text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"The Noise of this Resentment struck Zarah's Ears with an unusual Surprize, she was troubled at it extreamly, and some say sigh'd for Sorrow, which she was scarce ever known to do before, but her better Thoughts prevail'd upon her at that Time, and she reproach'd herself for such Base Designs. But it is a ticklish Business for a Woman to repent of a Thing that extreamly delights her; and she seldom charges herself home for a Fault so pleasing as Revenge. For these Reproaches of Zarah against her self were not altogether the most violent that might be expected from one that pretended to have a real Sense of a Fault, but rather from one that was disappointed, that her Designs cou'd not have their intended Effect, so that sometimes she wou'd be angry with herself for making so much ado. At last, being assaulted by Turns, on the one Side by Reason, and the other by Interest and Passion, she got up early in the Morning, without having been able to take any other Resolution, than to yield her self up, if possible, to be govern'd by Volpone, and be for the future meerly Passive in the Management of that Business which so long had ruin'd her Repose.
(II, pp. 58-60)",2013-06-21 15:56:47 UTC,"""At last, being assaulted by Turns, on the one Side by Reason, and the other by Interest and Passion, she got up early in the Morning, without having been able to take any other Resolution, than to yield her self up, if possible, to be govern'd by Volpone, and be for the future meerly Passive in the Management of that Business which so long had ruin'd her Repose.""",2013-06-21 15:56:47 UTC,"","",,"","",Searching in C-H Lion,21098,4040
"It is true indeed, we may be tempted to our Perdition under a fair and false Appearance of Religion, which commonly proceeds from the Discontentments of Life, or from some Capricio or Fancy of the Brain: And therefore it is very necessary to sound to the bottom of Mens Hearts, to know whether the Religion they profess spring from pure Principles, or be polluted with sensual Appetites? Whether Ambition be not the most prevalent, either to forward or hinder it; and that since Honour is so tempting, and we have no other Hopes to attain it, whether we do not aspire to it by Means of Religion? In short, there is an infinity of false and treacherous Motives, which bring Men to Perdition instead of Religion.
(II, p. 89)",2013-06-21 15:58:14 UTC,"""It is true indeed, we may be tempted to our Perdition under a fair and false Appearance of Religion, which commonly proceeds from the Discontentments of Life, or from some Capricio or Fancy of the Brain: And therefore it is very necessary to sound to the bottom of Mens Hearts, to know whether the Religion they profess spring from pure Principles, or be polluted with sensual Appetites?""",2013-06-21 15:58:14 UTC,"","",,"","",Searching in C-H Lion,21099,4040
"Nature is a kind of Harmony, which by a strange Collection of Things, makes an Impression on our Senses and our Reason. This is the Origine of all our Passions, which is excited by the Agreement we find between our Senses and their Objects; 'tis that Likeness and Sympathy which gives us the Pleasure of our Senses; Sympathy consists in the Disposition of one Object in favour of another. A certain Collection which agrees with the Organ of Hearing, excites in us the Pleasure which causes the Harmony, and the well Understanding of Musick. In like manner, as the Nice Mixture in Sauces causes a certain Relish, which by its Delicacy pleases all Persons of a good Taste.
(II, pp. 122-3)",2013-06-21 16:01:53 UTC,"""Nature is a kind of Harmony, which by a strange Collection of Things, makes an Impression on our Senses and our Reason.""",2013-06-21 16:01:53 UTC,"","",,Impressions,"",Searching in C-H Lion,21100,4040
"But as the organs in most Men are differently dispos'd, for that reason the Object works differently on their Senses; 'tis that is the Cause of the Natural Aversions which are observable in some Persons that can neither suffer the Sight nor Approach of some Objects: We may from the same Reasons concede to different Opinions, since the same Objects excite different Sensations, according to the Dispositions of the Fibres; and that which Pleases the Palate of one, causes a great Distaste in another.
'Tis not Tasting alone that causes such different Impressions on our Organs, 'tis very probable that other Objects may have the same Effect. Perhaps what seems to one Black, may seem to another of a different Colour; in short, we cannot absolutely determine whether or no the Eyes are not like Glasses differently cut, which after that manner changes the Colours of Objects.
