work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3420,Psychomachia,"Reading MacDonald's History of the Concept of Mind (Ashgate, 2003), 211.",2003-10-08 00:00:00 UTC,"And therefore to conclude, all thinges, but specially the whole life of man, is a certeine kinde of contention and strife. But in the meane while, omitting this externall strife, wherof we entreated erewhile, which I would God it were lesse, & therefore lesse knowne to all men: how great is the internall contention, not only against an other, but as I haue saide, against our owne kinde, not against an other particular person, but against our selfe, and that in this bodily outward couering, which is the most vile and base part of our selues? and euerie one hath continuall warre with him selfe in the most secret closet of his minde. For as touching this our bodie, with how contrarie humours it aboundeth and is troubled, enquire of those that are called naturall Phylosophers: but with how diuerse and contrarie affections the minde striueth against it selfe, let euerie one enquire of none other than him selfe, and answere him selfe, with how variable and vncerteine motion of minde hee is drawne sometime one way, some time an other: he is neuer whole, nor neuer one man, but alwayes dissenting & deuided in himselfe. For, to speake nothing of other motions, to will, to nill, to loue, to hate, to flatter, to threaten, to mock, to deceiue, to feigne, to iest, to weepe, to pitie, to spare, to bee angrie, to bee pleased, to slide, to bee cast downe, to bee aduanced, to stumble, to stande vp, to goe forwarde, to turne backe, to begin, to leaue of, to doubt, to erre, to bee deceiued, to be ignorant, to learne, to forget, to remember, to enuie, to contemne, to wonder, to loath, to despise, and to haue in admiration, and such like, than whiche truly there can bee nothing imagined more vncerteine, and with which the life of man ebbeth and floweth vncerteinly, from the beginning to the ending without intermission. For what tempests and madnesse is there in these foure passions, to wit, to hope or desire, and to reioice, to feare and to bee sorie, whiche trouble the poore and miserable minde, by driuing him with sodeine windes and gales, in course far from the hauen into the middes of the dangerous rocks? Which passions, some one way, and some another, yea diuersly diuerse haue expressed in lesse than in an whole verse. And as Saint Augustine writeth, the Poet Virgil hath comprised in a most knowne veritie: of which passions truly I am not ignorant, that more and lesse may bee said on both sides. As for me I haue not much studied for shortnesse nor copie, but I haue set downe in writing such matter as in order hath offered it selfe to me, out of the common course of mans life, that I might not werie the Reader, either with scarcitie or tediousnesse. And let not the name of Fortune grieue thee, which is repeated not onely in the superscriptions and tytles, but also in the woork: For truly thou hast often heard mine opinion, concerning fortune. But when I foresawe that this Doctrine was most necessarie, specially for such as were not furnished with learning, I haue vsed in their behalfe the common and knowne woord, not being ignorant, what other men generally, & most briefly. S. Hierome thinketh of this matter, where he sayth, that there is neither Fortune nor destinie, so that the common sort shall acknowledge and perceiue here their manner of speaking: as for the learned, which are but scarce, they will vnderstand what I meane, and shall not bee troubled with the vsuall woord. Of the one part of this twoofold woorke, concerning passions and fortune, wee haue saide alredie, what wee thought good, & of the other we will now speake, what wee shall see conuenient.",,8721,"REVISIT and chase down text. Had cut this? — ""[Allegorical battle] within every individual takes place in the concrete, ordinary world familiar to contemporary readers. Reason and 4 passions contend
[Rem. I. xxiii]""","""And euerie one hath continuall warre with him selfe in the most secret closet of his minde.""","",2013-06-12 18:50:07 UTC,""
3430,Mind's Eye,"Reading Alwin Thaler's ""In My Mind's Eye, Horatio."" Shakespeare Quarterly. Vol. 7, No. 4 (Autumn, 1965), p. 353.",2006-04-18 00:00:00 UTC,"Love is nothing else but a certaine coveting to enjoy beautie ... in our soul there be three ... waies to know; namely, by sense, reason, and understanding ... by the last of which amn may be partner with the angels. ... [The] soule ... purged ... occupied in spirituall .. understanding may come to beholde the beautie that is seene with the eyes of the minde",,8738,"","A soul purged and ""occupied in spirituall ... understanding"" may ""come to beholde the beautie that is seene with the eyes of the minde""",Eye,2009-09-14 19:33:44 UTC,Book IV
3439,Innate Ideas,"Reading Frederick Kiefer's Writing on the Renaissance Stage: Written Words, Printed Pages, Metaphoric Books. Newark: University of Delaware Press, 1996. p. 118.",2006-10-03 00:00:00 UTC,"The law is a singular reason imprinted in nature, commanding those things that are done, and forbidding the contrarie. We have both the law of nature, and the law written. The law of nature is sence and feeling, which everie one hath in himself, and in his conscience, whereby he discerneth between good and evil, as much as sufficeth to take from him the cloke of ignorance, in that he is reprooved even by his owne witnes.
