text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"I don't pretend to have read the Stage Through, neither am I Particular to my Utmost. Here is quoting enough unless 'twere better: Besides, I may have occasion to mention somewhat of this kind afterwards. But from what has been hinted already, the Reader may be over furnish'd. Here is a large Collection of Debauchery; such Pieces are rarely to be met with: 'Tis Sometimes painted at Length too, and appears in great Variety of Progress and Practise. It wears almost all sorts of Dresses to engage the Fancy, and fasten upon the Memory, and keep up the Charm from Languishing. Sometimes you have it in Image and Description; sometimes by way of Allusion; sometimes in Disguise; and sometimes without it. And what can be the Meaning of such a Representation, unless it be to Tincture the Audience, to extinguish Shame, and make Lewdness a Diversion? This is the natural Consequence, and therefore one would think 'twas the Intention too. Such Licentious Discourse tends to no point but to stain the Imagination, to awaken Folly, and to weaken the Defences of Virtue: It was upon the account of these Disorders that Plato banish'd Poets his Common Wealth: And one of the Fathers calls Poetry, Vinum Daemonum an intoxicating Draught, made up by the Devils Dispensatory.
(pp. 5-6)",2013-10-01 03:59:24 UTC,"""Such Licentious Discourse tends to no point but to stain the Imagination, to awaken Folly, and to weaken the Defences of Virtue.""",2013-10-01 03:59:24 UTC,"","",,"","",EEBO-TCP,22892,7697
"3dly. They have oftentimes not so much as the poor refuge of a Double Meaning to fly to. So that you are under a necessity either of taking Ribaldry or Nonsence. And when the Sentence has two Handles, the worst is generally turn'd to the Audience. The Matter is so Contrived that the Smut and Scum of the Thought rises uppermost; And like a Picture drawn to Sight, looks always upon the Company.
(p. 12)",2013-10-01 04:00:10 UTC,"""The Matter is so Contrived that the Smut and Scum of the Thought rises uppermost; And like a Picture drawn to Sight, looks always upon the Company.""",2013-10-01 04:00:10 UTC,"","",,"","",EEBO-TCP,22893,7697
"This Tragedian like Aeschylus does not often concern himself with Amours, and when he does, nothing can be more temperate, and decent. For example where the Incest of Oedipus is described, the Offensiveness of the Idea is screen'd off and broken by Metaphorical and distant Expressions. In another Play Creon resolves to put Antigone to Death for presuming to bury Polynices. This Lady and Haemon Creons Son were very far engaged; Haemon endeavours to disswade his Father from Antigones Execution: He tells him the burying her Brother tho' against his Order, was a popular Action. And that the People would resent her being punish'd: But never so much as mentions his own Concern unless in one Line; which was so obscure that Creon misunderstood him. Antigone amongst her other Misfortunes laments her dying Young and Single, but says not one word about Haemon. The Poet takes care not to bring these two Lovers upon the Stage together, for fear they might prove unmanagable? Had They been with us, they had met with kinder treatment. They might have had Interviews and Time and Freedom enough. Enough to mud their Fancy, to tarnish their Quality, and make their Passion Scandalous. In the Relation of Haemons Death, his Love is related too, and that with all the Life and Pathos imaginable.