(II, pp. 123-4)",2013-06-21 16:07:07 UTC,"""'Tis not Tasting alone that causes such different Impressions on our Organs, 'tis very probable that other Objects may have the same Effect.""",2013-06-21 16:07:07 UTC,"","",,Impressions,"",Searching in C-H Lion,21101,4040
"But as the organs in most Men are differently dispos'd, for that reason the Object works differently on their Senses; 'tis that is the Cause of the Natural Aversions which are observable in some Persons that can neither suffer the Sight nor Approach of some Objects: We may from the same Reasons concede to different Opinions, since the same Objects excite different Sensations, according to the Dispositions of the Fibres; and that which Pleases the Palate of one, causes a great Distaste in another.
'Tis not Tasting alone that causes such different Impressions on our Organs, 'tis very probable that other Objects may have the same Effect. Perhaps what seems to one Black, may seem to another of a different Colour; in short, we cannot absolutely determine whether or no the Eyes are not like Glasses differently cut, which after that manner changes the Colours of Objects.
(II, pp. 123-4)",2013-06-21 16:08:02 UTC,"""Perhaps what seems to one Black, may seem to another of a different Colour; in short, we cannot absolutely determine whether or no the Eyes are not like Glasses differently cut, which after that manner changes the Colours of Objects.""",2013-06-21 16:08:02 UTC,"","",,"","",Searching in C-H Lion,21102,4040
"There are Men of Sense as well as Wit, who think differently of every thing. Those who are endow'd with a fine and delicate manner of discerning, conceive those things under nice Ideas to be the same as they really are: Wits of a narrower Size generally conceive but the superficial Part of Objects. Subtle Wits define too much, and evaporate all their Conceptions into vain Imaginations. The difference which is observable in these arises from the Disposition of the Organs Diversity of the Fibres of the Brain, and the Substance wherewith it is fill'd. It is not to be doubted but that these things, altho' purely material, contribute to the Beauty and Nicety of Wit, because the Soul, when it is enclos'd in the Body, depends on the Organs, and those, when well dispos'd, are of much greater Aid to it in the performance of its Duty. Suppose a Painter be never so expert, he must have a Pencil for his Purpose when he has aim'd to draw fine and delicate Lines.
(II< pp. 124-5)",2013-06-21 16:09:15 UTC,"""It is not to be doubted but that these things, altho' purely material, contribute to the Beauty and Nicety of Wit, because the Soul, when it is enclos'd in the Body, depends on the Organs, and those, when well dispos'd, are of much greater Aid to it in the performance of its Duty. Suppose a Painter be never so expert, he must have a Pencil for his Purpose when he has aim'd to draw fine and delicate Lines.""",2013-06-21 16:09:15 UTC,"","",,"","",Searching in C-H Lion,21103,4040
"The little Care taken in forming the Reasons of some Men, is the Cause why they produce so little in their Actions; Children have Masters to teach them to Dance and Sing, &c. but few or none to form their Minds, and teach them good Sense; that is not thought of; which is therefore the only Reason why most Men are more govern'd by Caprice and Fancy, than by the Guide of their Reason, which is not sufficiently cultivated. It must be observ'd too, that few Men are willing to curb their Passions, for all their Applications are only to find out Means to justifie them, and when they are forc'd to own themselves to be in the wrong, they answer they cannot help it.
(II, pp. 126-7)",2013-06-21 16:11:27 UTC,"""Children have Masters to teach them to Dance and Sing, &c. but few or none to form their Minds, and teach them good Sense; that is not thought of; which is therefore the only Reason why most Men are more govern'd by Caprice and Fancy, than by the Guide of their Reason, which is not sufficiently cultivated.""",2013-06-21 16:11:27 UTC,"","",,"","",Searching in C-H Lion,21104,4040
"As soon as the prince of Persia saw Schemselnihar, he could look upon nothing else. We cease inquiring, says he to Ebn Thaher, after what we seek, when once we see it; and there is no doubt left remaining when once the truth makes itself manifest: Do you see this charming beauty? She is the cause of all my sufferings, which I hug, and will never forbear blessing them, how lasting soever they may be: At the sight of this object I am not my own master: my soul is disturbed and rebels, and I fancy it has a mind to leave me! Go then, my soul, I allow thee, but let it be for the welfare and preservation of this weak body. It is you, cruel Ebn Thaher, who is the cause of this disorder; you thought to do me a great pleasure in bringing me hither, and I perceive I am only come to complete my ruin. Pardon me, says he, interrupting himself, I am mistaken, I was willing to come, and can blame nobody but myself; and at these words broke out into tears. I am very well pleased, says Ebn Thaher, that you do me justice: When I told you at first that Schemselnihar was the caliph’s chief favourite, I did it on purpose to prevent that fatal passion which you please yourself with entertaining in your breast: All that you see here ought to disengage you, and you are to think on nothing but of acknowledgment for the honour which Schemselnihar was willing to do you, by ordering me to bring you with me. Call in then your wandering reason, and put yourself in a condition to appear before her as good breeding requires. Lo! there she comes: Were the matter to begin again, I would take other measures, but, since the thing is done, I wish we may not repent it. What I have further to say to you is this, that love is a traitor, who may throw you into a pit you will never get out of.
