HomeHomeTXTLavTitle; E583| Annotations to Lavater's Aphorisms on Man t1460
TXTLavTitle; E583| London 1788
AnnLav-signature; E583| Willm Blake
EDAnnLavTEXT; E583| [signed and underlined, beneath the printed "Lavater", the
EDAnnLavTEXT; E583| two names then being enclosed in an outline of a heart]
AnnLav1; E583| for the reason of these remarks see the last aphorism
EDAnnLav; E583| [Blake is referring to 643: "If you mean to know yourself,
EDAnnLav; E583| interline such of these aphorisms as affected you agreeably in
EDAnnLav; E583| reading, and set a mark to such as left a sense of uneasiness
EDAnnLav; E583| with you; and then shew your copy to whom you please."
EDAnnLav; E583| Blake's mark of uneasiness, a large rough X in the margin,
EDAnnLav; E583| is shown here by an X beside the number of the aphorism. His
EDAnnLav; E583| underlining of agreeable passages is represented by
EDAnnLav; E583| italics, and he occasionally supplements the underlining
EDAnnLav; E583| with a square dagger of emphatic approval, as shown.[<dag>] ]
TXTLav1; E583| 1. Know, in the first place, that mankind agree in essence, as
TXTLav1; E583| they do in their limbs and senses.
TXTLav1; E583| 2. Mankind differ as much in essence as they do in form, limbs,
TXTLav1; E583| and senses-and only so, and not more.
AnnLav1; E584| This is true Christian philosophy far above all abstraction
TXTLav1; E584| [written beside both aphorisms, with a line under each]
TXTLav3; E584| 3. As in looking upward each beholder thinks himself the
TXTLav3; E584| centre of the sky; so Nature formed her individuals, that each
TXTLav3; E584| must see himself the centre of being.
TXTLav3; E584| Let me refer here, to a remark on aphorism 533 & another on. 630
TXTLav8; E584| 8. Who pursues means of enjoyment contradictory,
TXTLav8; E584| irreconcilable, and self-destructive, is a fool, or what is
TXTLav8; E584| called a sinner-- Sin and destruction of order are the
TXTLav8; E584| same.
AnnLav8; E584| a golden sentence
TXTLav11; E584| 11. The less you can enjoy, the poorer, the scantier
TXTLav11; E584| yourself--the more you can enjoy, the richer, the more vigorous.
TXTLav11; E584| You enjoy with wisdom or with folly, as the gratification of
TXTLav11; E584| your appetites capacitates or unnerves your powers.
AnnLav11; E584| [?Doubtful] false for weak is the joy that is never wearied
TXTLav11; E584| (Written beside the second paragraph)
TXTLav13; E584| 13. Joy and grief decide character. What exalts prosperity?
TXTLav13; E584| what imbitters grief? what leaves us indifferent? what interests
TXTLav13; E584| us? As the interest of man, so his God--as his God, so he.
TXTLav14; E584| 14. What is a man's interest? what constitutes his God,
TXTLav14; E584| the ultimate of his wishes, his end of existence? Either
TXTLav14; E584| that which on every occasion he communicates with the most
TXTLav14; E584| unrestrained cordiality, or hides from every profane eye and ear
TXTLav14; E584| with mysterious awe; to which he makes every other thing a mere
TXTLav14; E584| appendix;--the vortex, the centre, the comparative point from
TXTLav14; E584| which he sets out, on which he fixes, to which he irresistibly
TXTLav14; E584| returns;--that, at the loss of which you may safely think him
TXTLav14; E584| inconsolable;--that which he rescues from the gripe of danger
TXTLav14; E584| with equal anxiety and boldness.
TXTLav14; E584| The story of the painter and the prince is well known: to
TXTLav14; E584| get at the best piece in the artist's collection, . . .
TXTLav14; E584| [All bracketed to this comment:]
AnnLav14; E584| Pure gold
TXTLav14; E584| [The story continues, unmarked, and concludes:] . . . of
TXTLav14; E584| thousands it may be decided what loss, what gain, would affect
TXTLav14; E584| them most. And suppose we cannot pronounce on others, cannot we
TXTLav14; E584| determine on ourselves? This the sage of Nazareth meant when he
TXTLav14; E584| said, WHERE THY TREASURE IS, THERE WILL THY HEART BE ALSO-
TXTLav14; E584| -The object of your love is your God.
AnnLav14; E584| This should be written in gold letters on our temples
TXTLav16; E584| 16. The greatest of characters, no doubt, was he, who, free
TXTLav16; E584| of all trifling accidental helps, could see objects through one
TXTLav16; E584| grand immutable medium, always at hand, and proof against
TXTLav16; E584| illusion and time, reflected by every object, and invariably
TXTLav16; E584| traced through all the fluctuation of things.
AnnLav16; E584| this was Christ
TXTLav20; E584| 20. Distinguish with exactness, in thyself and others,
TXTLav20; E584| between WISHES and WILL, in the strictest sense.
TXTLav20; E584| Who has many wishes has generally but little will. Who has
TXTLav20; E584| energy of will has few diverging wishes. Whose will is bent with
TXTLav20; E584| energy on ONE, MUST renounce the wishes for MANY things. Who
TXTLav20; E584| cannot do this is not stamped with the majesty of human nature.
TXTLav20; E584| The energy of choice, the unison of various powers for one is
TXTLav20; E584| only WILL, born under the agonies of self-denial and renounced
TXTLav20; E584| desires.
TXTLav21; E584| X21.Calmness of will is a sign of grandeur. The vulgar, far
TXTLav21; E584| from hiding their WILL, blab their wishes--a single spark of
TXTLav21; E584| occasion discharges the child of passions into a thousand
TXTLav21; E584| crackers of desire.
AnnLav21; E584| uneasy
AnnLav21; E584| See 384.
TXTLav23; E585| 23. Who in the same given time can produce more than many
TXTLav23; E585| others, has VIGOUR; who can produce more and better, has TALENTS;
TXTLav23; E585| who can produce what none else can, has GENIUS.
TXTLav25; E585| 25. WISHES run over into loquacious impotence, WILL presses on
TXTLav25; E585| with laconic energy. [Horizontal line in left margin]
TXTLav28; E585| 28. The glad gladdens--who gladdens not is not glad.
TXTLav28; E585| fatal to others is so to himself--to him, heaven,
TXTLav28; E585| wisdom, folly, virtue, vice, are equally so--to such an
TXTLav28; E585| one tell neither good nor bad of yourself.
TXTLav28; E585| X32. Let the degree of egotism be the measure of
TXTLav28; E585| confidence.
AnnLav28; E585| uneasy
TXTLav36; E585| X36. Who begins with severity, in judging of another, ends
TXTLav36; E585| commonly with falsehood.
AnnLav36; E585| false
AnnLav36; E585| Severity of judgment is a great virtue
TXTLav37; E585| X37. The smiles that encourage severity of judgment, hide
TXTLav37; E585| malice and insincerity.
AnnLav37; E585| false
AnnLav37; E585| Aphorisms should be universally true
TXTLav39; E585| X39. Who, without pressing temptation, tells a lie, will,
TXTLav39; E585| without pressing temptation, act ignobly and meanly.
AnnLav39; E585| uneasy
AnnLav39; E585| false
AnnLav39; E585| a man may lie for his own pleasure. but if any one is hurt
AnnLav39; E585| by his lying will confess his lie see N 124
TXTLav40; E585| 40. Who, under pressing temptations to lie, adheres to
TXTLav40; E585| truth, nor to the profane betrays aught of a sacred trust, is
TXTLav40; E585| near the summit of wisdom and virtue.
AnnLav40; E585| Excellent
TXTLav43; E585| 43. As the present character of a man, so his past, so
TXTLav43; E585| his future Who knows intuitively the history of the past, knows
TXTLav43; E585| his destiny to come.
TXTLav44; E585| 44. YOU can depend on no man, on no friend, but him who can
TXTLav44; E585| depend on himself. He only who acts consequentially
TXTLav44; E585| toward himself will act so toward others, and VICE
TXTLav44; E585| VERSA.
TXTLav44; E585| Man is for ever the same; the same under every form, in all
TXTLav44; E585| situations and relations that admit of free and unrestrained
TXTLav44; E585| exertion. The same regard which you have for yourself, you
TXTLav44; E585| have for others, for nature, for the invisible NUMEN, which you
TXTLav44; E585| call God--Who has witnessed one free]and unconstrained act
TXTLav44; E585| of yours, has witnessed all.
TXTLav54; E585| X54.Frequent laughing has been long called a sign of a
TXTLav54; E585| little mind--whilst the scarcer smile of harmless quiet has been
TXTLav54; E585| complimented as the mark of a noble heart--But to abstain from
TXTLav54; E585| laughing, and exciting laughter, merely not to offend, or to risk
TXTLav54; E585| giving offence, or not to debase the inward dignity of character-
TXTLav54; E585| -is a power unknown to many a vigorous mind.
AnnLav54; E585| I hate scarce smiles I love laughing
TXTLav59; E585| 59. A sneer is often the sign of heartless malignity.
AnnLav59; E585| damn Sneerers
TXTLav60; E585| 60.Who courts the intimacy of a professed sneerer, is a
TXTLav60; E585| professed knave.
TXTLav61; E585| 61. I know not which of these two I should wish to avoid most;
TXTLav61; E585| the scoffer at virtue and religion, who, with heartless villany,
TXTLav61; E585| butchers innocence and truth; or the pietist, who crawls,
TXTLav61; E585| groans, blubbers, and secretly says to gold, thou art m
TXTLav61; E585| hope! and to his belly, thou art my god !
AnnLav61; E585| I hate crawlers
TXTLav62; E586| 62. All moral dependence on him, who has been guilty Of
TXTLav62; E586| ONE act of positive cool villanyagainst an acknowledged,
TXTLav62; E586| virtuous and noble character, is credulity, imbecility, or
TXTLav62; E586| insanity.
AnnLav62; E586| is being like him rather
TXTLav63; E586| 63. The most stormy ebullitions of passion, from
TXTLav63; E586| blasphemy to murder, are less terrific than one single act of
TXTLav63; E586| cool villany: a still RABIES is more dangerous than the paroxisms
TXTLav63; E586| of a fever--Fear the boisterous savage of passion less than the
TXTLav63; E586| sedate grin of villany.
AnnLav63; E586| bravo
TXTLav66; E586| 66. Can he love truth who can take a knave to his bosom?
TXTLav66; E586|
AnnLav66; E586| --No
TXTLav67; E586| 67. There are offences against individuals, to all
TXTLav67; E586| appearance trifling, which are capital offences against the
TXTLav67; E586| human race--fly him who can commit them.
TXTLav68; E586| 68. There ought to be a perpetual whisper in the ear of plain
TXTLav68; E586| honesty--take heed not even to pronounce the name of a knave--he
TXTLav68; E586| will make the very sound of his name a handle of mischief. And
TXTLav68; E586| do you think a knave begins mischief to leave off? Know this--
TXTLav68; E586| whether he overcome or be foiled, he will wrangle on.
AnnLav68; E586| therefore pronounce him a knave, why should honesty fear a knave
TXTLav69; E586| 69. Humility and love, whatever obscurities may involve
TXTLav69; E586| religious tenets, constitute the essence of true religion.
TXTLav69; E586| The humble is formed to adore; the loving to associate with
TXTLav69; E586| eternal love.
AnnLav69; E586| Sweet.
TXTLav70; E586| X70. Have you ever seen a vulgar mind warm or humble? or a
TXTLav70; E586| proud one that could love?--where pride begins, love ceases--as
TXTLav70; E586| love, so humility--as both, so the still real power of man.
TXTLav70; E586|
AnnLav70; E586| <pride may love> (over a deletion)
TXTLav71; E586| X71. Every thing may be mimicked by hypocrisy, but humility
TXTLav71; E586| and love united. The humblest star twinkles most in the darkest
TXTLav71; E586| night--the more rare humility and love united, the more radiant
TXTLav71; E586| where they meet.
AnnLav71; E586| all this may be mimicked very well. this Aphorism
AnnLav71; E586| certainly was an oversight for what are all crawlers but
AnnLav71; E586| mimickers of humility & love
TXTLav71; E586| X73.Modesty is silent when it would not be improper to
TXTLav71; E586| speak: the humble, without being called upon, never recollects to
TXTLav71; E586| say any thing of himself.
AnnLav71; E586| uneasy
TXTLav78; E586| 78. The wrath that on conviction subsides into mildness,
TXTLav78; E586| is the wrath of a generous mind.
TXTLav80; E586| 80. Thousands are hated, whilst none are ever loved, without
TXTLav80; E586| a real cause. The amiable alone can be loved.
TXTLav81; E586| 81. He who is loved and commands love, when he corrects or is
TXTLav81; E586| the cause of uneasiness, must be loveliness itself; and
TXTLav82; E586| 82. He who can love him, in the moment of correction, is the
TXTLav82; E586| most amiable of mortals,
TXTLav83; E586| 83. He, to whom you may tell any thing, may see every thing,
TXTLav83; E586| and will betray nothing.
TXTLav86; E586| X86. The freer you feel yourself in the presence of
TXTLav86; E586| another, the more free is he: who is free makes free
AnnLav86; E586| rather uneasy
TXTLav92; E586| X92.Who instantly does the best that can be done, what no
TXTLav92; E586| other could have done, and what all must acknowledge to be the
TXTLav92; E586| best, is a genius and a hero at once.
AnnLav92; E586| uneasy
TXTLav93; E587| 93. The discovery of truth, by slow progressive meditation,
TXTLav93; E587| is wisdom--Intuition of truth, not preceded by perceptible
TXTLav93; E587| meditation, is genius
TXTLav94; E587| 94. The degree of genius is determined by its velocity,
TXTLav94; E587| clearness, depth, simplicity, copiousness, extent of glance (COUP
TXTLav94; E587| D'OEIL), and instantaneous intuition of the whole at once.
AnnLav94; E587| copiousness of glance
TXTLav96; E587| X96. Dread more the blunderer's friendship than the calumniator's
TXTLav96; E587| enmity.
AnnLav96; E587| I doubt this
TXTLav97; E587| X97. He only, who can give durability to his exertions, has
TXTLav97; E587| genuine power and energy of mind.
AnnLav97; E587| uneasy
AnnLav97; E587| Sterling
TXTLav98; E587| X98. Before thou callest a man hero or genius, investigate
TXTLav98; E587| whether his exertion has features of indelibility; for all that
TXTLav98; E587| is celestial, all genius, is the offspring of immortality.
AnnLav98; E587| uneasy Sterling
TXTLav99; E587| 99. Who despises all that is despicable, is made to he
TXTLav99; E587| impressed with all that is grand.
TXTLav107; E587| 107.Who takes from you, ought to give in his turn, or he is a
TXTLav107; E587| thief: I distinguish taking and accepting, robbing and receiving:
TXTLav107; E587| many give already by the mere wish to give; their still
TXTLav107; E587| unequivocal wish of improvement and gratitude, whilst it
TXTLav107; E587| draws from us, opens treasures within us, that might have
TXTLav107; E587| remained locked up, even to ourselves.
AnnLav107; E587| Noble & Generous
TXTLav114; E587| 114. Who writes as he speaks, speaks as he writes,
TXTLav114; E587| looks as he speaks and writes--is honest.
TXTLav115; E587| 115.A habit of sneering marks the egotist, or the fool, or the
TXTLav115; E587| knave--or all three.
AnnLav115; E587| --all three
TXTLav121; E587| X121. Who knows not how to wait with YES, will often be with
TXTLav121; E587| shame reduced to say No. Letting "I DARE NOT wait upon I WOULD"
TXTLav121; E587|
AnnLav121; E587| uneasy
TXTLav124; E587| 124. Who has a daring eye, tells downright truths and
TXTLav124; E587| downright lies.
AnnLav124; E587| contrary to N 39 but most True
TXTLav141; E587| X141. Many trifling inattentions, neglects, indiscretions-
TXTLav141; E587| -are so many unequivocal proofs of dull frigidity, hardness, or
TXTLav141; E587| extreme egotism.
AnnLav141; E587| rather uneasy
TXTLav150; E587| X150. As your enemies and your friends, so are you.
TXTLav150; E587|
AnnLav150; E587| very uneasy
TXTLav151; E587| X151. You may depend upon it that he is a good man whose
TXTLav151; E587| intimate friends are all good, and whose enemies are characters
TXTLav151; E587| decidedly bad.
AnnLav151; E587| uneasy
AnnLav151; E587| I fear I have not many enemies
TXTLav157; E587| 157. Say not you know another entirely, till you have
TXTLav157; E587| divided an inheritance with him.
AnnLav157; E587| !!
TXTLav163; E587| X163. Who, at the pressing solicitation of bold and noble
TXTLav163; E587| confidence, hesitates one moment before he consents, proves
TXTLav163; E587| himself at once inexorable.
AnnLav163; E587| uneasy
AnnLav163; E587| I do not believe it
TXTLav164; E588| X164. Who, at the solicitations of cunning, self-interest,
TXTLav164; E588| silliness, or impudence, hesitates one moment before he refuses,
TXTLav164; E588| proves himself at once a silly giver.
AnnLav164; E588| uneasy
TXTLav165; E588| 165. Examine carefully whether a man is fonder of exceptions
TXTLav165; E588| than of rules; as he makes use of exceptions he is sagacious; as
TXTLav165; E588| he applies them against the rule he is wrong-headed. I heard in
TXTLav165; E588| one day a man, who thought himself wise, . . . sophist's
TXTLav165; E588| character. . . (Vertical line in margin of passage from "rules"
TXTLav165; E588| to "wise")
TXTLav168; E588| X168.Whenever a man undergoes a considerable change, in
TXTLav168; E588| consequence of being observed by others, whenever he assumes
TXTLav168; E588| another gait, another language, than what he had before he
TXTLav168; E588| thought himself observed, be advised to guard yourself against
TXTLav168; E588| him.
AnnLav168; E588| rather uneasy
TXTLav170; E588| 170. I am prejudiced in favour of him who can solicit
TXTLav170; E588| boldly, without impudence--he has faith in humanity--hhas
TXTLav170; E588| faith in himself. No one, who is not accustomed to give grandly,
TXTLav170; E588| can ask nobly and with boldness.
TXTLav176; E588| 176. As a man's salutation, so the total of his character: in
TXTLav176; E588| nothing do we lay ourselves so open as in our manner of meeting
TXTLav176; E588| and salutation.
TXTLav177; E588| 177. Be afraid of him who meets you with friendly aspect,
TXTLav177; E588| and, in the midst of a flattering salutation, avoids your direct
TXTLav177; E588| open look
TXTLav185; E588| 185. All finery is a sign of littleness.
AnnLav185; E588| not always
TXTLav200; E588| 200. The more honesty a man has, the less he affects the
TXTLav200; E588| air of a saint--the affectation of sanctity is a blotch on the
TXTLav200; E588| face of piety
AnnLav200; E588| bravo
TXTLav201; E588| 201. There are more heroes than saints; (heroes I call
TXTLav201; E588| rulers over the minds and destinies of men); more saints than
TXTLav201; E588| humane characters, Him, who humanises all that is within and
TXTLav201; E588| around himself, adore: I know but of one such by
TXTLav201; E588| tradition.
AnnLav201; E588| Sweet
TXTLav203; E588| 203. Who seeks those that are greater than himself,
TXTLav203; E588| their greatness enjoys, and forgets his greatest qualities in
TXTLav203; E588| their greater ones, is already truly great
AnnLav203; E588| I hope I do not flatter my self that this is pleasant to me
TXTLav219; E588| 219. <dag>None love without being loved; and none
TXTLav219; E588| beloved is without loveliness
TXTLav225; E588| 225. The friend of order has made half his way to
TXTLav225; E588| virtue
TXTLav226; E588| X226. There is no mortal truly wise and restless at once-
TXTLav226; E588| -wisdom is the repose of minds.
AnnLav226; E588| rather uneasy
TXTLav242; E588| 242. The connoisseur in painting discovers an original by
TXTLav242; E588| some great line, though covered with dust, and disguised by
TXTLav242; E588| daubing; so he who studies man discovers a valuable character by
TXTLav242; E588| some original trait, though unnoticed, disguised, or debased-
TXTLav242; E588| -ravished at the discovery, he feels it his duty to restore it to
TXTLav242; E588| its own genuine splendour. Him who, in spite of contemptuous
TXTLav242; E588| pretenders, has the boldness to do this, choose for your
TXTLav242; E588| friend
TXTLav244; E588| 244. Who writes what he should tell, and dares not tell what he
TXTLav244; E588| writes, is either like a wolf in sheep's clothing, or like a
TXTLav244; E588| sheep in a wolfs skin.
AnnLav244; E588| Some cannot tell what they can write tho they dare
TXTLav248; E589| 248. Know that the great art to love your enemy consists in
TXTLav248; E589| never losing sight of MAN in him: humanity has power over all
TXTLav248; E589| that is human; the most inhuman man still remains man, and never
TXTLav248; E589| CAN throw off all taste for what becomes a man--but you must
TXTLav248; E589| learn to wait.
AnnLav248; E589| none can see the man in the enemy if he is ignorantly so,
AnnLav248; E589| he is not truly an enemy if maliciously not a man
AnnLav248; E589| I cannot love my enemy for my enemy is not man but beast &
AnnLav248; E589| devil if I have any. I can love him as a beast & wish to beat him
TXTLav253; E589| 253. Who welcomes the look of the good is good
TXTLav253; E589| himself
TXTLav254; E589| 254. I know deists, whose religiousness I venerate, and
TXTLav254; E589| atheists, whose honesty and nobleness of mind I wish for; but I
TXTLav254; E589| have not yet seen the man who could have tempteme to think
TXTLav254; E589| him honest who[m] I knew publicly acted the Christian whilst
TXTLav254; E589| privately he was a positive deist
AnnLav254; E589| bravo
TXTLav254; E589| (Whom corrected to who, in accord with Errata
TXTLav254; E589| list)
TXTLav256; E589| 256. He who laughed at you till he got to your door,
TXTLav256; E589| flattered you as you opened it--felt the force of your argument
TXTLav256; E589| whilst he was with you--applauded when he rose, and, after he
TXTLav256; E589| went away, blasts you--has the most indisputable title
TXTLav256; E589| to an archdukedom in hell
AnnLav256; E589| Such a one I can never forgive while he continues such a one
TXTLav261; E589| X261. Ask not only, am I hated? but, by whom?--am I
TXTLav261; E589| loved? but why?--as the GOOD love thee, the BAD will
TXTLav261; E589| hate thee
AnnLav261; E589| uneasy
TXTLav272; E589| 272. Who can act or perform as if each workor
TXTLav272; E589| action were the first, the last, and only one in his life, is
TXTLav272; E589| great [in his sphere.
TXTLav272; E589| (The last three words deleted by Blake)
TXTLav276; E589| X276. We can do all by speech and silence. He, who
TXTLav276; E589| understands the double art of speaking opportunely to the moment,
TXTLav276; E589| and of saying not a syllable more or less than it demanded--and
TXTLav276; E589| he who can wrap himself up in silence when every word would be in
TXTLav276; E589| vain--will understand to connect energy with patience.
AnnLav276; E589| uneasy
TXTLav278; E589| 278. Let the unhappiness you feel at another's errors,
TXTLav278; E589| and the happiness you enjoy in their perfections, be the
TXTLav278; E589| measure of your progress in wisdom and virtue
AnnLav278; E589| Excellent
TXTLav279; E589| 279. Who becomes every day more sagacious, in observing his
TXTLav279; E589| own faults, and the perfections of another, without either
TXTLav279; E589| envying him or despairing of himself, is ready to mount the
TXTLav279; E589| ladder on which angels ascend and descend.
AnnLav279; E589| Noble
TXTLav282; E589| 282. The more there is of mind in your solitary
TXTLav282; E589| employments, the more dignity there is in your character
TXTLav285; E589| 285. He, who can at all times sacrifice pleasure to duty,
TXTLav285; E589| approaches sublimity
TXTLav285; E589| (Vertical line in margin; also underlined)
TXTLav287; E589| 287. The most eloquent speaker, the most ingenious writer, and
TXTLav287; E589| the most accomplished statesman, cannot effect so much as the
TXTLav287; E589| mere presence of the man [who tempers his wisdom and his
TXTLav287; E589| vigour with, humanity.]
TXTLav287; E589| (The last nine words deleted by Blake)
AnnLav287; E589| unsophisticated
TXTLav289; E590| 289. Between the best and the worst, there are, you say,
TXTLav289; E590| innumerable degrees--and you are right; but admit that I am right
TXTLav289; E590| too, in saying that the best and the worst differ only in one
TXTLav289; E590| thing--<dag> in the object of their love.
AnnLav289; E590| <dag>would to God that every one would consider this
TXTLav290; E590| 290. What is it you love in him you love? what is it you
TXTLav290; E590| hate in him you hate? Answer this closely to yourself, pronounce
TXTLav290; E590| it loudly, and you will know yourself and him.
AnnLav290; E590| All Gold
TXTLav292; E590| 292. If you see one cold and vehement at the same time, set
TXTLav292; E590| him down for a fanatic.
AnnLav292; E590| i.e. hypocrite
TXTLav295; E590| 295. Who can hide magnanimity, stands on the supreme
TXTLav295; E590| degree of human nature, and is admired by the world of
TXTLav295; E590| spirits
TXTLav301; E590| 301. He has not a little of the devil in him who prays and
TXTLav301; E590| bites.
AnnLav301; E590| there is no other devil, he who bites without praying is
AnnLav301; E590| only a beast
TXTLav302; E590| 302. He who, when called upon to speak a disagreeable
TXTLav302; E590| truth, tells it boldly and has done, is both bolder and milder
TXTLav302; E590| than he who nibbles in a low voice, and never ceases
TXTLav302; E590| nibbling.
AnnLav302; E590| damn such
TXTLav305; E590| 305. Be not the fourth friend of him who had three
TXTLav305; E590| before and lost them.
AnnLav305; E590| an excellent rule
TXTLav308; E590| X308. Want of friends argues either want of humility or
TXTLav308; E590| courage, or both.
AnnLav308; E590| uneasy
TXTLav309; E590| 309. He who, at a table of forty covers, thirty-nine of
TXTLav309; E590| which are exquisite, and one indifferent, lays hold of that, and
TXTLav309; E590| with a "damn your dinner" dashes it in the landlord's face,
TXTLav309; E590| should be sent to Bethlem or to Bridewell--and whither he, who
TXTLav309; E590| blasphemes a book, a work of art, or perhaps a man of
TXTLav309; E590| nine-and-thirty good and but one bad quality, and calls those
TXTLav309; E590| fools or flatterers who, engrossed by the superior number of good
TXTLav309; E590| qualities, would fain forget the bad one<?>
TXTLav309; E590| (Question marked added by Blake)
AnnLav309; E590| to hell till he behaves better. mark that I do not believe
AnnLav309; E590| there is such a thing litterally. but hell is the being shut up
AnnLav309; E590| in the possession of corporeal desires which shortly weary the
AnnLav309; E590| man for all life is holy
TXTLav328; E590| 328. Keep him at least three paces distant who hates
TXTLav328; E590| bread, music, and the laugh of a child
AnnLav328; E590| the best in the book
TXTLav333; E590| 333. Between passion and lie there is not a finger's
TXTLav333; E590| breadth.
AnnLav333; E590| Lie, is the contrary to Passion
TXTLav334; E590| 334.. Avoid, like a serpent, him who writes
TXTLav334; E590| impertinently, yet speaks politely
AnnLav334; E590| a dog get a stick to him
TXTLav338; E590| X338. Search carefully if one patiently finishes what he
TXTLav338; E590| boldly began.
AnnLav338; E590| uneasy
TXTLav339; E590| 339. Who comes from the kitchen smells of its smoke;
TXTLav339; E590| who adheres to a sect has something of its cant: the
TXTLav339; E590| college-air pursues the student, and dry inhumanity him who herds
TXTLav339; E590| with literary pedants.
TXTLav341; E590| 341. Call him truly religious who believes in something
TXTLav341; E590| higher, more powerful, more living, than visible nature; and who,
TXTLav341; E590| clear as his own existence, feels his conformity to that superior
TXTLav341; E590| being.
TXTLav342; E591| 342. [Superstition] <Hipocrisy> always inspires
TXTLav342; E591| littleness, religion grandeur of mind: the
TXTLav342; E591| [superstitious] <hypocrite> raises beings inferior to
TXTLav342; E591| himself to deities.
AnnLav342; E591| no man was ever truly superstitious who was not truly
AnnLav342; E591| religious as far as he knew
AnnLav342; E591| True superstition is ignorant honesty & this is beloved of
AnnLav342; E591| god & man
AnnLav342; E591| I do not allow that there is such a thing as Superstition
AnnLav342; E591| taken in the strict sense of the word
AnnLav342; E591| A man must first decieve himself before he is <thus>
AnnLav342; E591| Superstitious & so he is a hypocrite
AnnLav342; E591| Hipocrisy. is as distant from superstition. as the wolf from
AnnLav342; E591| the lamb.
TXTLav343; E591| 343. Who are the saints of humanity? those whom perpetual
TXTLav343; E591| habits of goodness and of grandeur have made nearly unconscious
TXTLav343; E591| that what they do is good or grand--<dag> heroes with
TXTLav343; E591| infantine simplicity
AnnLav343; E591| <dag>this is heavenly
TXTLav345; E591| 345. The jealous is possessed by a "fine mad devil*" and a
TXTLav345; E591| dull spirit at once.
TXTLav345; E591| *Shakspeare.
AnnLav345; E591| pity the jealous
TXTLav352; E591| 352. He alone has energy that cannot be deprived of
TXTLav352; E591| it
TXTLav353; E591| 353. Sneers are the blasts that precede quarrels.
AnnLav353; E591| hate the sneerer
TXTLav354; E591| 354. Who loves will not be adored.
AnnLav354; E591| false
TXTLav359; E591| 359. No great character cavils.
TXTLav365; E591| 365. He can love who can forget all and nothing.
TXTLav366; E591| 366. The purest religion is the most refined Epicurism. He,
TXTLav366; E591| who in the smallest given time can enjoy most of what he never
TXTLav366; E591| shall repent, and what furnisheenjoyments, still more
TXTLav366; E591| unexhausted, still less changeable--is the most religious and the
TXTLav366; E591| most voluptuous of men.
AnnLav366; E591| True Christian philosophy
TXTLav370; E591| 370. The generous, who is always just--and the just, who is
TXTLav370; E591| always generous--may, unannounced, approach the throne of
TXTLav370; E591| God.
TXTLav376; E591| 376. Spare the lover without flattering his passion; to make the
TXTLav376; E591| pangs of love the butt of ridicule, is unwise and harsh--soothing
TXTLav376; E591| meekness and wisdom subdue in else unconquerable things.
AnnLav376; E591| and consider that love is life
TXTLav377; E591| 377. There is none so bad to do the twentieth part of the
TXTLav377; E591| evil he might, nor any so good as to do the tenth part of the
TXTLav377; E591| good it is in his power to do. Judge of yourself by the good you
TXTLav377; E591| might do and neglect--and of others by the evil they might do and
TXTLav377; E591| omit--and your judgment will be poised between too much
TXTLav377; E591| indulgence for yourself and too much severity on others.
AnnLav377; E591| Most Excellent
TXTLav380; E591| 380. To him who is simple, and inexhaustible, like
TXTLav380; E591| nature, simple and inexhausted nature resigns her sway
TXTLav383; E592| 383. How can he be pious who loves not the beautiful, whilst
TXTLav383; E592| piety is nothing but the love of beauty? Beauty we Call the
TXTLav383; E592| MOST VARIED ONE, the MOST UNITED VARIETY. Could there be a man
TXTLav383; E592| who should harmoniously unite each variety of knowledge and of
TXTLav383; E592| powers--were he not the most beautiful? were he not your
TXTLav383; E592| god?
AnnLav383; E592| this is our Lord
TXTLav384; E592| 384. Incredible are his powers who DESIRES nothing that he
TXTLav384; E592| CANNOT WILL.
AnnLav384; E592| See 20 & 21
TXTLav385; E592| X385. The unloved cannot love.
AnnLav385; E592| doubtful
TXTLav386; E592| X386. Let the object of love be careful to lose none of its
TXTLav386; E592| loveliness.
TXTLav389; E592| X389. We cannot be great, if we calculate how great we and
TXTLav389; E592| how little others are, and calculate not how great others, how
TXTLav389; E592| minute, how impotent ourselves.
AnnLav389; E592| uneasy
TXTLav391; E592| 391. He loves unalterably who keeps within the bounds of
TXTLav391; E592| love; who always shews somewhat less than what he is
TXTLav391; E592| possessed of--nor ever utters a syllable, or
TXTLav391; E592| gives a hint, of more than what in fact remains
TXTLav391; E592| behind--is just and friendly in the same degree.
TXTLav396; E592| 396. Who kindles love loves warmly.
TXTLav400; E592| 400. There is a manner of forgiving so divine, that you are
TXTLav400; E592| ready to embrace the offender for having called it forth.
AnnLav400; E592| this I cannot conceive
TXTLav401; E592| 401. Expect the secret resentment of him whom your
TXTLav401; E592| forgiveness has impressed with a sense of his inferiority; expect
TXTLav401; E592| the resentment of the woman whose proffered love you have
TXTLav401; E592| repulsed; yet surer still expect the unceasing rancour of envy
TXTLav401; E592| against the progress of genius and merit--renounce the hopes of
TXTLav401; E592| reconciling him: but know, that whilst you steer on, mindless of
TXTLav401; E592| his grin, allruling destiny will either change his rage to awe,
TXTLav401; E592| or blast his powers to their deepest root.
AnnLav401; E592| If you expect his resentment you do not forgive him
AnnLav401; E592| now. tho you did once forgiveness of enemies can only
AnnLav401; E592| come upon their repentance
TXTLav407; E592| 407. Whatever is visible is the vessel or veil of the
TXTLav407; E592| invisible past, present, future--as man penetrates to this more,
TXTLav407; E592| or perceives it less, he raises or depresses his dignity of
TXTLav407; E592| being.
AnnLav407; E592| A vision of the Eternal Now--
TXTLav408; E592| 408. Let none turn over books, or roam the stars in
TXTLav408; E592| quest of God, who sees him not in man
TXTLav409; E592| 409. He alone is good, who, though possessed of energy, prefers
TXTLav409; E592| virtue, with the appearance of weakness, to the invitation of
TXTLav409; E592| acting brilliantly ill
AnnLav409; E592| Noble But Mark Active Evil is better than Passive Good.
TXTLav410; E592| X410. Clearness, rapidity, comprehension of look, glance
TXTLav410; E592| (what the French call 'COUP D'OEIL'), is the greatest, simplest,
TXTLav410; E592| most inexhausted gift a mortal can receive from heaven: who has
TXTLav410; E592| that has all; and who has it not has little of what constitutes
TXTLav410; E592| the good and great.
AnnLav410; E592| uneasy
AnnLav410; E592| doubtful
TXTLav413; E592| 413. As the presentiment of the possible, deemed
TXTLav413; E592| impossible, so genius, so heroism--every genius, every hero,
TXTLav413; E592| is a prophet
TXTLav414; E592| X414. He who goes one step beyond his real faith, or
TXTLav414; E592| presentiment, is in danger of deceiving himself and others.
AnnLav414; E592| uneasy
TXTLav416; E593| 416 He, who to obtain much will suffer little or nothing,
TXTLav416; E593| can never be called great; and none ever little, who, to obtain
TXTLav416; E593| one great object, will suffer much.
AnnLav416; E593| the man who does this is a Sectary therefore not great
TXTLav419; E593| 419. You beg as you question.; you give as you
TXTLav419; E593| answer
AnnLav419; E593| Excellent
TXTLav424; E593| 424. Love sees what no eye sees; love hears what no ear
TXTLav424; E593| hears; and what never rose in the heart of man love prepares for
TXTLav424; E593| itobject.
AnnLav424; E593| Most Excellent
TXTLav426; E593| 426. Him, who arrays malignity in good nature and treachery
TXTLav426; E593| in familiarity, a miracle of Omnipotence alone can make an honest
TXTLav426; E593| man.
AnnLav426; E593| no Omnipotence can act against order
TXTLav427; E593| 427. He, who sets fire to one part of a town to rob more
TXTLav427; E593| safely in another, is, no doubt, a villain: what will you call
TXTLav427; E593| him, who, to avert suspicion from himself, accuses the innocent
TXTLav427; E593| of a crime he knows himself guilty of, and means to commit
TXTLav427; E593| again?
AnnLav427; E593| damn him
TXTLav432; E593| 432. The richer you are, the more calmly you bear the
TXTLav432; E593| reproach of poverty: the more genius you have, the more
TXTLav432; E593| easily you bear the imputation of mediocrity
TXTLav432; E593| 435. There is no instance of a miser becoming a prodigal without
TXTLav432; E593| losing his intellect; but there are thousands of prodigals
TXTLav432; E593| becoming misers; if, therefore, your turn be profuse, nothing
TXTLav432; E593| is so much to be avoided as avariceand, if you be a miser,
TXTLav432; E593| procure a physician who can cure an irremediable disorder.
AnnLav432; E593| Excellent
TXTLav437; E593| 437. Avarice has sometimes been the flaw of great men, but
TXTLav437; E593| never of great minds; great men produce effects that cannot be
TXTLav437; E593| produced by a thousand of the vulgar; but great minds are stamped
TXTLav437; E593| with expanded benevolence, unattainable by most.
TXTLav440; E593| X440. He is much greater and more authentic, who produces
TXTLav440; E593| one thing entire and perfect, than he who does many by
TXTLav440; E593| halves.
AnnLav440; E593| uneasy
TXTLav444; E593| X444. Say what you please of your humanity, no wise man
TXTLav444; E593| will ever believe a syllable while I and MINE are the two only
TXTLav444; E593| gates at which you sally forth and enter, and through which alone
TXTLav444; E593| all must pass who seek admittance.
AnnLav444; E593| uneasy
TXTLav447; E593| 447. Who hides love, to bless with unmixed happiness, is
TXTLav447; E593| great, like the king of heaven.
AnnLav447; E593| I do not understand this or else I do not agree to it I know
AnnLav447; E593| not what hiding love means
TXTLav449; E593| X449. Trust not him with your secrets, who, when left alone
TXTLav449; E593| in your room, turns over your papers.
AnnLav449; E593| uneasy yet I hope I should not do it
TXTLav450; E593| 450. A woman whose ruling passion is not vanity, is
TXTLav450; E593| superior to any man of equal faculties
AnnLav450; E593| Such a woman I adore
TXTLav451; E593| 451. He who has but one way of seeing every thing is as
TXTLav451; E593| important for him who studies man as fatal to friendship.
AnnLav451; E593| this I do not understand
TXTLav452; E594| 452. Who has written will write again, says the Frenchman;
TXTLav452; E594| [he who has written against you will write against you
TXTLav452; E594| again]: he who has begun certain things is under the
TXTLav452; E594| [curse] <blessing> of leaving off no more.
TXTLav452; E594| (Text altered by Blake)
TXTLav460; E594| X460. Nothing is more impartial than the stream-like
TXTLav460; E594| public; always the same and never the same; of whom, sooner or
TXTLav460; E594| later, each misrepresented character obtains justice, and each
TXTLav460; E594| calumniated, honour: he who cannot wait for that, is either
TXTLav460; E594| ignorant of human nature, or feels that he was not made for
TXTLav460; E594| honour.
AnnLav460; E594| uneasy
TXTLav462; E594| 462. The obstinacy of the indolent and weak is less
TXTLav462; E594| conquerable than that of the fiery and bold
TXTLav463; E594| 463. Who, with calm wisdom alone, imperceptibly directs the
TXTLav463; E594| obstinacy of others, will be the most eligible friend or the most
TXTLav463; E594| dreadful enemy.
AnnLav463; E594| this must be a grand fellow
TXTLav465; E594| X465. He is condemned to depend on no man's modesty and
TXTLav465; E594| honour who dares not depend on his own.
AnnLav465; E594| uneasy
TXTLav477; E594| 477. The frigid smiler, crawling, indiscreet, obtrusive,
TXTLav477; E594| brazen-faced, is a scorpion-whip of destiny-avoid him!
AnnLav477; E594| & never forgive him till he mends
TXTLav486; E594| X486. Distrust your heart and the durability of your fame,
TXTLav486; E594| if from the stream of occasion you snatch a handful of foam; deny
TXTLav486; E594| the stream, and give its name to the frothy bursting
TXTLav486; E594| bubble.
AnnLav486; E594| Uneasy
AnnLav486; E594| this I lament that I have done
TXTLav487; E594| 487. If you ask me which is the real hereditary sin of
TXTLav487; E594| human nature, do you imagine I shall answer pride? or luxury? or
TXTLav487; E594| ambition? or egotism? no; I shall say indolence--who conquers
TXTLav487; E594| indolence will conquer all the rest.
AnnLav487; E594| Pride fullness of bread & abundance of Idleness was
AnnLav487; E594| the sin of Sodom. See Ezekiel Ch xvi. 49 ver
TXTLav489; E594| 489. An entirely honest man, in the severe sense of the
TXTLav489; E594| word, exists no more than an entirely dishonest knave: the best
TXTLav489; E594| and the worst are only approximations of those qualities. Who
TXTLav489; E594| are those that never contradict themselves? yet honesty never
TXTLav489; E594| contradicts itself: who are those that always contradict
TXTLav489; E594| themselves? yet knavery is mere self-contradiction. Thus the
TXTLav489; E594| knowledge of man determines not the things themselves, but their
TXTLav489; E594| proportions, the quantum of congruities and incongruities.
AnnLav489; E594| Man is a twofold being. one part capable of evil & the other
AnnLav489; E594| capable of good that which is capable of good is not also
AnnLav489; E594| capable of evil. but that which is capable of evil is also
AnnLav489; E594| capable of good. this aphorism seems to consider man as simple &
AnnLav489; E594| yet capable of evil. now both evil & good cannot exist in a
AnnLav489; E594| simple being. for thus 2 contraries would. spring from one
AnnLav489; E594| essence which is impossible. but if man is considerd as only
AnnLav489; E594| evil. & god only good. how then is regeneration effected which
AnnLav489; E594| turns the evil to good. by casting out the evil. by the good.
AnnLav489; E594| See Matthew XII. Ch. 26. 27. 28. 29 vs
TXTLav496; E594| 496. Sense seeks and finds the thought; the thought seeks
TXTLav496; E594| and finds genius.
AnnLav496; E594| & vice. versa. genius finds thought without seekg & thought
AnnLav496; E594| thus, producd finds sense
TXTLav506; E595| 506. The poet, who composes not before the moment of
TXTLav506; E595| inspiration, and as that leaves him ceases--composes, and he
TXTLav506; E595| alone, for all men, all classes, all ages
AnnLav506; E595| Most Excellent
TXTLav507; E595| 507.He, who has frequent moments of complete existence,
TXTLav507; E595| is a hero, though not laurelled, is crowned, and without crowns,
TXTLav507; E595| a king: he only who has enjoyed immortal moments can reproduce
TXTLav507; E595| them
AnnLav507; E595| O that men would seek immortal moments O that men would
AnnLav507; E595| converse with God
TXTLav508; E595| 508. The greater that which you can HIDE, THE GREATER
TXTLav508; E595| YOURSELF (The last words triply underlined by Blake)
AnnLav508; E595| Pleasant
TXTLav514; E595| X514. He, who cannot forgive <a> trespass of malice to his
TXTLav514; E595| enemy, has never yet tasted the most sublime enjoyment of
TXTLav514; E595| love.
