstrong, though, often, used as synonymous with the above; it appears to me, to have a greater relation to a man's actions, intimating a blind determination, that stops his ears to every argument, and, renders him ungovernable.
Prepossessed, and, opiniated, imply, a mind, strongly, prejudiced; obstinate, and, headstrong, an unruly will; infatuated, a wandering in the dark.
Thus, to be prepossessed, opiniated, or, infatuated, is involuntary; to be obstinate, or, headstrong, voluntary.
A person prepossessed, follows his own opinions, after examining in some sort, those of others. One, who is opiniated, follows his own notions, implicitly, without ever listning to those of others. Obstinacy, pursues its own way, in spite of every opposition, and, often, through mere caprice. Infatuation acts so strongly, as in some measure, to take away that reason, which is the light of the mind; and thus darkening it, leads a man into the grossest errors. The headstrong person, often, acts through a spirit of opposition, and seldom leaves his course, till he has completed his ruin.
(II, pp. 8-9)",,22152,"","""'Infatuation' acts so strongly, as in some measure, to take away that reason, which is the light of the mind; and thus darkening it, leads a man into the grossest errors.""","",2013-08-15 04:58:59 UTC,""
5192,"",ECCO-TCP,2013-08-18 17:44:27 UTC,"Hath Nature (strange and wild conceit of Pride)
Distinguish'd thee from all her sons beside?
Doth Virtue in thy bosom brighter glow,
Or from a Spring more pure doth Action flow?
Is not thy Soul bound with those very chains
Which shackle us, or is that SELF, which reigns
O'er Kings and Beggars, which in all we see
Most strong and sov'reign, only weak in Thee?
Fond man, believe it not; Experience tells
'Tis not thy Virtue, but thy Pride rebels.
Think, and for once lay by thy lawless pen;
Think, and confess thyself like other men;
Think but one hour, and, to thy Conscience led
By Reason's hand, bow down and hang thy head;
Think on thy private life, recal thy Youth,
View thyself now, and own with strictest truth,
That SELF hath drawn Thee from fair Virtue's way
Farther than Folly would have dar'd to stray,
And that the talents lib'ral Nature gave
To make thee free, have made thee more a slave.
(pp. 9-10)",,22378,"","""Doth Virtue in thy bosom brighter glow, / Or from a Spring more pure doth Action flow? / Is not thy Soul bound with those very chains / Which shackle us, or is that SELF, which reigns / O'er Kings and Beggars, which in all we see / Most strong and sov'reign, only weak in Thee?""",Fetters,2013-08-18 17:44:27 UTC,""
7669,"",LION,2013-09-04 01:57:57 UTC,"TULLIA.
O born to save and to possess my heart!
At length I wake to Reason and to thee;
Thy well-lov'd form, like the all-glorious Sun
After a gloom of horror dawns upon me,
And day breaks in on my benighted soul.
(pp. 58-9)",,22677,"","""At length I wake to Reason and to thee; / Thy well-lov'd form, like the all-glorious Sun / After a gloom of horror dawns upon me, / And day breaks in on my benighted soul.""","",2013-09-04 01:57:57 UTC,""
5447,"",Reading,2014-06-12 15:08:26 UTC,"Thus his own eyes the Bigot blinds,
To shut out light from human minds,
And the clear truth (an emanation
From the great Author of creation,
A beam transmitted from on high,
To bring us nearer to the sky,
While ev'ry path by science trod,
Leads us with wonder up to God)
Is doom'd by Ignorance to make
Atonement at the Martyr's stake;
Tho', like pure gold, th' illustrious dame,
Comes forth the brighter from the flame.
No persecution will avail,
No inquisition racks, nor gaol;
When Learning's more enlight'ned ray
Shall drive these sickly fogs away;
A thankful age shall pay her more,
Than all her troubles hurt before.
See Shame and Scorn await on those
Who poorly dar'd to be her foes,
But will the grateful voice of fame
Sink Truth, and Galilæo's name?
(p. 163-4; cf. 241 in magazine)",,23957,"","""Thus his own eyes the Bigot blinds, / To shut out light from human minds.""","",2014-06-12 15:08:26 UTC,""
6006,"",Reading,2014-08-21 04:15:09 UTC,"'Twas thus St. Robert, in his lonely wood,
Forsook each social duty---to be good.
Thus Hobbes on one dear system fix'd his eyes,
And prov'd his nature wretched---to be wise.
Each zealot thus, elate with ghostly pride,
Adores his God, and hates the world beside.
Tho' form'd with powers to grasp this various ball,
Gods! to what meanness may the spirit fall?
Powers that should spread in Reason's orient ray,
How are they darken'd, and debarr'd the day!
(pp. 90-91, ll. 39-48)",,24400,"","""Powers that should spread in Reason's orient ray, / How are they darken'd, and debarr'd the day!""","",2014-08-21 04:15:09 UTC,Epistle I