work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
4038,"",Searching in HDIS (Poetry),2006-03-08 00:00:00 UTC,"Haughton, for finer Conversation nam'd,
For shining Wit, and Erudition fam'd,
Lay, helpless Man! extended on the Ground,
And pour'd his vital Purple from his Wound.
The deadly Bullet thro' his Forehead past,
An Inch above the Eye-brows, and effac'd
The Haunts and Tracks of Learning in the Brain,
The num'rous Lodgings, which did entertain
All Mem'ry's crowded Guests, and Fancy's aeiry Train.",,10474,•Great passage. INTEREST.
•I've included twice: Haunts and Tracks,"""The deadly Bullet thro' his Forehead past, / An Inch above the Eye-brows, and effac'd / The Haunts and Tracks of Learning in the Brain,""","",2009-09-14 19:35:01 UTC,""
4353,"","Searching ""rule"" and ""reason"" in HDIS (Poetry)",2004-06-22 00:00:00 UTC,"The Passions still Predominant will Rule,
Ungovern'd, Rude, not Bred in Reason's School;
Our Understanding They with Darkness fill,
Cause strong Corruptions, and pervert the Will;
On These the Soul, as on some Flowing Tide,
Must sit, and on the raging Billows Ride,
Hurry'd away, for how can be withstood
Th' Impetuous Torrent of the boyling Blood?
Begon false Hopes, for all our Learning's Vain,
Can we be free, where These the Rule Maintain?
These are the Tools of Knowledge which we use;
The Spirits heated will strange Things produce;
Tell me who e'er the Passions cou'd Controul,
Or from the Body disengage the Soul;
Till this is done, our best Pursuits are vain
To conquer Truth and unmix'd Knowledge Gain.
Thro' all the bulky Volums of the Dead,
And thro' those Books that Modern Times have Bred.
With pain we Travel, as thro' moorish Ground,
Where scarce one useful Plant is ever found;
O'rerun with Errors which so thick appear,
Our Search proves vain, no spark of Truth is there.
(pp. 4-5)",2011-07-18,11429,•I've included twice: once in Government and once in Uncategorized.,"""The Passions still predominant will rule, / Ungovern'd, rude, not bred in Reason's School.""","",2011-07-18 18:20:54 UTC,""
4352,"",HDIS (Poetry),2004-07-30 00:00:00 UTC,"Youth, she reply'd, this place belongs to one,
By whom you'll be, and Thousands are undone.
These pleasant Walks, and all these shady Bow'rs
Are in the Government of dang'rous Pow'rs.
Love's the capricious Master of this Coast,
This fatal Labyrinth where Fools are lost.
I dwell not here amidst these gaudy Things,
Whose short Enjoyment no true Pleasure brings.
But have an Empire of a nobler kind,
My regal Seat's in the celestial Mind;
Where with a God-like, and a Peaceful Hand
I Rule, and make those Happy, I Command.
For while I Govern, all within's at Rest;
No Stormy Passion Revels in the Breast:
But when my Pow'r is Despicable grown,
And Rebel Appetites Usurp my Throne,
The Soul no longer quiet Thoughts enjoys;
But all is Tumult, and Eternal Noise.
Know Youth! I'm Reason, which you've oft despiz'd,
I am that Reason, which you never Priz'd:
And tho' my Arguments Successless prove,
(For Reason seems Impertinence in Love.)
Yet I'll not see my Charge, (for all Mankind
Are to my Guardianship by Heav'n assign'd)
Into the Grasp of any Ruin run,
That I can warn 'em of, and they may shun.
Fly Youth these Guilty Shades, retreat in time
E'er your Mistake's converted to a Crime;
For Ignorance no longer can attone,
When once the Error, and the Fault is known.
You thought perhaps, as Giddy Youth inclines,
Imprudently to value all that Shines,
In these Retirements freely to possess
True Joy, and strong substantial Happiness.
But here Gay Folly keeps her Court, and here
In Crowds her Tributary Fops appear;
Who blindly Lavish of their Golden Days,
Consume them all in her Fallacious Ways.