(I, p. 155; cf. V, p. 82-3 in ECCO; pp. 312-3 in Macks' ed.)",2014-06-20 15:04:09 UTC,"""At the sight of this object I am not my own master: my soul is disturbed and rebels, and I fancy it has a mind to leave me!""",2014-06-20 15:04:09 UTC,"","",,"","",Reading,24055,7938
"As soon as the prince of Persia saw Schemselnihar, he could look upon nothing else. We cease inquiring, says he to Ebn Thaher, after what we seek, when once we see it; and there is no doubt left remaining when once the truth makes itself manifest: Do you see this charming beauty? She is the cause of all my sufferings, which I hug, and will never forbear blessing them, how lasting soever they may be: At the sight of this object I am not my own master: my soul is disturbed and rebels, and I fancy it has a mind to leave me! Go then, my soul, I allow thee, but let it be for the welfare and preservation of this weak body. It is you, cruel Ebn Thaher, who is the cause of this disorder; you thought to do me a great pleasure in bringing me hither, and I perceive I am only come to complete my ruin. Pardon me, says he, interrupting himself, I am mistaken, I was willing to come, and can blame nobody but myself; and at these words broke out into tears. I am very well pleased, says Ebn Thaher, that you do me justice: When I told you at first that Schemselnihar was the caliph’s chief favourite, I did it on purpose to prevent that fatal passion which you please yourself with entertaining in your breast: All that you see here ought to disengage you, and you are to think on nothing but of acknowledgment for the honour which Schemselnihar was willing to do you, by ordering me to bring you with me. Call in then your wandering reason, and put yourself in a condition to appear before her as good breeding requires. Lo! there she comes: Were the matter to begin again, I would take other measures, but, since the thing is done, I wish we may not repent it. What I have further to say to you is this, that love is a traitor, who may throw you into a pit you will never get out of.
(I, p. 155; cf. V, p. 82-3 in ECCO; pp. 312-3 in Macks' ed.)",2014-06-20 16:17:29 UTC,"""Call in then your wandering reason, and put yourself in a condition to appear before her as good breeding requires.""",2014-06-20 16:17:29 UTC,"","",,"","",Reading,24056,7938
"At last the prince of Persia, after they had thrown water on his face, recovered his spirits. Prince, says Ebn Thaher to him, we run the risk of being destroyed if we stay here any longer, let us therefore endeavour to save our lives. He was so feeble that he could not rise alone; Ebn Thaher and the confidant lent him their hands, and supported him on each side. They came to a little iron gate, which opened towards the Tigris, went out at it, and came to the side of a little canal which had a communication with the river. The confidant clapped her hands, and immediately a little boat appeared, and came towards them, with one rower. Ali Ebn Becar and his comrade went aboard, and the trusty slave staid at the side of the canal. As soon as the prince sat down in the boat, he stretched one hand towards the palace, and laid his other upon his heart: Dear object of my soul, cries he, with a feeble voice, receive my faith with this hand, while I assure you with the other, that my heart shall for ever preserve the fire with which it burns for you. In the mean time, the boat-man rowed with all his might, and Schemselnihar’s trusty slave accompanied the prince of Persia and Ebn Thaher, walking along the side of the canal until they came to the Tigris, and when she could go no farther, she took her farewell of them, and returned.
(I, p. 159; cf. V, pp. 97-8 in ECCO; pp. 319-20 in Mack's ed.)",2014-06-20 16:18:12 UTC,"""Dear object of my soul, cries he, with a feeble voice, receive my faith with this hand, while I assure you with the other, that my heart shall for ever preserve the fire with which it burns for you.""",2014-06-20 16:18:12 UTC,"","",,"","",Reading,24057,7938