text,updated_at,metaphor,created_at,context,theme,reviewed_on,dictionary,comments,provenance,id,work_id
"Were we to attempt a definition of this sentiment, we should, perhaps, find it a very difficult, if not an impossible task; in the same manner as if we should endeavour to define the feeling of cold or passion of anger, to a creature who never had any experience of these sentiments. Belief is the true and proper name of this feeling; and no one is ever at a loss to know the meaning of that term; because every man is every moment conscious of the sentiment represented by it. It may not, however, be improper to attempt a description of this sentiment; in hopes we may, by that means, arrive at some analogies, which may afford a more perfect explication of it. I say then, that belief is nothing but a more vivid, lively, forcible, firm, steady conception of an object, than what the imagination alone is ever able to attain. This variety of terms, which may seem so unphilosophical, is intended only to express that act of the mind, which renders realities, or what is taken for such, more present to us than fictions, causes them to weigh more in the thought, and gives them a superior influence on the passions and imagination. Provided we agree about the thing, it is needless to dispute about the terms. The imagination has the command over all its ideas, and can join and mix and vary them, in all the ways possible. It may conceive fictitious objects with all the circumstances of place and time. It may set them, in a manner, before our eyes, in their true colours, just as they might have existed. But as it is impossible, that this faculty of imagination can ever, of itself, reach belief, it is evident, that belief consists not in the peculiar nature or order of ideas, but in the manner of their conception, and in their feeling to the mind. I confess, that it is impossible perfectly to explain this feeling or manner of conception. We may make use of words, which express something near it. But its true and proper name, as we observed before, is belief; which is a term, that every one sufficiently understands in common life. And in philosophy, we can go no farther than assert, that belief is something felt by the mind, which distinguishes the ideas of the judgment from the fictions of the imagination. It gives them more weight and influence; makes them appear of greater importance; inforces them in the mind; and renders them the governing principle of our actions. I hear at present, for instance, a person's voice, with whom I am acquainted; and the sound comes as from the next room. This impression of my senses immediately conveys my thought to the person, together with all the surrounding objects. I paint them out to myself as existing at present, with the same qualities and relations, of which I formerly knew them possessed. These ideas take faster hold of my mind, than ideas of an enchanted castle. They are very different to the feeling, and have a much greater influence of every kind, either to give pleasure or pain, joy or sorrow.
(pp. 48-50)",2011-11-24 19:46:27 UTC,"""This impression of my senses immediately conveys my thought to the person, together with all the surrounding objects. I paint them out to myself as existing at present, with the same qualities and relations, of which I formerly knew them possessed.""",2005-10-05 00:00:00 UTC,Section V. Part II.,"",,Impressions,"",Reading,12830,4803
"[back] When the Prince was informed of the death of his beloved Inez, he was transported into the most violent fury. He took arms against his father. The country between the rivers Minho and Doura was laid desolate: but by the interposition of the Queen and the Archbishop of Braga the Prince relented, and the further horrors of a civil war were prevented. Don Alonzo was not only reconciled to his son, but laboured by every means to oblige him, and to efface from his memory the injury and insult he had received. The Prince, however, still continued to discover the strongest marks of affection and grief. When he succeeded to the crown, one of his first acts was a treaty with the King of Castile, whereby each Monarch engaged to give up such malecontents, as should