updated_at,id,text,theme,metaphor,work_id,reviewed_on,provenance,created_at,comments,context,dictionary
2013-11-13 05:10:37 UTC,10320,"A Cave there is wherein those Nymphs reside
Who all the Realms of Sense and Fancy guide;
Nay some affirm that in the deepest Cell
Imperial Reason's self does not disdain to dwell:
With Living Reed 'tis thatch'd and guarded round,
Which mov'd by Winds emit a Silver Sound:
Two Crystal Fountains near its Entrance play,
Wide scatt'ring Golden Streams which ne'er decay,
Two Labyrinths behind harmonious Sounds convey:
Chiefly, within, the Room of State is fam'd
Of rich Mosaick Work divinely fram'd:
Of small Extent to view, 'twill all things hide,
Heav'n's Azure Arch it self not half so wide:
Here all the Arts their sacred Mansion chuse,
Here dwells the Mother of the Heav'n-born Muse:
With wond'rous mystic Figures round 'tis wrought
Inlaid with Fancy, and anneal'd with Thought:
With more than humane Skill depicted here
The various Images of Things appear;
What Was, or Is, or labours yet to Be
Within the Womb of Dark Futurity,
May Stowage in this wondrous Storehouse find,
Yet leave unnumber'd empty Cells behind:
But ah! as fast they come, they fly too fast,
Not Life or Happiness are more in haste:
Only the First Great Mind himself can stay
The Fugitives, and at one Glance survey;
But those whom he disdains not to befriend,
Uncommon Souls, who nearest Heav'n ascend
Far more, at once, than others comprehend:
Whate'er within this sacred Hall you find,
Whate'er will lodge in your capacious Mind
Let Judgment sort, and skilful Method bind;
And as from these you draw your antient Store
Daily supply the Magazine with more.
Furnish'd with such Materials he'll excel
Who when he works is sure to work 'em well;
This Art alone, as Nature that bestows,
And in Perfection both, th' accomplish'd Verser knows.
Knows to persuade, and how to speak, and when;
The Rules of Life, and Manners knows and Men:
Those narrow Lines which Good and Ill divide;
And by what Balance Just and Right are try'd:
How Kindred-Things with Things are closely join'd;
How Bodies act, and by what Laws confin'd,
Supported, mov'd and rul'd by th' Universal Mind.
When the moist Kids or burning Sirius rise;
Through what ambiguous Ways Hyperion flies,
And marks our Upper or the Nether Skies.
He knows those Strings to touch with artful Hand
Which rule Mankind, and all the World command:
What moves the Soul, and every secret Cell
Where Pity, Love, and all the Passions dwell.
The Music of his Verse can Anger raise,
Which with a softer Stroak he smooths and lays:
Can Emulation, Terror, all excite,
Compress the Soul with Grief, or swell with vast Delight.
If this you can, your Care you'll well bestow,
And some new Milton or a Spencer grow;
If not, a Poet ne'er expect to be,
Content to Rime, like D---y or like me.","","""Nay some affirm that in the deepest Cell / Imperial Reason's self does not disdain to dwell.""
",3978,,Searching in HDIS (Poetry),2005-08-16 00:00:00 UTC,•REREAD. Interesting passage. Confuses interior and exterior. A metaphor of mind that is not in the mind!,"",""
2013-06-21 15:38:18 UTC,10460,"An Excellent Artist is not like the Phænix, for he does Justice to the Merits of others; for Judgment governs our Thoughts and Ideas, and makes us know our selves to be what we are. Those who follow their Inclinations have little or no Judgment, because in a great Measure they resemble the Beasts, that act only by Instinct and Nature: Whereas good Judgment is the Effect of a true and perfect Reason, which always takes the right side in things doubtful or uncertain. After all this, the rareness of it is not to be wonder'd at, since so many People who think they have it, flatter themselves with very little Reason.
(II, pp. 116-7)","","""An Excellent Artist is not like the Phænix, for he does Justice to the Merits of others; for Judgment governs our Thoughts and Ideas, and makes us know our selves to be what we are.""",4040,,Searching HDIS (Prose); found again C-H Lion,2004-11-17 00:00:00 UTC,"","",""
2009-09-14 19:35:15 UTC,10757,"All Learning to themselves the Church ingross'd,
The Layman's Right of Literature was lost:
God's Word they made peculiar to their Schools,
Learn'd were their Shepherds, but their Flocks were Fool
Who pray'd and paid, and without further thought,
Believ'd in gross whate'er the Pulpit taught.
