Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18883	Those fyue questions, which Marke Tullye Cicero, disputed in his manor of Tusculanum: written afterwardes by him, in as manye bookes, to his frende, and familiar Brutus, in the Latine tounge. And nowe, oute of the same translated, & englished, by Iohn Dolman, studente and felowe of the Inner Temple. 1561; Tusculanae disputationes. English	Cicero, Marcus Tullius.; Dolman, John, of the Inner Temple.	1561 (1561)	STC 5317; ESTC S107988	158,994	448

equallye diuided motions So that all earthly and watery bodyes do naturally fall downe into the earth and sea and all other namelye fierye and aerye lyke as the fyrste .ii. because of the heauines of theyr weyghte do tende to the middest place of the world so these by righte lynes flye vpwardes into the heauenlye region eyther because they them selues naturallye do moue vpwardes or els because they being light bodyes are by force dryuen from the other whiche are grosse and heauy Whiche sayenges forasmuch as they are certayne it must nedes folowe that our soules whē thei are departed from oure bodies yf they be of fyerye or aery nature must of necessitie ascende into the higher regions But if the soule be some number whiche was spoken more wittelye then playnely or if it be that fifte principle as well the name as the nature of the which no man can vnderstand vndoubtedlye eyther of theym are so pure and perfect thinges that at theyr departure they can not abyde on the ground And truly some one of these is the soule For so quycke a spyryte lyeth not drenched in the heart brayne or bloude as Empedocles saieth But as for Dicearchus with his scoole felowe Aristorenus learned men both we will nowe ouerpasse of the whyche the one seemes neuer to haue felt ani griefe who thinkes that he hathe no soule and the other is so delighted with his notes and tunes that he assayeth to allude them to these earnest matters But a harmonye is made of the diuersitye of tunes the sun dry settinge of the whyche maye make many sweete harmonyes but the conformitye of a mannes lymmes and the whole shape of his bodye withoute a soule what harmonye it maye make I can by no meanes vnderstande But he be learned may in this matter geus place to his mayster Aristotle and he himselfe practise singīg For it is wiselye counsayled of the Greekes in a certayne prouerbe in this sort In what Arte eche man skilfull is and most profoundly seene The same alway to exercise it doth him best beseeme But that foolyshe opinion of the fallinge together of certayne indiuisible lyght and rounde bodyes let vs vtterlye roote out which neuerthelesse Democritus ymagineth to be whole and breathing that is to saye of an aery nature So the soule whych if it be of any of those .iiii. bodyes whereof all thinges are made doth vndoubtedly consist of fyer whiche opinion Panetius also liketh best must nedes flie to the higher regions For those .ii. elementes namelye fyer and aer haue no fallynge but go alwayes vpwardes So it comes to passe that whether they are scattered farre from the earth or els do abide and alwayes kepe theyr owne nature by all these reasons it must necessarilye folowe y ● our soules ascend vnto heauē deuiding thys grosse compound aer which is next to y e earth For our soule is more whote or rather more fyerye then this aer which I termed whilome grosse and compound And that hereby we may wel perceiue because our dumpishe earthly bodies do ware whote w t the heate of our mindes Furthermore it must nedes be y e the soule must lightly passe through this aer whiche I doe often terme grosse because there is nothinge more swifte then it neyther anye suche quickenesse as may by anne meanes be compared with the quickenes of the same Whiche if he remayne vnwasted and like to his former being he muste needes so moue that he shall pearce and cut all this lower aer in the which cloudes wyndes and showers are gathered Which is both moist and cloudye with the exhalracions of the earth Which region after it hath once passed and attayned to a nature like to it selfe being there stayed amiddes the lighte aer and temperate heate of the sonne he resteth vppon the fyer and there maketh an ende of ascending any higher For when it hath gotten heate and lyghtnes congruent to his nature then as a thing equallye paysed it moneth neyther vpwardes nor downewardes And there at the last is his naturall seate when it hath once pearced to thinges in nature like to it selfe In the whiche wythoute the want