id,comments,provenance,dictionary,created_at,reviewed_on,work_id,theme,context,updated_at,metaphor,text
10343,"•The ""captiv'd Breast"" is an extra touch. Nice.","Searching ""rule"" and ""reason"" in HDIS (Poetry)","",2004-06-14 00:00:00 UTC,2012-01-12,3981,"","",2012-01-12 21:23:04 UTC,"""My Reason's conquer'd by more powerful Love, / Who rules as Tyrant in my captiv'd Breast.""","PHAEDRA
I must confess 'tis true thou tell'st me, Nurse,
But forc'd by Passion, I pursue the worse.
Headlong to Ruine runs my knowing Mind,
Which oft turns back, but vainly, Help to find.
So when against the Tide the Sailor toils
To force his loaded Bark, the Current foils
His Pains, down Stream the master'd Vessel's drove.
My Reason's conquer'd by more powerful Love,
Who rules as Tyrant in my captiv'd Breast.
This winged God does Heav'n and Earth infest.
With all-o'er-mast'ring Flames Jove's self he scorches,
Mars more than Fire-Pikes dreads his little Torches.
The God who three-fork'd Thunder frames, who toils,
Unswelter'd in Ætnæan Forges, broils
In his small Fires. Phoebus who bears the Fame
For Archery, this Boy with surer Aim
Tranfixes: through the Earth and ample Skies
A winged Plague to Men and Gods, he flies.
"
10565,•Also published in Ogle's Canterbury Tales(1741).See also entry in Ogle.
•C-H also has it in The Works (1736).
,HDIS (Poetry),"",2004-06-21 00:00:00 UTC,,4107,"","",2013-06-12 19:47:12 UTC,"""Provided still, you moderate your Joy, / Nor in your Pleasures all your Might employ: / Let Reason's Rule your strong Desires abate, / Nor please too lavishly your gentle Mate.""","This Justin heard; nor could his Spleen controul,
Touch'd to the Quick, and tickled at the Soul.
'Sir Knight (he cry'd) if this be all your Dread,
'Heav'n put it past your Doubt, whene'er you wed;
'And to my fervent Pray'rs so far consent,
'That, e're the Rites are o'er, you may repent!
'Good Heav'n, no doubt, the nuptial State approves,
'Since it chastises still what best it loves:
'Then be not, Sir, abandon'd to Despair;
'Seek, and perhaps you'll find, among the Fair,
'One that may do your Business to a Hair;
'Not ev'n in Wish your Happiness delay,
'But prove the Scourge to lash you on your Way:
'Then to the Skies your mounting Soul shall go,
'Swift as an Arrow soaring from the Bow.
'Provided still, you moderate your Joy,
'Nor in your Pleasures all your Might employ:
'Let Reason's Rule your strong Desires abate,
'Nor please too lavishly your gentle Mate.
'Old Wives there are, of Judgment most acute,
'Who solve these Questions beyond all Dispute;
'Consult with those, and be of better Chear;
'Marry, do Penance, and dismiss your Fear."
10686,"",HDIS,"",2003-11-03 00:00:00 UTC,,4151,Dualism,Part III,2009-09-14 19:35:11 UTC,"""With Tyranny, then Superstition join'd, / As that the body, this enslav'd the mind.""","Thus long succeeding Critics justly reign'd,
Licence repress'd, and useful laws ordain'd.
Learning and Rome alike in empire grew,
And Arts still follow'd where her Eagles flew.
From the same foes, at last, both felt their doom,
And the same age saw Learning fall, and Rome .
With Tyranny, then Superstition join'd,
As that the body, this enslav'd the mind;
Much was believ'd, but little understood,
And to be dull was constru'd to be good;
A second deluge learning thus o'er-run,
And the Monks finish'd what the Goths begun.
(III, ll. 526-59)"
10913,•I've included twice: Rule of Reason and Empire,"Found again searching ""empire"" and ""mind"" in HDIS (Poetry); And a third time searching ""reason"" and ""empire.""","",2003-09-29 00:00:00 UTC,2003-10-22,4209,"","",2014-03-12 14:45:37 UTC,"""Let great Achilles, to the Gods resign'd, / To Reason yield the Empire o'er his Mind.""","Forbear! (the Progeny of Jove replies)
To calm thy Fury I forsook the Skies:
Let great Achilles, to the Gods resign'd,
To Reason yield the Empire o'er his Mind.