(562)",,8751,"","""The law of nature is sence and feeling, which everie one hath in himself, and in his conscience, whereby he discerneth between good and evil, as much as sufficeth to take from him the cloke of ignorance, in that he is reprooved even by his owne witnes.""","",2009-09-14 19:33:45 UTC,""
3439,Blank Slate,"Reading Frederick Kiefer's Writing on the Renaissance Stage: Written Words, Printed Pages, Metaphoric Books. Newark: University of Delaware Press, 1996. p. 120.",2006-10-03 00:00:00 UTC,"The minde is as a white paper, wherein as a man groweth in age and judgement, he writeth his cogitations and thoughts, which the studie of letters and learning do affoord him.
(83)",,8752,"","""The minde is as a white paper, wherein as a man groweth in age and judgement, he writeth his cogitations and thoughts, which the studie of letters and learning do affoord him.""","",2009-09-14 19:33:45 UTC,""
3490,"",Searching KJV at UVA's Electronic Text Center,2003-06-19 00:00:00 UTC,"23: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
24: O wretched man that I am! who shall deliver me from the body of this death?
25: I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
(Romans 7:23-5)",2011-01-06,8953,•Paul uses nous only 21 times. Most of these usages appear in Romans.,"""So then with the mind I myself serve the law of God; but with the flesh the law of sin.""",Court,2012-01-06 16:09:33 UTC,""
3490,"",Searching KJV at UVA's Electronic Text Center,2003-06-19 00:00:00 UTC,"5: For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
6: For to be carnally minded is death; but to be spiritually minded is life and peace.
7: Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
8: So then they that are in the flesh cannot please God.
(Romans 8:5-8)",2009-06-10,8954,•Paul uses nous only 21 times. Most of these usages appear in Romans.
•See Romans 7:23 and 7:25 for more on the laws of the mind.,"""For to be carnally minded is death; but to be spiritually minded is life and peace.""","",2009-09-14 19:33:52 UTC,""
3490,"",Searching KJV at UVA's Electronic Text Center,2003-06-19 00:00:00 UTC,"16: Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
(Romans 12:16)",,8956,•Paul uses nous only 21 times. Most of these usages appear in Romans.
,"""Be of the same mind one toward another""","",2009-09-14 19:33:52 UTC,""
3492,"",Searching KJV at UVA's Electronic Text Center,2003-06-19 00:00:00 UTC,"1: And they came over unto the other side of the sea, into the country of the Gadarenes.
2: And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,
3: Who had his dwelling among the tombs; and no man could bind him, no, not with chains:
4: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.
5: And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.
6: But when he saw Jesus afar off, he ran and worshipped him,
7: And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.
8: For he said unto him, Come out of the man, thou unclean spirit.
9: And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.
10: And he besought him much that he would not send them away out of the country.
11: Now there was there nigh unto the mountains a great herd of swine feeding.
12: And all the devils besought him, saying, Send us into the swine, that we may enter into them.
13: And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.
14: And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.
15: And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.
(Mark: 5:1-15)",2003-10-23,8958,"• Jesus calls ""Legion"" out of a possessed man. Only usage of ""mind"" in Mark
","""And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.""","",2011-04-08 14:31:13 UTC,""
7127,"",Reading,2011-11-21 21:26:14 UTC,"Home when he came, he seemed not to be there,
But like the exilèd air thrust from his sphere,
Set in a foreign place; and straight from thence,
Alcides-like, by mighty violence,
He would have chased away the swelling main,
That him from her unjustly did detain.
