work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3224,"",Reading,2004-07-19 00:00:00 UTC,"'I burn, I burn, as when thro' ripen'd corn
By driving winds the crackling flames are borne.'
Now, maddening-wild, I curse that fatal night,
Now bless the hour that charm'd my guilty sight.
In vain the Laws their feeble force oppose:
Chain'd at his feet, they groan Love's vanquish'd foes.
In vain Religion meets my shrinking eye:
I dare not combat, but I turn and fly.
Conscience in vain upbraids th'unhallow'd fire.
Love grasps his scorpions--stifled they expire.
Reason drops headlong from his sacred throne.
Your dear idea reigns, and reigns alone;
Each thought intoxicated homage yields,
And riots wanton in forbidden fields.
",2010-10-04,8468,"","""Your dear idea reigns, and reigns alone; / Each thought intoxicated homage yields, / And riots wanton in forbidden fields.""",Inhabitants,2010-10-04 17:39:47 UTC,""
5709,Ruling Passion / Family Within,"Searching ""ruling passion"" in HDIS (Poetry)",2004-05-20 00:00:00 UTC,"Good Lord, what is Man! For as simple he looks,
Do but try to develop his hooks and his crooks!
With his depths and his shallows, his good and his evil,
All in all he's a problem must puzzle the Devil.
On his one ruling passion Sir Pope hugely labors,
That, like th'old Hebrew walking-switch, eats up its neighbours.
Human Nature's his show-box--your friend, would you know him?
Pull the string, Ruling Passion--the picture will show him.
What pity, in rearing so beauteous a system,
One trifling particular--Truth--should have miss'd him!
For, spite of his fine theoretic positions,
Mankind is a science defies definitions.
Some sort all our qualities each to its tribe,
And think Human Nature they truly describe:
Have you found this, or t'other? There's more in the wind,
As by one drunken fellow his comrades you'll find.
But such is the flaw, or the depth of the plan
In the make of that wonderful creature called Man,
No two virtues, whatever relation they claim,
Nor even two different shades of the same,
Though like as was ever twin brother to brother,
Possessing the one shall imply you've the other.
",,15237,•Great anti-metaphor poem. INTEREST.
•This last stanza is interesting and subtle. Family within metaphors.,"""Some sort all our qualities each to its tribe, / And think Human Nature they truly describe""",Inhabitants,2009-09-14 19:43:07 UTC,Middle Stanzas
5720,"","Searching ""breast"" and ""stranger"" in HDIS (Poetry)",2006-03-05 00:00:00 UTC,"Peace and Hope, sweet twins of Virtue,
Shall be strangers to thy breast:
Fell Despair, with Terror's wild crew,
Still shall rob thy couch of rest.
Round thy sceptre, gain'd by treason,
Guile and factious strife shall twine:
Base Dishonour, with full blazon,
Crown that shameless head of thine.",,15250,"","""Peace and Hope, sweet twins of Virtue, / Shall be strangers to thy breast""",Inhabitants,2009-09-14 19:43:09 UTC,From Elegaic Poems on Illustrious Persons
5721,"","Searching ""heart"" and ""stranger"" in HDIS (Drama)",2006-03-06 00:00:00 UTC,"DUSHM.
I shall enter the forest, be assured, only through respect for its pious inhabitants; not from any inclination for the daughter of a hermit. How far am I raised above a girl educated among antelopes; a girl, whose heart must ever be a stranger to love! The tale was invented for my diversion.",,15251,"","""How far am I raised above a girl educated among antelopes; a girl, whose heart must ever be a stranger to love!""",Inhabitants,2009-09-14 19:43:09 UTC,Act II
5723,"",Searching in HDIS (Poetry),2004-06-22 00:00:00 UTC,"In such an age, a guileless twain,
Roger and Sue, illum'd the plain;
Unbred in academic schools,
They follow'd Reason and her rules;
In all the paths of prudence trod,
And lov'd their friend, and fear'd their God.
Then Freedom rov'd the mountain's side,
And Innocence was all their pride;
No sadd'ning love-lorn maiden then,
Bemoan'd the perfidy of men;
For Virtue bless'd the rural throng,
Inform'd their hearts, and fed their song.
No vicious tenets broke their rest,
(Like missives from the peevish east,
Blighting the wholesome rip'ning ear)
Or laid the basis of a tear.
The dirty passions of the mind,
Were then subdu'd, controul'd, confin'd;
Pale Fear, and all her haggard train,
That generate and nurture pain,
And each unwelcome mental guest,
Lay dormant in the human breast;
No Cypress then deform'd the brow,
Or mourning willow noted woe;
Or broken oaths made maids forlorn,
For Woe and Vice were then unborn;
Their lives unchoak'd with baneful weeds,
Pass'd in a change of worthy deeds;
The sacred commerce fixt and known,
Supreme delight was all their own.
