work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3635,"","Reading. Found again in Marshall Brown's ""Romanticism and Enlightenment"" in The Cambridge Companion to British Romanticism, ed. Stuart Curran (Cambridge UP, 1993), 32.
",2004-01-26 00:00:00 UTC,"This I foretell from your auspicious care,
Who great in search of God and nature grow;
Who best your wise Creator's praise declare,
Since best to praise His works is best to know.
O truly royal! who behold the law,
And rule of beings in your Maker's mind;
And thence, like limbecs , rich ideas draw,
To fit the levelled use of humankind.
(p. 53, ll. 657-664)
",2011-04-19,9434,"Wikipedia: ""Technically, the alembic is the lid with a tube attachment (the capital or still-head), which is placed on top of a flask, the cucurbit, containing the material to be distilled, but the word is often used to refer to the entire distillation apparatus."" ","""O truly royal! who behold the law, / And rule of beings in your Maker's mind; / And thence, like limbecs, rich ideas draw, / To fit the levelled use of humankind.""","",2011-12-17 19:49:06 UTC,Apostrophe to the Royal Society
3656,"",Searching in HDIS (Poetry),2005-05-31 00:00:00 UTC,"You justly may forsake a Land which you
Have found so guilty and so fatal too.
Fortune, injurious to your Innocence,
Shot all her poison'd arrows here, or hence.
'Twas here bold Rebels once your Life pursu'd
(To whom 'twas Treason only to be rude,)
Till you were forc'd by their unwearied spight
(O glorious Criminal!) to take your flight.
Whence after you all that was Humane fled;
For here, oh! here the Royal Martyr bled,
Whose cause and heart must be divine and high,
That having you could be content to die.
Here they purloin'd what we to you did owe,
And paid you in variety of woe.
Yet all those billows in your breast did meet
A heart so firm, so loyal, and so sweet,
That over them you greater conquest made
Than your Immortal Father ever had.
For we may read in story of some few
That fought like him, none that indur'd like you:
Till Sorrow blush'd to act what Traitors meant,
And Providence it self did first repent.
But as our Active, so our Passive, ill
Hath made your share to be the sufferer's still.
As from our Mischiefs all your troubles grew,
'Tis your sad right to suffer for them too.
Else our Great Charles had not been hence so long,
Nor the Illustrious Glou'ster dy'd so young:
Nor had we lost a Princess all confest
To be the greatest, wisest, and the best;
Who leaving colder parts, but less unkind,
(For it was here she set, and there she shin'd,)
Did to a most ungrateful Climate come
To make a Visit, and to find a Tomb.
So that we should as much your smile despair,
As of your stay in this unpurged air;
But that your Mercy doth exceed our Crimes
As much as your Example former times,
And will forgive our Off'rings, though the flame
Does tremble still betwixt regret and shame.
For we have justly suffered more than you
By the sad guilt of all your suff'rings too.
As you the great Idea have been seen
Of either fortune, and in both a Queen,
Live still triumphant by the noblest wars,
And justifie your reconciled stars.
See your Offenders for your mercy bow,
And your try'd Virtue all Mankind allow;
While you to such a Race have given birth,
As are contended for by Heaven and Earth.",,9484,"","""Yet all those billows in your breast did meet / A heart so firm, so loyal, and so sweet, / That over them you greater conquest made / Than your Immortal Father ever had.""","",2009-09-14 19:34:15 UTC,I've included entire poem
3700,"",Reading,2003-07-23 00:00:00 UTC,"EMILIA
However you despise him, gentlemen, I'll lay my life he passes for a wit with many.
DORIMANT
That may very well be. Nature has her cheats, stums a brain, and puts sophisticate dullness often on the tasteless multitude for true wit and good humour.--Medley, come.
(Act III, scene ii, p. 112)",2009-05-26,9580,"•The Shorter OED: v.t. 1. renew the fermentation of (wine) by adding stum. M17 2. Fumigate (a cask) with burning sulphur, in order to prevent the contained liquor from fermenting; prevent or check the fermentation of (new wine) by fumigation in a cask. L18.
