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# Imperial Dictionary of Universal Biography/Volume 3/Simplicius

Excerpted from The Imperial Dictionary of Universal Biography, Volume 3, 1876 ed., page 988. (Ferrier's contributions to the Imperial Dictionary of Universal Biography were for for the edition published 1857-1863. That this is the subsequent edition of 1876 is evidenced in its mentioning later dates—including that of Ferrier's death in 1864.)
​SIMPLICIUS, one of the latest philosophers of the Neoplatonic school, and a commentator on the works of Aristotle, was a native of Cilicia. He flourished during the first half of the sixth century, and studied at Athens under Ammonius Hermeas and Damascius. When the rising power of Christianity exposed the heathen philosophers to severe persecutions, and the Athenian schools were closed (529) by the edict of the Emperor Justinian, Simplicius sought refuge, with six philosophic friends, at the court of Kosroes, king of Persia. A few years afterwards, their safety being guaranteed by a treaty between Kosroes and Justinian, the exiled philosophers returned to Greece; but of the subsequent fortunes of Simplicius no account has been handed down to us. Of his writings on Aristotle, there are extant his commentary on the Categories, on the Physica Auscultatio, the De Cælo, and the De Anima. "These commentaries," says Brandis, "may without hesitation be regarded as the richest in their contents, of any that have come down to us bearing on the explanation of Aristotle. But for them we should be without the most important fragments of the writings of the Eleatics, of Empedocles, Anaxagoras, Diogenes of Apollonia, and others, which were at that day already very scarce, as well as without many extracts from the lost books of Aristotle, Theophrastus, and Eudemus."—(Art. "Simplicius" in Smith's Dict. of Greek and Roman Biog. and Mythol.) Extracts from Simplicius are to be found in Brandis' Scholia in Aristotelem, pp. 468-518. A complete edition of his commentaries on the Physica Auscultatio and the De Cælo has been long promised by Cobet and Karsten, but has not yet made its appearance.—J. F. F.
# Imperial Dictionary of Universal Biography/Volume 3/Stilpo

Excerpted from The Imperial Dictionary of Universal Biography, Volume 3, 1876 ed., page 1068. (Ferrier's contributions to the Imperial Dictionary of Universal Biography were for for the edition published 1857-1863. That this is the subsequent edition of 1876 is evidenced in its mentioning later dates—including that of Ferrier's death in 1864.)
​STILPO, was an influential philosopher of the Megaric school, the founder of which was Euclid, a disciple of Socrates and friend and contemporary of Plato. He was a native of Megara, and lived during the time of Alexander the Great, 350-323 b.c. After Alexander's death he is said to have spent some time in the newly-founded city of Alexandria, to which he had been invited by its ruler, Ptolemy Soter. This, however, is uncertain. His life was passed principally, if not entirely, in his native town, where he was highly respected, and to which crowds of disciples were attracted by the fame of his instructions. The Megaric sect (called also eristic from its love of disputation) was a prolongation of the Eleatic, modified by Socratic influences. It was famous for those logical puzzles which sometimes present real difficulties, but are for the most part mere quibbles, or a play upon words. Such are "the heap," "the bald-head," and others—(Does a grain of corn make a heap? No; Do two grains? No; Three? No; and so on until the answer is—Yes, now there is a heap: on which the absurdity emerges that one grain makes the difference between a heap and no heap of corn). To these exercitations Stilpo's principal contribution seems to have been the statement, that "no one thing can be predicated of another, because no two things are the same;" from whence it follows that the only true propositions are those in which the predicate is identical with the subject. Thus we may say "man is man," but not "man is good," inasmuch as good is different from man; and, therefore, to say "man is good," is equivalent to saying "man is not man," which is a contradiction. But as none of the writings of Stilpo have come down to us, we are scarcely in a position either to understand or to criticise his doctrine. In morals Stilpo inculcated apathy, or an insensibility to the evils of life, as the chief good of the soul. He was the instructor of Zeno, the founder of the stoical philosophy.—J. F. F.
# Imperial Dictionary of Universal Biography/Volume 3/Stobæus, Joannes

