id,comments,provenance,dictionary,created_at,reviewed_on,work_id,theme,context,updated_at,metaphor,text
8709,•I've included this entry twice: 'Minerals' and 'Physics',Reading,"",2004-01-14 00:00:00 UTC,,3414,"","Book III, Chapter vi",2011-06-06 19:22:07 UTC,"""'For,' it was his habit to say, 'as a stone, if you cast it upward, will be brought down to the earth by its own nature, so the man whose mind is naturally good, the more you repel him, the more he turns toward that to which he is naturally inclined.'""","It is not easy to exhort weak young men; for neither is it easy to hold cheese with a hook. But those who have a good natural disposition, even if you try to turn them aside, cling still more to reason. Wherefore Rufus generally attempted to discourage, and he used this method as a test of those who had a good natural disposition and those who had not. ""For,"" it was his habit to say, ""as a stone, if you cast it upward, will be brought down to the earth by its own nature, so the man whose mind is naturally good, the more you repel him, the more he turns toward that to which he is naturally inclined.""
(III.vi)"
8741,"•I've included twice: Impression and Metal
•Note, the OED marks this as a figurative sense of impression.","Looking up ""impression"" in the OED",Metal,2005-05-20 00:00:00 UTC,2006-09-27,3432,"","",2009-09-14 19:33:44 UTC,"""Ignoraunce [...] maketh him unmeete metall for the impressions of vertue.""",Ignoraunce..maketh him unmeete metall for the impressions of vertue.
(372)
8744,•I've included twice: Ink and Stone,"Reading Frederick Kiefer's Writing on the Renaissance Stage: Written Words, Printed Pages, Metaphoric Books. Newark: University of Delaware Press, 1996. p. 120.","",2006-10-04 00:00:00 UTC,,3434,Meta-metaphorical,"",2009-09-14 19:33:45 UTC,"""The comparisons of, Ynke, and of the spirit: of stones, and of the hart, are of great force. For he expresseth more when he compareth ynke with the spirit of God, adn stones with the harte, than if he had named the spirit and the harte without comparison.""","The comparisons of, Ynke, and of the spirit: of stones, and of the hart, are of great force. For he expresseth more when he compareth ynke with the spirit of God, and stones with the harte, than if he had named the spirit and the harte without comparison.
(224)"
9145,Reviewed 2003-10-23,HDIS,"",2003-07-29 00:00:00 UTC,2011-08-26,3546,"","Act IV, scene iii",2011-08-26 14:41:04 UTC,"""I do desire thee, even from a heart / As full of sorrows as the sea of sands / To bear me company and go with me.""","SILVIA
O Eglamour, thou art a gentleman --
Think not I flatter, for I swear I do not --
Valiant, wise, remorseful, well accomplished.
Thou art not ignorant what dear good will
I bear unto the banished Valentine,
Nor how my father would enforce me marry
Vain Thurio, whom my very soul abhors.
Thyself hast loved, and I have heard thee say
No grief did ever come so near thy heart
As when thy lady and thy true love died,
Upon whose grave thou vowed'st pure chastity.
Sir Eglamour, I would to Valentine,
To Mantua, where I hear he makes abode;
And for the ways are dangerous to pass
I do desire thy worthy company,
Upon whose faith and honour I repose.
Urge not my father's anger, Eglamour,
But think upon my grief, a lady's grief,
And on the justice of my flying hence
To keep me from a most unholy match,
Which heaven and fortune still rewards with plagues.
I do desire thee, even from a heart
As full of sorrows as the sea of sands,
To bear me company and go with me.
If not, to hide what I have said to thee
That I may venture to depart alone.