(p. 29)",2013-10-01 04:02:00 UTC,"""Enough to mud their Fancy, to tarnish their Quality, and make their Passion Scandalous.""",2013-10-01 04:02:00 UTC,"","",,"","",EEBO-TCP,22894,7697
"[...] Here is no exception upon the Repetition of the Fault, or the Quality of the Provocation. Mr. Dryden to do him right, do's not dispute the Precept. He confesses this is the way to be a Christian: But for all that he should hardly trust him for a Friend. And why so? Because the Italian Proverb says, He that forgives the second time is a Fool. This Lewd Proverb comes in for Authority, and is a piece of very pertinent Blasphemy! Thus in some Peoples Logick one proof from Atheisin, is worth Ten from the New Testament. But here the Poet argues no better than he Believes. For most certainly, a Christian of all others is best qualifyed for Friendship. For He that loves his Neighbour as himself, and carries Benevolence and Good Nature beyond the Heights of Philosophy: He that is not govern'd by Vanity, or Design; He that prefers his Conscience to his Life, and has Courage to Maintain his Reason; He that is thus qualified must be a good Friend; And he that falls short, is no good Christian. And since the Poet is pleas'd to find fault with Christianity, let us examine his own Scheme. Our Minds (says he) are perpetually wrought on by the Temperament of our Bodies, which makes me suspect they are nearer Allyed than either our Philosophers, or School Divines will allow them to be. The meaning is, he suspects our Souls are nothing but Organiz'd Matter. Or in plain English, our Souls are nothing but our Bodies. And then when the Body dies you may guess what becomes of them! Thus the Authorities of Religion are weaken'd, and the prospect of the other World almost shut up. And is this a likely Supposition for Sincerity and good Nature? Do's Honour use to rise upon the Ruines of Conscience? And are People the best Friends where they have the least Reason to be so? But not only the Inclinations to Friendship must Languish upon this Scheme, but the very Powers of it are as it were destroy'd. By this Systeme no Man can say his Soul is his own. He can't be assured the same Colours of Reason and Desire will last. Any little Accident from without may metamorphose his Fancy, and push him upon a new set of Thoughts. Matter and Motion are the most Humorsom Capricious Things in Nature; and withall, the most Arbitrary and uncontroll'd. And can Constancy proceed from Chance, Choice from Fate, and Virtue from Necessity? In short a Man at this rate must be a Friend or an Enemy in spite of his Teeth, and just as long as the Atoms please and no longer. Every Change in Figure and Impulse, must alter the Idea, and wear off the former Impression. So that by these Principles, Friendship will depend on the Seasons, and we must look in the Weather Glass for our Inclinations. But this 'tis to Refine upon Revelation, and grow wiser than Wisdom! [...]
(pp. 67-9)",2013-10-01 04:03:33 UTC,"""The meaning is, he suspects our Souls are nothing but Organiz'd Matter. Or in plain English, our Souls are nothing but our Bodies.""",2013-10-01 04:03:33 UTC,"","",,"","",EEBO-TCP,22895,7697
"[...] Here is no exception upon the Repetition of the Fault, or the Quality of the Provocation. Mr. Dryden to do him right, do's not dispute the Precept. He confesses this is the way to be a Christian: But for all that he should hardly trust him for a Friend. And why so? Because the Italian Proverb says, He that forgives the second time is a Fool. This Lewd Proverb comes in for Authority, and is a piece of very pertinent Blasphemy! Thus in some Peoples Logick one proof from Atheisin, is worth Ten from the New Testament. But here the Poet argues no better than he Believes. For most certainly, a Christian of all others is best qualifyed for Friendship. For He that loves his Neighbour as himself, and carries Benevolence and Good Nature beyond the Heights of Philosophy: He that is not govern'd by Vanity, or Design; He that prefers his Conscience to his Life, and has Courage to Maintain his Reason; He that is thus qualified must be a good Friend; And he that falls short, is no good Christian. And since the Poet is pleas'd to find fault with Christianity, let us examine his own Scheme. Our Minds (says he) are perpetually wrought on by the Temperament of our Bodies, which makes me suspect they are nearer Allyed than either our Philosophers, or School Divines will allow them to be. The meaning is, he suspects our Souls are nothing but Organiz'd Matter. Or in plain English, our Souls are nothing but our Bodies. And then when the Body dies you may guess what becomes of them! Thus the Authorities of Religion are weaken'd, and the prospect of the other World almost shut up. And is this a likely Supposition for Sincerity and good Nature? Do's Honour use to rise upon the Ruines of Conscience? And are People the best Friends where they have the least Reason to be so? But not only the Inclinations to Friendship must Languish upon this Scheme, but the very Powers of it are as it were destroy'd. By this Systeme no Man can say his Soul is his own. He can't be assured the same Colours of Reason and Desire will last. Any little Accident from without may metamorphose his Fancy, and push him upon a new set of Thoughts. Matter and Motion are the most Humorsom Capricious Things in Nature; and withall, the most Arbitrary and uncontroll'd. And can Constancy proceed from Chance, Choice from Fate, and Virtue from Necessity? In short a Man at this rate must be a Friend or an Enemy in spite of his Teeth, and just as long as the Atoms please and no longer. Every Change in Figure and Impulse, must alter the Idea, and wear off the former Impression. So that by these Principles, Friendship will depend on the Seasons, and we must look in the Weather Glass for our Inclinations. But this 'tis to Refine upon Revelation, and grow wiser than Wisdom! [...]