AnnLav514; E595| uneasy this I know not
TXTLav518; E595| X518. You may have hot enemies without having a warm
TXTLav518; E595| friend; but not a fervid friend without a bitter enemy. The
TXTLav518; E595| qualities of your friends will be those of your enemies: cold
TXTLav518; E595| friends, cold enemies--half friends, half enemies--fervid
TXTLav518; E595| enemies, warm friends.
AnnLav518; E595| very Uneasy indeed but truth
TXTLav521; E595| 521.He, who reforms himself, has done more toward
TXTLav521; E595| reforming the public than a crowd of noisy, impotent
TXTLav521; E595| patriots
AnnLav521; E595| Excellent
TXTLav523; E595| 523. He will do great things who can avert his words and
TXTLav523; E595| thoughts from past irremediable evils.
AnnLav523; E595| .not if evils are past sins. for these a man should never
AnnLav523; E595| avert his thoughts from
TXTLav526; E595| X526. He, who is ever intent on great ends, has an
TXTLav526; E595| eagle-eye for great means, and scorns not the smallest.
AnnLav526; E595| Great ends never look at means but produce them
AnnLav526; E595| spontaneously
TXTLav532; E595| 532. Take from LUTHER his roughness and fiery courage;
TXTLav532; E595| from CALVIN his hectic obstinacy; from ERASMUS his timid
TXTLav532; E595| prudence; hypocrisy and fanaticism from CROMWELL; from HENRY IV,
TXTLav532; E595| his sanguine character; mysticism from FENELON; from HUME his
TXTLav532; E595| all-unhinging wit; love of paradox and brooding suspicion from
TXTLav532; E595| ROUSSEAU; naivete and elegance of knavery from VOLTAIRE; from
TXTLav532; E595| MILTON the extravagance of his all-personifying fancy; from
TXTLav532; E595| RAFFAELLE his dryness and nearly hard precision; and from RUBENS
TXTLav532; E595| his supernatural luxury of colours:--deduct this oppressive
TXTLav532; E595| EXUBERANCE from each; rectify them according to your own
TXTLav532; E595| taste--what will be the result? your own correct, pretty, flat,
TXTLav532; E595| useful--for me, to be sure, quite convenient vulgarity. And why
TXTLav532; E595| this amongst maxims of humanity? that you may learn to know this
TXTLav532; E595| EXUBERANCE, this LEVEN, of each great character, and its effects
TXTLav532; E595| on contemporaries and posterity--that you may know where d, e, f,
TXTLav532; E595| is, there must be a, b, c: he alone has knowledge of man, who
TXTLav532; E595| knows the ferment that raises each character, and makes it that
TXTLav532; E595| which it shall be, and something more or less than it shall
TXTLav532; E595| be.
AnnLav532; E595| Deduct from a rose its redness. from a lilly its whiteness
AnnLav532; E595| from a diamond its hardness from a spunge its softness from an
AnnLav532; E595| oak its heighth from a daisy its lowness & [chaos]
AnnLav532; E595| rectify every thing in Nature as the Philosophers do. & then we
AnnLav532; E595| shall return to Chaos & God will be compelld to be Excentric if he
AnnLav532; E595| Creates O happy Philosopher
AnnLav532; E595| Variety does not necessarily suppose deformity, for a rose
AnnLav532; E595| &a lilly. are various. & both beautiful
AnnLav532; E595| Beauty is exuberant but not of ugliness but of beauty & if
AnnLav532; E595| ugliness is adjoined
AnnLav532; E596| to beauty it is not the exuberance of beauty. so if Rafael is
AnnLav532; E596| hard & dry it is not his genius but an accident acquired for how
AnnLav532; E596| can Substance & Accident be predicated of the same Essence! I
AnnLav532; E596| cannot concieve
AnnLav532; E596| But the substance gives tincture to the accident & makes it
AnnLav532; E596| physiognomic
AnnLav532; E596| Aphorism 47. speaks of the heterogeneous, which all
AnnLav532; E596| extravagance is. but exuberance not.
TXTLav532; E596| (47: Man has an inward sense of consequence--of all that
TXTLav532; E596| is pertinent. This sense is the essence of humanity: this,
TXTLav532; E596| developed and determined, characterises him--this, displayed, is
TXTLav532; E596| his education. The more strict you are in observing what is
TXTLav532; E596| pertinent and impertinent, (or heterogeneous) in character,
TXTLav532; E596| actions, works of art and literature--the wiser, nobler, greater,
TXTLav532; E596| the more humane yourself.)
TXTLav533; E596| 533. I have often, too often, been tempted, at the daily
TXTLav533; E596| relation of new knaveries, to despise human nature in every
TXTLav533; E596| individual, till, on minute anatomy of each trick, I found that
TXTLav533; E596| the knave was only an ENTHUSIAST or MOMENTARY FOOL. This
TXTLav533; E596| discovery of momentary folly, symptoms of which assail the wisest
TXTLav533; E596| and the best, has thrown a great consolatory light on my
TXTLav533; E596| inquiries into man's moral nature: by this the theorist is
TXTLav533; E596| enabled to assign to each class and each individual its own
TXTLav533; E596| peculiar fit of vice or folly; and, by the same, he has it in his
TXTLav533; E596| power to contrast the ludicrous or dismal catalogue with the more
TXTLav533; E596| pleasing one of sentiment and virtue, more properly their own.
TXTLav533; E596|
AnnLav533; E596| man is the ark of God the mercy seat is above upon the ark
AnnLav533; E596| cherubims guard it on either side & in the midst is the holy law.
AnnLav533; E596| man is either the ark of God or a phantom of the earth & of the
AnnLav533; E596| water if thou seekest by human policy to guide this ark.
AnnLav533; E596| remember Uzzah II Sam l. [erasure] VI Ch:
AnnLav533; E596| knaveries are not human nature knaveries are knaveries See
AnnLav533; E596| N 554
AnnLav533; E596| this aphorism seems to me to want discrimination
TXTLav534; E596| 534. He, who is the master of the fittest moment to crush
TXTLav534; E596| his enemy, and magnanimously neglects it, is born to be a
TXTLav534; E596| conqueror.
AnnLav534; E596| this was old George the second
TXTLav539; E596| 539. A great woman not imperious, a fair woman not vain, a
TXTLav539; E596| woman of common talents not jealous, an accomplished woman, who
TXTLav539; E596| scorns to shine--are four wonders, just great enough to be
TXTLav539; E596| divided among the four quarters of the globe.
AnnLav539; E596| let the men do their duty & the women will be such wonders,
AnnLav539; E596| the female life [fro] lives from the light of the male.
AnnLav539; E596| see a mans female dependants you know the man
TXTLav543; E596| 543. Depend not much upon your rectitude, if you are
TXTLav543; E596| uneasy in the presence of the good;[Line drawn
TXTLav543; E596| by Blake]
AnnLav543; E596| easy
TXTLav543; E596| X nor trust to your humility if you are mortified when you
TXTLav543; E596| are not noticed.
AnnLav543; E596| uneasy
TXTLav549; E596| 549. He, who [hates] <loves> the wisest and best
TXTLav549; E596| of men, [hates] <loves> the Father of men; for where is
TXTLav549; E596| the Father of men to be seen but in the most perfect of his
TXTLav549; E596| children
AnnLav549; E596| this is true worship
TXTLav552; E596| 552. He, who adores an impersonal God, has none; and,
TXTLav552; E596| without guide or rudder, launches on an immense abyss that first
TXTLav552; E596| absorbs his powers, and next himself
AnnLav552; E596| Most superlatively beautiful & Most affectionatly Holy &
AnnLav552; E596| pure would to God that all men would consider it
TXTLav554; E597| 554. The enemy of art is the enemy of nature; art is
TXTLav554; E597| nothing but the highest sagacity and exertion of human nature;
TXTLav554; E597| and what nature will he honour who honours not the
TXTLav554; E597| human
AnnLav554; E597| human nature is the image of God
TXTLav556; E597| 556. Where there is much pretension, much has been
TXTLav556; E597| borrowed--nature never pretends
TXTLav557; E597| 557. Do you think him a common man who can make what is
TXTLav557; E597| common exquisite
TXTLav559; E597| 559. Whose promise may you depend upon? his who dares refuse
TXTLav559; E597| what he knows he cannot perform; who promises calmly, strictly,
TXTLav559; E597| conditionally, and never excites a hope which he may
TXTLav559; E597| disappoint
TXTLav560; E597| 560. You promise as you speak.
TXTLav562; E597| 562. Avoid him who speaks softly, and writes
TXTLav562; E597| sharply
AnnLav562; E597| Ah rogue I could be thy hangman
TXTLav566; E597| 566.Neither patience nor inspiration can give wings to
TXTLav566; E597| a snail--you waste your own force, you destroy what remained
TXTLav566; E597| of energy in the indolent, by urging him to move beyond his rate
TXTLav566; E597| of power.
TXTLav573; E597| 573. Your humility is equal to your desire of being
TXTLav573; E597| unnoticed, unobserved in your acts of virtue
AnnLav573; E597| true humility
TXTLav574; E597| 574. There are certain light characteristic momentary
TXTLav574; E597| features of man, which, in spite of masks and all exterior
TXTLav574; E597| mummery, represent him as he is and shall be. If once in an
TXTLav574; E597| individual you have discovered one ennobling feature, let him
TXTLav574; E597| debase it, let it at times shrink from him, no matter; he
TXTLav574; E597| will, in the end, prove superior to thousands of his
TXTLav574; E597| critics
AnnLav574; E597| the wise man falleth 7 times in a day & riseth again &/c
TXTLav576; E597| 576. The man who has and uses but one scale for every thing, for
TXTLav576; E597| himself and his enemy, the past and the future, the grand and the
TXTLav576; E597| trifle, for truth and error, virtue and vice, religion,
TXTLav576; E597| superstition, infidelity; for nature, art, and works of genius
TXTLav576; E597| and art-is truly wise, just, great.
AnnLav576; E597| this is most true but how does this agree with 451
TXTLav577; E597| X577. The infinitely little constitutes the infinite
TXTLav577; E597| difference in works of art, and in the degrees of morals and
TXTLav577; E597| religion; the greater the rapidity; precision, acuteness, with
TXTLav577; E597| which this is observed and determined, the more authentic, the
TXTLav577; E597| greater the observer.
AnnLav577; E597| uneasy
TXTLav580; E597| 580. Range him high amongst your saints, who, with
TXTLav580; E597| all-acknowledged powers, and his own stedfast scale for every
TXTLav580; E597| thing, can, on the call of judgment or advice, submit to
TXTLav580; E597| transpose himself into another's situation, and to adopt his
TXTLav580; E597| point of sight
TXTLav582; E597| 582. No communications and no gifts can exhaust genius, or
TXTLav582; E597| impoverish charity
AnnLav582; E597| Most Excellent
TXTLav585; E597| 585. Distrust yourself if you fear the eye of the sincere;
TXTLav585; E597| but be afraid of neither God or man, if you have no reason to
TXTLav585; E597| distrust yourself
TXTLav586; E597| 586. Who comes as he goes, and is present as he came and
TXTLav586; E597| went, is sincere
TXTLav588; E597| X588. He loves grandly (I speak of friendship) who is not
TXTLav588; E597| jealous when he has partners of love.
AnnLav588; E597| uneasy but I hope to mend
TXTLav590; E597| 590. He knows himself greatly who never opposes his
TXTLav590; E597| genius
AnnLav590; E597| Most Excellent
TXTLav596; E598| 596 "Love as if you could hate and might be hated;"--a
TXTLav596; E598| maxim of detested prudence in real friendship, the bane of all
TXTLav596; E598| tenderness, the death of all familiarity. Consider the fool
TXTLav596; E598| who follows it as nothing inferior to him who at every, bit of
TXTLav596; E598| bread trembles at the thought of its being poisoned
AnnLav596; E598| Excellent
TXTLav597; E598| 597. "Hate as if you could love or should be loved;"--him
TXTLav597; E598| who follows this maxim, if all the world were to declare an idiot
TXTLav597; E598| and enthusiast, I shall esteem, of all men, the most eminently
TXTLav597; E598| formed for friendship.
AnnLav597; E598| Better than Excellent
TXTLav600; E598| 600. Distinguish with exactness, if you mean to know
TXTLav600; E598| yourself and others, what is so often mistaken--the SINGULAR,
TXTLav600; E598| the ORIGINAL, the EXTRAORDINARY, the GREAT, and the SUBLIME
TXTLav600; E598| man: the SUBLIME alone unites the singular, original,
TXTLav600; E598| extraordinary, and great, with his own uniformity and simplicity:
TXTLav600; E598| the GREAT, with many powers, and uniformity of ends, is destitute
TXTLav600; E598| of that superior calmness and inward harmony which soars
TXTLav600; E598| above the atmosphere of praise: the EXTRAORDINARY is
TXTLav600; E598| distinguished by copiousness, and a wide range of energy: the
TXTLav600; E598| ORIGINAL need not be very rich, only that which he produces
TXTLav600; E598| is unique, and has the exclusive stamp of individuality: the
TXTLav600; E598| SINGULAR, as such, is placed between originality and whim, and
TXTLav600; E598| often makes a trifle the medium of fame.
TXTLav601; E598| 601. Forwardness nips affection in the bud.
AnnLav601; E598| the more is the pity
TXTLav602; E598| X602. If you mean to be loved, give more than what is
TXTLav602; E598| asked, but not more than what is wanted; [and ask less than
TXTLav602; E598| what is expected.]
AnnLav602; E598| this is human policy as it is calld--this whole aphorism is
AnnLav602; E598| an oversight
TXTLav603; E598| 603. Whom smiles and [tears] <frowns> make equally
TXTLav603; E598| lovely, [all]<only good> hearts [may] <can or
TXTLav603; E598| dare> court.
TXTLav604; E598| 604. Take here the grand secret--if not of pleasing all, yet of
TXTLav604; E598| displeasing none--court mediocrity, avoid originality, and
TXTLav604; E598| sacrifice to fashion.
AnnLav604; E598| & go to hell
TXTLav605; E598| 605. He who pursues the glimmering steps of hope, with
TXTLav605; E598| stedfast, not presumptuous, eye, may pass the gloomy rock, on
TXTLav605; E598| either side of which [superstition] <hypocrisy> and
TXTLav605; E598| incredulity their dark abysses spread.
AnnLav605; E598| Superstition has been long a bug bear by reason of its being
AnnLav605; E598| united with hypocrisy. but let them be fairly seperated & then
AnnLav605; E598| superstition will be honest feeling & God who loves all honest
AnnLav605; E598| men. will lead [them] the poor enthusiast in the paths
AnnLav605; E598| of holiness
TXTLav606; E598| 606. The public seldom forgive twice.
AnnLav606; E598| let us take their example
TXTLav607; E598| X607. Him who is hurried on by the furies of immature,
TXTLav607; E598| impetuous wishes, stern repentance shall drag, bound and
TXTLav607; E598| reluctant, back to the place from which he sallied: where you
TXTLav607; E598| hear the crackling of wishes expect intolerable vapours or
TXTLav607; E598| repining grief.
AnnLav607; E598| uneasy
TXTLav608; E598| 608. He submits to be seen through a microscope, who
TXTLav608; E598| suffers himself to be caught in a fit of passion.
AnnLav608; E598| & such a one I dare love
TXTLav609; E598| 609. Venerate four characters; the sanguine, who has
TXTLav609; E598| checked volatility and the rage for pleasure; the choleric,
TXTLav609; E598| who has subdued passion and pride; the phlegmatic, emerged from
TXTLav609; E598| indolence; and the melancholy, who has dismissed avarice,
TXTLav609; E598| suspicion, and asperity
AnnLav609; E598| 4 most holy men
TXTLav610; E599| 610. All great minds sympathize.
TXTLav612; E599| 612. Men carry their character not seldom in their pockets: you
TXTLav612; E599| night decide on more than half of your acquaintance, had you
TXTLav612; E599| will or right to turn their pockets inside out.
AnnLav612; E599| I seldom carry money in my pockets they are generally full
AnnLav612; E599| of paper [for (6 or 7 words erased)]
TXTLav615; E599| 615. Not he who forces himself on opportunity, but he
TXTLav615; E599| who watches its approach, and welcomes its arrival by immediate
TXTLav615; E599| use, is wise
TXTLav616; E599| 616. Love and hate are the genius of invention, the parents of
TXTLav616; E599| virtue and of vice--forbear to decide on yourself till you
TXTLav616; E599| have had opportunities of warm attachment or deep dislike
AnnLav616; E599| True Experience
TXTLav619; E599| X619. Each heart is a world of nations, classes, and
TXTLav619; E599| individuals; full of friendships, enmities, indifferences; . . .
TXTLav619; E599| the number and character of your friends within bears an exact
TXTLav619; E599| resemblance to your external ones; . . . Be assured then, that to
TXTLav619; E599| know yourself perfectly you have only to set down a true
TXTLav619; E599| statement of those that ever loved or hated you.
AnnLav619; E599| uneasy because I cannot do this
TXTLav623; E599| 623. Avoid connecting yourself with characters whose good
TXTLav623; E599| and bad sides are unmixed, and have not fermented together; they
TXTLav623; E599| resemble phials of vinegar and oil, or pallets set with colours:
TXTLav623; E599| they are either excellent at home and intolerable abroad, or
TXTLav623; E599| insufferable within doors and excellent in public; they are
TXTLav623; E599| unfit for friendship, merely because their stamina, their
TXTLav623; E599| ingredients of character, are too single, too much apart; let
TXTLav623; E599| them be finely ground up with each other, and they will be
TXTLav623; E599| incomparable.
AnnLav623; E599| Most Excellent
TXTLav624; E599| X624. The fool separates his object from all surrounding
TXTLav624; E599| ones; all abstraction is temporary folly.
AnnLav624; E599| uneasy because I once thought otherwise but now know it is
AnnLav624; E599| Truth
TXTLav626; E599| 626. Let me repeat it--He only is great who has the habits
TXTLav626; E599| of greatness; who, after performing what none in ten thousand
TXTLav626; E599| could accomplish, passes on, like Samson, and "TELLS NEITHER
TXTLav626; E599| FATHER NOR MOTHER OF IT.
AnnLav626; E599| This is Excellent
TXTLav630; E599| 630. A GOD, an ANIMAL, a PLANT, are not companions of man;
TXTLav630; E599| nor is the FAULTLESS--then judge with lenity of all; the coolest,
TXTLav630; E599| wisest, best, all without exception, have their points, their
TXTLav630; E599| moments of enthusiasm, fanaticism, absence of mind,
TXTLav630; E599| faint-heartedness, stupidity--if you allow not for these, your
TXTLav630; E599| criticisms on man will be a mass of accusations or
TXTLav630; E599| caricatures.
AnnLav630; E599| It is the God in all that is our companion &
AnnLav630; E599| friend, for our God himself says, you are my brother my sister &
AnnLav630; E599| my mother; & St John. Whoso dwelleth in love dwelleth in God &
AnnLav630; E599| God in him. & such an one cannot judge of any but in love. & his
AnnLav630; E599| feelings will be attractions or repulses
AnnLav630; E599| See Aphorisms 549 & 554
AnnLav630; E599| God is in the lowest effects as well as in the highest
AnnLav630; E599| causes for he is become a worm that he may nourish the weak
AnnLav630; E599| For let it be rememberd that creation is. God descending
AnnLav630; E599| according to the weakness of man for our Lord is the word of God
AnnLav630; E599| & every thing on earth is the word of God & in its essence is God
TXTLav631; E599| 631. Genius always gives its best at first, prudence at
TXTLav631; E599| last
TXTLav633; E599| 633. You think to meet with some additions here to your stock of
TXTLav633; E599| moral knowledge--and not in vain, I hope: but know, a great many
TXTLav633; E599| rules cannot be given by him who means not to offend, and many of
TXTLav633; E599| mine have perhaps offended already;
AnnLav633; E600| Those who are offended [bu] with any thing in this
AnnLav633; E600| book would be offended with the innocence of a child & for the
AnnLav633; E600| same reason. because it reproaches him with the errors of
AnnLav633; E600| acquired folly.
TXTLav633; E600| believe me, for him who has an open ear and eye, every
TXTLav633; E600| minute teems with observations of precious import, yet scarcely
TXTLav633; E600| communicable to the most faithful friend; so incredibly weak, so
TXTLav633; E600| vulnerable in certain points, is man: forbear to meddle with
TXTLav633; E600| these at your first setting out, and make amusement the minister
TXTLav633; E600| of reflection: sacrifice all egotism--sacrifice ten points to
TXTLav633; E600| one, if that one have the value of twenty; and if you are happy
TXTLav633; E600| enough to impress your disciple with respect for himself, with
TXTLav633; E600| probability of success in his exertions of growing better; and,
TXTLav633; E600| above all, with the idea of your disinterestedness--you may
TXTLav633; E600| perhaps succeed in making one proselyte to virtue.
AnnLav633; E600| --lovely.
TXTLav635; E600| 635. Keep your heart from him who begins his acquaintance
TXTLav635; E600| with you by indirect flattery of your favourite paradox or
TXTLav635; E600| foible.
AnnLav635; E600| unless you find it to be his also. previous to your acquaintance
TXTLav636; E600| 636. Receive no satisfaction for premeditated
TXTLav636; E600| impertinence--forget it, forgive it--but keep him inexorably at a
TXTLav636; E600| distance who offered it.
AnnLav636; E600| This is a paradox
TXTLav638; E600| X638. Let the cold, who offers the nauseous mimickry of
TXTLav638; E600| warm affection, meet with what he deserves--a repulse; but from
TXTLav638; E600| that moment depend on his irreconcilable enmity.
AnnLav638; E600| uneasy because I do not know how to do this but I will try
AnnLav638; E600| to [xxxx] do it the first opportunity
TXTLav640; E600| 640. The moral enthusiast, who in the maze of his
TXTLav640; E600| refinements loses or despises the plain paths of honesty and
TXTLav640; E600| duty, is on the brink of crimes.
AnnLav640; E600| Most True
TXTLav; E600| [p224] End of Vol. 1.
AnnLav-last; E600| I hope no one will call what I have written cavilling
AnnLav-last; E600| because he may think my remarks of small consequence For I
AnnLav-last; E600| write from the warmth of my heart. & cannot resist the impulse I
AnnLav-last; E600| feel to rectify what I think false in a book I love so much. &
AnnLav-last; E600| approve so generally
TXTLav; E600| [p225, blank]
AnnLav-last; E600| Man is bad or good. as he unites himself with bad or good
AnnLav-last; E600| spirits. tell me with whom you go & Ill tell you what you do
AnnLav-last; E600| As we cannot experience pleasure but by means of others.
AnnLav-last; E600| [As we are] who experience either pleasure or pain thro
AnnLav-last; E600| us. And as all of us on earth are united in thought, for it is
AnnLav-last; E600| impossible to think without images of somewhat on earth--So it is
AnnLav-last; E600| impossible to know God or heavenly things without conjunction
AnnLav-last; E600| with those who know God & heavenly things. therefore, all who
AnnLav-last; E600| converse in the spirit, converse with spirits. [& these are
AnnLav-last; E600| either Good or Evil]
AnnLav-last; E600| For these reasons I say that this Book is written by
AnnLav-last; E600| consultation with Good Spirits because it is Good. & that the
AnnLav-last; E600| name Lavater. is the amulet of those who purify the heart of man.
TXTLav-last; E600| [p 226, blank]
AnnLav-last; E600| There is a strong objection to Lavaters principles (as I
AnnLav-last; E600| understand them) & that is He makes every thing originate in
AnnLav-last; E600| its accident he makes the
AnnLav-last; E601| vicious propensity <not only> a leading feature of the man but
AnnLav-last; E601| the Stamina on which all his virtues grow. But as I understand
AnnLav-last; E601| Vice it is a Negative--It does not signify what the laws of Kings
AnnLav-last; E601| & Priests have calld Vice we who are philosophers ought not to
AnnLav-last; E601| call the Staminal Virtues of Humanity by the same name that we
AnnLav-last; E601| call the omissions of intellect springing from poverty
AnnLav-last; E601| Every mans <leading> propensity ought to be calld his
AnnLav-last; E601| leading Virtue & his good Angel But the Philosophy of Causes &
AnnLav-last; E601| Consequences misled Lavater as it has all his cotemporaries.
AnnLav-last; E601| Each thing is its own cause & its own effect Accident is the
AnnLav-last; E601| omission of act in self & the hindering of act in another, This
AnnLav-last; E601| is Vice but all Act [<from Individual propensity>] is
AnnLav-last; E601| Virtue. To hinder another [P 227, blank] is not an act it is the
AnnLav-last; E601| contrary it is a restraint on action both in ourselves & in the
AnnLav-last; E601| person hinderd. for he who hinders another omits his own duty. at
AnnLav-last; E601| the time
AnnLav-last; E601| Murder is Hindering Another
AnnLav-last; E601| Theft is Hindering Another
AnnLav-last; E601| Backbiting. Undermining C[i]rcumventing & whatever is
AnnLav-last; E601| Negative is Vice
AnnLav-last; E601| But the or[i]gin of this mistake in Lavater & his
AnnLav-last; E601| cotemporaries, is, They suppose that Womans Love is Sin. in
AnnLav-last; E601| consequence all the Loves & Graces with them are Sin
TXTSwedHHTitle; E601| Annotations to Swedenborg's Heaven and Hell
TXTSwedHHTitle; E601| London, 1784 t1461
TXTSwedHHTitle; E601| HALF-TITLE [inscribed in pencil in a hand not Blake's]
TXTSwedHHTitle; E601| "And as Imagination bodies forth y[e] forms of things
TXTSwedHHTitle; E601| unseen-turns them to shape & gives to airy Nothing a local
TXTSwedHHTitle; E601| habitation & a Name."Sh.
AnnSwedHHTitle; E601| [Blake's comment, in crayon]Thus Fools quote Shakespeare
AnnSwedHHTitle; E601| The Above is Theseus's opinion Not Shakespeares You might as well
AnnSwedHHTitle; E601| quote Satans blasphemies from Milton & give them as Miltons
AnnSwedHHTitle; E601| Opinions
TXTSwedHHTitle; E601| TITLE PAGE [signed in ink]
AnnSwedHHTitle; E601| William, Blake
EDAnnSwedHHTitleTEXT; E601| [pencil note in another hand: "belonged to Blake the
EDAnnSwedHHTitleTEXT; E601| Artist"]
EDAnnSwedHHTEXT; E601| [P 206, paragraphs 333 and 334, scored by someone in left margin
TXTSwedHH333; E601| by erased pencil or by fingernail] 333. Little Children . . .
TXTSwedHH333; E601| appear in Heaven . . . in the province of the eyes . . . because
TXTSwedHH333; E601| the Lord appears to the Angels of his Spiritual Kingdom, fronting
TXTSwedHH333; E601| the left eye; and to the Angels of the Celestial Kingdom,
TXTSwedHH333; E601| fronting the right eye; see above, n. 118. Little Children being
TXTSwedHH333; E601| thus in the province of the eyes, denotes them to be under the
TXTSwedHH333; E601| immediate guardianship and protection of the Lord.
TXTSwedHH334; E601| 334. How Infants are educated in Heaven shall here briefly be
TXTSwedHH334; E601| told. They are first taught to speak by those that have the care
TXTSwedHH334; E601| of them: their first utterance is only a kind of affectionate
TXTSwedHH334; E601| sound, which, by degrees, grows more distinct, as their minds
TXTSwedHH334; E601| become furnished with ideas; for
AnnSwedDLDWTitle; E602| Annotations to Swedenborg's Divine Love and Divine Wisdom t1463
AnnSwedDLDWTitle; E602| London, 1788
ED; E602| FLYLEAF t1464
AnnSwedDLDWflyleaf; E602| There can be no Good-Will. Will is always Evil It is
AnnSwedDLDWflyleaf; E602| pernicious to others or selfish If God is any thing he is
AnnSwedDLDWflyleaf; E602| Understanding He is the Influx from that into the Will Thus
AnnSwedDLDWflyleaf; E602| Good to others or benevolent Understanding can [?&?does] Work
AnnSwedDLDWflyleaf; E602| [?harm] ignorantly but never can ?the Truth [be ?evil] because
AnnSwedDLDWflyleaf; E602| Man is only Evil [when he wills an untruth]
AnnSwedDLDWflyleaf; E602| H[eaven] & Hell Chapter 425
AnnSwedDLDWflyleaf; E602| Understanding or Thought is not natural to Man it is
AnnSwedDLDWflyleaf; E602| acquired by means of Suffering & Distress i.e Experience. Will,
AnnSwedDLDWflyleaf; E602| Desire, Love, Rage, Envy, & all other Affections are Natural. but
AnnSwedDLDWflyleaf; E602| Understanding is Acquired But Observe. without these is to be
AnnSwedDLDWflyleaf; E602| less than Man. Man could ?never [have received] ?light from
AnnSwedDLDWflyleaf; E602| heaven ?without [aid of the] affections one would be ?limited to
AnnSwedDLDWflyleaf; E602| the ?five [?heavens &] ?hells [& live] in different periods of
AnnSwedDLDWflyleaf; E602| time
AnnSwedDLDWflyleaf; E602| Wisdom of Angels 10
ED; E602| [Numbers refer to sections, not pages]
TXTSwedDLDW1; E602| 1. . . . Doth it not happen that in Proportion as the Affection
TXTSwedDLDW1; E602| which is of Love groweth cold, the Thought, Speech and Action
TXTSwedDLDW1; E602| grow cold also? And that in Proportion as it is heated, they also
TXTSwedDLDW1; E602| are heated? But this a wise Man perceiveth, not from a Knowledge
TXTSwedDLDW1; E602| that Love is the Life of Man, but from Experience of this
TXTSwedDLDW1; E602| Fact.
AnnSwedDLDW1; E602| They also percieve this from Knowledge but not with the
AnnSwedDLDW1; E602| natural part
TXTSwedDLDW2; E602| 2. No one knoweth what is the Life of Man, unless he
TXTSwedDLDW2; E602| knoweth that it is Love; if this be not known. . . .
AnnSwedDLDW2; E602| This was known to me & thousands
TXTSwedHH334; E602| the ideas of the mind springing from the affectionate part,
TXTSwedHH334; E602| immediately give birth and form to the speech of the Angels, as
TXTSwedHH334; E602| mentioned above, n. 234 to 245. . . .
TXTSwedHH513; E602| [P 339, PARAGRAPH 513, with Blake's dagger and note] 513.
TXTSwedHH513; E602| <dag>The angels appointed for instructors are from several
TXTSwedHH513; E602| societies, but chiefly from such as are in the north and the
TXTSwedHH513; E602| south, as their understanding and wisdom more particularly
TXTSwedHH513; E602| consist in the distinct knowledges of good and truth. The places
TXTSwedHH513; E602| set apart for instructing are towards the north. . . .
AnnSwedHH513; E602| <dag>See N 73 Worlds in Universe. for account of Instructing Spirits t1462 ;
TXTSwedHH588; E602| [P 389, PARAGRAPH 588] . . . That the Hells are so many and
TXTSwedHH588; E602| various, appears from it's being given me to know, that under
TXTSwedHH588; E602| every mountain, hill, rock, plain, and valley, there were
TXTSwedHH588; E602| particular Hells of different extent in length, breadth, and
TXTSwedHH588; E602| depth. In a word, both Heaven and the World of Spirits may be
TXTSwedHH588; E602| considered as convexities, under which are arrangements of those
TXTSwedHH588; E602| infernal mansions. So much concerning the Plurality of
TXTSwedHH588; E602| Hells.
AnnSwedHH588; E602| under every Good is a hell. i.e hell is the outward
AnnSwedHH588; E602| or external of heaven. & is of the body of the lord. for nothing
AnnSwedHH588; E602| is destroyd
TXTSwedDLDW7; E603| 7. That the Divine or God is not in Space . . . cannot be
TXTSwedDLDW7; E603| comprehended by any merely natural Idea, but it may by a
TXTSwedDLDW7; E603| spiritual Idea: The Reason why it cannot be comprehended by a
TXTSwedDLDW7; E603| natural Idea, is, because in that Idea there is Space; . . .
AnnSwedDLDW7; E603| What a natural Idea is--
TXTSwedDLDW7; E603| Nevertheless, Man may comprehend this by natural Thought,
TXTSwedDLDW7; E603| if he will only admit into such Thought somewhat of spiritual
TXTSwedDLDW7; E603| Light; . . . (bracketed by Blake)
AnnSwedDLDW7; E603| Mark this
TXTSwedDLDW7; E603| A spiritual Idea doth not derive any Thing from Space, but
TXTSwedDLDW7; E603| it derives every Thing appertaining to it from State: . . .
AnnSwedDLDW7; E603| Poetic idea
TXTSwedDLDW8; E603| 8. Hence it may appear, that Man from a merely
TXTSwedDLDW8; E603| naturaIdea cannot comprehend that the Divine is every
TXTSwedDLDW8; E603| where, and yet not in Space; and yet that Angels and Spirits
TXTSwedDLDW8; E603| clearly comprehend this; consequently that Man also may,
TXTSwedDLDW8; E603| if so be he will admit something of spiritual Light into his
TXTSwedDLDW8; E603| Thought;
AnnSwedDLDW8; E603| Observe the distinction here between Natural & Spiritual as
AnnSwedDLDW8; E603| seen by Man
TXTSwedDLDW8; E603| the Reason why Man may comprehend it is, because his Body
TXTSwedDLDW8; E603| doth not think, but his Spirit, therefore not his natural but his
TXTSwedDLDW8; E603| spiritual [Part]
AnnSwedDLDW8; E603| Man may comprehend. but not the natural or external man.
TXTSwedDLDW10; E603| 10. It hath been said, that in the spiritual World Spaces appear
TXTSwedDLDW10; E603| equally as in the natural World. . . . Hence it is that the Lord,
TXTSwedDLDW10; E603| although he is in the Heavens with the Angels every where,
TXTSwedDLDW10; E603| nevertheless appears high above them as a Sun: And whereas the
TXTSwedDLDW10; E603| Reception of Love and Wisdom constitutes Affinity with him,
TXTSwedDLDW10; E603| therefore those Heavens appear nearer to him where the Angels are
TXTSwedDLDW10; E603| in a nearer Affinity from Reception, than where they are in a
TXTSwedDLDW10; E603| more remote Affinity: . . .
AnnSwedDLDW10; E603| He who Loves feels love descend into him & if he has wisdom
AnnSwedDLDW10; E603| may percieve it is from the Poetic Genius which is the Lord
TXTSwedDLDW11; E603| 11. In all the Heavens there is no other Idea of God than
TXTSwedDLDW11; E603| that of a Man: . . .
AnnSwedDLDW11; E603| Man can have no idea of any thing greater than Man as a cup
AnnSwedDLDW11; E603| cannot contain more than its capaciousness But God is a man not
AnnSwedDLDW11; E603| because he is so percievd by man but because he is the creator of
AnnSwedDLDW11; E603| man
TXTSwedDLDW11; E603| [Quotation from Swedenborg's The Last Judgment, No.
TXTSwedDLDW11; E603| 74] The Gentiles, particularly the Africans . . . entertain an
TXTSwedDLDW11; E603| Idea of God as of a Man, and say that no one can have any other
TXTSwedDLDW11; E603| Idea of God: When they hear that many form an Idea of God as
TXTSwedDLDW11; E603| existing in the Midst of a Cloud, they ask where such are; . . .
TXTSwedDLDW11; E603|
AnnSwedDLDW11; E603| Think of a white cloud. as being holy you cannot love it but
AnnSwedDLDW11; E603| think of a holy man within the cloud love springs up in your
AnnSwedDLDW11; E603| thought. for to think of holiness distinct from man is impossible
AnnSwedDLDW11; E603| to the affections. Thought alone can make monsters, but the
AnnSwedDLDW11; E603| affections cannot
TXTSwedDLDW12; E603| 12. . . . they who are wiser than the common People
TXTSwedDLDW12; E603| pronounce God to be invisible, . . .
AnnSwedDLDW12; E603| Worldly wisdom or demonstration by the senses is the cause
AnnSwedDLDW12; E603| of this
TXTSwedDLDW13; E603| 13. . . . The Negation of God constitutes Hell, and in the
TXTSwedDLDW13; E603| Christian World the Negation of the Lord's Divinity.
AnnSwedDLDW13; E603| the Negation of the Poetic Genius
TXTSwedDLDW14; E603| 14. . . . when Love is in Wisdom then it existeth. These
TXTSwedDLDW14; E603| two are such a ONE, that they may be distinguished indeed in
TXTSwedDLDW14; E603| Thought, but not in Act.
AnnSwedDLDW14; E603| Thought without affection makes a distinction between Love
AnnSwedDLDW14; E603| & Wisdom as it does between body & Spirit
TXTSwedDLDW27; E604| 27. What Person of Sound Reason doth not perceive, that the
TXTSwedDLDW27; E604| Divine is not divisible; . . . If another, who hath no Reason,
TXTSwedDLDW27; E604| should say that it is possible there may be several Infinities,
TXTSwedDLDW27; E604| Uncreates, Omnipotents and Gods, provided they have the same
TXTSwedDLDW27; E604| Essence, and that thereby there is one Infinite, Uncreate,
TXTSwedDLDW27; E604| Omnipotent and God--is not one and the same Essence but one and
TXTSwedDLDW27; E604| the same Identity?
AnnSwedDLDW27; E604| Answer Essence is not Identity but from Essence proceeds
AnnSwedDLDW27; E604| Identity & from one Essence may proceed many Identities as from
AnnSwedDLDW27; E604| one Affection may proceed. many thoughts Surely this is an
AnnSwedDLDW27; E604| oversight
AnnSwedDLDW27; E604| That there is but one Omnipotent Uncreate & God I agree but
AnnSwedDLDW27; E604| that there is but one Infinite I do not. for if all but God is
AnnSwedDLDW27; E604| not Infinite they shall come to an End which God forbid
AnnSwedDLDW27; E604| If the Essence was the same as the Identity there
AnnSwedDLDW27; E604| could be but one Identity. which is false
AnnSwedDLDW27; E604| Heaven would upon this plan be but a Clock but one & the
AnnSwedDLDW27; E604| same Essence is therefore Essence & not Identity
TXTSwedDLDW40; E604| 40. . . . Appearances are the first Things from which the
TXTSwedDLDW40; E604| human Mind forms it's Understanding, and . . . it cannot shake
TXTSwedDLDW40; E604| them off but by an Investigation of the Cause, and if the Cause
TXTSwedDLDW40; E604| lies very deep, it cannot investigate it, without keeping the
AnnSwedDLDW40; E604| Understanding some Time in Spiritual Light, . .
AnnSwedDLDW40; E604| this Man can do while in the body--
TXTSwedDLDW41; E604| 41. . . . it cannot be demonstrated except by such Things
TXTSwedDLDW41; E604| as a Man can perceive by his bodily Senses, . . .
AnnSwedDLDW41; E604| Demonstration is only by bodily Senses.
TXTSwedDLDW49; E604| 49. With Respect to God, it is not possible that he can
TXTSwedDLDW49; E604| love and be reciprocally beloved by others, in whom there is . .
TXTSwedDLDW49; E604| . any Thing Divine; for if there was..... any Thing Divine in
TXTSwedDLDW49; E604| them, then it would not be beloved by others, but it would love
TXTSwedDLDW49; E604| itself; . . .
AnnSwedDLDW49; E604| False Take it so or the contrary it comes to the same for
AnnSwedDLDW49; E604| if a thing loves it is infinite Perhaps we only differ in the
AnnSwedDLDW49; E604| meaning of the words Infinite & Eternal
TXTSwedDLDW68; E604| 68. . . . Man is only a Recipient of Life. From this Cause
TXTSwedDLDW68; E604| it is, that Man, from his own hereditary Evil, reacts against
TXTSwedDLDW68; E604| God; but so far as he believes that all his Life is from God, and
TXTSwedDLDW68; E604| every Good of Life from the Action of God, and every Evil of Life
TXTSwedDLDW68; E604| from the Reaction of Man, Reaction thus becomes correspondent
TXTSwedDLDW68; E604| with Action, and Man acts with God as from himself. [Bracketed by
TXTSwedDLDW68; E604| Blake]
AnnSwedDLDW68; E604| Good & Evil are here both Good & the two contraries Married
TXTSwedDLDW69; E604| 69. . . . But he who knows how to elevate his Mind above
TXTSwedDLDW69; E604| the Ideas of Thought which are derived from Space and Time, such
TXTSwedDLDW69; E604| a Man passes from Darkness to Light, and becomes wise in Things
TXTSwedDLDW69; E604| spiritual and Divine . . . and then by Virtue of that Light he
TXTSwedDLDW69; E604| shakes off the Darkness of natural Light, and removes its
TXTSwedDLDW69; E604| Fallaciesfrom the Center to the Circumference .
AnnSwedDLDW69; E604| When the fallacies of darkness are in the circumference they
AnnSwedDLDW69; E604| cast a bound about the infinite
TXTSwedDLDW70; E604| 70. Now inasmuch as the Thoughts of the Angels derive
TXTSwedDLDW70; E604| nothing from Space and Time, but from States of Life, it is
TXTSwedDLDW70; E604| evident that they do not comprehend what is meant when it is
TXTSwedDLDW70; E604| said, that the Divine fills Space, for they do not know what
TXTSwedDLDW70; E604| Space is, but that they comprehend clearly, when it is said,
TXTSwedDLDW70; E604| without any Idea of Space, that the Divine fills all Things.
TXTSwedDLDW70; E604|
AnnSwedDLDW70; E604| Excellent
TXTSwedDLDW; E605| PART THE SECOND
TXTSwedDLDW163; E605| [Title heading Nos. 163-166] That without two Suns, the one
TXTSwedDLDW163; E605| living and the other dead, there can be no Creation.
AnnSwedDLDW163; E605| False philosophy according to the letter. but true according
AnnSwedDLDW163; E605| to the spirit
TXTSwedDLDW164; E605| 164. . . . it follows that the one Sun is living and that
TXTSwedDLDW164; E605| the other Sun is dead, also that the dead Sun itself was created
TXTSwedDLDW164; E605| by the living Sun from the Lord.
AnnSwedDLDW164; E605| how could Life create death
TXTSwedDLDW165; E605| 165. The reason why a dead Sun was created is to the End
TXTSwedDLDW165; E605| that in the Ultimates all Things may be fixed. . . . On this and
TXTSwedDLDW165; E605| no other Ground Creation is founded: The terraqueous Globe . . .
TXTSwedDLDW165; E605| is as it were the Basis and Firmament. . . .
AnnSwedDLDW165; E605| they exist literally about the sun & not about the earth
TXTSwedDLDW166; E605| 166. That all Things were created from the Lord by the
TXTSwedDLDW166; E605| living Sun, and nothing by the dead Sun, may appear from
TXTSwedDLDW166; E605| this Consideration. . . .
AnnSwedDLDW166; E605| the dead Sun is only a phantasy of evil Man
TXTSwedDLDW; E605| PART THE THIRD
TXTSwedDLDW181; E605| 181. . . . It is the same upon Earth with Men, but with this
TXTSwedDLDW181; E605| Difference, that the Angels feel that [spiritual] Heat, and see
TXTSwedDLDW181; E605| that [spiritual] Light, whereas Men do not. . . .