All humane Sense to holy Craft gave place,
And Reason was a Slave to doubtful Grace.
So blind was Zeal, the People so unwise,
That in their transubstantiate Sacrifice,
They'd trust their erring Guides before their faithful Eyes,
Believe the Euch'rist to be Flesh indeed,
Which their own Senses prov'd to be but Bread.
Sure that Relig'on ne'er could be of Heav'n,
That robs us of that Knowledge God has giv'n.
If Reason must not judge of Faith's true light,
How came our Guides to know the wrong from right,
Or, how their rev'rend Heads distinguish plain,
Betwixt the Bible and the Alchoran.
I doubt, were they of Reason dispossest,
'Twould puzzle 'em to determine which was best.
Reason's the heav'nly Ray that lights the Soul,
And the Faith dark that does its Power controul.
Fools without Thought are in Opinion stiff,
But wise Men on sound Reason ground Belief:
How that they find what for the Soul is good,
As by their Smell and Taste they judge their Food;
For who but each Man's Reason ought to try
'Tis Faith, who must be sav'd or damn'd thereby.
But useful Reason was, alas! deny'd,
And Souls depended on their outward Guide.
Th'eternal Word implicitly they took,
And did not dare to soil the sacred Book;
But, hoping well, took all things on content,
And, to enrich their Priests, kept always Lent;
Gave Sums of value, each to his degree,
For worthless Baubles of Idolatry;
Increas'd their own great Miseries and Wants,
T'adorn with gay Attire their wooden Saints.
When the Church Puppits were t'appear in State,
No Robes could be too rich, no Cost too great;
Each Bigot club'd, that the unharnas'd Shrine,
For sainted Log, might be profusely fine.
The People largely gave, but Heaven knows,
The Priest play'd booty when he bought the Cloaths,
And could not for his Soul be so upright,
To do his Saints that Justice which he might.
New Tissue Mantles for the Waxwork Child,
New Clouts and Cradle, for the Old were soil'd.
For good St. Peter a Pontifick Dress,
And costly Net his Function to express,
Of Gold and Silver made, which shew too plain,
Those were the only Nets to fish for Men:
Yet tho' their Saints were all so nobly clad,
The saving Clergy this wise Conduct had,
To keep their wooden Gods thus fine and gay,
Like foundling Bastards, at the Parish Pay.
Ten thousand Fopp'ries more did they contrive,
To gull the Laity that the Church might thrive.
Indulgences for any Sins they sold,
None fear'd Damnation, lest they wanted Gold:
But rigid Penance was enjoin'd the Poor,
And all such Misers as conceal'd their Store:
For very strait and rugged was the way
To Heav'n, for him that could and would not pay:
This Text was greatly by the Priests admir'd,
Where much is given, much shall be requir'd;
Whose genuine sence they basely did confound,
And, to their Gain, the sacred Words expound.
Thus their poor Hearers craftily were won,
First to be Bigots, next to be undone.
The Catalogue of mouldy Saints, 'tis true,
And number of their Beads, the People knew;
Were also taught in a strange Tongue to pray,
And could their Ave and Pater say:
But the blind Suppliants understood no more,
The sacred Jargon that they mumbled o'er,
Than Sappho's Parrots, taught to cry aloud,
That Sappho was a great and mighty God.","","In Catholicism ""All humane Sense to holy Craft gave place, / And Reason was a Slave to doubtful Grace.""",4168,2009-04-15,HDIS,2004-08-31 00:00:00 UTC,"","",""
2013-11-03 03:34:42 UTC,10758,"All Learning to themselves the Church ingross'd,
The Layman's Right of Literature was lost:
God's Word they made peculiar to their Schools,
Learn'd were their Shepherds, but their Flocks were Fool
Who pray'd and paid, and without further thought,
Believ'd in gross whate'er the Pulpit taught.
All humane Sense to holy Craft gave place,
And Reason was a Slave to doubtful Grace.