Excerpted from The Imperial Dictionary of Universal Biography, Volume 3, 1876 ed., page 1068. (Ferrier's contributions to the Imperial Dictionary of Universal Biography were for for the edition published 1857-1863. That this is the subsequent edition of 1876 is evidenced in its mentioning later dates—including that of Ferrier's death in 1864.)
​STOBÆUS, Joannes, a learned Greek, who probably lived during the fifth century of the christian era, was a native of Stobi in Macedonia, from which place his surname was derived. Nothing is known of Stobæus except that he was a learned and laborious compiler of extracts from early Greek writers, chiefly philosophers and poets, many of whose works but for him would have been altogether lost. These extracts are digested under such heads as the following—"Concerning virtue," "Concerning prudence," "Concerning intemperance," "Concerning arrogance," "In praise of poverty," "That in marrying the ages of the parties should be considered," "Concerning laws and customs," &c. Of such topics, chiefly ethical, his collections are made up. They form two series—the one compilation being entitled ἐκλογαι (eclogues, selections); the other, ἀνθολογιον (florilegium, anthology). He sometimes gives the very words, at other times merely the sense and substance, of the authors whom he quotes. The most complete edition of Stobæus is that which was published at Geneva in folio, 1609. In 1822, Gaisford put forth a much improved edition of the "Anthology." A cheap edition of the same, carefully edited by Augustus Meineke, was published by Teubner of Leipsic in 1855. It is to be followed by the "Eclogues," which, when published, will make this the most useful edition of Stobæus. Those who are interested in ancient philosophy will find a good many gems amid the rubbish of these old compilations.—J. F. F.
# Instinct and the Unconscious/Preface

This book has two parts. The first gives the substance of lectures delivered in the Psychological Laboratory at Cambridge in the summer of 1919, and repeated in the spring of the present year at the Phipps Clinic of the Johns Hopkins Medical School, Baltimore, under the direction of Professor Adolf Meyer. The second part consists of appendices in which are republished occasional papers written as the result of clinical experience gained during the war. A few alterations have been made in these, chiefly in order to bring the terminology into line with that adopted in the body of the book, and in the second Appendix the original paper has been amplified. A few of the opinions expressed in these appendices differ in some respects from those of the lectures, but have been left as originally stated because they present alternative points of view which may possibly be nearer the truth than those adopted as the result of later deliberation.
The general aim of the book is to put into a biological setting the system of psycho-therapy which came to be generally adopted in Great Britain in the treatment of the psycho-neuroses of war. This system was developed in the main at the Maghull Military Hospital under the direction of Dr. R.G. Rows, to whom I owe my introduction to this branch of medicine and my thanks for much help and guidance when serving under him as medical officer.
My thanks are also due in especial measure to Dr. W. H. Bryce, who was in charge of Craiglockhart War Hospital while I was working there. That hospital gave an unrivalled opportunity for gaining experience of the psycho-neuroses of war, and any use that I was able to make of that opportunity, [p. vi] in spite of serious difficulties, is due to the never-failing help a~td encouragement of Dr. Bryce.
I am greatly indebted to the Medical Research Committee (now the Medical Research Council) for the assistance which made it possible for me to work at Maghull and with the Royal Air Force. I am glad also to express my thanks to the Medical Department of the R.A.F. for the opportunity of acquiring experience in the varied psychological problems presented by Aviation in time of war, and to my colleagues in that Force for their help in making use of this experience.
I am indebted for permission to publish the appendices to the editors of the Lancet and Psychoanalytic Review, to the Royal Society of Medicine, the National Committee of Mental Hygiene of the United States, the Medical Research Council, and the Medical Department of the Royal Air Force.
W.H.R. RIVERS.
St. John's College, Cambridge, July 15, 1920.
# Hymns for the Amusement of Children (1791)/Loveliness