Pert Love with her, by joint Commission Rules
In this Capacious Realm of Idle Fools;
Who by false Arts, and Popular Deceits,
The Careless, Fond, Unthinking Mortal Cheats.
'Tis easy to descend into the Snare,
By the pernicious Conduct of the Fair;
But Safely to return from this Abode
Requires the Wit, the Prudence of a God;
Tho' you, who have not tasted that Delight,
Which only at a Distance charms your Sight;
May with a little Toil retreive your Heart,
Which lost, is subject to Eternal Smart.
Bright Delia's Beauty, I must needs confess.
Is truly Great, nor would I make it less:
That were to wrong Her, where she Merits most,
But Dragons guard the Fruit, and Rocks the Coast.
And who would run, that's moderately Wise,
A Certain Danger, for a Doubtful Prize?
If you miscarry, you are lost so far,
(For there's no erring Twice in Love, and War)
You'll ne'er recover, but must always Wear
Those Chains you'll find it difficult to bear.
Delia has Charms I own, such Charms would move,
Old Age, and frozen Impotence to Love;
But do not Venture where such Danger lies,
Avoid the Sight of those Victorious Eyes,
Whose pois'nous Rays do to the Soul impart
Delicious Ruin, and a pleasing Smart.
You draw, Insensibly, Destruction near,
And Love the Danger, which you ought to fear.
If the light Pains, you labour under Now
Destroy your Ease, and make your Spirits Bow?
You'll find 'em much more grievous to be born,
When heavier made by an imperious Scorn.
Nor can you hope, she will your Passion hear
With softer Notions, or a kinder Ear,
Than those of other Swains, who always found,
She rather widen'd, than clos'd up the Wound.
But grant she should indulge your Flame, and give
Whate'er you'd ask, nay all you can receive;
The short liv'd Pleasure would so quickly cloy,
Bring such a weak, and such a feeble Joy,
You'd have but small Encouragement to boast
The Tinsel Rapture worth the Pains it cost.
Consider Strephon soberly of Things
What strange Inquietudes Love always brings,
The foolish Fears, vain Hopes, and Jealousies,
Which still attend upon this fond Disease:
How you must cringe and bow, submit and whine,
Call ev'ry Feature, ev'ry Look, Divine;
Commend each Sentence with an humble Smile,
Tho' Nonsense, swear it is a heavenly Stile.
Servilely rail at all she disapproves,
And as ignobly, flatter all she loves.
Renounce your very Sense, and silent sit,
While she puts off Impertinence for Wit.
Like Setting-Dog new whip'd for springing Game,
You must be made by due Correction tame
But if you can endure the nauseous Rule
Of Woman, do, love on, and be a Fool.
You know the Danger, your own Methods use,
The Good, or Evil's in your pow'r to chuse;
But who'd expect a short, and dubious Bliss
On the declining of a Precipice:
Where if he slips, not Fate it self can save
The falling Wretch from an untimely Grave.",,11444,"","When Reason's ""Pow'r is Despicable grown, / And Rebel Appetites Usurp my Throne, / The Soul no longer quiet Thoughts enjoys; / But all is Tumult, and Eternal Noise.""",Throne,2013-06-04 21:01:27 UTC,""
4358,Dualism,Searching in HDIS (Poetry),2005-05-16 00:00:00 UTC,"Bold is the Wretch, and blasphemous the Man,
Who, Finite, will attempt to Scan
The Works of Him that's infinitely Wise,
And those he cannot Comprehend, denies;
As if a space Immense were measurable by a Span.
Thus the proud Sceptick will not own
That Providence the World directs,
Or its Affair inspects,
But leaves it to it self alone.
How does it with Almighty Grandeur suit,
To be concern'd with our Impertinence;
Or interpose his Power for the Defence
Of a poor Mortal, or a senseless Brute?
Villains could never so successful prove,
And unmolested in those Pleasures live,
Which Honour, Ease, and Affluence give:
While such as Heaven adore, and Virtue love,
And most the care of Providence deserve,
Oppress'd with Pain, and Ignominy starve.