take refuge in each other's dominions. In consequence of this,Pedro Coello and Alvaro Gonsalez, who, on the death of Alonzo, had fled to Castile, were sent prisoners to Don Pedro. Diego Pecheco, the third murderer, made his escape. The other two were put to death with the most exquisite tortures, and most justly merited, if exquisite torture is in any instance to be allowed. After this the King, Don Pedro, summoned an assembly of the states at Cantanedes. Here, in the presence of the Pope's nuncio, he solemnly swore on the holy Gospels, that having obtained a dispensation from Rome, he had secretly, atBraganza , espoused the Lady Inez de Castro, in the presence of the Bishop of Guarda, and of his master of the wardrobe; both of whom confirmed the truth of the oath. The Pope's Bull, containing the dispensation, was published; the body of Inez was lifted from the grave, was placed on a magnificent throne, and with the proper Regalia, crowned Queen of Portugal. The nobility did homage to her skeleton, and kissed the bones of her hand. The corps was then intered at the royal monastery of Alcobaça, with a pomp before unknown in Portugal, and with all the honours due to a Queen. Her monument is still extant, where her statue is adorned with the diadem and the royal robe. This, with the legitimation of her children, and the care he took of all who had been in her service, consoled him in some degree, and rendered him more conversable than he had hitherto been; but the cloud which the death of his Inez brought over the natural cheerfulness of his temper, was never totally dispersed.--A circumstance strongly characteristic of the rage of his resentment must not be omitted. When the murderers were brought before him, he was so transported with indignation, that he struck Pedro Coello several blows on the face with the shaft of his whip. Some grave writers have branded this action as unworthy of the Magistrate and the Hero; those who will, may add, of the Philosopher too: Something greater however belongs to Don Pedro: A regard which we do not feel for any of the three, will, in every bosom, capable of genuine love, inspire a tender sympathy for the agonies of his heart, when the presence of the inhuman murderers presented to his mind the horrid scene of the butchery of his beloved spouse.
The impression left on the philosophical mind by these historical facts, will naturally suggest some reflections on human nature. Every man is proud of being thought capable of love; and none more so than those who have the least title to the name of Lover; those whom the French call Les hommes de Galanterie, whose only happiness is in variety, and to whom the greatest beauty and mental accomplishments lose every charm after a few months enjoyment. Their satiety they scruple not to confess, but are not aware, that in doing so, they also confess, that the principle which inspired their passion was gross, and selfish. To constitute a genuine Love, like that of Don Pedro, requires a nobleness and goodness of heart, totally incompatible with an ungenerous mind. The youthful fever of the veins may, for a while, inspire an attachment to a particular object; but an affection so unchangeable and sincere as that of the Prince of Portugal, can only spring from a bosom possessed of the finest feelings and of every virtue.",2009-09-14 19:41:29 UTC,"""The impression left on the philosophical mind by these historical facts, will naturally suggest some reflections on human nature.""",2005-05-15 00:00:00 UTC,"","",,Impression,"•The Lusiad is a c16 Portugese epic about Vasco da Gama published in 1572 by Luis de Camoens.
•Foonote 6 to line ""Narsinga[6] here displays her spacious line, / In native gold her sons and ruby shine:""
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"[back] The laws of Narsinga oblige the women to throw themselves into the funeral pile, to be burnt with their deceased husbands. An infallible secret to prevent the desire of widowhood.
Castera from Barros, Dec. 4.
There are many accounts in different travellers of the performance of this most barbarous ceremony. The following one is selected as the most picturesque of any in the knowledge of the translator.