(pp. 67-9)",2013-10-01 04:04:52 UTC,"""He can't be assured the same Colours of Reason and Desire will last. Any little Accident from without may metamorphose his Fancy, and push him upon a new set of Thoughts.""",2013-10-01 04:04:52 UTC,"","",,"","",EEBO-TCP,22896,7697
"[...] Here is no exception upon the Repetition of the Fault, or the Quality of the Provocation. Mr. Dryden to do him right, do's not dispute the Precept. He confesses this is the way to be a Christian: But for all that he should hardly trust him for a Friend. And why so? Because the Italian Proverb says, He that forgives the second time is a Fool. This Lewd Proverb comes in for Authority, and is a piece of very pertinent Blasphemy! Thus in some Peoples Logick one proof from Atheisin, is worth Ten from the New Testament. But here the Poet argues no better than he Believes. For most certainly, a Christian of all others is best qualifyed for Friendship. For He that loves his Neighbour as himself, and carries Benevolence and Good Nature beyond the Heights of Philosophy: He that is not govern'd by Vanity, or Design; He that prefers his Conscience to his Life, and has Courage to Maintain his Reason; He that is thus qualified must be a good Friend; And he that falls short, is no good Christian. And since the Poet is pleas'd to find fault with Christianity, let us examine his own Scheme. Our Minds (says he) are perpetually wrought on by the Temperament of our Bodies, which makes me suspect they are nearer Allyed than either our Philosophers, or School Divines will allow them to be. The meaning is, he suspects our Souls are nothing but Organiz'd Matter. Or in plain English, our Souls are nothing but our Bodies. And then when the Body dies you may guess what becomes of them! Thus the Authorities of Religion are weaken'd, and the prospect of the other World almost shut up. And is this a likely Supposition for Sincerity and good Nature? Do's Honour use to rise upon the Ruines of Conscience? And are People the best Friends where they have the least Reason to be so? But not only the Inclinations to Friendship must Languish upon this Scheme, but the very Powers of it are as it were destroy'd. By this Systeme no Man can say his Soul is his own. He can't be assured the same Colours of Reason and Desire will last. Any little Accident from without may metamorphose his Fancy, and push him upon a new set of Thoughts. Matter and Motion are the most Humorsom Capricious Things in Nature; and withall, the most Arbitrary and uncontroll'd. And can Constancy proceed from Chance, Choice from Fate, and Virtue from Necessity? In short a Man at this rate must be a Friend or an Enemy in spite of his Teeth, and just as long as the Atoms please and no longer. Every Change in Figure and Impulse, must alter the Idea, and wear off the former Impression. So that by these Principles, Friendship will depend on the Seasons, and we must look in the Weather Glass for our Inclinations. But this 'tis to Refine upon Revelation, and grow wiser than Wisdom! [...]
(pp. 67-9)",2013-10-01 04:26:15 UTC,"""Every Change in Figure and Impulse, must alter the Idea, and wear off the former Impression. So that by these Principles, Friendship will depend on the Seasons, and we must look in the Weather Glass for our Inclinations.""",2013-10-01 04:06:10 UTC,"","",,Impressions,"",EEBO-TCP,22897,7697
"There's a Description of Sucking for you! And truly one would think the Muse on't were scarsely wean'd. This Lady's fancy is just Slip-Stocking-high; and she seems to want Sense, more than her Breakfast. If this Passage would not shine, the Poet should have let it alone. 'Tis Horace's advice.
—et quae
Desperes tractata nitescere posse relinquas.