So blind was Zeal, the People so unwise,
That in their transubstantiate Sacrifice,
They'd trust their erring Guides before their faithful Eyes,
Believe the Euch'rist to be Flesh indeed,
Which their own Senses prov'd to be but Bread.
Sure that Relig'on ne'er could be of Heav'n,
That robs us of that Knowledge God has giv'n.
If Reason must not judge of Faith's true light,
How came our Guides to know the wrong from right,
Or, how their rev'rend Heads distinguish plain,
Betwixt the Bible and the Alchoran.
I doubt, were they of Reason dispossest,
'Twould puzzle 'em to determine which was best.
Reason's the heav'nly Ray that lights the Soul,
And the Faith dark that does its Power controul.
Fools without Thought are in Opinion stiff,
But wise Men on sound Reason ground Belief:
How that they find what for the Soul is good,
As by their Smell and Taste they judge their Food;
For who but each Man's Reason ought to try
'Tis Faith, who must be sav'd or damn'd thereby.
But useful Reason was, alas! deny'd,
And Souls depended on their outward Guide.
Th'eternal Word implicitly they took,
And did not dare to soil the sacred Book;
But, hoping well, took all things on content,
And, to enrich their Priests, kept always Lent;
Gave Sums of value, each to his degree,
For worthless Baubles of Idolatry;
Increas'd their own great Miseries and Wants,
T'adorn with gay Attire their wooden Saints.
When the Church Puppits were t'appear in State,
No Robes could be too rich, no Cost too great;
Each Bigot club'd, that the unharnas'd Shrine,
For sainted Log, might be profusely fine.
The People largely gave, but Heaven knows,
The Priest play'd booty when he bought the Cloaths,
And could not for his Soul be so upright,
To do his Saints that Justice which he might.
New Tissue Mantles for the Waxwork Child,
New Clouts and Cradle, for the Old were soil'd.
For good St. Peter a Pontifick Dress,
And costly Net his Function to express,
Of Gold and Silver made, which shew too plain,
Those were the only Nets to fish for Men:
Yet tho' their Saints were all so nobly clad,
The saving Clergy this wise Conduct had,
To keep their wooden Gods thus fine and gay,
Like foundling Bastards, at the Parish Pay.
Ten thousand Fopp'ries more did they contrive,
To gull the Laity that the Church might thrive.
Indulgences for any Sins they sold,
None fear'd Damnation, lest they wanted Gold:
But rigid Penance was enjoin'd the Poor,
And all such Misers as conceal'd their Store:
For very strait and rugged was the way
To Heav'n, for him that could and would not pay:
This Text was greatly by the Priests admir'd,
Where much is given, much shall be requir'd;
Whose genuine sence they basely did confound,
And, to their Gain, the sacred Words expound.
Thus their poor Hearers craftily were won,
First to be Bigots, next to be undone.
The Catalogue of mouldy Saints, 'tis true,
And number of their Beads, the People knew;
Were also taught in a strange Tongue to pray,
And could their Ave and Pater say:
But the blind Suppliants understood no more,
The sacred Jargon that they mumbled o'er,
Than Sappho's Parrots, taught to cry aloud,
That Sappho was a great and mighty God.","","""If Reason must not judge of Faith's true light, / How came our Guides to know the wrong from right, / Or, how their rev'rend Heads distinguish plain, / Betwixt the Bible and the Alchoran.""",4168,2009-04-15,"Searching ""judge"" and ""soul"" in HDIS (Poetry)",2004-08-31 00:00:00 UTC,"","",Court
2010-01-26 18:06:34 UTC,10938," Good Heavens! Is this our Native Property,
For which we so much Time and Blood imploy?
No sure, 'tis something more and greater still,
We fancy't Freedom to do what we will.
Alas! is this the Liberty we boast,
For which just Heav'n our great Forefather curst?
Then he that is most Happy, and most Free,
Is he that knows least of such Liberty.
Who can just Laws without Reserve obey,
Laws made secure from Arbitrary Sway,
Where Pow'r is limited, Justice confin'd,
To Rules of Reason, not a lawless Mind,
For that is Tyranny in any kind?
