TXTLavTitle; E583| Annotations to Lavater's Aphorisms on Man t1460
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London 1788
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TITLE PAGE
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Willm Blake
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[signed and underlined, beneath the printed "Lavater", the
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two names then being enclosed in an outline of a heart]
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PAGE 1
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for the reason of these remarks see the last aphorism
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[Blake is referring to 643: "If you mean to know yourself,
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interline such of these aphorisms as affected you agreeably in
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reading, and set a mark to such as left a sense of uneasiness
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with you; and then shew your copy to whom you please."
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Blake's mark of uneasiness, a large rough X in the margin,
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is shown here by an X beside the number of the aphorism. His
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underlining of agreeable passages is represented by
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italics, and he occasionally supplements the underlining
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with a square dagger of emphatic approval, as shown.[<dag>] ]
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1. Know, in the first place, that mankind agree in essence, as
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they do in their limbs and senses.
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2. Mankind differ as much in essence as they do in form, limbs,
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and senses-and only so, and not more.
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This is true Christian philosophy far above all abstraction
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[written beside both aphorisms, with a line under each]
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3. As in looking upward each beholder thinks himself the
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centre of the sky; so Nature formed her individuals, that each
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must see himself the centre of being.
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Let me refer here, to a remark on aphorism 533 & another on. 630
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8. Who pursues means of enjoyment contradictory,
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irreconcilable, and self-destructive, is a fool, or what is
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called a sinner-- Sin and destruction of order are the
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same.
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a golden sentence
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11. The less you can enjoy, the poorer, the scantier
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yourself--the more you can enjoy, the richer, the more vigorous.
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You enjoy with wisdom or with folly, as the gratification of
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your appetites capacitates or unnerves your powers.
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[?Doubtful] false for weak is the joy that is never wearied
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(Written beside the second paragraph)
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13. Joy and grief decide character. What exalts prosperity?
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what imbitters grief? what leaves us indifferent? what interests
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us? As the interest of man, so his God--as his God, so he.
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All Gold
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14. What is a man's interest? what constitutes his God,
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the ultimate of his wishes, his end of existence? Either
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that which on every occasion he communicates with the most
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unrestrained cordiality, or hides from every profane eye and ear
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with mysterious awe; to which he makes every other thing a mere
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appendix;--the vortex, the centre, the comparative point from
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which he sets out, on which he fixes, to which he irresistibly
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returns;--that, at the loss of which you may safely think him
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inconsolable;--that which he rescues from the gripe of danger
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with equal anxiety and boldness.
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The story of the painter and the prince is well known: to
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get at the best piece in the artist's collection, . . .
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[All bracketed to this comment:]
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Pure gold
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[The story continues, unmarked, and concludes:] . . . of
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thousands it may be decided what loss, what gain, would affect
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them most. And suppose we cannot pronounce on others, cannot we
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determine on ourselves? This the sage of Nazareth meant when he
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said, WHERE THY TREASURE IS, THERE WILL THY HEART BE ALSO-
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-The object of your love is your God.
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This should be written in gold letters on our temples
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16. The greatest of characters, no doubt, was he, who, free
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of all trifling accidental helps, could see objects through one
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grand immutable medium, always at hand, and proof against
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illusion and time, reflected by every object, and invariably
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traced through all the fluctuation of things.
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this was Christ
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20. Distinguish with exactness, in thyself and others,
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between WISHES and WILL, in the strictest sense.
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Who has many wishes has generally but little will. Who has
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energy of will has few diverging wishes. Whose will is bent with
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energy on ONE, MUST renounce the wishes for MANY things. Who
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cannot do this is not stamped with the majesty of human nature.
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The energy of choice, the unison of various powers for one is
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only WILL, born under the agonies of self-denial and renounced
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desires.
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Regeneration
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X21.Calmness of will is a sign of grandeur. The vulgar, far
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from hiding their WILL, blab their wishes--a single spark of
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occasion discharges the child of passions into a thousand
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crackers of desire.
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uneasy
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See 384.
