watch 01:47
Wiki Targeted (Entertainment)
Do you like this video?
Play Sound
   
|
"Quiet Minds" is the fifteenth episode of Season Three of ABC's Once Upon a Time. It was written by Kalinda Vazquez and directed by Eagle Egilsson. It is the fifty-ninth episode of the series overall, and premiered on March 30, 2014.
Contents
Synopsis
Neal finds himself back in Storybrooke and yearns for a way to reconnect with his son Henry, whose memories of his father are gone, while also trying to find his own father, Rumplestiltskin, whom he has just learned is alive but missing, and Regina discovers a possible connection with Robin Hood. Meanwhile, in the Fairy Tale Land that was over the past year, agonizing over the death of his father, Neal - with the help of Belle and enchanted candelabra Lumiere - attempts to find a magical solution to bring back Rumplestiltskin from the dead.[2]
Recap
This section is a detailed recap of this episode. There are major spoilers. Click to expand.
 |
Cast[2]
Starring
|
Guest Starring
Co-StarringUncredited
|
Note:
*: Only in archive footage
Trivia
Title
- The title card features Lumiere.[3]
- The title of this episode was announced by Adam Horowitz via his Twitter account on December 25, 2013.[4]
Production Notes
- When Mary Margaret panics because she is unable to feel the baby moving, Zelena offers the expecting mother a glass of orange juice. After downing all of it, Mary Margaret surprisingly feels a kick from the baby. Orange juice is in fact an effective way to get an unborn baby to move because of its high content of sugar, which encourages fetal movement.[5]
- The hospital scene where Hook brings Neal jello, is a shout-out to a deleted scene from "In the Name of the Brother", where Hook is roaming around the hospital and expresses confusion at seeing this food product.
Event Chronology
- The Enchanted Forest flashbacks occur after "Witch Hunt" and 3 months before "The Jolly Roger". (For more details, see the Enchanted Forest timeline)
- The Storybrooke events occur after "The Tower" and before "It's Not Easy Being Green". (For more details, see the Land Without Magic timeline)
Episode Connections
- Belle remarks that Hook tried to kill her twice; referring to the events of "Queen of Hearts" and "The Outsider".
- Emma gave the swan keychain necklace back to Neal in "Manhattan".
- How the first Dark One was "born", is explored in "Nimue".
- Belle mentions events in "Lacey" when Rumplestiltskin built the library of the castle.
- Regina remembers events of "Quite a Common Fairy" when Tinker Bell helped her find a second chance at true love.
- Hook reminisces about Neal, when he was still Baelfire, and the time they spent together in "And Straight On 'Til Morning".
- Neal mentions that he almost married his grandfather's evil minion, who he first met in "Selfless, Brave and True".
- Emma tells Neal about Walsh proposing to her and how she later discovered his true identity in "New York City Serenade".
- Emma recalls the life she and Neal wanted to have in Tallahassee, which they decided in "Tallahassee".
- Rumplestiltskin's fate after he was taken captive by Zelena is revealed in "A Curious Thing".
- Belle also returns to Snow White and the others in "A Curious Thing".
- After discovering Zelena's true identity, Emma intends to ask Regina to cast a protective spell around Mary Margaret's loft, which is enacted in "The Jolly Roger".
- The park bench where Emma tells Henry about his father is the same bench that Hook and Emma sit on in "Snow Drifts".
Disney
- This episode features an enchanted candelabra named Lumiere, a character from the Walt Disney Animation Studios adaptation of Beauty and the Beast.
Fairytales and Folklore
- This episode features the ugly duckling from the titular fairytale, Captain Hook from the Peter Pan story, the Wicked Witch of the West and a Winged Monkey from The Wonderful Wizard of Oz story, Beauty from the "Beauty and the Beast" fairytale, Robin Hood from the ballads, as well as Rumplestiltskin from the "Rumpelstiltskin" fairytale.
- Zelena claims she'll have much use for Mr. Gold's brain, a reference to The Wonderful Wizard of Oz, where the Scarecrow is in need of a brain.
Popular Culture
- Rumplestiltskin's bookshelf is full of old books, including:
- Leatherbound editions of The Selected Writings of Elbert Hubbard:
- Selected Writings of Elbert Hubbard: The Elect, Volume V, 1923 (upside-down, on the right hand side on the top shelf).[6]
- Selected Writings of Elbert Hubbard: On My Way, Volume VII (upside-down, on the right hand side on the top shelf).[6]
- Selected Writings of Elbert Hubbard: Modern Business, Volume VIII, 1928[7]
- The Savoy Operas, by W. S. Gilbert and Arthur Sullivan (1926)[7]
- Heartbroken Melody by Kathleen Norris (1939)[7]
- Leatherbound editions of The Selected Writings of Elbert Hubbard:
Props Notes
- The cover of the book which holds the key to the Dark One's vault,[8] shows an image of the Gnostic deity Abraxas. The text and the image is a replica of the engraving on one of the Abraxas stones, gemstones with the word "Abraxas" engraved on them, which were used as amulets or charms.