""At this time (1710) died the Prince of Marata, aged above eighty years. The ceremony of his funeral, where his forty-seven wives were burned with his corpse, was thus: A deep circular pit was digged in a field without the town; in the middle of the trench was erected a pile of wood, on the top of which, on a couch richly ornamented, lay the body of the deceased Prince in his finest robes. After numberless rituals performed by the Bramins, the pile was set on fire, and immediately the unhappy Ladies appeared, sparkling with jewels and adorned with flowers. These victims of this diabolical sacrifice walked several times about the burning pile, the heat whereof was felt at a considerable distance. The principal Lady then, holding the dagger of her late husband, thus addressed herself to the Prince his successor: Here, said she, is the dagger which the King made use of, to triumph over his enemies: beware never to employ it to other purpose, never to embrue it with the blood of your subjects. Govern them as a father, as he has done, and you shall live long and happy, as he did. Since he is no more, nothing can keep me longer in the world; all that remains for me is to follow him. With these words, she resigned the dagger into the Prince's hands, who took it from her without shewing the least sign of grief or compassion. The Princess now appeared agitated. One of her domestics, a Christian woman, had frequently talked with her on religion, and though she never renounced her idols, had made some impressions on her mind. Perhaps these impressions now revived. With a most expressive look she exclaimed, Alas! what is the end of human happiness! I know I shall plunge myself headlong into hell. On these words, a horror was visible on every countenance; when resuming her courage, she boldly turned her face to the burning pile, and calling upon her gods, flung herself into the midst of the flames. The second Lady was the sister of a Prince of the blood, who was present, and assisted at the detestable sacrifice. She advanced to her brother, and gave him the jewels, wherewith she was adorned. His passion gave way, he burst into tears, and fell upon her neck in the most tender embraces. She, however, remained unmoved, and, with a resolute countenance, sometimes viewed the pile, and sometimes the assistants. Then loudly exclaiming,Chiva, Chiva , the name of one of her idols, she precipitated herself into the flames, as the former had done. The other Ladies soon followed after, some decently composed, and some with the most bewildered, down-cast, sorrowful looks. One of them, shocked above the rest, ran to a Christian soldier, whom she beheld among the guards, and hanging about his neck, implored him to save her. The new convert, stunned with surprize, pushed the unfortunate Lady from him; and shrieking aloud she fell into the fiery trench. The soldier, all shivering with terror, immediately retired, and a delirious fever ended his life in the following night. Though many of the unhappy victims, discovered at first the utmost intrepidity, yet no sooner did they feel the flames, than they roared out in the most dreadful manner; and, weltering over each other, strove to gain the brim of the pit; but in vain: the assistants forced them back with their poles, and heaped new fuel upon them. The next day the Bramins gathered the bones, and threw them into the sea. The pit was levelled, a temple built on the spot, and the deceased Prince and his wives were reckoned among the Deities. To conclude, this detestable cruelty has the appearance of the free choice of the women. But that freedom is only specious; it is almost impossible to avoid it. If they do, they must lie under perpetual infamy, and the relations, who esteem themselves highly disgraced, leave no means untried to oblige them to it. Princesses, and Concubines of Princes, however, are the only persons from whom this species of suicide is expected. When women of inferior rank submit to this abominable custom, they are only urged to it by the impulse of a barbarous pride and vanity of ostentation."" Extracted from a letter from Father Martin, on the mission of Coromandel, to Father de Villete, of the Society of Jesus, published at Paris, in 1719.",2009-09-14 19:41:29 UTC,"""One of her domestics, a Christian woman, had frequently talked with her on religion, and though she never renounced her idols, had made some impressions on her mind""",2005-05-15 00:00:00 UTC,"","",,Impression,"•The Lusiad is a c16 Portugese epic about Vasco da Gama published in 1572 by Luis de Camoens.
•Foonote 2 to line ""And stern-brow'd Justice in their doom conspire: / In hissing flames they die, and yield their souls in[2] fire.""
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"[back] We are now come to the conclusion of the fiction of the island of Venus, a fiction which is divided into three principal parts. In each of these the poetical merit is obvious, nor need we fear to assert that the happiness of our author, in uniting all these parts together in one great episode, would have excited the admiration of Longinus. The heroes of the Lusiad receive their reward in the island of Love. They are led to the palace of Thetis, where, during a divine feast, they hear the glorious victories and conquests of the heroes who are to succeed them in their Indian expedition, sung by a Syren; and the face of the globe itself, described by the Goddess, discovers the universe, and particularly the extent of the Eastern World, now given to Europe by the success of Gama. Neither in grandeur nor in happiness of completion may the Eneid or Odyssey be mentioned in comparison. The Iliad alone, in Epic conduct (as already observed) bears a strong resemblance. But however great in other views of poetical merit, the games at the funeral of Patroclus and the redemption of the body of Hector, considered as the interesting conclusion of a great whole, can never in propriety and grandeur be brought into competition with the admirable episode which concludes the Poem on the Discovery of India.