What Reason can the wisest show,
Why Murder does unpunish'd go?
If the most High, that's Just and Good,
Intends and governs all below;
And yet regards not the loud Cries of guiltless Blood.
But shall we things unsearchable deny,
Because our Reason cannot tell us why
They are allow'd or acted by the Deity?
'Tis equally above the reach of Thought
To comprehend, how Matter should be brought
From Nothing, as Existent be
From all Eternity.
And yet that Matter is, we feel and see,
Nor is it easier to define
What Ligatures the Soul and Body join:
Or how the Mem'ry does th' Impression take
Of Things, and to the Mind restores 'em back.",,11452,"","""Nor is it easier to define / What Ligatures the Soul and Body join:""","",2009-09-14 19:35:54 UTC,"Providence, V."
4353,"",Reading,2011-07-18 18:40:50 UTC,"UNHAPPY Man! Who thro' successive Years
From early Youth to Life's last Childhood Errs;
No sooner Born, but proves a Foe to Truth;
For Infant Reason is o'er power'd in Youth:
The Cheats of Sense will half our Learning share;
And Pre-Conceptions all our Knowledge are.
Reason, 'tis true, shou'd over Sense Preside,
Correct our Notions, and our Judgment Guide;
But false Opinions, rooted in the Mind,
Hoodwink the Soul, and keep our Reason Blind.
Reason's a Taper, which but faintly burns,
A languid Flame that glows and dyes by Turns;
We see't a while, and but a little Way,
We Travel by its Light as Men by Day.
But quickly Dying, it forsakes us soon,
Like Morning Stars, that never stay till Noon.
(pp. 3-4)",,18907,"","""But quickly Dying, [reason] forsakes us soon, / Like Morning Stars, that never stay till Noon.""","",2011-07-18 18:40:50 UTC,""
4353,"",Reading,2011-07-18 18:52:40 UTC,"Those who wou'd Learning's glorious Kingdom find,
The dear bought Purchase of the Trading Mind;
From many Dangers must themselves acquit,
And more than Scylla and Charibdis meet;
Oh! What an Ocean must be Voyag'd o're,
To Gain a Prospect of the shining Shore;
Resisting Rocks oppose th' Inquiring Soul,
And adverse Waves retard it as they Rowl.
(p. 9)",,18909,Trade? Interesting stanza. The mind is a ship? Or is the mind on board some ship.,"The ""Trading Mind"" must voyage over an Ocean, but ""Resisting Rocks oppose th' Inquiring Soul, / And adverse Waves retard it as they Rowl.""","",2013-06-26 16:03:25 UTC,""
7447,"",Searching in Project Gutenberg,2013-06-17 15:56:53 UTC,"§ 6. On the other hand, those who affirm that Hai Ebn Yokdhan was produced in that Island without Father and Mother [18], tell us, that in that island, in a piece of Low ground, it chanc'd that a certain Mass of Earth was so fermented in some period of Years, that the four qualities, viz. Hot, Cold, Dry, Moist, were so equally mix'd, that none of 'em prevail'd over the other; and that this Mass was of a very great Bulk, in which, some parts were better and more equally Temper'd than others,and consequently fitter for Generation; the middle part especially, which came nearest to the Temper of Man's Body. This Matter being in a fermentation, there arose some Bubbles by reason of its viscousness, and it chanc'd that in the midst of it there was a viscous Substance with a very little bubble in it, which was divided into two with a thin partition, full of Spirituous and Aerial Substance, and of the most exact Temperature imaginable. That the Matter being thus dispos'd, there was, by the Command of God, a Spirit infus'd into it; which was join'd so closely to it, that it can scarce be separated from it even so much as in thought; which did as constantly influence this Mass of matter as the Sun do's the World. Now there are some Bodies from whence we perceive no Reflection of Light, as the thin Air: others from which we do but imperfectly; such are thick Bodies which are not smooth (but there is a difference in these, and the difference of their Colours arises from the different manner of their Reception of the Rays); and from others we receive the Reflection in the highest degree, as from Bodies which are smooth and polish'd, as Looking-Glasses and the like; so that those Glasses when ground after a particular manner will Collect so much Light as to kindle a Fire. So that Spirit which comes by the Command of God, do's at all times act upon all Creatures, in some of which notwithstanding, there appears no Impression of it, but the reason of that is, because of their Incapacity into whom it is infus'd; of which kind are things inanimate which are