or lacke of any thinge it shalbe nouryshed and sustayned with suche foode as the sterres theym selues are fed and nouryshed wythal And whereas here the prickes of the fleshe are wont commonly to enflame vs to all ill motions as we are so muche the more kindled by them as we enuy those that haue the same thinges that we desyre to haue then trulye we shal be happy when our bodyes being ones dissolued we shall be rid from all yil desyres and emulations And that whiche we nowe do when we are voyde of eare I meane the giuinge of oure selues to the consideration and weyghing of some thing perteyning to knoweledge that shall we then do with much more libertie and setle oure selues wholy to the contemplation and viewinge of nature both because naturallye there is graffed in oure mindes an insatiable desyre to know the trouth and also because the place it selfe to the whiche we shall come because it wyll shewe vnto vs a more easie knowledge of those thinges whyche we desyre to knowe muste nedes encrease in vs the desyre and loue of knowledge the beautye of the which place hathe in this filthie earth stirred vp that auncient and heauenly philosophy as Theophrastus sayeth kyndled fyrst wyth the desyre of knoweledge But that heauenly pleasure they chiefely shal enioy whiche although when they dwelte in this lowe earthe they hadde their senses cloked with the cloudes of erroure yet in minde did still r newe the memorye of that heauenlye place frome whence they fyrste came for if they here thynke them selues great trauaylers whyche haue sene the crickes of y e sea Eurinus and those strayghtes by the whych the ship passed which was called Argo Because in her some chosen men of Greece To Colchos sayled to winne the golden Fleece Or those whyche haue seene the greate Oceane seas and eke that place where The surginge waues with suryous force Europe and Afrike part What syght may we thinke that shall be when we shall beholde the whole earthe the situation forme and description of the same the places inhabyted and suche againe as eyther because of parchinge heate or fresynge colde doe lacke inhabi●auntes For nowe trulye se not so much as those thinges whyche we se with our bodelye eyes neyther is there any sense in our bodye But as not onelye the naturall Philosophers but also the Phisicians do saye who haue seene the same opened and disclosed certayne wayes and holes there be bound frome the inner vaute of oure minde to our eyes eares and nosethrilles And for this cause sometyme it hapneth that we are so blynded eyther wyth some sadde thought or vehemente disease that oure eyes and eares beynge both hole and open yet we can neyther heare nor see So that we may well perceyue that it is oure mynde

religion What shall we thinke of so manye and so notable men in thys our comen wealth whiche willinglye toke theyr deathe for theyr countreyes sake Did they think you suppose that their memorye shoulde be extended no lenger then the terme of theyr lyfe Trulye no man at anye time was so madde as without hope of immortalitie to offer him selfe to deathe for his countrey For otherwise it had bene lawefull for Themistocles to haue lyued in ease it had bene lawefull for Epaminundas It had bene also that we enquire no farder of old and forren matters lawfull for me But I knowe not howe there sticketh in mens mindes a certayne gesse of life to come yea and that doth most commōly happen in the most stoute and harty courages and in them appeares most lightlye Whiche hope taken away who is there so mad that would continually liue in laboure and daunger and hitherto we haue spokē of princes But do we not se the like of Poetes will not they be remembred after theyr death Uppon what cause then was this writen Behold ye Citisens here the shape of Ennius image old Who hathe descriued youre fathers factes eke their gestes hath told Lo he requireth the report of fame and renowne at theyr handes whose forefathers he had caused by his writynge to be famous And the same Ennius wryteth in another place thus Let no man me bemoane nor wayle me when I dye For whye aliue my good reporte in mouthes of men shal flye But what doubte we of Poetes yea suche as liue by handcraftes desyre after death to be remembred For what other cause dydde Phydias graue hys shape in the tergat of Minerua where it was not lawefull for him to wryte What the Philosophers thēselues do they not in those bookes whych they write of the despising of glory imprint their owne names Certes if the consent of all men