AnnSwedDLDW181; E605| He speaks of Men as meer earthly Men not as receptacles of
AnnSwedDLDW181; E605| spirit, or else he contradicts N 257
TXTSwedDLDW181; E605| Now forasmuch as Man, whilst he is in natural Heat and
TXTSwedDLDW181; E605| Light, knoweth nothing of spiritual Heat and Light in himself,
TXTSwedDLDW181; E605| and this cannot be known but by Experience from the spiritual
TXTSwedDLDW181; E605| World. . . .
AnnSwedDLDW181; E605| This is certainly not to be understood according to the
AnnSwedDLDW181; E605| letter for it is false by all experience. Who does not or may
AnnSwedDLDW181; E605| not know of love & wisdom in himself
TXTSwedDLDW220; E605| 220. . . . From these Considerations a Conclusion was
TXTSwedDLDW220; E605| drawn, that the Whole of Charity and Faith is in Works, . .
TXTSwedDLDW220; E605| .
AnnSwedDLDW220; E605| The Whole of the New Church is in the Active Life & not in
AnnSwedDLDW220; E605| Ceremonies at all
TXTSwedDLDW237; E605| 237. These three Degrees of Altitude are named Natural,
TXTSwedDLDW237; E605| Spiritual and Celestial. . . . Man, at his Birth, first comes
TXTSwedDLDW237; E605| into the natural Degree, and this increases in him by Continuity
TXTSwedDLDW237; E605| according to the Sciences, and according to the Understanding
TXTSwedDLDW237; E605| acquired by them, to the Summit of Understanding which is called
TXTSwedDLDW237; E605| Rational: . . .
AnnSwedDLDW237; E605| Study Sciences till you are blind
AnnSwedDLDW237; E605| Study intellectuals till you are cold
AnnSwedDLDW237; E605| Yet Science cannot teach intellect
AnnSwedDLDW237; E605| Much less can intellect teach Affection
AnnSwedDLDW237; E605| How foolish then is it to assert that Man is born in only
AnnSwedDLDW237; E605| one degree when that one degree is reception of the 3 degrees.
AnnSwedDLDW237; E605| two of which he must destroy or close up or they will descend, if
AnnSwedDLDW237; E605| he closes up the two superior then he is not truly in the 3d but
AnnSwedDLDW237; E605| descends out of it into meer Nature or Hell
AnnSwedDLDW237; E605| See N 239
AnnSwedDLDW237; E605| Is it not also evident that one degree will not open the
AnnSwedDLDW237; E605| other & that science will not open intellect but that they are
AnnSwedDLDW237; E605| discrete & not continuous so as to explain each other except by
AnnSwedDLDW237; E605| correspondence which has nothing to do with
AnnSwedDLDW237; E606| demonstration for you cannot demonstrate one degree by the other
AnnSwedDLDW237; E606| for how can science be brought to demonstrate intellect, without
AnnSwedDLDW237; E606| making them continuous & not discrete
TXTSwedDLDW238; E606| 238. Man, so long as he lives in the World, does not know
TXTSwedDLDW238; E606| any Thing of the opening of these Degrees in himself. . . .
TXTSwedDLDW238; E606|
AnnSwedDLDW238; E606| See N 239 t1465
TXTSwedDLDW239; E606| 239. . . . in every Man there is a natural, spiritual and
TXTSwedDLDW239; E606| celestial Will and Understanding, in Power from his Birth, and in
TXTSwedDLDW239; E606| Act whilst they are opening.
AnnSwedDLDW239; E606| Mark this it explains N 238
TXTSwedDLDW239; E606| In a Word, the Mind of Man . . . is of three Degrees, so
TXTSwedDLDW239; E606| that . . .a Man thereby may be elevated to Angelic Wisdom, and
TXTSwedDLDW239; E606| possess it, while he lives in the World, but nevertheless he does
TXTSwedDLDW239; E606| not come into it till after Death, if he becomes an Angel,
TXTSwedDLDW239; E606| and then he speaks Things ineffable and incomprehensible to
TXTSwedDLDW239; E606| the natural Man
AnnSwedDLDW239; E606| Not to a Man but to the natural Man
TXTSwedDLDW241; E606| 241. . . . Every one who consults his Reason, whilst it
TXTSwedDLDW241; E606| is in the Lightmay see, that Man's Love is the End of all
TXTSwedDLDW241; E606| Things appertaining to him. . . .
TXTSwedDLDW244; E606| 244. And hence it also follows, that the Understanding does not
TXTSwedDLDW244; E606| lead the Will, or that Wisdom does not produce Love, but that it
TXTSwedDLDW244; E606| only teaches and shows the Way, it teaches how a Man ought to
TXTSwedDLDW244; E606| live, and shows the Way in which he ought to walk.(Bracketed by
TXTSwedDLDW244; E606| Blake)
AnnSwedDLDW244; E606| Mark this
TXTSwedDLDW256; E606| 256. . . . From this it is evident, that Man, so long as
TXTSwedDLDW256; E606| he lives in the World, and is thereby in the natural Degree
TXTSwedDLDW256; E606| cannot be elevated into Wisdom itself. . . .
AnnSwedDLDW256; E606| See Sect. 4 of the next Number
TXTSwedDLDW257; E606| 257. . . . IV. . . . But still Man, in whom the spiritual
TXTSwedDLDW257; E606| Degree is open, comes into that Wisdom when he dies, and may also
TXTSwedDLDW257; E606| come into it by laying asleep the Sensations of the Body, and by
TXTSwedDLDW257; E606| Influx from above at the same Time into the Spirituals of his
TXTSwedDLDW257; E606| Mind. (Bracketed by Blake)
AnnSwedDLDW257; E606| this is while in the Body
AnnSwedDLDW257; E606| This is to be understood as unusual in our time but common
AnnSwedDLDW257; E606| in ancient
TXTSwedDLDW257; E606| V. The natural Mind of Man consists of spiritual
TXTSwedDLDW257; E606| Substances, and at the same Time of natural Substances; from its
TXTSwedDLDW257; E606| spiritual Substances Thought is produced, but not from
TXTSwedDLDW257; E606| its natural Substances; . . .
AnnSwedDLDW257; E606| Many perversely understand him. as if man while in the body
AnnSwedDLDW257; E606| was only conversant with natural Substances, because themselves
AnnSwedDLDW257; E606| are mercenary & worldly & have no idea of any but worldly gain
TXTSwedDLDW267; E606| 267. . . . for the natural Man can elevate his Understanding
TXTSwedDLDW267; E606| to superior Light as far as he desires it, but he who is
TXTSwedDLDW267; E606| principled in Evils and thence in Things false, does not elevate
TXTSwedDLDW267; E606| it higher than to the superior Region of his natural Mind; . .
TXTSwedDLDW267; E606| .
AnnSwedDLDW267; E606| Who shall dare to say after this that all elevation is of
AnnSwedDLDW267; E606| self & is Enthusiasm & Madness &is it not plain that self derived
AnnSwedDLDW267; E606| intelligence is worldly demonstration
TXTSwedDLDW; E606| PART THE FOURTH
TXTSwedDLDW294; E606| 294. Forasmuch as the Things, which constitute the Sun of the
TXTSwedDLDW294; E606| spiritual World, are from the Lord, and not the Lord, therefore
TXTSwedDLDW294; E606| they are not Life in itself, . . .
AnnSwedDLDW294; E606| This assertion that the spiritual Sun is not Life explains
AnnSwedDLDW294; E606| how the natural Sun is dead
TXTSwedDLDW294; E607| This is an Arcanum, which the Angels by their spiritual
TXTSwedDLDW294; E607| Ideas can see in Thought and also express in Speech, but not Men
TXTSwedDLDW294; E607| by their natural Ideas; . . . (Double underlining by
TXTSwedDLDW294; E607| Blake)
AnnSwedDLDW294; E607| How absurd then would it be to say that no man on earth has
AnnSwedDLDW294; E607| a spiritual idea after reading N 257
TXTSwedDLDW295; E607| 295. That there is such a Difference between the Thoughts
TXTSwedDLDW295; E607| of Angels and Men, was made known to me by this Experience: They
TXTSwedDLDW295; E607| were told to think of something spiritually, and afterwards to
TXTSwedDLDW295; E607| tell me what they thought of; when this was done and they would
TXTSwedDLDW295; E607| have told me, they could not. . . .
AnnSwedDLDW295; E607| they could not tell him in natural ideas how absurd must men
AnnSwedDLDW295; E607| be to understand him as if he said the angels could not express
AnnSwedDLDW295; E607| themselves at all to him
TXTSwedDLDW304; E607| 304..Forasmuch as there is such a Progression of the Fibres
TXTSwedDLDW304; E607| and Vessels in a Man from first Principles to Ultimates,
TXTSwedDLDW304; E607| therefore there is a similar Progression of their States; their
TXTSwedDLDW304; E607| States are the Sensations, Thoughts and Affections; these also
TXTSwedDLDW304; E607| from their first Principles where they are in the Light,
TXTSwedDLDW304; E607| pervade to their Ultimates,where they are in Obscurity; or from
TXTSwedDLDW304; E607| their first Principles, where they are in Heat, to their
TXTSwedDLDW304; E607| Ultimates where they are not in Heat: . . . .
AnnSwedDLDW304; E607| We see here that the cause of an ultimate is the absence
AnnSwedDLDW304; E607| from heat & light
TXTSwedDLDW315; E607| 315. It is to be observed, that the Heat, Light and
TXTSwedDLDW315; E607| Atmospheres of the natural World conduce nothing to this Image of
TXTSwedDLDW315; E607| Creation. . . .
AnnSwedDLDW315; E607| Therefore the Natural Earth & Atmosphere is a Phantasy.
TXTSwedDLDW315; E607| The Heat, Light and Atmospheres of the natural World only
TXTSwedDLDW315; E607| open Seeds; . . . but this not by Powers derived from their own
TXTSwedDLDW315; E607| Sun, . . . [Bracketed by Blake]
AnnSwedDLDW315; E607| Mark this
TXTSwedDLDW315; E607| . . . but by Powers from the spiritual Sun, for the
TXTSwedDLDW315; E607| Image of Creation is spiritualnevertheless that it may
TXTSwedDLDW315; E607| appear, and furnish Use in the natural World, . . . it must
TXTSwedDLDW315; E607| be clothed in Matter, . . .
TXTSwedDLDW316; E607| 316. . . . it is evident, that as there is a Resemblance of
TXTSwedDLDW316; E607| Creation in the Forms of Vegetables, so there is also in the
TXTSwedDLDW316; E607| Forms of Animals, viz. that there is a Progression from first
TXTSwedDLDW316; E607| Principles to Ultimates, and from Ultimates to first
TXTSwedDLDW316; E607| Principles.
AnnSwedDLDW316; E607| A going forth & returning
TXTSwedDLDW324; E607| 324. . . . there doth not exist any Thing in the created
TXTSwedDLDW324; E607| Universe, which hath not Correspondence with something of Man,
TXTSwedDLDW324; E607| not only with his Affections and his Thoughts thence derived, but
TXTSwedDLDW324; E607| also with the Organs and Viscera of his Body, not with them as
TXTSwedDLDW324; E607| Substances, but with them as Uses.
AnnSwedDLDW324; E607| Uses & substances are so different as not to correspond
TXTSwedDLDW336; E607| 336. . . . The Reason why the Things which do hurt to Man
TXTSwedDLDW336; E607| are called Uses, is, because they are of Use to the Wicked to do
TXTSwedDLDW336; E607| Evil, and because they contribute to absorb Malignities,
TXTSwedDLDW336; E607| therefore also they contribute as Cures: Use is applied in both
TXTSwedDLDW336; E607| Senses, in like Manner as Love, for we speak of good Love and
TXTSwedDLDW336; E607| evil Love, and Love calls all that Use, which is done by itself.
TXTSwedDLDW336; E607| [Marked by a large cross in the right margin]
TXTSwedDLDW; E607| PART THE FIFTH
TXTSwedDLDW404; E607| 404. . . .Thought indeed exists first, because it is of the
TXTSwedDLDW404; E607| natural Mind, but Thought from the Perception of Truth,
TXTSwedDLDW404; E607| which is from the Affection of Truth, exists last; this
TXTSwedDLDW404; E607| Thought is the Thought Of Wisdom, but the other is Thought from
TXTSwedDLDW404; E607| the Memory by the Sight of the natural Mind. [Bracketed as
TXTSwedDLDW404; E607| well as underlined]
AnnSwedDLDW404; E607| Note this
TXTSwedDLDW410; E608| 410. . . .From these Things it may be seen, that Love or the
TXTSwedDLDW410; E608| Will joins itself to Wisdom or the Understandingand not
TXTSwedDLDW410; E608| that Wisdom or the Understanding joins itself to Love or the
TXTSwedDLDW410; E608| Will. . . (Bracketed and underlined; lower part of the
TXTSwedDLDW410; E608| bracket shaped like a finger pointing down the page)
AnnSwedDLDW410; E608| Mark this
TXTSwedDLDW410; E608| Thoughts, Perceptions, and Knowledges, thence derived, flow
TXTSwedDLDW410; E608| indeed from the spiritual World, but still they are not
TXTSwedDLDW410; E608| received by the Understanding, but by the Love according to it's
TXTSwedDLDW410; E608| Affections in the Understanding [Bracketed and
TXTSwedDLDW410; E608| underlined]
AnnSwedDLDW410; E608| Mark this
TXTSwedDLDW410; E608| It appears also as if the Understanding joined itself to
TXTSwedDLDW410; E608| Love or the Will, but this also is a Fallacy; Love or
TXTSwedDLDW410; E608| the Will joins itself to the Understanding, and causeth the
TXTSwedDLDW410; E608| Understanding to be reciprocally joined to it: . . . [Bracketed
TXTSwedDLDW410; E608| and underlined]
AnnSwedDLDW410; E608| Mark this
TXTSwedDLDW410; E608| . . . For the Life of Man is his Love. . . . that is,
TXTSwedDLDW410; E608| according as he has exalted his Affections by Truths. . . .
TXTSwedDLDW410; E608| [Bracketed]
AnnSwedDLDW410; E608| Mark this
TXTSwedDLDW411; E608| 411. . . . From these Considerations it is also evident,
TXTSwedDLDW411; E608| that Love joins itself to the Understanding, and not vice
TXTSwedDLDW411; E608| versa. . . .
AnnSwedDLDW411; E608| Mark this
TXTSwedDLDW412; E608| 412. . . . He who knows all the Fabric of the Lungs from
TXTSwedDLDW412; E608| Anatomy, if he compares them with the Understanding, may clearly
TXTSwedDLDW412; E608| see that the ;Understanding does nothing from itself,
TXTSwedDLDW412; E608| that it does not< em>perceive nor think from itself, but all from
TXTSwedDLDW412; E608| Affections which are of the Love, which in the Understanding
TXTSwedDLDW412; E608| are called the Affection of knowing, of understanding, and of
TXTSwedDLDW412; E608| seeing it, which were treated of above: . . . [Bracketed]
AnnSwedDLDW412; E608| Mark
TXTSwedDLDW412; E608| From the Structure of the Lungs . . .I was fully
TXTSwedDLDW412; E608| convinced that the Love by it's Affections joins itself to the
TXTSwedDLDW412; E608| Understanding, and that the Understanding does not join itself to
TXTSwedDLDW412; E608| any Affection of the Love. . . [Bracketed]
AnnSwedDLDW412; E608| Mark this
TXTSwedDLDW413; E608| 413. XIII. THAT WISDOM OR THE UNDERSTANDING BY MEANS OF
TXTSwedDLDW413; E608| THE POWER GIVEN IT BY LOVE, CAN BE ELEVATED, AND RECEIVE THE
TXTSwedDLDW413; E608| THINGS WHICH ARE OF THE LIGHT FROM HEAVEN, AND PERCEIVE THEM.
TXTSwedDLDW413; E608| [Bracketed]
AnnSwedDLDW413; E608| Mark this
TXTSwedDLDW414; E608| 414 Love however, or the Will, is elevated into the Heat of
TXTSwedDLDW414; E608| Heaven, but the Understanding into the Light of Heaven, and if
TXTSwedDLDW414; E608| they are both elevated, a Marriage of them is effected there,
TXTSwedDLDW414; E608| which is called the celestial Marriage. . . .
AnnSwedDLDW414; E608| Is it not false then, that love recieves influx thro the
AnnSwedDLDW414; E608| understandg as was asserted in the society
TXTSwedDLDW419; E608| 419. . . . and moreover this Love became impure by Reason
TXTSwedDLDW419; E608| of the Separation of celestial Love from it in the Parents.
TXTSwedDLDW419; E608|
AnnSwedDLDW419; E608| Therefore it was not created impure & is not naturally so
TXTSwedDLDW419; E608| .. . . so far the Love is purged of its Uncleannesses, and
TXTSwedDLDW419; E608| purified, that is, so far it is elevated into the Heat of Heaven,
TXTSwedDLDW419; E608| and joined to the Light of Heaven, in which the Understanding is,
TXTSwedDLDW419; E608| and Marriage is effected, which is called the Marriage of Good
TXTSwedDLDW419; E608| and Truth, that is, of Law and Wisdom.
AnnSwedDLDW419; E608| Therefore it does not recieve influx thro the understanding
TXTSwedDLDW421; E609| 421. XVII. THAT LOVE OR THE WILL IS DEFILED IN THE
TXTSwedDLDW421; E609| UNDERSTANDING, AND BY IT, IF THEY ARE NOT ELEVATED TOGETHER: . .
TXTSwedDLDW421; E609| .[Bracketed]
AnnSwedDLDW421; E609| Mark this they are elevated together
TXTSwedDLDW422; E609| 422. . . .The Understanding is not made spiritual and
TXTSwedDLDW422; E609| celestial, but the Love isand when the Love is, it also
TXTSwedDLDW422; E609| maketh the Understanding it's Spouse spiritual and celestial.
TXTSwedDLDW422; E609| [Bracketed]
TXTSwedDLDW422; E609| [Concluding Number, headed "What the Beginning or Rudiment of Man
TXTSwedDLDW422; E609| is from Conception."]
TXTSwedDLDW432; E609| 432. . . . Moreover it was shown in the Light of Heaven. . .
TXTSwedDLDW432; E609| .that the interior Compages of this little Brain was . . . in the
TXTSwedDLDW432; E609| Order and form of Heaven; and that it's exterior Compages was in
TXTSwedDLDW432; E609| Opposition to that Order and Form.
AnnSwedDLDW432; E609| Heaven & Hell are born together.
AnnSwedDPtitle; E609| Annotations to Swedenborg's Divine Providence t1466
AnnSwedDPtitle; E609| London, 1790
AnnSwedDPtitle; E609| HALF-TITLE [signed]
AnnSwedDP; E609| William Blake
TXTSwedDPpref; E609| TRANSLATOR'S PREFACE
TXTSwedDPpref; E609| PAGE V Perhaps there never was a Period . . . which required a
TXTSwedDPpref; E609| Vindication and Elucidation of the Divine Providence of the Lord,
TXTSwedDPpref; E609| more than the present. . . .
TXTSwedDPpref; E609| For if we allow a GENERAL Providence, and yet deny a
TXTSwedDPpref; E609| PARTICULAR one, or if we allow a PARTICULAR one, and yet deny a
TXTSwedDPpref; E609| SINGULAR one, that is, one extending to Things and Circumstances
TXTSwedDPpref; E609| most SINGULAR and minute, what is this but denying a GENERAL
TXTSwedDPpref; E609| Providence?
AnnSwedDPpref; E609| Is not this Predestination?
TXTSwedDPpref; E609| PAGE xviii . . . Nothing doth IN GENERAL so contradict Man's
TXTSwedDPpref; E609| natural and favourite Opinions as TRUTH, and . . . all the
TXTSwedDPpref; E609| grandest and purest Truths of Heaven must needs seem obscure and
TXTSwedDPpref; E609| perplexing to the natural Man at first View--
AnnSwedDPpref; E609| Lies & Priestcraft Truth is Nature
TXTSwedDPpref; E609| --until his intellectual [p xix] Eye becomes
TXTSwedDPpref; E609| accustomed to the Light, and can thereby behold it with
TXTSwedDPpref; E609| Satisfaction
AnnSwedDPpref; E609| that is: till he agrees to the Priests interest
TXTSwedDP; E609| CHAPTER THREE
TXTSwedDP69; E609| 69. But the Man who doth not suffer himself to be led to, and
TXTSwedDP69; E609| enrolled in Heaven, is prepared for his Place in Hell; for Man
TXTSwedDP69; E609| from himself continually tends to the lowest Hell, but is
TXTSwedDP69; E609| continually with-held by the Lord;
AnnSwedDP69; E609| What is Enrolling but Predestination
TXTSwedDP69; E609| and he, who cannot be with-held, is prepared for a certain
TXTSwedDP69; E609| Place there, in which he is also enrolled immediately after his
TXTSwedDP69; E609| Departure out of the World; and this Place there is opposite to a
TXTSwedDP69; E609| certain Place in Heaven, for Hell is in Opposition to
TXTSwedDP69; E609| Heaven;
AnnSwedDP69; E609| Query Does he also occupy that place in Heaven.---See N.
AnnSwedDP69; E609| 185 & 329 at the End See 277 & 307. & 203 where he says
AnnSwedDP69; E609| that a Place for Every Man is Foreseen & at the same time
AnnSwedDP69; E609| provided.
TXTSwedDP185; E610| 185. . . . after Death . . . the . . . great and rich . . . at
TXTSwedDP185; E610| first speak of God, and of the Divine Providence, as if they
TXTSwedDP185; E610| acknowledged them in their Hearts; But whereas they then
TXTSwedDP185; E610| manifestly see the Divine Providence, and from it their final
TXTSwedDP185; E610| Portion, which is that they are to be in Hell, they connect
TXTSwedDP185; E610| themselves with Devils there,. . ..
AnnSwedDP185; E610| What could Calvin Say more than is Said in this Number
AnnSwedDP185; E610| Final Portion is Predestination See N 69 & 329 at the End &
AnnSwedDP185; E610| 277 & 203 Where he says A Place for Each Man is Foreseen & at the
AnnSwedDP185; E610| same time Provided
TXTSwedDP201; E610| 201. If it should be alledged, that the Divine Providence is an
TXTSwedDP201; E610| universal Government, and that not any Thing is governed, but
TXTSwedDP201; E610| only kept in it's Connection, and the Things which relate to
TXTSwedDP201; E610| Government (illuquae Regiminis sunt) are disposed by others, can
TXTSwedDP201; E610| this be called an universal Government? No King hath such a
TXTSwedDP201; E610| Government as this; for if a King were to allow his Subjects to
TXTSwedDP201; E610| govern every Thing in his Kingdom, he would no longer be a King,
TXTSwedDP201; E610| but would only be called a King, therefore would have only a
TXTSwedDP201; E610| nominal Dignity and no real Dignity: Such a King cannot be said
TXTSwedDP201; E610| to hold the Government ,much less universal Government. [Cited in
TXTSwedDP201; E610| Blake's note on 220]
TXTSwedDP203; E610| 203. Since every Man therefore lives after Death to Eternity,
TXTSwedDP203; E610| and according to his Life here hath his Place assigned to him
TXTSwedDP203; E610| either in Heaven or in Hell. . . . it follows, that the Human
TXTSwedDP203; E610| Race throughout the whole World is under the Auspices of the
TXTSwedDP203; E610| Lord, and that everyone, from his Infancy even to the End of his
TXTSwedDP203; E610| Life, is led of Him in the most minute Particulars, and his
TXTSwedDP203; E610| Place foreseen, and at the same Time provided
AnnSwedDP203; E610| Devils & Angels are Predestinated.
TXTSwedDP; E610| CHAPTER ELEVEN
TXTSwedDP220; E610| 220. . . . when a Man . . . cannot but think . . . that the State
TXTSwedDP220; E610| was made for him, and not he for the State; he is like a King
TXTSwedDP220; E610| who thinks his Kingdom and all the Men in it are for
TXTSwedDP220; E610| him, and not he for the Kingdom and all the Men of which
TXTSwedDP220; E610| it consists. . . .
AnnSwedDP220; E610| He says at N 201 No King hath such a Government as
AnnSwedDP220; E610| this for all Kings are Universal in their Government otherwise
AnnSwedDP220; E610| they are No Kings
TXTSwedDP; E610| CHAPTER THIRTEEN
TXTSwedDP274; E610| 274. That a Doubt may be inferred against Divine Providence,
TXTSwedDP274; E610| because it was not known heretofor[i.e. before
TXTSwedDP274; E610| Swedenborg's preaching], that Man liveth after Death; and
TXTSwedDP274; E610| this was not discovered till now. . . . But yet all who
TXTSwedDP274; E610| have any Religion, have in them an inherent Knowledge, that Men
TXTSwedDP274; E610| live after Death. . .[Bracketed]
AnnSwedDP274; E610| It was not Known & yet All Know
TXTSwedDP; E610| CHAPTER FOURTEEN
TXTSwedDP277; E610| 277.2. . . he who is in Evil in the World, the same is in Evil
TXTSwedDP277; E610| after he goes out of the World; wherefore if Evil be not
TXTSwedDP277; E610| removed in the World, it cannot be removed afterwards
AnnSwedDP277; E610| Cursed Folly!
TXTSwedDP277; E610| where the Tree falls, there it lieth; so also it is with the
TXTSwedDP277; E610| Life of Man; as it was at his Death, such it remaineth; everyone
TXTSwedDP277; E610| also is judged according to his Actions, not that they are
TXTSwedDP277; E610| enumerated, but because he returns to them, and does the like
TXTSwedDP277; E610| again; for Death is a Continuation of Life; with this Difference,
TXTSwedDP277; E610| that then Man cannot be reformed.
AnnSwedDP277; E610| Predestination after this Life is more Abominable than
AnnSwedDP277; E610| Calvins & Swedenborg is Such a Spiritual Predestinarian--witness
AnnSwedDP277; E610| this Number & many others See 69 & 185 & 329 & 307
TXTSwedDP; E610| CHAPTER FIFTEEN
TXTSwedDP307; E610| 307....... That the Wicked, who are in the World, are governed in
TXTSwedDP307; E610| Hell by the Lord; . . . because Man with Respect to his Spirit is
TXTSwedDP307; E610| in the spiritual World. . . . in an infernal
TXTSwedDP307; E611| Society if he is wicked, and in a celestial Society if good; . . .
TXTSwedDP307; E611| wherefore according to his Life and the Changes thereof, he is
TXTSwedDP307; E611| translated by the Lord from one Society of Hell to another, [or]
TXTSwedDP307; E611| led out of Hell and introduced into Heaven, and there also . . .
TXTSwedDP307; E611| translated from one Society to another, and this until the Time
TXTSwedDP307; E611| of his Death, after which he is no longer carried from one
TXTSwedDP307; E611| Society to another, because he is then no longer in any State of
TXTSwedDP307; E611| Reformation, but remains in that in which he is according to his
TXTSwedDP307; E611| Life; wherefore when a Man dies, he is inscribed in his own
TXTSwedDP307; E611| Place. . . .
AnnSwedDP307; E611| Predestination
TXTSwedDP; E611| CHAPTER SEVENTEEN
TXTSwedDP329; E611| 329. . . . there is not wanting to any Man a Knowledge of the
TXTSwedDP329; E611| Means whereby he may be saved, nor the power of being saved if he
TXTSwedDP329; E611| will; from which it follows, that all are predestined or intended
TXTSwedDP329; E611| for Heaven, and none for Hell. But forasmuch as there prevails
TXTSwedDP329; E611| among some a Belief in Predestination to no Salvation, which is
TXTSwedDP329; E611| Predestination to Damnation, and such a Belief is hurtful, and
TXTSwedDP329; E611| cannot be dispelled, unless Reason also sees the Madness and
TXTSwedDP329; E611| Cruelty of it, therefore it shall be treated of in the following
TXTSwedDP329; E611| Series. 1.That any other Predestination, than Predestination to
TXTSwedDP329; E611| Heaven, is contrary to the Divine Love and it's Infinity. 2. That
TXTSwedDP329; E611| any other Predestination, than Predestination to Heaven, is
TXTSwedDP329; E611| contrary to the Divine Wisdom and it's Infinity. 3. That it is an
TXTSwedDP329; E611| insane Heresy, to suppose that they only are saved who are born
TXTSwedDP329; E611| within the Church. 4.That it is a cruel Heresy, to suppose that
TXTSwedDP329; E611| any of the human Race are predestined to be damned.
AnnSwedDP329; E611| Read N 185 & There See how Swedenborg contradicts himself &
AnnSwedDP329; E611| N 69
AnnSwedDP329; E611| See also 277 & 203 where he Says that a Place for Each Man
AnnSwedDP329; E611| is foreseen & at the same time provided
TXTWatsonTitle; E611| Annotations to An Apology for the Bible t1467
TXTWatsonTitle; E611| by R. Watson, Bishop of Landaff. London, 1797
AnnWatson-backtitle; E611| Notes on the B[ishop] of L[andaff]'s Apology for the Bible by
AnnWatson-backtitle; E611| William Blake
EDAnnWatson-backtitle; E611| [An asterisk marks a point from which Blake drew a line to
EDAnnWatson-backtitle; E611| his comment.]
AnnWatson-backtitle; E611| To defend the Bible in this year 1798 would cost a man his
AnnWatson-backtitle; E611| life
AnnWatson-backtitle; E611| The Beast & the Whore rule without controls t1468
AnnWatson-backtitle; E611| It is an easy matter for a Bishop to triumph over Paines
AnnWatson-backtitle; E611| attack but it is not so easy for one who loves the Bible
AnnWatson-backtitle; E611| The Perversions of Christs words & acts are attackd by Paine
AnnWatson-backtitle; E611| &also the perversions of the Bible; Who dare defend
AnnWatson-backtitle; E611| [them] either the Acts of Christ or the Bible
AnnWatson-backtitle; E611| Unperverted?
AnnWatson-backtitle; E611| But to him who sees this mortal pilgrimage in the light that
AnnWatson-backtitle; E611| I see it. Duty to [my] <his> country is the first
AnnWatson-backtitle; E611| consideration &safety the last
AnnWatson-backtitle; E611| Read patiently take not up this Book in all idle hour the
AnnWatson-backtitle; E611| consideration of these things is the [ent(ire)] whole
AnnWatson-backtitle; E611| duty of man &the affairs of life & death trifles sports of time
AnnWatson-backtitle; E611| <But> these considerations business of Eternity
AnnWatson-backtitle; E611| I have been commanded from Hell not to print this as it is
AnnWatson-backtitle; E611| what our Enemies wish
AnnWatson; E612| [BISHOP WATSON'S PREFACE]
TXTWatsonPref; E612| PAGE [iii]. . . the deistical writings of Mr. Paine are
TXTWatsonPref; E612| circulated . . . amongst the unlearned part of the community,
TXTWatsonPref; E612| especially in large manufacturing towns; . . . this Defence of
TXTWatsonPref; E612| Revealed Religion might. . . be efficacious in stopping that
TXTWatsonPref; E612| torrent of infidelity which endangers alike the future happiness
TXTWatsonPref; E612| of individuals, and the present safety of allchristian
TXTWatsonPref; E612| states. . . .
AnnWatsonPref; E612| Paine has not Attacked Christianity. Watson has defended
AnnWatsonPref; E612| Antichrist.
TXTWatsonPref; E612| PAGE [iv]
AnnWatsonPref; E612| Read the XXIII Chap of Matthew & then condemn Paines hatred
AnnWatsonPref; E612| of Priests if you dare
TXTWatsonPref; E612| [Books by Bishop Watson] 7. The Wisdom and Goodness of God,
TXTWatsonPref; E612| in having made both RICH and POOR; a Sermon. . . .
AnnWatsonPref; E612| God made Man happy & Rich but the Subtil made the innocent
AnnWatsonPref; E612| Poor
AnnWatsonPref; E612| This must be a most wicked & blasphemous book
TXTWatson1; E612| PAGE [1]
AnnWatson1; E612| If this first Letter is written without Railing &
AnnWatson1; E612| Illiberality I have never read one that is. To me it is all
AnnWatson1; E612| Daggers & Poison. the sting of the serpent is in every Sentence
AnnWatson1; E612| as well as the glittering Dissimulation Achilles' wrath is blunt
AnnWatson1; E612| abuse Thersites' sly insinuation Such is the Bishops If such is
AnnWatson1; E612| the characteristic of a modern polite gentleman we may hope to
AnnWatson1; E612| see Christs discourses Expung'd
AnnWatson1; E612| I have not the Charity for the Bishop that he pretends to
AnnWatson1; E612| have for Paine. I believe him to be a State trickster
TXTWatson1; E612| THE AGE OF REASON, part the second, . . . Extraordinary . .
TXTWatson1; E612| . not from any novelty in the objections which you have
TXTWatson1; E612| produced against revealed religion, (for I find little
TXTWatson1; E612| or no novelty in them,) . . .
TXTWatson1; E612| Dishonest Misrepresentation
TXTWatson1; E612| I give you credit for your sincerity, how much soever I
TXTWatson1; E612| may question your wisdom,. . . .
AnnWatson1; E612| Priestly Impudence
TXTWatson1; E612| . . . I . . . lament, that these talents have not been
TXTWatson1; E612| applied in a manner more useful to human kind, and more
TXTWatson1; E612| creditable to yourself
AnnWatson1; E612| Contemptible Falshood & Detraction
TXTWatson1; E612| I hope there is no want of charity in saying, that it would
TXTWatson1; E612| have been fortunate for the christian world, had your life
TXTWatson1; E612| been terminated before you had fulfilled your intention
AnnWatson1; E612| Presumptuous Murderer dost thou O Priest wish thy brothers
AnnWatson1; E612| death when God has preserved him
TXTWatson1; E612| . . . you will have unsettled the faith of thousands; . . .
TXTWatson1; E612| you will have given the reins to the domination of every passion,
TXTWatson1; E612| and have thereby contributed to the introduction of the public
TXTWatson1; E612| insecurity, and of the private unhappiness usually and almost
TXTWatson1; E612| necessarily accompanying a state of corrupted morals.
AnnWatson1; E612| Mr Paine has not extinguishd & cannot Extinguish Moral
AnnWatson1; E612| rectitude. he has Extinguishd Superstition which took the Place
AnnWatson1; E612| of Moral Rectitude what has Moral Rectitude to do with Opinions
AnnWatson1; E612| concerning historical fact
TXTWatson2; E612| [p 2] . . . absolution, as practised in the church of Rome,
TXTWatson2; E612| . . . I cannot, with you, attribute the guillotine-massacres* to
TXTWatson2; E612| that cause.
AnnWatson2; E613| To what does the Bishop attribute the English Crusade
AnnWatson2; E613| against France. is it not to State Religion. blush for shame
TXTWatson2; E613| Men's minds were not prepared . . . for the commission of .
TXTWatson2; E613| . .crimes, by any doctrines of the church of Rome . . .but
TXTWatson2; E613| by their not thoroughly believing even that religion. What may
TXTWatson2; E613| not society expect from those, who shall imbibe the principles of
TXTWatson2; E613| your book
AnnWatson2; E613| Folly & Impudence! [Can] <Does> the thorough belief
AnnWatson2; E613| of Popery hinder crimes or can the man who writes the latter
AnnWatson2; E613| sentiment be in the good humour the bishop Pretends to be. If we
AnnWatson2; E613| are to expect crimes from Paine & his followers. are we to
AnnWatson2; E613| believe that Bishops do not Rail I should Expect that the man
AnnWatson2; E613| who wrote this sneaking sentence would be as good an inquisitor
AnnWatson2; E613| as any other Priest
TXTWatson2; E613| What is conscience? . . . an internal monitor implanted in
TXTWatson2; E613| us by the Supreme Being, and dictating . . . what is
TXTWatson2; E613| right or wrong? Or is it merely our own judgment of the
TXTWatson2; E613| moral rectitude or turpitude of our own actions? I take the word
TXTWatson2; E613| (with Mr. Locke) in the latter, as in the only intelligible sense.
AnnWatson2; E613| Conscience in those that have it is unequivocal, it is the
AnnWatson2; E613| voice of God Our judgment of right & wrong is Reason I believe
AnnWatson2; E613| that the Bishop laught at the Bible in his slieve & so did Locke
TXTWatson2; E613| . . . it can be no criterion of moral* rectitude, even when
TXTWatson2; E613| it is certain, . . .
AnnWatson2; E613| If Conscience is not a Criterion of Moral Rectitude What is it?
AnnWatson2; E613| He who thinks that Honesty is changeable knows nothing about it
TXTWatson2; E613| because the certainty of an opinion is no proof. . . .
AnnWatson2; E613| Virtue is not Opinion
TXTWatson3; E613| [p 3] . . . [not] that he will, in obeying the dictates of
TXTWatson3; E613| his conscience, <dag>on all occasions act right.
AnnWatson3; E613| <dag>Always, or the Bible is false
TXTWatson3; E613| An inquisitor . . . a Robespierre . . . a robber . . . a
TXTWatson3; E613| thousand perpetrators of different crimes, may all followthe
TXTWatson3; E613| dictates of conscience. . .
AnnWatson3; E613| Contemptible Falshood & Wickedness
TXTWatson3; E613| . . . their conscientious composure can be no proof to
TXTWatson3; E613| others of the rectitude of their principles, . . .
AnnWatson3; E613| Virtue & honesty or the dictates of Conscience are of no
AnnWatson3; E613| doubtful Signification to any one
AnnWatson3; E613| Opinion is one Thing. Princip[le] another. No Man can
AnnWatson3; E613| change his Principles Every Man changes his opinions. He who
AnnWatson3; E613| supposes that his Principles are to be changed is a Dissembler
AnnWatson3; E613| who Disguises his Principles & calls that change
TXTWatson3; E613| if you have made the best examination you can, and yet
TXTWatson3; E613| reject revealed religion. . . .
AnnWatson3; E613| Paine is either a Devil or an Inspired man. Men who give
AnnWatson3; E613| themselves to their Energetic Genius in the manner that Paine
AnnWatson3; E613| does [is] <are> no [modest Enquirers]
AnnWatson3; E613| <Examiners>. If they are not determinately wrong they must be
AnnWatson3; E613| Right or the Bible [P 4] is false. as to [modest
AnnWatson3; E613| Enquirers] <Examiners in these points> they will [always
AnnWatson3; E613| be found to be neither cold nor hot & will] be spewed out.
AnnWatson3; E613| The Man who pretends to be a modest enquirer into the truth of a
AnnWatson3; E613| self
AnnWatson3; E614| evident thing is a Knave The truth & certainty of Virtue &
AnnWatson3; E614| Honesty i.e Inspiration needs no one to prove it it is Evident
AnnWatson3; E614| as the Sun & Moon [What doubt is virtuous even Honest that
AnnWatson3; E614| depends upon Examination] He who stands doubting of what he
AnnWatson3; E614| intends whether it is Virtuous or Vicious knows not what Virtue
AnnWatson3; E614| means. no man can do a Vicious action & think it to be Virtuous.
AnnWatson3; E614| no man can take darkness for light. he may pretend to do so & may
AnnWatson3; E614| pretend to be a modest Enquirer. but [It]<he> is a Knave
TXTWatson3; E614| [p 3]--I think that you are in error; but whether that error
TXTWatson3; E614| be to you a vincible or an invincible error, I presume not to
AnnWatson3; E614| determine.
AnnWatson3; E614| Serpentine Dissimulation
TXTWatson4; E614| [p 4] You hold it impossible that the Bible can be the Word
TXTWatson4; E614| of God, because it is therein said, that the Israelites [p 5]
TXTWatson5; E614| destroyed the Canaanites by the express command of God: and to
TXTWatson5; E614| believe the Bible to be true, we must, you affirm, unbelieve all
TXTWatson5; E614| our belief of the moral justice of God; . . . I am astonished
TXTWatson5; E614| that so acute a reasoner should . . . bring . . . forward this
TXTWatson5; E614| exploded . . . objection. . . . The Word of God is in perfect
TXTWatson5; E614| harmony with his work; crying or smiling infants are subjected to
TXTWatson5; E614| death in both. [p 5]
AnnWatson5; E614| To me who believe the Bible & profess myself a Christian a
AnnWatson5; E614| defence of the Wickedness of the Israelites in murdering so many
AnnWatson5; E614| thousands under pretence of a command from God is altogether
AnnWatson5; E614| Abominable & Blasphemous. Wherefore did Christ come was it not
AnnWatson5; E614| to abolish the Jewish Imposture Was not Christ murderd because
AnnWatson5; E614| he taught that God loved all Men & was their father & forbad all
AnnWatson5; E614| contention for Worldly prosperity in opposition to the Jewish
AnnWatson5; E614| Scriptures which are only an Example of the wickedness & deceit
AnnWatson5; E614| of the Jews & were written as an Example of the possibility of
AnnWatson5; E614| Human Beastliness in all its branches. Christ died as an
AnnWatson5; E614| Unbeliever . & if the Bishops had their will so would Paine. <see
AnnWatson5; E614| page 1> but he who speaks a word against the Son of man shall be
AnnWatson5; E614| forgiven let the Bishop prove that he has not spoken against [p
AnnWatson6; E614| 6] the Holy Ghost who in Paine strives with Christendom as in
AnnWatson6; E614| Christ he strove with the Jews
TXTWatson6; E614| [p 6]. . . God not only primarily formed, but . . . hath
TXTWatson6; E614| through all ages executed, the laws of nature; . . . for the
TXTWatson6; E614| general happiness of his creatures, . . . you have no right, in
TXTWatson6; E614| fairness of reasoning, to urge any apparent deviation from moral
TXTWatson6; E614| justice, as an argument against revealed religion, because you do
TXTWatson6; E614| not urge an equally apparent deviation from it, as an argument
TXTWatson6; E614| against natural religion: . . .
AnnWatson6; E614| The Bible says that God formed Nature perfect but that Man
AnnWatson6; E614| perverted the order of Nature since which time the Elements are
AnnWatson6; E614| filld with the Prince of Evil who has the power of the air
AnnWatson6; E614| Natural Religion is the voice of God & not the result of
AnnWatson6; E614| reasoning on the Powers of Satan
TXTWatson6; E614| [p 6] Now, I think, it will be impossible to prove, that it
TXTWatson6; E614| was aproceeding contrary to God's moral justice, to
TXTWatson6; E614| exterminate so wicked a people
AnnWatson6; E614| Horrible the Bishop is an Inquisitor God never makes one man
AnnWatson6; E614| murder another nor one nation
AnnWatson7; E614| [p 7] There is a vast difference between an accident brought
AnnWatson7; E614| on by a mans own carelessness & a destruction from the designs of
AnnWatson7; E614| another. The Earthquakes
AnnWatson7; E615| at Lisbon &/c were the Natural result of Sin. but the destruction
AnnWatson7; E615| of the Canaanites by Joshua was the Unnatural design of wicked
AnnWatson7; E615| men To Extirpate a nation by means of another nation is as
AnnWatson7; E615| wicked as to destroy an individual by means of another individual
AnnWatson7; E615| which God considers (in the Bible) as Murder & commands that it
AnnWatson7; E615| shall not be done
AnnWatson7; E615| Therefore the Bishop has not answerd Paine
TXTWatson7; E615| [P 7] Human kind, by long experience; . . . .is in a
TXTWatson7; E615| far more distinguished situation, as to thpowers of the
TXTWatson7; E615| mind, than it was in the childhood of the world.