By awful Juno this Command is giv'n;
The King and You are both the Care of Heav'n.
The Force of keen Reproaches let him feel,
But sheath, Obedient, thy revenging Steel.
For I pronounce (and trust a heav'nly Pow'r)
Thy injur'd Honour has its fated Hour,
When the proud Monarch shall thy Arms implore,
And bribe thy Friendship with a boundless Store.
Then let Revenge no longer bear the Sway,
Command thy Passions, and the Gods obey.
"
10916,•INTEREST. This much predates Pope's Essay on Man. Who is responsible for this note?,HDIS,"",2003-10-26 00:00:00 UTC,2004-06-01,4209,Ruling Passion,"",2009-09-14 19:35:23 UTC,"""Homer draws him (as we have seen) soft of Speech, the natural Quality of an amorous Temper; vainly gay in War as well as Love; with a Spirit that can be surprized and recollected, that can receive Impressions of Shame or Apprehension on the one side, or of Generosity and Courage on the other; the usual Disposition of easy and courteous Minds which are most subject to the Rule of Fancy and Passion.""","Verse 86. 'Tis just, my Brother .]
This Speech is a farther opening of the true Character of Paris . He is a Master of Civility, no less well-bred to his own Sex than courtly to the other. The Reproof of Hector was of a severe Nature, yet he receives it as from a Brother and a Friend, with Candour and Modesty. This Answer is remarkable for its fine Address; he gives the Heroe a decent and agreeable Reproof for having too rashly depreciated the Gifts of Nature. He allows the Quality of Courage its utmost due, but desires the same Justice to those softer Accomplishments, which he lets him know are no less the Favour of Heaven. Then he removes from himself the Charge of want of Valour, by proposing the single Combate with the very Man he had just declined to engage; which having shewn him void of any Malevolence to his Rival on the one hand, he now proves himself free from the Imputation of Cowardice on the other. Homer draws him (as we have seen) soft of Speech, the natural Quality of an amorous Temper; vainly gay in War as well as Love; with a Spirit that can be surprized and recollected, that can receive Impressions of Shame or Apprehension on the one side, or of Generosity and Courage on the other; the usual Disposition of easy and courteous Minds which are most subject to the Rule of Fancy and Passion. Upon the whole, this is no worse than the Picture of a gentle Knight , and one might fancy the Heroes of the modern Romance were form'd upon the Model of Paris .
"
10939,•I've included twice: Rule of Reason and Empire,"Found again searching ""empire"" and ""mind"" in HDIS (Poetry); And a third time searching ""reason"" and ""empire""","",2003-09-29 00:00:00 UTC,2003-10-22,4209,"","",2009-09-14 19:35:24 UTC,"""Let great Achilles, to the Gods resign'd, / To Reason yield the Empire o'er his Mind.""","Forbear! (the Progeny of Jove replies)
To calm thy Fury I forsook the Skies:
Let great Achilles, to the Gods resign'd,
To Reason yield the Empire o'er his Mind.
By awful Juno this Command is giv'n;
The King and You are both the Care of Heav'n.
The Force of keen Reproaches let him feel,
But sheath, Obedient, thy revenging Steel.
For I pronounce (and trust a heav'nly Pow'r)
Thy injur'd Honour has its fated Hour,
When the proud Monarch shall thy Arms implore,
And bribe thy Friendship with a boundless Store.
Then let Revenge no longer bear the Sway,
Command thy Passions, and the Gods obey.
"
11057,•I've included twice: Monarch and Palace,Reading,"",2006-11-28 00:00:00 UTC,,4247,"","",2009-09-14 19:35:31 UTC,"""Like Eastern Kings a lazy state they keep, / And close confin'd in their own palace sleep.""","Why bade ye else, ye Pow'rs! her soul aspire
Above the vulgar flight of low desire?
Ambition first sprung from your blest abodes;
The glorious fault of Angels and of Gods:
Thence to their images on earth it flows,
And in the breasts of Kings and Heroes glows!
Most souls, 'tis true, but peep out once an age,
Dull sullen pris'ners in the body's cage:
Dim lights of life that burn a length of years,
Useless, unseen, as lamps in sepulchres;
Like Eastern Kings a lazy state they keep,
And close confin'd in their own palace sleep.
