id,comments,provenance,dictionary,created_at,reviewed_on,work_id,theme,context,updated_at,metaphor,text
8578,"•FOUND actual citation by searching online. Curtius gives Policratus ed. Webb, 1, 173. That seems to accord","Reading E. R. Curtius European Literature and the Latin Middle Ages , (p. 320)",Writing,2005-04-24 00:00:00 UTC,2011-09-13,3311,"",Book III,2011-09-13 20:21:36 UTC,"""What is more remarkable, every one of us carries in his heart a book of knowledge, opened by the exercise of reason.""","It is then through nature or through grace that each one can arrive at the recognition and knowledge of truth of those things that are indispensable. What is more remarkable, every one of us carries in his heart a book of knowledge, opened by the exercise of reason. In this are portrayed not only the forms of all visible things and nature in general; the invisible things of the Fabricator of all things are also written down by the very hand of God. So true it is that they to whom the list of duties to be performed are made known by gift of nature or of grace can by no means be excused on grounds of ignorance.
(Book III, 173)
"
8722,"",Searching OED: second definition of 'treasury',"",2003-10-23 00:00:00 UTC,,3421,"",Proem,2009-09-14 19:33:44 UTC,"""O Thought, that wroot al that I mette, / And in the tresorie hit shette / Of my brayn!""","Proem
Now herkneth, every maner man
That English understonde can,
And listeth of my dreem to lere;
For now at erste shul ye here
So selly an avisioun,
That Isaye, ne Scipioun,
Ne king Nabugodonosor,
Pharo, Turnus, ne Elcanor,
Ne mette swich a dreem as this!
Now faire blisful, O Cipris,
So be my favour at this tyme!
And ye, me to endyte and ryme
Helpeth, that on Parnaso dwelle
By Elicon the clere welle.
O Thought, that wroot al that I mette,
And in the tresorie hit shette
Of my brayn! now shal men see
If any vertu in thee be,
To tellen al my dreem aright;
Now kythe thyn engyn and might!
(II .ll. 1-20) "
8723,"","Reading Alwin Thaler's ""In My Mind's Eye, Horatio."" Shakespeare Quarterly. Vol. 7, No. 4 (Autumn, 1965), p. 351.",Eye,2006-04-18 00:00:00 UTC,,3422,Mind's Eye,"",2009-09-14 19:33:44 UTC,"""That oon of hem was blynd and myghte not see, / But it were with thilke eyen of his mynde / With whiche men seen, after that they ben blynde.""","That oon of hem was blynd and myghte not see,
But it were with thilke eyen of his mynde
With whiche men seen, after that they ben blynde.
(ll. 550-2)"
17395,"","Contributed by Suzanne Morgen, searching ""mynde"" in Middle English Dictionary","",2009-06-05 00:00:00 UTC,,6550,"",Book I,2009-09-14 19:50:01 UTC,"""Thus gan he make a mirour of his minde, / In which he saugh al hoolly hir figure.""","Thus gan he make a mirour of his minde,
In which he saugh al hoolly hir figure;
And that he wel coude in his herte finde,
It was to him a right good aventure
To love swich oon, and if he dide his cure
To serven hir, yet mighte he falle in grace,
Or elles, for oon of hir servaunts pace.
"
17775,"",Reading,"",2010-04-01 15:24:32 UTC,,6693,"","Book IV, Chapter 24",2010-04-01 15:39:57 UTC,"""Ond he eal þa he in gehærnesse geleornian meahte mid hine gemyndgade, ond swa swa clæne neten eodorcende in þæt sweteste leoð gehwerfde."" And he was able to learn all that he heard; and remembering within him, just as a clean animal chewing cud [ruminating], he turned it into the sweetest song.","Ða ongan seo abbudisse clyppan ond lufigean þa Godes gife in þæm men; ond heo hine þa monade ond lærde þæt he woruldhad anforlete ond munuchad onfenge, ond he þæt wel þafode. Ond heo hine in þæt mynster onfeng mid his godum ond hine geþeodde to gesomnunge þara Godes þeowa; ond heht hine læran þæt getæl þæs halgan stæres ond spelles. Ond he eal þa he in gehærnesse geleornian meahte mid hine gemyndgade, ond swa swa clæne neten eodorcende in þæt sweteste leoð gehwerfde. Ond his song ond his leoð wæron swa wynsumu to gehæranne þætte þa seolfan his lareowas æt his muðe wreoton ond leornodon. Song he ærest be middangeardes gesceape ond bi fruman moncynnes ond eal þæt stær genesis (þæt is seo æreste Moyses booc), ond eft bi utgonge Israhela folces of Ægypta londe ond bi ingonge þæs gehatlandes, ond bi oðrum monegum spellum þæs halgan gewrites canones boca, ond bi Cristes menniscnesse ond bi his þrowunge ond bi his upastignesse in heofonas, ond bi þæs Halgan Gastes cyme ond þara apostola lare, ond eft bi þæm dæge þæs toweardan domes ond bi fyrhtu þæs tintreglican wiites, ond bi swetnesse þæs heofonlecan rices he monig leoð geworhte. Ond swelce eac oðer monig be þæm godcundan fremsumnessum ond domum he geworhte. In eallum þæm he geornlice gemde þæt he men atuge from synna lufan ond mandæda, ond to lufan ond to geornfulnesse awehte godra dæda, for þon he wæs se mon swiþe æfest ond regollecum þeodscipum eaðmodlice underþeoded. Ond wið þæm þa ðe in oðre wisan don woldon he wæs mid welme micelre ellenwodnisse onbærned, ond he for ðon fægre ænde his lif betænde ond geendade.