AnnWatson7; E615| That mankind are in a less distinguishd situation with
AnnWatson7; E615| regard to mind than they were in the time of Homer Socrates
AnnWatson7; E615| Phidias. Glycon. Aristotle &/c let all their works witness
AnnWatson7; E615| [the Deists]<Paine> say<s> that Christianity put a stop
AnnWatson7; E615| to improvement & the Bishop has not shewn the contrary
TXTWatson7; E615| It appears incredible to many, that God Almighty [P 8]
TXTWatson7; E615| should have had colloquial intercourse with our first parents; . . .
AnnWatson7; E615| That God does & always did converse with honest Men Paine
AnnWatson7; E615| never denies. he only denies that God conversd with Murderers &
AnnWatson7; E615| Revengers such as the Jews were. & of course he holds that the
AnnWatson7; E615| Jews conversed with their own [self will] <State
AnnWatson7; E615| Religion> which they calld God & so were liars as Christ says
TXTWatson8; E615| [P 8] . . . that he should have . . . become the God and
TXTWatson8; E615| governor of one particular nation; . . . .
AnnWatson8; E615| That the Jews assumed a right <Exclusively> to the benefits
AnnWatson8; E615| of God. will be a lasting witness against them. & the same will
AnnWatson8; E615| it be [of] against Christians
TXTWatson8; E615| [P 8] . . . when I consider how nearly man, ina savage
TXTWatson8; E615| state, approaches to the brute creationas to intellectual
TXTWatson8; E615| excellence;
AnnWatson8; E615| Read the Edda of Iceland the Songs of Fingal the accounts of
AnnWatson8; E615| North American Savages (as they are calld) Likewise Read Homers
AnnWatson8; E615| Iliad. he was certainly a Savage. in the Bishops sense. He
AnnWatson8; E615| knew nothing of God. in the Bishops sense of the word & yet he
AnnWatson8; E615| was no fool
TXTWatson9; E615| [P 9] . . . the jewish and christian dispensations mediums
TXTWatson9; E615| to convey to all man . . . that knowledge concerning himself,
TXTWatson9; E615| which he had vouchsafed to give immediately to the first.
AnnWatson9; E615| The Bible or <Peculiar> Word of God, Exclusive of Conscience
AnnWatson9; E615| or the Word of God Universal, is that Abomination which like the
AnnWatson9; E615| Jewish ceremonies is for ever removed & henceforth every man may
AnnWatson9; E615| converse with God & be a King & Priest in his own house
TXTWatson9; E615| I own it is strange, very strange, that he should have made
TXTWatson9; E615| an immediate manifestation of himself . . . but what is there
TXTWatson9; E615| that is not strange? It is strange that you and I are here--. . .
TXTWatson9; E615| that there is a sun, and moon, and stars-- . . .
AnnWatson9; E615| It is strange that God should speak to man formerly & not
AnnWatson9; E615| now. because it is not true but the Strangeness of Sun Moon or
AnnWatson9; E615| Stars is Strange on a contrary account
TXTWatson9; E615| . . . the plan of providence, in my opinion, so
TXTWatson9; E615| obviously wise and good, . . .
AnnWatson9; E615| The Bible tells me that the plan of Providence was Subverted
AnnWatson9; E615| at the Fall of Adam & that it was not restored till [we
AnnWatson9; E615| in] Christ [?made ?restoration]
TXTWatson9; E616| I will . . . examine what you shall produce, with as much
TXTWatson9; E616| coolness and respect, as if you had given the priests no
TXTWatson9; E616| provocation; as if you were a man of the most unblemished character, . . .
AnnWatson9; E616| Is not this Illiberal has not the Bishop given himself the
AnnWatson9; E616| lie in the moment the first words were out of his mouth Can any
AnnWatson9; E616| man who writes so pretend that he is in a good humour. Is not
AnnWatson9; E616| this the Bishops cloven foot. has he not spoild the hasty pudding
AnnWatson10; E616| PAGE 10
AnnWatson10; E616| The trifles which the Bishop has combated in the following
AnnWatson10; E616| Letters are such as do nothing against Paines Arguments none of
AnnWatson10; E616| which the Bishop has dared to Consider. One for instance, which
AnnWatson10; E616| is That the books of the Bible were never believd willingly by
AnnWatson10; E616| any nation & that none but designing Villains ever pretended to
AnnWatson10; E616| believe That the Bible is all a State Trick, thro which tho'
AnnWatson10; E616| the People at all times could see they never had. the power to
AnnWatson10; E616| throw off Another Argument is that all the Commentators on the
AnnWatson10; E616| Bible are Dishonest Designing Knaves who in hopes of a good
AnnWatson10; E616| living adopt the State religion this he has shewn with great
AnnWatson10; E616| force which calls upon His Opponent loudly for an answer. I
AnnWatson10; E616| could name an hundred such
TXTWatson11; E616| [P 11] If it be found that the books ascribed to Moses,
TXTWatson11; E616| Joshua, and Samuel, were not written by Moses, Joshua, and
TXTWatson11; E616| Samuel. . . . they may still contain a true account of real
TXTWatson11; E616| transactions, . . .
AnnWatson11; E616| He who writes things for true which none could write. but
AnnWatson11; E616| the actor. such are most of the acts of Moses. must either be the
AnnWatson11; E616| actor or a fable writer or a liar. If Moses did not write the
AnnWatson11; E616| history of his acts, it takes away the authority altogether it
AnnWatson11; E616| ceases to be history & becomes a Poem of probable impossibilities
AnnWatson11; E616| fabricated for pleasure as moderns say but I say by Inspiration.
TXTWatson11; E616| [P 11] Had, indeed, Moses said that he wrote the five first
TXTWatson12; E616| [P 12] books . . . and had it been found, that Moses . . . did
TXTWatson12; E616| not write these books; then, I grant, the authority of the whole
TXTWatson12; E616| would have been gone at once; . . . . [P 12]
AnnWatson12; E616| If Paine means that a history tho true in itself is false
AnnWatson12; E616| When it is attributed to a wrong author. he's a fool. But he
AnnWatson12; E616| says that Moses being proved not the author of that history which
AnnWatson12; E616| is written in his name & in which he says I did so & so
AnnWatson12; E616| Undermines the veracity intirely the writer says he is Moses if
AnnWatson12; E616| this is proved false the history is false Deut xxxi v 24 But
AnnWatson12; E616| perhaps Moses is not the author & then the Bishop loses his
AnnWatson12; E616| Author
TXTWatson12; E616| [P 12] . . . the evidence for the miracles recorded in the
TXTWatson12; E616| Bible is. . . so greatly superior to that for the prodigies
TXTWatson12; E616| mentioned by Livy, or the miracles related by Tacitus, as to
TXTWatson12; E616| justify us in giving credit to the one as the work of God, and in
TXTWatson12; E616| with-holding it from the other as the effect of superstition and
TXTWatson12; E616| imposture.
AnnWatson12; E616| Jesus could not do miracles where unbelief hinderd hence we
AnnWatson12; E616| must conclude that the man who holds miracles to be ceased puts
AnnWatson12; E616| it out of his own power to ever witness one The manner of a
AnnWatson12; E616| miracle being performd is in modern times considerd as an
AnnWatson12; E616| arbitrary command of the
AnnWatson12; E617| agent upon the patient but this is an impossibility not a miracle
AnnWatson12; E617| neither did Jesus ever do such a miracle. Is it a greater
AnnWatson12; E617| miracle to feed five thousand men with five loaves than to
AnnWatson12; E617| overthrow all [P13] the armies of Europe with a small pamphlet.
AnnWatson12; E617| look over the events of your own life & if you do not find that
AnnWatson12; E617| you have both done such miracles & lived by such you do not see
AnnWatson12; E617| as I do True I cannot do a miracle thro experiment & to
AnnWatson12; E617| domineer over & prove to others my superior power as neither
AnnWatson12; E617| could Christ But I can & do work such as both astonish &
AnnWatson12; E617| comfort me & mine How can Paine the worker of miracles ever
AnnWatson12; E617| doubt Christs in the above sense of the word miracle But how
AnnWatson12; E617| can Watson ever believe the above sense of a miracle who
AnnWatson12; E617| considers it as an arbitrary act of the agent upon an unbelieving
AnnWatson12; E617| patient. whereas the Gospel says that Christ could not do a
AnnWatson12; E617| miracle because of Unbelief
AnnWatson14; E617| [P 14] If Christ could not do miracles because of Unbelief
AnnWatson14; E617| the reason alledged by Priests for miracles is false for those
AnnWatson14; E617| who believe want not to be confounded by miracles. Christ & his
AnnWatson14; E617| Prophets & Apostles were not ambitious miracle mongers
TXTWatson14; E617| [P 14] You esteem all prophets to be such lying rascals,
TXTWatson14; E617| that I dare not venture to predict the fate of your book.
AnnWatson14; E617| Prophets in the modern sense of the word have never existed
AnnWatson14; E617| Jonah was no prophet in the modern sense for his prophecy of
AnnWatson14; E617| Nineveh failed Every honest man is a Prophet he utters his
AnnWatson14; E617| opinion both of private & public matters/Thus/If you go on So/the
AnnWatson14; E617| result is So/He never says such a thing shall happen let you do
AnnWatson14; E617| what you will. a Prophet is a Seer not an Arbitrary Dictator.
AnnWatson14; E617| It is mans fault if God is not able to do him good. for he gives
AnnWatson14; E617| to the just & to the unjust but the unjust reject his gift
TXTWatson15; E617| [P 15] What if I should admit, that SAMUEL, or EZRA, or . .
TXTWatson15; E617| .composed these books, from public records, many years
TXTWatson15; E617| after the death of Moses?. . . every fact recorded in them may be true, . . .*
AnnWatson15; E617| Nothing can be more contemptible than to suppose Public
AnnWatson15; E617| RECORDS to be True Read them & Judge. if you are not a Fool.
AnnWatson15; E617| Of what consequence is it whether Moses wrote the Pentateuch
AnnWatson15; E617| or no. If Paine trifles in some of his objections it is folly to
AnnWatson15; E617| confute him so seriously in them & leave his more material ones
AnnWatson15; E617| unanswered Public Records as If Public Records were True
AnnWatson15; E617| *Impossible for the facts are such as none but the actor
AnnWatson15; E617| could tell, if it is True Moses & none but he could write it
AnnWatson15; E617| unless we allow it to be Poetry & that poetry inspired
AnnWatson16; E617| [P 16] If historical facts can be written by inspiration
AnnWatson16; E617| Miltons Paradise Lost is as true as Genesis. or Exodus. but the
AnnWatson16; E617| Evidence is nothing for how can he who writes what he has neither
AnnWatson16; E617| seen nor heard of. be an Evidence of The Truth of his history
TXTWatson17; E618| [P 17]. . . kings and priests . . . never, I believe, did
TXTWatson17; E618| you any harm; but you have done them all the harm you could, . .
TXTWatson17; E618|
AnnWatson17; E618| .Paine says that Kings & Priests have done him harm from his
AnnWatson17; E618| birth
TXTWatson22; E618| [P 22] Having done with . . .the grammatical evidence . . . you
TXTWatson22; E618| come to your historical and chronological evidence; . . .
AnnWatson22; E618| I cannot concieve the Divinity of the <books in the> Bible
AnnWatson22; E618| to consist either in who they were written by or at what time or
AnnWatson22; E618| in the historical evidence which may be all false in the eyes of
AnnWatson22; E618| one man & true in the eyes of another but in the Sentiments &
AnnWatson22; E618| Examples which whether true or Parabolic are Equally useful as
AnnWatson22; E618| Examples given to us of the perverseness of some & its consequent
AnnWatson22; E618| evil & the honesty of others & its consequent good This sense of
AnnWatson22; E618| the Bible is equally true to all & equally plain to all. none can
AnnWatson22; E618| doubt the impression which he recieves from a book of Examples.
AnnWatson22; E618| If he is good he will abhor wickedness in David or Abraham if he
AnnWatson22; E618| is wicked he will make their wickedness an excuse for his & so he
AnnWatson22; E618| would do by any other book
TXTWatson25; E618| [P 25] Moses would have been the wretch you represent him,
TXTWatson25; E618| had he acted by his own authority alone; but you may as
TXTWatson25; E618| reasonably attribute cruelty and murder to the judge of the land
TXTWatson25; E618| in condemning criminals to death, as butchery and massacre to
TXTWatson25; E618| Moses in executing the command of God.
AnnWatson25; E618| All Penal Laws court Transgression & therefore are cruelty &
AnnWatson25; E618| Murder
AnnWatson25; E618| The laws of the Jews were (both ceremonial & real) the
AnnWatson25; E618| basest & most oppressive of human codes. & being like all other
AnnWatson25; E618| codes given under pretence of divine command were what Christ
AnnWatson25; E618| pronouncd them The Abomination that maketh desolate. i.e State
AnnWatson25; E618| Religion which [P 26] is the Source of all Cruelty
TXTWatson29; E618| [P 29] [Suppose an unsigned contemporary] history of the reigns
TXTWatson29; E618| of George the first and second, . . .would any man, three or
TXTWatson29; E618| four hundreds or thousands of years hence, question the authority
TXTWatson29; E618| of that book, . . .
AnnWatson29; E618| Hundreds or Thousands of Years O very fine Records as if
AnnWatson29; E618| he Knew that there were Records the Ancients Knew Better
TXTWatson29; E618| [P 29] If I am right in this reasoning, . . .
AnnWatson29; E618| as if Reasoning was of any Consequence to a Question
AnnWatson29; E618| Downright Plain Truth is Something but Reasoning is Nothing
TXTWatson31; E618| [P 31] . . . the gospel of St. Matthew . . . was written not
TXTWatson31; E618| many centuries, probably . . . not a quarter of one century after
TXTWatson31; E618| the death of Jesus; . . .
AnnWatson31; E618| There are no Proofs that Matthew the Earliest of all the
AnnWatson31; E618| Writings of the New Testament was written within the First
AnnWatson31; E618| Century See P 94 & 95
TXTWatson33; E618| [P 33] . . . you do not perfectly comprehend what is meant
TXTWatson33; E618| by the expression--the Word of God--or the divine authority of
TXTWatson33; E618| the scriptures: . . . [P 34] God . . . has interposed his more
TXTWatson33; E618| immediate assistance. . . .
AnnWatson33; E618| They seem to Forget that there is a God of This World. A
AnnWatson33; E618| God Worshipd in this World as God & Set above all that is calld
AnnWatson33; E618| God
TXTWatson35; E618| [P 35] You proceed to shew that these books were not written
TXTWatson35; E618| by Samuel, . . .
AnnWatson35; E618| Who gave them the Name of Books of Samuel it is not of
AnnWatson35; E618| Consequence
TXTWatson36; E619| [P 36]. . .what has been conjectured by men of judgment, . .
TXTWatson36; E619| .a passage from Dr. Hartley's Observations of Man.
AnnWatson36; E619| Hartley a Man of Judgment then Judgment was a Fool what
AnnWatson36; E619| Nonsense
TXTWatson36; E619| [P 48] [Solomon's] admirable sermon on the vanity of every thing
TXTWatson36; E619| but piety and virtue.
AnnWatson36; E619| Piety & Virtue is Seneca Classical O Fine Bishop
TXTWatson49; E619| [P 49] What shall be said of you, who, either designedly, or
TXTWatson49; E619| ignorantly represent one of the most clear and important
TXTWatson49; E619| prophecies in the Bible [Isaiah 44-45], as an historical
TXTWatson49; E619| compliment, written above an hundred and fifty years after the
TXTWatson49; E619| death of the prophet?
AnnWatson49; E619| The Bishop never saw the Everlasting Gospel any more than
AnnWatson49; E619| Tom Paine
TXTWatson95; E619| [P 95] Did you ever read the apology for the christians, which
TXTWatson95; E619| Justin Martyr presented to the emperor . . . not fifty years
TXTWatson95; E619| after the death of St. John, . . .
AnnWatson95; E619| A:D: 150
TXTWatson95; E619| . . . probably the gospels, and certainly some of
TXTWatson95; E619| St. Paul's epistles, were known. . . .yet I hold it to be a
TXTWatson95; E619| certain fact, that all the books, . . .were
TXTWatson95; E619| written, . . .within a few years after his death.
AnnWatson95; E619| This is No Certain Fact Presumption is no Proof
TXTWatson108; E619| [P 108] . . . The moral precepts of the gospel. . . .
AnnWatson108; E619| The Gospel is Forgiveness of Sins & has No Moral Precepts
AnnWatson108; E619| these belong to Plato & Seneca & Nero
TXTWatson109; E619| [P 109] Two precepts you particularize as inconsistent with
TXTWatson109; E619| the dignity and the nature of man--that of not resenting
TXTWatson109; E619| injuries, and that of loving enemies.
AnnWatson109; E619| Well done Paine
TXTWatson109; E619| Who but yourself ever interpreted literally. . . . Did
TXTWatson109; E619| Jesus himself turn the othercheek when the officer of the
TXTWatson109; E619| high priest smothim?
AnnWatson109; E619| Yes I have no doubt he did
TXTWatson109; E619| It is evident, that a patient acquiescence under
TXTWatson109; E619| slight personal injuries is here enjoined; . . .
AnnWatson109; E619| O Fool Slight Hypocrite & Villain
TXTWatson117; E619| [P 117] The importance of revelation . . . apparent . . .
TXTWatson117; E619| by the discordant sentiments of learned and good men (for I speak
TXTWatson117; E619| not of the ignorant and immoral) on this point.
AnnWatson117; E619| O how Virtuous Christ came not to call the Virtuous
TXTWatson118; E619| [P 118] . . . if we are to live again, we are interested in
TXTWatson118; E619| knowing--whether it be possible for us to do any thing whilst we
TXTWatson118; E619| live here, which may render that future life, an happy
TXTWatson118; E619| one.--
AnnWatson118; E619| Do or Act to Do Good or to do Evil who Dare to judge but God
AnnWatson118; E619| alone
TXTWatson118; E619| These are tremendous truths to bad men; . . . a cogent
TXTWatson118; E619| motive to virtuous action. . . .
AnnWatson118; E619| Who does the Bishop call Bad Men Are they the Publicans &
AnnWatson118; E619| Sinners that Christ loved to associate with Does God Love
AnnWatson118; E619| The Righteous according to the Gospel or does he not cast them
AnnWatson118; E619| off.
AnnWatson119; E619| [P 119] For who is really Righteous It is all Pretension
EDAnnWatson120; E620| [P 120, last page of book]
AnnWatson120; E620| It appears to me Now that Tom Paine is a better Christian
AnnWatson120; E620| than the Bishop
AnnWatson120; E620| I have read this Book with attention & find that the Bishop
AnnWatson120; E620| has only hurt Paines heel while Paine has broken his head the
AnnWatson120; E620| Bishop has not answerd one of Paines grand objections
TXTBaconTitle; E620| Annotations to Bacon'sEssays Moral, Economical and
TXTBaconTitle; E620| Political
TXTBaconTitle; E620| London, 1798 t1469
TXTBaconTitle; E620| HALF-TITLE
AnnBaconTitle; E620| Is it True or is it False that the Wisdom of this World is
AnnBaconTitle; E620| Foolishness with God
AnnBaconTitle; E620| This is Certain If what Bacon says Is True what Christ
AnnBaconTitle; E620| says Is False If Caesar is Right Christ is Wrong both in
AnnBaconTitle; E620| Politics & Religion since they will divide them in Two
TXTBaconTitle; E620| TITLE PAGE
AnnBaconTitle; E620| Good Advice for Satans Kingdom
TXTBacon-i; E620| PAGE i
AnnBacon-i; E620| I am astonishd how such Contemptible Knavery & Folly as
AnnBacon-i; E620| this Book contains can ever have been calld Wisdom by Men of
AnnBacon-i; E620| Sense
AnnBacon-i; E620| but perhaps this never Was the Case & all Men of Sense have
AnnBacon-i; E620| despised the Book as Much as I do
AnnBacon-i; E620| Per WILLIAM BLAKE t1470
TXTBacon-iv; E620| PAGE iv Editor's Preface
TXTBacon-iv; E620| But these Essays, written at a period of better taste, and on
TXTBacon-iv; E620| subjects of immediate importance to the conduct of common life
TXTBacon-iv; E620| "such as come home to men's business and bosoms," are
TXTBacon-iv; E620| still read with pleasure. . . .
AnnBacon-iv; E620| Erratum to Mens Pockets
TXTBacon-xii; E620| PAGE xii, blank
AnnBacon-xii; E620| Every Body Knows that this is Epi[c]urus and Lucretius & Yet
AnnBacon-xii; E620| Every Body Says that it is Christian Philosophy how is this
AnnBacon-xii; E620| Possible Every Body must be a Liar & deciever but Every Body
AnnBacon-xii; E620| does not do this But The Hirelings of Kings & Courts who make
AnnBacon-xii; E620| themselves Every Body & Knowingly propagate Falshood
AnnBacon-xii; E620| It was a Common opinion in the Court of Queen Elizabeth that
AnnBacon-xii; E620| Knavery Is Wisdom: Cunning Plotters were considerd as wise
AnnBacon-xii; E620| Machiavels
TXTBacon1; E621| OF TRUTH
TXTBacon1; E621| PAGE 1
AnnBacon1; E621| Self Evident Truth is one Thing and Truth the result of
AnnBacon1; E621| Reasoning is another Thing Rational Truth is not the Truth of
AnnBacon1; E621| Christ but of Pilate It is the Tree of the Knowledge of Good &
AnnBacon1; E621| Evil
TXTBacon1; E621| What is truth? said jesting Pilate, and would not stay for
TXTBacon1; E621| an answer. Certainly there be that delight in giddiness, and
TXTBacon1; E621| count it a bondage to fix a belief; affecting free-will in
TXTBacon1; E621| thinking, as well as in acting: and, though the sects of
TXTBacon1; E621| philosophers of that kind be gone, yet there remain certain
TXTBacon1; E621| discoursing wits which are of the same veins, though there be not
TXTBacon1; E621| so much blood in them as was in those of the ancients.
AnnBacon1; E621| But more Nerve if by Ancients he means Heathen Authors
TXTBacon1; E621| But it is not only the difficulty and labour which men take
TXTBacon1; E621| in finding out of truth; nor again, that, when it is found, it
TXTBacon1; E621| imposeth upon men's thoughts, that doth bring lies in favour;
TXTBacon1; E621| [PAGE 2] but a natural, though corrupt love of the lie itself.
TXTBacon1; E621| One of the later school of the Grecians examineth the matter, and
TXTBacon1; E621| is at a stand to think what should be in it, that men should love
TXTBacon1; E621| lies, where neither they make for pleasure, as with poets; nor
TXTBacon1; E621| for advantage, as with the merchant; but for the lie's sake. But
TXTBacon1; E621| I cannot tell: this same truth is a naked and open daylight, that
TXTBacon1; E621| doth not shew the masques,and mummeries, and triumphs of the
TXTBacon1; E621| world half so stately and daintily as candlelights.
AnnBacon1; E621| What Bacon calls Lies is Truth itself
TXTBacon3; E621| PAGE 3 But howsoever these things are thus in men's
TXTBacon3; E621| depraved judgments and affections, yet truth, which only doth
TXTBacon3; E621| judge itself, teacheth that the inquiry of truth, which is the
TXTBacon3; E621| love-making, or wooing of it; the knowledge of truth, which is
TXTBacon3; E621| the presence of it;and the belief of truth, which is the enjoying
TXTBacon3; E621| of it, is the sovereign good of human nature. The first creature
TXTBacon3; E621| of God, in the works of the days, was the light of the sense; the
TXTBacon3; E621| last was the light of reason; and his sabbath work, ever since,
TXTBacon3; E621| is the illumination of his Spirit.
AnnBacon3; E621| Pretence to Religion to destroy Religion
TXTBacon4; E621| PAGE 4 To pass from theological and philosophical truth to
TXTBacon4; E621| the truth of civil business, it will be acknowledged; even by
TXTBacon4; E621| those that practise it not, that clear and round dealing is the
TXTBacon4; E621| honour of man's nature, and that mixture of falsehood is like
TXTBacon4; E621| allay in coin of gold and silver. . . .
AnnBacon4; E621| Christianity is Civil Business Only There is & can Be No
AnnBacon4; E621| Other to Man what Else Can Be Civil is Christianity or Religion
AnnBacon4; E621| or whatever is Humane
TXTBacon5; E621| PAGE 5 Surely the wickedness of falsehood and breach of
TXTBacon5; E621| faith cannot possibly be so highly expressed as in that it shall
TXTBacon5; E621| be the last peal to call the judgments of God upon the
TXTBacon5; E621| generations of men: it being foretold, that when "Christ cometh,"
TXTBacon5; E621| he shall not "find faith upon earth".
AnnBacon5; E621| Bacon put an End to Faith
TXTBacon5; E621| OF DEATH
TXTBacon5; E621| PAGES 5-6 You shall read in some of the friars books of
TXTBacon5; E621| mortification, that a man should think with himself what the pain
TXTBacon5; E621| is, if he have but his finger's end pressed, or tortured, and
TXTBacon5; E621| thereby imagine what the pains of death are when the whole body
TXTBacon5; E621| is corrupted and dissolved; when many times death passeth with
TXTBacon5; E621| less pain than the torture of a limb; for the most vital parts
TXTBacon5; E621| are not the quickest of sense: and by him that spake only as a
TXTBacon5; E621| philosopher and natural man, it was well said, "Pompa mortis
TXTBacon5; E621| magis terret, quam mors ipsa".
AnnBacon5; E621| Bacon supposes all Men alike
TXTBacon6; E622| 6 Revenge triumphs over death; love [s]lights it; honour
TXTBacon6; E622| aspireth to it; grief flieth to it; fear pre-occupieth it; nay,
TXTBacon6; E622| we read, after Otho the emperor had slain himself, pit (which is
TXTBacon6; E622| the tenderest of affections) provoked many to die out of mere
TXTBacon6; E622| compassion to their sovereign, and as the truest sort of
TXTBacon6; E622| followers.
AnnBacon6; E622| One Mans Revenge or Love is not the same as Anothers The
AnnBacon6; E622| tender Mercies of some Men are Cruel
TXTBacon8; E622| OF UNITY IN RELIGION
TXTBacon8; E622| PAGE 8 Religion being the chief band of human society, it is a
TXTBacon8; E622| happy thing when itself is well contained within the true band of
TXTBacon8; E622| unity. The quarrels and divisions about religion were evils
TXTBacon8; E622| unknown to the heathen.
AnnBacon8; E622| False O Satan
TXTBacon8; E622| The reason was, because the religion of the heathen
TXTBacon8; E622| consisted rather in rites and ceremonies, than in any constant
TXTBacon8; E622| belief: for you may imagine what kind of faith theirs was, when
TXTBacon8; E622| the chief doctors and fathers of their church were the poets.
AnnBacon8; E622| Prophets
TXTBacon9; E622| PAGE 9 The fruits of unity (next unto the well-pleasing of
TXTBacon9; E622| God, which is all in all) are two; the one towards those that are
TXTBacon9; E622| without the church; the other towards. those that are within.
TXTBacon9; E622| For the former, it is certain, that heresies and schisms are of
TXTBacon9; E622| all others the greatest scandals; yea, more than corruption of
TXTBacon9; E622| manners: for as in the natural body a wound or solution of
TXTBacon9; E622| continuity is worse than a corrupt humour, so in the spiritual: . . .
AnnBacon9; E622| False
TXTBacon9; E622| PAGES 9-10 The doctor of the Gentiles (the propriety of
TXTBacon9; E622| whose vocation drew him to have a special care of those without)
TXTBacon9; E622| saith, "If an heathen come in, and hear you speak with several
TXTBacon9; E622| tongues, will he not say that you are mad?" and, certainly, it is
TXTBacon9; E622| little better: when atheists and profane persons do hear of so
TXTBacon9; E622| many discordant and contrary opinions in religion, it doth avert
TXTBacon9; E622| them from the church, and maketh them "to sit down in the chair
TXTBacon9; E622| of the scorners". It is but a light thing to be vouched in so
TXTBacon9; E622| serious a matter, but yet it expresseth well the deformity.
TXTBacon9; E622|
AnnBacon9; E622| Trifling Nonsense
TXTBacon11; E622| PAGES 11-12 Men ought to take heed of rending God's church
TXTBacon11; E622| by two kinds of controversies; the one is, when the matter of the
TXTBacon11; E622| point controverted is too small and light, not worth the heat and
TXTBacon11; E622| strife about it, kindled only by contradiction; for, as it is
TXTBacon11; E622| noted by one of the fathers, Christ's coat indeed had no seam,
TXTBacon11; E622| but the church's vesture was of divers colours; whereupon he
TXTBacon11; E622| saith, "in veste varietas sit, scissura non sit", they be two
TXTBacon11; E622| things, unity and uniformity: the other is when the matter of the
TXTBacon11; E622| point controverted is great, but it is driven to an over-great
TXTBacon11; E622| subtility and obscurity,so that it becometh a thing rather
TXTBacon11; E622| ingenious than substantial.
AnnBacon11; E622| Lame Reasoning upon Premises This Never can Happen
TXTBacon14; E622| PAGE 14 It was great blasphemy when the devil said, "I will
TXTBacon14; E622| ascend and be like the Highest"; but it is greater blasphemy to
TXTBacon14; E622| personate God, and bring him in saying, "I will descend, and be
TXTBacon14; E622| like the prince of darkness."
AnnBacon14; E622| Did not Jesus descend & become a Servant The Prince of
AnnBacon14; E622| darkness is a Gentleman & not a Man he is a Lord Chancellor
TXTBacon17; E622| OF REVENGE
TXTBacon17; E622| PAGE 17 This is certain, that a man that studieth revenge keeps
TXTBacon17; E622| his own wounds green, which otherwise would heal and do well.
TXTBacon17; E622| Public revenges are for the most part fortunate.
AnnBacon17; E622| A Lie
TXTBacon22; E623| OF SIMULATION AND DISSIMULATION
TXTBacon22; E623| PAGE 22 In a few words, mysteries are due to secrecy. Besides
TXTBacon22; E623| (to say truth) nakedness is uncomely, as well in mind as
TXTBacon22; E623| in body.
AnnBacon22; E623| This is Folly Itself
TXTBacon32; E623| OF ENVY
TXTBacon32; E623| PAGE 32 A man that hath no virtue in himself ever envieth virtue
TXTBacon32; E623| in others: for men's minds will either feed upon their own good,
TXTBacon32; E623| or upon others evil; and who wanteth the one will prey upon the
TXTBacon32; E623| other; and whoso is out of hope to attain to another's virtue,
TXTBacon32; E623| will seek to come at even hand by depressing another's fortune.
TXTBacon32; E623|
AnnBacon32; E623| What do these Knaves mean by Virtue Do they mean War & its
AnnBacon32; E623| horrors & its Heroic Villains
TXTBacon37; E623| PAGE 37 Lastly, to conclude this part, as we said in the
TXTBacon37; E623| beginning that the act of envy had somewhat in it of witchcraft,
TXTBacon37; E623| so there is no other cure of envy but the cure of witchcraft; and
TXTBacon37; E623| that is, to remove the lot, (as they call it), and to lay it upon
TXTBacon37; E623| another; for which purpose, the wiser sort of great persons bring
TXTBacon37; E623| in ever upon the stage some body upon whom to derive the envy
TXTBacon37; E623| that would come upon themselves.
AnnBacon37; E623| Politic Foolery & most contemptible Villainy & Murder
TXTBacon37; E623| Now to speak of public envy: there is yet some good in
TXTBacon37; E623| public envy, whereas in private there is none; for public envy is
TXTBacon37; E623| as an ostracism, that eclipseth men when they grow too
TXTBacon37; E623| great.
AnnBacon37; E623| Foolish & tells into the hands of a Tyrant
TXTBacon38; E623| PAGE 38 This public envy seemeth to beat [bear] chiefly
TXTBacon38; E623| upon principal officers or ministers, rather than upon kings and
TXTBacon38; E623| estates themselves.
AnnBacon38; E623| A Lie Every Body hates a King Bacon was afraid to say
AnnBacon38; E623| that the Envy was upon a King but is This Envy or Indignation
TXTBacon44; E623| OF GREAT PLACE
TXTBacon44; E623| PAGE 44 But power to do good is the true and lawful end of
TXTBacon44; E623| aspiring; for good thoughts (though God accept them), yet towards
TXTBacon44; E623| men are little better than good dreams, except they be put in
TXTBacon44; E623| act.
AnnBacon44; E623| Thought is Act. Christs Acts were Nothing to Caesars if
AnnBacon44; E623| this is not so
TXTBacon45; E623| PAGE 45 In the discharge of thy place set before thee the
TXTBacon45; E623| best examples; for imitation is a globe of precepts; and after a
TXTBacon45; E623| time set before thee thine own example; and examine thyself
TXTBacon45; E623| strictly whether thou didst not best at first.
AnnBacon45; E623| Here is nothing of Thy own Original Genius but only
AnnBacon45; E623| Imitation what Folly
TXTBacon48; E623| PAGE 48 Be not too sensible or too remembering of thy place
TXTBacon48; E623| in conversation and private answers to suitors, but let it rather
TXTBacon48; E623| be said, "When he sits in place he is another man."
AnnBacon48; E623| A Flogging Magistrate I have seen many such fly blows of
AnnBacon48; E623| Bacon
TXTBacon54; E623| OF GOODNESS AND GOODNESS OF NATURE
TXTBacon54; E623| PAGE 54 And beware how in making the portrait thou breakest the
TXTBacon54; E623| pattern: for divinity maketh the love of ourselves the pattern;
TXTBacon54; E623| the love of our neighbours but the portraiture: "Sell all thou
TXTBacon54; E623| hast, and give it to the poor, and follow me:" but sell not all
TXTBacon54; E623| thou hast, except thou come and follow me; that is except thou
TXTBacon54; E623| have a vocation wherein thou mayest do as much good with little
TXTBacon54; E623| means as with great.
TXTBacon54; E623| Except is Christ You Lie Except did anyone <ever> do this & not
TXTBacon54; E623| follow Christ who Does by Nature
AnnBacon55; E624| PAGE 55 [A drawing of] The devils arse [with a chain of
AnnBacon55; E624| excrement ending in] A King
EDAnnBacon55TEXT; E624| (Related to page 56, Of a King)
TXTBacon56; E624| OF A KING
TXTBacon56; E624| PAGE 56 A king is a mortal god on earth, unto whom the living
TXTBacon56; E624| God hath lent his own name as a great honour.
AnnBacon56; E624| O Contemptible & Abject Slave
TXTBacon58; E624| PAGE 58 That king which is not feared is not loved; and he
TXTBacon58; E624| that is well seen in his craft must as well study to be feared as
TXTBacon58; E624| loved; yet not loved for fear, but feared for love.
AnnBacon58; E624| Fear Cannot Love
TXTBacon60; E624| PAGE 60 He then that honoureth him [the King] not is next
TXTBacon60; E624| an atheist, wanting the fear of God in his heart.
AnnBacon60; E624| Blasphemy
TXTBacon60; E624| OF NOBILITY
TXTBacon60; E624| PAGE 60 We will speak of nobility first as a portion of an
TXTBacon60; E624| estate, then as a condition of particular persons.
AnnBacon60; E624| Is Nobility a portion of a State i.e Republic
TXTBacon60; E624| A monarchy, where there is no nobility at all, is ever a
TXTBacon60; E624| pure and absolute tyranny, as that of the Turks; for nobility
TXTBacon60; E624| attempers sovereignty, and draws the eyes of the people somewhat
TXTBacon60; E624| aside from the line royal: but for democracies they need
TXTBacon60; E624| it not; and they are commonly more quiet, and less
TXTBacon60; E624| subject to sedition, than where there are stirps of nobles.
AnnBacon60; E624| Self Contradiction Knave & Fool
TXTBacon62; E624| PAGE 62 Those that are first raised to nobility, are
TXTBacon62; E624| commonly more virtuous, but less innocent than their descendants;
TXTBacon62; E624| for there is rarely any rising but by a commixture of good and
TXTBacon62; E624| evil arts.
AnnBacon62; E624| Virtuous I supposed to be Innocents was I Mistaken or is
AnnBacon62; E624| Bacon a Liar
TXTBacon62; E624| On the other side, nobility extinguisheth the passive envy
TXTBacon62; E624| from others towards them, because they are in possession of
TXTBacon62; E624| honour. Certainly, kings that have able men of their nobility
TXTBacon62; E624| shall find ease in employing them, and a better slide into their
TXTBacon62; E624| business; but people naturally bend to them as born in some sort
TXTBacon62; E624| to command.
AnnBacon62; E624| Nonsense
TXTBacon63; E624| OF SEDITIONS AND TROUBLES
TXTBacon63; E624| PAGE 63
AnnBacon63; E624| This Section contradicts the Preceding
TXTBacon63; E624| Shepherds of all people had need know the calendars of
TXTBacon63; E624| tempests in state, which are commonly greatest when things grow
TXTBacon63; E624| to equality.
AnnBacon63; E624| What Shepherds does he mean Such as Christ describes by
AnnBacon63; E624| Ravening Wolves
TXTBacon65; E624| PAGE 65 Also, when discords, and quarrels, and factions are
TXTBacon65; E624| carried openly and audaciously it is a sign the reverence of
TXTBacon65; E624| government is lost.
AnnBacon65; E624| When the Reverence of Government is Lost it is better than
AnnBacon65; E624| when it is found Reverence is all For Reverence
TXTBacon66; E624| PAGE 66 So when any of the four pillars of government are
TXTBacon66; E624| mainly shaken, or weakened, (which are religion, justice,
TXTBacon66; E624| counsel, and treasure,) men had need to pray for fair
TXTBacon66; E624| weather.
AnnBacon66; E624| Four Pillars of different heights and Sizes
TXTBacon66; E625| Concerning the materials of sedition, it is a thing well to
TXTBacon66; E625| be considered. . . . The matter of sedition is of two kinds, much
TXTBacon66; E625| poverty and much discontentment.
AnnBacon66; E625| These are one Kind Only
TXTBacon67; E625| PAGE 67 As for discontentments, they are in the politic
TXTBacon67; E625| body like to humours in the natural, which are apt to gather a
TXTBacon67; E625| preternatural heat and to enflame; and let no prince measure the
TXTBacon67; E625| danger of them by this, whether they be just or unjust.
AnnBacon67; E625| A Tyrant is the Worst disease & the Cause of all others
TXTBacon67; E625| . . . in great oppressions, the same things that provoke the
TXTBacon67; E625| patience, do withal mate the courage.
AnnBacon67; E625| a lie
TXTBacon68; E625| PAGES 68-69 The first remedy or prevention is to remove by
TXTBacon68; E625| all means possible that material cause of sedition whereof we
TXTBacon68; E625| speak, which is want and poverty in the estate; to which purpose
TXTBacon68; E625| serveth the opening and well balancing of trade; the cherishing
TXTBacon68; E625| of manufactures; the banishing of idleness; the repressing of
TXTBacon68; E625| waste and excess by sumptuary laws; the improvement and
TXTBacon68; E625| husbanding of the soil; the regulating of prices of things
TXTBacon68; E625| vendible; the moderating of taxes and tributes, and the
TXTBacon68; E625| like.
AnnBacon68; E625| You cannot regulate the price of Necessaries without
AnnBacon68; E625| destruction All False
TXTBacon69; E625| PAGES 69-70 It is likewise to be remembered, that forasmuch
TXTBacon69; E625| as the increase of any estate must be upon the foreigner, (for
TXTBacon69; E625| whatsoever is somewhere gotten is somewhere lost,) there be but
TXTBacon69; E625| three things which one nation selleth unto another: the commodity
TXTBacon69; E625| as nature yieldeth it; the manufacture; and the vecture or
TXTBacon69; E625| carriage: so that if these two [three] wheels go, wealth will
TXTBacon69; E625| flow as in a spring tide.
AnnBacon69; E625| The Increase of a State as of a Man is from Internal
AnnBacon69; E625| Improvement or Intellectual Acquirement. Man is not Improved by
AnnBacon69; E625| the hurt of another States are not Improved at the Expense of
AnnBacon69; E625| Foreigners
AnnBacon69; E625| Bacon has no notion of any thing but Mammon
TXTBacon71; E625| PAGE 71 The poets feign that the rest of the Gods would
TXTBacon71; E625| have bound Jupiter, which he hearing of by the counsel of Pallas,
TXTBacon71; E625| sent for Briareus with his hundred hands to come in to his aid:
TXTBacon71; E625| an emblem, no doubt, to shew bow safe it is for monarchs to make
TXTBacon71; E625| sure of the goodwill of common people.
AnnBacon71; E625| Good Advice for the Devil
TXTBacon71; E625| PAGES 71-72 Certainly, the politic and artificial
TXTBacon71; E625| nourishing and entertaining of hopes, and carrying men from hopes
TXTBacon71; E625| to hopes is one of the best antidotes against the poison of
TXTBacon71; E625| discontentments.
AnnBacon71; E625| Subterfuges
TXTBacon74; E625| PAGE 74 Lastly, let princes against all events, not be
TXTBacon74; E625| without some great person, one or rather more, of military
TXTBacon74; E625| valour, near unto them, for the repression of seditions in their
TXTBacon74; E625| beginnings.
AnnBacon74; E625| Contemptible Knave Let the People look to this
TXTBacon74; E625| . . . but let such military persons be assured and well
TXTBacon74; E625| reputed of, rather than factious and popular.
AnnBacon74; E625| Factious is Not Popular & never can be except Factious is
AnnBacon74; E625| Christianity
TXTBacon75; E625| OF ATHEISM
TXTBacon75; E625| PAGE 75 I had rather believe all the fables in the Legend, and
TXTBacon75; E625| the Talmud, and the Alcoran than that this universal frame is
TXTBacon75; E625| without a mind: and, therefore, God never wrought
TXTBacon75; E625| miracle to convince atheism, because his ordinary works convince
TXTBacon75; E625| it.
AnnBacon75; E625| The Devil is the Mind of the Natural Frame
TXTBacon75; E626| It is true that a little philosophy inclineth man's mind
TXTBacon75; E626| to atheism; but depth in philosophy bringeth men's minds about to
TXTBacon75; E626| religion; for while the mind of man looketh upon second causes
TXTBacon75; E626| scattered, it may sometimes rest in them and go no farther.
AnnBacon75; E626| There is no Such Thing as a Second Cause nor as a Natural
AnnBacon75; E626| Cause for any Thing in any Way
TXTBacon76; E626| PAGE 76
AnnBacon76; E626| He who says there are Second Causes has already denied a
AnnBacon76; E626| First The Word Cause is a foolish Word
TXTBacon77; E626| PAGE 77 The contemplative atheist is rare, a Diagoras, a
TXTBacon77; E626| Bion, a Lucian perhaps, and some others.
AnnBacon77; E626| A Lie! Few believe it is a New Birth Bacon was a
AnnBacon77; E626| Contemplative Atheist Evidently an Epicurean Lucian disbelievd
AnnBacon77; E626| Heathen Gods he did not perhaps disbelieve for all that Bacon
AnnBacon77; E626| did
TXTBacon77; E626| PAGES 77-78-79 The causes of atheism are, divisions in
TXTBacon77; E626| religion, if they be many; . . . another is, scandal of priests
TXTBacon77; E626| . . . : a third is, a custom of profane scoffing in holy matters
TXTBacon77; E626| . . ; and, lastly, learned times, especially with peace and
TXTBacon77; E626| prosperity; for troubles and adversities do more bow
TXTBacon77; E626| men's minds to religion.