•J. Oldham: ""The poor Drunkard, when wine stums his brains."" As a noun: Dryden: Thy bellowing Renegado Priests, That... with thy Stumm ferment their fainting Cause.""","""Nature has her cheats, stums a brain, and puts sophisticate dullness often on the tasteless multitude for true wit and good humour""","",2009-09-14 19:34:19 UTC,"After Sir Fopling has left, Emilia, Medley and Dorimant comment on his foolishness"
3853,"",Reading. Text from EEBO. http://name.umdl.umich.edu/A27305,2005-10-09 00:00:00 UTC,"At these Words she rose from his Feet, and snatching him in her Arms, he cou'd not defend himself from receiving a thousand Kisses from the lovely Mouth of the charming Wanton; after which, she ran her self, and in an instant put out the Candles. But he cry'd to her, In vain, O too indiscreet fair One; in vain you put out the Light; for [Page 51] Heaven still has Eyes, and will look down upon my broken Vows. I own your Power, I own I have all the Sense in the World of your charming Touches; I am frail Flesh and Blood, but yet--yet--yet I can resist; and I prefer my Vows to all your powerful Temptations.--I will be deaf and blind, and guard my Heart with Walls of Ice, and make you know, that when the Flames of true Devotion are kindled in a Heart, it puts out all other Fires; which are as ineffectual, as Candles lighted in the Face of the Sun.--Go, vain Wanton, and repent, and mortifie that Blood which has so shamefully betray'd thee, and which will one Day ruin both thy Soul and Body.--
(pp. 50-1)",2010-07-01,9899,"•See also Aphra Behn. Oroonoko and other Writings. Ed. Paul Salzman. Oxford: OUP, 1994.
•I've included twice: Wall of Ice and Flame","""I will be deaf and blind, and guard my Heart with Walls of Ice, and make you know, that when the Flames of true Devotion are kindled in a Heart, it puts out all other Fires; which are as ineffectual, as Candles lighted in the Face of the Sun.""","",2010-07-01 20:12:13 UTC,""
3981,"",Searching HDIS (Drama),2004-06-14 00:00:00 UTC,"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.
",,10340,•I've included this entry twice: once in Liquid and once in Uncategorized
,"""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""","",2009-09-14 19:34:54 UTC,""
3617,"",Reading,2010-01-12 19:17:34 UTC,"17. May be an effect and emanation from a holy Conscience; but conscience in itself may be either good or bad, or it may be good when the heart is not clean, as it is in all the worst men who actually sin against conscience, doing that which conscience forbids them. In these men the principles are holy, the instruction perfect, the law remaining, the perswasions uncancelled; but against all this torrent there is a whirlwind of passions, and filthy resolutions, and wilfulness, which corrupt the heart, while as yet the head is uncorrupted in the direct rules of conscience. But yet sometimes a clean conscience and a clean heart are the same; and a good conscience is taken for holiness, so S. Paul uses the word, holding faith and a good conscience, which some having put away have made shipwreck [GREEK], so Clemens Alexandrinus explicates the place, they have by infidelity polluted their divine and holy conscience: but S. Paul seems to argue
otherwise, and that they, laying aside a good conscience, fell into infidelity ; their hearts and conscience were first corrupted, and then they turned heretics. But this sense of a good conscience is that which in Mystic Divinity is more properly handled, in which sense also it is sometimes used in
law. Idem est conscientiaquod vir bonus intrinsece, said
Ungarellus out of Baldus; and from thence Aretine*
gathered this conclusion, that if any thing be committed to
the conscience of any one, they must stand to his determination, & ab ea appellari non potest ; there lies no appeal, quia vir bonus, pro quo sumitur conscientia, non potest mentiri et falsum dicere vel judicare. A good man, for whom the word conscience is used, cannot lye, or give a false judgment or testimony: of this sort of conscience it is said by Ben Sirach, bonam substantiam habet, cui non est peccatum in conscientia. It is a mans wealth to have no sin in our conscience. But in our present and future discourses, the word conscience is understood in the Philosophical sence, not in the Mystical, that is, not for the conscience as it is invested with the accidents of good or bad, but as it abstracts
from both, but is capable of either.
