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.AnnLav451; E593| this I do not understandTXTLav452; E594| 452.Who has written will write again, says the Frenchman;TXTLav452; E594| [he who has written against you will write against youTXTLav452; E594| again]: he who has begun certain things is under theTXTLav452; E594| [curse] of leaving off no more.TXTLav452; E594| (Text altered by Blake)TXTLav460; E594| X460.Nothing is more impartial than the stream-likeTXTLav460; E594| public; always the same and never the same; of whom, sooner orTXTLav460; E594| later, each misrepresented character obtains justice, and eachTXTLav460; E594| calumniated, honour: he who cannot wait for that, is eitherTXTLav460; E594| ignorant of human nature, or feels that he was not made forTXTLav460; E594| honour.AnnLav460; E594| uneasyTXTLav462; E594| 462.The obstinacy of the indolent and weak is lessTXTLav462; E594| conquerable than that of the fiery and boldTXTLav463; E594| 463.Who, with calm wisdom alone, imperceptibly directs theTXTLav463; E594| obstinacy of others, will be the most eligible friend or the most TXTLav463; E594| dreadful enemy.AnnLav463; E594| this must be a grand fellowTXTLav465; E594| X465.He is condemned to depend on no man's modesty andTXTLav465; E594| honour who dares not depend on his own.AnnLav465; E594| uneasyTXTLav477; 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 mendsTXTLav486; 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; denyTXTLav486; E594| the stream, and give its name to the frothy burstingTXTLav486; E594| bubble.AnnLav486; E594| UneasyAnnLav486; E594| this I lament that I have doneTXTLav487; E594| 487.If you ask me which is the real hereditary sin ofTXTLav487; E594| human nature, do you imagine I shall answer pride? or luxury? orTXTLav487; E594| ambition? or egotism? no; I shall say indolence--who conquersTXTLav487; E594| indolence will conquer all the rest.AnnLav487; E594| Pride fullness of bread & abundance of Idleness wasAnnLav487; E594| the sin of Sodom.See Ezekiel Ch xvi.49 verTXTLav489; E594| 489.An entirely honest man, in the severe sense of theTXTLav489; E594| word, exists no more than an entirely dishonest knave: the bestTXTLav489; E594| and the worst are only approximations of those qualities.WhoTXTLav489; E594| are those that never contradict themselves? yet honesty neverTXTLav489; E594| contradicts itself: who are those that always contradictTXTLav489; E594| themselves? yet knavery is mere self-contradiction.Thus theTXTLav489; E594| knowledge of man determines not the things themselves, but theirTXTLav489; E594| proportions, the quantum of congruities and incongruities.AnnLav489; E594| Man is a twofold being.one part capable of evil & the otherAnnLav489; E594| capable of good that which is capable of good is not alsoAnnLav489; E594| capable of evil.but that which is capable of evil is alsoAnnLav489; 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 aAnnLav489; E594| simple being.for thus 2 contraries would.spring from oneAnnLav489; E594| essence which is impossible.but if man is considerd as onlyAnnLav489; E594| evil.& god only good.how then is regeneration effected whichAnnLav489; E594| turns the evil to good.by casting out the evil.by the good. AnnLav489; E594| See Matthew XII.Ch.26.27.28.29 vsTXTLav496; E594| 496.Sense seeks and finds the thought; the thought seeksTXTLav496; E594| and finds genius.AnnLav496; E594| & vice.versa.genius finds thought without seekg & thoughtAnnLav496; E594| thus, producd finds senseTXTLav506; E595| 506.The poet, who composes not before the moment ofTXTLav506; E595| inspiration, and as that leaves him ceases--composes, and heTXTLav506; E595| alone, for all men, all classes, all agesAnnLav506; E595| Most ExcellentTXTLav507; 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 reproduceTXTLav507; E595| themAnnLav507; E595| O that men would seek immortal moments O that men wouldAnnLav507; E595| converse with GodTXTLav508; E595| 508 [ Pobierz całość w formacie PDF ]