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23. Who in the same given time can produce more than many
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others, has VIGOUR; who can produce more and better, has TALENTS;
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who can produce what none else can, has GENIUS.
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25. WISHES run over into loquacious impotence, WILL presses on
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with laconic energy. [Horizontal line in left margin]
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28. The glad gladdens--who gladdens not is not glad.
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fatal to others is so to himself--to him, heaven,
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wisdom, folly, virtue, vice, are equally so--to such an
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one tell neither good nor bad of yourself.
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X32. Let the degree of egotism be the measure of
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confidence.
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uneasy
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X36. Who begins with severity, in judging of another, ends
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commonly with falsehood.
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false
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Severity of judgment is a great virtue
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X37. The smiles that encourage severity of judgment, hide
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malice and insincerity.
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false
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Aphorisms should be universally true
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X39. Who, without pressing temptation, tells a lie, will,
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without pressing temptation, act ignobly and meanly.
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uneasy
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false
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a man may lie for his own pleasure. but if any one is hurt
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by his lying will confess his lie see N 124
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40. Who, under pressing temptations to lie, adheres to
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truth, nor to the profane betrays aught of a sacred trust, is
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near the summit of wisdom and virtue.
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Excellent
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43. As the present character of a man, so his past, so
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his future Who knows intuitively the history of the past, knows
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his destiny to come.
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44. YOU can depend on no man, on no friend, but him who can
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depend on himself. He only who acts consequentially
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toward himself will act so toward others, and VICE
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VERSA.
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Man is for ever the same; the same under every form, in all
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situations and relations that admit of free and unrestrained
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exertion. The same regard which you have for yourself, you
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have for others, for nature, for the invisible NUMEN, which you
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call God--Who has witnessed one free]and unconstrained act
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of yours, has witnessed all.
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X54.Frequent laughing has been long called a sign of a
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little mind--whilst the scarcer smile of harmless quiet has been
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complimented as the mark of a noble heart--But to abstain from
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laughing, and exciting laughter, merely not to offend, or to risk
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giving offence, or not to debase the inward dignity of character-
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-is a power unknown to many a vigorous mind.
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I hate scarce smiles I love laughing
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59. A sneer is often the sign of heartless malignity.
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damn Sneerers
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60.Who courts the intimacy of a professed sneerer, is a
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professed knave.
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61. I know not which of these two I should wish to avoid most;
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the scoffer at virtue and religion, who, with heartless villany,
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butchers innocence and truth; or the pietist, who crawls,
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groans, blubbers, and secretly says to gold, thou art m
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hope! and to his belly, thou art my god !
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I hate crawlers
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62. All moral dependence on him, who has been guilty Of
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ONE act of positive cool villanyagainst an acknowledged,
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virtuous and noble character, is credulity, imbecility, or
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insanity.
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is being like him rather
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63. The most stormy ebullitions of passion, from
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blasphemy to murder, are less terrific than one single act of
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cool villany: a still RABIES is more dangerous than the paroxisms
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of a fever--Fear the boisterous savage of passion less than the
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sedate grin of villany.
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bravo
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66. Can he love truth who can take a knave to his bosom?
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--No
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67. There are offences against individuals, to all
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appearance trifling, which are capital offences against the
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human race--fly him who can commit them.
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68. There ought to be a perpetual whisper in the ear of plain
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honesty--take heed not even to pronounce the name of a knave--he
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will make the very sound of his name a handle of mischief. And
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do you think a knave begins mischief to leave off? Know this--
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whether he overcome or be foiled, he will wrangle on.
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therefore pronounce him a knave, why should honesty fear a knave
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69. Humility and love, whatever obscurities may involve
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religious tenets, constitute the essence of true religion.
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The humble is formed to adore; the loving to associate with
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eternal love.
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Sweet.
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X70. Have you ever seen a vulgar mind warm or humble? or a
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proud one that could love?--where pride begins, love ceases--as
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love, so humility--as both, so the still real power of man.