AnnBacon77; E626| a Lie
TXTBacon77; E626| They that deny a God destroy man's nobility; for certainly
TXTBacon77; E626| man is of kin to the beasts by his body; and, if he be not of kin
TXTBacon77; E626| to God by his spirit, he is a base and ignoble creature.
TXTBacon77; E626| [Bracketed by Blake]
AnnBacon77; E626| an artifice
TXTBacon77; E626| It destroys likewise magnanimity, and the raising of human
TXTBacon77; E626| nature; for take an example of a dog, and mark what a generosity
TXTBacon77; E626| and courage he will put on when he finds himself maintained by a
TXTBacon77; E626| man, who to him is instead of a God, or "melior natura"; which
TXTBacon77; E626| courage is manifestly such as that creature, without that
TXTBacon77; E626| confidence of a better nature than his own, could never
TXTBacon77; E626| attain;
AnnBacon77; E626| Self Contradiction
TXTBacon77; E626| . . . therefore, as atheism is in all respects hateful, so
TXTBacon77; E626| in this, that it depriveth human nature of the means to exalt
TXTBacon77; E626| itself above human frailty.
AnnBacon77; E626| An Atheist pretending to talk against Atheism
TXTBacon79; E626| OF SUPERSTITION
TXTBacon79; E626| PAGE 79 It were better to have no opinion of God at all, than
TXTBacon79; E626| such an opinion as is unworthy of him.
AnnBacon79; E626| Is this true is it better
TXTBacon80; E626| PAGE 80 . . . as the contumely is greatertowards God,
TXTBacon80; E626| so the dangeis greater towards men. Atheism
TXTBacon80; E626| leaves a man to sense, to philosophy, to natural
TXTBacon80; E626| piety, to laws, to reputation; all which maybe
TXTBacon80; E626| guideto an outward moral virtue, though religion were
TXTBacon80; E626| not;
AnnBacon80; E626| Praise of Atheism
TXTBacon80; E626| but superstition dismounts all these, and erecteth an
TXTBacon80; E626| absolute monarchy in the minds of men: therefore atheism
TXTBacon80; E626| did never perturb states; for it makes men wary of
TXTBacon80; E626| themselves, as looking no farther, and we see the times inclined
TXTBacon80; E626| to atheism, (as the time of Augustus Caesar,) were civil
TXTBacon80; E626| times.
AnnBacon80; E626| Atheism is thus the best of all Bacon fools us
TXTBacon80; E626| The master of superstition is the people, and in all
TXTBacon80; E626| superstition wise men follow fools; and arguments are fitted to
TXTBacon80; E626| practise in a reversed order.
AnnBacon80; E626| What must our Clergy be who Allow Bacon to be Either Wise or
AnnBacon80; E626| even of Common Capacity I cannot
TXTBacon82; E627| PAGE 82 There is a superstition in avoiding superstition,
TXTBacon82; E627| when men think to do best if they go farthest from the
TXTBacon82; E627| superstition formerly received; therefore care should be had
TXTBacon82; E627| that, (as it fareth in ill purgings,) the good be not taken away
TXTBacon82; E627| with the bad, which commonly is done when the people is
TXTBacon82; E627| the reformer.
AnnBacon82; E627| Who is to be the Reformer Bacons [Reformer] Villain is a
AnnBacon82; E627| King or Who t1471
TXTBacon83; E627| OF TRAVEL
TXTBacon83; E627| PAGE 83 The things to be seen and observed are the courts of
TXTBacon83; E627| princes, especially when they give audience to ambassadors; the
TXTBacon83; E627| courts of justice . . . the churches and monasteries . . . the
TXTBacon83; E627| walls and fortifications . . . and so the havens and harbours,
TXTBacon83; E627| antiquities and ruins, libraries, colleges, disputations, and
TXTBacon83; E627| lectures where any are; shipping and navies; houses and gardens
TXTBacon83; E627| of state and pleasure near great cities; armories, arsenals,
TXTBacon83; E627| magazines, exchanges, burses, warehouses, exercises of
TXTBacon83; E627| horsemanship, fencing, training of soldiers, and the like;
TXTBacon83; E627| comedies . . . treasures of jewels and robes; cabinets and
TXTBacon83; E627| rarieties; . . .
AnnBacon83; E627| The Things worthy to be seen are all the Trumpery he could
AnnBacon83; E627| rake together
AnnBacon83; E627| Nothing of Arts or Artists or Learned Men or of Agriculture
AnnBacon83; E627| or any Useful Thing His Business & Bosom was to be Lord
AnnBacon83; E627| Chancellor
TXTBacon84; E627| PAGE 84. As for triumphs, masks, feasts, weddings,
TXTBacon84; E627| funerals, capital executions, and such shews, men need not to be
TXTBacon84; E627| put in mind of them; yet are they not to be neglected.
AnnBacon84; E627| Bacon supposes that the Dragon Beast & Harlot are worthy of
AnnBacon84; E627| a Place in the New Jerusalem Excellent Traveller Go on & be
AnnBacon84; E627| damnd
TXTBacon84; E627| If you will have a young man to put his travel into a little
TXTBacon84; E627| room, and in short time to gather much, this you must do . . .
TXTBacon84; E627| let him not stay long in one city or town, more or less as the
TXTBacon84; E627| place deserveth, but not long; nay, when he stayeth in one city
TXTBacon84; E627| or town, let him change his lodging from one end and part of the
TXTBacon84; E627| town to another, which is a great adamant of acquaintance;
AnnBacon84; E627| Harum Scarum who can do this
TXTBacon84; E627| let him sequester himself from the company of his countrymen
TXTBacon84; E627| and diet in such places where there is good company of the nation
TXTBacon84; E627| where he travelleth; let him upon his removes from one place to
TXTBacon84; E627| another procure recommendation to some person of quality
TXTBacon84; E627| residing in the place whither he removeth . . .
AnnBacon84; E627| The Contrary is the best Advice
TXTBacon85; E627| PAGE 85 As for the acquaintance which is to be sought in
TXTBacon85; E627| travel, that which is most of all profitable is acquaintance with
TXTBacon85; E627| the secretaries and employed men of ambassadors.
AnnBacon85; E627| Acqua[i]ntance with Knaves
TXTBacon86; E627| OF EMPIRE
TXTBacon86; E627| PAGE 86 It is a miserable state of mind to have few things to
TXTBacon86; E627| desire, and many things to fear.
AnnBacon86; E627| He who has few Things to desire cannot have many to fear
TXTBacon87; E627| PAGE 87 . . . the mind of man is more cheered and refreshed
TXTBacon87; E627| by profiting in small things, than by standing at a stay in
TXTBacon87; E627| great.
AnnBacon87; E627| A lie
TXTBacon98; E627| OF COUNSEL
TXTBacon98; E627| PAGE 98 For weakening of authority the fable sheweth the remedy:
TXTBacon98; E627| nay, the majesty of kings is rather exalted than diminished when
TXTBacon98; E627| they are in the chair of council; neither was there ever prince
TXTBacon98; E627| bereaved of his dependances by his council, except where there
TXTBacon98; E627| hath been either an over greatness in one counsellor, or an
TXTBacon98; E627| over-strict combination in divers, which are things soon found
TXTBacon98; E627| and holpen. [Bracketed]
AnnBacon98; E627| Did he mean to Ridicule a King & his Council
TXTBacon101; E628| PAGE 101 In choice of committees for ripening business for
TXTBacon101; E628| the council, it is better to choose indifferent persons, than to
TXTBacon101; E628| make an indifferency by putting in those that are strong on both
TXTBacon101; E628| sides.
AnnBacon101; E628| better choose Fools at once
TXTBacon104; E628| OF CUNNING
TXTBacon104; E628| PAGE 104 There be that can pack the cards, and yet cannot play
TXTBacon104; E628| well; so there are some that are good in canvases and factions,
TXTBacon104; E628| that are otherwise weak men.
AnnBacon104; E628| Nonsense
TXTBacon104; E628| Again, it is one thing to understand persons, and another
TXTBacon104; E628| thing to understand matters; for many are perfect in men's
TXTBacon104; E628| humours that are not greatly capable of the real part of
TXTBacon104; E628| business, which is the constitution of one that hath studied men
TXTBacon104; E628| more than books.
AnnBacon104; E628| Nonsense
TXTBacon104; E628| Such men are fitter for practice than for counsel, and they
TXTBacon104; E628| are good but in their own ally.
AnnBacon104; E628| How absurd
TXTBacon105; E628| PAGE 105 If a man would cross a business that he doubts
TXTBacon105; E628| some other would handsomely and effectually move, let him pretend
TXTBacon105; E628| to wish it well, and move it himself in such sort as may foil
TXTBacon105; E628| it.
AnnBacon105; E628| None but a Fool can act so
TXTBacon106; E628| PAGE 106-107 I knew one that, when he wrote a letter, he
TXTBacon106; E628| would put that which was most material in the post-script, as if
TXTBacon106; E628| it had been a bye matter.
TXTBacon106; E628| I knew another that, when he came to have speech, he would pass
TXTBacon106; E628| over that that he intended most; and go forth, and come back
TXTBacon106; E628| again, and speak of it as of a thing that he had almost
TXTBacon106; E628| forgot.
AnnBacon106; E628| What Fools
TXTBacon107; E628| PAGES 107-108 It is a point of cunning to let fall those
TXTBacon107; E628| words in a man's own name which he would have another man learn
TXTBacon107; E628| and use, and thereupon take advantage. I knew two that were
TXTBacon107; E628| competitors for the secretary's place in queen Elizabeth's time,
TXTBacon107; E628| . . . and the one of them said, that to be a secretary in the
TXTBacon107; E628| declination of a monarchy was a ticklish thing, and that he did
TXTBacon107; E628| not affect it: the other straight way caught up those words, and
TXTBacon107; E628| discoursed with divers of his friends, that he had no reason to
TXTBacon107; E628| desire to be secretary in the declination of a monarchy. The
TXTBacon107; E628| first man took hold of it, and found means it was told the queen;
TXTBacon107; E628| who hearing of a declination of a monarchy took it so ill, as she
TXTBacon107; E628| would never after hear of the other's suit.
AnnBacon107; E628| This is too Stupid to have been True
TXTBacon113; E628| OF INNOVATIONS
TXTBacon113; E628| PAGE 113 As the births of living creatures at first are ill
TXTBacon113; E628| shapen, so are all innovations, which are the births of
TXTBacon113; E628| time.
AnnBacon113; E628| What a Cursed Fool is this Ill Shapen are Infants or
AnnBacon113; E628| small Plants ill shapen because they are not yet come to their
AnnBacon113; E628| maturity What a contemptible Fool is This Bacon
TXTBacon123; E628| OF FRIENDSHIP
TXTBacon123; E628| PAGES 123-124 L. Sylla, when he commanded Rome, raised Pompey . . .
TXTBacon123; E628| to that height, that Pompey vaunted himself for Sylla's
TXTBacon123; E628| over-match; . . . With Julius Caesar Decimus Brutus had obtained
TXTBacon123; E628| that interest as he set him down in his testament for heir in
TXTBacon123; E628| remainder after his nephew; . . . Augustus raised Agrippa,
TXTBacon123; E628| (though of mean birth,) to that height, as, when he consulted
TXTBacon123; E628| with Mecaenas about the marriage of his daughter Julia, Mecaenas
TXTBacon123; E628| took the liberty to tell him, that he must either marry his
TXTBacon123; E628| daughter to Agrippa, or take away his life.
AnnBacon123; E628| The Friendship of these Roman Villains is a strange Example
AnnBacon123; E628| to alledge for our imitation & approval
TXTBacon133; E629| OF EXPENSE
TXTBacon133; E629| PAGE 133 Certainly, if a man will keep but of even hand, his
TXTBacon133; E629| ordinary expenses ought to be but to the half of his receipts;
TXTBacon133; E629| and if he think to wax rich, but to the third part.
AnnBacon133; E629| If this is advice to the Poor, it is mocking them--If to the
AnnBacon133; E629| Rich, it is worse still it is The Miser If to the Middle Class it
AnnBacon133; E629| is the direct Contrary to Christs advice
TXTBacon134; E629| PAGE 134 He that can look into his estate but seldom, it
TXTBacon134; E629| behoveth him to turn all to certainties.
AnnBacon134; E629| Nonsense
TXTBacon135; E629| OF THE TRUE GREATNESS OF KINGDOMS AND ESTATES
TXTBacon135; E629| PAGE 135 The speech of Themistocles the Athenian, which was
TXTBacon135; E629| haughty and arrogant in taking so much to himself, had been a
TXTBacon135; E629| grave and wise observation and censure, applied at large to
TXTBacon135; E629| others. Desired at a feast to touch a lute, he said, "he could
TXTBacon135; E629| not fiddle, but yet he could make a small town a great city".
TXTBacon135; E629| These words, (holpen with a little metaphor,) may express two
TXTBacon135; E629| differing abilities in those that deal in business of
TXTBacon135; E629| estate.
AnnBacon135; E629| a Lord Chancellor's opinions as different from Christ as
AnnBacon135; E629| those of Caiphas or Pilate or Herod what such Men call Great is
AnnBacon135; E629| indeed detestable
TXTBacon136; E629| PAGE 136 . . . let us speak of the work; that is, the true
TXTBacon136; E629| greatness of kingdoms and estates; and the means thereof. An
TXTBacon136; E629| argument fit for great and mighty princes to have in
TXTBacon136; E629| their hand; to the end, that neither by over-measuring their
TXTBacon136; E629| forces they lose themselves in vain enterprises . . .
AnnBacon136; E629| Powers Powers
AnnBacon136; E629| Powers of darkness
TXTBacon137; E629| PAGE 137 The Kingdom of heaven is compared, not to any
TXTBacon137; E629| great Kernal or nut but, to a grain of mustard seed; which is one
TXTBacon137; E629| of the least grains, but hath in it a property and spirit hastily
TXTBacon137; E629| to get up and spread.
AnnBacon137; E629| The Kingdom of Heaven is the direct Negation of Earthly
AnnBacon137; E629| domination
TXTBacon137; E629| PAGES 137-138 Walled towns, stored arsenals and armories,
TXTBacon137; E629| goodly races of horse, chariots of war, elephants; ordnance,
TXTBacon137; E629| artillery, and the like; all this is but a sheep in lion's skin,
TXTBacon137; E629| except the breed and disposition of the people be stout and
TXTBacon137; E629| warlike. Nay, number (itself) in armies importeth not much,
TXTBacon137; E629| where the people is of weak courage. . . . The army of the
TXTBacon137; E629| Persians, in the plains of Arbela was such a vast sea of people
TXTBacon137; E629| as it did somewhat astonish the commanders in Alexander's army,
TXTBacon137; E629| who came to him therefore, and wished him to set upon them by
TXTBacon137; E629| night; but he answered, he would not pilfer the victory; and the
TXTBacon137; E629| defeat was easy.
AnnBacon137; E629| Bacon knows the Wisdom of War if it is Wisdom
TXTBacon142; E629| PAGE 142 Never any state was, in this point, so open to
TXTBacon142; E629| receive strangers into their body as were the Romans; therefore
TXTBacon142; E629| it sorted with them accordingly, for they grew to the greatest
TXTBacon142; E629| monarchy.
AnnBacon142; E629| Is this Great Is this Christian No
TXTBacon143; E629| PAGES 143-144 It is certain, that sedentary and within-door
TXTBacon143; E629| arts, and delicate manufactures, (that require rather the finger
TXTBacon143; E629| than the arm,) have in their nature a contrariety to a military
TXTBacon143; E629| disposition;. . . therefore it was great advantage in the ancient
TXTBacon143; E629| states of Sparta, Athens, Rome, and others that they had the use
TXTBacon143; E629| of slaves, which commonly did rid those manufactures; but that is
TXTBacon143; E629| abolished, in greatest part, by the christian law. That which
TXTBacon143; E629| cometh nearest to it is, to leave those arts chiefly to strangers
TXTBacon143; E629| . . . and to contain the principal bulk of the vulgar natives
TXTBacon143; E629| within those three kinds, tillers of the ground, free servants,
TXTBacon143; E629| and handicraftmen of strong and manly arts; as smiths, masons,
TXTBacon143; E629| carpenters, &c. not reckoning professed soldiers.
AnnBacon143; E629| Bacon calls Intellectual Arts Unmanly Poetry Painting
AnnBacon143; E629| Music are in his opinion Useless & so they are for Kings & Wars &
AnnBacon143; E629| shall in the End Annihilate them
TXTBacon147; E630| PAGE 147 No body can be healthful without exercise, neither
TXTBacon147; E630| natural body nor politic; and, certainly, to a kingdom or estate
TXTBacon147; E630| a just and honourable war is the true exercise.
AnnBacon147; E630| Is not this the Greatest Folly
TXTBacon149; E630| PAGE 149 There be now, for martial encouragement, some
TXTBacon149; E630| degrees and orders of chivalry, which, nevertheless, are
TXTBacon149; E630| conferred promiscuously upon soldiers and no soldiers, and some
TXTBacon149; E630| remembrance perhaps upon the escutcheon . . .
AnnBacon149; E630| what can be worse than this or more foolish
TXTBacon151; E630| OF REGIMEN OF HEALTH
TXTBacon151; E630| PAGE 151 . . . strength of nature in youth passeth over many
TXTBacon151; E630| excesses which are owing a man til his age.
AnnBacon151; E630| Excess in Youth is Necessary to Life
TXTBacon151; E630| Beware of sudden change in any great point of diet, and if
TXTBacon151; E630| necessity enforce it, fit the rest to it;
AnnBacon151; E630| Nonsense
TXTBacon151; E630| for it is a secret both in nature and state, that it is
TXTBacon151; E630| safer to change many things than one.
AnnBacon151; E630| False
TXTBacon152; E630| PAGE 152 If you fly physic in health altogether, it will be
TXTBacon152; E630| too strange for your body when you shall need it.
AnnBacon152; E630| Very Pernicious Advice
AnnBacon152; E630| The work of a Fool to use Physic but for Necessity
TXTBacon153; E630| PAGE 153 In sickness, respect health principally; and in
TXTBacon153; E630| health, action: for those that put their bodies to endure in
TXTBacon153; E630| health, may in most sicknesses which are not very sharp, be cured
TXTBacon153; E630| only with diet and tendering.
AnnBacon153; E630| Those that put their Bodies To endure are Fools
TXTBacon153; E630| Celsus could never have spoken it as a physician, had he not
TXTBacon153; E630| been a wise man withal, when he giveth it for one of the great
TXTBacon153; E630| precepts of health and lasting, that a man do vary and
TXTBacon153; E630| interchange contraries;
AnnBacon153; E630| Celsus was a bad adviser
TXTBacon153; E630| but with an inclination to the more benign extreme: use
TXTBacon153; E630| fasting and full eating, but rather full eating; watching and
TXTBacon153; E630| sleep, but rather sleep; sitting and exercise, but rather
TXTBacon153; E630| exercise, and the like: so shall nature be cherished, and yet
TXTBacon153; E630| taught masteries. [Bracketed]
AnnBacon153; E630| Nature taught to Ostentation
TXTBacon154; E630| OF SUSPICION
TXTBacon154; E630| PAGE 154. Suspicions amongst thoughts are like bats amongst
TXTBacon154; E630| birds, they ever fly by twilight; certainly they are to be
TXTBacon154; E630| repressed, or, at the least, well guarded.
AnnBacon154; E630| What is Suspition in one Man is Caution in Another & Truth
AnnBacon154; E630| or Discernment in Another & in Some it is Folly.
TXTBacon156; E630| OF DISCOURSE
TXTBacon156; E630| PAGE 156 Some in their discourse desire rather commendation of
TXTBacon156; E630| wit, in being able to hold all arguments, than of judgment, in
TXTBacon156; E630| discerning what is true; as if it were a praise to know what
TXTBacon156; E630| might be said, and not what should be thought.
AnnBacon156; E630| Surely the Man who wrote this never talked to any but
AnnBacon156; E630| Coxcombs
TXTBacon158; E630| PAGE 158 Discretion of speech is more than eloquence; and
TXTBacon158; E630| to speak agreeably to him with whom we deal, is more than to
TXTBacon158; E630| speak in good words, or in good order.
AnnBacon158; E630| Bacon hated Talents of all Kinds Eloquence is discret[io]n
AnnBacon158; E630| of Speech
TXTBacon169; E631| OF RICHES
TXTBacon169; E631| PAGE 169 Be not penny-wise; riches have wings, and sometimes
TXTBacon169; E631| they fly away of themselves, sometimes they must be set flying to
TXTBacon169; E631| bring in more.
AnnBacon169; E631| Bacon was always a poor Devil if History says true how
AnnBacon169; E631| should one so foolish know about Riches Except Pretence to be
AnnBacon169; E631| Rich if that is it
TXTBacon182; E631| OF NATURE IN MEN
TXTBacon182; E631| PAGE 182 Neither is the ancient rule amiss, to bend nature as a
TXTBacon182; E631| wand to a contrary extreme, whereby to set it right;
TXTBacon182; E631| understanding it where the contrary extreme is no vice.
AnnBacon182; E631| Very Foolish
TXTBacon187; E631| OF FORTUNE
TXTBacon187; E631| PAGE 187 It cannot be denied but outward accidents conduce much
TXTBacon187; E631| to fortune; favour, opportunity, death of others, occasion
TXTBacon187; E631| fitting virtue; but chiefly, the mould of a man's fortune is in
TXTBacon187; E631| his own hands.
AnnBacon187; E631| What is Fortune but an outward Accident for a few years
AnnBacon187; E631| sixty at most & then gone
TXTBacon190; E631| OF USURY
TXTBacon190; E631| PAGE 190
AnnBacon190; E631| Bacon was a Usurer
TXTBacon191; E631| PAGE 191 The discommodities of usury are, first, that it
TXTBacon191; E631| makes fewer merchants; for were it not for this lazy trade of
TXTBacon191; E631| usury, money would not lie still, but would in great part be
TXTBacon191; E631| employed upon merchandizing.
AnnBacon191; E631| A Lie it makes Merchants & nothing Else
TXTBacon192; E631| PAGE 192 On the other side, the commodities of usury are
TXTBacon192; E631| first, that howsoever usury in some respect hindereth
TXTBacon192; E631| merchandizing, yet in some other it advanceth it.
AnnBacon192; E631| Commodities of Usury can it Be
TXTBacon193; E631| PAGE 193 I remember a cruel monied man in the country, that
TXTBacon193; E631| would say, "The devil take this usury, it keeps us from
TXTBacon193; E631| forfeitures of mortgages and bonds".
AnnBacon193; E631| It is not True what a Cruel Man says
TXTBacon193; E631| To speak now of the reformation and reglement of usury; how
TXTBacon193; E631| the discommodities of it may be best avoided, and the commodities
TXTBacon193; E631| retained.
AnnBacon193; E631| Bacon is in his Element on Usury it is himself & his
AnnBacon193; E631| Philosophy
TXTBacon197; E631| OF YOUTH AND AGE
TXTBacon197; E631| PAGE 197 The errors of young men are the ruin of business; but
TXTBacon197; E631| the errors of aged men amount but to this, that more might have
TXTBacon197; E631| been done, or sooner.
AnnBacon197; E631| Bacons Business is not Intellect or Art
TXTBacon198; E631| PAGE 198 . . . and age doth profit rather in the powers of
TXTBacon198; E631| understanding, than in the virtues of the will and
TXTBacon198; E631| affections.
AnnBacon198; E631| a Lie
TXTBacon199; E631| PAGE 199 There be some have an over-early ripeness in their
TXTBacon199; E631| years, which fadeth betimes: these are, first, such as have
TXTBacon199; E631| brittle wits, the edge whereof is soon turned; such as was
TXTBacon199; E631| Hermogenes the rhetorician, whose books are exceeding subtile,
TXTBacon199; E631| who afterwards waxed stupid.
AnnBacon199; E631| Such was Bacon Stupid Indeed
TXTBacon202; E632| OF DEFORMITY
TXTBacon202; E632| PAGE 202 Certainly there is a consent between the body and the
TXTBacon202; E632| mind, and where nature erreth in the one, she ventureth in the
TXTBacon202; E632| other.
AnnBacon202; E632| False
AnnBacon202; E632| Contemptible
TXTBacon202; E632| Whosoever hath any thing fixed in his person that doth
TXTBacon202; E632| induce contempt, hath also a perpetual spur in himself to rescue
TXTBacon202; E632| and deliver himself from scorn; therefore all deformed persons
TXTBacon202; E632| are extreme bold.
AnnBacon202; E632| Is not this Very Very Contemptible Contempt is the Element
AnnBacon202; E632| of the Contemptible
TXTBacon203; E632| PAGE 203 Kings in ancient times (and at this present in
TXTBacon203; E632| some countries,) were wont to put great trust in eunuchs, because
TXTBacon203; E632| they that are envious towards all are more obnoxious and
TXTBacon203; E632| officious towards one.
AnnBacon203; E632| because Kings do it is it Wisdom
TXTBacon206; E632| OF BUILDING
TXTBacon206; E632| PAGE 206 First, therefore, I say you cannot have a perfect
TXTBacon206; E632| palace, except you have two several sides; a side for
TXTBacon206; E632| the banquet, as is spoken of in the book of Esther, and a side
TXTBacon206; E632| for the household.
AnnBacon206; E632| What Trifling Nonsense & Self Conceit
TXTBacon235; E632| OF FACTION
TXTBacon235; E632| PAGE 235 The even carriage between two factions proceedeth not
TXTBacon235; E632| always of moderation, but of a trueness to a man's self, with end
TXTBacon235; E632| to make use of both. Certainly, in Italy they hold it a little
TXTBacon235; E632| suspect in popes, when they have often in their mouth "Padre
TXTBacon235; E632| commune"; and take it to be a sign of one that meaneth to refer
TXTBacon235; E632| all to the greatness of his own house.
AnnBacon235; E632| None but God is This
TXTBacon235; E632| PAGES 235-236 Kings had need beware how they side
TXTBacon235; E632| themselves . . . The motions of factions under Kings, ought to be
TXTBacon235; E632| like the motions, (as the astronomers speak,) of the inferior
TXTBacon235; E632| orbs; which may have their proper motions, but yet still are
TXTBacon235; E632| quietly carried by the higher motion of "primum mobile".
AnnBacon235; E632| King James was Bacons Primum Mobile
TXTBacon236; E632| OF CEREMONIES AND RESPECTS
TXTBacon236; E632| PAGE 236 . . . for the proverb is true, "That light gains make
TXTBacon236; E632| heavy purses"; for light gains come thick, whereas great come but
TXTBacon236; E632| now and then: so it is true, that small matters win great
TXTBacon236; E632| commendation, because they are continually in use and in
TXTBacon236; E632| note.
AnnBacon236; E632| Small matters What are They Caesar seems to me a Very
AnnBacon236; E632| Small Matter & so he seemd to Jesus is the Devil Great Consider
TXTBacon239; E632| OF PRAISE
TXTBacon239; E632| PAGE 239 Praise is the reflection of virtue; but it is as the
TXTBacon239; E632| glass or body which giveth the reflection: if it be from the
TXTBacon239; E632| common people, it is commonly false and nought, and rather
TXTBacon239; E632| followeth vain persons, than virtuous.
AnnBacon239; E632| Villain did Christ Seek the Praise of the Rulers
TXTBoydTitle; E633| Annotations to Boyd's Historical Notes on Dante t1472
TXTBoydTitle; E633| Dublin, 1785
TXTBoydTitle; E633| A COMPARATIVE VIEW OF THE INFERNO, with some other POEMS
TXTBoydTitle; E633| relative to the ORIGINAL PRINCIPLES OF HUMAN NATURE
TXTBoyd35; E633| PAGE 35 [But] the most daring flights of fancy, the most
TXTBoyd35; E633| accurate delineations of character, and the most artful conduct
TXTBoyd35; E633| of fable, are [not, even] when combined together,
TXTBoyd35; E633| sufficient of themselves to make a poem interesting. [Deletions
TXTBoyd35; E633| by Blake]
TXTBoyd35; E633| PAGES 35-36 The discord of Achilles and Agamemnon may produce the
TXTBoyd35; E633| most tragical consequences; but if we, who are cool and impartial
TXTBoyd35; E633| in the affair . . . cannot enter warmly into the views of either
TXTBoyd35; E633| party, the story, though adorned with all the genius of an Homer,
TXTBoyd35; E633| will be read by us with some degree of nonchalance. The
TXTBoyd35; E633| superstition that led the Crusaders to rescue the Holy Land from
TXTBoyd35; E633| the Infidels, instead of interesting us, appear frigid, if not
TXTBoyd35; E633| ridiculous. We cannot be much concerned for the fate of such a
TXTBoyd35; E633| crew of fanatics, notwithstanding the magic numbers of a Tasso .
TXTBoyd35; E633| . . we cannot sympathise with Achilles for the loss of his
TXTBoyd35; E633| Mistress, when we feel that he gained her by the massacre of her
TXTBoyd35; E633| family.
AnnBoyd35; E633| nobody considers these things while they read Homer or
AnnBoyd35; E633| Shakespear or Dante
TXTBoyd37; E633| PAGE 37 When a man, where no interest is concerned, no
TXTBoyd37; E633| provocation given, lays a whole nation in blood merely for his
TXTBoyd37; E633| glory; we, to whom his glory is indifferent, cannot enter into
TXTBoyd37; E633| his resentment.
AnnBoyd37; E633| false All poetry gives the lie to this
TXTBoyd37; E633| PAGES 37-38 Such may be good poetical characters, of that
TXTBoyd37; E633| mixt kind that Aristotle admits; but the most beautiful mixture
TXTBoyd37; E633| of light and shade has no attraction, unless it warms <or
TXTBoyd37; E633| freezes> the heart. It must have something that engages the
TXTBoyd37; E633| sympathy, something that appeals to the [moral sense]
TXTBoyd37; E633| <passions & senses>; for nothing can thoroughly captivate the
TXTBoyd37; E633| fancy, however artfully delineated, that does not awake the
TXTBoyd37; E633| sympathy and interest the passions [that enlist on the side
TXTBoyd37; E633| of Virtue] and appeal to our native notions of right and
TXTBoyd37; E633| wrong. [Deletions and insertions by Blake]
TXTBoyd38; E633| PAGES 38-38 It is this that sets the Odyssey, in point of
TXTBoyd38; E633| sentiment, so far above the Iliad. We feel the injuries of
TXTBoyd38; E633| Ulysses; . . . we seem to feel the generous indignation of the
TXTBoyd38; E633| young Telemachus, and we tremble at the dangers of the fair
TXTBoyd38; E633| Penelope . . . we can go along with the resentment of Ulysses,
TXTBoyd38; E633| because it is just, but our feelings must tell us that Achilles
TXTBoyd38; E633| carries his resentment to a savage length, a length where we
TXTBoyd38; E633| cannot follow him.
AnnBoyd38; E633| If Homers merit was only in these Historical combinations &
AnnBoyd38; E633| Moral sentiments he would be no better than Clarissa
TXTBoyd39; E633| PAGES 39-40 ILIACOS EXTRA MUROS PECCATUR; ET INTRA. It is
TXTBoyd39; E633| a contest between barbarians, equally guilty of injustice,
TXTBoyd39; E633| rapine, and bloodshed; and we are not sorry to see the vengeance
TXTBoyd39; E633| of Heaven equally inflicted on both parties.
AnnBoyd39; E633| Homer meant this
TXTBoyd39; E633| Aeneas indeed is a more amiable personage than Achilles; he
TXTBoyd39; E633| seems meant for a perfect character. But compare his conduct
TXTBoyd39; E633| with respect to Dido with the self-denial of Dryden's Cleomenes,
TXTBoyd39; E633| or with the conduct of Titus in the Berenice of Racine, we will
TXTBoyd39; E633| then see what is meant by making a character interesting.
AnnBoyd39; E633| Every body naturally hates a perfect character because they
AnnBoyd39; E633| are all greater Villains than the imperfect as Eneas is here
AnnBoyd39; E633| shewn a worse man than Achilles in leaving Dido
TXTBoyd45; E634| PAGES 45-46 Antecedent to and independent of all laws, a
TXTBoyd45; E634| man may learn to argue on the nature of moral obligation, and the
TXTBoyd45; E634| duty of universal benevolence, from Cumberland, Wollaston,
TXTBoyd45; E634| Shaftesbury, Hutcheson . . . but, would he feel what vice is in
TXTBoyd45; E634| itself . . . let him enter into the passions of Lear, when he
TXTBoyd45; E634| feels the ingratitude of his children; of Hamlet, when he learns
TXTBoyd45; E634| the story of his father's murder; . . . and he will know the
TXTBoyd45; E634| difference of right and wrong much more clearly than from all the
TXTBoyd45; E634| moralists that ever wrote.
AnnBoyd45; E634| the grandest Poetry is Immoral the Grandest characters
AnnBoyd45; E634| Wicked. Very Satan. Capanius Othello a murderer.
AnnBoyd45; E634| Prometheus. Jupiter. Jehovah, Jesus a wine bibber
AnnBoyd45; E634| Cunning & Morality are not Poetry but Philosophy the Poet is
AnnBoyd45; E634| Independent & Wicked the Philosopher is Dependent & Good
AnnBoyd45; E634| Poetry is to excuse Vice & show its reason & necessary
AnnBoyd45; E634| purgation
TXTBoyd49; E634| PAGE 49 The industrious knave cultivates the soil; the
TXTBoyd49; E634| indolent good man leaves it uncultivated. Who ought to reap the
TXTBoyd49; E634| harvest? . . . The natural course of things decides in favour of
TXTBoyd49; E634| the villain; the natural sentiments of men in favour of the man
TXTBoyd49; E634| of virtue.
AnnBoyd49; E634| false
TXTBoyd56; E634| PAGES 56-67 As to those who think the notion of a future
TXTBoyd56; E634| Life arose from the descriptions and inventions of the Poets,
TXTBoyd56; E634| they may just as well suppose that eating and drinking had the
TXTBoyd56; E634| same original . . . The Poets indeed altered the genuine
TXTBoyd56; E634| sentiments of nature, and tinged the Light of Reason by
TXTBoyd56; E634| introducing the wild conceits of Fancy . . . But still the root
TXTBoyd56; E634| was natural, though the fruit was wild. All thatnature
TXTBoyd56; E634| teacheis, that there is a future life, distinguished into
TXTBoyd56; E634| different states of happiness and misery.
AnnBoyd56; E634| False
AnnBoyd56; E634| Nature Teaches nothing of Spiritual Life but only of Natural
AnnBoyd56; E634| Life
TXTBoyd74; E634| HISTORICAL ESSAY OF THE STATE OF AFFAIRS IN THE
TXTBoyd74; E634| THIRTEENTH AND FOURTEENTH CENTURIES: WITH RESPECT TO
TXTBoyd74; E634| THE HISTORY OF FLORENCE
TXTBoyd74; E634| [P 74, blank at the end of "A Comparative View"]
AnnBoyd74; E634| Every Sentiment & Opinion as well as Every Principle in
AnnBoyd74; E634| Dante is in these Preliminary Essays Controverted & proved
AnnBoyd74; E634| Foolish by his Translator If I have any Judgment in Such Things
AnnBoyd74; E634| as Sentiments Opinions & Principles
TXTBoyd118; E634| PAGE 118 . . . horrors of a civil war. <dagger>--Dante was
TXTBoyd118; E634| at this time Prior of Florence and it was he who gave the advice,
TXTBoyd118; E634| ruinous to himself, and pernicious to his
TXTBoyd118; E634| country, of calling in the heads of the two factions to
TXTBoyd118; E634| Florence.
AnnBoyd118; E634| <dagger>Dante was a Fool or his Translator was Not That is
AnnBoyd118; E634| Dante was Hired or Tr was Not
AnnBoyd118; E634| It appears to Me that Men are hired to Run down Men of
AnnBoyd118; E634| Genius under the Mask of Translators, but Dante gives too much
AnnBoyd118; E634| Caesar he is not a Republican
AnnBoyd118; E634| Dante was an Emperors <a Caesars> Man Luther also left the
AnnBoyd118; E634| Priest & joind the Soldier
TXTBoyd129; E634| PAGES 129-130 The fervours of religion have often actuated
TXTBoyd129; E634| the passions to deeds of the wildest fanaticism. The booted
TXTBoyd129; E634| Apostles of Germany, and the Crusades of Florence, carried their
TXTBoyd129; E634| zeal to a very guilty degree. But the passion for any thing
TXTBoyd129; E634| laudable will hardly carry men to a proper pitch, unless it be so
TXTBoyd129; E634| strong as sometimes to push them beyond the golden mean.
AnnBoyd129; E634| How very Foolish all this Is
TXTBoyd131; E635| PAGE 131 Such were the effects of intolerance even in the
TXTBoyd131; E635| extreme. In a more moderate degree, every well-regulated
TXTBoyd131; E635| government, both ancient and modern, wereso far
TXTBoyd131; E635| intolerantas not to admit the pollutions of every
TXTBoyd131; E635| superstition and every pernicious opinion. It was from
TXTBoyd131; E635| a regard to the morals of the people, that the Roman Magistrates
TXTBoyd131; E635| expelled the Priest of Bacchus, in the first and most virtuous
TXTBoyd131; E635| ages of the republic. It was on this principle that the
TXTBoyd131; E635| Persians destroyed thetemples of Greece wherever
TXTBoyd131; E635| they came
AnnBoyd131; E635| If Well regulated Governments act so who can tell so well as
AnnBoyd131; E635| the hireling Writer whose praise is contrary to what he Knows to
AnnBoyd131; E635| be true
AnnBoyd131; E635| Persians destroy the Temples & are praised for it
TXTBoyd133; E635| PAGES 133-134. The Athenians and Romans kept a watchful
TXTBoyd133; E635| eye, not only over the grosser superstitions, but over impiety . . .
TXTBoyd133; E635| Polybius plainly attributes the fall of freedom in Greece to
TXTBoyd133; E635| the prevalence of atheism . . . It was not till the republic was
TXTBoyd133; E635| verging to its fall, that Caesar dared in open senate to laugh at
TXTBoyd133; E635| the SPECULATIVE opinion of a future state. These were the times
TXTBoyd133; E635| of universal toleration, when every pollution, from every clime,
TXTBoyd133; E635| flowed to Rome, whence they had carefully been kept out
TXTBoyd133; E635| before.
AnnBoyd133; E635| What is Liberty without Universal Toleration
TXTBoyd135; E635| PAGES 135-136 I leave it to these who are best acquainted
TXTBoyd135; E635| with the spirit of antiquity, to determine whether a species of
TXTBoyd135; E635| religion . . . had or had not a very principal share in raising
TXTBoyd135; E635| those celebrated nations to the summit of their glory: their
TXTBoyd135; E635| decline and fall, at least, may be fairly attributed to
TXTBoyd135; E635| irreligion, and to the want of some general standard of morality,
TXTBoyd135; E635| whose authority they all allowed, and to which they all appealed.
TXTBoyd135; E635| The want of this pole-star left them adrift in the boundless
TXTBoyd135; E635| ocean of conjecture; the disputes of their philosophers were
TXTBoyd135; E635| endless, and their opinions of the grounds of morality were as
TXTBoyd135; E635| different as their conditions, their tastes, and their
TXTBoyd135; E635| pursuits.
AnnBoyd135; E635| Yet simple country Hinds are Moral Enthusiasts Indignant
AnnBoyd135; E635| against Knavery without a Moral criterion other than Native
AnnBoyd135; E635| Honesty untaught while other country Hinds are as indignant
AnnBoyd135; E635| against honesty & Enthusiasts for Cunning & Artifice
TXTBoyd145; E635| PAGE 148 . . . but there are certain bounds even to
TXTBoyd145; E635| liberty . . .
AnnBoyd145; E635| If it is thus the extreme of black is white & of sweet sower
AnnBoyd145; E635| & of good Evil & of Nothing Something
TXTReynTitle; E635| Annotations to The Works of Sir Joshua Reynolds, t1473
TXTReynTitle; E635| edited by Edmond Malone. London, 1798
TXTReyn; E635| TITLE PAGE
AnnReynTitlep; E635| This Man was Hired to Depress Art This is the opinion of
AnnReynTitlep; E635| Will Blake my Proofs of this Opinion are given in the following
AnnReynTitlep; E635| Notes
AnnReynTitlep; E635| <Advice of the Popes who succeeded the Age of Rafael>
AnnReynTitlep; E635| Degrade first the Arts if you'd Mankind degrade,
AnnReynTitlep; E635| Hire Idiots to Paint with cold light & hot shade:
AnnReynTitlep; E635| Give high Price for the worst, leave the best in disgrace,
AnnReynTitlep; E635| And with Labours of Ignorance fill every place.
EDAnnReynTEXT; E636| [BACK OF TITLE PAGE]
AnnReynBackTP; E636| Having spent the Vigour of my Youth & Genius under the
AnnReynBackTP; E636| Opression of Sr Joshua & his Gang of Cunning Hired Knaves Without
AnnReynBackTP; E636| Employment & as much as could possibly be Without Bread, The
AnnReynBackTP; E636| Reader must Expect to Read in all my Remarks on these Books
AnnReynBackTP; E636| Nothing but Indignation & Resentment While Sr Joshua was
AnnReynBackTP; E636| rolling in Riches Barry was Poor & [independent]
AnnReynBackTP; E636| <Unemployd except by his own Energy> Mortimer was [despised &
AnnReynBackTP; E636| Mocked] <calld a Madman> [I now despise & Mock in turn
AnnReynBackTP; E636| although Suffring Neglect] <& only Portrait Painting
AnnReynBackTP; E636| applauded & rewarded by the Rich & Great.> Reynolds &
AnnReynBackTP; E636| Gainsborough Blotted & Blurred one against the other & Divided
AnnReynBackTP; E636| all the English World between them Fuseli Indignant <almost>
AnnReynBackTP; E636| hid himself--I [was] <am> hid t1474
EDAnnReynTEXT; E636| [CONTENTS PAGES]
AnnReynContents; E636| The Arts & Sciences are the Destruction of Tyrannies or Bad
AnnReynContents; E636| Governments Why should A Good Government endeavour to Depress
AnnReynContents; E636| What is its Chief & only Support
TXTReynContents; E636| The advantages proceeding from the Institution of a Royal
TXTReynContents; E636| Academy.
AnnReynContents; E636| The Foundation of Empire is Art & Science Remove them or
AnnReynContents; E636| Degrade them & the Empire is No More--Empire follows Art & Not
AnnReynContents; E636| Vice Versa as Englishmen suppose
AnnReynContentsQUOTE; E636| On peut dire que la Pape Leon Xme en encourageant les Etudes
AnnReynContentsQUOTE; E636| donna les armes contre lui-meme. J'ai oui dire a un Seigneur
AnnReynContentsQUOTE; E636| Anglais qu'il avait vu une Lettre du Seigneur Polus, ou de La
AnnReynContentsQUOTE; E636| Pole, depuis Cardinal, a ce Pape; dans laquelle, en le felicitant
AnnReynContentsQUOTE; E636| sur ce qu'il etendait le progres de Science en Europe, il
AnnReynContentsQUOTE; E636| l'avertissait qu'il etait dangereux de rendre les hommes trop Savans--
AnnReynContentsQUOTE; E636| VOLTAIRE Moeurs de[s] Nation[s], Tome 4
AnnReynContents; E636| O Englishmen! why are you still of this foolish Cardinals
AnnReynContents; E636| opinion?
