updated_at,id,text,theme,metaphor,work_id,reviewed_on,provenance,created_at,comments,context,dictionary
2013-06-12 17:45:53 UTC,8699,"Wherever Fortune points my destin'd way,
If my capricious stars ordain my stay
In gilded palace, or in rural scene,
While breath shall animate this frail machine,
My heart sincere, which never flatt'ry knew,
Shall consecrate its warmest wish to you.
A monarch compass'd by a suppliant crowd,
Prompt to obey, and in his praises loud,
Among those thousands who on smiles depend,
Perhaps has no disinterested friend.","","""While breath shall animate this frail machine, / My heart sincere, which never flatt'ry knew, / Shall consecrate its warmest wish to you.""",3408,,"Searching ""heart"" and ""machine"" in HDIS (Poetry)",2006-11-21 00:00:00 UTC,"","",""
2013-09-30 19:53:19 UTC,12438,"Ye Princes by destructive Passions led,
Who mount without a Blush th'adult'rous Bed,
Who hear your Subjects all around complain
Of Wrongs, repeated Wrongs, on Land and Main,
While all your Counsels are yourselves to please,
And while ye batten in inglorious Ease,
'Tis Virtue only can your Crowns adorn:
O! learn to merit that to which ye're born!
Think of th'illustrious dead, whose ev'ry Name
Is borne triumphant on the Wings of Fame:
In ev'ry Corner of the Earth they're known,
And all Eternity to come's their own:
And, O! ye Sons who next to Empire stand,
Heirs to Dominion over Sea and Land,
Waste not the Hours of Youth in shameful Jars,
Wage with a Father no domestic Wars;
Let it be never say'd ye go to School
To the pert Coxcomb, and delib'rate Fool:
Seek not the Praise of such who gain no Praise;
Like Nero dance, nor fiddle, out your Days:
Attend the friendly Voice! 'tis Glory calls
To shine in Council, and to scale the Walls.
Shake the rapacious Statesman off, the Slave
Whom Gold can buy; shake off the Fool and Knave.
Turn o'er the sacred Volume of the Laws,
By your Forefathers made in Virtue's Cause:
See what obnoxious Vices still remain,
Which there's no Law, no Bridle, to restrain;
Study to make the Nation's Freedom sure,
The Lives and Propertys of all secure:
In doing these ye act the princely Part,
And build your Empires in the People's Heart;
No Guards ye then shall need, where-e'er ye go;
There is no Danger where there is no Foe.
These are the Virtues of exalted Souls,
Which no mean Care, nor abject Fear, controuls.
(pp. 11-12 in 1738 printing)",Ruling Passions,"""Ye Princes by destructive Passions led / Who mount without a Blush th'adult'rous Bed / Who hear your Subjects all around complain / Of Wrongs, repeated Wrongs, on Land and Main, / While all your Counsels are yourselves to please, / And while ye batten in inglorious Ease, / 'Tis Virtue only can your Crowns adorn.""",4716,,"Searching ""empire"" and ""heart"" in HDIS (Poetry)",2004-08-22 00:00:00 UTC,"","",""
2013-09-30 19:54:53 UTC,12439,"Ye Princes by destructive Passions led,
Who mount without a Blush th'adult'rous Bed,
Who hear your Subjects all around complain
Of Wrongs, repeated Wrongs, on Land and Main,
While all your Counsels are yourselves to please,
And while ye batten in inglorious Ease,
'Tis Virtue only can your Crowns adorn:
O! learn to merit that to which ye're born!
Think of th'illustrious dead, whose ev'ry Name
Is borne triumphant on the Wings of Fame:
In ev'ry Corner of the Earth they're known,
And all Eternity to come's their own:
And, O! ye Sons who next to Empire stand,
Heirs to Dominion over Sea and Land,
Waste not the Hours of Youth in shameful Jars,
Wage with a Father no domestic Wars;
Let it be never say'd ye go to School
To the pert Coxcomb, and delib'rate Fool:
Seek not the Praise of such who gain no Praise;
Like Nero dance, nor fiddle, out your Days:
Attend the friendly Voice! 'tis Glory calls
To shine in Council, and to scale the Walls.