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<pride may love> (over a deletion)
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X71. Every thing may be mimicked by hypocrisy, but humility
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and love united. The humblest star twinkles most in the darkest
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night--the more rare humility and love united, the more radiant
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where they meet.
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all this may be mimicked very well. this Aphorism
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certainly was an oversight for what are all crawlers but
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mimickers of humility & love
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X73.Modesty is silent when it would not be improper to
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speak: the humble, without being called upon, never recollects to
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say any thing of himself.
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uneasy
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78. The wrath that on conviction subsides into mildness,
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is the wrath of a generous mind.
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80. Thousands are hated, whilst none are ever loved, without
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a real cause. The amiable alone can be loved.
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81. He who is loved and commands love, when he corrects or is
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the cause of uneasiness, must be loveliness itself; and
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82. He who can love him, in the moment of correction, is the
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most amiable of mortals,
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83. He, to whom you may tell any thing, may see every thing,
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and will betray nothing.
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X86. The freer you feel yourself in the presence of
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another, the more free is he: who is free makes free
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rather uneasy
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X92.Who instantly does the best that can be done, what no
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other could have done, and what all must acknowledge to be the
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best, is a genius and a hero at once.
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uneasy
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93. The discovery of truth, by slow progressive meditation,
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is wisdom--Intuition of truth, not preceded by perceptible
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meditation, is genius
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94. The degree of genius is determined by its velocity,
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clearness, depth, simplicity, copiousness, extent of glance (COUP
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D'OEIL), and instantaneous intuition of the whole at once.
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copiousness of glance
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X96. Dread more the blunderer's friendship than the calumniator's
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enmity.
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I doubt this
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X97. He only, who can give durability to his exertions, has
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genuine power and energy of mind.
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uneasy
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Sterling
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X98. Before thou callest a man hero or genius, investigate
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whether his exertion has features of indelibility; for all that
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is celestial, all genius, is the offspring of immortality.
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uneasy Sterling
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99. Who despises all that is despicable, is made to he
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impressed with all that is grand.
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107.Who takes from you, ought to give in his turn, or he is a
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thief: I distinguish taking and accepting, robbing and receiving:
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many give already by the mere wish to give; their still
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unequivocal wish of improvement and gratitude, whilst it
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draws from us, opens treasures within us, that might have
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remained locked up, even to ourselves.
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Noble & Generous
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114. Who writes as he speaks, speaks as he writes,
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looks as he speaks and writes--is honest.
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115.A habit of sneering marks the egotist, or the fool, or the
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knave--or all three.
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--all three
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X121. Who knows not how to wait with YES, will often be with
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shame reduced to say No. Letting "I DARE NOT wait upon I WOULD"
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uneasy
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124. Who has a daring eye, tells downright truths and
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downright lies.
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contrary to N 39 but most True
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X141. Many trifling inattentions, neglects, indiscretions-
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-are so many unequivocal proofs of dull frigidity, hardness, or
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extreme egotism.
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rather uneasy
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X150. As your enemies and your friends, so are you.
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very uneasy
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X151. You may depend upon it that he is a good man whose
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intimate friends are all good, and whose enemies are characters
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decidedly bad.
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uneasy
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I fear I have not many enemies
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157. Say not you know another entirely, till you have
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divided an inheritance with him.
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!!
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X163. Who, at the pressing solicitation of bold and noble
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confidence, hesitates one moment before he consents, proves
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himself at once inexorable.
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uneasy
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I do not believe it
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X164. Who, at the solicitations of cunning, self-interest,
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silliness, or impudence, hesitates one moment before he refuses,
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proves himself at once a silly giver.
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uneasy
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165. Examine carefully whether a man is fonder of exceptions
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than of rules; as he makes use of exceptions he is sagacious; as
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he applies them against the rule he is wrong-headed. I heard in
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one day a man, who thought himself wise, . . . sophist's
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character. . . (Vertical line in margin of passage from "rules"
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to "wise")
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X168.Whenever a man undergoes a considerable change, in
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consequence of being observed by others, whenever he assumes
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another gait, another language, than what he had before he
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thought himself observed, be advised to guard yourself against
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him.
