work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3618,"","Searching ""mind"" and ""empire"" in HDIS (Poetry)",2004-08-07 00:00:00 UTC,"Is then the Birth, and Title of a King,
(Ye Gods, from whom Kings, sprung) so vain a thing;
That, with one Shock of Fortune onely, I
Must fall so low, into Captivity,
As to become their Slave to whom, of late,
I was a Terrour? Are the Laws of Fate
Of so great Force, that whatsoe're's Design'd
By them, by all must be obey'd? must binde
The Deities themselves? Alass! if so,
Why do poor Mortals to their Temples go,
And vainly crave that Aid, which cannot be
Confirm'd, unless the Fates the same decree?
How oft did I, before I took in hand
This War, their Counsel, and Consent demand?
As oft, their Tripods what I ask'd allow'd.
And I, as often, to their Honour vow'd
Dardanian Spoils. But, since I am or'ethrown,
'Tis not my Crime they want them, but their own?
From them it was, that Sophonisba's Charms
Prevail'd, and Head-long thrust me into Arms:
Against that Faith, which I to Rome, before,
Religiously had sworn. I would no more
Of this complain, had we together dy'd.
Or, had not Masanissa both my Bride,
My Throne, and Crown enjoy'd. Ye Gods, You were
If not Unjust in this, at least, Severe.
Else wherefore did I not, when Hostile Fire
Had seiz'd my Camp, within those Flames expire?
Then might I to the Shades below have gone,
At least, a King. Then I had onely known
The Fate of being conquer'd, not the Shame:
Nor then had Rome recorded Syphax Name
Among her Captives. Nor, then, had these Hands,
That shook a Scepter o're so many Lands,
Been thus bound up in Chains. But, why do I
Complain of Life, and not resolve to Dy?
What? though they study to preserve me still,
A living Trophy here; yet is my Will
Free, as the Conquerour's: and Rome shall finde,
I still retain the Empire of my Minde,
That stands above her reach, where I alone
Will rule, and scorn to live, but on a Throne.
This said; a sudden Silence seiz'd his Soul:
And, as deep Waters in still Chanels roul,
And, murm'ring less, into the Ocean flow;
So the Resentments of his Griefs, that grow
Too great to be express'd, through ev'ry part,
Like a swift Fever, runs, till his great Heart,
Resolv'd to bear that Load no more, deny'd
Nature her common Food, and, starv'd, He dy'd.
And, as a Lion, that hath long in Blood
Maintain'd his Empire in some Libyan Wood,
Surpriz'd at last in Toils, and kept to be
The Pastime of the Cirque, raging to see
His Native Freedom lost, doth, roaring, round
His Prison walke, and (with that dreadful Sound,
Was wont all other Beasts to Terrify,
And, with their Flocks, make trembling Sheepherds fly)
Shakes all about. But, when he findes, at length,
That nor his Rage prevails, nor yet his Strength
Can his Escape procure; all proffer'd Food
He growling flies, forgets all thirst of Blood,
And, in Disdain of his Captivity,
Resolves in sullen Silence there to dy.
So that great King, to whom, not long before,
Rich Gems were from the Erythræan Shore,
For Tribute brought: to whom, with Lions Tame,
And towred Elephants, Getulians came,
And, prostrate at his Feet, Obedience pay'd:
At first in Love, then War, a Captive made,
In a dark Dungeon dy'd, and the sole Fame,
That he 'gainst Scipio fought, preserves his Name.",,9391,•Translated from Silius Italicus.,"""[Y]et is my Will / Free, as the Conquerour's: and Rome shall finde, / I still retain the Empire of my Minde, / That stands above her reach, where I alone / Will rule, and scorn to live, but on a Throne.""",Empire,2012-01-09 16:42:21 UTC,Death of Hannibal
3618,"",Searching in HDIS (Poetry),2006-01-18 00:00:00 UTC,"This said, he silent sate, as custom was:
The Senate streight proceed their Votes to pass,
While Hanno urgeth to restore the Spoils
Of War, and add's the Authour of those Broils.
With that the Fathers, leaping from their Seats,
Amazd, as if the Fo were at the Gates
O'th' Temple, Pray the Gods, that it may be
A Fatal Omen unto Italy.
