Unnumber'd suppliants croud Preferment's gate,
Athirst for wealth, and burning to be great;
Delusive Fortune hears th'incessant call,
Thkey mount, they shine, evaporate, and fall.
On ev'ry stage the foes of peace attend,
Hate dogs their flight, and insult mocks their end.
Love ends with hope, the sinking statesman's door
Pours in the morning worshiper no more;
For growing names the weekly scribbler lies,
To growing wealth the dedicator flies,
>From every room descends the painted face,
That hung the bright Palladium of the place,
And smoak'd in kitchens, or in auctions sold,
To better features yields the frame of gold;
For now no more we trace in ev'ry line
Heroic worth, benevolence divine:
The form distorted justifies the fall,
And detestation rids th'indignant wall.
*Vanity of Human Wishes*, 73-90
AND if you will say that this tale teaches...
a lesson, or that the Reverend Eliot
has found a more natural language...you who think
you will
get through hell in a hurry...
That day there was cloud over Zoagli And for three days snow cljoud over the sea Banked like a line of mountains. Snow fell. Or rain fell stolid, a wall of lines So that you could sea where the air stopped open and where the rain fell beside it Or the snow fell beside it. Seventeen Years on this case, nineteen years, ninety years
on this case An' the fuzzy bloke seq (legs no pants ever wd. fit) 'IF that is so, any government worth a damn can pay dividends?'
Canto XLVI
28. A primary example is Regina Schwart's misconception in *Remembering and Repeating*, pp. 24-26 which, while acknowledging the importance of entropy, argues that the atomist legacy in which it originates is necessarily infernal because "it substsitutes chance for providence" while "sacred history speaks, not of entropy, but of disobedience; not of the random collision of particles, but of redemption" (p. 26). Yet since there *is* in fact no uniform voice of sacred history, there can hardly be any "inevitable" association of atomist or entropy with evil. As Rumrich, "Milton's God and the Matter of Chaos," similarly observes, critics steeped in this legacy too often "unjustifiably assume Milton's endorsement of traditional Western and philosophical attitudes toward matter" and "alterity" (p. 1036)
Catherine Gimelli Martin, "Fire, Ice, and Epic Entropy: The Physics and Metaphysics of Milton's Reformed Chaos," *Milton Studies* 35 (1997), 109
Nor is the Grief of *Cato* in the fourth act, one Jot more in Nature than that of his Son and *Lucia* in the Third: *Cato* receives the News of his Sons Death not only with dry Eyes, but with a sort of Satisfaction, and in the same Page sheds Tears for the Calamity of his Country, and does the same thing in the next Page, upon the bare Apprehension of the Danger of his Friends. Now, since the Love of one's Country is the Love of one's Countrymen, as I have shewn upon another Occasion, Id esire leave to ask these Questions, Of all our Countrymen which do we love most, those whom we know, or those whom we know not? And of those whom we know, which do we cherish most, our Friends, or our Enemies?
John Dennis, "Remarks upon Cato, A Tragedy" 1713, in *The Critical Works of John Dennis*, ed. by Edward Niles Hooker, II (Baltimore, 1943), 67.
*Special Cycles*. Most breadmakers have a rapid cycle that cuts an hour or so off the kneading and rising time. However, bread made that way is generally not as high or fluffy as the standard cycle bread. A dough cycle mixes and kneads, but does not bake, so you can remove the dough to shape it and bake it in a conventional oven. Programmed cycles adjust the time, temperature, or handling for special breads, such as fruit and nut or batter breads.
*Viewing window*. This small window lets you watch the action.
*Consumer Reports BUYING GUIDE 1998, p.131
*identity* (...) Also 6 idemptitie. [ad. F. *identite* (Oresme, 14th c.), ad. late L. *identitas* (Martinus Capella, c. 425), peculiarly formed from *ident(i)*-, for L. *idem* 'same' + *-tas*, *-tatem*: see -TY.
Various suggestons have been offered as to the formation. Need was evidently felt of a noun of condition or quality from *idem* to express the notion of 'sameness,' side by side with those of 'likeness' and 'oneness' expressed by *similitas* an *unitas*: hence the form of the sufficx. Some have thought that *identi(i)-* was taken from the L. adv. *identidem* 'over and over again, repeatedly,' connexion with which appears to be suggested by Du Cange's explanation of *identitas* as 'quaevis actio repetita.' Meyer-Lubke suggests that in the formation there was present some association between *idem* and *id ens* 'that being,' whence *identitas* like *entitas*. But assimilation to *entitas* may have been merely to avoid the solecism *idemitas* or *idemtas*. However originated, *ident(i)*- became the combining stem of *idem*, and the series *unitas*, *unicus*, *unificus*, *unificare*, was paralleled by *identitas*, *identicus*, *identificus*, *identificare*: see *identic*, *identific* *identify* above.]
1. a. The quality or condition of being the same in substance, composition, nature, properties, or in particular qualities under consideration; absolute or essential sameness; oneness.
*absolute identity*, that asserted in the metaphysical doctrine of Schelling that mind and matter are phenomenal modifications of the same substance.
1570 BILLINGSELY *Euclid* v. def. iv. 129 This likenes, idemptitie, or equallities of proportion is called proportionallitie. [ to be continued]
OED (2d ed.)