fitly represented in this similitude, by the thin Air. There are another sort again; in which there does appear something of it, as Vegetables and the like, which are represented by the thick Bodies we mention'd, which are not polish'd. And then lastly, there are others, (represented by those Glasses, in our last comparison) in which the impressions of this Spirit are visible, and such we reckon all sorts of Animals. But then, as these smooth and polish'd Bodies which are of the same figure with the Sun [i.e. Spherical] do receive the Rays in a more plentiful manner than any other whatsoever, so also do some Animals receive the Influence of that Spirit more than others, because they are more like to that Spirit and are form'd after his Image: such is Man particularly, which is hinted before where 'tis said that God made Man after his own Image[19].",,20834,"","""So that Spirit which comes by the Command of God, do's at all times act upon all Creatures, in some of which notwithstanding, there appears no Impression of it, but the reason of that is, because of their Incapacity into whom it is infus'd; of which kind are things inanimate which are fitly represented in this similitude, by the thin Air.""",Impressions,2013-06-17 15:56:53 UTC,""
7447,"",Searching in Project Gutenberg,2013-06-17 15:59:11 UTC,"§ 6. On the other hand, those who affirm that Hai Ebn Yokdhan was produced in that Island without Father and Mother [18], tell us, that in that island, in a piece of Low ground, it chanc'd that a certain Mass of Earth was so fermented in some period of Years, that the four qualities, viz. Hot, Cold, Dry, Moist, were so equally mix'd, that none of 'em prevail'd over the other; and that this Mass was of a very great Bulk, in which, some parts were better and more equally Temper'd than others,and consequently fitter for Generation; the middle part especially, which came nearest to the Temper of Man's Body. This Matter being in a fermentation, there arose some Bubbles by reason of its viscousness, and it chanc'd that in the midst of it there was a viscous Substance with a very little bubble in it, which was divided into two with a thin partition, full of Spirituous and Aerial Substance, and of the most exact Temperature imaginable. That the Matter being thus dispos'd, there was, by the Command of God, a Spirit infus'd into it; which was join'd so closely to it, that it can scarce be separated from it even so much as in thought; which did as constantly influence this Mass of matter as the Sun do's the World. Now there are some Bodies from whence we perceive no Reflection of Light, as the thin Air: others from which we do but imperfectly; such are thick Bodies which are not smooth (but there is a difference in these, and the difference of their Colours arises from the different manner of their Reception of the Rays); and from others we receive the Reflection in the highest degree, as from Bodies which are smooth and polish'd, as Looking-Glasses and the like; so that those Glasses when ground after a particular manner will Collect so much Light as to kindle a Fire. So that Spirit which comes by the Command of God, do's at all times act upon all Creatures, in some of which notwithstanding, there appears no Impression of it, but the reason of that is, because of their Incapacity into whom it is infus'd; of which kind are things inanimate which are fitly represented in this similitude, by the thin Air. There are another sort again; in which there does appear something of it, as Vegetables and the like, which are represented by the thick Bodies we mention'd, which are not polish'd. And then lastly, there are others, (represented by those Glasses, in our last comparison) in which the impressions of this Spirit are visible, and such we reckon all sorts of Animals. But then, as these smooth and polish'd Bodies which are of the same figure with the Sun [i.e. Spherical] do receive the Rays in a more plentiful manner than any other whatsoever, so also do some Animals receive the Influence of that Spirit more than others, because they are more like to that Spirit and are form'd after his Image: such is Man particularly, which is hinted before where 'tis said that God made Man after his own Image[19]. ",,20835,"","""And then lastly, there are others, (represented by those Glasses, in our last comparison) in which the impressions of this Spirit are visible, and such we reckon all sorts of Animals. But then, as these smooth and polish'd Bodies which are of the same figure with the Sun [i.e. Spherical] do receive the Rays in a more plentiful manner than any other whatsoever, so also do some Animals receive the Influence of that Spirit more than others, because they are more like to that Spirit and are form'd after his Image: such is Man particularly, which is hinted before where 'tis said that God made Man after his own Image.""",Mirror,2013-06-17 15:59:11 UTC,""
