work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
5448,"","Searching ""empire"" and ""heart"" in HDIS (Drama)",2004-08-16 00:00:00 UTC,"Afterwards, in the wedding procession, Russet, Simkin, Louisa, Margaret, Jenny, and Villagers.
AIR VI.
HENRY
The nymph, who in my bosom reigns,
With such full force my heart enchains,
That nothing ever can impair
The empire she possesses there.
Who digs for stones of radient ray,
Finds baser matter in his way;
The worthless load he may contemn,
But prizes still and seeks the gem.
But I hear music, what can this be? All the villagers are coming this way--it seems like a wedding--I'll retire--How I envy this couple!",2011-03-24,14565,"•Included thrice: Empire, Fetters, Rule and Subjection
•Play originally by Michel Jean Sedaine (1719-1797)","""The nymph, who in my bosom reigns, / With such full force my heart enchains, / That nothing ever can impair / The empire she possesses there.""",Empire and Fetters,2011-05-26 18:53:31 UTC,""
5780,"",Searching in HDIS (Drama),2004-08-07 00:00:00 UTC,"The sons of Europe found a guileless race,
No fraud was veiled beneath the smiling face;
Their manners, mild, benevolent, and kind,
Pourtrayed the cloudless sunshine of the mind:
Bless'd in their Prince's patriarchal reign,
Whose power relieved, but ne'er inflicted pain,
Their placid lives no fancy'd evils knew;
Their joys were many, and their wants were few.
One custom with their virtues ill agreed,
Which made Humanity with anguish bleed;
Compelled at Superstition's shrine to bow,
The hapless victims of a cruel vow!
Their sweetest maids were often doomed to prove,
No joy in friendship, nor no bliss in love!
Yet love and nature cannot be supprest,
The sigh will heave, and palpitate the breast;
For spite of vows, which Heaven's wise laws disown,
Love sits triumphant on the heart--his throne!
And breaks those fetters bigots would impose,
To aggravate the sense of human woes!",2011-06-26,15425,"","""Love sits triumphant on the heart--his throne! / And breaks those fetters bigots would impose, / To aggravate the sense of human woes!""",Fetters,2011-05-27 14:14:23 UTC,Front Matter
5826,"",Reading,2005-05-09 00:00:00 UTC,"""But if I cannot, in the brief expostulation my present situation will allow, produce this desirable change in you, there is at least one thing I can do. I can put you upon your guard against a mischief I foresee to be imminent. Beware of Mr. Tyrrel. Do not commit the mistake of despising him as an unequal opponent. Petty causes may produce great mischiefs. Mr. Tyrrel is boisterous, rugged, and unfeeling; and you are too passionate, too acutely sensible of injury. It would be truly to be lamented, if a man so inferior, so utterly unworthy to be compared with you should be capable of changing your whole history into misery and guilt. I have a painful presentiment upon my heart, as if something dreadful would reach you from that quarter. Think of this. I exact no promise from you. I would not shackle you with fetters of suspicion; I would have you governed by justice and reason.""
(pp. 94)",2011-06-27,15566,Clare to Falkland,"""I would not shackle you with fetters of suspicion; I would have you governed by justice and reason.""",Fetters,2011-05-27 14:17:27 UTC,""
5345,"",Searching in Google Books,2011-09-29 17:15:37 UTC,"It is strange to observe, with what reluctance some people acknowledge the power of instinct. That man is governed by reason, and the brutes by instinct, is a favourite topic with some philosophers; who, like other froward children, spurn the hand that leads them, and desire, above all things, to be left at their own disposal. Were this boast founded in truth, it might be supposed to mean little more, than that man is governed by himself, and the brutes by their Maker. But, luckily for man, it is not founded in truth, but in ignorance, inattention, and self-conceit. Our instincts, as well as our rational powers, are far superior, both in number and dignity, to those which the brutes enjoy; and it were well for us, on many occasions, if we laid our systems aside, and were more attentive in observing these impulses of nature in which reason has no part. Far be it from me to speak with disrespect of any of the gifts of God; every work of his is good; but the best things, when abused, may become pernicious. Reason is a noble faculty, and when kept within its proper sphere, and applied to useful purposes, proves a mean of exalting human creatures almost to the rank of superior beings. But this faculty has been much perverted, often to vile, and often to insignificant purposes; sometimes chained like a slave or malefactor, and sometimes soaring in forbidden and unknown regions. No wonder, then, if it hath been frequently made the instrument of seducing and bewildering mankind, and of rendering philosophy contemptible.