",2012-01-12,15253,•DNB BIO. Pseudonym Anthony Pasquin. Wit and satirist of his day. Studied engraving. 1786 adopts pseudonym. Success with Poems (1789). Published pamphlets as anti-Foxite Whig. Villified by Tory enemy William Gifford in The Baviad and Maeviad (1797). Poverty. Lawsuit unsuccessful. Flees to America. Edits and publishes the Columbian Gazette. Works as itinerant painter. Edits more papers. Switches from supporting Hamilton to supporting Jefferson. Back in England 1806. Probably dies in America.
,"""Pale Fear, and all her haggard train, / That generate and nurture pain, / And each unwelcome mental guest, / Lay dormant in the human breast.""",Inhabitants,2012-01-12 21:00:50 UTC,""
5782,Inner and Outer,"Searching ""fancy"" and ""court"" in HDIS (Poetry)",2004-08-22 00:00:00 UTC,"O'erbreath'd we come where, 'twixt impending hills,
Ran the joint current of two gurgling rills;
On either hand, adown each fearful steep,
Hung forth the shaggy horrors, dark and deep:
Here, thro' brown umbrage, glow'd the vivid green,
And headlong slopes, and winding paths between;
Growth above many a growth, tall trees arose,
The tops of these scarce veil'd the roots of those;
A winding court where wandering fancy walk'd
And to herself responsive Echo talk'd.
",,15428,•INTEREST. Metaphor of mind is here exterior?,"""The tops of these scarce veil'd the roots of those; / A winding court where wandering fancy walk'd / And to herself responsive Echo talk'd.""",Inhabitants,2013-06-04 16:48:01 UTC,""
7438,"",Reading,2013-06-13 17:20:28 UTC,"Thou spectre of terrific mien,
Lord of the hopeless heart and hollow eye,
In whose fierce train each form is sees
That drives sick Reason to insanity!
I woo thee with unusual prayer,
""Grim visaged, comfortless Despair:""
Approach; in me a willing victim find,
Who seeks thine iron sway--and calls thee kind!
Ah! hide for ever from my sight
The faithless flatterer Hope--whose pencil, gay,
Portrays some vision of delight,
Then bids the fairy tablet fade away;
While in dire contrast, to mine eyes
Thy phantoms, yet more hideous, rise,
And Memory draws, from Pleasure's wither'd flower,
Corrosives for the heart--of fatal power!
I bid the traitor Love, adieu!
Who to this fond, believing bosom came,
A guest insidious and untrue,
With Pity's soothing voice--in Friendship's name;
The wounds he gave, nor Time shall cure
Nor Reason teach me to endure.
And to that breast mild Patience pleads in vain,
Which feels the curse--of meriting it's pain.
(ll. 1-24, pp. 49-50)",,20631,"","""I bid the traitor Love, adieu! / Who to this fond, believing bosom came, / A guest insidious and untrue, / With Pity's soothing voice--in Friendship's name.""",Inhabitants,2013-06-13 17:20:28 UTC,""
7934,"",Reading,2014-06-19 16:37:15 UTC,"But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct. The jurisdictions of those two tribunals are founded upon principles which, though in some respects resembling and akin, are, however, in reality different and distinct. The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people. If the man without should applaud us, either for actions which we have not performed, or for motives which had no influence upon us; the man within can immediately humble that pride and elevation of mind which such groundless acclamations might otherwise occasion, by telling us, that as we know that we do not deserve them, we render ourselves despicable by accepting them. If, on the contrary, the man without should reproach us, either for actions which we never performed, or for motives which had no influence upon those which we may have performed; the man within may immediately correct this false judgment, and assure us, that we are by no means the proper objects of that censure which has so unjustly been bestowed upon us. But in this, and in some other cases, the man within seems sometimes, as it were, astonished and confounded by the vehemence and clamour of the man without. The violence and loudness with which blame is sometimes poured out upon us, seems to stupify and benumb our natural sense of praiseworthiness and blameworthiness; and the judgments of the man within, though not, perhaps, absolutely altered or perverted, are, however, so much shaken in the steadiness and firmness of their decision, that their natural effect, in securing the tranquillity of the mind, is frequently, in a great measure, destroyed. We scarce dare to absolve ourselves, when all our brethren appear loudly to condemn us. The supposed impartial spectator of our conduct seems to give his opinion in our favour with fear and hesitation; when that of all the real spectators, when that of all those with whose eyes and from whose station he endeavours to consider it, is unanimously and violently against us. In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.