(p. 5)",,17667,"","""In these men the principles are holy, the instruction perfect, the law remaining, the perswasions uncancelled; but against all this torrent there is a whirlwind of passions, and filthy resolutions, and wilfulness, which corrupt the heart, while as yet the head is uncorrupted in the direct rules of conscience.""","",2010-01-12 19:17:34 UTC,"Book I, Chapter I"
7097,"","Searching ""mind"" in Google Books",2011-09-20 16:31:06 UTC,"There is not so Disproportionate a Mixture in any Creature, as that is in Man, of Soul and Body. There is Intemperance, join'd with Divinity; Folly, with Severity; Sloth, with Activity; and Uncleanness, with Purity. But, a Good Sword is never the worse for an ill Scabbard. We are mov'd more by Imaginary Fears, than Truths; for Truth has a Certainty, and Foundation; but, in the other, we are expos'd to the Licence, and Conjecture of a distracted Mind; and our Enemies, are not more Imperious, than our Pleasures. We set our Hearts upon Transitory Things; as if they Themselves were Everlasting; or We, on the other side, to possess them for Ever. Why do we not rather advance our Thoughts to things that are Eternal, and contemplate the Heavenly Original of all Beings? Why do we not, by the Divinity of Reason, triumph over the Weaknesses of Flesh, and Blood? It is by Providence that the World is preserv'd; and not from any Virtue in the Matter of it; for the World is as Mortal as we are; only the Almighty Wisdom carries it safe through all the Motions of Corruption. And so by Prudence, Human Life it self may be prolong'd if we will but stint our selves in those Pleasures, that bring the greater part of us untimely to our End. Our Passions are nothing else but certain Disallowable Motions of the Mind; Sudden, and Eager; which, by Frequency, and Neglect, turn to a Disease; as a Distillation brings us first to a Cough, and then to a Phthisick. We are carry'd Up to the Heavens, and Down again into the Deep, by Turns; so long as we are govern'd by our Affections, and not by Virtue: Passion, and Reason, are a kind of Civil War within us; and as the one, or the other has Dominion, we are either Good, or Bad. So that it should be our Care, that the worst Mixture may not prevail. And they are link'd, like the Chain of Causes, and Effects, one to another. Betwixt violent Passion, and a Fluctuation, or Wambling of the Mind, there is such a Difference, as betwixt the Agitation of a Storm, and the Nauseous Sickness of a Calm. And they have all of them their Symptoms too, as well as our Bodily Distempers: They that are troubled with the Falling-Sickness, know when the Fit is a coming, by the Cold of the Extreme Parts; the Dazling of the Eyes; the Failing of the Memory; the Trembling of the Nerves, and the Giddiness of the Head: So that every Man knows his own Disease, and should provide against it. Anger, Love, Sadness, Fear, may be read in the Countenance; and so may the Virtues too. Fortitude makes the Eye Vigorous; Prudence makes it Intent; Reverence shews it self in Modesty; Joy, in Serenity; and Truth, in Openness, and Simplicity. There are sown the Seeds of Divine Things in Mortal Bodies. If the Mind be well Cultivated, the Fruit answers the Original; and, if not, all runs into Weeds. We are all of us Sick of Curable Diseases; And it costs us more to be Miserable, than would make us perfectly Happy. Consider the Peaceable state of Clemency, and the Turbulence of Anger; the Softness, and Quiet of Modesty, and the Restlessness of Lust. How cheap, and easie to us is the Service of Virtue, and how dear we pay for our Vices! The Sovereign Good of Man, is a Mind that subjects all things to it self; and is it self subject to nothing: His Pleasures are Modest, Severe, and Reserv'd; and rather the Sauce, or the Diversion of Life, than the Entertainment of it. It may be some Question, whether such a Man goes to Heaven, or Heaven comes to Him: For a good Man is Influenc'd, by God himself; and has a kind of Divinity within him. What if one Good Man Lives in Pleasure, and Plenty, and another in Want, and Misery? 'Tis no Virtue, to contemn Superfluities, but Necessities: And they are both of them Equally Good, though under several Circumstances, and in different Stations.