(I.i, p. 47-8)",,19240,"Note, Beattie elsewhere includes anti-slavery arguments in this nominally ""philosophical"" work. ","""But this faculty [Reason] has been much perverted, often to vile, and often to insignificant purposes; sometimes chained like a slave or malefactor, and sometimes soaring in forbidden and unknown regions.""",Fetters,2011-09-29 17:15:37 UTC,"Part I, Chap. i"
7106,"",Searching in Google Books,2011-10-06 21:02:26 UTC,"I.
Fancy leads the fetter'd senses
Captives to her fond controul;
Merit may have rich pretences,
But 'tis Fancy fires the soul.
II.
Far beyond the bonds of meaning
Fancy flies, a Fairy queen!
Fancy, wit, and worth disdaining,
Gives the prize to Harlequin.
III.
If the virgin's false, forgive her;
Fancy was your only foe:
Cupid claims the dart and quiver,
But 'tis Fancy twangs the bow.
(p. 45)",,19251,"","""Far beyond the bonds of meaning / Fancy flies, a Fairy queen!""",Fetters,2014-08-05 03:26:42 UTC,""
6224,"","Searching ""bond"" and ""mind"" in HDIS (Poetry)",2012-01-06 20:01:40 UTC,"RECITATIVE
Yet, why repine? What, though by bonds confined,
Should bonds enslave the vigour of the mind?
Have we not cause for triumph when we see
Ourselves alone from idol-worship free?
Are not this very day those rites begun,
Where prostrate error hails the rising sun?
Do not our tyrant lords this day ordain
For superstition's rites and mirth profane?
And should we mourn? should coward virtue fly,
When impious folly rears her front on high?
No; rather let us triumph still the more,
And as our fortune sinks, our wishes soar.
(I.i)",,19386,"","""Yet, why repine? What, though by bonds confined, / Should bonds enslave the vigour of the mind?""",Fetters,2012-01-06 20:01:40 UTC,"Act I, Scene i"
7154,"","Searching ""bond"" and ""thought"" in HDIS (Poetry)",2012-01-09 17:01:56 UTC,"In that day I will break his yoke, &c.
--xxx. 8.
Hasten, Lord, the day of rest
From this indwelling sin,
Vindicate Thy church oppress'd,
And still enslaved within;
Burst our bonds, and let us go
From every thought of evil freed,
Pure in heart, and saints below,
And like our sinless Head.",,19414,"Citing Jeremiah 30:8, ""For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him"" (KJV trans.)","""Hasten, Lord, the day of rest / From this indwelling sin, / Vindicate Thy church oppress'd, / And still enslaved within; / Burst our bonds, and let us go / From every thought of evil freed, / Pure in heart, and saints below, / And like our sinless Head.""",Fetters,2013-11-01 03:03:24 UTC,""
7583,"",Reading,2013-08-15 05:09:07 UTC,"281. Love, Gallantry.
As different as these words may appear, they have, nevertheless, been, and, are still, frequently, used, as synonymous, when intended to imply courtship. It may not be then unnecessary, to point out their peculiar ideas.
Love, is more sanguine, than gallantry; having for its object, the person, whom we are studious to please, through a view of possessing; and, whom we love as much, on her account, as our own: it takes possession of the heart, suddenly, and, owes its birth, to a certain something, which enchains the sentiments, and, draws the esteem, without any examination, or, information. Gallantry, is more sensual, than love; having for its object, the sex; we enter into intrigues, in hopes of enjoying it, and, love, more on our own account, than on that, of our mistress. It acts upon the senses, much more than upon the heart, and, is more, owing to constitution, and, complexion, than, to the force of beauty.
The one, has a power of making those persons agreeable in our eyes, who study to please the object of our love, provided, they in no respect raise our jealousy. The other, engages us to keep an eye upon all those, who are capable, either, of forwarding, or, hurting our designs; and, to watch them, as we would a rival, taking every advantage within our reach.