","","""Who can just Laws without Reserve obey, / Laws made secure from Arbitrary Sway, / Where Pow'r is limited, Justice confin'd, / To Rules of Reason, not a lawless Mind, / For that is Tyranny in any kind?""",4210,2010-01-26,"Found again searching ""law"" and ""mind HDIS (Poetry)",2004-06-21 00:00:00 UTC,"","",Court
2009-09-14 19:35:24 UTC,10941,"Thus Liberty you see's a Heav'nly Thing,
That some wou'd not exchange to be a King;
While Bribes can make a Senate chosen Free,
And Gallick Wine buy English Liberty:
While good and honest Men these things abhor,
Strong Beer and Brandy makes a Senator.
But 'tis our English Birthright to be Free,
Elections are a kind of Jubilee,
By Custom privileg'd for Villany.
The Mob are then our Sov'reign Lords, that rule,
And who they chuse must be their Idol Fool.
A Man who must not make the least Pretence
To judge by Reason, or be rul'd by Sence,
But must, for what they chuse him, still maintain
Their Liberty and Property to reign.
The People then are mad with Liberty,
Tho' that's the meanest Blessing they enjoy.
Mistaken in their Aim, they miss the End,
That Happiness for which they so contend.
The Use of Liberty is known to few
Who steer aright, and can their Course pursue.
Man's Will's so various, Wise Men only know
What 'tis they wou'd, or what they wou'd not do.","","In Elections ""A Man who must not make the least Pretence / To judge by Reason, or be rul'd by Sence""",4210,,"",2004-09-01 00:00:00 UTC,"","",""
2014-04-25 03:40:25 UTC,23800,"If therefore it be a Woman's hard Fate to meet with a disagreeable Temper, and of all others the Haughty, Imperious and Self-conceited are the most so, she is as unhappy as any thing in the World can make her. When a Wife's Temper does not please, if she makes her Husband uneasie, he can find entertainments abroad, he has a hundred ways of relieving himself, but neither Prudence nor Duty will allow a Woman to fly out, her Business and Entertainment are at home, and tho' he make it ever so uneasie to her she must be content and make her best on't. She who Elects a Monarch for Life, who gives him an Authority she cannot recall however he misapply it, who puts her Fortune and Person entirely in his Power; nay even the very desires of her Heart according to some learned Casuists, so as that it is not lawful to Will or Desire any thing but what he approves and allows; had need be very sure that she does not make a Fool her Head, nor a Vicious Man her Guide and Pattern, she had best stay till she can meet with one who has the Government of his own Passions, and has duly regulated his own Desires, since he is to have such an absolute Power over hers. But he who doats on a Face, he who makes Money his Idol, he who is Charm'd with vain and empty Wit, gives no such Evidence, either of Wisdom or Goodness, that a Woman of any tolerable Sense shou'd care to venture her self to his Conduct.
(pp. 32-3)","","""She who Elects a Monarch for Life, who gives him an Authority she cannot recall however he misapply it, who puts her Fortune and Person entirely in his Power; nay even the very desires of her Heart according to some learned Casuists, so as that it is not lawful to Will or Desire any thing but what he approves and allows; had need be very sure that she does not make a Fool her Head, nor a Vicious Man her Guide and Pattern, she had best stay till she can meet with one who has the Government of his own Passions, and has duly regulated his own Desires, since he is to have such an absolute Power over hers.""",7872,,Reading,2014-04-25 03:40:25 UTC,"","",Empire
2014-04-25 03:44:18 UTC,23803,"Superiors indeed are too apt to forget the common Priviledges of Mankind; that their Inferiors share with them the greatest Benefits, and are as capable as themselves of enjoying the supreme Good; that tho' the Order of the World requires an Outward Respect and Obedience from some to others, yet the Mind is free, nothing but Reason can oblige it, 'tis out of the reach of the most absolute Tyrant. Nor will it ever be well either with those who Rule or those in Subjection, even from the Throne to every Private Family, till those in Authority look on themselves as plac'd in that Station for the good and improvement of their Subjects, and not for their own sakes; not as the reward of their Merit, or that they may prosecute their own Desires and fulfil all their Pleasure, but as the Representatives of GOD whom they ought to imitate in the Justice and Equity of their Laws, in doing good and communicating Blessings to all beneath them: By which, and not by following the imperious Dictates of their own will, they become truly Great and Illustrious and Worthily fill their Place. And the Governed for their Part ceasing to envy the Pomp and Name of Authority, shou'd respect their Governours as plac'd in GOD's stead and contribute what they can to ease them of their real Cares, by a chearful and ready compliance with those their endeavours, and by affording them the Pleasure of success in such noble and generous Designs.