Soon after the appearance of the Lusiad, the language of Spain was also enriched with an heroic poem. The author of which has often imitated the Portuguese poet, particularly in the fiction of the globe of the world, which is shewed to Gama. In the Araucana, a globe surrounded with a radiant sphere, is also miraculously supported in the air; and on this an enchanter shews to the Spaniards the extent of their dominions in the new world. But Don Alonzo d'Arcilla is in this, as in every other part of his poem, greatly inferior to the poetical spirit of Camoens. Milton, whose poetical conduct in concluding the action of his Paradise Lost, as already pointed out, seems formed upon the Lusiad, appears to have had this passage particularly in his eye. For though the machinery of a visionary sphere was rather improper for the situation of his personages, he has nevertheless, though at the expence of an impossible supposition, given Adam a view of the terrestial globe. Michael sets the father of mankind on a mountain. ------ From whose top
The hemisphere of earth in clearest ken
Stretch'd out to th' amplest reach of prospect lay . . . . .
His eye might there command wherever stood
City of old or modern fame, the seat
Of mightiest empire, from the destined walls
Of Cambalu ------, &c.
On Europe thence and where Rome was to sway
The world ------
And even the mention of America seems copied by Milton, ------ in spirit perhaps he also saw
Rich Mexico, the seat of Montezume,
And Cusco in Peru, the richer seat
Of Atabalipa, and yet unspoiled
Guiana, whose great city Geryon's sons
Call El Dorado ------
It must also be owned by the warmest admirer of the Paradise Lost, that the description of America in Camoens, Vedes a grande terra, que contina
Vai de Calisto ao seu contrario polo.
To farthest north that world enormous bends,
And cold beneath the southern pole-star ends--
Conveys a bolder and a grander idea than all the names enumerated by Milton.
Some short account of the Writers, whose authorities have been adduced in the course of these notes, may not now be improper. Fernando Lopez de Castagneda went to India on purpose to do honour to his countrymen, by enabling himself to record their actions and conquests in the East. As he was one of the first writers on that subject, his geography is often imperfect. This defect is remedied in the writings of John de Barros, who was particularly attentive to this head. But the two most eminent, as well as fullest, writers on the transactions of the Portuguese in the East, are Manuel de Faria y Sousa, knight of the order of Christ, and Hieronimus Osorius, bishop of Sylves. Faria, who wrote in Spanish, was a laborious enquirer, and is very full and circumstantial. With honest indignation he reprehends the rapine of commanders and the errors and unworthy resentments of kings. But he is often so dryly particular, that he may rather be called a journalist than an historian. And by this uninteresting minuteness, his style for the greatest part is rendered inelegant. The Bishop of Sylves, however, claims a different character. His latin is elegant, and his manly and sentimental manner entitles him to the name of Historian, even where a Livy, or a Tacitus, are mentioned. But a sentence from himself, unexpected in a Father of the communion of Rome, will characterise the liberality of his mind. Talking of the edict of king Emmanuel, which compelled the Jews to embrace Christianity, under severe persecution; Nec ex lege, nec ex religione factum . . . . . . . tibi assumas, says he, ut libertatem voluntatis impedias, et vincula mentibus effrenatis injicias? At id neque fieri potest, neque Christi sanctissimum numen approbat. Voluntarium enim sacrificium non vi malo coactum ab hominibus expetit: Neque vim mentibus inferri, sed voluntates ad studium veræ religionis allici & invitari jubet.
It is said, in the preface to Osorius, that his writings were highly esteemed by Queen Mary of England, wife of Philip II. What a pity is it, that this manly indignation of the good Bishop against the impiety of religious persecution, made no impression on the mind of that bigotted Princess!",2009-09-14 19:41:30 UTC,"""this manly indignation of the good Bishop against the impiety of religious persecution, made no impression on the mind of that bigotted Princess!""",2005-05-15 00:00:00 UTC,"","",,Impression,"•The Lusiad is a c16 Portugese epic about Vasco da Gama published in 1572 by Luis de Camoens.
