The quotations, citations, and other references made by women writers in the WWO collection.
| Source Text(definition of “Source text”) | Gesture(definition of “Intertextual gesture”) | Referenced Work(definition of “Referenced work”) | |||
|---|---|---|---|---|---|
| Text | Topics & Genres (definition of “Topic”) | Text of the Gesture | Gesture Type (The Terminology page on “”) | Text | Topics & Genres (definition of “Topic”) |
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philos. | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Enfield, Vol. II. p. 186. | citation | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Enfield, Vol. II. p. 186. | citation | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Enfield. | citation | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | “From nothing, nothing can be produced; since the distance between existence and non-entity is infinite. Matter is too imperfect in its nature, and approaches too near to non-entity to be self existent. The Being from whom all things proceed is a spirit, uncreated, eternal, intelligent, percipient, having within itself the principles of life and motion, existing by the necessity of its nature, and filling the immensity of space. This spirit is Enseph, the infinite Deity. This Eternal Fountain of existence sends forth from himself natures of various orders, which, nevertheless, are still united to their source. The world is a permanent emanation from the Deity, in which his attributes and properties are unfolded, and variously modified. The nearer any emanation is to the First Fountain, the more perfect and divine is its nature; and the reverse. Before the creation of the world, all space was filled with the Or Haen Soph, or infinite intellectual light. But, when the volition for the production of nature was formed in the divine mind, the eternal light, hitherto equally diffused through the infinite expanse, withdrew itself to an equal distance in every direction, from a certain point, and thus left about this centre, a spherical portion of empty space, as a field for the operation of emanation, by which all things were to be produced. In the space from which the divine light was thus withdrawn, there were still, however, some portions or traces left of the divine essence, which were to become the receptacle of rays, sent forth from the Eternal Fountain, or the basis of future worlds. From a certain part of the concavity of infinite light, which surrounded the opaque sphere, the energy of emanation was first exerted, and rays were sent forth in right lines, into the dark abyss. The beam of light, thus produced, formed a channel, through which streams were to flow for the production of worlds. This beam was united to the concave of light, and was directed towards the centre of the opaque sphere. From this luminous channel, streams of light flowed, at different distances from the centre, in a circular path, and formed distinct circles of light, separated from the concave of light, or from each other, by portions of dark or empty space. Of these circles of light, ten were produced, which may be called Sephiræ, or Splendours. The rectilineal beam of light, which is the first emanation from the eternal fountain, and is itself the source of all other emanations, may be distinguished by the name of Adam Kadman, the first man, the first production of divine energy, or, the Son of God. The Sephiræ are fountains of emanation, subordinate to Adam Kadman, which send forth rays of divine light or communicate essence and life to inferiour beings. The ten Sephiræ are known, according to the order of emanation, by the names, Intelligence, or the Crown, Knowledge, Wisdom, Strength, Beauty, Greatness, Glory, Stability, Victory, Dominion. These are not the instruments of the divine operations, but media, through which the Deity diffuses himself through the sphere of the universe, and produces whatever exists. They are not beings detached from the Deity, but substantial virtues or powers, distinctly, but dependently, sent forth from the eternal source of existence through the mediation of Adam Kadman, the first emanating power, and becoming the immediate source of existence to subordinate emanations. They are dependent upon the First Fountain, as rays upon a luminary, which is conceived to have sent them forth with a power of drawing them back, at pleasure, into itself. The first infinite source of being, is the Enzophic world, or world of infinity, within which, after the manner above described, four worlds are produced by the law of emanation, according to which the superiour is the immediate source of the inferiour; these are Aziluth, or the world of emanation, including the Sephiræ; Brish, or the world of creation, containing certain spiritual natures, which derive their essence from the Sephiræ; Jezirah, or the world of forms, composed of substantial natures, derived from the superiour spiritual substances, and placed within ethereal vehicles, which they inform; and Asiah, or the material and visible world, comprehending all those substances which are capable of motion, composition, division, and dissolution. These derived worlds are different evolutions, or expansions of the divine essence, or distinct classes of beings, in which the infinite light of the divine nature is exhibited with continually decreasing splendour, as they recede from the First Fountain. The last and most distant production of the divine energy of emanation is matter; which is produced when the divine light, by its recession from the Fountain, becomes so attenuated as to be lost in darkness, leaving nothing but an opaque substance, which is only one degree above