HYMN XIV. LOVELINESS.
Good-nature is thy sterling name, Yet loveliness is English too;
Sweet disposition, whose bright aim, Is to the mark of Jesus true.
5 I've seen thee in an homely face, Excel by pulchritude of mind; To ill-form'd features give a grace, Serene, benevolent and kind.
'Tis when the spirit is so great, 10That it the body still controuls, As godly inclinations meet, In sweet society of souls.
It is that condescending air, Where perfect willingness is plain, 15To smile assent, to join in pray'r, And urg'd a mile to go it twain.
To grant at once the boon preferr'd, By contrite foe, or needy friend; To be obliging is the word, 20And God's good blessing is the end.
Notes
* ↑ 1—2. Cf. "God of English pray'r and laud, May good-nature speed at length..." — Smart's Hymn XXI (St. James), lines 44—45; as well as  "Good-nature's an Englishman's merit A title all Britons desire; But We claim the name and the spirit, From the corner stone up to spire". — Smart's Song (A Mason is great and respected...), lines 8-11.
* ↑ 6. pulchritude — handsomeness instead in the ed. 1772a.
* ↑ 14, 16. See Jesus' words in the "Sermon on the Mount": "whosoever shall compel thee to go a mile, go with him twain" Matthew 5:41.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Hymns for the Amusement of Children (1791)/Melancholy

HYMN XXIV. MELANCHOLY.
O pluck me quick the raven's quill, And I will set me down, My destin'd purpose to fulfil, But with this interrupted skill, 5 Of thought and grief profound.
How to begin, and how depart, From this sad fav'rite theme, The man of sorrow in my heart, I at my own ideas start, 10As dread as Daniel's dream,
As soon as born the infant cries, For well his spirit knows, A little while, and then he dies, A little while, and down he lies, 15To take a stern repose.
But man's own death is not th'event, For which most tears are due; Wife, children, to the grave are sent, Or friends, to make the heart repent 20That it such blessings knew.
O thou, which on the mountain's brow, By night didst pray alone; In the cold night didst pay thy vow And in humiliation bow, 25To thrones and pow'rs thine own.
Tell us, for thou the best can tell, What Melancholy means? A guise in them that wear it well, That goes to music to dispel 30Dark thoughts and gloomier scenes.
Say, didst thou solitude desire, Or wert thou driv'n away, By rank desertion to retire, Without or bed, or food, or fire, 35For all thy foes to pray.
Yet thou didst preach of future bliss, Peace permanent above, Of truth and mercy's holy kiss, Those joys, which none that love thee miss, 40O give us grace to love.
Notes
* ↑ 8. The man of sorrow — the Messiah. Cf. Isaiah 53:3: "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not".
* ↑ 10. Prophet Daniel had a dreadful dream described in the 7th chapter of his book. See Daniel 7:1—15: "I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me".
* ↑ 11—15. See Wisdom of Solomon 7:3—6: "And when I was born, I drew in the common air... and the first voice which I uttered was crying, as all others do... For all men have one entrance into life, and the like going out".
* ↑ 21. O thou, which — in the ed. 1786 corrected to O Thou, who.
* ↑ The reference is to Christ's "withdrawal to the Mount of Olives on the eve of the Crucifixion" (Karina Williamson).
* ↑ 38. Of truth and mercy's — in the ed. 1786 corrected to Of Truth and Mercy's.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Hymns for the Amusement of Children (1791)/Mercy

HYMN VI. MERCY.
O sweet — attentive to the pray'r,  Ye forward hope and stave despair; Thro' Christ his blood divinely spill'd,  Tremendous ruin to rebuild.
5Tho' high above the great and just,  Yet thou descendest to the dust; Both to the sovereign and the slave,  Nor quitt'st the monument and grave.
O let me like the righteous die,  10And so I shall if thou art by! The viol in thy hand uprears  My Saviour's blood, my Saviour's tears.
Come, Cherub, come, possess my soul,  All wrath and bitterness controul; 15If thou thy charming pow'rs bestow,  I'll shew thee to my veriest foe.
Notes
* ↑ 6. Yet thou descendest to the dust... — "descendest" printed as "descendedst" in 1772a.
* ↑ 11. The viol in thy hand uprears… — "viol" printed as "phial" in 1772a and "vial" in 1786.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Hymns for the Amusement of Children (1791)/Mirth