(pp. 47-8)","","""Superiors indeed are too apt to forget the common Priviledges of Mankind; that their Inferiors share with them the greatest Benefits, and are as capable as themselves of enjoying the supreme Good; that tho' the Order of the World requires an Outward Respect and Obedience from some to others, yet the Mind is free, nothing but Reason can oblige it, 'tis out of the reach of the most absolute Tyrant.""",7872,,Reading,2014-04-25 03:44:18 UTC,"","",Empire
2014-04-25 03:44:52 UTC,23804,"And indeed were there no other Proof of Masculine Wisdom, and what a much greater Portion of Ingenuity falls to the Men than to the Women's Share, the Address, the Artifice, and Management of an humble Servant were a sufficient Proof it. What good Conduct does he shew! what Patience exercise! what Subtilty leave untry'd! what Concealment of his Faults! what Parade of his Vertues! what Government of his Passions! How deep is his Policy in laying his Designs at so great a distance, and working them up by such little Accidents! How indefatigable is his Industry, and how constant his Watchfulness, not to slip any Opportunity that may in the least contribute to his Design! What a handsome Set of Disguises and Pretences is he always furnish'd with! How conceal'd does he lie! how little pretend, till he is sure that his Plot will take! And at the same time that he nourishes the Hope of being Lord and Master, appears with all the Modesty and Submission of an humble and unpretending Admirer!
(pp. 67-8)","","""What Government of his Passions!""",7872,,Reading,2014-04-25 03:44:52 UTC,"","",Empire
2014-04-25 03:48:03 UTC,23806,"As to the Female Reader, I hope she will allow I've endeavour'd to do her Justice, nor betrayed her Cause as her Advocates usually do, under pretence of defending it. A Practice too mean for any to be Guilty of who have the least Sense of Honour, and who do any more than meerly pretend to it. I think I have held the Ballance even, and not being conscious of Partiality I ask no Pardon for it. To plead for the Oppress'd and to defend the Weak seem'd to me a generous undertaking; for tho' it may be secure, 'tis not always Honourable to run over to the strongest party. And if she infers from what has been said that Marriage is a very Happy State for Men, if they think fit to make it so; that they govern the World, they have Prescription on their side, Women are too weak to dispute it with them, therefore they, as all other Governors, are most, if not only accountable, for what's amiss. For whether other Governments in their Original, were or were not confer'd according to the Merit of the Person, yet certainly in this case Heaven wou'd not have allotted the Man to Govern, but because he was best Qualify'd for it. So far I agree with him: But if she goes on to infer, that therefore he has not these Qualifications, where is his Right? If he misemploys, does he not abuse it? And if he abuses, according to modern Deduction, he forfeits it, I must leave her there. A peaceable Woman indeed will not carry it so far, she will neither question her Husband's Right nor his Fitness to Govern; but how? Not as an absolute Lord and Master, with an Arbitrary and Tyrannical sway, but as Reason Governs and Conducts a Man, by proposing what is Just and Fit. And the Man who acts according to that Wisdom he assumes, who wou'd have that Superiority he pretends to, acknowledg'd Just, will receive no Injury by any thing that has been offer'd here. A Woman will value him the more who is so Wise and Good, when she discerns how much he excels the rest of his noble Sex; the less he requires, the more will he Merit that Esteem and Deference, which those who are so forward to exact, seem conscious they don't deserve. So then the Man's Prerogative is not at all infring'd, whilst the Woman's Privileges are secur'd; and if any Woman think her self Injur'd, she has a Remedy in reserve which few Men will envy or endeavour to Rob her of, the Exercise and Improvement of her Vertue here, and the Reward of it hereafter.
(pp. 96-9)","","""Not as an absolute Lord and Master, with an Arbitrary and Tyrannical sway, but as Reason Governs and Conducts a Man, by proposing what is Just and Fit.""",7872,,Reading,2014-04-25 03:48:03 UTC,"","",Empire