work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
4238,"","Searching ""empire"" and ""soul"" in HDIS (Poetry)",2004-08-11 00:00:00 UTC,"Oh! my dear Lysidas! my faithful Friend,
Would I could here, with all my Pleasures end!
'Twas Heav'n, 'twas Extasy, each Minute brought
New Raptures to my Senses, Soul, and Thought.
Young am'rous Hero's at her Feet did fall,
Despair'd, and dy'd, whilst I was Lord of all.
Her Empire o'er my Soul each Moment grew;
Her Charms appear'd more numerous and new:
Fonder each Hour my tender Heart became,
And ev'ry Look fann'd and increas'd my Flame.
Some God inform thee of my bless'd Estate;
But all their Pow'rs divert thee from my Fate!
For on a Day, oh! may no chearful Ray
Of the Sun's Light, bless that unlucky Day;
May the black Hours from the Account be torn;
May no fair Thing upon that Day be born;
May Fate and Hell appoint it for their own;
May no good Deed be in its Circle done;
May Rapes, Conspiracies, and Murthers, stay
'Till it comes on, be that the horrid Day.
When just before we were to solemnize
Our Vows, Death does the lovely Maid surprize.
Her fleeting Soul so quickly disappears,
As Leaves blown off with Winds, or falling Stars.
And Life its Flight assum'd with such a Pace,
It took no Farewel of her charming Face:
Her flying Soul no Beauty did surprize;
It scarce took Time to languish in her Eyes:
But on my panting Bosom bow'd her Head,
And sighing, these surprizing Words she said.",2011-01-06,11027,"","""Her Empire o'er my Soul each Moment grew; / Her Charms appear'd more numerous and new: / Fonder each Hour my tender Heart became, / And ev'ry Look fann'd and increas'd my Flame.""",Empire,2012-01-06 16:14:19 UTC,""
4238,"",Searching in HDIS (Poetry),2005-08-29 00:00:00 UTC,"Joy of my Soul, my faithful tender Youth,
Lord of my Vows, and Miracle of Truth,
The angry Gods resolving we must part,
I render back the Treasure of thy Heart:
When in some new fair Breast it finds a Room,
And I shall lie neglected in my Tomb;
Remember, oh! remember, the fair She
Can never love thee, darling Youth! like me.
Then with a Sigh, she sunk into my Breast,
While her fair Eyes her last Farewel exprest.",,11042,•I've included twice: Treasure and Room,"""I render back the Treasure of thy Heart: / When in some new fair Breast it finds a Room, And I shall lie neglected in my Tomb; / Remember, oh! remember, the fair She / Can never love thee, darling Youth! like me.""",Rooms,2013-06-11 18:09:26 UTC,""
4251,"","Searching ""breast"" and ""stranger"" in HDIS (Poetry)",2006-03-05 00:00:00 UTC,"These some old man sees wanton in the air,
And praises the unhappy constant pair;
Then to his friend the long-necked Cormorant shows,
The former tale reviving other woes:
""That sable bird,"" he cries, ""which cuts the flood
With slender legs, was once of royal blood;
His ancestors from mighty Tros proceed,
The brave Laomedon and Ganymede,
Whose beauty tempted Jove to steal the boy,
And Priam, hapless prince! who fell with Troy;
Himself was Hector's brother, and, had fate
But given this hopeful youth a longer date,
Perhaps had rivalled warlike Hector's worth,
Though on the mother's side of meaner birth;
Fair Alyxothoé, a country maid,
Bare Æsacus by stealth in Ida's shade.
He fled the noisy town, and pompous court,
Loved the lone hills, and simple rural sport,
And seldom to the city would resort.
Yet he no rustic clownishness profest,
Nor was soft love a stranger to his breast;
The youth had long the nymph Hesperie wooed,
Oft through the thicket, or the mead, pursued.
Her haply on her father's bank he spied,
While fearless she her silver tresses dried;
Away she fled; not stags with half such speed,
Before the prowling wolf, scud o'er the mead;
Not ducks, when they the safer flood forsake,
Pursued by hawks, so swift regain the lake,
As fast he followed in the hot career;
Desire the lover winged, the virgin fear.
A snake unseen now pierced her heedless foot,
Quick through the veins the venomed juices shoot;
She fell, and 'scaped by death his fierce pursuit.