7447,"",Searching in Project Gutenberg,2013-06-17 16:17:01 UTC,"§ 29. Thus he perceiv'd that there was all this while but One Animal Spirit, whose Action when he made use of the Eye, was Sight; when of the Ear, Hearing; when of the Nose, Smelling; when of the Tongue, Tasting; and when of the Skin and Flesh, Feeling. When it employ'd any Limb, then its Operation was Motion; and when it made use of the Liver, Nutrition and Concoction. And that, tho' there were Members fitted to every one of these uses, yet none of them could perform their respective Offices, without having Correspondence with that Spirit, by means of the Nerves; and that if at any time it chanc'd that their passages were either broken off or obstructed, such a Member would be altogether useless. Now these; Nerves derive this Spirit from the Brain, which has it from the Heart (and contains abundance of Spirit, because it is divided into a great many partitions) and by what means soever any limb is depriv'd of his Spirit, it's Action ceases, and 'tis like a cast off Tool, not fit for use. And if this Spirit depart wholly from the Body, or is consum'd or dissolv'd by any means whatsoever, then the whole Body is depriv'd of Motion all at once, and reduced to a State of Death. ",,20842,"","""Now these; Nerves derive this Spirit from the Brain, which has it from the Heart (and contains abundance of Spirit, because it is divided into a great many partitions) and by what means soever any limb is depriv'd of his Spirit, it's Action ceases, and 'tis like a cast off Tool, not fit for use.""","",2013-06-17 16:17:01 UTC,""
7447,"",Searching in Project Gutenberg,2013-06-17 16:24:32 UTC,"§ 42. In like manner he consider'd either Bodies, both Animate and Inanimate, and found their Essence confined in Corporeity and in some, one thing, or more superadded to it. And thus he attain'd a Notion of the Forms of Bodies, according to their differences. These were the first things he found out, belonging to the Spiritual World; for these Forms are not the objects of Sense, but are apprehended by Intellectual Speculation. Now among other things of this kind which he discover'd, it appear'd to him that the Animal Spirit, which is Seal'd in the Heart (as we have mention'd before) must necessarily have some Quality superadded to its Corporeity, which rendred it capable of those wonderful Actions, different Sensations and Ways of apprehending Things, and various sorts of Motions; and that this Quality must be its Form, by which it is distinguish'd from other Bodies (which is the same that the Philosophers call the Sensitive Soul) and so in Plants, that which was in them the same that radical Moisture was in Beasts, was something proper to them, which, was their Form, which the Philosophers call the Vegetative Soul. And that there was also in inanimate things, (viz. all Bodies, besides Plants and Animals, which are in this sublunary World) something peculiar to them, by the Power of which, every one of them perform'd such Actions as were proper to it; namely, various sorts of Motion, and different kinds of sensible Qualities, and that thing was the Form of every one of them, and this is the same which the Philosophers call Nature. ",,20845,"","Now among other things of this kind which he discover'd, it appear'd to him that the Animal Spirit, which is Seal'd in the Heart (as we have mention'd before) must necessarily have some Quality superadded to its Corporeity, which rendred it capable of those wonderful Actions, different Sensations and Ways of apprehending Things, and various sorts of Motions; and that this Quality must be its Form, by which it is distinguish'd from other Bodies (which is the same that the Philosophers call the Sensitive Soul) and so in Plants, that which was in them the same that radical Moisture was in Beasts, was something proper to them, which, was their Form, which the Philosophers call the Vegetative Soul.""","",2013-06-17 16:24:32 UTC,""