(IV.iii, ll. 11-36)"
16934,"•USE in Metal Entry. I've included four times: Gold, Silver, Iron, And Bronze
•Cross-reference: Plato discusses Hesiod's races of men in The Statesman. ",Reading,Metal,2005-06-06 00:00:00 UTC,,6416,"",Book 3. Myth of Metals,2010-10-02 21:22:22 UTC,"""'All of you in the city are certainly brothers,' we shall say to them in telling the tale, 'but god, in fashioning those of you who are competent to rule, mixed gold in at their birth; this is why they are most honored; in auxiliaries, silver, and iron and bronze in the farmers and other craftsmen.'""","""It was indeed appropriate,"" I said. ""All the same, hear out the rest of the tale. 'All of you in the city are certainly brothers,' we shall say to them in telling the tale, 'but god, in fashioning those of you who are competent to rule, mixed gold in at their birth; this is why they are most honored; in auxiliaries, silver, and iron and bronze in the farmers and other craftsmen. So, because you're all related, although for the most part you'll produce offspring like yourselves, it sometimes happens that a silver child will be born from a golden parent, a golden parent from a silver parent, and similarly all the others from each other. Hence the god commands the rulers first and foremost to be of nothing such good guardians and to keep over nothing so careful a watch as the children, seeing which of these metals is mixed in their souls. And, if a child of theirs should be born with an admixture of bronze or iron, by no manner of means are they to take pity on it, but shall assign the proper value to its nature and thrust it out among the craftsmen or the farmers; and, again, if from these men one should naturally grow who has an admixture of gold or silver, they will honor such ones and lead them up, some to the guardian group, others to the auxiliary, believing that there is an oracle that the city will be destroyed when an iron or bronze man is its guardian.' So, have you some device for persuading them of this tale?""
(p. 94, 415a-c)"
17991,"",Reading,Metal,2010-10-02 21:23:51 UTC,,6416,"",Book 3. Myth of Metals,2010-10-02 21:23:51 UTC,"""Hence the god commands the rulers first and foremost to be of nothing such good guardians and to keep over nothing so careful a watch as the children, seeing which of these metals is mixed in their souls.""","""It was indeed appropriate,"" I said. ""All the same, hear out the rest of the tale. 'All of you in the city are certainly brothers,' we shall say to them in telling the tale, 'but god, in fashioning those of you who are competent to rule, mixed gold in at their birth; this is why they are most honored; in auxiliaries, silver, and iron and bronze in the farmers and other craftsmen. So, because you're all related, although for the most part you'll produce offspring like yourselves, it sometimes happens that a silver child will be born from a golden parent, a golden parent from a silver parent, and similarly all the others from each other. Hence the god commands the rulers first and foremost to be of nothing such good guardians and to keep over nothing so careful a watch as the children, seeing which of these metals is mixed in their souls. And, if a child of theirs should be born with an admixture of bronze or iron, by no manner of means are they to take pity on it, but shall assign the proper value to its nature and thrust it out among the craftsmen or the farmers; and, again, if from these men one should naturally grow who has an admixture of gold or silver, they will honor such ones and lead them up, some to the guardian group, others to the auxiliary, believing that there is an oracle that the city will be destroyed when an iron or bronze man is its guardian.' So, have you some device for persuading them of this tale?""
(p. 94, 415a-c)"
18110,"",Reading,Metal,2011-01-13 05:59:39 UTC,,3416,"","Part VII, Chapter 2",2011-01-13 05:59:39 UTC,"""By means of this suffering, inflicted by a real fire, the souls are cleansed of the guilt and dross of sin, and also of its sequels.""","2. First, in regard to the pains of purgatory, the following must be held. The fire of purgatory is a REAL FIRE, which, however, affects the SPIRIT of the just who, in their lifetime, did not sufficiently atone and make reparation for their sins. It affects their spirit in greater or lesser degree, according as they took with them from their earthly life more or less of what must be burned away.
They are afflicted less heavily than in hell, but more than in the present world; and yet, not so severely as to be deprived of hope and of the knowledge that they are not in hell, although, by reason of the intensity of the pain, they may at times be unaware of it.
By means of this suffering, inflicted by a real fire, the souls are cleansed of the guilt and dross of sin, and also of its sequels. When they are wholly cleansed, they fly out at once and are introduced into the glory of paradise.
(VII.2.2)"
20460,"","Reading; found again in M.H. Abrams, The Mirror and the Lamp: Romantic Theory and the Critical Tradition (London: Oxford UP, 1953), 57. And again, in Margreta de Grazia’s ""Imprints: Shakespeare, Gutenberg, and Descartes,"" in Printing and Parenting in Early Modern England (Aldershot: Ashgate, 2005): 29-58, p. 30.",Impressions,2013-06-06 21:02:56 UTC,,6411,"","",2013-10-07 19:08:05 UTC,"""Generally, about all perception, we can say that a sense is what has the power of receiving into itself the sensible forms of things without the matter, in the way in which a piece of wax takes on the impress of a signet-ring without the iron or gold; what produces the impression is a signet of bronze or gold, but not qua bronze or gold: in a similar way the sense is affected by what is coloured or flavoured or sounding not insofar as each is what it is, but insofar as it is of such and such a sort and according to its form.""","12. Generally, about all perception, we can say that a sense is what has the power of receiving into itself the sensible forms of things without the matter, in the way in which a piece of wax takes on the impress of a signet-ring without the iron or gold; what produces the impression is a signet of bronze or gold, but not qua bronze or gold: in a similar way the sense is affected by what is coloured or flavoured or sounding not insofar as each is what it is, but insofar as it is of such and such a sort and according to its form.