Fabius, perceiving that their thoughts were far
From Peace, and, treacherously, enclin'd to War,
No longer able to conceal his Ire,
With speed another Council doth require:
And to th'assembled Fathers doth Declare,
That in his Bosom he brought Peace, or War,
Demands their Choice, that, Him they would no more
Detain, with dubious Answers, as before.
But, when no Choice of either they exprest,
(As if he'd powr'd whole Armies from his Breast,)
Take then a War (said He) (with that let's fall
His folded Garment) take a War, which shall
To Lybia, like the former, fatall be,
In its Events. This said, incensed, He
The Temple, and the City quit's, and home
Returns, a Messenger of War to Rome.
While such at Carthage was the State of things:
Fierce Hannibal, enrich'd with Trophies, brings
Again his Arms before Sagunthus Walls,
And, to his Aid, those many Nations calls,
Whose Faith to Rome was shaken by the Fear
Of dubious War; while they continued there,
The People, that inhabited the Coast,
Presents (the best Callaick Art could boast)
Brought to the General. A shining Shield,
That Beams, like Lightning terrible, did yield.
An Helmet on whose rising Crest, a Plume
Did tremble, and in Whiteness overcome
The Alpine Snow. With them a Sword, and Spear
Which afterwards to thousands Fatall were:
With treble Chains of Gold, a Coat of Mail,
Studded, 'gainst which no Weapon could prevail.
These made of Brass, and harder Steel, inlay'd
With Tagus Wealth, triumphing, he survey'd,
And in the Carved Works was pleas'd to see
His Nations happy Birth, and History.
Dido, the first Foundation there did lay,
Of Carthage: and, her Navy sent away,
The Work begun, th'industrious Youth pursu'd.
Some with long Piles, and Banks, the Port include:
To others Reverend Bitias prepares
Their Houses Platforms, all in equal shares.
And, as they turned up the Fertile Ground,
A Warlike Horses Head, by chance, they found.
The Omen, with an universal Shout
Of Joy, they all appeared to Salute.
Among these Figures sad Æneas stands,
Wrack'd on her Coasts, and with extended Hands,
Deprived of his Fleet, and Friends, is seen
To crave Assistance. Him th'unhappy Queen
Views with an earnest Eye, and Entertains
With Smiles: for Love within her Bosom Reigns.
Then they Describ'd the Cave, and secret Rites,
The Lovers us'd to warrant their Delights.
Mean while the Cries of Men, and Dogs, appear
To Strike the Marble Sky; till suddain Fear,
Of an Impetuous Storm, the Hunters all
Constrain'd, for Shelter, into Woods to fall.
Not far from these, upon the Empty Shore,
Eliza Weeps, and did, in Vain, implore
The Trojan-Fleet's return, that now to Sea
Had hois'd up Sails, and bore her Love away.
Then on a lofty Pile, at last, She stands,
Wounded; and to the Tyrians commands
Revenging Wars: the Trojan Prince, the while,
Beholding, from the Sea, the flaming Pile,
To the propitious Fates his Sails doth spread,
Resolv'd to Follow, wheresoe're they Lead.
Apart from these, at Stygian Altars, stood
Young Hannibal (a Childe) who secret Blood
Offer'd, with the infernal Priest; and there
The War against Æneas Race did swear.
But Old Amilcar's Image seem'd to be
Alive, and Triumph over Sicily:
You'd think he breath'd forth War; within his Eys
A Flame of Terrour, with grim Aspect, lies.
Upon the left Side of the Shield, a Band
Of Spartans, with their ragged Ensigns, stand:
Whom Bold Xantippus, as a Conqu'rour, led,
From fair Amycle, fam'd by Læda's Bed.
Near these, hung Regulus, their sad Renown,
Upon a Cross; and, to the trembling Town,
Faith's great Example was. A joyfull Face
Of Things adorns the rest: where some the Chace
Of Beasts pursue, and carved Houses shine.
Not far remote from them, with parched Skin,
The black-Moor's Sister, in an horrid Dress,
Tames, with her Country's Speech, a Lyoness.