Shake the rapacious Statesman off, the Slave
Whom Gold can buy; shake off the Fool and Knave.
Turn o'er the sacred Volume of the Laws,
By your Forefathers made in Virtue's Cause:
See what obnoxious Vices still remain,
Which there's no Law, no Bridle, to restrain;
Study to make the Nation's Freedom sure,
The Lives and Propertys of all secure:
In doing these ye act the princely Part,
And build your Empires in the People's Heart;
No Guards ye then shall need, where-e'er ye go;
There is no Danger where there is no Foe.
These are the Virtues of exalted Souls,
Which no mean Care, nor abject Fear, controuls.
(pp. 11-12 in 1738 printing)","","""See what obnoxious Vices still remain, / Which there's no Law, no Bridle, to restrain.""",4716,,HDIS (Poetry),2004-08-22 00:00:00 UTC,"","",Animals
2014-02-05 15:16:44 UTC,13436,"But then he distinguishes again concerning this Mind or intellect, and makes it two-fold; agent and Patient: The former of which, he concludes to be immortal, and the latter corruptible. The agent intellect is only immortal and eternal, but the passive is corruptible. Cudworth thinks this a very doubtful and obscure passage; and imagines Aristotle was led to write thus unintelligibly, by his [end page 211] doctrine of forms and qualities; which confounds corporeal, with incorporeal substances: But had that excellent person reflected on the general doctrine of the [GREEK CHARACTERS: TO EN], he would have seen, the passage was plain and easy; and that Aristotle, from the common principle of the human's soul being part of the Divine Substance, draws a conclusion against a future state of separate existence; which, though (as it now appears) all the philosophers embraced, yet all were not so forward to avow. The obvious meaning of the words then is this: The agent Intelligent (says he) is only immortal and eternal, but the passive, corruptible, i.e. The particular sensation of the soul (the passive intelligent) will cease after death; and the substance of it (the agent intelligent) will be resolved into the Soul of the universe. For it was Aristotle's opinion, who compared the soul to a rasa tabula, that human sensations and reflections were passions: These therefore are what he finely calls, the passive intelligent; which, he says, shall cease, or is corruptible. What he meant by the agent intelligent, we learn from his commentators; who interpret it to signify, as Cudworth here acknowledges, the DIVINE INTELLECT; which gloss Aristotle himself fully justifies, in calling it [GREEK CHARACTERS: DEION], divine. But what need many words. The Learned well know, that the intellectus agens of Aristotle was the very same with the anima mundi of Plato and Pythagoras.
(pp. 211-2 in 4th ed.; pp. 389-390 in 1st edition)
",Blank Slate,"""For it was Aristotle's opinion, who compared the soul to a 'rasa tabula', that human sensations and reflections were passions: These therefore are what he finely calls, the 'passive intelligent'; which, he says, shall cease, or is corruptible.""",5011,,"Searching ""tabula rasa"" in ECCO; found in 4th edition, confirmed in 1st.",2006-10-11 00:00:00 UTC,"•Cross-reference: this passage is cited in a 1797 translation of Aristotle's Ethics and Politics. (p. 50n)
•Metaphor CONFIRMED.","Book III, Section iv",Writing
2011-09-20 19:15:33 UTC,19201,"[...] It was even a Fashion among the Gay, and Young, to have a Taste or Tendre for Mrs. Bracegirdle. She inspired the best Authors to write for her, and two of them, when they gave her a Lover, in a Play, seem'd palpably to plead their own Passions, and make their private Court to her, in fictitious Characters. In all the chief Parts she acted, the Desirable was so predominant, that no Judge could be cold enough to consider, from what other particular Excellence she became delightful. To speak critically of an Actress, that was extremely good, were as hazardous, as to be positive in one's Opinion of the best Opera Singer. People often judge by Comparison, where there is no Similitude, in the Performance. So that, in this case, we have only Taste to appeal to, and of Taste there can be no disputing. I shall therefore only say of Mrs. Bracegirdle, That the most eminent Authors always chose her for their favourite Character, and shall leave that uncontestable Proof of her Merit to its own Value. Yet let me say, there were two very different Characters in which she acquitted herself with uncommon Applause: If any thing could excuse that desperate Extravagance of Love, that almost frantick Passion of Lee's Alexander the Great, it must have been when Mrs. Bracegirdle was his Statira: As when she acted Millamant all the Faults, Follies, and Affectations of that agreeable Tyrant were venially melted down into so many Charms and Attractions of a conscious Beauty. In other Characters, where Singing was a necessary Part of them, her Voice and Action gave a Pleasure which good Sense, in those Days, was not asham'd to give Praise to.