(424a18-424a23 p. 674)"
24195,"",Reading,"",2014-07-16 15:37:23 UTC,,7972,"","",2015-08-05 18:33:08 UTC,"""Those things that men's untutored hearts revere, sunk in the bondage of their bodies--jewels, gold, silver, and polished tables, huge and round--all these are earthly dross, for which the untainted spirit, conscious of its own nature, can have no love, since it is itself light and uncumbered, waiting only to be released from the body before it soars to highest heaven.""","Nor is this true only in respect to money or food. Every want that springs, not from any need, but from vice is of a like character; however much you gather for it will serve, not to end, but to advance desire. He, therefore, who keeps himself within the bounds of nature will not feel poverty; but he who exceeds the bounds of nature will be pursued by poverty even though he has unbounded wealth. Even places of exile will provide necessaries, but not even kingdoms superfluities. It is the mind that makes us rich; this goes with us into exile, and in the wildest wilderness, having found there all that the body needs for its sustenance, it itself overflows in the enjoyment of its own goods. The mind has no concern with money--no whit more than have the immortal gods. Those things that men's untutored hearts revere, sunk in the bondage of their bodies--jewels, gold, silver, and polished tables, huge and round--all these are earthly dross, for which the untainted spirit, conscious of its own nature, can have no love, since it is itself light and uncumbered, waiting only to be released from the body before it soars to highest heaven. Meanwhile, hampered by mortal limbs and encompassed by the heavy burden of the flesh, it surveys, as best it can, the things of heaven in swift and winged thought. And so the mind can never suffer exile, since it is free, kindred to the gods, and at home in every world and every age; for its thought ranges over all heaven and projects itself into all past and future time. This poor body, the prison and fetter of the soul, is tossed hither and thither upon it punishments, upon it robberies, upon it diseases work their will. But the soul itself is sacred and eternal, and upon it no hand can be laid.
(XI.4-7)
[ 4. Nec hoc in pecunia tantum aut alimentis euenit; eadem natura est in omni desiderio quod modo non ex inopia sed ex uitio nascitur: quidquid illi congesseris, non finis erit cupiditatis sed gradus. Qui continebit itaque se intra naturalem modum, paupertatem non sentiet; qui naturalem modum excedet, eum in summis quoque opibus paupertas sequetur. Necessariis rebus et exilia sufficiunt, superuacuis nec regna. 5. Animus est qui diuites facit; hic in exilia sequitur, et in solitudinibus asperrimis, cum quantum satis est sustinendo corpori inuenit, ipse bonis suis abundat et fruitur: pecunia ad animum nihil pertinet, non magis quam ad deos inmortalis. 6. Omnia ista quae imperita ingenia et nimis corporibus suis addicta suspiciunt, lapides aurum argentum et magni leuatique mensarum orbes, terrena sunt pondera, quae non potest amare sincerus animus ac naturae suae memor, leuis ipse, expeditus, et quandoque emissus fuerit ad summa emicaturus; interim, quantum per moras membrorum et hanc circumfusam grauem sarcinam licet, celeri et uolucri cogitatione diuina perlustrat. 7. Ideoque nec exulare umquam potest, liber et deis cognatus et omni mundo omnique aeuo par; nam cogitatio eius circa omne caelum it, in omne praeteritum futurumque tempus inmittitur. Corpusculum hoc, custodia et uinculum animi, huc atque illuc iactatur; in hoc supplicia, in hoc latrocinia, in hoc morbi exercentur: animus quidem ipse sacer et aeternus est et cui non possit inici manus.]"
24595,"",Reading,"",2015-07-08 04:13:59 UTC,,8073,"","",2015-07-08 04:14:26 UTC,"""an, haec animos aerugo et cura peculi / cum semel imbuerit, speremus carmina fingi / posse linenda cedro et levi servanda cupresso?""","[...] an, haec animos aerugo et cura peculi
cum semel imbuerit, speremus carmina fingi
posse linenda cedro et levi servanda cupresso?
(ll. 330-332)
[When this sordid rust and hankering after wealth has once tainted their minds, can we expect that such verses should be made as are worthy of being anointed with the oil of cedar, and kept in the well-polished cypress?]"