TXTReynContents; E636| Much copying discountenanced
AnnReynContents; E636| To learn the Language of Art Copy for Ever. is My Rule
EDAnnReynTEXT; E636| [BLANK PAGE FACING DEDICATION]
AnnReynDed; E636| Who will Dare to Say that [Fine] <Polite> Art is
AnnReynDed; E636| Encouraged, or Either Wished or Tolerated in a Nation where The
AnnReynDed; E636| Society for the Encouragement of Art. Sufferd Barry to Give them,
AnnReynDed; E636| his Labour for Nothing A Society Composed of the Flower of the
AnnReynDed; E636| English Nobility & Gentry--[A Society] Suffering an
AnnReynDed; E636| Artist to Starve while he Supported Really what They under
AnnReynDed; E636| pretence of Encouraging were Endeavouring to Depress--Barry told
AnnReynDed; E636| me that while he Did that Work--he Lived on Bread & Apples
EDAnnReynTEXT; E636| [P i]
AnnReyn-i; E636| O Society for Encouragement of Art--O King & Nobility of
AnnReyn-i; E636| England! Where have you hid Fuseli's Milton Is Satan troubled
AnnReyn-i; E636| at his Exposure
TXTReyn-i; E637| TO THE KING.
TXTReyn-i; E637| The regular progress of cultivated life is from necessaries to
TXTReyn-i; E637| accommodations, from accommodations to ornaments.
AnnReyn-i; E637| The Bible says That Cultivated Life. Existed First--
AnnReyn-i; E637| Uncultivated Life. comes afterwards from Satans Hirelings[.]
AnnReyn-i; E637| Necessaries Accomodations & Ornaments [are Lifes Wants]
AnnReyn-i; E637| <are the whole of Life> [First were Created Wine & Happiness
AnnReyn-i; E637| ?Good ?Looks & Fortune] Satan took away Ornament First.
AnnReyn-i; E637| <Next he took away Accomodations & Then he became Lord & Master
AnnReyn-i; E637| of> Necessaries [last]
TXTReyn-ii; E637| [P ii] To give advice to those who are contending for royal
TXTReyn-ii; E637| liberality, . .
AnnReyn-ii; E637| Liberality! We want not Liberality We want a Fair Price
AnnReyn-ii; E637| & Proportionate Value <& a General Demand for Art>
AnnReyn-ii; E637| <Let not that Nation where Less than Nobility is the Reward.
AnnReyn-ii; E637| Pretend that Art is Encouraged by that Nation: Art is the First
AnnReyn-ii; E637| in Intellectuals &Ought to be First in Nations>
EDAnnReynTEXT; E637| [P iii]
AnnReyn-iii; E637| <Invention depends Altogether upon Execution or
AnnReyn-iii; E637| Organization. as that is right or wrong so is the Invention
AnnReyn-iii; E637| perfect or imperfect. Whoever is set to Undermine the Execution
AnnReyn-iii; E637| of Art is set to Destroy Art Michael Angelos Art Depends on
AnnReyn-iii; E637| Michael Angelos Execution Altogether>
TXTReyn-viii; E637| [P viii, Malone on Reynolds' boyhood:] . . . Richardson's
TXTReyn-viii; E637| Treatise on Painting; the perusal of which so delighted and
TXTReyn-viii; E637| inflamed his mind, that Raffaelle appeared to him superior to the
TXTReyn-viii; E637| most illustrious . . .
AnnReyn-viii; E637| Why <then> did he not follow Rafaels Track
TXTReyn-ix; E637| [P ix, note 7, quoting Walpole on Thomas Hudson, Reynolds'
TXTReyn-ix; E637| first master] The better taste introduced by Sir Joshua Reynolds,
TXTReyn-ix; E637| put an end to Hudson's reign, . . .
AnnReyn-ix; E637| Hudson Drew Correctly
TXTReyn-xiv; E637| [P xiv: the keeper of the Vatican informed Reynolds that
TXTReyn-xiv; E637| "the works of Raffaelle" frequently made "little impression" on
TXTReyn-xiv; E637| visitors.]
AnnReyn-xiv; E637| Men who have been Educated with Works of Venetian Artists.
AnnReyn-xiv; E637| under their Eyes Cannot see Rafael unless they are born with
AnnReyn-xiv; E637| Determinate Organs
TXTReyn-xiv; E637| [Reynolds quoted:] . . . I remember very well my own
TXTReyn-xiv; E637| disappointment, when I first visited the Vatican; . . .
AnnReyn-xiv; E637| I am happy I cannot say that Rafael Ever was from my
AnnReyn-xiv; E637| Earliest Childhood hidden from Me. I saw & I Knew immediately
AnnReyn-xiv; E637| the difference between Rafael & Rubens
EDAnnReynTEXT; E637| [p xv]
AnnReyn-xiv; E637| <Some look. to see the sweet Outlines
AnnReyn-xiv; E637| And beauteous Forms that Love does wear
AnnReyn-xiv; E637| Some look. to find out Patches. Paint.
AnnReyn-xiv; E637| Bracelets & Stays & Powderd Hair>
TXTReyn-xv; E637| [Reynolds:] . . . though disappointed and mortified at not
TXTReyn-xv; E637| finding myself enraptured with the works of this great master, I
TXTReyn-xv; E637| did not for a moment conceive or suppose that the name of
TXTReyn-xv; E637| Raffaelle,
TXTReyn-xv; E638| and those admirable paintings in particular, owed their
TXTReyn-xv; E638| reputation to the ignorance and prejudice of mankind; . . .
AnnReyn-xv; E638| Here are Mocks on those who Saw Rafael [But not Sir
AnnReyn-xv; E638| Joshua]
TXTReyn-xv; E638| . . . I felt my ignorance, and stood abashed.
AnnReyn-xv; E638| A Liar he never was Abashed in his Life & never felt his
AnnReyn-xv; E638| Ignorance
TXTReyn-xvi; E638| [P xvi] . . . I was convinced that I had originally formed a
TXTReyn-xvi; E638| false opinion of the perfection of art, . . .
AnnReyn-xvi; E638| All this Concession is to prove that Genius is Acquired as
AnnReyn-xvi; E638| follows in the Next page
TXTReyn-xvii; E638| [P xvii] . . . I am now clearly of opinion, that a relish
TXTReyn-xvii; E638| for the higher excellencies of art is an acquired taste, which no
TXTReyn-xvii; E638| man ever possessed without long cultivation, and great labour . .
TXTReyn-xvii; E638| .
AnnReyn-xvii; E638| [Fool]
TXTReyn-xvii; E638| . . . as if . . . our minds, like tinder, should instantly
TXTReyn-xvii; E638| catch fire from the divine spark of Raffaelle's genius.
AnnReyn-xvii; E638| A Mock
TXTReyn-xvii; E638| . . . the excellence of his style . . . lies deep; and at
TXTReyn-xvii; E638| the first view is seen but mistily.
AnnReyn-xvii; E638| A Mock
TXTReyn-xvii; E638| It is the florid style, which strikes at once, and
TXTReyn-xvii; E638| captivates the eye for a time, . . .
AnnReyn-xvii; E638| A Lie The Florid Style such as the Venetian & the Flemish.
AnnReyn-xvii; E638| Never Struck Me at Once nor At-All.
AnnReyn-xviii; E638| [P xviii] [to good Artists] The Style that Strikes the
AnnReyn-xviii; E638| Eye is the True Style But A Fools Eye is Not to be. a Criterion
TXTReyn-xviii; E638| I consider general copying (he adds)as a
TXTReyn-xviii; E638| delusive kind of industry:. . .
AnnReyn-xviii; E638| Here he Condemns Generalizing which he almost always
AnnReyn-xviii; E638| Approves & Recommends
TXTReyn-xix; E638| [P xix] How incapable of producing any thing of their own,
TXTReyn-xix; E638| those are, who have spent most of their time in making finished
TXTReyn-xix; E638| copies, . . .
AnnReyn-xix; E638| Finishd. What does he Mean Niggling Without the Correct
AnnReyn-xix; E638| <& Definite> Outline If he means That Copying Correctly is a
AnnReyn-xix; E638| hindrance he is a Liar. for that is the only School to the
AnnReyn-xix; E638| Language of Art
TXTReyn-xxix; E638| [P xxix] It is the thoughts expressed in the works of
TXTReyn-xxix; E638| Michael Angelo, Correggio, Raffaelle, Parmegiano, and perhaps
TXTReyn-xxix; E638| some of the old Gothick masters, . . . which we seek after with
TXTReyn-xxix; E638| avidity.
AnnReyn-xxix; E638| Here is an Acknowledgment of all that I could wish But if
AnnReyn-xxix; E638| it is True. Why are we to be told that Masters who Could Think had
AnnReyn-xxix; E638| not the judgment to Perform the Inferior Parts of Art as Reynolds
AnnReyn-xxix; E638| artfully calls them. But that we are to Learn to Think from
AnnReyn-xxix; E638| Great Masters & to Learn to Perform from Underlings? Learn to
AnnReyn-xxix; E638| Design from Rafael & to Execute from Rubens [line cut away]?
TXTReyn-xxxi; E638| [P xxxi] Thus Bacon became a great thinker, by first
TXTReyn-xxxi; E638| entering into and making himself master of the thoughts of other
TXTReyn-xxxi; E638| men.
AnnReyn-xxxi; E638| [This is the Character of a Knave]
TXTReyn-xxxiii; E639| [Pp xxxiii-xxxiv, Burke on Reynolds] . . . He . . . owed his
TXTReyn-xxxiii; E639| first disposition to generalize . . . to old Mr. Mudge . . . a
TXTReyn-xxxiii; E639| learned and venerable old man . . . much conversant in the
TXTReyn-xxxiii; E639| Platonick Philosophy,. . . originally a dissenting minister; . .
TXTReyn-xxxiii; E639| .
AnnReyn-xxxiii; E639| Slang Villainy
EDAnnReyn-xxxiiiTEXT; E639| [To call generalizing "the Platonick Philosophy" was Slang;
EDAnnReyn-xxxiiiTEXT; E639| for a dissenting minister to preach it was Villainy.--D.V.E.]
TXTReyn-xxxviii; E639| [P xxxviii footnotes 24 and 25] [On the painters' having obtained
TXTReyn-xxxviii; E639| a royal charter; Reynolds is not named among the eight "principal
TXTReyn-xxxviii; E639| artists" active in "this scheme"; William Chambers is credited
TXTReyn-xxxviii; E639| with helpful "access" to the King.]
AnnReyn-xxxviii; E639| [Reynolds . . . thought . . . but Painters ?attention
AnnReyn-xxxviii; E639| without xxx Reynolds Sir Wm Chambers . . . ?through]
EDAnnReyn-xli; E639| [Pp xli-xlv, note 28: Malone scotching rumors that the
EDAnnReyn-xli; E639| Discourses were written by Johnson or Burke.]
AnnReyn-xli; E639| The Contradictions in Reynolds's Discourses are Strong
AnnReyn-xli; E639| Presumptions that they are the Work of Several Hands But this
AnnReyn-xli; E639| is no Proof that Reynolds did not Write them The Man Either
AnnReyn-xli; E639| Painter or Philosopher who Learns or Acquires all he Knows from
AnnReyn-xli; E639| Others. Must be full of Contradictions
TXTReyn-xlvii; E639| [P xlvii, Reynolds' eulogy of George Moser as "the FATHER of
TXTReyn-xlvii; E639| the present race of Artists".]
AnnReyn-xlvii; E639| I was once looking over the Prints from Rafael & Michael
AnnReyn-xlvii; E639| Angelo. in the Library of the Royal Academy Moser came to me &
AnnReyn-xlvii; E639| said You should not Study these old Hard Stiff & Dry Unfinishd
AnnReyn-xlvii; E639| Works of Art, Stay a little & I will shew you what you should
AnnReyn-xlvii; E639| Study. He then went & took down Le Bruns & Rubens's Galleries
AnnReyn-xlvii; E639| How I did secretly Rage. I also spoke my Mind [line cut away]
AnnReyn-xlvii; E639| I said to Moser, These things that you call Finishd are not
AnnReyn-xlvii; E639| Even Begun how can they then, be Finishd? The Man who does not
AnnReyn-xlvii; E639| know The Beginning, never can know the End of Art
TXTReyn-xlix; E639| [P xlix, Reynolds on his own "merits and defects" ] I
TXTReyn-xlix; E639| consoled myself..... by remarking that these ready inventors, are
TXTReyn-xlix; E639| extremely apt to acquiesce in imperfection; . . .
AnnReyn-xlix; E639| Villainy a Lie
TXTReyn-l; E639| [P l] . . . Metastasio . . . complained of the great
TXTReyn-l; E639| difficulty he found in attaining correctness, in consequence of
TXTReyn-l; E639| having been in his youth an IMPROVVISATORE.
AnnReyn-l; E639| I do not believe this Anecdote
TXTReyn-liii; E639| [P liii, from Reynolds' 11th Discourse] . . . the general
TXTReyn-liii; E639| effect of the whole. . . . requires the painter's entire mind;
TXTReyn-liii; E639| whereas the PARTS may be finishing by nice touches, while his
TXTReyn-liii; E639| mind is engaged on other matters: . . . indolence. . . .
AnnReyn-liii; E639| A Lie Working up Effect is more an operation of Indolence
AnnReyn-liii; E639| than the Making out of the Parts: as far as Greatest is more than
AnnReyn-liii; E639| Least I speak here of Rembrandts & Rubenss & Reynolds's
AnnReyn-liii; E639| Effect.--For Real Effect. is Making out the Parts & it is Nothing
AnnReyn-liii; E639| Else but That
TXTReyn-lvii; E639| [P lvii, note 34, Malone on Reynolds' efforts to recover the
TXTReyn-lvii; E639| secrets of the Venetian colourists] Our great painter . . . had
TXTReyn-lvii; E639| undoubtedly attained a part of the ancient process used in the
TXTReyn-lvii; E640| Venetian School; and by various methods of his own invention
TXTReyn-lvii; E640| produced a similar, though perhaps not quite so brilliant an
TXTReyn-lvii; E640| effect of colour.
AnnReyn-lvii; E640| Oil Colours will not Do--
AnnReyn-lvii; E640| Why are we told that Reynolds is a Great Colourist & yet
AnnReyn-lvii; E640| inferior to the Venetians t1475
TXTReyn-lx; E640| [P lx, note 36] A notion prevails . . . that in the
TXTReyn-lx; E640| MAJORITY of his works the colours have entirely faded . . . ; but
TXTReyn-lx; E640| [most] have preserved their original hue. . . .
AnnReyn-lx; E640| I do not think that the Change is so much in the Pictures as
AnnReyn-lx; E640| in the Opinions of the Public
TXTReyn-lxx; E640| [P lxx, note 38, quoting Dr Johnson in 1761] Reynolds is
TXTReyn-lxx; E640| without a rival, and continues to add thousands to
TXTReyn-lxx; E640| thousands.
AnnReyn-lxx; E640| How much did Barry Get
TXTReyn-lxxii; E640| [P lxxii, Malone, on the French plundering] . . . of the
TXTReyn-lxxii; E640| most celebrated works of the Flemish School in the Netherlands
TXTReyn-lxxii; E640| (for I will not gratify our English republicans by calling it
TXTReyn-lxxii; E640| BELGIUM). . . .
AnnReyn-lxxii; E640| [why then gratify Flemish, Knaves & Fools]
TXTReyn-lxxii; E640| [P lxxii] . . . he . . . devoted several days to
TXTReyn-lxxii; E640| contemplating the productions of that great painter
TXTReyn-lxxii; E640| [Rubens].
AnnReyn-lxxii; E640| If Reynolds had Really admired Mich Angelo he never would
AnnReyn-lxxii; E640| have followd Rubens
TXTReyn-lxxxiii; E640| [P lxxxiii, note 48 on the Literary Club] The original
TXTReyn-lxxxiii; E640| members were, Sir Joshua Reynolds, Dr. Johnson, Mr. Burke, Dr.
TXTReyn-lxxxiii; E640| Nugent, Mr. Langton, Mr. Antony Chamier, Sir John Hawkins, the
TXTReyn-lxxxiii; E640| Hon. Topham Beauclerk, and Dr. Goldsmith.
AnnReyn-lxxxiii; E640| [Oliver Goldsmith ?never should have known such
AnnReyn-lxxxiii; E640| knaves]
TXTReyn-lxxxiv; E640| [P lxxxvi, Malone on Reynolds' sincerity] His ardent love of
TXTReyn-lxxxiv; E640| truth. . . . his strong antipathy to all false pretensions. . .
TXTReyn-lxxxiv; E640| .
AnnReyn-lxxxiv; E640| [O Shame False]
TXTReyn-lxxxvii; E640| [P lxxxvii, note 49] He had painted, as he once observed to
TXTReyn-lxxxvii; E640| me, TWO GENERATIONS of the beauties of England.
AnnReyn-lxxxvii; E640| [God blasts Them As Though ?he ?were lost
AnnReyn-lxxxvii; E640| ?Eurydice]
TXTReyn-lxxxix; E640| [P lxxxix, note 51, on Reynolds' deafness] When in company
TXTReyn-lxxxix; E640| with only one person, he heard very well, . . .
AnnReyn-lxxxix; E640| A Sly Dog So can Every body; but bring Two People & the
AnnReyn-lxxxix; E640| Hearing is Stopped
TXTReyn-xc; E640| [P xc, note 53 quoting Goldsmith's epitaph on
TXTReyn-xc; E640| Reynolds]
AnnReyn-xc; E640| Such Men as Goldsmith ought not to have been Acquainted with
AnnReyn-xc; E640| such Men as Reynolds
TXTReyn-xci; E640| s[P xci; Malone comparing Reynolds to Laelius]
AnnReyn-xci; E640| [Why should Laelius be considered Sir Joshuas
AnnReyn-xci; E640| Counterpart]
AnnReyn-xci; E640| [Who dares ?worship ?a ?man Whod have Driven you long
AnnReyn-xci; E640| Ago Insane]
TXTReyn-xcvi; E640| [P xcvi, summing up: If Reynolds had been an orator, he
TXTReyn-xcvi; E640| would have resembled Laelius rather than Galba]
AnnReyn-xcvi; E640| He certainly would have been more like a Fool Than a Wise
AnnReyn-xcvi; E640| Man
TXTReyn-xcvii; E641| [PP xcvii-xcviii, note 54, Burke on Reynolds] But this
TXTReyn-xcvii; E641| disposition to abstractions, to generalizing and classification,
TXTReyn-xcvii; E641| is the great glory of the human mind, . . .
AnnReyn-xcvii; E641| To Generalize is to be an Idiot To Particularize is the
AnnReyn-xcvii; E641| Alone Distinction of Merit--General Knowledges are those
AnnReyn-xcvii; E641| Knowledges that Idiots possess [As do Fools that adore Things
AnnReyn-xcvii; E641| & ?ideas x x x of General Knowledge]
TXTReyn-xcviii; E641| [PP xcviii-xcix] . . . during the greater part of his life,
TXTReyn-xcviii; E641| laboured as hard with his pencil, as any mechanick . . . .
AnnReyn-xcviii; E641| The Man who does not Labour more than the Hireling must be a
AnnReyn-xcviii; E641| poor Devil.
TXTReyn-ciii; E641| [P ciii] [Malone, praising Reynolds' endorsement of Burke's
TXTReyn-ciii; E641| anti-revolutionary sagacity, applies Dryden--"They led their wild
TXTReyn-ciii; E641| desires to woods and caves, / And thought that all but SAVAGES
TXTReyn-ciii; E641| were slaves"--to those who would assimilate England "to the model
TXTReyn-ciii; E641| of the FEROCIOUS and ENSLAVED Republick of France!"]
AnnReyn-ciii; E641| When France got free Europe 'twixt Fools & Knaves
AnnReyn-ciii; E641| Were Savage first to France, & after; Slaves
TXTReyn-civ; E641| [P civ, Malone on Reynolds' good fortune to have escaped
TXTReyn-civ; E641| the present era of sedition] . . . England is at present in an
TXTReyn-civ; E641| unparalleled state of wealth and prosperity. . . . These FACTS
TXTReyn-civ; E641| ought to be sounded from one end of England to the other, . . . a
TXTReyn-civ; E641| complete answer to all the SEDITIOUS DECLAMATIONS. . . .
TXTReyn-civ; E641| This Whole Book was Written to Serve Political Purposes
AnnReyn-civ; E641| [?First to Serve Nobility & Fashionable Taste & Sr.
AnnReyn-civ; E641| Joshua]
TXTReyn-cix; E641| [P cix, on Reynolds' death Feb 23 1792, from "the inordinate
TXTReyn-cix; E641| growth"of his liver]
AnnReyn-cix; E641| When Sr Joshua Reynolds died
AnnReyn-cix; E641| All Nature was degraded;
AnnReyn-cix; E641| The King dropd a tear into the Queens Ear;
AnnReyn-cix; E641| And all his Pictures Faded.
TXTReyn-cxi; E641| [P cxi, the Dukes, Marquisses, and other noblemen at
TXTReyn-cxi; E641| Reynolds' funeral]
AnnReyn-cxi; E641| A Mock
TXTReyn-cxv; E641| [P cxv] To each of the gentlemen who attended . . . was
TXTReyn-cxv; E641| presented a print engraved by Bartolozzi. . . .
AnnReyn-cxv; E641| [Funeral granted to Sir Joshua for having destroyd Art
AnnReyn-cxv; E641| However the (?gentlemen were rewarded) for standing Near]
TXTReyn-cxvi; E641| [P cxvi, note 65: Reynolds' wish to have St Paul's decorated
TXTReyn-cxvi; E641| by paintings prevented by the Bishop of London]
AnnReyn-cxvi; E641| [The Rascals who ?See Painting want to Destroy Art &
AnnReyn-cxvi; E641| Learning]
TXTReyn-cxx; E641| [P cxx, Burke on Reynolds] . . . one of the most memorable
TXTReyn-cxx; E641| men of this time. <dag>
AnnReyn-cxx; E641| <dag>Is not this a Manifest Lie
AnnReyn-cxx; E641| Barry Painted a Picture for Burke equal to Rafael or Mich
AnnReyn-cxx; E641| Ang or any of the Italians Burke used to shew this Picture to his
AnnReyn-cxx; E641| friends & to say I gave Twenty Guineas for this horrible Dawb
AnnReyn-cxx; E641| & if any one would give [line cut away] Such was Burkes Patronage
AnnReyn-cxx; E641| of Art & Science
TXTReyn2; E642| DISCOURSE I
AnnReyn2; E642| [P 2, back of title]
AnnReyn2; E642| I consider Reynolds's Discourses to the Royal Academy as the
AnnReyn2; E642| Simulations of the Hypocrite who Smiles particularly where he
AnnReyn2; E642| means to Betray. His Praise of Rafael is like the Hysteric Smile
AnnReyn2; E642| of Revenge His Softness & Candour. the hidden trap. & the
AnnReyn2; E642| poisoned feast, He praises Michael Angelo for Qualities which
AnnReyn2; E642| Michael Angelo Abhorrd; & He blames Rafael for the only Qualities
AnnReyn2; E642| which Rafael Valued, Whether Reynolds. knew what he was doing.
AnnReyn2; E642| is nothing to me; the Mischief is just the same, whether a Man
AnnReyn2; E642| does it Ignorantly or Knowingly: I always consider'd True Art &
AnnReyn2; E642| True Artists to be particularly Insulted & Degraded by the
AnnReyn2; E642| Reputation of these Discourses As much as they were Degraded by
AnnReyn2; E642| the Reputation of Reynolds's Paintings. & that Such Artists as
AnnReyn2; E642| Reynolds, are at all times Hired by the Satan's. for the
AnnReyn2; E642| Depression of Art A Pretence of Art: To Destroy Art [3 or 4
AnnReyn2; E642| erased lines follow]
TXTReyn3; E642| [P 3, beginning Reynolds' foreword "To The Members of The
TXTReyn3; E642| Royal Academy"]
AnnReyn3; E642| The Neglect of Fuselis Milton in a Country pretending to the
AnnReyn3; E642| Encouragement of Art is a Sufficient Apology for My Vigorous
AnnReyn3; E642| Indignation if indeed the Neglect of My own Powers had not been
AnnReyn3; E642| Ought not the <?Patrons &> Employers [Imbecility] of
AnnReyn3; E642| Fools to be Execrated in future Ages. They Will &Shall
AnnReyn3; E642| Foolish Men Your own real Greatness depends on your
AnnReyn3; E642| Encouragement of the Arts & your Fall will depend on
AnnReyn3; E642| [your] <their> Neglect & Depression
AnnReyn3; E642| What you Fear is your true Interest Leo X was advised not
AnnReyn3; E642| to Encourage the Arts he was too Wise to take this Advice
EDAnnReyn4; E642| [P 4, misnumbered "[iv]", at end of foreword]
AnnReyn4; E642| The Rich Men of England form themselves into a Society. to
AnnReyn4; E642| Sell & Not to Buy Pictures The Artist who does not throw his
AnnReyn4; E642| Contempt on such Trading Exhibitions. does not know either his
AnnReyn4; E642| own Interest or his Duty. [Are there Artists who live upon
AnnReyn4; E642| Assasinations of other Men] t1476
AnnReyn4; E642| <When Nations grow Old. The Arts grow Cold
AnnReyn4; E642| And Commerce settles on every Tree
AnnReyn4; E642| And the Poor & the Old can live upon Gold
AnnReyn4; E642| For all are Born Poor. Aged Sixty three>
EDAnnReyn5; E642| [P 5]
AnnReyn5; E642| Reynoldss Opinion was that Genius May be Taught & that all
AnnReyn5; E642| Pretence to Inspiration is a Lie & a Deceit to say the least of
AnnReyn5; E642| it [If the Inspiration is Great why Call it Madness]
AnnReyn5; E642| <For if it is a Deceit the Whole Bible is Madness> This Opinion
AnnReyn5; E642| originates in the Greeks Caling the Muses Daughters of Memory
TXTReyn5; E642| An Academy, in which the Polite Arts may be regularly
TXTReyn5; E642| cultivated, . . .
AnnReyn5; E642| <The Enquiry in England is not whether a Man has Talents.
AnnReyn5; E642| &Genius? But whether he is Passive & Polite & a Virtuous Ass:
AnnReyn5; E642| &obedient to Noblemens Opinions in Art & Science. If he is; he
AnnReyn5; E642| is a Good Man: If Not he must be Starved>
TXTReyn7; E643| [P 7] There are, at this time, a greater number of excellent
TXTReyn7; E643| artists than were ever known before at one period in this nation.
TXTReyn7; E643| . . .
AnnReyn7; E643| [Artists . . . ?Heavens ?Fool the hxxx Pxxxx as
AnnReyn7; E643| xxxxm] t1477
TXTReyn7; E643| [P 7] . . . the wisdom and generosity of the Institution: .
TXTReyn7; E643| . .
AnnReyn7; E643| 3 Farthings [xxxxx] t1478
TXTReyn9; E643| [P 9] Raffaelle . . . had not the advantage of studying in
TXTReyn9; E643| an Academy; but all Rome, and the works of Michael Angelo in
TXTReyn9; E643| particular, were to him, an Academy.
AnnReyn9; E643| I do not believe that Rafael taught Mich. Angelo or that
AnnReyn9; E643| Mich. Ang: taught Rafael., any more than I believe that the Rose
AnnReyn9; E643| teaches the Lilly how to grow or the Apple tree teaches the
AnnReyn9; E643| [Pine tree to bear Fruit] <Pear tree how to bear Fruit.>
AnnReyn9; E643| I do not believe the tales of Anecdote writers when they militate
AnnReyn9; E643| against Individual Character
TXTReyn9; E643| . . . the minute accidental discriminations of particular .
TXTReyn9; E643| . .objects, . . .
AnnReyn9; E643| Minute Discrimination is Not Accidental All Sublimity is
AnnReyn9; E643| founded on Minute Discrimination
TXTReyn11; E643| [P 11] . . . models . . . for their imitation, not their
TXTReyn11; E643| criticism.
AnnReyn11; E643| <Imitation is Criticism>
TXTReyn13; E643| [P 13] A facility in composing,--a lively, and what is
TXTReyn13; E643| called a masterly, handling of the chalk or pencil, are, it must
TXTReyn13; E643| be confessed, captivating qualities to young minds, and become of
TXTReyn13; E643| course the objects of their ambition.
AnnReyn13; E643| <I consider> The Following sentence is Supremely Insolent
AnnReyn13; E643| <for the following Reasons Why this Sentence should be begun
AnnReyn13; E643| by the Words A Facility in Composing I cannot tell unless it was
AnnReyn13; E643| to cast [an Eye]<a stigma> upon Real facility in
AnnReyn13; E643| Composition by Assimilating it with a Pretence to & Imitation of
AnnReyn13; E643| Facility in Execution or are we to understand him to mean that
AnnReyn13; E643| Facility in Composing. is a Frivolous pursuit. A Facility in
AnnReyn13; E643| Composing is the Greatest Power of Art &Belongs to None but the
AnnReyn13; E643| Greatest Artists i.e. the Most Minutely Discriminating &
AnnReyn13; E643| Determinate> t1479
TXTReyn14; E643| [P 14] Whilst boys . . . they have taken the shadow for the
TXTReyn14; E643| substance; and make the mechanical felicity the chief excellence
TXTReyn14; E643| of the art, . . . t1480
AnnReyn14; E643| <Mechanical Excellence is the Only Vehicle of Genius>
TXTReyn14; E643| . . . pleased with this premature dexterity in their pupils,
TXTReyn14; E643| . . . praised their dispatch at the expence of their
TXTReyn14; E643| correctness.
AnnReyn14; E643| <This is all False & Self-Contradictory
TXTReyn14; E643| . . . frivolous ambition of being thought masters of
TXTReyn14; E643| execution, . . .
AnnReyn14; E643| <Execution is the Chariot of Genius>
TXTReyn15; E643| [P 15] . . . youth . . . disgusted at the slow approaches. .
TXTReyn15; E643| . .labour is the only price of solid fame, . . . whatever their
TXTReyn15; E643| force of genius may be, . . .
AnnReyn15; E643| <This is All Self-Contradictory! Truth & Falshood jumbled
AnnReyn15; E643| Together>
TXTReyn15; E643| When we read the lives of the most eminent Painters, every
TXTReyn15; E643| page informs us, that no part of their time was spent in
TXTReyn15; E643| dissipation.
AnnReyn15; E643| The Lives of Painters say that Rafael died of Dissipation
AnnReyn15; E643| Idleness is one Thing & Dissipation Another He who has Nothing
AnnReyn15; E643| to Dissipate Cannot Dissipate
TXTReyn15; E644| the Weak Man may be Virtuous Enough but will Never be an Artist
AnnReyn15; E644| [?What painters have only been dissipated without
AnnReyn15; E644| wildness] <Painters are noted for being Dissipated &Wild.>
TXTReyn16; E644| [P 16] . . . they then painted the picture,and after
TXTReyn16; E644| all re-touched it from the life
AnnReyn16; E644| <This is False>
TXTReyn16; E644| The Students, instead of vying with each other which shall
TXTReyn16; E644| have the readiest hand, should be taught to contend who shall
TXTReyn16; E644| have the purest and most correct out-line; . . .
AnnReyn16; E644| <Excellent>
TXTReyn17; E644| [P 17] . . . a habit of drawing correctly what we see, will
TXTReyn17; E644| . . .give a proportionable power of drawing correctly what we
TXTReyn17; E644| imagine.
AnnReyn17; E644| <This is Admirably Said. Why does he not always allow as
AnnReyn17; E644| much>
TXTReyn18; E644| [P 18] [Nice copying teaches] exactness and precision, . .
TXTReyn18; E644| .
AnnReyn18; E644| <Excellent>
TXTReyn; E644| DISCOURSE II
EDAnnReyn; E644| [P 22, back of title]
AnnReyn22; E644| <The Labourd Works of Journeymen employed by Correggio.
AnnReyn22; E644| Titian Veronese & all the Venetians ought not to be shewn to the
AnnReyn22; E644| Young Artist as the Works of original Conception any more than
AnnReyn22; E644| the Engravings of Strange Bartollozzi or Woollett. They are
AnnReyn22; E644| Works of Manual Labour>
TXTReyn23; E644| [P 23] MUCH COPYING DISCOUNTENANCED . . . ARTISTS . .
TXTReyn23; E644| .SHOULD BE EMPLOYD IN LAYING UP MATERIALS. . . .
AnnReyn23; E644| <What is Laying up materials but Copying>
TXTReyn25; E644| [P 25] . . . once enabled to express himself . . . he must .
TXTReyn25; E644| . . amass a stock of ideas . . . . he is now to consider the Art
TXTReyn25; E644| itself as his master.
AnnReyn25; E644| After having been a Fool a Student is to amass a Stock of
AnnReyn25; E644| Ideas & [then to be insolent in his Foolery] <knowing
AnnReyn25; E644| himself to be a Fool he is to assume the Right to put other Mens
AnnReyn25; E644| Ideas into his Foolery>
TXTReyn26; E644| [P 26]. . . he must still be afraid of trusting his own
TXTReyn26; E644| judgment, and of deviating into any track where he cannot find
TXTReyn26; E644| the footsteps of some former master.
AnnReyn26; E644| Instead of Following One Great Master he is to follow a
AnnReyn26; E644| Great Many Fools
TXTReyn28; E644| [P 28] A Student unacquainted with the attempts [P 29] of
TXTReyn28; E644| former adventurers, is always apt to over-rate his own
TXTReyn28; E644| abilities; to mistake . . . every coast new to him, for a
TXTReyn28; E644| new-found country.
AnnReyn28; E644| <Contemptible Mocks>
TXTReyn29; E644| [P 29] The productions of such minds . . . . differ . . .
TXTReyn29; E644| from their predecessors . . . only in irregular sallies, and
TXTReyn29; E644| trifling conceits.
AnnReyn29; E644| <Thus Reynolds Depreciates the Efforts of Inventive Genius
AnnReyn29; E644| Trifling Conceits are better than Colouring without any meaning
AnnReyn29; E644| at all>
TXTReyn30; E644| [P 30] On whom then can [the student] rely . . . ? . . .
TXTReyn30; E644| those great masters who have travelled the same road with
TXTReyn30; E644| success. . . .
AnnReyn30; E644| [This is Encouragement for Artists . . . (about 4
AnnReyn30; E644| illegible words) . . . to those who are born for it]
TXTReyn32; E645| [P 32] How incapable those . . . who have spent much of
TXTReyn32; E645| their time in making finished copies. . . .
AnnReyn32; E645| This is most False <for no one can ever Design till he has learnd
AnnReyn32; E645| the Language of Art by making many Finishd Copies both of Nature
AnnReyn32; E645| & Art & of whatever comes in his way from Earliest Childhood>
AnnReyn32; E645| <The difference between a bad Artist & a Good One Is the Bad
AnnReyn32; E645| Artist Seems to Copy a Great Deal: The Good one Really Does Copy
AnnReyn32; E645| a Great Deal>
TXTReyn33; E645| [P 33] The great use in copying, if it be at all useful,
TXTReyn33; E645| should seem to be in learning to colour; . . .
AnnReyn33; E645| <Contemptible>
TXTReyn33; E645| . . . yet even colouring will never be perfectly attained by
TXTReyn33; E645| servilely copying the model before you.
AnnReyn33; E645| <Servile Copying is the Great Merit of Copying>
TXTReyn34; E645| [P 34] . . . you cannot do better than have recourse to
TXTReyn34; E645| nature herself, who is always at hand . . . .
TXTReyn34; E645| <Nonsense--Every Eye Sees differently As the Eye--Such the
TXTReyn34; E645| Object>
TXTReyn35; E645| [P 35] Labour to invent on their general principles. . . .
TXTReyn35; E645| how a Michael Angelo or a Raffaelle would have treated this
TXTReyn35; E645| subject: . . .
AnnReyn35; E645| <General Principle[s] Again! Unless. You Consult.
AnnReyn35; E645| Particulars. You Cannot. even Know or See Mich: Ang. or Rafael or
AnnReyn35; E645| any Thing Else>
TXTReyn35; E645| But as mere enthusiasm will carry you but a little way. . .
TXTReyn35; E645| .
AnnReyn35; E645| [Damn The Fool]
AnnReyn35; E645| Meer Enthusiasm is the All in All!-- Bacons Philosophy has
AnnReyn35; E645| Ruind England <Bacon is only Epicurus over again>
TXTReyn36; E645| [P 36] . . . enter into a kind of competition, by . . .
TXTReyn36; E645| making a companion to any picture that you consider as a model. .
TXTReyn36; E645| . . and compare them . . . .
AnnReyn36; E645| [What but a Puppy will dare to do this]
TXTReyn36; E645| . . . a severe and mortifying task, . . .
AnnReyn36; E645| [?Why, should ?comparing [or ?copying]
AnnReyn36; E645| Great Masters [be done] Painfully]
TXTReyn37; E645| [P 37] [To compare one's work with a Great Master's]
TXTReyn37; E645| requires not only great resolution, but great humility.
AnnReyn37; E645| [Who will or Can ?endure ?such Humiliation (?either ?he
AnnReyn37; E645| ?is) dishonest ?or he is ?Insane]
TXTReyn37; E645| Few have been taught to any purpose, who have not been their
TXTReyn37; E645| own teachers.
AnnReyn37; E645| True!
TXTReyn38; E645| [P 38] . . . to choose . . . models, . . . take the world's
TXTReyn38; E645| opinion rather than your own.
AnnReyn38; E645| [Fools opinions & Endeavours destroy Invention!]
TXTReyn40; E645| [P 40] A facility of drawing . . . cannot be acquired but
TXTReyn40; E645| by an infinite number of acts.
AnnReyn40; E645| True
TXTReyn41; E645| [P 41] . . . endeavour to draw the figure by memory. [And
TXTReyn41; E645| persevere] in this custom, . . . .
AnnReyn41; E645| Good Advice
TXTReyn41; E646| . . . remember, that the pencil [i.e. paint brush] is the
TXTReyn41; E646| instrument by which . . . to obtain eminence
AnnReyn41; E646| <Nonsense>
TXTReyn42; E646| [P 42 ] The Venetian and Flemish schools, which owe much of
TXTReyn42; E646| their fame to colouring, . . .
AnnReyn42; E646| <because they could not Draw>
TXTReyn43; E646| [P 43] [Titian, Paul Veronese, Tintoret, the Bassans] Their
TXTReyn43; E646| sketches on paper are as rude as their pictures are excellent in
TXTReyn43; E646| . . .harmony of colouring.
AnnReyn43; E646| <All the Pictures said to be by these Men are the Laboured
AnnReyn43; E646| fabrication of journey-work>
TXTReyn43; E646| . . . finished drawings . . . sold under [their] names . . .
TXTReyn43; E646| are [copies]
AnnReyn43; E646| <They could not Draw>
TXTReyn47; E646| [P 47] . . . he who would have you believe that he is
TXTReyn47; E646| waiting for the inspirations of Genius, is in reality at a loss
TXTReyn47; E646| how to begin; and is at last delivered of his monsters, with
TXTReyn47; E646| difficulty and pain.
AnnReyn47; E646| A Stroke at Mortimer
TXTReyn48; E646| [P 48] [The well-grounded painter] is contented that all
TXTReyn48; E646| shall be as great as himself, who have undergone the same
TXTReyn48; E646| fatigue; . . .
AnnReyn48; E646| The Man who asserts that there is no Such Thing as Softness
AnnReyn48; E646| in Art & that every thing in Art is Definite & Determinate has
AnnReyn48; E646| not been told this by Practise but by Inspiration & Vision
AnnReyn48; E646| because Vision is Determinate & Perfect & he Copies That without
AnnReyn48; E646| Fatigue Every thing being Definite & determinate Softness is
AnnReyn48; E646| Produced Alone by Comparative Strength & Weakness in the Marking
AnnReyn48; E646| out of the Forms
AnnReyn48; E646| I say These Principles could never be found out by the Study
AnnReyn48; E646| of Nature without Con or Innate Science
TXTReyn49; E646| DISCOURSE III
EDAnnReyn50; E646| [P 50, back of title]
AnnReyn50; E646| <A Work of Genius is a Work "Not to be obtaind by the
AnnReyn50; E646| Invocation of Memory & her Syren Daughters. but by Devout prayer
AnnReyn50; E646| to that Eternal Spirit. who can enrich with all utterance &
AnnReyn50; E646| knowledge & sends out his Seraphim with the hallowed fire of his
AnnReyn50; E646| Altar to touch & purify the lips of whom he pleases." Milton
AnnReyn50; E646| <The following [Lecture] <Discourse> is
AnnReyn50; E646| particularly Interesting to Blockheads. as it Endeavours to prove
AnnReyn50; E646| That there is No such thing as Inspiration & that any Man of a
AnnReyn50; E646| plain Understanding may by Thieving from Others. become a Mich
AnnReyn50; E646| Angelo>
TXTReyn52; E646| [P 52] . . . the genuine painter . . . instead of
TXTReyn52; E646| endeavouring to amuse mankind with the minute neatness of his
TXTReyn52; E646| imitations, must endeavour to improve [P 53] them by the grandeur
TXTReyn52; E646| of his ideas; . . .
AnnReyn52; E646| Without Minute Neatness of Execution. The. Sublime cannot
AnnReyn52; E646| Exist! Grandeur of Ideas is founded on Precision of Ideas
TXTReyn54; E646| [P 54] The Moderns are not less convinced than the Ancients
TXTReyn54; E646| of this superior power [i.e. something beyond mere imitation]
TXTReyn54; E646| existing in the art; nor less sensible of its effects.
TXTReyn54; E646| <I wish that this was True>
TXTReyn55; E647| [P 55, an introductory remark by Blake:]
AnnReyn55; E647| Now he begins to Degrade [&] to Deny [destroy] & <to> Mock
TXTReyn55; E647| Such is the warmth with which both the Ancients and Moderns
TXTReyn55; E647| speak of this divine principle of the art; . . .
AnnReyn55; E647| And such is the Coldness with which Reynolds speaks! And
AnnReyn55; E647| such is his Enmity
TXTReyn55; E647| . . . enthusiastick admiration seldom promotes
TXTReyn55; E647| knowledge.
AnnReyn55; E647| Enthusiastic Admiration is the first Principle of Knowledge
AnnReyn55; E647| & its last
TXTReyn55; E647| He examines his own mind, and perceives there
TXTReyn55; E647| nothing of . . .divine inspiration, . . .
AnnReyn55; E647| The Man who on Examining his own Mind finds nothing of
AnnReyn55; E647| Inspiration ought not to dare to be an Artist he is a Fool. & a
AnnReyn55; E647| Cunning Knave suited to the Purposes of Evil Demons
TXTReyn56; E647| [P 56] [He never] travelled to heaven to gather new ideas; . . .
AnnReyn56; E647| The Man who never in his Mind & Thoughts traveld to Heaven
AnnReyn56; E647| Is No Artist
TXTReyn56; E647| . . . no other qualifications than what . . . a plain
TXTReyn56; E647| understanding can confer.
AnnReyn56; E647| Artists who are above a plain Understanding are Mockd
AnnReyn56; E647| & Destroyd by this President of Fools
TXTReyn56; E647| . . . figurative declamation [makes art seem] out of the
TXTReyn56; E647| reach of human industry. But . . . we ought to distinguish how
TXTReyn56; E647| much is to be given to enthusiasm, and how much to reason . . .