be the voice of nature al men in al places do agree that there is some thing that doth pertaine to thē which are departed out of this life we also must nedes thīke y e same And since we know y e they whose mind passeth either in wit or vertue because their wit is best do se most clearely the power of nature It is most likely forasmuch as euery good man taketh care for his posterity that he supposeth that there is some thing the sense and feeling of the which he shal haue after death But as we knowe by nature that there be gods But what they be we gather by wyt and reason so we thinke because of the consent and agrement of all nations that our soules do remayne after death But in what place they be or what maner thinges they are we must gather by reason The ignoraūce of the whiche hath fayned and inuented hell and such terroures as you seemed somewhat afore not without iuste cause to despyse For our bodyes being layd in the grounde and couered wyth earth whereof also suche as are buryed are sayd to be earthed they thought the reste of our life should be led vnder the ground Which opinion hath bene the cause of great errours Whyche haue bene augmented and encreased by Poetes For the thicke companye of the Theater in the which there are many women and children is muche moued hearing so terrible a verse as this I here am come from hell by wayes full hye and steepe By dennes ybuylte with stoanes by caues ful darke and deepe Where lothly darknes dwels where cralling furies creepe Yea and that errour was of such force which nowe I truste is nye extinguished that whereas they sawe mennes bodyes burne afore yet neuerthelesse they would fayne them doing such thinges in hell as withoute bodyes coulde neyther be done in deede neyther yet ymagined For they could not wel conceyue howe the soule might liue withoute the bodye and for that cause they ymagined that they liued vnder some certayne shape and figure Uppon this occasion Homere wrote his booke whiche he entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereof spronge that Necromancie whiche my friende Appius was wont to use For this cause also was the lake that standeth not farre from mi house called the lake of hell Whence soules are stireed vp in darke and grisely shapes Whyche when hell gates are opened once out at the doores escapes Yet neuerthelesse these shapes and shadowes they fayne to speake Whyche can not be wythout the tounge iawes sydes and lyghtes For they conceyued very litle in theyr mindes but referred all to theyr bodelye eyes But it is a great point of wyt for a man to reuoke his minde from the iudgement of his outward senses and to withdrawe the consent of his thoughtes from thinges that haue bene alowed by custome And I beleue trulye that there haue bene manye other whiche in all ages haue reasoned of the immortalitye of the soules But of those whyche haue left any writinges behinde them Pherecides a Sirian taught firste that the soules of men were euerlasting A man surely of great antiquitye For he liued in the time of my kinsman Tullus Hostilius This opinion his scoler Pythagoras did chiefely confyrme who when he came into Italye in the raygne of Tarquinius the proude amased all great Greece with his estimation learning and authoritye Yea and manye yeares after the name of the Pythagoreans was so highely esteemed that in comparyson of them no other Philosophers seemed to be learned But let vs retourne to those aunciente Philosophers Commenly they would geue no reason of anye thinge that they spake vnlesse it were same such thing as they should declare by numbers or descriptions It is sayde that Plato to thintent that he myghte knowe the Pythagoreans came into Italye and there was acquaynted both with manye other but chyefelye wyth Archytas and Timeus of whome he learned all the opinion of Pithagoras and that at the fyrst he not onelye thought as Pythagoras did as concerninge the eternitye of the soule but also confyrmed the same wyth reason Whych vnlesse you be otherwyse minded let vs ouerpasse and leaue of all this reasonynge of the immortalytye of the soules He. What wil you now leaue me wh● you haue broughte me into so great expectacion I had rather to erre wyth Plato whom I knowe howe much you esteeme and I wonder at the more because of your prayse then to thinke wel wyth other Mar. Worthelye spoken For I my selfe assuredly would not be aggrieued to erre with him And is there anye doubte but that as he hathe handled al other thinges very learnedlie and profoundly so he hath done this also although this hathe leaste nede of cunning handeling For the Mathematicians do well proue it sayeng that the earthe whiche is placed in the middest of the world in comparison of the whole heauen hath but the proportion of a small poynt whych they call a centre And such is the nature of those four bodyes of the whyche all thinges take theyr beginning that they haue