- The page with the key[9] is a facsimile of page 102 of Book VIII of De Civitate Dei[10] (The City of God), a book of Christian philosophy written in Latin by early Christian theologian and philosopher Augustine of Hippo in the early fifth century.
- The page contains part 1, and the start of part 2, from Book VIII. The English translation of part 1 and 2 in their entirety reads:[11]
- The page with the key[9] is a facsimile of page 102 of Book VIII of De Civitate Dei[10] (The City of God), a book of Christian philosophy written in Latin by early Christian theologian and philosopher Augustine of Hippo in the early fifth century.
We shall require to apply our mind with far greater intensity to the present question than was requisite in the solution and unfolding of the questions handled in the preceding books; for it is not with ordinary men, but with philosophers that we must confer concerning the theology which they call natural. For it is not like the fabulous, that is, the theatrical; nor the civil, that is, the urban theology: the one of which displays the crimes of the gods, whilst the other manifests their criminal desires, which demonstrate them to be rather malign demons than gods. It is, we say, with philosophers we have to confer with respect to this theology,—men whose very name, if rendered into Latin, signifies those who profess the love of wisdom. Now, if wisdom is God, who made all things, as is attested by the divine authority and truth,then the philosopher is a lover of God. But since the thing itself, which is called by this name, exists not in all who glory in the name,—for it does not follow, of course, that all who are called philosophers are lovers of true wisdom,—we must needs select from the number of those with whose opinions we have been able to acquaint ourselves by reading, some with whom we may not unworthily engage in the treatment of this question. For I have not in this work undertaken to refute all the vain opinions of the philosophers, but only such as pertain to theology, which Greek word we understand to mean an account or explanation of the divine nature. Nor, again, have I undertaken to refute all the vain theological opinions of all the philosophers, but only of such of them as, agreeing in the belief that there is a divine nature, and that this divine nature is concerned about human affairs, do nevertheless deny that the worship of the one unchangeable God is sufficient for the obtaining of a blessed life after death, as well as at the present time; and hold that, in order to obtain that life, many gods, created, indeed, and appointed to their several spheres by that one God, are to be worshipped. These approach nearer to the truth than even Varro; for, whilst he saw no difficulty in extending natural theology in its entirety even to the world and the soul of the world, these acknowledge God as existing above all that is of the nature of soul, and as the Creator not only of this visible world, which is often called heaven and earth, but also of every soul whatsoever, and as Him who gives blessedness to the rational soul,—of which kind is the human soul,—by participation in His own unchangeable and incorporeal light. There is no one, who has even a slender knowledge of these things, who does not know of the Platonic philosophers, who derive their name from their master Plato. Concerning this Plato, then, I will briefly state such things as I deem necessary to the present question, mentioning beforehand those who preceded him in time in the same department of literature. 2. Concerning the two schools of philosophers, that is, the Italic and Ionic, and their founders. As far as concerns the literature of the Greeks, whose language holds a more illustrious place than any of the languages of the other nations, history mentions two schools of philosophers, the one called the Italic school, originating in that part of Italy which was formerly called Magna Græcia; the other called the Ionic school, having its origin in those regions which are still called by the name of Greece. The Italic school had for its founder Pythagoras of Samos, to whom also the term "philosophy" is said to owe its origin. For whereas formerly those who seemed to excel others by the laudable manner in which they regulated their lives were called sages, Pythagoras, on being asked what he professed, replied that he was a philosopher, that is, a student or lover of wisdom; for it seemed to him to be the height of arrogance to profess oneself a sage. The founder of the Ionic school, again, was Thales of Miletus, one of those seven who were styled the "seven sages," of whom six were distinguished by the kind of life they lived, and by certain maxims which they gave forth for the proper conduct of life. Thales was distinguished as an investigator into the nature of things; and, in order that he might have successors in his school, he committed his dissertations to writing. That, however, which especially rendered him eminent was his ability, by means of astronomical calculations, even to predict eclipses of the sun and moon. He thought, however, that water was the first principle of things, and that of it all the elements of the world, the world itself, and all things which are generated in it, ultimately