id,comments,provenance,dictionary,created_at,reviewed_on,work_id,theme,context,updated_at,metaphor,text
10360,"",Searching HDIS (Drama),"",2004-10-14 00:00:00 UTC,,3989,"",Front Matter,2009-09-14 19:34:55 UTC,"""The faculties of the Soul, like the parts of the Body, receive nourishment from use, and derive skill as well as they do force and vigour from exercise""","First then, in the Reign of King Charles the Second, a considerable part of an Audience had those parts, which were requisite for the judging of Comedy. And we have shewn above that those parts comprehend principally a fine Imagination and a sound Judgment. Well, but says an Objector; Are not the Imaginations and Judgments of Mankind the same that they were then, or is Humane Nature decay'd since the Reign of Charles the Second? To which I answer, That the capacity of imagining and of judging have been in all Ages equal in Mankind. But then this is certain, that the faculties of the Soul, like the parts of the Body, receive nourishment from use, and derive skill as well as they do force and vigour from exercise. Now I leave to any one to judge whether the imaginative faculty of the Soul, must be more exercised in a Reign of Poetry and of Pleasure, or in a Reign of Politicks and of Business. Besides, as an Artist may have that sort of Beauty of Imagination, which is sufficient for the succeeding in Painting and Carving, and may at the same time be not one jot the more qualified for the succeeding in Poetry; so a man may have that sort of Imagination, which is necessary for the judging of Painting and Carving, and yet may not be at all Capacitated to give his judgment of Poetry; and this, if we will believe the Testimony of Horace, was the case of the great Alexander."
10361,"",Searching HDIS (Drama),"",2004-10-14 00:00:00 UTC,2010-06-16,3990,"","Act V, scene v",2010-06-16 18:36:06 UTC,"""But then reflecting that I might possibly o'er-hear some part of their Discourse, and by that judge of Leonora's Thoughts, I rein'd my Passion in; and by the help of an advancing Buttress, which kept me from their sight, I learnt the black Conspiracy.""","DON J.
But still you wrong me, if you still suspect. Hear then in short, my part of this Adventure. In order to Acquit my self of the Charge you laid upon me in your Absence, I went last Night, just as 'twas dark, to view the several Approaches to the House where you had left your Wife; And I observ'd not far from one of Back Doors, the Two Persons in close eager Conference: I was disguis'd, so ventur'd to pass near 'em, and by a word or two I heard, I found 'twas Guzman talking to Jacinta. My Concern for your Honour, made me at first resolve to call him to an immediate Account. But then reflecting that I might possibly o'er-hear some part of their Discourse, and by that judge of Leonora's Thoughts, I rein'd my Passion in; and by the help of an advancing Buttress, which kept me from their sight, I learnt the black Conspiracy. Don Guzman said, he had great Complaint to make; and since his Honourable Love had been so ill return'd, he could with Ease forgive himself, if by some rougher means he should procure, what Prayers and Tears, and Sighs, had urg'd in vain.
(V.v)"
17182,"Pamela's pattern?
REVISIT. Date to Original Publication? ",Searching in ECCO,"",2008-09-16 00:00:00 UTC,2008-09-16,6460,"","",2013-10-22 01:16:00 UTC,"""But that little availed, for Artesia having in like sort opened the Device to Pamela, she (in whose mind Vertue governed with the Scepter of Knowledge) hating so horrible a Wickedness, and strait judging what was fit to do.""","But that little availed, for Artesia having in like sort opened the Device to Pamela, she (in whose mind Vertue governed with the [end page 72] Scepter of Knowledge) hating so horrible a Wickedness, and strait judging what was fit to do; Wicked Woman (said she) whose unrepenting Heart can find no way to amend Treason, but by Treason: Now the time is come that thy wretched Wiles have caught thy self in thine own Net; as for me, let the gods dispose of me, as shall please them; but sure it shall be no such way, nor way-leader, by which I will come to Liberty. This she spake with somewhat louder Voice than she was wont to do, so that Cecrophia heard the noise; who was (sooner than Artesia imagined she would) come up, to bring Pamela to a Window, where she might see a notable Skirmish that happened in the Camp, as she thought among themselves: And being a cunning sister in troubled Waters, strait found by their voices and Gestures, there was some matter of Consequence, which she desired Pamela to tell her. [...]