(p. 262, ll. 11-22)"
11835,•I've included this entry twice: once in Government and once in War,"Searching HDIS for ""ruling passion""","",2004-05-25 00:00:00 UTC,,4505,Ruling Passion,Epistle I,2009-09-14 19:36:18 UTC,"""The ruling Passion conquers reason still.""","All this is madness, cries a sober Sage:
But who, my friend, has reason in his Rage?
""The ruling Passion, be it what it will,
""The ruling Passion conquers reason still.
Less mad the wildest whimsey we can frame,
Than ev'n that passion, if it has no aim;
For tho' such motives folly you may call,
The folly's greater to have none at all.
"
11880,"•I've included twice: Government and Animals.
•Christopher Fox reads these lines as influencing Hume and quotes the following from the Treatise: ""a predominant passion swallows up an inferior, and converts it to it self."" See Fox, ""Defining Eighteenth-Century Psychology"" in Psychology and Literature in the Eighteenth Century (New York: AMS Press, 1987). p. 11.",HDIS (Poetry); confirmed in ECCO-TCP.,Animals,2003-11-04 00:00:00 UTC,,4525,Ruling Passion,Epistle II,2014-07-11 16:09:06 UTC,"""And hence one Master Passion in the breast, / Like Aaron's serpent, swallows up the rest.""","Pleasures are ever in our hands or eyes,
And when in act they cease, in prospect rise;
Present to grasp, and future still to find,
The whole employ of body and of mind.
All spread their charms, but charm not all alike ,
On diff'rent Senses diff'rent objects strike;
Hence diff'rent Passions more or less inflame,
As strong, or weak, the organs of the frame;
And hence one Master Passion in the breast,
Like Aaron's serpent, swallows up the rest.
(Epistle II, ll. 123-32; cf. pp. 28-9 in ECCO-TCP ed.)
"
23163,"",Searching in ECCO-TCP; found again.,Court,2013-11-10 19:13:41 UTC,,7626,"","",2014-04-28 19:03:31 UTC,"""At length a Court of Conscience is erected by the Mind, where all particular Acts are scrupulously examined, by reason of these frequent Variances of the Souls, the Animal Spirits, as being too much, and in a manner perpetually exercised, and being commanded here and there contrary ways, and almost distracted, fall somewhat at length from their Vigour, and Natural Disposition, and at last being rendred fixt and melancholick, as they are detained from their wonted Expansion, they frame out of Course, and unusal traces in the Brain, and so cause a Delirium, with an excess of Fear and Sadness.""","The same Author, in the same Book, writes more of the said Contest as follows.* Superstition, and Despair of Eternal Salvation are wont to imprint on the sensitive Soul, the Blood and Body, in a manner the like affects of Melancholy, as Love and Jealousie, tho' some way after a different manner of affecting; for in the former, the Object whose getting or loss is in danger, is wholly Immateral, and its design being first conceiv'd by the Rational Soul, is Imprinted on the Corporeal; in the prosecution of which, if this readily obeys, then no Perturbation of a Man's Mind arises; but if the Corporeal Soul withstanding, as it often happens, the Rational still insists with Admonitions and Threats, presently the other growing hot, moves the Blood and Spirits after a disorderly manner, opposes Corporeal Goods and Pleasures, to the Spiritual presented by the Understanding, and endeavours to draw the Man to her side; and as thus there is a continual struggle betwixt the two Souls, and sometimes the Will is Superior, sometimes the sensitive Appetite prevails; at length a Court of Conscience is erected by the Mind, where all particular Acts are scrupulously examined, by reason of these frequent Variances of the Souls, the Animal Spirits, as being too much, and in a manner perpetually exercised, and being commanded here and there contrary ways, and almost distracted, fall somewhat at length from their Vigour, and Natural Disposition, and at last being rendred fixt and melancholick, as they are detained from their wonted Expansion, they frame out of Course, and unusal traces in the Brain, and so cause a Delirium, with an excess of Fear and Sadness. In those kinds of affects, the Corporeal Soul being carryed away, as it were by Violence, both Divorces it self from the Body, and being modified according to the Character of the Idea imprinted, is wont to take a New Species, either Angelical, or Diabolical; mean while the Understanding, inasmuch as the Imagination suggests to it only discorderly and monstrous Notions, is wholly perverted from the use of the right Reason.
(X, pp. 319-20)
*. Dissert. 2. c. d' Melanc."