•Foonote 1 to line ""The Goddess[1] spake; and Vasco waved his hand, / And soon the joyful heroes crowd the strand.""
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"It seems evident, that, when the mind looks forward to discover the event, which may result from the throw of such a dye, it considers the turning up of each particular side as alike probable; and this is the very nature of chance, to render all the particular events, comprehended in it, entirely equal. But finding a greater number of sides concur in the one event than in the other, the mind is carried more frequently to that event, and meets it oftener, in revolving the various possibilities or chances, on which the ultimate result depends. This concurrence of several views in one particular event begets immediately, by an inexplicable contrivance of nature, the sentiment of belief, and gives that event the advantage over its antagonist, which is supported by a smaller number of views, and recurs less frequently to the mind. If we allow, that belief is nothing but a firmer and stronger conception of an object than what attends the mere fictions of the imagination, this operation may, perhaps, in some measure, be accounted for. The concurrence of these several views or glimpses imprints the idea more strongly on the imagination; gives it superior force and vigour; renders its influence on the passions and affections more sensible; and in a word, begets that reliance or security, which constitutes the nature of belief and opinion.
(p. 57)",2011-06-06 03:36:18 UTC,"""The concurrence of these several views or glimpses imprints the idea more strongly on the imagination; gives it superior force and vigour; renders its influence on the passions and affections more sensible; and in a word, begets that reliance or security, which constitutes the nature of belief and opinion.""",2011-03-05 20:23:06 UTC,Section VI.,"",2011-06-05,Impressions,Rereading,Reading,18178,4803
"Since, therefore, the mind of man appears of so loose and unsteddy a contexture, that, even at present, when so many persons find an interest in continually employing on it the chissel and the hammer, yet are they not able to engrave theological tenets with any lasting impression; how much more must this have been the case in antient times, when the retainers to the holy function were so much fewer in comparison? No wonder, that the appearances were then very inconsistent, and that men, on some occasions, might seem determined infidels, and enemies to the established religion, without being so in reality; or at least, without knowing their own minds in that particular.
(p. 84)",2012-07-28 13:34:19 UTC,"""Since, therefore, the mind of man appears of so loose and unsteddy a contexture, that, even at present, when so many persons find an interest in continually employing on it the chissel and the hammer, yet are they not able to engrave theological tenets with any lasting impression; how much more must this have been the case in antient times, when the retainers to the holy function were so much fewer in comparison?""",2012-07-28 13:33:25 UTC,"","",,Impressions and Writing,"",Reading,19903,5033
"THIS mixture of truth and falshood in the fables of tragic poets not only serves our present purpose, by shewing, that the imagination can be satisfy'd without any absolute belief or assurance; but may in another view be regarded as a very strong confirmation of this system. 'Tis evident, that poets make use of this artifice of borrowing the names of their persons, and the chief events of their poems, from history, in order to procure a more easy reception for the whole, and cause it to make a deeper impression on the fancy and affections. The several incidents of the piece acquire a kind of relation by being united into one poem or representation; and if any of these incidents be an object of belief, it bestows a force and vivacity on the others, which are related to it. The vividness of the first conception diffuses itself along the relations, and is convey'd, as by so many pipes or canals, to every idea that has any communication with the primary one. This, indeed, can never amount to a perfect assurrance; and that because the union among the ideas is, in a manner, accidental: But still it approaches so near, in its influence, as may convince us, that they are deriv'd from the same origin. Belief must please the imagination by means of the force and vivacity which attends it; since every idea, which has force and vivacity, is found to be agreeable to that faculty.
(I.iii.10, pp. 216-7; p. 83-4 in Oxford ed.)",2017-04-04 14:54:41 UTC,"""'Tis evident, that poets make use of this artifice of borrowing the names of their persons, and the chief events of their poems, from history, in order to procure a more easy reception for the whole, and cause it to make a deeper impression on the fancy and affections.""",2017-04-04 14:54:41 UTC,I.iii.10,"",,"","",Reading,25068,4610