Her lifeless body, frighted, he embraced,
And cried, ""Not this I dreaded, but thy haste;
O had my love been less, or less thy fear!
The victory thus bought is far too dear.
Accursed snake! yet I more cursed than he!
He gave the wound; the cause was given by me.
Yet none shall say, that unrevenged you died.""
He spoke; then climbed a cliff's o'erhanging side,
And, resolute, leaped on the foaming tide.
Tethys received him gently on the wave;
The death he sought denied, and feathers gave.
Debarred the surest remedy of grief,
And forced to live, he curst the unasked relief;
Then on his airy pinions upward flies,
And at a second fall successless tries,
The downy plume a quick descent denies.
Enraged, he often dives beneath the wave,
And there in vain expects to find a grave.
His ceaseless sorrow for the unhappy maid
Meagred his look, and on his spirits preyed.
Still near the sounding deep he lives; his name
From frequent diving and emerging came.",,11049,"","""Yet he no rustic clownishness profest, / Nor was soft love a stranger to his breast""",Inhabitant,2009-09-14 19:35:31 UTC,I've included the entire poem
4751,Blank Slate,"Searching ""tabula rasa"" in ECCO",2006-10-10 00:00:00 UTC,"2. Sin disengages God from shewing love to the creature, by taking away that similitude that is between God and him; which (as has been observed) was one cause of that love. The creature, indeed, still retains that resemblance of God that consists in being; but the greatest resemblance, that consists in moral perfections, this is totally lost and defaced. A mere existence or being is an indifferent thing, ('tis a Rasa Tabula) that may be coloured over with sin or holiness: and accordingly it receives its value from these; as a picture is esteemed not from the materials upon which it is drawn, but from the draught itself. Holiness elevates the worth of the being in which it is, and is of more value than the being itself. As in scarlet, the bare dye is of greater value than the cloath. Sin debases the being in which it is; and makes the soul more unlike God, in respect of its qualities, than it is like him in respect of its substance. 'Tis not the alliance of flesh and blood, but the resemblance of virtue, that makes the greatest likeness between the father and son. [...]
(vol.viii, p. 124)",,12573,•I've included twice: Tabula Rasa and Picture,"""A mere existence or being is an indifferent thing, ('tis a Rasa Tabula) that may be coloured over with sin or holiness: and accordingly it receives its value from these; as a picture is esteemed not from the materials upon which it is drawn, but from the draught itself.""",Writing,2009-09-14 19:37:08 UTC,Sermon V
4751,"",Searching in ECCO,2006-10-10 00:00:00 UTC,"2. Sin disengages God from shewing love to the creature, by taking away that similitude that is between God and him; which (as has been observed) was one cause of that love. The creature, indeed, still retains that resemblance of God that consists in being; but the greatest resemblance, that consists in moral perfections, this is totally lost and defaced. A mere existence or being is an indifferent thing, ('tis a Rasa Tabula) that may be coloured over with sin or holiness: and accordingly it receives its value from these; as a picture is esteemed not from the materials upon which it is drawn, but from the draught itself. Holiness elevates the worth of the being in which it is, and is of more value than the being itself. As in scarlet, the bare dye is of greater value than the cloath. Sin debases the being in which it is; and makes the soul more unlike God, in respect of its qualities, than it is like him in respect of its substance. 'Tis not the alliance of flesh and blood, but the resemblance of virtue, that makes the greatest likeness between the father and son. [...]