worshippe and reuerence also Whych if it be so thē must it needes be laudable All good therefore is laudable Whereof I do conclude that whatsoeuer is honeste the same onely is good Which assertion vnlesse we holde fast we shall make an infinite number of goodes For that I ouerpasse ryches whiche inasmuch as euery man be he neuer so vnworthye may haue I wil neuer coūt for goods For that which is good no noughtye person may haue That I maye ouerpasse also nobilitie the brute of the people raysed by the consent of fooles and vicious persons Yet these tryfles whyche I will rehearse will be counted goodes White teethe rollyng eyes a beautiful complexion and that which Euriala praysed when she washed the feete of Ulires namelye gentle speache and tender fleshe And these thinges if we do once cal goods what more wyt shall there be accompted in the graue wysedome of philosophers then in the rashe brute of the ●ascall people These thynges whych those men terme goodes the Stoykes call additions Withoute the whyche they thinke a happy life can not be fullye furnished But these men thinke that wythout them there is no happy life at all Or if it be happye that it is not the happiest life of all But we wil haue it to be the happyest of all And that we confyrme by a conclusion of Socrates For in this sorte that prince and founder of philosophy dyd reason Suche as the affection of man is such is his talke To his talke his deedes be like To his deedes his lyfe But there is no affection in the minde of a good man but good and commendable Then it must needes be honest also if it be commendable Whereof it is necessarilye concluded that all good men leade a happye life For haue we done nothing wyth our former disputations Haue we made a vayne speake onely for pleasure and to spende the time when we reasoned that a wyse man was alwayes free from all motions of the minde whych I terme perturbations And that there is alwaies nothing but quiete peace within hys heart Therfore a temperate and constant man wythout any feare wythout any gryefe wythout anye excessiue mirth or desyre is not he I saye happye But a wyse man is alwayes so He is therfore alwayes happye Furthermore howe can a good man do any thing els then referre al his deedes and thoughtes to that whych is commendable But he referres them al to a happy life A happie life then is commendable but nothing is commendable wythou●e vertue A happye and a blessed life therefore is attayned by vertue The same also is concluded after this sort There is nothing praise worthye eyther in a miserable life or els in suche as is neyther miserable nor blessed But there is some kinde of life in the whych there is some thinge prayse worthy and to be desyred As Epaminundas sayeth Our wittye counsels haue debased the Lacedemonians prayse And Africanus sayeth From farthest East where sonne doth ryse vnto Meaotis marshe He liueth not whose feates my deedes or famous factes may passe Whiche if it be so then a happye lyfe ought to be desyred For there is nothinge els that ought to be praysed or desyred Which being once concluded you knowe what foloweth And truly vnlesse that lyfe be happy which is also honeste there shoulde be somewhat better then a blessed life For if honestye and it myght be separated euerye man would graunt that honesty were better And so there shoulde be somethynge better then a blessed life Then the whyche what could be sayde more fondly Also when they confesse that vice is sufficiente to make vs leade a miserable life do they not then graunt that vertue is of the lyke power to make a happye life For of contraries the conclusions also are contrarye And in this place I woulde fayne knowe what Critolaus ment by his balance Who when into the one scale he had put the goods of the mind and into the other the goods of the bodye and of fortune makes that scale of goods of the minde so farre to wey downe the other as the heauen doth the earth and seas What lets hym then or Xenocrates that moste graue philosopher who doth so much amplyfie the power of vertue and debase and depsise al the rest that he can not finde in