(p. 223)"
19156,"",Reading,Writing,2011-09-13 20:23:22 UTC,,3311,"",Book III,2011-09-13 20:23:22 UTC,"""In this [book of reason] are portrayed not only the forms of all visible things and nature in general; the invisible things of the Fabricator of all things are also written down by the very hand of God.""","It is then through nature or through grace that each one can arrive at the recognition and knowledge of truth of those things that are indispensable. What is more remarkable, every one of us carries in his heart a book of knowledge, opened by the exercise of reason. In this are portrayed not only the forms of all visible things and nature in general; the invisible things of the Fabricator of all things are also written down by the very hand of God. So true it is that they to whom the list of duties to be performed are made known by gift of nature or of grace can by no means be excused on grounds of ignorance.
(Book III, 173)
"
19750,"",Reading,"",2012-05-02 15:41:54 UTC,,7250,"",I. General Remarks on Poetry,2012-05-02 15:41:54 UTC,"""The measuring line of his mind lays out the work, and he mentally outlines the successive steps in a definite order.""","If a man has a house to build, his impetuous hand does not rush into action. The measuring line of his mind lays out the work, and he mentally outlines the successive steps in a definite order. The mind's hand shapes the entire house before the body's hand builds it. Its mode of being is archetypal before it is actual. Poetic art may see in this analogy the law to be given to poets: let the poet's hand not be swift to take up the pen, nor his tongue impatient to speak; trust neither hand nor tongue to the guidance of fortune. To ensure greater success for the work, let the discriminating mind, as a prelude to action, defer the operation of hand and tongue, and ponder long on the subject matter. Let the mind's interior compass [circinus interior mentis] first circle the whole extent of the material. Let a definite order chart in advance at what point the pen will take up its course, or where it will fix its Cadiz. As a prudent workman, construct the whole fabric within the mind's citadel; let it exist in the mind before it is on the lips.
(pp. 16-17)"
19751,"",Reading,"",2012-05-02 15:42:49 UTC,,7250,"",I. General Remarks on Poetry,2012-05-02 15:42:49 UTC,"""The mind's hand shapes the entire house before the body's hand builds it.""","If a man has a house to build, his impetuous hand does not rush into action. The measuring line of his mind lays out the work, and he mentally outlines the successive steps in a definite order. The mind's hand shapes the entire house before the body's hand builds it. Its mode of being is archetypal before it is actual. Poetic art may see in this analogy the law to be given to poets: let the poet's hand not be swift to take up the pen, nor his tongue impatient to speak; trust neither hand nor tongue to the guidance of fortune. To ensure greater success for the work, let the discriminating mind, as a prelude to action, defer the operation of hand and tongue, and ponder long on the subject matter. Let the mind's interior compass [circinus interior mentis] first circle the whole extent of the material. Let a definite order chart in advance at what point the pen will take up its course, or where it will fix its Cadiz. As a prudent workman, construct the whole fabric within the mind's citadel; let it exist in the mind before it is on the lips.
(pp. 16-17)"
19752,"",Contributed by A.C. Spearing,"",2012-05-02 15:44:20 UTC,,7250,"",I. General Remarks on Poetry,2012-05-02 15:44:35 UTC,"""Let the mind's interior compass first circle the whole extent of the material.""","If a man has a house to build, his impetuous hand does not rush into action. The measuring line of his mind lays out the work, and he mentally outlines the successive steps in a definite order. The mind's hand shapes the entire house before the body's hand builds it. Its mode of being is archetypal before it is actual. Poetic art may see in this analogy the law to be given to poets: let the poet's hand not be swift to take up the pen, nor his tongue impatient to speak; trust neither hand nor tongue to the guidance of fortune. To ensure greater success for the work, let the discriminating mind, as a prelude to action, defer the operation of hand and tongue, and ponder long on the subject matter. Let the mind's interior compass [circinus interior mentis] first circle the whole extent of the material. Let a definite order chart in advance at what point the pen will take up its course, or where it will fix its Cadiz. As a prudent workman, construct the whole fabric within the mind's citadel; let it exist in the mind before it is on the lips.
(pp. 16-17)"
19753,"",Reading,"",2012-05-02 15:45:44 UTC,,7250,"",I. General Remarks on Poetry,2012-05-02 15:46:04 UTC,"""As a prudent workman, construct the whole fabric within the mind's citadel; let it exist in the mind before it is on the lips.""","If a man has a house to build, his impetuous hand does not rush into action. The measuring line of his mind lays out the work, and he mentally outlines the successive steps in a definite order. The mind's hand shapes the entire house before the body's hand builds it. Its mode of being is archetypal before it is actual. Poetic art may see in this analogy the law to be given to poets: let the poet's hand not be swift to take up the pen, nor his tongue impatient to speak; trust neither hand nor tongue to the guidance of fortune. To ensure greater success for the work, let the discriminating mind, as a prelude to action, defer the operation of hand and tongue, and ponder long on the subject matter. Let the mind's interior compass [circinus interior mentis] first circle the whole extent of the material. Let a definite order chart in advance at what point the pen will take up its course, or where it will fix its Cadiz. As a prudent workman, construct the whole fabric within the mind's citadel; let it exist in the mind before it is on the lips.
(pp. 16-17)"