Then, through the Fields the wandring Shepherd moves
Free without Stop, through unforbidden Groves:
Near them his Dart, and (whom he Cydon names)
His barking Dog, his Cottage, and hid Flames
In Veins of Flint; then, lively, they exprest
His Pipe, familiar to the lab'ring Beast.
Then on a lofty Hill Sagunthus stands,
And by unnumbred Nations, and Bands
Of Fighting men, Besieged-round appears,
And to be push'd at, by their trembling Spears.
About the Borders, rich Iberus seems
To make the Circle up, with winding Streams:
Over whose Banks fierce Hannibal, from far,
Calls Africk-People to the Romane War.
On his broad Shoulders, as he, smiling, tries
These wealthy Presents; proudly, thus, he cries.",,9403,•Translated from Silius Italicus.
,"""Him th'unhappy Queen / Views with an earnest Eye, and Entertains / With Smiles: for Love within her Bosom Reigns.""","",2009-09-14 19:34:11 UTC,""
3628,"","Searching ""passion"" and ""throne"" in HDIS (Poetry)",2006-01-25 00:00:00 UTC,"Be gon! Thou Fatal Feaver! from me, now be gone!
Let Love alone!
Let his Ætherial flames, possess my Breast!
The fires, of thy consuming heat, no ayd requires,
But swift Desires,
Transport my passions, to a Throne of Rest
Where I, who in the pride of health, could never feel,
Such warmth to move.
By Sickness tam'd,
A'm so Enflam'd,
I fee'le, noe joy, but Love.
And he, who trifled many tedious hours away
My Love to trye.
In little space,
Hath gain'd the Grace,
To have more power, then I.",,9418,"","""But swift Desires, / Transport my passions, to a Throne of Rest""","",2009-09-14 19:34:12 UTC,""
3617,"",Reading,2010-01-12 18:05:28 UTC,"8. Our mind being thus furnished with a holy Rule, and conducted by a divine guide, is called Conscience; and is the same thing which in Scripture is sometimes called the heart*; there being in the Hebrew tongue, no proper word for Conscience, but in stead of it they use the word [HEBREW] the heart; Oftentimes also thine own heart knoweth, that is, thy conscience knoweth, that thou thyself hast cursed
others, so in the New Testament, Beloved, If our hearts condemn us not, then have we peace towards God, viz. If in our own consciences we are not condemned. Sometimes it is called Spirit*, the third ingredient of the constitution of a Christian; the Spirit, distinct from Soul and Body. For as our Body shall be spiritual in the Resurrection, therefore, because all its offices shall intirely minister to the spirit, and converse with spirits, so may that part of the soul, which is wholly furnished, taught, and conducted by the Spirit of grace, and whose work it is wholly to serve the spirit, by a just proportion of reason be called the Spirit. This is that which is affirmed by S. Paul, The word of God sharper than a two-edged sword, dividing the soul and the spirit; that is, the soul is the spirit separated by the word of God, instructed by it, and, by relation to it, is called the spirit. And this is the sence of Origen, Testimonio sane conscientiae uti Apostolus dicit eos qui descriptam continent in cordibus legem, &c. The Apostle says, that they use the testimony of conscience, who have the law written in their hearts. Hence it is necessary to enquire what that is which the Apostle calls conscience, whether it be any other substance than the heart or soul? For of this it is otherwhere said that it reprehends, but is not reprehended, and that it judges a man, but itself is judged of no man: as John saith, If our conscience condemn us not, then have we confidence towards God. And again, S. Paul himself saith in another place, Our glorying is this, even the testimony of our conscience; because therefore I see so great a liberty of it, that in good things it is always glad and rejoices, but in evil things it is not reproved, but reproves and corrects the soul it self to which it does adhere; I do suppose that this is the very spirit, which by the Apostle is said to be with the soul, as a pedagogue and social governor, that it may admonish the soul of better things, and chastise her for her faults, and reprove her: Because no man knows the things of a man but the spirit of a man which is in him; and that is the spirit of our conscience, concerning which, he saith, That spirit gives testimony to our spirit. So far Origen.