non-entity. Matter has no separate and independent existence, but is merely a modification and permanent effect of the emanative energy of the divine nature. The Sephiræ, or first order of emanative being, existing in Aziluth are superiour to spirits, and are called Parzuphim, Persons, to denote that they have a substantial existence. The inhabitants of the second world are called Thrones, on account of the dominion, which they possess over the various orders of Angels, which inhabit the third world. The fourth, or material world, is the region of evil spirits, called Klippoth, the dregs of emanation. These are the authors of the evil, which is found in the material world, but they are continually aspiring towards the Sephiræ, and will, in the great revolution of nature, return into the inexhaustible fountain of deity. Spirits of all orders have a material vehicle, less pure and subtile in proportion to their distance from Ensoph; and this vehicle is of the nature of the world next below that to which they belong. Metatron is the prince of Jezirah, or the angelick world, in which they are ten distinct orders; Sandalphon of Aziah, or the material world; these together with the hosts over which they preside, animate aerial vehicles, capable of impression from corporeal objects, and in different ways requiring renovation. The human soul, proceeding by emanation from the Deity, is an incorporeal substance of the same nature with the divine intellect. Being united to the body, one complex nature is produced, endued with reason, and capable of action. The human soul consists of four parts, Nephesh, or the principle of vitality; Ruach, or the principle of motion; Neschamah, or the power of intelligence; and Jechidah, a divine principle, by means of which it contemplates superiour natures, and even ascends to the Ensophic world. All souls were produced at once, and pre-existed in Adam. Every human soul has two guardian angels, produced by emanation at the time of the production of souls. The mind of man is united to the divine mind, as the radius of a circle to its centre. The souls of good men ascend above the mansion of the angels, and are delighted with the vision of the first light, which illuminates all the worlds. The universe continues to exist by the divine energy of emanation. Whilst this energy is exerted, different forms and orders of beings remain; when it is withheld, all the streams of existence return into their fountain. The Ensoph, or Deity, contains all things within himself; and there is always the same quantity of existence, either in a created or uncreated state. When it is in an uncreated state, God is all; when worlds are created, the Deity is unfolded, or evolved, by various degrees of emanation, which constitute the several forms and orders of created nature.” | quote | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | “The history of the Misna,” | quote | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | “is briefly this: The sect of the Pharisees, after the destruction of Jerusalem, prevailing over the rest, the study of traditions became the chief object of attention in all the Jewish schools. The number of these traditions, had in a long course of time, so greatly increased, that the doctors, whose principal employment it was to illustrate them by new explanations, and to confirm their authority, found it necessary to assist their recollections by committing them under distinct heads to writing. At the same time, their disciples took minutes of the explanations of their preceptors, many of which were preserved, and grew up into voluminous commentaries. The confusion, which arose from these causes, was now become so troublesome, that, notwithstanding what Hillel had before done in arranging the traditions, Judah found it necessary to attempt a new digest of the oral law, and of the commentaries of the most famous doctors. This arduous undertaking is said to have employed him forty years. It was completed, according to the unanimous testimony of the Jews, about the close of the second century. This Misna, or first Talmud, comprehends all the laws, institutions, and modes of life, which, beside the Hebrew scriptures, the Jews supposed themselves bound to observe.” | quote | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Enfield. | citation | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Enfield. | citation | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | “the attention, which was paid to the writings of Aristotle, both by Arabians and Christians, excited the emulation of the Jews, who addicted themselves to the study of the Peripatetic philosophy. This innovation, so inconsistent with the reverence which they professed to entertain for the law and traditions of their fathers, was exceedingly displeasing to the zealous advocates for Talmudic learning, who easily perceived, that as the one gained ground, the other would decline.” | quote | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | Philosophy | title | Brucker, Johann Jakob. The History of Philosophy, from the Earliest Times to the Beginning of the Present Century. 1791. | ||
| Adams, Hannah. The History of the Jews. 1812. | “that a conversion was considered as a bankruptcy, and even paradise did not possess the right of asylum.” | quote | Jean Chastellux, François, Marquis de. An Essay on Public Happiness, Investigating the State of Human Nature, under each of its Particular Appearances, through the Several Periods of History, to the Present Times. 1774. | ||
