New Exegesis of Shakespeare: Interpretation of His Principal Characters and Plays on the Principle of RacesA. and C. Black, 1859 - 388 Seiten |
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Seite 10
... origin and excellence , their pro- vinces were as divergent as the epochs and the scenes . Greek was limited to the experience of an angle of Europe ; the British poet enjoyed the whole , with twenty centuries more of history . The ...
... origin and excellence , their pro- vinces were as divergent as the epochs and the scenes . Greek was limited to the experience of an angle of Europe ; the British poet enjoyed the whole , with twenty centuries more of history . The ...
Seite 29
... origin . Neither of these nations knew anything of conscience . the Greeks , it merely dawned in the " demon " of Socrates . The Romans gave the name , but in the sense of the English consciousness , a mere reflector of things external ...
... origin . Neither of these nations knew anything of conscience . the Greeks , it merely dawned in the " demon " of Socrates . The Romans gave the name , but in the sense of the English consciousness , a mere reflector of things external ...
Seite 80
... origin that the country has produced . A few of the leading may be cited , with the titles of the works . There was then , as early as 1602 , Perkins , " On the whole Treatment of Cases of Conscience . " Taylor , in 1643 , " On ...
... origin that the country has produced . A few of the leading may be cited , with the titles of the works . There was then , as early as 1602 , Perkins , " On the whole Treatment of Cases of Conscience . " Taylor , in 1643 , " On ...
Seite 81
... origin not only so preposterous , but also odious , as the Romish casuistry . The Cases of conscience were quite the normal contrary . The casuistry was governed alone by the Canon law.2 The conscience became , in opposi- 1 Long before ...
... origin not only so preposterous , but also odious , as the Romish casuistry . The Cases of conscience were quite the normal contrary . The casuistry was governed alone by the Canon law.2 The conscience became , in opposi- 1 Long before ...
Seite 119
... origin in either their nature or even name . The term " weird " is not derived from the Anglo - Saxon wyrd , which merely signifies a word , and does not seem to have really borne , unless by late imitation , the mythologic import of ...
... origin in either their nature or even name . The term " weird " is not derived from the Anglo - Saxon wyrd , which merely signifies a word , and does not seem to have really borne , unless by late imitation , the mythologic import of ...
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Häufige Begriffe und Wortgruppen
abstract absurdity accordingly action Adamnan ages ambition Anglo-Saxon Aristotle Banquo Bede Boii Cæsar Celtic race Celts character common conceived conscience consequence contrary contrast critics curious Cymbeline distinction divine doubt drama elves England English example explained expression fact fairies famous fancy French Gauls genius gentilitial German ghosts give Gothic Greek Hamlet Hence human Iago imagination instinct intellect Ireland Irish Italian Lady Lady Macbeth language latter less logic Macbeth manners means mental merely mind moral moreover motives murder muscular native nature never object opposite organization Othello passion perhaps personage philosophy physical play poet political Polonius praeternatural present principle reason religion remarked Roman savage Saxon scarce Scotch seems selfishness sense sentiment Shakespeare shew Shylock social speak species spirit superstition sympathy term Teutonic race Teutons things tion trait true truth unity vulgar weird sisters witches word writer
Beliebte Passagen
Seite 239 - Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; but the dove found no rest for the sole of her foot, and she returned unto him into the ark...
Seite 77 - Prompted to my revenge by heaven and hell, Must, like a whore, unpack my heart with words, And fall a-cursing, like a very drab, A scullion!
Seite 125 - This supernatural soliciting Cannot be ill, cannot be good : if ill, Why hath it given me earnest of success, Commencing in a truth ? I am thane of Cawdor : If good, why do I yield to that suggestion...
Seite 212 - tis strange : And oftentimes, to win us to our harm, The instruments of darkness tell us truths : Win -us with honest trifles, to betray us In deepest consequence.
Seite 269 - O, for my sake do you with Fortune chide, The guilty goddess of my harmful deeds, That did not better for my life provide Than public means which public manners breeds. Thence comes it that my name receives a brand, And almost thence my nature is subdued To what it works in, like the dyer's hand...
Seite 69 - Whose blood and judgment are so well commingled That they are not a pipe for fortune's finger To sound what stop she please. Give me that man That is not passion's slave, and I will wear him In my heart's core, ay, in my heart of heart, As I do thee.
Seite 163 - Glamis thou art, and Cawdor, and shalt be What thou art promised. Yet do I fear thy nature; It is too full o' the milk of human kindness To catch the nearest way. Thou wouldst be great, Art not without ambition, but without The illness should attend it. What thou wouldst highly That wouldst thou holily; wouldst not play false, And yet wouldst wrongly win. Thou'dst have, great Glamis, that which cries, "Thus thou must do, if thou have it, And that which rather thou dost fear to do Than wishest should...
Seite 219 - Implored your highness' pardon and set forth A deep repentance: nothing in his life Became him like the leaving it; he died As one that had been studied in his death, To throw away the dearest thing he owed As 'twere a careless trifle.
Seite 130 - The times have been That, when the brains were out, the man would die, And there an end ; but now they rise again, With twenty mortal murders on their crowns, And push us from our stools.
Seite 257 - Force should be right; or rather, right and wrong, Between whose endless jar justice resides, Should lose their names, and so should justice too. Then everything includes itself in power, Power into will, will into appetite; And appetite, an universal wolf, So doubly seconded with will and power, Must make perforce an universal prey, And last eat up himself.