(p. 92)",2013-10-01 04:14:48 UTC,"""This Lady's fancy is just Slip-Stocking-high; and she seems to want Sense, more than her Breakfast.""",2013-10-01 04:14:48 UTC,"","",,"","",EEBO-TCP,22898,7697
"To the Testimony of Homer, I shall joyn that of Virgil, who tho' He follows at a great distance of Time, was an Author of the first Rank, and wrote the same kind of Poetry with the other. Now Virgil tho' he is very extraordinary in his Genius, in the Compass of his Learning, in the Musick and Majesty of his Stile; yet the exactness of his Judgment seems to be his peculiar, and most distinguishing Talent. He had the truest Relish imaginable, and always described Things according to Nature, Custom, and Decency. He wrote with the greatest Command of Temper, and Superiority of good Sense. He is never lost in smoak and Rapture, nor overborn with Poetick Fury; but keeps his Fancy warm and his Reason Cool at the same time. Now this great Master of Propriety never Mentions any Priests without some Marks of Advantage. To give some Instances as they lie in Order.
(pp. 113-4)",2013-10-01 04:15:53 UTC,"""He is never lost in smoak and Rapture, nor overborn with Poetick Fury; but keeps his Fancy warm and his Reason Cool at the same time.""",2013-10-01 04:15:53 UTC,"","",,"","",EEBO-TCP,22899,7697
"THE Lines of Virtue and Vice are Struck out by Nature in very Legible Distinctions; They tend to a different Point, and in the greater Instances the Space between them is easily perceiv'd. Nothing can be more unlike than the Original Forms of these Qualities: The First has all the sweetness, Charms, and Graces imaginable; The other has the Air of a Post ill Carved into a Monster, and looks both foolish and Frightful together. These are the Native Appearances of good and Evil: And they that endeavour to blot the Distinctions, to rub out the Colours, or change the Marks, are extreamly to blame. 'Tis confessed as long as the Mind is awake, and Conscience goes true, there's no fear of being imposed on. But when Vice is varnish'd over with Pleasure, and comes in the Shape of Convenience, the case grows somewhat dangerous; for then the Fancy may be gain'd, and the Guards corrupted, and Reason suborn'd against it self. And thus a Disguise often passes when the Person would otherwise be stopt. To put Lewdness into a Thriving condition, to give it an Equipage of Quality, and to treat it with Ceremony and Respect, is the way to confound the Understanding, to fortifie the Charm, and to make the Mischief invincible. Innocence is often owing to Fear, and Appetite is kept under by Shame; But when these Restraints are once taken off, when Profit and Liberty lie on the same side, and a Man can Debauch himself into Credit, what can be expected in such a case, but that Pleasure should grow Absolute, and Madness carry all before it?[...]
(pp. 140-1)",2013-10-01 04:18:01 UTC,"""But when Vice is varnish'd over with Pleasure, and comes in the Shape of Convenience, the case grows somewhat dangerous; for then the Fancy may be gain'd, and the Guards corrupted, and Reason suborn'd against it self.""",2013-10-01 04:18:01 UTC,"","",,Court,"",EEBO-TCP,22900,7697
"And granting the Regards of Quality, the Advantages of Age, or Temper, may fortifie some People; granting Modesty secur'd, and the Diversion as it were refin'd by this Means: Yet a Man must not expect to stand by perfectly unmoved, and impregnable. No body can be pleas'd without Sensible Impressions. Nor can such Perceptions be received without a Train of Passions attending them. These Consequences will be sure to work back upon their Causes, solicite the Fancy, and heighten the Original Pleasure. But if a Man pretends to be a Stoick at Plays, he falls under another Imputation. For where there is no Impression, there can be no Pleasure: And then the Spectator is very much Impertinent, in going where he gets nothing for his Pains. And if this were all; I suppose Christians have something else to do than to ramble about to no purpose.
(pp. 255-6)",2013-10-01 04:18:54 UTC,"""No body can be pleas'd without Sensible Impressions. Nor can such Perceptions be received without a Train of Passions attending them.""",2013-10-01 04:18:54 UTC,"","",,Impressions,"",EEBO-TCP,22901,7697