HYMN XXV. MIRTH.
If you are merry sing away, And touch the organs sweet; This is the Lord's triumphant day, Ye children in the gall'ries gay, 5 Shout from each goodly seat.
It shall be May to-morrow's morn, A field then let us run, And deck us in the blooming thorn, Soon as the cock begins to warn, 10 And long before the sun.
I give the praise to Christ alone, My pinks already show; And my streak'd roses fully blown, The sweetness of the Lord make known, 15 And to his glory grow.
Ye little prattlers that repair For cowslips in the mead, Of those exulting colts beware, But blythe security is there, 20 Where skipping lambkins feed.
With white and crimson laughs the sky, With birds the hedge-rows ring; To give the praise to God most High, And all the sulky fiends defy, 25 Is a most joyful thing.
Notes
As Karina Williamson noticed, this Hymn "was perhaps designed as a general celebration of Christ's triumph in the Resurrection and Ascention (Ascention Day fell on 30 April in 1761)".
* ↑ 5. "It shall be May to-morrow's morn..." — this makes clear that the Hymn was intended for the celebration on 30th April.
* ↑ 8. "in" — was replaced with "with" in ed. 1786.
* ↑ 8—9. The thorn as well as the crowing cock have both Biblical allusions.
* ↑ 21. "white and crimson" — are colours associated with the Passion in Religious poetry thet probably rerived from the Song of Solomon 5:10: "My beloved is white and ruddy..."
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Hymns for the Amusement of Children (1791)/Obedience

HYMN IX.
OBEDIENCE.
Thee, dearest Lord, my soul adores, I would be only Thine; To Thee my heart and all its pow'rs I willingly resign.
Give me a calm and thankful heart, From ev'ry murmur free; The blessings of thy Grace impart, That I may live to Thee.
Whate'er thy sacred will ordains, O give me strength to bear; <10> And let me know my Father reigns, And trust his tender care.
 Whate'er thy Providence denies I calmly would resign; For thou art just, and good, and wise, Lord, bend my will to Thine.
Be this the purpose of my soul, And my determin'd choice, To yield to thy supreme controul, And in thy will rejoice. <20>
O, may I never faint nor tire, Nor wander from thy ways; But (which is all my soul's desire) Help me to sing thy praise.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Hymns for the Amusement of Children (1791)/Ode to the Creator

Based on Psalm 19
HYMN XII. ODE to the CREATOR.
The spacious Firmament on high,
With all the blue aethereal Sky, And spangled Heav'ns, a shining Frame, Their great Original proclaim.
Th'unweary'd Sun from Day to Day Does his Creator's Pow'r display, And publishes, to ev'ry Land, The Work of an Almighty Hand.
Soon as the Ev'ning Shades prevail, The Moon takes up the wond'rous Tale, And nightly to the list'ning Earth Repeats the Story of her Birth.
While all the Stars that round her burn, And all the Planets in their Turn, Confirm the Tidings as they roll, And spread the Truth from Pole to Pole.
What, though in solemn Silence, all Move round the dark terrestrial Ball! What though, nor real Voice nor Sound Amid their radiant Orbs be found!
In Reason's ear they all rejoice, And utter forth a glorious Voice, For ever singing, as they shine, The Hand that made us is divine.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Hymns for the Amusement of Children (1791)/Patience

HYMN XIX. PATIENCE.
By sin and Satan un-intic't, JOB, type of our Emmanuel Christ, With all the gems he had in store, None half so bright as Patience wore.
5 JOB, son of Issachar, at length Proves Patience is the child of Strength; Yet Jesus cou'd new pow'rs create, And e'en in weakness made her great.
Long-suff'ring God, whose goodness can 10 Bear with, and bless provoking man; Let us like thee attempt our parts, And 'gainst false brethren arm our hearts.
Teach us in sickness to adore Thine hand, and all our ills restore; 15 Or let us meditate in death, On Thee — poor man of NAZARETH.
Teach me in poverty to think Of Him who drank on Cedron's brink; But had nor mansion-house, nor bread, 20 Or to repose him, or be fed.
Teach me 'midst all the griefs below, This transient State, this world of woe, Submissive on my bended knee, To take my cross and follow Thee.
Notes
Karina Williamson notes: "The patience of Christ in accepting incarnation and crucifixion is cited in the Collect for the Sunday before Easter as an example for Christians to follow".
* ↑ 3—4. See Job 28:16—19, where said that wisdom (but not patience) to be more precious than jewels.
* ↑ 5—6. See Jubilate Agno B405 and n.
* ↑ 18. Him — in some other editions (71, 72, 72a, 75) him.
* ↑ 19. had nor — in some other editions (72, 72a, 86) had not.
* ↑ 17—20. See 1 Kings 17:5—6, and John 18:1. Here Smart mixes Elijah in the wilderness (who drank of the brook) with Jesus (who crossed Cedron).
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Hymns for the Amusement of Children (1791)/Peace