(72-3)"
19081,"","Searching ""passion"" and ""chain"" in HDIS (Drama)",Fetters,2011-08-01 19:48:58 UTC,,3989,As it Were,Epistle Dedicatory,2011-08-01 19:48:58 UTC,"""Now how should he possibly do this, unless he is absolutely free, and undisturbed by tormenting Passions, which bind him, as it were, and if I may use that expression, chain him fast to himself.""","But the third thing requisite for the succeeding in Comedy is a due Application, and that likewise includes two things, the one of which is Leisure, and the other Serenity. First, Leisure, for Poetry is of that Dignity, that it requires the whole man. And never any man writ any thing that was admirable, who had any avocations at the time that he writ it. But secondly, to succeed in Comedy requires Serenity. For a Comick Poet is obliged to put off himself, and transform himself into his several Characters; to enter into the Foibles of his several persons, and all the Recesses and secret turns of their minds, and to make their Passions, their Interests, and their Concern his own. Now how should he possibly do this, unless he is absolutely free, and undisturbed by tormenting Passions, which bind him, as it were, and if I may use that expression, chain him fast to himself."
19082,"",Searching in HDIS (Drama),"",2011-08-01 19:50:16 UTC,,3989,"",Epistle Dedicatory,2011-08-01 19:50:16 UTC,"""For a Comick Poet is obliged to put off himself, and transform himself into his several Characters; to enter into the Foibles of his several persons, and all the Recesses and secret turns of their minds, and to make their Passions, their Interests, and their Concern his own.""","But the third thing requisite for the succeeding in Comedy is a due Application, and that likewise includes two things, the one of which is Leisure, and the other Serenity. First, Leisure, for Poetry is of that Dignity, that it requires the whole man. And never any man writ any thing that was admirable, who had any avocations at the time that he writ it. But secondly, to succeed in Comedy requires Serenity. For a Comick Poet is obliged to put off himself, and transform himself into his several Characters; to enter into the Foibles of his several persons, and all the Recesses and secret turns of their minds, and to make their Passions, their Interests, and their Concern his own. Now how should he possibly do this, unless he is absolutely free, and undisturbed by tormenting Passions, which bind him, as it were, and if I may use that expression, chain him fast to himself."
21658,"",C-H Lion,Impressions,2013-07-11 18:48:22 UTC,,7540,"","",2013-07-11 18:48:22 UTC,"""The following Treatise is but a small part of a Volume of Criticism intended to be publish'd in Folio, in which in Treating of the works of the most Celebrated English Poets Deceas'd, I design'd to shew both by Reason and Examples, that the use of Religion in Poetry was absolutely necessary to raise it to the greatest exaltation, of which so Noble an Art is capable, and on the other side, that Poetry was requisite to Religion in order to its making more forcible Impressions upon the Minds of Men.""","The following Treatise is but a small part of a Volume of Criticism intended to be publish'd in Folio, in which in Treating of the works of the most Celebrated English Poets Deceas'd, I design'd to shew both by Reason and Examples, that the use of Religion in Poetry was absolutely necessary to raise it to the greatest exaltation, of which so Noble an Art is capable, and on the other side, that Poetry was requisite to Religion in order to its making more forcible Impressions upon the Minds of Men.