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rather uneasy
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170. I am prejudiced in favour of him who can solicit
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boldly, without impudence--he has faith in humanity--hhas
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faith in himself. No one, who is not accustomed to give grandly,
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can ask nobly and with boldness.
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176. As a man's salutation, so the total of his character: in
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nothing do we lay ourselves so open as in our manner of meeting
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and salutation.
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177. Be afraid of him who meets you with friendly aspect,
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and, in the midst of a flattering salutation, avoids your direct
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open look
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185. All finery is a sign of littleness.
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not always
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200. The more honesty a man has, the less he affects the
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air of a saint--the affectation of sanctity is a blotch on the
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face of piety
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bravo
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201. There are more heroes than saints; (heroes I call
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rulers over the minds and destinies of men); more saints than
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humane characters, Him, who humanises all that is within and
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around himself, adore: I know but of one such by
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tradition.
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Sweet
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203. Who seeks those that are greater than himself,
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their greatness enjoys, and forgets his greatest qualities in
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their greater ones, is already truly great
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I hope I do not flatter my self that this is pleasant to me
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219. <dag>None love without being loved; and none
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beloved is without loveliness
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225. The friend of order has made half his way to
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virtue
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X226. There is no mortal truly wise and restless at once-
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-wisdom is the repose of minds.
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rather uneasy
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242. The connoisseur in painting discovers an original by
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some great line, though covered with dust, and disguised by
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daubing; so he who studies man discovers a valuable character by
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some original trait, though unnoticed, disguised, or debased-
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-ravished at the discovery, he feels it his duty to restore it to
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its own genuine splendour. Him who, in spite of contemptuous
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pretenders, has the boldness to do this, choose for your
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friend
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244. Who writes what he should tell, and dares not tell what he
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writes, is either like a wolf in sheep's clothing, or like a
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sheep in a wolfs skin.
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Some cannot tell what they can write tho they dare
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248. Know that the great art to love your enemy consists in
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never losing sight of MAN in him: humanity has power over all
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that is human; the most inhuman man still remains man, and never
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CAN throw off all taste for what becomes a man--but you must
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learn to wait.
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none can see the man in the enemy if he is ignorantly so,
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he is not truly an enemy if maliciously not a man
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I cannot love my enemy for my enemy is not man but beast &
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devil if I have any. I can love him as a beast & wish to beat him
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253. Who welcomes the look of the good is good
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himself
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254. I know deists, whose religiousness I venerate, and
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atheists, whose honesty and nobleness of mind I wish for; but I
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have not yet seen the man who could have tempteme to think
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him honest who[m] I knew publicly acted the Christian whilst
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privately he was a positive deist
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bravo
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(Whom corrected to who, in accord with Errata
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list)
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256. He who laughed at you till he got to your door,
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flattered you as you opened it--felt the force of your argument
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whilst he was with you--applauded when he rose, and, after he
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went away, blasts you--has the most indisputable title
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to an archdukedom in hell
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Such a one I can never forgive while he continues such a one
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X261. Ask not only, am I hated? but, by whom?--am I
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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
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call the omissions of intellect springing from poverty
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Every mans <leading> propensity ought to be calld his
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leading Virtue & his good Angel But the Philosophy of Causes &
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Consequences misled Lavater as it has all his cotemporaries.
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Each thing is its own cause & its own effect Accident is the
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omission of act in self & the hindering of act in another, This
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is Vice but all Act [<from Individual propensity>] is
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Virtue. To hinder another [P 227, blank] is not an act it is the
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contrary it is a restraint on action both in ourselves & in the
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person hinderd. for he who hinders another omits his own duty. at
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the time
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Murder is Hindering Another
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Theft is Hindering Another
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Backbiting. Undermining C[i]rcumventing & whatever is
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Negative is Vice
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But the or[i]gin of this mistake in Lavater & his
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cotemporaries, is, They suppose that Womans Love is Sin. in
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consequence all the Loves & Graces with them are Sin