(pp. 101-2)","","""If any thing could excuse that desperate Extravagance of Love, that almost frantick Passion of Lee's Alexander the Great, it must have been when Mrs. Bracegirdle was his Statira: As when she acted Millamant all the Faults, Follies, and Affectations of that agreeable Tyrant were venially melted down into so many Charms and Attractions of a conscious Beauty.""",7099,,Contributed by John O'Brien,2011-09-20 19:15:15 UTC,"","",""
2011-09-20 19:42:21 UTC,19202,"Now, Sir, when my Time comes, lest they shou'd think it worth while to handle my Memory with the same Freedom, I am willing to prevent its being so odly besmear'd (or at best but flatly white-wash'd) by taking upon me to give the Publick This, as true a Picture of myself as natural Vanity will permit me to draw: For to promise you that I shall never be vain, were a Promise that, like a Looking-glass too large, might break itself in the making: Nor am I sure I ought wholly to avoid that Imputation, because if Vanity be one of my natural Features, the Portrait wou'd not be like me without it. In a Word, I may palliate and soften as much as I please; but upon an honest Examination of my Heart, I am afraid the same Vanity which makes even homely People employ Painters to preserve a flattering Record of their Persons, has seduced me to print off this Chiaro Oscuro of my Mind.
(p. 3)","","""In a Word, I may palliate and soften as much as I please; but upon an honest Examination of my Heart, I am afraid the same Vanity which makes even homely People employ Painters to preserve a flattering Record of their Persons, has seduced me to print off this Chiaro Oscuro of my Mind.""",7099,,Searching in ECCO,2011-09-20 19:42:03 UTC,"","",""
2011-09-20 19:50:31 UTC,19203,"And when I have done it, you may reasonably ask me of what Importance can the History of my private Life be to the Publick? To this, indeed, I can only make you a ludicrous Answer, which is, That the Publick very well knows my Life has not been a private one; that I have been employ'd in their Service ever since many of their Grandfathers were young Men; And tho' I have voluntarily laid down my Post, they have a sort of Right to enquire into my Conduct (for which they have so well paid me) and to call for the Account of it during my Share of Administration in the State of the Theatre. This Work, therefore, which I hope they will not expect a Man of hasty Head shou'd confine to any regular Method: (For I shall make no scruple of leaving my History when I think a Digression may make it lighter for my Reader's Digestion.) This Work, I say, shall not only contain the various Impressions of my Mind, (as in Louis the Fourteenth his Cabinet you have seen the growing Medals of his Person from Infancy to Old Age,) but shall likewise include with them the Theatrical History of my Own Time, from my first Appearance on the Stage to my last Exit.
(p. 4)
","","""This Work, I say, shall not only contain the various Impressions of my Mind, (as in Louis the Fourteenth his Cabinet you have seen the growing Medals of his Person from Infancy to Old Age,) but shall likewise include with them the Theatrical History of my Own Time, from my first Appearance on the Stage to my last Exit.""",7099,,Searching in ECCO,2011-09-20 19:44:30 UTC,USE IN ENTRY,"",Coinage
2011-09-20 19:54:17 UTC,19204,"[...] Not but there are among them a third Sort, who have the particular Happiness of unbending into the very Wantonness of Good-humour without depreciating their Dignity: He that is not Master of that Freedom, let his Condition be never so exalted, must still want something to come up to the Happiness of his Inferiors who enjoy it. If Socrates cou'd take pleasure in playing at Even or Odd with his Children, or Agesilaus divert himself in riding the Hobby-horse with them, am I oblig'd to be as eminent as either of them before I am as frolicksome? If the Emperor Adrian, near his death, cou'd play with his very Soul, his Animula, &c. and regret that it cou'd be no longer companionable; if Greatness at the same time was not the Delight he was so loth to part with, sure then these chearful Amusements I am contending for must have no inconsiderable share in our Happiness; he that does not chuse to live his own way, suffers others to chuse for him. Give me the Joy I always took in the End of an old Song,
My Mind, my Mind is a Kingdom to me!