his hearte to place the happyest lyfe of all others in onely vertue Whych truly vnlesse it be so there must nedes ensue the decaye of all vertues For to whom sorowe maye come to hym also maye feare For fearinge is a carefull wayting for sorowe that is comming And whosoeuer is subiecte to feare he must needes be combred also with all the mates of the same fearefulnes dreade and quakynge And for that cause he must not thinke him selfe inuincible neyther that that sayenge of Atreus was spoken to him Let no man in this wretched lyfe him selfe so ill behaue That vnto fortunes cruell stroke he shewe him selfe a slaue But suche a man will strayght ways be ouercome and not onely be vanquished but become euen a slaue And we will haue vertue alwayes free and inuincible For otherwyse it is no vertue But if there be sufficient helpe in vertue it selfe to liue well there shalbe sufficient also to liue blessedlye For truly vertue is able enough of it selfe to make vs liue stoutelye If it be able enough of it selfe thereto it is able also to make vs to be of a stout courage So that we shal neither be feared neither yet ouercome of any other thing And thereof it must nedes folow that nothing maye make vs to repent that we may lacke nothynge nor nothinge can withstand vs. So we shal haue all thinges abundantlye fullye and prosperouslye And for that cause blessedly also Furthermore vertue is able enoughe to make vs liue stoutelye and for that cause happely also For as follye althoughe it hathe obtayned that whiche it did desyre yet neuerthelesse neuer thinkes it selfe satisfied so wisedome contraryewyse is alwayes contented wyth that whyche it hath and neuer repenteth her owne estate Thinke you that it was not al one to Caius Lelius to be once chosen consull and another time to take a repulse Althoughe when a wyse and a good man as he was lacketh voyces the people ought rather to be deemed to haue the repulse from a good Consull then that he hath anye repulse of the vayne multitude But whether would you if you might choose be consull once as Lelius was or foure tymes as Cinna I do litle doubte what you will aunswere For I knowe to whom I speake I would not so boldly aske the same of some other For I knowe that some there be that would aunswere me that thei would preferre not onely the foure Consulshippes of Cinna but euen one day of his raigne afore the liues of many notable men But Cinna commaunded the heades of his felowe consul Caius Octauius of Publius Crassus and Lucius Cesar thre most

euer from the beginning as Arystotle thinkes y ● at the least there is some ruler gouerner of so greate a worke So likewise although thou canst not se the soule of mā no more thē thou canst god him selfe yet neuerthelesse as y u dost acknoweledge god by his workes so likewise seing the infinite remēbraunce of thinges the quickenes of inuentiō the swiftnes of motiō in the same finally all the beautie of vertue y ● must nedes confesse the diuyne heauenlye power of the same In what place is it then I thinke truly in the heade And whye I so thinke I can bryng many reasons But that we will referre to an other time And now dispute where the soule is In thee he is assuredlye What nature hathe it a nature properlye belonging to it selfe as I thinke But admit that it had the nature eyther of fyer or aer For that is nothinge to oure purpose This onely consyder that as you knowe God althoughe his place and shape you knowe not so likewyse you ought to conceyue your soule although you knowe neyther his mansion place nor forme And trulye as concernynge the soule we can not doubt vnlesse we will confesse oure selues wholye ignoraunt in naturall philosophy but that there is no motion in the same no composition no concretion no copulation nor coagmentacion Which if it be so assuredlye it can neuer be seperated departed disseuered or sundred and for that cause neyther can it die For death is the departing seperatynge and loosynge of those partes whiche before death were conioyned Wyth this reason and suche like Socrates being moued did neyther desyre anye patrone to pleade for him when the iudges gaue him dome of death neyther yet became he an humble sutor to theym for the lengthning of his lyfe But vttered alwayes a stoute stubbernes procedinge not of pryde but of a hautye courage Yea and the very last daye of his lyfe he reasoned much of this selfe same question and a fewe dayes afore when he might easely haue bene conueyed oute of pryson he would not and finallye at the time