(vol.viii, p. 124)",2008-12-03,12575,•I've included twice: Cloth and Dye,"""Holiness elevates the worth of the being in which it is, and is of more value than the being itself. As in scarlet, the bare dye is of greater value than the cloath.""","",2009-09-14 19:37:08 UTC,Sermon V
7686,"",Searching in ECCO-TCP,2013-09-22 21:14:52 UTC,"Thus Cynical Men, who out of Pride of their own Parts disdain Company, and can no more endure Conversation than Owls the Day-Light, like Gold in the Bowels of the Earth, their Parts are useless and good for nothing, who cannot without Offence walk the Publick Ways; they are Saints indeed in private, and live only to God and to themselves; but being call'd forth into common Life, they are like Bats in the Sun, and utterly ignorant of Publick Affairs. And the Conversation and Friendship of those whose End is only Civility and mutual Visits, like Leaf-Gold they are blown away with every little Wind of Distaste, or Neglect of Ceremony; and in an equal Degree to these are they to be reckon'd, who are Amici inter prandium & sartaginem, ad ostium tabernae fratres & amici, ad ostium carceris neque fratres neque amici: But the useful and profitable Conversations which give a right Stamp and Impression to our Minds, are those Friends that will be Supporters to us in our Prosperities, Safeguards in our Difficulties, Counsellors in our Doubts, and Comforts in our Adversities. With these we ought to contract a strict Acquaintance and Inwardness, and to embrace their Company upon all fitting Opportunities, using herein a wise Moderation, which carries with it both an Honour and Grace of Manners; for to seek Company and to fly it, are two Extreams to be blamed; to shun all Company argues a Contempt of others, and makes us generally hated; and to seek too much after them, is a sign of Idleness in our selves, and makes us slighted: We must love our Neighbours as our selves; and to shew that we love them, we must not avoid their Company; and to shew that we love our selves, we must sometimes be alone, and take Pleasure in our selves. The Italians have a very significant Proverb, which says, Measure it a hundred Times before you cut it off; meaning you should stand upon your Guard, till you discover the Inclinations of those you converse with, and therefore we should be careful of laying out our Friendship too lavishly at first, since like other Things it will be so much the sooner spent: Neither should it be of too quick a Growth, for the Plants which shoot up too fast, are not of that Continuance as those which take more Time for it: We shall see some who have hot and cold Fits of Friendship, that shall hug you one Day, and not know you the next; this Unevenness of Temper is by all Means to be avoided in Conversation; a good Man will always keep a steddy Course of Friendship, which may run like a smooth Stream, and never change, but be a perpetual Spring; for we cannot find the Gust and Relish of a true and fixed Conversation, till we come to a great Freedom with each other; for they that converse only as Strangers, are always under some Restraints and Uneasiness, and do never open themselves freely the one to the other.
(pp. 68-71)",,22818,"","""But the useful and profitable Conversations which give a right Stamp and Impression to our Minds, are those Friends that will be Supporters to us in our Prosperities, Safeguards in our Difficulties, Counsellors in our Doubts, and Comforts in our Adversities.""",Impressions,2013-09-22 21:14:52 UTC,Essay 1
7686,"",Searching ECCO-TCP,2013-09-22 21:16:20 UTC,"In the long Experience I have had in the World, I have seldom, if ever, found any Man's Company worth enjoying, that did not begin with some Difficulty, if not Prejudice; for Conversation, like Oysters, is nothing the better for opening so easie, and so soon. Neither is there any more dangerous Acquaintance, than that over-hasty Familiarity contracted betwixt good Fellows, as we call them in England, who usually begin their Friendship in the Entry, and strike it up in the Cellar, where Servants are disciplin'd to be the Ministers of their Masters Luxuries, whose Vices seldom miss to be taken up by them, as if they were the Badges to witness to whom they belonged. There is no greater Mark nor Discovery of a Man, than to judge him by the Company he keeps, it being impossible but that he shall much resemble them, and partake some of their Qualities. Si juxta claudum habites, sub claudicare disces, says Plutarch: Bad Company is very contagious to the wisest and best settled Men. What befel Joseph was out of Contagion, frequenting the Egytian Court learnt him to Swear by the Life of Pharoah. Dum spectant oculi laesos, laeduntur & ipsi, Multaque corporibus transitione nocent. I remember Aristotle in his Problems makes a Question, Why Health does not infect as well as Sickness, a diseased Person often communicating his Infirmity, never his Health; the Reason is, says he, because the Health of the Body hath no transient Force on others, and is personal and not communicative. But Malvezzi tell us, it is, for that Nature in Providence drives away the Evil from it self, and thriftily reserves that which is Good; and for this Reason it is, says he, that those who have the Plague are desirous to come into Company, that they may give it to others; and by the same Reason, those who have ill Qualities in them, will be sure to work and apply their Vices, like Rust, into the nearest and purest Mind.
(pp. 71-72)",,22819,"","""But Malvezzi tell us, it is, for that Nature in Providence drives away the Evil from it self, and thriftily reserves that which is Good; and for this Reason it is, says he, that those who have the Plague are desirous to come into Company, that they may give it to others; and by the same Reason, those who have ill Qualities in them, will be sure to work and apply their Vices, like Rust, into the nearest and purest Mind.""",Metal,2013-09-22 21:16:20 UTC,Essay 1