consist. Over all this work, however, which, when we consider the world, appears so admirable, he set nothing of the nature of divine mind. To him succeeded Anaximander, his pupil, who held a different opinion concerning the nature of things; for he did not hold that all things spring from one principle, as Thales did, who held that principle to be water, but thought that each thing springs from its own proper principle. These principles of things he believed to be infinite in number, and thought that they generated innumerable worlds, and all the things which arise in them. He thought, also, that these worlds are subject to a perpetual process of alternate dissolution and regeneration, each one continuing for a longer or shorter period of time, according to the nature of the case; nor did he, any more than Thales, attribute anything to a divine mind in the production of all this activity of things. Anaximander left as his successor his disciple Anaximenes, who attributed all the causes of things to an infinite air. He neither denied nor ignored the existence of gods, but, so far from believing that the air was made by them, he held, on the contrary, that they sprang from the air. Anaxagoras, however, who was his pupil, perceived that a divine mind was the productive cause of all things which we see, and said that all the various kinds of things, according to their several modes and species, were produced out of an infinite matter consisting of homogeneous particles, but by the efficiency of a divine mind. Diogenes, also, another pupil of Anaximenes, said that a certain air was the original substance of things out of which all things were produced, but that it was possessed of a divine reason, without which nothing could be produced from it. Anaxagoras was succeeded by his disciple Archelaus, who also thought that all things consisted of homogeneous particles, of which each particular thing was made, but that those particles were pervaded by a divine mind, which perpetually energized all the eternal bodies, namely, those particles, so that they are alternately united and separated. Socrates, the master of Plato, is said to have been the disciple of Archelaus; and on Plato's account it is that I have given this brief historical sketch of the whole history of these schools. |
- The opposite page[9] features an illustration from Amphitheatrum Sapientiae Aeternae (1595), the most famous work by the German physician and alchemist Heinrich Khunrath, which is about mystical aspects of alchemy. This particular illustration is from an expanded edition published posthumously in 1609.
- Note that only a small part of the illustration can be seen on-screen. It can be seen in its entirety in concept art for the episode.[12]
- The label on Zelena's bottle of orange juice[13] says Andana; the Cebuano word for "floor, storey".[14] It is "best before" January 21, 2014. The text at the top of the bottle says "la pulpe se dépose naturellement", which is French for "pulp settles naturally".
- The container[13] is a bottle of Simply Orange Juice;[15] notice the shape and the green lid. The labels have been replaced for the show, although they have the same shape and placement as the ones on the original bottle.
- The same prop appears on Emma's breakfast table in the Season Six episode "Strange Case".[16]
- The symbols on the Vault of the Dark One[17] includes the tomoe, the triquetra, the triangle, the Eye of Providence, the pentagram and the sun. Circling all the other symbols is the Ouroboros, which represents cyclicality, especially in the sense of something constantly re-creating itself—fitting for the vault of the Dark One.
- In the Season Five episode "The Broken Kingdom", Guinevere touches three of the symbols in order to open the vault.
- The book that Belle uses to identify the symbol on Neal's hand is written in Latin.[18]
Costume Notes
- Belle is wearing[19] a Carven Multi Patterned Sweater[20] and a Burberry Black Zip Detail Jersey Skirt[21] (no longer available). Belle wears the same skirt in "Bleeding Through".[22]
- Emma is wearing[23] an Equipment Oscar Turtleneck Cashmere Sweater in Heather Grey.[24]
- Regina is wearing[25] a Joseph Women's Blue Cashair Scarf[26] (no longer available).
- Roland's jacket[27] is a Kids' Quilted Barn Jacket from J.Crew[28] (no longer available). Roland continues to wear this jacket in almost every episode where he appears (the only exceptions are "Broken Heart" and "Last Rites").
Filming Locations
- The scenes by the Vault of the Dark One were filmed high up in the mountains around the city of Vancouver.[29]
International Titles
| International Titles | ||
|---|---|---|
| Language | Title | Translation |
| Finnish | "Hiljainen mieli" | "Quiet Mind" |
| French | "Une Vie pour une Vie" | "A Life For a Life" |
| German | "Wo Lumière ist, ist auch Schatten" | "Where There Is Lumière, There Is Also Shadow" |
| Hungarian | "Kettő az egyben" | "Two in One" |
| Italian | "Menti silenziose" | "Quiet Minds" |
| Portuguese | "Mentes Silenciosas" | "Silent Minds" |
| Spanish | "Mentes tranquilas" | "Quiet Minds" |
Videos
3x15 - Quiet Minds - Promo
3x15 - Quiet Minds - Sneak Peek 1
3x15 - Quiet Minds - Sneak Peek 2
References
|
Community content is available under CC-BY-SA unless otherwise noted.