TXTReyn56; E647| not . . . vague admiration, . . .
AnnReyn56; E647| It is Evident that Reynolds Wishd none but Fools to be in
AnnReyn56; E647| the Arts & in order to this, he calls all others Vague
AnnReyn56; E647| Enthusiasts or Madmen
AnnReyn56; E647| <What has Reasoning to do with the Art of Painting?>
TXTReyn57; E647| [P 57] Could we teach taste or genius by rules, they would
TXTReyn57; E647| be no longer taste and genius.
AnnReyn57; E647| [This must be how Liars Reason]
TXTReyn57; E647| . . . most people err . . . from not knowing what object to
TXTReyn57; E647| pursue.
AnnReyn57; E647| The Man who does not know what Object to Pursue is an Idiot
TXTReyn57; E647| This great ideal perfection and beauty are not to be sought
TXTReyn57; E647| in the heavens, but upon the earth.
AnnReyn57; E647| A Lie
TXTReyn57; E647| They are about us, and upon every side of us.
AnnReyn57; E647| A Lie
TXTReyn57; E647| But the power of discovering . . . can be acquired only by
TXTReyn57; E647| experience; . . .
AnnReyn57; E647| A Lie
TXTReyn58; E647| [P 58] . . . art [must] get above all singular forms, local
TXTReyn58; E647| customs, particularities, and details of every kind.
AnnReyn58; E647| A Folly
AnnReyn58; E647| Singular & Particular Detail is the Foundation of the
AnnReyn58; E647| Sublime
TXTReyn58; E647| The most beautiful forms have something about them like
TXTReyn58; E647| weakness, minuteness, or imperfection.
AnnReyn58; E647| Minuteness is their whole Beauty
TXTReyn59; E648| [P 59] This idea [acquired by habit of observing] . . .
TXTReyn59; E648| which the Artist calls the Ideal Beauty, is the great leading
TXTReyn59; E648| principle. . . .
AnnReyn59; E648| Knowledge of Ideal Beauty. is Not to be Acquired It is Born
AnnReyn59; E648| with us Innate Ideas. are in Every Man Born with him. they are
AnnReyn59; E648| <truly> Himself. The Man who says that we have No Innate Ideas
AnnReyn59; E648| must be a Fool & Knave. Having No Con-Science <or Innate
AnnReyn59; E648| Science>
TXTReyn60; E648| [P 60] . . . an artist becomes possessed of the idea of that
TXTReyn60; E648| central form . . . from which every deviation is deformity.
AnnReyn60; E648| One Central Form Composed of all other Forms being Granted
AnnReyn60; E648| it does not therefore follow that all other Forms are Deformity
TXTReyn60; E648| . . . the ancient sculptors . . . being indefatigable in
TXTReyn60; E648| the school of nature, have left models of that perfect form. . .
TXTReyn60; E648| .
AnnReyn60; E648| All Forms are Perfect in the Poets Mind. but these are not
AnnReyn60; E648| Abstracted nor Compounded from Nature <but are from Imagination>
TXTReyn61; E648| [P 61] [Even the] great Bacon treats with ridicule the idea
TXTReyn61; E648| of confining proportion to rules, or of producing beauty by
TXTReyn61; E648| selection.
AnnReyn61; E648| The Great Bacon he is Calld I call him the Little Bacon t1481
AnnReyn61; E648| says that Every Thing must be done by Experiment his first
AnnReyn61; E648| princip[le] is Unbelief And Yet here he says that Art must be
AnnReyn61; E648| producd Without such Method. He is Like Sr Joshu[a] full of
AnnReyn61; E648| Self-Contradiction & Knavery
TXTReyn61; E648| There is a rule, obtained out of general nature. . . .
AnnReyn61; E648| What is General Nature is there Such a Thing
AnnReyn61; E648| what is General Knowledge is there such a Thing
AnnReyn61; E648| [Strictly Speaking] All Knowledge is Particular
TXTReyn62; E648| [P 62] . . . it may be objected, that in every particular
TXTReyn62; E648| species there are various central forms . . . .
AnnReyn62; E648| Here he loses sight of A Central Form. & Gets into Many
AnnReyn62; E648| Central Forms
TXTReyn63; E648| [P 63] . . . still none of them is the representation of an
TXTReyn63; E648| individual, but of a class.
AnnReyn63; E648| Every Class is Individual
TXTReyn63; E648| . . . . in each of these classes. . . . childhood and age.
TXTReyn63; E648| . . there is a common form. . . .
AnnReyn63; E648| There is no End to the Follies of this Man Childhood &
AnnReyn63; E648| Age are Equally, belonging to Every Class
TXTReyn63; E648| . . . that form which is taken from them all, and which
TXTReyn63; E648| partakes equally of the activity of the Gladiator, of the
TXTReyn63; E648| delicacy of the Apollo, and. . . .
AnnReyn63; E648| Here he comes again to his Central Form
TXTReyn64; E648| [P 64] There is . . . a kind of symmetry, or proportion,
TXTReyn64; E648| which may properly be said to belong to deformity. A figure lean
TXTReyn64; E648| or corpulent . . . though deviating from beauty. . . .
AnnReyn64; E648| The Symmetry of Deformity is a Pretty Foolery
AnnReyn64; E648| Can any Man who Thinks. [argue] <Talk> so? Leanness
AnnReyn64; E648| or Fatness is not Deformity. but Reynolds thought Character
AnnReyn64; E648| Itself Extravagance & Deformity
AnnReyn64; E648| Age & Youth are not Classes but [Accidents]
AnnReyn64; E648| [<Situations>] <Properties> of Each Class so are
AnnReyn64; E648| Leanness & Fatness
TXTReyn65; E649| [P 65] . . . when [the Artist] has reduced the variety of
TXTReyn65; E649| nature to the abstract idea;
AnnReyn65; E649| What Folly
TXTReyn65; E649| his next task will be to become acquainted with the genuine
TXTReyn65; E649| habits of nature, as distinguished from those of fashion.
AnnReyn65; E649| [Is Fashion the concern of Artists The Knave Calls any
AnnReyn65; E649| thing found in Nature t1482 fit for Art]
TXTReyn67; E649| [P 67] . . . [the painter] must divest himself of all
TXTReyn67; E649| prejudices . . . disregard all local and temporary ornaments, and
TXTReyn67; E649| look only on those general habits. . . .
AnnReyn67; E649| Generalizing in Every thing the Man would soon be a Fool but
AnnReyn67; E649| a Cunning Fool
TXTReyn71; E649| [P 71] . . . a wrong direction . . . without ever knowing
TXTReyn71; E649| there was a nobler to pursue. Albert Durer, as Vasari has
TXTReyn71; E649| justly remarked,
AnnReyn71; E649| [Albert Durer would never have got his Manners from the
AnnReyn71; E649| Nobility] t1483
TXTReyn71; E649| would, probably, have been one of the first painters of his
TXTReyn71; E649| age, (and he lived in all era of great artists,) had he been
TXTReyn71; E649| initiated into those great principles. . . .
AnnReyn71; E649| What does this mean "Would have been" one of thefirst
AnnReyn71; E649| Painters of his Age? Albert Durer IsNot would
AnnReyn71; E649| have been! Besides. let them look at Gothic Figures & Gothic
AnnReyn71; E649| Buildings, & not talk of Dark Ages or of Any Age! Ages are All
AnnReyn71; E649| Equal. But Genius is Always Above The Age
TXTReyn74; E649| [P 74] I [do not mean] to countenance a careless or
TXTReyn74; E649| indetermined manner of painting. For though the painter is to
TXTReyn74; E649| overlook the accidental discriminations of nature,
AnnReyn74; E649| Here he is for Determinate & yet for Indeterminate
TXTReyn74; E649| he is to exhibit [general forms] distinctly, and with
TXTReyn74; E649| precision, . . .
AnnReyn74; E649| Distinct General Form Cannot Exist Distinctness is
AnnReyn74; E649| Particular Not General
TXTReyn75; E649| [P 75] A firm and determined outline is one of the
TXTReyn75; E649| characteristics of the great style in painting; and . . . he who
TXTReyn75; E649| possesses the knowledge of the exact form which every part of
TXTReyn75; E649| nature ought to have, will be fond of expressing that knowledge
TXTReyn75; E649| with correctness and precision in all his works.
AnnReyn75; E649| A Noble Sentence
AnnReyn75; E649| Here is a Sentence Which overthrows all his Book
TXTReyn75; E649| . . . I have endeavoured to reduce the idea of beauty to
TXTReyn75; E649| general principles: . . . the only means of advancing science; of
TXTReyn75; E649| clearing the mind . . .
AnnReyn75; E649| [Sir Joshua Proves that] Bacons Philosophy makes
AnnReyn75; E649| both Statesmen & Artists Fools & KnavesEDAnnReyn78; E649| [P 78, back of title]
AnnReyn78; E649| The <Two> Following Discourse<s> [is] <are>
AnnReyn78; E649| Particularly Calculated for the Setting Ignorant & Vulgar Artists
AnnReyn78; E649| as Models of Execution in Art. Let him who will, follow such
AnnReyn78; E649| advice I will not. I know that The Mans Execution is as his
AnnReyn78; E649| Conception & No better
TXTReyn79; E649| [P 79] The value and rank of every art is in proportion to
TXTReyn79; E649| the mental labour employed in it, or the mental pleasure produced
TXTReyn79; E649| by it.
AnnReyn79; E649| Why does he not always allow This
TXTReyn80; E650| [P 80] [The principle of] leaving out particularities, and
TXTReyn80; E650| retaining only general ideas . . . extends itself to every part
TXTReyn80; E650| of the Art. . . .
AnnReyn80; E650| General Ideas <again>
TXTReyn80; E650| Invention in Painting does not imply the invention of the
TXTReyn80; E650| subject; for that is commonly supplied by the Poet or
TXTReyn80; E650| Historian.
AnnReyn80; E650| All but Names of Persons & Places is Invention both in
AnnReyn80; E650| Poetry & Painting
TXTReyn82; E650| [P 82] . . . the . . . most dangerous error is on the side
TXTReyn82; E650| of minuteness; . . .
AnnReyn82; E650| <Here is Nonsense!>
TXTReyn83; E650| [P 83] All smaller things, however perfect in their way, are
TXTReyn83; E650| to be sacrificed without mercy to the greater.
AnnReyn83; E650| <Sacrifice the Parts. What becomes of the Whole>
TXTReyn83; E650| Even in portraits, the grace, and . . . the likeness,
TXTReyn83; E650| consists more in taking the general air, than in observing the
TXTReyn83; E650| exact similitude of every feature.
AnnReyn83; E650| How Ignorant
TXTReyn86; E650| [P 86] A painter of portraits retains the individual
TXTReyn86; E650| likeness; a painter of history shews the man by shewing his
TXTReyn86; E650| actions.
AnnReyn86; E650| <If he does not shew the Man as well as the Action he is a
AnnReyn86; E650| poor Artist>
TXTReyn87; E650| [P 87] . . . be well studied in the analysis of those
TXTReyn87; E650| circumstances, which constitute dignity of appearance in real
TXTReyn87; E650| life.
AnnReyn87; E650| <Here he allows an Analysis of Circumstances>
TXTReyn87; E650| Those expressions alone should be given to the figures which
TXTReyn87; E650| their respective situations generally produce.
AnnReyn87; E650| [Nonsense]
TXTReyn89; E650| [P 89] . . . the distinct blue, red, and yellow . . . in the
TXTReyn89; E650| draperies of the Roman and Florentine schools . . . effect of
TXTReyn89; E650| grandeur. . . . Perhaps these distinct colours strike the mind
TXTReyn89; E650| more forcibly, from there not being any great union between them;
TXTReyn89; E650| . . .
AnnReyn89; E650| These are Fine & just Notions Why does he not always allow
AnnReyn89; E650| as much
TXTReyn90; E650| [P 90] . . . the historical Painter never enters into the
TXTReyn90; E650| detail of colours [nor] does he debase his conceptions with
TXTReyn90; E650| minute attention to the discriminations of Drapery.
AnnReyn90; E650| Excellent Remarks
TXTReyn90; E650| Carlo Maratti [thought] that the disposition of drapery was
TXTReyn90; E650| a more difficult art than even that of drawing the human figure;
TXTReyn90; E650| . . .
AnnReyn90; E650| I do not believe that Carlo Maratti thought so or that any
AnnReyn90; E650| body can think so. the Drapery is formed alone by the Shape of
AnnReyn90; E650| the Naked
EDAnnReyn90; E650| [next word cut away in binding]
TXTReyn92; E650| [P 92] . . . the Venetians . . . accomplished perfectly tile
TXTReyn92; E650| thing they attempted. But as mere elegance is their principal
TXTReyn92; E650| object, . . .
AnnReyn92; E650| They accomplishd Nothing <As to Elegance they have not a
AnnReyn92; E650| Spark>
TXTReyn93; E650| [P 93] To this question [why Veronese had put his principal
TXTReyn93; E650| figure in shade-Reynolds answers that he was] an ornamental
TXTReyn93; E650| Painter [whose] intention was solely to produce an effect of
TXTReyn93; E650| light and shadow; . . .
AnnReyn93; E650| This is not a Satisfactory Answer
AnnReyn93; E650| To produce an Effect of True Light & Shadow [Nothing
AnnReyn93; E650| must be sacrificd
AnnReyn93; E651| Light & Shadow depends on Distinctness of Form] <is
AnnReyn93; E651| Necessary to the Ornamental Style-- which altogether depends on
AnnReyn93; E651| Distinctness of Form. The Venetian ought not to be calld the
AnnReyn93; E651| Ornamental Style>
TXTReyn94; E651| [P 94] The language of Painting must indeed be allowed these
TXTReyn94; E651| masters [the Venetians]; . . .
AnnReyn94; E651| The Language of Painters cannot be allowd them if Reynolds
AnnReyn94; E651| says right at p. 97 he there says that the Venetian Will Not
AnnReyn94; E651| Correspond with the Great Style
AnnReyn94; E651| <The Greek Gems are in the Same Style as the Greek Statues>
TXTReyn95; E651| [P 95] Such as suppose that the great style might happily be
TXTReyn95; E651| blended with the ornamental, that the simple, grave and majestick
TXTReyn95; E651| dignity of Raffaelle could unite with the glow and bustle of a
TXTReyn95; E651| Paolo, or Tintoret, are totally mistaken.
AnnReyn95; E651| What can be better Said, on this Subject? but Reynolds
AnnReyn95; E651| contradicts what he says Continually He makes little
AnnReyn95; E651| Concessions, that he may take Great Advantages
TXTReyn97; E651| [P 97] And though in [colouring] the Venetians must be
TXTReyn97; E651| allowed extraordinary skill, yet even that skill, as they have
TXTReyn97; E651| employed it, will but ill correspond with the great style.
AnnReyn97; E651| <Somebody Else wrote this page for Reynolds I think that
AnnReyn97; E651| Barry or Fuseli wrote it or [said] <dictated> it>
TXTReyn98; E651| [P 98] . . . Michael Angelo [thought] that the principal
TXTReyn98; E651| attention of the Venetian painters [was to] the study of
TXTReyn98; E651| colours, to the neglect of the IDEAL BEAUTY OF FORM,. . . .
AnnReyn98; E651| Venetian Attention is to a Contempt & Neglect of Form Itself
AnnReyn98; E651| & to the Destruction of all Form or Outline <Purposely &
AnnReyn98; E651| Intentionally>
TXTReyn98; E651| But if general censure was given to that school from the
TXTReyn98; E651| sight of a picture of Titian. . . .
AnnReyn98; E651| As if Mich. Ang. had seen but One Picture of Titians
AnnReyn98; E651| Mich. Ang. Knew & Despised all that Titian could do
AnnReyn98; E651| <On the Venetian Painter
AnnReyn98; E651| He makes the Lame to walk we all agree
AnnReyn98; E651| But then he strives to blind those who can see. >
TXTReyn99; E651| [P 99]
AnnReyn99; E651| <If the Venetians Outline was Right his Shadows would
AnnReyn99; E651| destroy it & deform its appearance
AnnReyn99; E651| A Pair of Stays to mend the Shape
AnnReyn99; E651| Of crooked Humpy Woman:
AnnReyn99; E651| Put on O Venus! now thou art,
AnnReyn99; E651| Quite a Venetian Roman.>
TXTReyn100; E651| [P 100] . . . there is a sort of senatorial dignity about
TXTReyn100; E651| [Titian] . . .
AnnReyn100; E651| <Titian as well as the other Venetians so far from
AnnReyn100; E651| Senatorial Dignity appears to me to give always the Characters of
AnnReyn100; E651| Vulgar Stupidity>
AnnReyn100; E651| Why should Titian & The Venetians be Named in a discourse on
AnnReyn100; E651| Art
AnnReyn100; E651| Such Idiots are not Artists
AnnReyn100; E651| <Venetian; all thy Colouring is no more
AnnReyn100; E651| Than Boulsterd Plasters on a Crooked Whore.>
TXTReyn101; E652| [P 101] The Venetian is indeed the most splendid of the
TXTReyn101; E652| schools of elegance; . . .
AnnReyn101; E652| <Vulgarity & not Elegance--The Word Elegance ought to be
AnnReyn101; E652| applied to Forms. not to Colours>
TXTReyn102; E652| [P 102] . . . elaborate harmony Of colouring, a brilliancy
TXTReyn102; E652| of tints, a soft and gradual transition from one to another, . .
TXTReyn102; E652| .
AnnReyn102; E652| <Broken Colours & Broken Lines & Broken Masses are Equally
AnnReyn102; E652| Subversive of the Sublime>
TXTReyn102; E652| Such excellence . . . is weak . . . when the work aspires to
TXTReyn102; E652| grandeur and sublimity.
AnnReyn102; E652| Well Said <Enough>
TXTReyn103; E652| [P 103] But it must be allowed in favour of the Venetians,
TXTReyn103; E652| that [Rubens] was more gross than they. . . .
AnnReyn103; E652| <How can that be calld the Ornamental Style of which Gross
AnnReyn103; E652| Vulgarity forms the Principal Excellence>
TXTReyn104; E652| [P 104] Some inferior dexterity, some extraordinary
TXTReyn104; E652| mechanical power is apparently that from which [the Dutch school]
TXTReyn104; E652| seek distinction.
AnnReyn104; E652| <The Words Mechanical Power should not be thus Prostituted>
TXTReyn106; E652| [P 106] An History-painter paints mall in general; a
TXTReyn106; E652| Portrait- painter, a particular man,
AnnReyn106; E652| A History Painter Paints The Hero, & not Man in General.
AnnReyn106; E652| but most minutely in Particular
TXTReyn109; E652| [P 109] Thus . . . a portrait-painter leaves out all the
TXTReyn109; E652| minute breaks and peculiarities in the face. . . .
AnnReyn109; E652| Folly! Of what consequence is it to the Arts what a
AnnReyn109; E652| Portrait Painter does
TXTReyn110; E652| [P 110] . . . the composite style, . . . Correggio. . . .
TXTReyn110; E652| modern grace and elegance, . .
AnnReyn110; E652| There is No Such <a> Thing as A Composite Style
TXTReyn111; E652| [P 111] The errors of genius, however, are pardonable. . .
TXTReyn111; E652| .
AnnReyn111; E652| <Genius has no Error it is Ignorance that is Error>
TXTReyn112; E652| [P 112] On the whole . . . one presiding principle. . . .
TXTReyn112; E652| The works . . . built upon general nature, live for ever; . .
TXTReyn112; E652|
AnnReyn112; E652| <All Equivocation & Self-Contradiction>TXTReyn114; E652| [114, back of title]
AnnReyn114; E652| Gainsborough told a Gentleman of Rank & Fortune that the
AnnReyn114; E652| Worst Painters always chose the Grandest Subjects. I desired the
AnnReyn114; E652| Gentleman to Set Gainsborough about one of Rafaels Grandest
AnnReyn114; E652| Subjects Namely Christ delivering the Keys to St Peter. & he
AnnReyn114; E652| would find that in Gainsboroughs hands it would be a Vulgar
AnnReyn114; E652| Subject of Poor Fishermen & a Journeyman Carpenter
AnnReyn114; E652| The following Discourse is written with the same End in
AnnReyn114; E652| View. that Gainsborough had in making the Above assertion Namely
AnnReyn114; E652| To Represent Vulgar Artists as the Models of Executive Merit
TXTReyn116; E652| [P 116] That which is most worthy of esteem in its allotted
TXTReyn116; E652| sphere, becomes an object . . . of derision, when it is forced
TXTReyn116; E652| into a higher, to which it is not suited; . . .
AnnReyn116; E652| Concessions to Truth for the sake of Oversetting Truth
TXTReyn116; E653| . . . keep your principal attention fixed upon the higher
TXTReyn116; E653| excellencies. . . . you may be very imperfect; but still, you are
TXTReyn116; E653| an imperfect artist of the highest order.
AnnReyn116; E653| [Caesar said hed rather be the (first in) a Village
AnnReyn116; E653| (than) second in Rome was not Caesar(a) Dutch Painter] t1484
TXTReyn117; E653| [P 117-118] . . . to preserve the most perfect beauty IN ITS
TXTReyn117; E653| MOST PERFECT STATE, you cannot express the passions, all of which
TXTReyn117; E653| produce distortion and deformity, more or less, in the most
TXTReyn117; E653| beautiful faces.
AnnReyn117; E653| What Nonsense
AnnReyn117; E653| Passion & Expression is Beauty Itself--The Face that is
AnnReyn117; E653| Incapable of Passion & Expression is Deformity Itself Let it be
AnnReyn117; E653| Painted <& Patchd> & Praised & Advertised for Ever <it will only
AnnReyn117; E653| be admired by Fools>
TXTReyn119; E653| [P 119] . . . pictures of Raffaelle, where the Criticks have
TXTReyn119; E653| described their own imaginations;
AnnReyn119; E653| If Reynolds could not see. variety of Character in Rafael
AnnReyn119; E653| Others Can
TXTReyn119; E653| We can easily . . . suppose a Jupiter to be possessed of all
TXTReyn119; E653| . . . powers and perfections. Yet [in art the ancients] confined
TXTReyn119; E653| his character to majesty alone.
AnnReyn119; E653| False
AnnReyn119; E653| The Ancients were chiefly attentive to Complicated & Minute
AnnReyn119; E653| Discrimination of Character it is the Whole of Art
TXTReyn119; E653| Pliny . . . wrong when he speaks of . . . [P 120] three
TXTReyn119; E653| different characters [in one statue].
AnnReyn119; E653| Reynolds cannot bear Expression
TXTReyn119; E653| A statue in which you endeavour to unite . . . dignity . . .
TXTReyn119; E653| elegance . . . valour, must surely possess none of these. . .
TXTReyn119; E653| .
AnnReyn119; E653| Why not? <O Poverty!>
TXTReyn119; E653| The summit of excellence seems to be an assemblage of
TXTReyn119; E653| contrary qualities, . . . such . . . that no one part is found to
TXTReyn119; E653| counteract the other.
AnnReyn119; E653| A Fine Jumble
TXTReyn121; E653| [P 121] If any man shall be master of . . . highest . . .
TXTReyn121; E653| lowest, flights of art, . . . he is fitter to give example than
TXTReyn121; E653| to receive instruction.
AnnReyn121; E653| <Mocks>
TXTReyn123; E653| [P 123] . . . FRESCO, a mode of painting which excludes
TXTReyn123; E653| attention to minute elegancies: . . .
AnnReyn123; E653| This is False
AnnReyn123; E653| Fresco Painting is the Most Minute
AnnReyn123; E653| <Fresco Painting is Like Miniature Painting; a Wall is a
AnnReyn123; E653| Large Ivory>
TXTReyn124; E653| [P 124] Raffaelle . . . foremost [for] his excellence in the
TXTReyn124; E653| higher parts. . . . His easel-works . . . lower . . . never
TXTReyn124; E653| arrived at . . . perfection. . . .
AnnReyn124; E653| Folly & Falshood. The Man who can say that Rafael knew not
AnnReyn124; E653| the smaller beauties of the Art ought to be Contemnd & I
AnnReyn124; E653| accordingly hold Reynolds in Contempt for this Sentence in
AnnReyn124; E653| particular
TXTReyn125; E653| [P 125] When he painted in oil, his hand seemed to be so
TXTReyn125; E653| cramped and confined, . . .
AnnReyn125; E653| Rafael did as he Pleased. He who does not admire Rafaels
AnnReyn125; E653| Execution does not Even See Rafael
TXTReyn125; E654| I have no desire to degrade Raffaelle from the high rank. . .
AnnReyn125; E654| A Lie
TXTReyn126; E654| [P 126] . . . Michael Angelo . . . did not possess so many
TXTReyn126; E654| excellencies as Raffaelle, but. . . .
AnnReyn126; E654| According to Reynolds Mich Angelo was worse still & Knew
AnnReyn126; E654| Nothing at all about Art as an object of Imitation
AnnReyn126; E654| Can any Man be such a fool as to believe that Rafael &
AnnReyn126; E654| Michael Angelo were Incapable of the meer Language of Art & That
AnnReyn126; E654| Such Idiots as Rubens. Correggio & Titian Knew how to Execute
AnnReyn126; E654| what they could not Think or Invent
TXTReyn126; E654| He never attempted those lesser elegancies and graces in the
TXTReyn126; E654| art. Vasari says, he never painted but one picture in oil, and
TXTReyn126; E654| resolved never to paint another.
AnnReyn126; E654| Damnd Fool t1485
TXTReyn126; E654| If any man had a right to look down . . . it was certainly
TXTReyn126; E654| Michael Angelo; . . .
AnnReyn126; E654| O. Yes!
TXTReyn127; E654| [P 127] . . . together with these [graces and
TXTReyn127; E654| embellishments], which we wish he had more attended to, he has
TXTReyn127; E654| rejected all the false . . . ornaments, . . .
AnnReyn127; E654| Here is another Contradiction If. Mich Ang. Neglected any
AnnReyn127; E654| thing. that <Titian or> Veronese did: He Rejected it. for Good
AnnReyn127; E654| Reasons. Sr Joshua in other Places owns that the Venetian Cannot
AnnReyn127; E654| Mix with the Roman or Florentine What then does he Mean when he
AnnReyn127; E654| says that Mich. Ang. & Rafael were not worthy of Imitation in the
AnnReyn127; E654| Lower parts of Art
TXTReyn128; E654| [P 128] . . . Raffaelle had more Taste and Fancy, Michael
TXTReyn128; E654| Angelo more Genius and imagination.
AnnReyn128; E654| <What Nonsense>
TXTReyn129; E654| [P 129] [Michael Angelo] never needed . . . help. [Raffaelle
TXTReyn129; E654| had] propriety, beauty, and majesty . . . judicious contrivance .
TXTReyn129; E654| . . correctness of Drawing, purity of Taste, . . .
AnnReyn129; E654| If all this is True Why does not Reynolds recommend The
AnnReyn129; E654| Study of Rafael & Mich: Angelos Execution at page 97 he allows
AnnReyn129; E654| that the Venetian Style will Ill correspond with the Great Style
TXTReyn131; E654| [P 131] Such is the great style, . . . [in it] search after
TXTReyn131; E654| novelty . . . has no place.
AnnReyn131; E654| <The Great Style is always Novel or New in all its
AnnReyn131; E654| Operations>
TXTReyn131; E654| But there is another style . . . inferior. . . . the
TXTReyn131; E654| original or characteristical style, . . .
AnnReyn131; E654| <Original & Characteristical are the Two Grand Merits of the
AnnReyn131; E654| Great Style Why should these words be applied to such a Wretch
AnnReyn131; E654| as Salvator Rosa>
TXTReyn132; E654| [P 132] . . . Salvator Rosa. . . . a peculiar cast of nature
TXTReyn132; E654| . . . though void of all grace, . . .
AnnReyn132; E654| Salvator Rosa was precisely what he Pretended Not to be.
AnnReyn132; E654| His Pictures. are high Labourd pretensions to Expeditious
AnnReyn132; E654| Workmanship. He was the Quack Doctor of Painting His Roughnesses
AnnReyn132; E654| & Smoothnesses. are the Production of Labour & Trick. As to
AnnReyn132; E654| Imagination he was totally without Any.
TXTReyn133; E654| [P 133] . . . yet . . . that sort of dignity which belongs
TXTReyn133; E654| to savage and uncultivated nature: . . .
AnnReyn133; E654| Savages are [Fribbles & Fops] <Fops & Fribbles>
AnnReyn133; E654| more than any other Men
TXTReyn133; E655| Every thing is of a piece: his Rocks, Trees, Sky, even to
TXTReyn133; E655| his handling, . . .
AnnReyn133; E655| Handling is All that he has. & we all know this
AnnReyn133; E655| Handling is Labour & Trick <Salvator Rosa employd
AnnReyn133; E655| Journeymen>
TXTReyn134; E655| [P 134] . . . Rubens . . . a remarkable instance of the same
TXTReyn134; E655| mind being seen in all the various parts of the art. The whole
TXTReyn134; E655| is so much of a piece, . . .
AnnReyn134; E655| All Rubens's Pictures are Painted by journeymen & so far
AnnReyn134; E655| from being all of a Piece. are The most wretched Bungles
TXTReyn135; E655| [P 135] His Colouring, in which he is eminently skilled, is
TXTReyn135; E655| . . . too much . . . tinted.
AnnReyn135; E655| <To My Eye Rubens's Colouring is most Contemptible His
AnnReyn135; E655| Shadows are of a Filthy Brown somewhat of the Colour of Excrement
AnnReyn135; E655| these are filld with tints & messes of yellow & red His lights
AnnReyn135; E655| are all the Colours of the Rainbow laid on Indiscriminately &
AnnReyn135; E655| broken one into another. Altogether his Colouring is Contrary
AnnReyn135; E655| to The Colouring. of Real Art & Science>
TXTReyn135; E655| Opposed to this . . . [is the] correct style of Poussin. . .
TXTReyn135; E655| .
AnnReyn135; E655| <Opposed to Rubenss Colouring Sr Joshua has placd Poussin
AnnReyn135; E655| but he ought to put All Men of Genius who ever Painted. Rubens &
AnnReyn135; E655| the Venetians are Opposite in every thing to True Art & they
AnnReyn135; E655| Meant to be so they were hired for this Purpose>
TXTReyn137; E655| [P 137] [Poussin's later pictures] softer and richer, . . .
TXTReyn137; E655| [but not] at all comparable to many in his [early] dry manner
TXTReyn137; E655| which we have in England.
AnnReyn137; E655| <True>
TXTReyn137; E655| The favourite subjects of Poussin were Ancient Fables; and
TXTReyn137; E655| no painter was ever better qualified
AnnReyn137; E655| <True>
TXTReyn138; E655| [P 138] Poussin seemed to think that the style and the
TXTReyn138; E655| language [should preserve] some relish of the old way of
TXTReyn138; E655| painting, . . .
AnnReyn138; E655| <True>
TXTReyn139; E655| [P 139] . . . if the Figures . . . had a modern air . . .
TXTReyn139; E655| how ridiculous would Apollo appear instead of the Sun; . .
TXTReyn139; E655| .
AnnReyn139; E655| <These remarks on Poussin are Excellent>
TXTReyn141; E655| [P 141] . . . the lowest style will be the most popular . . .
TXTReyn141; E655| ignorance . . .
AnnReyn141; E655| <Well said>
TXTReyn142; E655| [P 142] . . . our Exhibitions . . . a mischievous tendency,
TXTReyn142; E655| . . . seducing the Painter to an ambition of pleasing
TXTReyn142; E655| indiscriminately the mixed multitude. . . .
AnnReyn142; E655| <Why then does he talk in other places of pleasing Every
AnnReyn142; E655| body>
TXTReyn143; E655| DISCOURSE VI
EDAnnReyn144TEXT; E655| [P 144, back of title]
AnnReyn144; E655| When a Man talks of Acquiring Invention & of learning how to
AnnReyn144; E655| produce Original Conception he must expect to be calld a Fool <by
AnnReyn144; E655| Men of Understanding but such a Hired Knave cares not for the
AnnReyn144; E655| Few. His Eye is on the Many. or rather on the Money>
TXTReyn147; E656| [P 147] Those who have [written of art as inspiration are
TXTReyn147; E656| better receive] than he who attempts to examine, coldly, whether
TXTReyn147; E656| there are any means by which this art may be acquired. . . .
TXTReyn147; E656|
AnnReyn147; E656| <Bacons Philosophy has Destroyd all Art & Science> The Man
AnnReyn147; E656| who that the Genius is not Born. but Taught.--Is a Knave
TXTReyn147; E656| It is very natural for those. . . . who have never observed
TXTReyn147; E656| the gradation by which art is acquired . . . to conclude . . .
TXTReyn147; E656| that it is not only inaccessible to themselves.
AnnReyn147; E656| <O Reader behold the Philosophers Grave.
AnnReyn147; E656| He was born quite a Fool: but he died quite a Knave>
TXTReyn149; E656| [P 149] It would be no wonder if a student . . . should . .
TXTReyn149; E656| . consider it as hopeless, to set about acquiring by the
TXTReyn149; E656| imitation of any human master, what he is taught to suppose is
TXTReyn149; E656| matter of inspiration from heaven.
AnnReyn149; E656| <How ridiculous it would be to see the Sheep Endeavouring to
AnnReyn149; E656| walk like the Dog, or the Ox striving to trot like the Horse just
AnnReyn149; E656| as Ridiculous it is see One Man Striving to Imitate Another
AnnReyn149; E656| Man varies from Man more than Animal from Animal of Different
AnnReyn149; E656| Species>
TXTReyn152; E656| [P 152] . . . DEGREE Of excellence [of] GENIUS is different,
TXTReyn152; E656| in different times and different places
AnnReyn152; E656| <Never!>
TXTReyn152; E656| and what shews it to be so is, that mankind have often
TXTReyn152; E656| changed their opinion upon this matter.
AnnReyn152; E656| Never!
TXTReyn153; E656| [P 153] . . . if genius is not taken for inspiration, but as
TXTReyn153; E656| the effect of close observation experience.
AnnReyn153; E656| <Damnd Fool>
TXTReyn154; E656| [P 154] . . . as . . . art shall advance, its powers will
TXTReyn154; E656| be still more and more fixed by rules.
AnnReyn154; E656| <If Art was Progressive We should have had Mich Angelo's &
AnnReyn154; E656| Rafaels to Succeed & to Improve upon each other But it is not so.
AnnReyn154; E656| Genius dies Possessor & comes not again till Another is Born with
AnnReyn154; E656| It>
TXTReyn155; E656| [155] . . . even works of Genius, like every other effect, .
TXTReyn155; E656| . . must have their cause, . . .
AnnReyn155; E656| <Identities or Things are Neither Cause nor Effect They
AnnReyn155; E656| are Eternal>
TXTReyn157; E656| [P 157] . . . our minds should . . . continue a settled
TXTReyn157; E656| intercourse with all the true examples of grandeur.
AnnReyn157; E656| <Reynolds Thinks that Man Learns all that he Knows I say on
AnnReyn157; E656| the Contrary That Man Brings All that he has or Can have Into the
AnnReyn157; E656| World with him. Man is Born Like a Garden ready Planted & Sown
AnnReyn157; E656| This World is too poor to produce one Seed>
TXTReyn157; E656| The mind is but a barren soil; a soil which is soon
TXTReyn157; E656| exhausted, and will produce no crop, . . .
AnnReyn157; E656| <The Mind that could have produced this Sentence must have
AnnReyn157; E656| been Pitiful a Pitiable Imbecillity. I always thought that the
AnnReyn157; E656| Human Mind was the most Prolific of All Things & Inexhaustible <I
AnnReyn157; E656| certainly do Thank God that I am not like Reynolds>>
TXTReyn158; E656| [P 158] . . . or only one, unless it be continually
TXTReyn158; E656| fertilized and enriched with foreign matter.
AnnReyn158; E656| Nonsense
TXTReyn159; E657| [P 159] Nothing can come of nothing.
AnnReyn159; E657| <Is the Mind Nothing?>
TXTReyn159; E657| . . . Michael Angelo, and Raffaelle, were . . . possessed
TXTReyn159; E657| of all the knowledge in the art . . . of their
TXTReyn159; E657| predecessors.
AnnReyn159; E657| If so. they knew all that Titian & Correggio knew Correggio
AnnReyn159; E657| was two Years older than Mich. Angelo
AnnReyn159; E657| Correggio born <1472> Mich Angelo [on] <born 1474>
TXTReyn161; E657| [P 161] . . . any endeavour to copy the exact peculiar
TXTReyn161; E657| colour . . . of another man's mind . . . must always be . . .
TXTReyn161; E657| ridiculous. . . .
AnnReyn161; E657| <Why then Imitate at all?>
TXTReyn163; E657| [P 163] Art in its perfection is not ostentatious; it lies
TXTReyn163; E657| hid, and works its effect, itself unseen.
AnnReyn163; E657| <This is a Very Clever Sentence who wrote it God knows>
TXTReyn165; E657| [P 165] Peculiar marks . . . generally . . . defects; . .
TXTReyn165; E657| .
AnnReyn165; E657| Peculiar Marks. are the Only Merit
TXTReyn165; E657| Peculiarities . . . so many blemishes; which, however, both
TXTReyn165; E657| in real life, and in painting, cease to appear deformities, . . .
AnnReyn165; E657| Infernal Falshood
TXTReyn166; E657| [P 166] Even the great name of Michael Angelo may be used,
TXTReyn166; E657| to keep in countenance a deficiency . . . of colouring, and every
TXTReyn166; E657| [other ornamental part]
AnnReyn166; E657| No Man who can see Michael Angelo. can say that he wants
AnnReyn166; E657| either Colouring or Ornamental parts of Art. in the highest
AnnReyn166; E657| degree. for he has Every [perquisite] <Thing> of Both
AnnReyn166; E657| [O what Wisdom & Learning ?adorn his Superiority--]
TXTReyn167; E657| [P 167] . . . these defects . . . have a right to our
TXTReyn167; E657| pardon, but not to our admiration.
AnnReyn167; E657| He who Admires Rafael Must admire Rafaels Execution
AnnReyn167; E657| He who does not admire Rafaels Execution Cannot Admire
AnnReyn167; E657| Rafael
TXTReyn172; E657| [P 172] . . . a want which cannot be completely supplied;
TXTReyn172; E657| that is, want of strength of parts.
AnnReyn172; E657| A Confession
TXTReyn176; E657| [P 176] . . . very finished artists in the inferior
TXTReyn176; E657| branches. . . .
AnnReyn176; E657| This Sentence is to Introduce another in Condemnation &
AnnReyn176; E657| Contempt of Alb. Durer
TXTReyn176; E657| The works of Albert Durer . . . afford a rich mass of
TXTReyn176; E657| genuine materials, which wrought up and polished, . . .
AnnReyn176; E657| A Polishd Villain <who Robs & Murders>
TXTReyn177; E657| [P 177] Though Coypel wanted a simplicity of taste, . . .
TXTReyn177; E657| [O Yes Coypel indeed]
TXTReyn178; E657| [P 178] The greatest style . . . would receive "an
TXTReyn178; E657| additional grace by . . . precision of pencil. . . .
AnnReyn178; E657| What does Precision of Pencil mean? If it does not mean
AnnReyn178; E657| Outline it means Nothing
TXTReyn179; E658| [P 179] [Jan Steen if taught by Michael Angelo and
TXTReyn179; E658| Raffaelle] would have ranged with the great. . . .
AnnReyn179; E658| Jan Stein was a Boor & neither Rafael nor Mich Ang. could
AnnReyn179; E658| have made him any better
TXTReyn180; E658| [P 180] Men who although . . . bound down by . . . early
TXTReyn180; E658| habits, have still exerted. . . .
AnnReyn180; E658| He who Can be bound down is No Genius Genius cannot be Bound
AnnReyn180; E658| it may be Renderd Indignant & Outrageous t1486
AnnReyn180; E658| "Opression makes the Wise Man Mad"
AnnReyn180; E658| Solomon
TXTReyn187; E658| DISCOURSE VII
EDAnnReyn188; E658| [P 188, back of title]
AnnReyn188; E658| <The Purpose of the following Discourse is to Prove That
AnnReyn188; E658| Taste & Genius are not of Heavenly Origin & that all who have
AnnReyn188; E658| Supposed that they Are so. Are to be Considerd as Weak headed
AnnReyn188; E658| Fanatics
AnnReyn188; E658| The obligations Reynolds has laid on Bad Artists of all
AnnReyn188; E658| Classes will at all times make them his Admirers but most
AnnReyn188; E658| especially for this Discourse in which it is proved that the
AnnReyn188; E658| Stupid are born with Faculties Equal to other Men Only they have
AnnReyn188; E658| not Cultivated them because they thought it not worth the
AnnReyn188; E658| trouble>
TXTReyn194; E658| [P 194] . . . obscurity . . . is one source of the sublime.
AnnReyn194; E658| <Obscurity is Neither the Source of the Sublime nor of Any
AnnReyn194; E658| Thing Else>
TXTReyn194; E658| [That] liberty of imagination is cramped by . . . rules; . . .
TXTReyn194; E658| smothered . . . by too much judgment; . . . [are] notions not
TXTReyn194; E658| only groundless, but pernicious.
AnnReyn194; E658| <The Ancients & the wisest of the Moderns were of the
AnnReyn194; E658| opinion that Reynolds Condemns & laughs at>
TXTReyn195; E658| [P 195] . . . scarce a poet is to be found, . . . whose
TXTReyn195; E658| latter works are not as replete with . . . imagination, as those
TXTReyn195; E658| [of] his more youthful days.
AnnReyn195; E658| <As Replete but Not More Replete>
TXTReyn195; E658| To understand literally these metaphors . . . seems . . .
TXTReyn195; E658| absurd. . . .
AnnReyn195; E658| <The Ancients did not mean to Impose when they affirmd
AnnReyn195; E658| their belief in Vision & Revelation Plato was in Earnest.
AnnReyn195; E658| Milton was in Earnest. They believd that God did Visit Man
AnnReyn195; E658| Really & Truly & not as Reynolds pretends
TXTReyn196; E658| [P 196] [idea absurd that a winged genius] did really inform
TXTReyn196; E658| him in a whisper what he was to write; . . .
AnnReyn196; E658| How very Anxious Reynolds is to Disprove & Contemn Spiritual
AnnReyn196; E658| Perception
TXTReyn197; E658| [P 197] It is supposed that . . . under the name of genius
TXTReyn197; E658| great works are produced. . . . without our being under the least
TXTReyn197; E658| obligation to reason, precept, or experience.
AnnReyn197; E658| <Who Ever said this>
TXTReyn197; E658| . . . scarce state these opinions without exposing their
TXTReyn197; E658| absurdity; yet . . . constantly in the mouths of . . .
TXTReyn197; E658| artists.
AnnReyn197; E658| <He states Absurdities in Company with Truths & calls both
AnnReyn197; E658| Absurd>
TXTReyn198; E659| [P 198] . . . prevalent opinion . . . considers the
TXTReyn198; E659| principles of taste . . . as having less solid foundations, than
TXTReyn198; E659| . . . they really have. . . . [and imagines taste of too high
TXTReyn198; E659| origin] to submit to the authority of all earthly tribunal.
AnnReyn198; E659| <The Artifice of the Epicurean Philosophers is to Call all
AnnReyn198; E659| other Opinions Unsolid & Unsubstantial than those which are
AnnReyn198; E659| Derived from Earth>
TXTReyn198; E659| We often appear to differ in sentiments . . . merely from
TXTReyn198; E659| the inaccuracy of terms, . . .