(pp. 130-1 in Liberty Fund ed.)",,23994,Textual note says this restates in a new form the thought of several paragraphs that were added in the draft revision of 1759 and in ed. 2 and were then withdrawn in ed. 6,"""But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct.""",Court and Inhabitants,2014-06-19 16:37:36 UTC,""
7934,"",Reading,2014-06-19 16:38:47 UTC,"But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct. The jurisdictions of those two tribunals are founded upon principles which, though in some respects resembling and akin, are, however, in reality different and distinct. The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people. If the man without should applaud us, either for actions which we have not performed, or for motives which had no influence upon us; the man within can immediately humble that pride and elevation of mind which such groundless acclamations might otherwise occasion, by telling us, that as we know that we do not deserve them, we render ourselves despicable by accepting them. If, on the contrary, the man without should reproach us, either for actions which we never performed, or for motives which had no influence upon those which we may have performed; the man within may immediately correct this false judgment, and assure us, that we are by no means the proper objects of that censure which has so unjustly been bestowed upon us. But in this, and in some other cases, the man within seems sometimes, as it were, astonished and confounded by the vehemence and clamour of the man without. The violence and loudness with which blame is sometimes poured out upon us, seems to stupify and benumb our natural sense of praiseworthiness and blameworthiness; and the judgments of the man within, though not, perhaps, absolutely altered or perverted, are, however, so much shaken in the steadiness and firmness of their decision, that their natural effect, in securing the tranquillity of the mind, is frequently, in a great measure, destroyed. We scarce dare to absolve ourselves, when all our brethren appear loudly to condemn us. The supposed impartial spectator of our conduct seems to give his opinion in our favour with fear and hesitation; when that of all the real spectators, when that of all those with whose eyes and from whose station he endeavours to consider it, is unanimously and violently against us. In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.
(Cf. pp. 130-1 in Liberty Fund ed.)",,23995,Textual note says this restates in a new form the thought of several paragraphs that were added in the draft revision of 1759 and in ed. 2 and were then withdrawn in ed. 6,"""The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people.""",Court and Population,2014-06-19 16:39:18 UTC,""
7934,"",Reading,2014-06-19 16:40:43 UTC,"But though man has, in this manner, been rendered the immediate judge of mankind, he has been rendered so only in the first instance; and an appeal lies from his sentence to a much higher tribunal, to the tribunal of their own consciences, to that of the supposed impartial and well-informed spectator, to that of the man within the breast, the great judge and arbiter of their conduct. The jurisdictions of those two tribunals are founded upon principles which, though in some respects resembling and akin, are, however, in reality different and distinct. The jurisdiction of the man without is founded altogether in the desire of actual praise, and in the aversion to actual blame. The jurisdiction of the man within is founded altogether in the desire of praiseworthiness, and in the aversion to blameworthiness; in the desire of possessing those qualities, and performing those actions, which we love and admire in other people; and in the dread of possessing those qualities, and performing those actions, which we hate and despise in other people. If the man without should applaud us, either for actions which we have not performed, or for motives which had no influence upon us; the man within can immediately humble that pride and elevation of mind which such groundless acclamations might otherwise occasion, by telling us, that as we know that we do not deserve them, we render ourselves despicable by accepting them. If, on the contrary, the man without should reproach us, either for actions which we never performed, or for motives which had no influence upon those which we may have performed; the man within may immediately correct this false judgment, and assure us, that we are by no means the proper objects of that censure which has so unjustly been bestowed upon us. But in this, and in some other cases, the man within seems sometimes, as it were, astonished and confounded by the vehemence and clamour of the man without. The violence and loudness with which blame is sometimes poured out upon us, seems to stupify and benumb our natural sense of praiseworthiness and blameworthiness; and the judgments of the man within, though not, perhaps, absolutely altered or perverted, are, however, so much shaken in the steadiness and firmness of their decision, that their natural effect, in securing the tranquillity of the mind, is frequently, in a great measure, destroyed. We scarce dare to absolve ourselves, when all our brethren appear loudly to condemn us. The supposed impartial spectator of our conduct seems to give his opinion in our favour with fear and hesitation; when that of all the real spectators, when that of all those with whose eyes and from whose station he endeavours to consider it, is unanimously and violently against us. In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.
(pp. 130-1 in Liberty Fund ed.)",,23996,Textual note says this restates in a new form the thought of several paragraphs that were added in the draft revision of 1759 and in ed. 2 and were then withdrawn in ed. 6,"""In such cases, this demigod within the breast appears, like the demigods of the poets, though partly of immortal, yet partly too of mortal extraction. When his judgments are steadily and firmly directed by the sense of praiseworthiness and blameworthiness, he seems to act suitably to his divine extraction: but when he suffers himself to be astonished and confounded by the judgments of ignorant and weak man, he discovers his connection with mortality, and appears to act suitably rather to the human than to the divine part of his origin.""",Inhabitants,2014-06-19 16:41:13 UTC,""