of his deathe holdinge in hys hand the cuppe that should poysō him spake in such sort that he seemed not to be compelled to dye but wyth a feruēt desyre to clyme vp to heauen For thus he thought and so he taught that ther were .ii. wayes and courses of our soules when they departe oute of oure bodyes For such as had defyled them selues with sinne and had geuen theym selues ouer to lust and pleasure wherwyth they beinge blynded had stayned the nobilitye of theyr soules wyth walowynge in vyce or otherwyse fraudulently gouerninge the commen welth such he thought wente by a path seperated from the counsell of the gods but suche as had kepte thē selues pure and holye and were leaste defyled with the fylth of they● bodyes but had alwayes called them selues frō the filthy lustes of the same and whyles they lyued in theyr bodyes ●ad ●mitated the lyfe of the gods such he thought had an easye retourne to the place frō whence they first came And for that cause he saieth that a● the swannes which not w●thout cause are dedicated to Apollo but because they seeme to haue of him the gift of naturall prophecye foreseeynge what pleasure is in deathe do dye singinge with greate delyght so ought al good and learned men to do Neyther truly could any man doubte hereof but that as ofte as we muse muche of the nature of our foule we are in such case as they are wonte to be who when they haue a long space beheld the sonne are made in maner blynde with the bryghtnes thereof And so likewyse the eyes of our minde beholdyng it selfe do often ware dimme and by that meanes we lose the diligence of contemplation of the same So the indgemente of our opinions doubtynge wauerynge staggering pōdering many doubtes is driuen as a waueryng shyppe in the mayne sea But these exāples are coūted state come frō the Grecians But Cato our countreymā so departed out of thys life as one that was glad that he had gotten iust occasion to dye For that god that ruleth wythin vs forbiddeth vs to departe hence withoute his leaue But when soeuer he shall gyue vs a iust cause as he did to Socrates now of late to Cato often heretofore to manye other then truly euery wise man wil gladly depart frō this darkenes into that light Neither yet oughte he to breake y e bandes of his prison for that the lawes of god do forbid but to depart frō thence when he is deliuered called by God as an officer or other lawfull power For all the life of wise men as he in like wise sayeth is y e practise of death For what other thing do we whē we cal our mind frō pleasure that is the body frō the cares of welth richesse which is the minister hand maid of y e body to cōclude whē we separate our selues frō all s●irre in y ● cōmen wealth and from all other businesse what do we then I saye but call oure soule to it selfe compellinge it to retourne to it selfe and to wythdrawe it selfe as muche as may be frō the coniunction of the bodye and to separate the soule from the body is nothing els then to dye Wherfore let vs practyse thys to seuer oure selues from our bodyes that is as much to saye let vs accustome oure selues to dye For that both whyles we lyue here in the earth shal be lyke to that heauenlye lyfe and also when we beinge loosed from the bandes of our bodye shal wend towardes the heauēs so much the lesse flowe shall we fynde our course thyther wardes For they whych haue alwayes liued in the fetters and gyues of theyr body yea when they are loosed go some what more slowelye as those whyche many yeares haue bene laden wyth yrons For truly this lyfe is but deathe whyche I could lament more at large if I lysted Hea. You haue done that sufficiently in your boooke whyche you entituled of comforte Which when I reade I desyre nothynge more then to leaue this body But now whiles I heare this muche more Mar. Youre tyme wyll come and that shortly whether you drawe backe from it or hastē towardes it for swyfte wynged tyme flyes a pace but so much it lackes that deathe is an euyll as you whylome thought that I feare me there is scarse any other thyng to be accompted good that may happen to man Since it shall eyther make vs gods our selues or els place vs wyth the gods Hea. Yet neuerthelesse there be some that think not so Mar. But or euer I haue finished my talke I wyll proue vnto you that there is no reasō why death ought to seeme an euell thinge Hea. Howe can it seeme an euell thinge vnto me nowe I knowe thus much Mar. How can it aske you there are great companyes of Philosophers agaynst this opinion and those trulye