The first, leaves us not the liberty of choice; it commands in the beginning, as a master, and, reigns, afterwards, as a tyrant, till we are accustomed to its chains, by length of time; or, till they are broken by the efforts of powerful reason, or, the caprice of continued vexation. The second, suffers, sometimes, another passion to get before it; reason and interest, often, hold the bridle, and, make it give way to our situation, and, affairs.
Love, attaches us, solely, to one person, and, delivers up our heart, without reserve, so as to engage it, wholly, and, make every other object, of what beauty or merit soever, indifferent to us. Gallantry, rivets us, generally, to all persons, who are either beautiful or agreeable, and, unites us to those, who make the least returns to our eagerness and desire; in such a manner, however, as leaves us no liking for others.
It appears to me, that love, delights in difficulties; so far from being weakened by obstacles, they, generally, increase it; and, we make it one of our most serious engagements. As for gallantry, it banishes formality, is less accustomed to difficulty, and, is often entered into, merely, for amusement. It is for this reason, we observe more spirit of gallantry in men, than love: for, it is rare to find a first love, followed by a second; and, I doubt, whether ever it can be said, by a third: but, gallantries are, sometimes, without number, and, succeed each other, till that age arrives, when their source is dried up.
There is, always, honesty in love; but, it is troublesome and capricious; we consider it, now-a-days, as a distemper, or, as a weakness of mind. In gallantry, there is a degree of knavery, but, it is free and good humoured; and, is become the taste of the age.
Love, designs on the imagination, the flattering idea of eternal happiness, in the entire and constant possession of the object we love. Gallantry, fails not to paint there the agreeable image of a singular pleasure, in the enjoyment of the object we pursue; but, neither the one, nor, the other, copies after nature; experience shewing us, that their colours, however agreeable, are, equally, deceitful. All the difference we find, is, that love, being more serious, the unfaithfulness of its pencil, gives greater offence; and, the recollection of the pain it has given, in seeing it so ill rewarded, creates our disgust; whereas, gallantry, being more wanton, we are less sensible of the fallacy of its colouring, and, the vain notions we have of being arrived at the end of its designs, reconcile any disappointments, we may have met with.
In love, it is the heart, which, principally, tastes the pleasure; the mind, making itself a slave, without any regard; and, the satisfaction of the senses, contributing less to the sweet enjoyment, than a certain contentedness of soul, which produces the charming idea, of being in the possession of what we love, and, receiving the most sensible proofs of a tender return. In gallantry, the heart, is less affected with the object; the mind, being more free, to indulge itself, and the senses, more attentive to their own satisfaction, partake the pleasure with greater equality; voluptuousness, contributing more to its enjoyment, than the delicacy of sentiments.
When we are too much tormented by the caprices of love, we endeavour to disentangle ourselves, and, become indifferent. When we are too fatigued by the exercises of gallantry, we take a resolution to desist, and, become sober.
Excess makes love degenerate into jealousy; and, gallantry, into libertinism. In the first case, we are subject, to trouble of mind; in the second, we are in danger, of destroying our health.
Upon the whole, love, is, generally, justifiable; gallantry, always, blameable.
(II, pp. 82-86)",,22156,"","Love ""leaves us not the liberty of choice; it commands in the beginning, as a master, and, reigns, afterwards, as a tyrant, till we are accustomed to its chains, by length of time; or, till they are broken by the efforts of powerful reason, or, the caprice of continued vexation.""",Fetters,2013-08-15 05:09:07 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,""
8016,"",Reading,2014-08-10 05:27:06 UTC,"STOCKWELL.
To use it, not to waste it, I should hope; to treat it, Mr. Belcour, not as a vassal, over whom you have a wanton and despotic power, but as a subject, which you are bound to govern with a temperate and restrained authority.
BELCOUR.
True, Sir; most truly said; mine's a commission, not a right: I am the offspring of distress, and every child of sorrow is my brother; while I have hands to hold, therefore, I will hold them open to mankind: but, Sir, my passions are my masters; they take me where they will; and oftentimes they leave to reason and to virtue nothing but my wishes and my sighs.
STOCKWELL.
Come, come, the man who can accuse corrects himself.
(I.v, pp. 8-9)",,24397,"","""But, Sir, my passions are my masters; they take me where they will; and oftentimes they leave to reason and to virtue nothing but my wishes and my sighs.""",Fetters,2014-08-10 05:27:06 UTC,"Act I, scene v"