(p. 3)",,17658,"","""Because no man knows the things of a man but the spirit of a man which is in him; and that is the spirit of our conscience, concerning which, he saith, That spirit gives testimony to our spirit.""","",2010-01-12 18:05:28 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:19:10 UTC,"9. Thus, conscience is the Mind, and God writing his laws in our minds, is, informing our conscience, and furnishing it with laws, and rules, and measures, and it is called by S. Paul, [GREEK], the law of the mind; and though it is once made a distinct thing from the mind (as in those words, Their minds and consciences are defiled) yet it happens in this word as in divers others, that it is sometimes taken largely, sometimes specifically and more determinately: the mind is all the whole understanding part, it is the memory; so Peter called to mind the word that Jesus spake,that is, he remembered it. It is, the signification or meaning, the purpose or resolution. No man knoweth the mind of the spirit, but the spirit. It is the discursive or reasoning part; Mary cast in her mind what manner of salutation this should be. It is the assenting and determining part; let every man be fully persuaded in his own mind: and it is also taken for Conscience, or that Treasure of rules which
are in order to practice. And therefore, when S. Paul intended to express the anger of God punishing evil men with evil consciences and false perswasions, in order to criminal actions, and evil worshippings, he said, God gave them over, [GREEK], to a reprobate mind, that is, to a conscience evil perswaded, furnished with false practical principles; but the return to holiness, and the improvement of a holy conscience, is called, a being renewed in the spirit of our mind, [GREEK], the renovation of the mind.
(p. 4)",,17659,"","""Thus, conscience is the Mind, and God writing his laws in our minds, is, informing our conscience, and furnishing it with laws, and rules, and measures, and it is called by S. Paul, [GREEK], the law of the mind.""","",2010-01-12 18:20:02 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:29:20 UTC,"10. Now there are two ways by which God reigns in the mind of a man, 1. Faith, and, 2. Conscience. Faith contains all the treasures of Divine knowledge and speculation. Conscience is the treasury of Divine commandments and rules in practical things. Faith tells us why; Conscience tells us what we are to do. Faith is the measure of our perswasions; Conscience is the measure of our Actions. And as faith is a gift of God, so is Conscience; that is, as the understanding of a man is taught by the Spirit of God in Scripture, what to believe, how to distinguish truth from errors; so is the Conscience instructed to distinguish good and evil, how to please God, how to do justice and charity to our neighbour, and how to treat our selves; so that when the revelations of Christ and the Commandments of God are fully recorded in our minds, then we are perfectly instructed to every good work.
(p. 4)",,17661,"","""Now there are two ways by which God reigns in the mind of a man, 1. Faith, and, 2. Conscience.""","",2010-01-12 18:29:20 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:48:44 UTC,"12. Conscience relies not at all upon the will directly. For though a Conscience is good or bad, pure or impure; and so the Doctors of Mystic Theologie divide and handle it, yet a conscience is not made so by the will, formally, but by the understanding. For that is a good conscience, which is rightly taught in the word of life ; that is impure and defiled, which hath entertained evil and ungodly principles; such is theirs, who follow false lights, evil teachers, men of corrupt minds. For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty. Spiritum, correctorem, & paedagogum anima, so Origen calls it. The instructor of the Soul, the spirit, the corrector. Naturale judicatorium,
or naturalis vis judicandi, so S. Basil. The natural
power of judging, or natures judgment-seat. Lucem
intellectus nostri, so Damascen calls it, The light of our
understanding. The conscience does accuse or excuse a man before God, which the will cannot. If it could, we should all stand upright at doomesday, or at least those would be acquitted, who fain would do well, but miss, who
do the things they love not, and love those they do not; that is, they who strive to enter in, but shall not be able. But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.