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.AnnLav451; E593| this I do not understandTXTLav452; E594| 452.Who has written will write again, says the Frenchman;TXTLav452; E594| [he who has written against you will write against youTXTLav452; E594| again]: he who has begun certain things is under theTXTLav452; E594| [curse] of leaving off no more.TXTLav452; E594| (Text altered by Blake)TXTLav460; E594| X460.Nothing is more impartial than the stream-likeTXTLav460; E594| public; always the same and never the same; of whom, sooner orTXTLav460; E594| later, each misrepresented character obtains justice, and eachTXTLav460; E594| calumniated, honour: he who cannot wait for that, is eitherTXTLav460; E594| ignorant of human nature, or feels that he was not made forTXTLav460; E594| honour.AnnLav460; E594| uneasyTXTLav462; E594| 462.The obstinacy of the indolent and weak is lessTXTLav462; E594| conquerable than that of the fiery and boldTXTLav463; E594| 463.Who, with calm wisdom alone, imperceptibly directs theTXTLav463; E594| obstinacy of others, will be the most eligible friend or the most TXTLav463; E594| dreadful enemy.AnnLav463; E594| this must be a grand fellowTXTLav465; E594| X465.He is condemned to depend on no man's modesty andTXTLav465; E594| honour who dares not depend on his own.AnnLav465; E594| uneasyTXTLav477; 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 mendsTXTLav486; 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; denyTXTLav486; E594| the stream, and give its name to the frothy burstingTXTLav486; E594| bubble.AnnLav486; E594| UneasyAnnLav486; E594| this I lament that I have doneTXTLav487; E594| 487.If you ask me which is the real hereditary sin ofTXTLav487; E594| human nature, do you imagine I shall answer pride? or luxury? orTXTLav487; E594| ambition? or egotism? no; I shall say indolence--who conquersTXTLav487; E594| indolence will conquer all the rest.AnnLav487; E594| Pride fullness of bread & abundance of Idleness wasAnnLav487; E594| the sin of Sodom.See Ezekiel Ch xvi.49 verTXTLav489; E594| 489.An entirely honest man, in the severe sense of theTXTLav489; E594| word, exists no more than an entirely dishonest knave: the bestTXTLav489; E594| and the worst are only approximations of those qualities.WhoTXTLav489; E594| are those that never contradict themselves? yet honesty neverTXTLav489; E594| contradicts itself: who are those that always contradictTXTLav489; E594| themselves? yet knavery is mere self-contradiction.Thus theTXTLav489; E594| knowledge of man determines not the things themselves, but theirTXTLav489; E594| proportions, the quantum of congruities and incongruities.AnnLav489; E594| Man is a twofold being.one part capable of evil & the otherAnnLav489; E594| capable of good that which is capable of good is not alsoAnnLav489; E594| capable of evil.but that which is capable of evil is alsoAnnLav489; 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 aAnnLav489; E594| simple being.for thus 2 contraries would.spring from oneAnnLav489; E594| essence which is impossible.but if man is considerd as onlyAnnLav489; E594| evil.& god only good.how then is regeneration effected whichAnnLav489; E594| turns the evil to good.by casting out the evil.by the good. AnnLav489; E594| See Matthew XII.Ch.26.27.28.29 vsTXTLav496; E594| 496.Sense seeks and finds the thought; the thought seeksTXTLav496; E594| and finds genius.AnnLav496; E594| & vice.versa.genius finds thought without seekg & thoughtAnnLav496; E594| thus, producd finds senseTXTLav506; E595| 506.The poet, who composes not before the moment ofTXTLav506; E595| inspiration, and as that leaves him ceases--composes, and heTXTLav506; E595| alone, for all men, all classes, all agesAnnLav506; E595| Most ExcellentTXTLav507; 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 reproduceTXTLav507; E595| themAnnLav507; E595| O that men would seek immortal moments O that men wouldAnnLav507; E595| converse with GodTXTLav508; E595| 508 [ Pobierz całość w formacie PDF ]