If I can please myself with my own Follies, have not I a plentiful Provision for Life? If the World thinks me a Trifler, I don't desire to break in upon their Wisdom; let them call me any Fool but an Unchearful one; I live as I write; while my Way amuses me, it's as well as I wish it; when another writes better, I can like him too, tho' he shou'd not like me. Not our great Imitator of Horace himself can have more Pleasure in writing his Verses than I have in reading them, tho' I sometimes find myself there (as Shakespear terms it) dispraisingly spoken of: If he is a little free with me, I am generally in good Company, he is as blunt with my Betters; so that even here I might laugh in my turn. My Superiors, perhaps, may be mended by him; but, for my part, I own myself incorrigible: I look upon my Follies as the best part of my Fortune, and am more concern'd to be a good Husband of Them, than of That; nor do I believe I shall ever be rhim'd out of them.[...]
(pp. 13-14)","","""My Mind, my Mind is a Kingdom to me!""",7099,,Searching in ECCO,2011-09-20 19:51:54 UTC,"","",""
2014-02-05 15:45:41 UTC,23356,"[...] -- There are several Savage Nations, discovered by modern Travellers, which, it is probable, in the Revolutions and Distractions of Society, being forced to remove their Seats, have fallen from a civilized, to a barbarous Life. These are found to be without any Knowledge of a God, or Appearance of Religion. And yet, which is wonderful, do all entertain the Belief and Expectation of a future State. A Miracle that can be accounted for no other Way, than by what has been said above of the Legislator's principal Concern in the Support of the Doctrine; and of the deep Root it takes in the Mind of Man, when once it is received, by its agreeable Nature. So that though, as we have observed, no Religion ever existed without, the Doctrine of a future State, yet the Doctrine of a future State has existed without Religion.
(II.5, p. 231)","","""A Miracle that can be accounted for no other Way, than by what has been said above of the Legislator's principal Concern in the Support of the Doctrine; and of the deep Root it takes in the Mind of Man, when once it is received, by its agreeable Nature.""",5011,,Searching in Google Books,2014-02-05 15:45:41 UTC,"","Book II, section 5",""
2014-02-05 15:47:20 UTC,23357,"But when the Ancients are said to hold the Pre- and Post-existence of the Soul, and therefore to attribute a proper Eternity to it, we must not suppose, that they understood it to be eternal in its distinct and peculiar Existence; but that it was discerped from the Substance of God, in time; and would, in time, be rejoined, and resolved into it again. Which they explained by a Bottle's being filled with Sea Water, that swimming there a while, on the Bottle's breaking, flowed in again, and mingled with the common Mass. They only differed about the Time of this Reunion and Resolution: The greater Part holding it to be at Death, but the Pythagoreans not till after many Transmigrations. The Platonists went between these two Opinions: and rejoined pure and unpolluted Souls, immediately on Death, to the universal Spirit. But those which had contracted much Defilement, were sent into a Succession of other Bodies, to purge and purify them, before they returned to their Parent Substance. And these were the two sorts of the natural Metempsychosis, which we have observed above, to have been really held by those two Schools of Philosophy.
(III.iv, p. 384)","","""Which they explained by a Bottle's being filled with Sea Water, that swimming there a while, on the Bottle's breaking, flowed in again, and mingled with the common Mass.""",5011,,Searching in Google Books,2014-02-05 15:47:20 UTC,"","Book III, section 4, ",""