| Adams, Hannah. The History of the Jews. 1812. | Essay on Publick Happiness | title | Jean Chastellux, François, Marquis de. An Essay on Public Happiness, Investigating the State of Human Nature, under each of its Particular Appearances, through the Several Periods of History, to the Present Times. 1774. | ||
| Adams, Hannah. The History of the Jews. 1812. | Ethics | title | Aristotle. Nicomachean Ethics. | ||
| Adams, Hannah. The History of the Jews. 1812. | “Is not the pretended avarice, usury, and hard heartedness of a Jew become proverbial?” | quote | Levi, David. A Defence of the Old Testament, In a Series of Letters. 1797. | ||
| Adams, Hannah. The History of the Jews. 1812. | Defense of the Old Testament | title | Levi, David. A Defence of the Old Testament, In a Series of Letters. 1797. | ||
| Adams, Hannah. The History of the Jews. 1812. | treatise on the miseries of human life, | title | de Pomis, David. Treatise on the Miseries of Human Life. | Philosophy | |
| Adams, Hannah. The History of the Jews. 1812. | the principles of the Cartesian philosophy demonstrated geometrically, | title | Spinoza, Baruch. Renati Descartes Principia Philosophiae, More Geometrico Demonstrata. 1663. | ||
| Adams, Hannah. The History of the Jews. 1812. | Opera Posthuma. | title | Spinoza, Baruch. Opera Posthuma. 1677. | Philosophy | |
| Adams, Hannah. The History of the Jews. 1812. | Phaedon, or discourse on the immortality of the soul. | title | Mendelssohn, Moses. Phaedon; or, Discourse on the Immortality of the Soul. 1789. | ||
| Adams, Hannah. The History of the Jews. 1812. | Observations on Man | title | Hartley, David. Observations on Man, His frame, His duty, and his Expectations. 1749. | ||
| Askew, Anne. The First Examination of Anne Askew. 1546. | Physyckes | title | Aristotle. Physyckes. | ||
| Astell, Mary. Reflections upon Marriage. 1700. | “‘For it often happens (says that Author) that Women and Children acknowledge the Falshood of those Prejudices we contend with, because they do not dare to judge without examination, and they bring all the attention they are capable of to what they reade. Whereas on the contrary, the Learned continue wedded to their own Opinions, because they will not take the trouble of examining what is contrary to their receiv'd Doctrines.’” | quote | Malebranche, Nicolas. Search after Truth. 1674. | Philosophy | |
| Astell, Mary. Reflections upon Marriage. 1700. | Moderation truly stated: Or a Review of a late Pamphlet, Entitled, Moderation a Vertue. With a Prefatory Discourse to Dr. D'Avenant, concerning his late Essays on Peace and War. | advertisement | Astell, Mary. Moderation Truly Stated; or, A Review of a Late Pamphlet, Entitled, Moderation a Virtue. 1704. | Philosophy | |
| Astell, Mary. Reflections upon Marriage. 1700. | Moderation a Vertue | advertisement | Astell, Mary. Moderation Truly Stated; or, A Review of a Late Pamphlet, Entitled, Moderation a Virtue. 1704. | Philosophy | |
| Astell, Mary. A Serious Proposal to the Ladies. 1694. | Gender commentary | Conduct of Human Life | title | Norris, John. Reflections upon the Conduct of Human Life. 1690. | |
| Astell, Mary. A Serious Proposal to the Ladies. 1694. | Gender commentary | “It was so very modish” | quote | Wotton, William. Reflections upon Ancient and Modern Learning. 1694. | |
| Astell, Mary. A Serious Proposal to the Ladies. 1694. | Gender commentary | Reflections on Ancient and Modern Learning | title | Wotton, William. Reflections upon Ancient and Modern Learning. 1694. | |
| Astell, Mary. A Serious Proposal to the Ladies. 1694. | Gender commentary | “that the fair Sex seem'd to believe that Greek and Latin added to their Charms; and Plato and Aristotle untranslated, were frequent Ornaments of their Closets. One wou'd think by the effects, that it was a proper way of Educating them, since there are no accounts in History of so many great Women in any one Age, as are to be found between the years 15 and 1600.” | quote | Wotton, William. Reflections upon Ancient and Modern Learning. 1694. | |
| Barbauld, Anna Laetitia (Aikin). The Works of Anna Laetitia Barbauld. | Miscellany | Dialogue between Madame Cosmogunia and a philosophical Inquirer of the Eighteenth Century | title | Barbauld, Anna Laetitia (Aikin). “Dialogue Between Madame Cosmogunia and a Philosophical Inquirer of the Eighteenth Century.” The Works of Anna Laetitia Barbauld (vol. 2). 1826. | Philosophy |
| Barbauld, Anna Laetitia (Aikin). “The Works of Anna Laetitia Barbauld (vol. 2).” The Works of Anna Laetitia Barbauld. | Miscellany | Confessions | title | Rousseau, Jean Jacques. The Confessions of J. J. Rousseau; with the Reveries of the Solitary Walker. 1783. | |
| Barbauld, Anna Laetitia (Aikin). “The Works of Anna Laetitia Barbauld (vol. 2).” The Works of Anna Laetitia Barbauld. | Miscellany | Ethics | title | Hutcheson, Francis. A System of Moral Philosophy. 1754. | Philosophy |
| Barber, Mary. Poems on Several Occasions. 1734. | Poetry | Education | title | Locke, John. Some Thoughts Concerning Education. 1693. | |
| Behn, Aphra (Johnson). Miscellany, Being a Collection of Poems by Several Hands. Together with Reflections on Morality, or Seneca Unmasked. 1685. | Miscellany | The Fifth Metre in the first Book | title | Boethius. “Book 1: Fifth Metre.” The Consolation of Philosophy. 0523. | |
| Behn, Aphra (Johnson). Miscellany, Being a Collection of Poems by Several Hands. Together with Reflections on Morality, or Seneca Unmasked. 1685. | Miscellany | The Seventh Metre | title | Boethius. “Book 1: Seventh Metre.” The Consolation of Philosophy. 0523. | |
| Behn, Aphra (Johnson). Miscellany, Being a Collection of Poems by Several Hands. Together with Reflections on Morality, or Seneca Unmasked. 1685. | Miscellany | the first Book of Boetius | title | Boethius. The Consolation of Philosophy. 0523. | |