(Preface)"
21659,"",C-H Lion,Impressions,2013-07-11 18:49:20 UTC,,7540,"","",2013-07-11 18:49:20 UTC,"""It is plain then that these Persons by designing totally to suppress the Stage, which is the only encouragement that we have in these Islands of Poetry, manifestly intended to drive out so noble and useful an Art from among us, and by that means endeavour'd with all their might to weaken the power of Religion, which has need of Poetry to make its utmost Impression upon the Minds of Men.""","And this I thought would be an effectual way of Reconciling People to a Regulated Stage, in spight of the Grimaces of some Spiritual Comedians; who have themselves a mind to be the only Actors in Vogue; and who in order to a total suppression of the Stage, have endeavour'd to set up private Authorities against the common Sense of Mankind, and the Errors of two or three Churchmen against Divine Inspiration. For I appeal to any impartial Reader, whether the constant practice in all Ages of the best and the bravest Nations in their most flourishing States, may not pass for the common Sense of Men: And we know very well that St. Paul, whom we believe to be divinely inspir'd, has made use of Heathen Poets nay ev'n Heathen Dramatick Poets, for the Reformation of Mankind. Witness that famous passage, Evil Communications corrupt good manners; which St. Paul makes use of in his Second Epistle to the Corinthians, and which Grotius informs us that he borrow'd from the Thais of the famous Menander. Now how that which was the Language of the Holy Ghost, in the Mouth of St. Paul, comes to be the Language of the Devil in ours, I believe our Bigots will find it a Difficult matter to shew. It is plain then that these Persons by designing totally to suppress the Stage, which is the only encouragement that we have in these Islands of Poetry, manifestly intended to drive out so noble and useful an Art from among us, and by that means endeavour'd with all their might to weaken the power of Religion, which has need of Poetry to make its utmost Impression upon the Minds of Men.
(Preface)"
21660,"An ""archet"" is the bow of a violin",C-H Lion,"",2013-07-11 18:51:03 UTC,,7540,"","",2013-07-11 18:51:03 UTC,"""Nay, wise Men and great Philosophers, have accounted it as the Archet or Musical Bow of the Mind. And certainly it is most true, and as it were a Secret of Nature, that the Minds of Men are more patent to Affections, and Impressions Congregate than Solitary.""","Dramatick or Representative Poesy, says he, which brings the World upon the Stage, is of excellent use if it were not abus'd. For the Instructions and Corruptions of the Stage may be great; but the Corruptions in this kind abound; the Discipline is altogether neglected in our times. For altho' in Modern Commonwealths, Stage-Plays be but esteemed a Sport or Pastime, unless they draw from the Satyr and be mordant; yet the Care of the Antients was, that the Stage should instruct the Minds of Men unto Virtue. Nay, wise Men and great Philosophers, have accounted it as the Archet or Musical Bow of the Mind. And certainly it is most true, and as it were a Secret of Nature, that the Minds of Men are more patent to Affections, and Impressions Congregate than Solitary.