HYMN XXIII. PEACE.
The Mount of Olives was thy seat, O Angel, heav'nly fair; And thou, sweet Peace, didst often meet Thy Prince and Saviour there.
5 But now abroad condemn'd to roam, From Salem lov'd and bless'd; A quiet conscience is thine home, In every faithful breast.
Thou didst Augustus first inspire, 10 That bloody war should cease; And to Melchisedec retire, The Sov'reign of our peace.
O come unto the Church repair, And her defects review; 15 Of old thou plantedst olives there, Which to redundance grew.
Sustain the pillars of the state, Be health and wealth conjoin'd; And in each house thy turtles mate, 20 To multiply mankind.
Notes
* ↑ 1. The Mount of Olives was thy seat... — The Mount of Olives the mount in east Jerusalem that has sacred connotation in Bible. Jesus is said to have spent time on the mount, teaching and prophesying to his disciples (Matthew 24-25), including the Olivet discourse.
* ↑ 3-4. ...didst often meet / Thy Prince... — The Prince of Peace is a title for Jesus Christ given in Isaiah 9:6.
* ↑ 6. From Salem lov'd and bless'd... — Salem traditionally identified as Jerusalem, and means "peace".
* ↑ 9-10. Thou didst Augustus first inspire / That bloody war should cease... The rule of Augustus initiated an era of relative peace known as the Pax Romana, or Roman peace. Despite continuous frontier wars, and one year-long civil war over the imperial succession, the Mediterranean world remained at peace for more than two centuries. (See: Wikipedia).
* ↑ 11-12. And to Melchisedec retire,/ The Sov'reign of our peace... — Melchisedec traditionally explained as King of righteousness, and also King of Salem that means "King of Peace".
* ↑ 15. Of old thou plantest olives there... — The olive branch or leaf carried by a white dove is a sign of peace. "And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth." (Genesis 8:11).
* ↑ 16. ...Which to redundance grew... — probably Smart suggests here that there is too much peace in the Church. (DS).
* ↑ 19. ...And in each house thy turtles mate… — “Turtle”, here “ Turtledove”, emblem of love perhaps because of biblical references like follows: ”The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land…” Song of Solomon 2:12.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Hymns for the Amusement of Children (1791)/Moderation

HYMN IX. MODERATION.
Tho' I my party long have chose, And claim Christ Jesus on my side, Yet will I not my peace oppose, By pique, by prejudice, or pride.
5Blessed be God, that, at the font, My sponsors bound me to the call Of Christ in England to confront The world, the flesh, the fiend and all.
And yet I will my thoughts suppress, 10 And keep my tongue from censure clear; The Jew, the Turk, the Heathen bless, And hold the plough and persevere.
There's God in ev'ry man most sure, And ev'ry soul's to Christ allied; 15If fears deject, if hopes allure, If Jesus wept, and pray'd, and died.
Notes
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# Hymns for the Amusement of Children (1791)/Mutual Subjection

HYMN XXVI. MUTUAL SUBJECTION.
Some think that in the Christian scheme Politeness has no part; That manners we shou'd disesteem, And look upon the heart.
5The heart the Lord alone can read, Which left us this decree, That men alternate take the lead In sweet complacency.
When his Disciples great dispute 10Christ Jesus reconcil'd, He made their sharp contention mute, By shewing them a child.
If I have got the greater share Of talents — I shou'd bow 15To Christ, and take the greater care To serve and to allow.
This union with thy grace empow'r More influence to supply; Hereafter, he that lacks this hour, 20May be as great as I.
Notes
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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