(pp. 474-476)",,19198,"","""Betwixt violent Passion, and a Fluctuation, or Wambling of the Mind, there is such a Difference, as betwixt the Agitation of a Storm, and the Nauseous Sickness of a Calm.""","",2011-09-20 16:31:06 UTC,Epistle XXII.
7132,"",Reading,2011-12-17 20:24:12 UTC,"Dim, as the borrow'd beams of moon and stars
To lonely, weary, wand'ring travellers,
Is reason to the soul; and as on high,
Those rolling fires discover but the sky
Not light us here; so reason's glimmering ray
Was lent not to assure our doubtful way,
But guide us upward to a better day.
And as those nightly tapers disappear
When day's bright lord ascends our hemisphere
So pale grows reason at religion's sight:
So dies, and so dissolves in supernatural light.
Some few, whose lamp shone brighter, have been led
From cause to cause, to Nature's secret head;
And found that one first principle must be:
But what, or who, that Universal He;
Whether some soul incompassing this ball
Unmade, unmov'd; yet making, moving all;
Or various atoms' interfering dance
Leapt into form (the noble work of chance;)
Or this great all was from eternity;
Not even the Stagirite himself could see;
And Epicurus guess'd as well as he:
As blindly grop'd they for a future state;
As rashly judg'd of Providence and Fate:
But least of all could their endeavours find
What most concern'd the good of human kind.
For happiness was never to be found;
But vanish'd from 'em, like enchanted ground.
One thought content the good to be enjoy'd:
This, every little accident destroy'd:
The wiser madmen did for virtue toil:
A thorny, or at best a barren soil:
In pleasure some their glutton souls would steep;
But found their line too short, the well too deep;
And leaky vessels which no bliss could keep.
Thus anxious thoughts in endless circles roll,
Without a centre where to fix the soul:
In this wild maze their vain endeavours end:
How can the less the greater comprehend?
Or finite reason reach infinity?
For what could fathom God were more than He.
(ll. 1-41)",,19352,"","""In pleasure some their glutton souls would steep; / But found their line too short, the well too deep; / And leaky vessels which no bliss could keep.","",2011-12-17 20:25:03 UTC,""
7686,"",Searching in ECCO-TCP,2013-09-22 20:42:34 UTC,"And as our Words must be the Product of our Judgment, so they must be temperate and decent, mixed with Curtesie and Civility; for he that hath calmed his Passions, hath nothing to betray them to rash and rude Language, which is a Foam cast up only by the Billows of a turbulent Mind, and can never be the Issues of a serene composed Temper; neither does any thing Charm us more than gracious Language, Quae ne illos quidem quos damnat offendit; a pregnant Example of which was seen in the last Age, at the Tryal of the Earl of Strafford, Lord Lieutenant of Ireland, in the Year 1642. where, amongst others that were appointed by the House of Commons to Manage their Impeachment against him, there was one eminent Lawyer, who urged very smartly against his Lordship, but yet with great Respect and Civility of Language; And when the Earl came to Reply, as he did to every one, he said he had been very roughly handled by most of the Pleaders; but that he was very much beholding to one civil Gentleman amongst them, (naming the former Person) who, tho' he had touched him nearer the Quick than any other, yet he was obliged to return him Thanks, because he had cut his Throat with a clean Knife: Thus we see good Words are afforded at the same Price as ill, and are not only cheap, but prevalent upon all Occasions.
(pp. 23-24)",,22812,"","""And as our Words must be the Product of our Judgment, so they must be temperate and decent, mixed with Curtesie and Civility; for he that hath calmed his Passions, hath nothing to betray them to rash and rude Language, which is a Foam cast up only by the Billows of a turbulent Mind, and can never be the Issues of a serene composed Temper.""","",2013-09-22 20:42:34 UTC,Essay I