Like as the sun in a diameter
Fires and inflames objects removèd far
And heateth kindly, shining lat'rally,
So beauty sweetly quickens when 'tis nigh,
But being separated and removèd,
Burns where it cherished, murders where it lovèd.
Therefore even as an index to a book,
So to his mind was young Leander's look.
O none but gods have power their love to hide,
Affection by the count'nance is descried.
The light of hidden fire itself discovers,
And love that is concealed betrays poor lovers.
His secret flame apparently was seen,
Leander's father knew where he had been,
And for the same mildly rebuked his son,
Thinking to quench the sparkles new begun.
But love resisted once grows passionate,
And nothing more than counsel lovers hate.
(II, ll. 117-40).",,19323,"","""Therefore even as an index to a book, / So to his mind was young Leander's look.""",Writing,2011-11-21 21:26:14 UTC,Sestiad II
3420,"",Reading,2013-06-12 18:51:42 UTC,"And therefore to conclude, all thinges, but specially the whole life of man, is a certeine kinde of contention and strife. But in the meane while, omitting this externall strife, wherof we entreated erewhile, which I would God it were lesse, & therefore lesse knowne to all men: how great is the internall contention, not only against an other, but as I haue saide, against our owne kinde, not against an other particular person, but against our selfe, and that in this bodily outward couering, which is the most vile and base part of our selues? and euerie one hath continuall warre with him selfe in the most secret closet of his minde. For as touching this our bodie, with how contrarie humours it aboundeth and is troubled, enquire of those that are called naturall Phylosophers: but with how diuerse and contrarie affections the minde striueth against it selfe, let euerie one enquire of none other than him selfe, and answere him selfe, with how variable and vncerteine motion of minde hee is drawne sometime one way, some time an other: he is neuer whole, nor neuer one man, but alwayes dissenting & deuided in himselfe. For, to speake nothing of other motions, to will, to nill, to loue, to hate, to flatter, to threaten, to mock, to deceiue, to feigne, to iest, to weepe, to pitie, to spare, to bee angrie, to bee pleased, to slide, to bee cast downe, to bee aduanced, to stumble, to stande vp, to goe forwarde, to turne backe, to begin, to leaue of, to doubt, to erre, to bee deceiued, to be ignorant, to learne, to forget, to remember, to enuie, to contemne, to wonder, to loath, to despise, and to haue in admiration, and such like, than whiche truly there can bee nothing imagined more vncerteine, and with which the life of man ebbeth and floweth vncerteinly, from the beginning to the ending without intermission. For what tempests and madnesse is there in these foure passions, to wit, to hope or desire, and to reioice, to feare and to bee sorie, whiche trouble the poore and miserable minde, by driuing him with sodeine windes and gales, in course far from the hauen into the middes of the dangerous rocks? Which passions, some one way, and some another, yea diuersly diuerse haue expressed in lesse than in an whole verse. And as Saint Augustine writeth, the Poet Virgil hath comprised in a most knowne veritie: of which passions truly I am not ignorant, that more and lesse may bee said on both sides. As for me I haue not much studied for shortnesse nor copie, but I haue set downe in writing such matter as in order hath offered it selfe to me, out of the common course of mans life, that I might not werie the Reader, either with scarcitie or tediousnesse. And let not the name of Fortune grieue thee, which is repeated not onely in the superscriptions and tytles, but also in the woork: For truly thou hast often heard mine opinion, concerning fortune. But when I foresawe that this Doctrine was most necessarie, specially for such as were not furnished with learning, I haue vsed in their behalfe the common and knowne woord, not being ignorant, what other men generally, & most briefly. S. Hierome thinketh of this matter, where he sayth, that there is neither Fortune nor destinie, so that the common sort shall acknowledge and perceiue here their manner of speaking: as for the learned, which are but scarce, they will vnderstand what I meane, and shall not bee troubled with the vsuall woord. Of the one part of this twoofold woorke, concerning passions and fortune, wee haue saide alredie, what wee thought good, & of the other we will now speake, what wee shall see conuenient.",,20575,"","""For what tempests and madnesse is there in these foure passions, to wit, to hope or desire, and to reioice, to feare and to bee sorie, whiche trouble the poore and miserable minde, by driuing him with sodeine windes and gales, in course far from the hauen into the middes of the dangerous rocks?""","",2013-06-12 18:51:42 UTC,""