(p. 4)",,17664,"","""For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty.""","",2010-01-12 18:49:16 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:51:14 UTC,"12. Conscience relies not at all upon the will directly. For though a Conscience is good or bad, pure or impure; and so the Doctors of Mystic Theologie divide and handle it, yet a conscience is not made so by the will, formally, but by the understanding. For that is a good conscience, which is rightly taught in the word of life ; that is impure and defiled, which hath entertained evil and ungodly principles; such is theirs, who follow false lights, evil teachers, men of corrupt minds. For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty. Spiritum, correctorem, & paedagogum anima, so Origen calls it. The instructor of the Soul, the spirit, the corrector. Naturale judicatorium,
or naturalis vis judicandi, so S. Basil. The natural
power of judging, or natures judgment-seat. Lucem
intellectus nostri, so Damascen calls it, The light of our
understanding. The conscience does accuse or excuse a man before God, which the will cannot. If it could, we should all stand upright at doomesday, or at least those would be acquitted, who fain would do well, but miss, who
do the things they love not, and love those they do not; that is, they who strive to enter in, but shall not be able. But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.
(p. 4)",,17665,"","""But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.""","",2010-01-12 18:51:14 UTC,"Book I, Chapter I"
3617,"","Reading Peter Goodrich's ""The New Casuistry."" Critical Inquiry 33, no. 4 (Summer 2007): 683. <Link to Critical Inquiry>",2010-01-12 19:29:05 UTC,"21. That is, of that which God hath declared to be good or evil respectively, the conscience is to be informed. God hath taken care that his laws shall be published to all his subjects, he hath written them where they must needs read them, not in Tables of stone or Phylacteries on the forehead, but in a secret Table: The conscience or mind of a man is the [GREEK], the preserver of the Court Rolls of Heaven. But I added this clause to the former of [a rule] because the express line of Gods rule is not the adequate measure of
conscience: but there are analogies and proportions, and commensurations of things with things, which make the measure full and equal. For he does not always keep a good conscience who keeps only the words of a Divine law,
but the proportions also and the reasons of it, the similitudes
and correspondences in like instances, are the measures of
conscience.
(p. 6)",,17668,"I LEFT OFF HERE. The text is exhausting!! — Skipping ahead to p. 43 or so? Following Goodrich and taking his last metaphor. Note, Goodrich emphasizes the light metaphors. This may be an error in emphasis.","""That is, of that which God hath declared to be good or evil respectively, the conscience is to be informed. God hath taken care that his laws shall be published to all his subjects, he hath written them where they must needs read them, not in Tables of stone or Phylacteries on the forehead, but in a secret Table: The conscience or mind of a man is the [...], the preserver of the Court Rolls of Heaven.""","",2010-01-12 19:44:12 UTC,"Book I, Chapter I"
3618,"","Searching ""bond"" and ""thought"" in HDIS (Poetry)",2012-01-09 16:45:56 UTC,"Here all are busy to express their Care
To entertain Him, and to such, as were
Inquisitive to know, what did invite
Him thither, cunning, He, reply'd: I might
(Indeed) have gone to Tyre another Way;
But none so near I judg, since I this Day
Must spend in Sacrifice, to th'Pow'rs above,
That what I there must prosecute, may prove
Propitious to the State, which thither Me
Hath sent, and since, within this Island, We
Few Trees for Shelter finde, let Me entreat
Your Sails, this Day, to shroud Us from the Heat
O'th'scorching Sun. No sooner said, but all
Their Hands employ; some from the Masts let fall
The Sails; some lift them with their Yards to Land,
On which extended streight, for Tents, they stand.
And now whatever Rare the Isle affords,
Makes up the Feast, and round the hast'ned Boards
Lyæus flows: and first, To Liberty
A Bowl is crown'd, which all as greedily
Quaff off, as if in it they thought to finde
Their Wish, and Sense of Bondage from the Minde
Expel. And, as the sparkling Liquour warms
Their Blood, each man, as if he were in Arms,
Defies the Pow'r of Rome; now scorns to bear
That Yoak, which, in a Sober mind, his Fear
Would prompt him to imbrace, and what before
He durst not Think, he now dares Act, and more.
All former Fears are banish'd: This exclaims
'Gainst Hanno's Pride; and That his Countrey blames
For want of Courage, bids the Prince again
Attempt to take away that Fatal Stain,
For which, as in th'inflaming Juice he steeps
His Brains, he in a Drunken Pity weeps.
",,19412,"","""To Liberty / A Bowl is crown'd, which all as greedily / Quaff off, as if in it they thought to finde / Their Wish, and Sense of Bondage from the Minde / Expel.""",Fetters,2012-01-09 16:45:56 UTC,""