(Preface)"
21661,"Whoa! — Crazy: sublimity and ""pleasing Rape."" INTEREST and REVISIT.","","",2013-07-11 18:52:20 UTC,,7540,"","",2013-07-11 18:52:20 UTC,"""For he tells us in the beginning of the Treatise that the Sublime does not so properly persuade us, as it Ravishes and Transports us, and produces in us a certain Admiration mingled with astonishment and with surprise, which is quite another thing than the barely Pleasing or the barely perswading; that it gives a noble Vigour to a Discourse, an invincible force which commits a pleasing Rape upon the very Soul of the Reader; that whenever it breaks out where it ought to do, like the Artillery of Jove, it Thunders blazes and strikes at once, and shews all the united force of a Writer.""","To this I answer, that tho' Longinus did by long Study, and habitude know the Sublime when he saw it, as well as any Man, yet he had not so clear a knowledge of the Nature of it as to explain it clearly to others. For if he had done that, as the Objector says, he would have defin'd it, but he has been so far from defining it, that in one place he has given an account of it that is contrary to the true nature of it. For he tells us in that Chapter which treats of the Fountains of Sublimity, that Loftiness is often without any Passion at all. Which is contrary to the true nature of it. The sublime is indeed often without Common Passion, as ordinary Passion is often without that. But then it is never without Enthusiastick Passion. For the Sublime is nothing else but a great Thought, or Great Thoughts moving the Soul from it's Ordinary Scituation by the Enthusiasm which naturally attends them. Now Longinus had a notion of Enthusiastick Passion; for he establishes it in that very Chapter for the second Source of Sublimity. Now Longinus by affirming that the Sublime may be without not only that, but ordinary Passion, says a thing that is not only contrary to the true Nature of it, but contradictory of Himself. For he tells us in the beginning of the Treatise that the Sublime does not so properly persuade us, as it Ravishes and Transports us, and produces in us a certain Admiration mingled with astonishment and with surprise, which is quite another thing than the barely Pleasing or the barely perswading; that it gives a noble Vigour to a Discourse, an invincible force which commits a pleasing Rape upon the very Soul of the Reader; that whenever it breaks out where it ought to do, like the Artillery of Jove, it Thunders blazes and strikes at once, and shews all the united force of a Writer. Now I leave the Reader to Judge, whether Longinius has not been saying here all along that Sublimity is never without Passion.
(pp. 77-9)"
21662,"",C-H Lion,Impressions,2013-07-11 18:53:34 UTC,,7540,"","",2013-07-11 18:53:34 UTC,"""For the Spirits being set in a violent emotion, and the Imagination being fir'd by that agitation; and the Brain being deeply penetrated by those Impressions, the very Objects themselves are set as it were before us, and consequently we are sensible of the same Passion that we should feel from the things themselves.""","'Tis very plain that it is the Apprehension of Danger which causes that emotion in us which we call Terrour, and it signifies nothing at all to the purpose whether the Danger is real or imaginary; and 'tis as plain too, that the Soul never takes the Alarm from any thing so soon as it does from the Senses, especially those two noble ones of the Eye and the Ear, by reason of the strict affinity which they have with the Imagination; and the Evil always seems to be very near, when those two Senses give notice of it; and the nearer the Evil is the greater still is the Terror. But now let us see how those two Poets, did by Virtue of their Ideas, bring even absent, Terrible Objects, within the reach of those two noble Senses. First then to bring an absent Terrible Object before our Sight, they drew an Image or Picture of it; but to draw an Image or Picture of a Terrible Object, so as to surprise and astonish the Soul by the Eye, they never fail'd to draw it in violent Action or Motion; and in Order to that they made choice of Words and Numbers, which might best express the violence of that Action or Motion. For an absent Object can never be set before the Eye in a true Light, unless it is shewn in violent Action or Motion. Because unless it is shewn so, the Soul has leisure to reflect upon the Deceit. But violent Motion can never be conceived without a violent agitation of Spirit, and that sudden agitation surprises the Soul and gives it less time to Reflect; and at the same time causes the Impressions that the Objects make to be so Deep, and their traces to be so profound, that it makes them in a manner as present to us as if they were really before us. For the Spirits being set in a violent emotion, and the Imagination being fir'd by that agitation; and the Brain being deeply penetrated by those Impressions, the very Objects themselves are set as it were before us, and consequently we are sensible of the same Passion that we should feel from the things themselves. For the warmer the Imagination is, the less able we are to Reflect, and consequently the things are the more present to us of which we draw the Images; and therefore when the Imagination is so inflam'd as to render the Soul utterly incapable of reflecting there is no difference between the Images and the things themselves; as we may see for example by Men in Raging Feavours. But those two great Poets were not satisfied with setting absent Objects before our Eyes, by shewing them in violent motion; but if their motion occasion'd any Extraordinary Sounds that were terrifying; they so contriv'd their Numbers and Expressions, as that they might be sure to ring those sounds in the very Ears of their Readers.
(pp. 90-3)"