AnnReyn198; E659| It is not in Terms that Reynolds & I disagree Two Contrary
AnnReyn198; E659| Opinions can never by any Language be made alike. I say Taste &
AnnReyn198; E659| Genius are Not Teachable or Acquirable but are born with us
AnnReyn198; E659| Reynolds says the Contrary
TXTReyn199; E659| [P 199] . . . take words as we find them; . . . distinguish
TXTReyn199; E659| the THINGS to which they are applied.
AnnReyn199; E659| <This is False the Fault is not in Words. but in Things
AnnReyn199; E659| Lockes Opinions of Words & their Fallaciousness are Artful
AnnReyn199; E659| Opinions & Fallacious also>
TXTReyn200; E659| [P 200] It is the very same taste which relishes a
TXTReyn200; E659| demonstration in geometry, that is pleased with the resemblance
TXTReyn200; E659| of a picture to an original, and touched with the harmony of
TXTReyn200; E659| musick.
AnnReyn200; E659| <Demonstration Similitude & Harmony are Objects of Reasoning
AnnReyn200; E659| Invention Identity & Melody are Objects of Intuition>
TXTReyn201; E659| [P 201] . . . as true as mathematical demonstration; . .
TXTReyn201; E659| .
AnnReyn201; E659| <God forbid that Truth should be Confined to Mathematical
AnnReyn201; E659| Demonstration >
TXTReyn201; E659| But beside real, there is also apparent truth, . . .
AnnReyn201; E659| <He who does not Know Truth at Sight is unworthy of Her
AnnReyn201; E659| Notice>
TXTReyn201; E659| . . . taste . . . approaches . . . a sort of resemblance to
TXTReyn201; E659| real science, even where opinions are . . . no better than
TXTReyn201; E659| prejudices.
AnnReyn201; E659| <Here is a great deal to do to Prove that All Truth is
AnnReyn201; E659| Prejudice for All that is Valuable in Knowledge[s] is
AnnReyn201; E659| Superior to Demonstrative Science such as is Weighed or Measured>
TXTReyn202; E659| [P 202] As these prejudices become more narrow, . . . this
TXTReyn202; E659| secondary taste becomes more and more fantastical; . . .
AnnReyn202; E659| <And so he thinks he has proved that Genius & Inspiration
AnnReyn202; E659| are All a Hum>
TXTReyn202; E659| . . . I shall [now] proceed with less method, . . .
AnnReyn202; E659| <He calls the Above proceeding with Method>
TXTReyn202; E659| We will take it for granted, that reason is something
TXTReyn202; E659| invariable . . .
AnnReyn202; E659| <Reason or A Ratio of All We have Known is not the Same it
AnnReyn202; E659| shall be when we know More. t1487 be therefore takes a Falshood for
AnnReyn202; E659| granted to set out with>
TXTReyn203; E659| [P 203] [Whatever of taste we can] fairly bring under the
TXTReyn203; E659| dominion of reason, must be considered as equally exempt from
TXTReyn203; E659| change.
AnnReyn203; E659| <Now this is Supreme Fooling>
TXTReyn203; E659| The arts would lie open for ever to caprice . . . if those
TXTReyn203; E659| who . . . judge had no settled principles. . . .
AnnReyn203; E659| <He may as well say that if Man does not. lay down settled
AnnReyn203; E659| Principles. The Sun will not rise in a Morning>
TXTReyn204; E660| [P 204] My notion of nature comprehends . . . also the . . .
TXTReyn204; E660| human mind and imagination.
AnnReyn204; E660| <Here is a Plain Confession that he Thinks Mind &
AnnReyn204; E660| Imagination not to be above the Mortal & Perishing Nature. Such
AnnReyn204; E660| is the End of Epicurean or Newtonian Philosophy it is Atheism>
TXTReyn208; E660| [P 208] [Poussin's Perseus and Medusa's head] . . . I
TXTReyn208; E660| remember turning from it with disgust, . . .
AnnReyn208; E660| <Reynolds's Eye. could not bear Characteristic Colouring or
AnnReyn208; E660| Light & Shade>
TXTReyn208; E660| A picture should please at first sight, . . .
AnnReyn208; E660| Please! Whom? Some Men Cannot See a Picture except in a Dark
AnnReyn208; E660| Corner
TXTReyn209; E660| [P 209] No one can deny, that violent passions will
TXTReyn209; E660| naturally emit harsh and disagreeable tones: . . .
AnnReyn209; E660| Violent Passions Emit the Real Good & Perfect Tones
TXTReyn214; E660| [P 214] . . . Rubens . . . thinking it necessary to make his
TXTReyn214; E660| work so very ornamental, . . .
AnnReyn214; E660| <Here it is calld Ornamental that the Roman & Bolognian
AnnReyn214; E660| Schools may be Insinuated not to be Ornamental>
TXTReyn215; E660| [P 215] Nobody will dispute but some of the best of the
TXTReyn215; E660| Roman or Bolognian schools would have produced a more learned and
TXTReyn215; E660| more noble work [than that of Rubens].
AnnReyn215; E660| <Learned & Noble is Ornamental>
TXTReyn215; E660| . . . weighing the value of the different classes of the
TXTReyn215; E660| art, . . .
AnnReyn215; E660| <A Fools Balance is no Criterion because tho it goes down on
AnnReyn215; E660| the heaviest side we ought to look what he puts into it. >
TXTReyn228; E660| [P 228] Thus it is the ornaments, rather than the
TXTReyn228; E660| proportions of architecture, which at the first glance
TXTReyn228; E660| distinguish the different orders from each other; the Dorick is
TXTReyn228; E660| known by its triglyphs, the Ionick by its volutes, and the
TXTReyn228; E660| Corinthian by its acanthus.
AnnReyn228; E660| [He could not tell Ionick from the Corinthian or Dorick
AnnReyn228; E660| or one column from another].
TXTReyn232; E660| [P 232] [European meeting Cherokee Indian . . . which ever
TXTReyn232; E660| first feels himself provoked to laugh, is the barbarian.
AnnReyn232; E660| <Excellent>
TXTReyn242; E660| [P 242] [In the highest] flights of . . . imagination,
TXTReyn242; E660| reason ought to preside from first to last, . . .
AnnReyn242; E660| <If this is True it is a Devilish Foolish Thing to be An
AnnReyn242; E660| Artist>
TXTReyn243; E660| DISCOURSE VIII
EDAnnReyn244; E660| [P 244, back of title]
AnnReyn244; E660| <Burke's Treatise on the Sublime & Beautiful is founded on
AnnReyn244; E660| the Opinions of Newton & Locke on this Treatise Reynolds has
AnnReyn244; E660| grounded many of his assertions. in all his Discourses I read
AnnReyn244; E660| Burkes Treatise when very Young at the same time I read Locke on
AnnReyn244; E660| Human Understanding & Bacons Advancement of Learning on Every
AnnReyn244; E660| one of these Books I wrote my Opinions & on looking them over
AnnReyn244; E660| find that my Notes on Reynolds in this Book are exactly Similar.
AnnReyn244; E660| I felt the Same Contempt & Abhorrence then; that I do now. They
AnnReyn244; E660| mock Inspiration & Vision Inspiration & Vision was then & now
AnnReyn244; E660| is & I hope will
AnnReyn244; E661| always Remain my Element my Eternal Dwelling place. how can I
AnnReyn244; E661| then hear it Contemnd without returning Scorn for Scorn-->
TXTReyn245; E661| [P 245] THE PRINCIPLES OF ART . . . IN THEIR EXCESS BECOME
TXTReyn245; E661| DEFECTS. . . .
AnnReyn245; E661| <Principles according to Sr Joshua become Defects>
TXTReyn245; E661| . . . form an idea of perfection from the . . . various
TXTReyn245; E661| schools. . . .
AnnReyn245; E661| In another Discourse he says that we cannot Mix the
AnnReyn245; E661| Florentine & Venetian
TXTReyn251; E661| [P 251] [Rembrandt] often . . . exhibits little more than
TXTReyn251; E661| one spot of light in the midst of a large quantity of shadow: . .
TXTReyn251; E661| . Poussin . . . has scarce any principal mass of light. . .
TXTReyn251; E661| .
AnnReyn251; E661| Rembrandt was a Generalizer Poussin was a Particularizer
AnnReyn251; E661| Poussin knew better tha[n] to make all his Pictures have the
AnnReyn251; E661| same light & shadow any fool may concentrate a light in the
AnnReyn251; E661| Middle
TXTReyn256; E661| [P 256] . . . Titian, where dignity . . . has the appearance
TXTReyn256; E661| of an unalienable adjunct; . . .
AnnReyn256; E661| Dignity an Adjunct
TXTReyn260; E661| [P 260] [Young artist made vain by] certain animating words,
TXTReyn260; E661| of Spirit, Dignity, Energy, Grace, greatness of Style, and
TXTReyn260; E661| brilliancy of Tints, . . .
AnnReyn260; E661| Mocks
TXTReyn262; E661| [P 262] But this kind of barbarous simplicity, would be
TXTReyn262; E661| better named Penury, . . .
AnnReyn262; E661| Mocks
TXTReyn262; E661| [The ancients'] simplicity was the offspring, not of choice,
TXTReyn262; E661| but necessity.
AnnReyn262; E661| A Lie
TXTReyn262; E661| [Painters who] ran into the contrary extreme [should] deal
TXTReyn262; E661| out their abundance with a more sparing hand, . . .
AnnReyn262; E661| Abundance of Stupidity
TXTReyn264; E661| [P 264] . . . the painter must add grace to strength, if he
TXTReyn264; E661| desires to secure the first impression in his favour.
AnnReyn264; E661| If you Endeavour to Please the Worst you will never Please
AnnReyn264; E661| the Best To please All Is Impossible
TXTReyn266; E661| [P 266] [Raffaelle's St Paul preaching at Athens] . . . add
TXTReyn266; E661| contrast, and the whole energy and unaffected grace of the figure
TXTReyn266; E661| is destroyed.
AnnReyn266; E661| Well Said
TXTReyn267; E661| [P 267] It is given as a rule by Fresnoy, That the principle
TXTReyn267; E661| figure . . . must appear . . . under the principal light, . . .
AnnReyn267; E661| What a Devil of a Rule
TXTReyn272; E661| [P 272] . . . bad pictures will instruct as well as
TXTReyn272; E661| good.
AnnReyn272; E661| Bad Pictures are always Sr Joshuas Friends
TXTReyn272; E661| [Rules of colouring of the] Venetian painters, . . .
AnnReyn272; E661| Colouring formed upon these Principles is destructive of All
AnnReyn272; E661| Art because it takes away the possibility of Variety & only
AnnReyn272; E661| promotes Harmony or Blending of Colours one into another
TXTReyn274; E662| [P 274] . . . harmony of colouring was not [attended to by
TXTReyn274; E662| Poussin]
AnnReyn274; E662| Such Harmony of Colouring is destructive of Art One
AnnReyn274; E662| Species of General Hue over all is the Cursed Thing calld Harmony
AnnReyn274; E662| it is like the Smile of a Fool
TXTReyn275; E662| [P 275] The illuminated parts of objects are in nature of a
TXTReyn275; E662| warmer tint than those that are in the shade: . . .
AnnReyn275; E662| Shade is always Cold & never as in Rubens & the Colourists
AnnReyn275; E662| Hot & Yellowy Brown
TXTReyn277; E662| [P 277] . . . fulness of manner . . . Correggio . . .
TXTReyn277; E662| Rembrandt. . . . by melting and losing the shadows in a ground
TXTReyn277; E662| still darker. . . .
AnnReyn277; E662| All This is Destructive of Art
TXTReyn279; E662| [P 279] . . . must depart from nature for a greater
TXTReyn279; E662| advantage. [Cannot paint moon as relatively bright as in
TXTReyn279; E662| nature.]
AnnReyn279; E662| <These are Excellent Remarks on Proportional Colour>
TXTReyn281; E662| [P 281] [Rembrandt made head too dark to preserve contrast
TXTReyn281; E662| with bright armour, but] it is necessary that the work should be
TXTReyn281; E662| seen, not only without difficulty . . . but with pleasure. . .
TXTReyn281; E662| .
AnnReyn281; E662| If the Picture ought to be seen with Ease surely The Nobler
AnnReyn281; E662| parts of the Picture such as the Heads ought to be Principal but
AnnReyn281; E662| this Never is the Case except in the Roman & Florentine Schools
AnnReyn281; E662| Note I Include the Germans in the Florentine School
TXTReyn284; E662| [P 284] From a slight undetermined drawing . . . the
TXTReyn284; E662| imagination supplies more than the painter himself, probably,
TXTReyn284; E662| could produce; . . .
AnnReyn284; E662| What Falshood
TXTReyn285; E662| [P 285] . . . indispensable rule . . . that everything shall
TXTReyn285; E662| be carefully and distinctly expressed. . . . This is what with
TXTReyn285; E662| us is called Science, and Learning; . . .
AnnReyn285; E662| Excellent & Contrary to his usual Opinions
TXTReyn286; E662| [P 286] Falconet . . . thinks meanly of this trick of
TXTReyn286; E662| concealing, . . .
AnnReyn286; E662| <I am of Falconets opinion>
TXTSpurzheim; E662| Annotations to Spurzheim's Observations on Insanity t1488
TXTSpurzheim; E662| London, 1817
TXTSpurzheim; E662| [P 106] . . . In children . . . the disturbances of the
TXTSpurzheim; E662| organization appear merely as organic diseases, because the
TXTSpurzheim; E662| functions are entirely suppressed.
AnnSpurzheim; E662| Corporeal disease. to which I readily agree. Diseases of
AnnSpurzheim; E662| the mind I pity him. Denies mental health and perfection
AnnSpurzheim; E662| Stick to this all is right. But see page 152
TXTSpurzheim; E662| [P 152] As the functions depend on the organization,
TXTSpurzheim; E662| disturbed functions will derange the organization, and one
TXTSpurzheim; E662| deranged cerebral part will have an influence on others, and so
TXTSpurzheim; E662| arises insanity. . . . Whatever occupies the mind too intensely
TXTSpurzheim; E662| or exclusively is hurtful to the brain, and induces a state
TXTSpurzheim; E662| favourable to insanity, in diminishing the influence of will.
TXTSpurzheim; E663| [P 154] Religion is another fertile cause of insanity. Mr.
TXTSpurzheim; E663| Haslam, though he declares it sinful to consider religion as a
TXTSpurzheim; E663| cause of insanity, adds, however, that he would be ungrateful,
TXTSpurzheim; E663| did he not avow his obligation to Methodism for its supply of
TXTSpurzheim; E663| numerous cases. Hence the primitive feelings of religion may be
TXTSpurzheim; E663| misled and produce insanity; that is what I would contend for,
TXTSpurzheim; E663| and in that sense religion often leads to insanity.
AnnSpurzheim; E663| Methodism &/c p. 154. Cowper came to me & said. O that I
AnnSpurzheim; E663| were insane always I will never rest. Can you not make me truly
AnnSpurzheim; E663| insane. I will never rest till I am so. O that in the bosom of
AnnSpurzheim; E663| God I was hid. You retain health & yet are as mad as any of us
AnnSpurzheim; E663| all--over us all--mad as a refuge from unbelief--from Bacon
AnnSpurzheim; E663| Newton & Locke
AnnBerkeley; E663| Annotations to Berkeley's Siris t1489
AnnBerkeley; E663| Dublin, 1744
TXTBerkeley203; E663| [P 203] God knoweth all things, as pure mind or intellect, but
TXTBerkeley203; E663| nothing by sense, nor in nor through a sensory. Therefore to
TXTBerkeley203; E663| suppose a sensory of any kind, whether space or any other, in God
TXTBerkeley203; E663| would be very wrong, and lead us into false conceptions of his
TXTBerkeley203; E663| nature.
AnnBerkeley203; E663| Imagination or the Human Eternal Body in Every Man
TXTBerkeley204; E663| [P 204] But in respect of a perfect spirit, there is nothing
TXTBerkeley204; E663| hard or impenetrable: there is no resistance to the deity. Nor
TXTBerkeley204; E663| hath he any Body: Nor is the supreme being united to the world,
TXTBerkeley204; E663| as the soul of an animal is to its body, which necessarily
TXTBerkeley204; E663| implieth defect, both as an instrument and as a constant weight
TXTBerkeley204; E663| and impediment.
AnnBerkeley204; E663| Imagination or the Divine Body in Every Man
TXTBerkeley205; E663| [P 205] Natural phaenomena are only natural appearances. . .
TXTBerkeley205; E663| . They and the phantomes that result from those appearances,
TXTBerkeley205; E663| the children: of imagination grafted upon sense, such
TXTBerkeley205; E663| for example as pure space, are thought by many the very first in
TXTBerkeley205; E663| existence and stability, and to embrace and comprehend all
TXTBerkeley205; E663| beings.
AnnBerkeley205; E663| The All in Man The Divine Image or Imagination
AnnBerkeley205; E663| The Four Senses are the Four Faces of Man & the Four Rivers
AnnBerkeley205; E663| of the Water of Life
TXTBerkeley212; E663| [P 212] Plato and Aristotle considered God as abstracted or
TXTBerkeley212; E663| distinct from the natural world. But the Aegyptians considered
TXTBerkeley212; E663| God and nature as making one whole, or all things together as
TXTBerkeley212; E663| making one universe.
TXTBerkeley212; E663| They also considerd God as abstracted or distinct from the
AnnBerkeley212; E663| Imaginative World but Jesus as also Abraham & David considerd God
AnnBerkeley212; E663| as a Man in the Spiritual or Imaginative Vision
AnnBerkeley212; E663| Jesus considerd Imagination to be the Real Man & says I will
AnnBerkeley212; E663| not leave you Orphanned and I will manifest myself to you he
AnnBerkeley212; E663| says also the Spiritual Body or Angel as little Children always
AnnBerkeley212; E663| behold the Face of the Heavenly Father
TXTBerkeley213; E663| [P 213] The perceptions of sense are gross: but even in the
TXTBerkeley213; E663| senses there is a difference. Though harmony and proportion are
TXTBerkeley213; E663| not objects of sense, yet the eye and the ear are organs, which
TXTBerkeley213; E663| offer to the mind such materials, by means whereof she may
TXTBerkeley213; E663| apprehend both the one and the other.
AnnBerkeley213; E663| Harmony [&] Proportion are Qualities & Not Things The
AnnBerkeley213; E663| Harmony & Proportion of a Horse are not the same with those of a
AnnBerkeley213; E663| Bull Every Thing has its
AnnBerkeley213; E664| own Harmony & Proportion Two Inferior Qualities in it For its
AnnBerkeley213; E664| Reality is Its Imaginative Form
TXTBerkeley214; E664| [P 214] By experiments of sense we become acquainted with
TXTBerkeley214; E664| the lower faculties of the soul; and from them, whether by a
TXTBerkeley214; E664| gradual evolution or ascent, we arrive at the highest. These
TXTBerkeley214; E664| become subjects for fancy to work upon. Reason considers and
TXTBerkeley214; E664| judges of the imaginations. And these acts of reason become new
TXTBerkeley214; E664| objects to the understanding.
AnnBerkeley214; E664| Knowledge is not by deduction but Immediate by Perception or
AnnBerkeley214; E664| Sense at once Christ addresses himself to the Man not to his
AnnBerkeley214; E664| Reason Plato did not bring Life & Immortality to Light Jesus
AnnBerkeley214; E664| only did this
TXTBerkeley215; E664| [P 215] There is according to Plato properly no knowledge,
TXTBerkeley215; E664| but only opinion concerning things sensible and perishing, not
TXTBerkeley215; E664| because they are naturally abstruse and involved in darkness: but
TXTBerkeley215; E664| because their nature and existence is uncertain, ever fleeting
TXTBerkeley215; E664| and changing.
AnnBerkeley215; E664| Jesus supposes every Thing to be Evident to the Child & to
AnnBerkeley215; E664| the Poor & Unlearned Such is the Gospel
AnnBerkeley215; E664| The Whole Bible is filld with Imaginations & Visions from
AnnBerkeley215; E664| End to End & not with Moral virtues that is the baseness of Plato
AnnBerkeley215; E664| & the Greeks & all Warriors The Moral Virtues are continual
AnnBerkeley215; E664| Accusers of Sin & promote Eternal Wars & Domineering over others
TXTBerkeley217; E664| [P 217] Aristotle maketh a threefold distinction of objects
TXTBerkeley217; E664| according to the three speculative sciences. Physics he
TXTBerkeley217; E664| supposeth to be conversant about such things as have a principle
TXTBerkeley217; E664| of motion in themselves, mathematics about things permanent but
TXTBerkeley217; E664| not abstracted, and theology about being abstracted and
TXTBerkeley217; E664| immoveable, which distinction may be seen in the ninth book of
TXTBerkeley217; E664| his metaphysics.
AnnBerkeley217; E664| God is not a Mathematical Diagram
TXTBerkeley218; E664| [P 218] It is a maxim of the Platonic philosophy, that the
TXTBerkeley218; E664| soul of man was originally furnished with native inbred notions,
TXTBerkeley218; E664| and stands in need of sensible occasions, not absolutely for
TXTBerkeley218; E664| producing them, but only for awakening, rousing or exciting, into
TXTBerkeley218; E664| act what was already preexistent, dormant, and latent in the
TXTBerkeley218; E664| soul.
AnnBerkeley218; E664| The Natural Body is an Obstruction to the Soul or Spiritual
AnnBerkeley218; E664| Body
TXTBerkeley219; E664| [P 219] . . . Whence, according to Themistius, . . . it may
TXTBerkeley219; E664| be inferred that all beings are in the soul. For, saith he, the
TXTBerkeley219; E664| forms are the beings. By the form every thing is what it is.
TXTBerkeley219; E664| And, he adds, it is the soul that imparteth forms to matter, . .
TXTBerkeley219; E664| .
AnnBerkeley219; E664| This is my Opinion but Forms must be apprehended by Sense or
AnnBerkeley219; E664| the Eye of Imagination
AnnBerkeley219; E664| Man is All Imagination God is Man & exists in us & we in him
AnnBerkeley241; E664| PAGE 241 What Jesus came to Remove was the Heathen or Platonic
AnnBerkeley241; E664| Philosophy which blinds the Eye of Imagination The Real Man
TXTWWPoems; E665| Annotations to Wordsworth's Poems t1490
TXTWWPoems; E665| London, 1815, Dedicated to Sr G Beaumont
EDAnnWWPoems; E665| Titles marked "X" in pencil in the table of Contents are: Lucy
EDAnnWWPoems; E665| Gray, We Are Seven, The Blind Highland Boy, The Brothers, Strange
EDAnnWWPoems; E665| Fits of Passion, I met Louisa, Ruth, Michael . . . , Laodamia, To
EDAnnWWPoems; E665| the Daisy, To the small Celandine, To the Cuckoo, A Night Piece,
EDAnnWWPoems; E665| Yew Trees, She was a Phantom, I wandered lonely, Reverie of Poor
EDAnnWWPoems; E665| Susan, Yarrow Unvisited, Yarrow Visited, Resolution and
EDAnnWWPoems; E665| Independence, The Thorn, Hartleap Well, Tintern Abbey, Character
EDAnnWWPoems; E665| of a Happy Warrior, Rob Roy's Grave, Expostulation and Reply, The
EDAnnWWPoems; E665| Tables Turned, Ode to Duty, Miscellaneous Sonnets, Sonnets
EDAnnWWPoems; E665| Dedicated to Liberty, The Old Cumberland Beggar, Ode--
EDAnnWWPoems; E665| Intimations, &c.
TXTWWPoems; E665| PREFACE [PAGE viii] The powers requisite for the production of
TXTWWPoems; E665| poetry are, first, those of observation and description. . . .
TXTWWPoems; E665| whether the things depicted be actually present to the senses, or
TXTWWPoems; E665| have a place only in the memory. . . . 2dly, Sensibility, . . .
TXTWWPoems; E665|
AnnWWPoems; E665| One Power alone makes a Poet.---Imagination The Divine Vision
TXTWWPoems; E665| [PAGE 1] Poems Referring to the Period of Childhood
AnnWWPoems; E665| I see in Wordsworth the Natural Man rising up against the
AnnWWPoems; E665| Spiritual Man Continually & then he is No Poet but a Heathen
AnnWWPoems; E665| Philosopher at Enmity against all true Poetry or Inspiration
TXTWWPoems; E665| [PAGE 3] And I could wish my days to be
TXTWWPoems; E665| Bound each to each by natural piety.
AnnWWPoems; E665| There is no such Thing as Natural Piety Because The Natural
AnnWWPoems; E665| Man is at Enmity with God
TXTWWPoems; E665| [PAGE 43] To H. C. Six Years Old
AnnWWPoems; E665| This is all in the highest degree Imaginative & equal to any
AnnWWPoems; E665| Poet but not Superior I cannot think that Real Poets have any
AnnWWPoems; E665| competition None are greatest in the Kingdom of Heaven it is so
AnnWWPoems; E665| in Poetry
TXTWWPoems; E665| [PAGE 44]
TXTWWPoems; E665| Influence of Natural Objects
TXTWWPoems; E665| In calling forth and strengthening the Imagination
TXTWWPoems; E665| in Boyhood and early Youth.
AnnWWPoems; E665| Natural Objects always did & now do Weaken deaden &
AnnWWPoems; E665| obliterate Imagination in Me Wordsworth must know that what he
AnnWWPoems; E665| Writes Valuable is Not to be found in Nature Read Michael Angelos
AnnWWPoems; E665| Sonnet vol 2 p. 179 t1491
TXTWWPoems; E665| [PAGE 341] Essay, Supplementary to the Preface.
AnnWWPoems; E665| I do not know who wrote these Prefaces they are very
AnnWWPoems; E665| mischievous & direct contrary to Wordsworths own Practise
TXTWWPoems; E665| [PAGE 364] From what I saw with my own eyes, I knew that the
TXTWWPoems; E665| imagery was spurious. In nature every thing is distinct, yet
TXTWWPoems; E665| nothing defined into absolute independant singleness. In
TXTWWPoems; E665| Macpherson's work, it is exactly the reverse; every thing (that
TXTWWPoems; E665| is not stolen) is in this manner defined, insulated, dislocated,
TXTWWPoems; E665| deadened,--yet nothing distinct. It will always be so when words
TXTWWPoems; E665| are substituted for things. . . . Yet, much as these pretended
TXTWWPoems; E665| treasures of antiquity have been admired. . . .
AnnWWPoems; E665| I Believe both Macpherson & Chatterton, that what they
AnnWWPoems; E665| say is Ancient, Is so
TXTWWPoems; E666| [PAGE 365] . . . no Author in the least distinguished, has
TXTWWPoems; E666| ventured formally to imitate them-- except the Boy, Chatterton,
TXTWWPoems; E666| on their first appearance.
AnnWWPoems; E666| I own myself an admirer of Ossian equally with any other
AnnWWPoems; E666| Poet whatever Rowley & Chatterton also
TXTWWPoems; E666| [PAGE 375, final paragraph] . . . if [the Writer] were not
TXTWWPoems; E666| persuaded that the Contents of these Volumes . . . evinced
TXTWWPoems; E666| something of the "Vision and the Faculty divine," . . . he would
TXTWWPoems; E666| not, if a wish could do it, save them from immediate
TXTWWPoems; E666| destruction.
AnnWWPoems; E666| It appears to me as if the last Paragraph beginning With "Is
AnnWWPoems; E666| it the result" Was writ by another hand & mind from the rest of
AnnWWPoems; E666| these Prefaces. Perhaps they are the opinions of Sr G Beaumont a
AnnWWPoems; E666| Landscape Painter t1492 Imagination is the Divine Vision not of The
AnnWWPoems; E666| World nor of Man nor from Man as he is a Natural Man but only as
AnnWWPoems; E666| he is a Spiritual Man Imagination has nothing to do with Memory
AnnWWExcur; E666| Annotations to Wordsworth's Preface toThe Excursion,
AnnWWExcur; E666| being a portion of The Recluse, A Poe t1493
AnnWWExcur; E666| London, 1814
EDAnnWWExcur; E666| Blake's notes are in the margins and at the end of a
EDAnnWWExcur; E666| four-page transcript he made in 1826 of the last paragraph of
EDAnnWWExcur; E666| Wordsworth's Preface and the 107 lines there quoted "from the
EDAnnWWExcur; E666| Conclusion of the first Book of the Recluse".
EDAnnWWExcur; E666| We quote here, from Blake's transcript, only the lines of
EDAnnWWExcur; E666| The Recluse upon which he made comment.
EDAnnWWExcur; E666| [LINES 31-35]
TXTWWExcur; E666| All strength, all terror, single or in bands
TXTWWExcur; E666| That ever was put forth in personal Form
TXTWWExcur; E666| Jehovah--with his thunder & the choir
TXTWWExcur; E666| Of shouting Angels & the empyreal thrones--
TXTWWExcur; E666| I pass them unalarmd. . . .
TXTWWExcur; E666| [Blake, at end of ms]
AnnWWExcur; E666| Solomon when he Married Pharohs daughter & became a Convert
AnnWWExcur; E666| to the Heathen Mythology Talked exactly in this way of Jehovah as
AnnWWExcur; E666| a Very inferior object of Mans Contemplations he also passed him
AnnWWExcur; E666| by unalarmd & was permitted. Jehovah dropped a tear & followd
AnnWWExcur; E666| him by his Spirit into the Abstract void it is called the Divine
AnnWWExcur; E666| Mercy Satan dwells in it but Mercy does not dwell in him he knows
AnnWWExcur; E666| not to Forgive
AnnWWExcur; E666| W Blake
TXTWWExcur; E666| [LINES 63-68]
TXTWWExcur; E666| How exquisitely the individual Mind
TXTWWExcur; E666| (And the progressive powers perhaps no less
TXTWWExcur; E666| (Of the whole species) to the external World
TXTWWExcur; E666| Is fitted.---& how exquisitely too, *
TXTWWExcur; E667| Theme this but little heard of among Men
TXTWWExcur; E667| The external World is fitted to the Mind.
AnnWWExcur; E667| You shall not bring me down to believe such fitting & fitted
AnnWWExcur; E667| I know better & Please your Lordship
TXTWWExcur; E667| [LINES 71-82]
TXTWWExcur; E667| --Such grateful haunts forgoing. if I oft
TXTWWExcur; E667| Must turn elsewhere--to travel near the tribes
TXTWWExcur; E667| And fellowships of men, and see ill sights
TXTWWExcur; E667| Of madding passions mutually inflamd
TXTWWExcur; E667| Must hearHumanity infields and groves **
TXTWWExcur; E667| Pipe solitary anguishor must hang
TXTWWExcur; E667| Brooding above the fierce confederate storm
TXTWWExcur; E667| Of Sorrow barricadoed evermore
TXTWWExcur; E667| Within the walls of cities; may these sounds
TXTWWExcur; E667| Have their authentic comment--that even these
TXTWWExcur; E667| Hearing I be not downcast nor forlorn
AnnWWExcur; E667| does not this Fit & is it not Fitting most Exquisitely too
AnnWWExcur; E667| but to what not to Mind but to the Vile Body only & to its Laws
AnnWWExcur; E667| of Good & Evil & its Enmities against Mind
TXTThornton; E667| Annotations to Thornton's
TXTThornton; E667| The Lord's Prayer, Newly Translated t1494
TXTThornton; E667| London, 1827
EDAnnThornton; E667| Italics do not represent underlining by Blake.
TXTThorntonTitle; E667| [TITLE PAGE]
AnnThorntonTitle; E667| I look upon this as a Most Malignant & Artful attack upon
AnnThorntonTitle; E667| the Kingdom of Jesus By the Classical Learned thro the
AnnThorntonTitle; E667| Instrumentality of Dr Thornton The Greek & Roman Classics is
AnnThorntonTitle; E667| the Antichrist I say Is & not Are as most expressive & correct
AnnThorntonTitle; E667| too
TXTThornton-ii; E667| [PAGE ii] Doctor Johnson on the Bible.
TXTThornton-ii; E667| ["]The BIBLE is the most difficult book in the world to
TXTThornton-ii; E667| comprehend, nor can it be understood at all by the
TXTThornton-ii; E667| unlearned, except through the aid of CRITICAL and
TXTThornton-ii; E667| EXPLANATORY notes. . . . "
AnnThornton-ii; E667| Christ & his Apostles were Illiterate Men Caiphas Pilate &
AnnThornton-ii; E667| Herod were Learned.
AnnThornton-ii; E667| The Beauty of the Bible is that the most Ignorant & Simple
AnnThornton-ii; E667| Minds Understand it Best--Was Johnson hired to Pretend to
AnnThornton-ii; E667| Religious Terrors while he was an Infidel or how was it
TXTThornton-ii; E667| LORD BYRON on the Ethics of CHRIST.
TXTThornton-ii; E667| ". . . What made SOCRATES the greatest of men? His
TXTThornton-ii; E667| moral truths--his ethics. What proved JESUS
TXTThornton-ii; E667| CHRIST to be the SON OF GOD, HARDLY LESSthan his miracles
TXTThornton-ii; E667| did? His moral precepts. . . ."
AnnThornton-ii; E667| If Morality was Christianity Socrates was The Savior.
EDAnnThornton1; E668| [PAGE 1]
AnnThornton1; E668| Such things as these depend on the Fashion of the Age
AnnThornton1; E668| In a book where all may Read & |
AnnThornton1; E668| In a book which all may Read & } are Equally Right
AnnThornton1; E668| In a book that all may Read |
AnnThornton1; E668| That Man who &/c is equally so The Man that & the Man which
TXTThornton1; E668| THE LORD'S PRAYER,
TXTThornton1; E668| (Translated from the Greek,) by Dr. Thornton.
TXTThornton1; E668| [The Greek text after the second and third verses is supplied by
TXTThornton1; E668| Blake.]
TXTThornton1; E668| Come let us worship, and bow down, and
TXTThornton1; E668| kneel, before the LORD, OUR MAKER Psalm xcv.
TXTThornton1; E668| O FATHER OF MANKIND, THOU, who dwellest inthe highest
TXTThornton1; E668| of the HEAVENS, Reverenc'd be THY Name
TXTThornton1; E668| <Greek text>
TXTThornton1; E668| ________________________
TXTThornton1; E668| May THY REIGN be, every where, proclaim'd so that
TXTThornton1; E668| THY Will may, be done uponthe
TXTThornton1; E668| Earth_, as it is in the MANSIONS of HEAVEN:
TXTThornton1; E668| <Greek text>
TXTThornton1; E668| ________________________
TXTThornton1; E668| Grant unto me, and the whole world, day by
TXTThornton1; E668| day, an abundant supply of spiritual and
TXTThornton1; E668| corporeal FOOD:
TXTThornton1; E668| ________________________
TXTThornton1; E668| FORGIVE US OUR TRANSGRESSIONS against THEE, AS WE extend OUR
TXTThornton1; E668| Kindness, and Forgiveness, TO ALL:
TXTThornton1; E668| ________________________
TXTThornton1; E668| O GOD! ABANDON us not, when surrounded, by TRIALS;
TXTThornton1; E668| ________________________
TXTThornton1; E668| But PRESERVE us from the Dominion of SATAN: For THINE
TXTThornton1; E668| only, is THE SOVEREIGNTY, THE POWER, and THE GLORY, throughout
TXTThornton1; E668| ETERNITY!!!
TXTThornton1; E668| AMEN.
TXTThornton1; E668| Men from their childhood have been so accustomed to mouth
TXTThornton1; E668| the LORD'S PRAYER, that they continue this through life,
TXTThornton1; E668| and call it "Saying their Prayers.. . .
AnnThornton1; E668| It is the learned that Mouth & not the Vulgar
AnnThornton1; E668| Lawful Bread Bought with Lawful Money & a Lawful Heaven seen
AnnThornton1; E668| thro a Lawful Telescope by means of Lawful Window Light The Holy
AnnThornton1; E668| Ghost [who] <& whatever> cannot be Taxed is Unlawful &
AnnThornton1; E668| Witchcraft.
AnnThornton1; E668| Spirits are Lawful but not Ghosts especially Royal Gin is
AnnThornton1; E668| Lawful Spirit [real] No Smuggling <real> British Spirit
AnnThornton1; E668| & Truth
TXTThornton2; E668| [PAGE 2] Critical and Explanatory Notes.
AnnThornton2; E668| Give us the Bread that is our due & Right by taking away
AnnThornton2; E668| Money or a Price or Tax upon what is Common to all in thy Kingdom
EDAnnThornton3; E668| [PAGE 3]
AnnThornton3; E668| Jesus our Father who art in <thy> Heaven<s> calld by thy
AnnThornton3; E668| Name the Holy Ghost Thy Kingdom on Earth is Not nor thy Will
AnnThornton3; E668| done but [?Beelzebub] <[his] <Satans> Will who
AnnThornton3; E668| is the God of this World> The Accuser [Let his Judgment be
AnnThornton3; E668| Forgiveness that he may be cons[u]md in his own Shame]
AnnThornton3; E668| <[His
AnnThornton3; E669| Judgment] <His Accusation> shall be Forgiveness [and he
AnnThornton3; E669| shall] <that he may> be consumd in his own Shame>
AnnThornton3; E669| Give [me] <us> This Eternal Day [my] <our>
AnnThornton3; E669| [Ghostly] <own right> Bread & take away Money or Debt or
AnnThornton3; E669| Tax <a Value or Price> as we have all things common among us
AnnThornton3; E669| Every Thing has as much right to Eternal Life as God who is the
AnnThornton3; E669| Servant of Man
AnnThornton3; E669| Leave us not in [?Poverty ?and ?Want] Parsimony
AnnThornton3; E669| <Satans Kingdom> [but deliver] <liberate> us from the
AnnThornton3; E669| Natural Man & want or Jobs Kingdom
AnnThornton3; E669| For thine is the Kingdom & the Power & the Glory & not
AnnThornton3; E669| Caesars or Satans Amen.
EDAnnThornton3; E669| (Many illegible erasures, partial restorations, and
EDAnnThornton3; E669| repetitions probably meant to replace one another have been
EDAnnThornton3; E669| omitted from this transcript.)
TXTThornton5; E669| [PAGE 5] Dim at best are the conceptions we have of the SUPREME
TXTThornton5; E669| BEING, who, as it were, keeps the human race in suspense, neither
TXTThornton5; E669| discovering, nor hiding HIMSELF; . . .
AnnThornton5; E669| a Female God
TXTThornton6; E669| [PAGE 6] What is the WILL of GOD we are ordered to
TXTThornton6; E669| obey? . . . Let us consider whose WILL it is. . . . It is the
TXTThornton6; E669| WILL of our MAKER. . . . It is finally the WILL. of HIM, who is
TXTThornton6; E669| uncontrolably powerful; . . .
AnnThornton6; E669| So you See That God is just such a Tyrant as Augustus Caesar
AnnThornton6; E669| & is not this Good & Learned & Wise & Classical
TXTThornton9; E669| [PAGE 9] Reasons for a New Translation of the Whole
TXTThornton9; E669| Bible.
AnnThornton9; E669| The only thing for Newtonian & Baconian Philosophers to
AnnThornton9; E669| Consider is this Whether Jesus did not suffer himself to be
AnnThornton9; E669| Mockd by Caesars Soldiers Willingly & [I hope they will]
AnnThornton9; E669| <to> Consider this to all Eternity will be Comment Enough
TXTThornton10; E669| [PAGE 10, blank]
AnnThornton10; E669| This is Saying the Lords Prayer Backwards which they say
AnnThornton10; E669| Raises the Devil
AnnThornton10; E669| Doctor Thorntons <Tory> Translation Translated out of its
AnnThornton10; E669| disguise in the <Classical &> Scotch language into
AnnThornton10; E669| [plain] <the vulgar> English
AnnThornton10; E669| Our Father Augustus Caesar who art in these thy <Substantial
AnnThornton10; E669| Astronomical Telescopic> Heavens Holiness to thy Name <or Title &
AnnThornton10; E669| reverence to thy Shadow> Thy Kingship come upon Earth first &
AnnThornton10; E669| thence in Heaven Give us day by day our Real Taxed <Substantial
AnnThornton10; E669| Money bought> Bread [& take] <deliver from the Holy
AnnThornton10; E669| Ghost <so we call Nature> whatever cannot be Taxed> [debt
AnnThornton10; E669| that was owing to him] <for all is debts & Taxes between
AnnThornton10; E669| Caesar & us & one another> lead us not to read the Bible <but let
AnnThornton10; E669| our Bible be Virgil & Shakspeare> & deliver us from Poverty in
AnnThornton10; E669| Jesus <that Evil one> For thine is the Kingship <or Allegoric
AnnThornton10; E669| Godship> & the Power or War & the Glory or Law Ages after Ages in
AnnThornton10; E669| thy Descendents <for God is only an Allegory of Kings & nothing
AnnThornton10; E669| Else> Amen
AnnThornton10; E669| I swear that Basileia <Greek here> is not Kingdom but
AnnThornton10; E669| Kingship I Nature Hermaphroditic Priest & King Live in Real
AnnThornton10; E669| Substantial Natural Born Man & that Spirit is the Ghost of Matter
AnnThornton10; E669| or Nature & God is The Ghost of the Priest & King who Exist
AnnThornton10; E669| whereas God exists not except from [them] <their
AnnThornton10; E669| Effluvia>AnnThornton10; E670| Here is Signed Two Names which are too Holy to be Written
AnnThornton10; E670| Thus we see that the Real God is the Goddess Nature & that
AnnThornton10; E670| God Creates nothing but what can be Touchd & Weighed & Taxed &
AnnThornton10; E670| Measured all else is Heresy & Rebellion against Caesar Virgils
AnnThornton10; E670| Only God See Eclogue i & for all this we thank Dr Thornton
TXTCellini; E670| Annotation to Cellini(?) t1495
TXTCellini; E670| [note said to be in Cennini's Trattato della Pittura
TXTCellini; E670| (Roma, 1821) but probably in Benvenuto Cellini'sTrattato
TXTCellini; E670| dell' Oreficeri(1568, 1731, [1795] or 1811)]
TXTCellini; E670| [Cellini's 8th chapter tells of a commission from Pope Paul III
TXTCellini; E670| for a gift for Emperor Charles V. Cellini suggested an
TXTCellini; E670| allegorical group of "Faith, Hope, and Charity" upholding a
TXTCellini; E670| crucifix of gold. The Pope was induced to order instead a
TXTCellini; E670| breviary of the Virgin bound in jeweled gold.]
AnnCellini; E670| The Pope supposes Nature and the Virgin Mary to be the same
AnnCellini; E670| allegorical personages, but the Protestant considers Nature as
AnnCellini; E670| incapable of bearing a child.
TXTYoung; E670| Annotation to Young's Night Thoughts t1496
EDAnnYoung; E670| In his watercolor illumination (NT 199) of Night
EDAnnYoung; E670| the Fifth, lines 735-36 ("But you are learn'd; in Volumes, deep
EDAnnYoung; E670| you sit, / In Wisdom shallow: pompous Ignorance!"), Blake
EDAnnYoung; E670| identifies the pictured volumes of pompous ignorance by the
EDAnnYoung; E670| following titles on their spines:
AnnYoung; E670| PLATO / De / Animae / Immortali/-tate--
AnnYoung; E670| Cicero / De Nat: Deor:
AnnYoung; E670| Plutarchi / Char: Bk:
AnnYoung; E670| Lock / on / human / under