Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	abide_v	able_a	nature_n	18	3	4.8123	4	false

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

aer to inhabite which are called birdes Some she made crepers some goers and of theym all some she made solitarye and some flockers together some wylde some tame some hidden and couered with the ground And of all these euery one folowynge his dutye and being not able to turne into the nature of any other liuing creature abydes still within that lawe which nature hath appoynted it And likeas there is naturallye geuen to euery beast some especial property from al the rest which it doth alwayes kepe and neuer parte from so is there lyke wyse to man But it is much more excellent then the other Howe be it excellent is not properlye spoken but of th●se thinges betwyxte the whiche there is some comparyson But the mynde of man proceedinge fyrst euen from the spyryte of God oughte to be compared wyth no other thynge then God him selfe It therefore if it be well garnished and his sighte so cleared that it be not blynded with errours then it becomes a perfect mind which is as much to saye as absolute reasō Which is euē the same y ● vertue is And if that be happy which lacketh nothing but is perfect of it selfe in his owne kinde and that properlye belongeth onelye to vertue then nedes must all suche as haue attayned vertue be happye And herein trulye both Brutus Aristoteles Xenocrates Speusippus and Polemon do agree with me But I thinke further that suche as are partakers of vertue are also moste happye For what doth he lacke to a happye life whyche trusteth on no other goodes thē his owne Or he that doth mistrust his goodes howe can he be happie But he must nedes mistrust them who makes thre sortes of goods For howe can he assure him selfe eyther of the good estate of his bodye or els of any staye in fortune But truly no man can be made happy wyth anye good vnlesse the same be stable and sure And what certayntye is there of any of those goodes None at all To the whych that mery sayenge of a citesin of Lacedemon may in my opinion be wel applied To whom when a certayne marchaunt man made his bragges that he had set forthe a great companye of shippes to sundrye realmes laden with marchaundise nowe trulye quod he I lyke not thys wealth that hangs all on gable endes And is it any doubte that those thynges whyche maye be loste are not of that sorte of goodes whyche make a hapyye and a blessed life For none of those thynges of the whyche such a lyfe doth consyst can eyther waxe aged peryshe or moult and fall away For he that standeth in feare of the losse of anye suche thynges can not be happye For we wyll that he whom we counte happye shall be quyete inuincible and troubled I saye not with a litle feare but wyth none at all For as he is called innocent which not onelye hurteth no man lyghtlye but also hurteth no man at all so he is to be counted voyde feare not whyche feareth smallye but who feareth nothinge at all For what is fortitude otherwyse then a pacient affection of the minde as well in attempting perillous affayres as also in abidinge trauayle and griefe farre from all feare And trulye thys were not so vnlesse all good did consist in honestye onely But howe might he obtayne quietnes of minde whyche euery man so greatly wysheth and desyreth by quietnes I meane the lacke of all sorowe in the whych happy lyfe doth consist who eyther presentlye had or els myght haue a great number of euels fall on him Also howe maye he be stoute and hye minded despysing al chaunces which may happen to man as trifles as a wise man must vnlesse he think that he nedeth no more helpe then that which is within him selfe The Lacedemonians when kynge Philip threatned them that he would barre al their enterprises asked of him whether he wold forbid thē also to die And shal we notsoner find out this one man whō we nowe treate of of such a stomacke then a whole citie Furthermore when to this stoutenes of the which we nowe talke temperaunce is once adioyned whyche is the cooler of all motions What then may he lacke of a blessed lyfe whom fortitude shall defend from gryefe sorowe and feare and temperance shal reuoke from gredy desyre and vayne mirth And that these thinges are wrought by vertue I would now proue if I had not more largely shewed the same afore And in asmuche as the perturbations troubles of the minde do make a wretched life and contrarywise the quietnes of the same causeth a happye life And there are two sortes of perturbations the one proceedinge out of the opinion of euel whych are sorowe and feare the other caused of the opinion of good which are desyre and lyght mirth inasmuche as all these striue with reason and councell will you doubte to saye that he whyche is quyete and rydde from such troublous motions repugnant and contrarye the one to the other is blessed But a wyse man is alwayes so A wyse man therefore is alwayes blessed Also we oughte to reioyce of all thynge that good is But that whych we ought to reioyce of is worthy prayse and what so euer is suche it also is glorious If it be glorious it is also commendable But whatsoeuer is commendable the same is honest also Therfore whatsoeuer is good the same is honest But those thinges whych these men call goods they them selues trulye will not saye that they are honest But that onelye is good whyche is honest It foloweth therfore that in honestye onelye consi●teth a happye lyfe And those are neyther to be counted neither yet to be named goodes with the which although a man do abound yet he may be moste miserable But who doubteth but a man beynge in good healthe perfecte strength seemely beautye hauyng his senses also as quicke and as cleare a● they myghte be Adde thereunto also swyftnes and lyghtenes let him haue riches honour rule wealth and glorye if he that hath all these thynges be an vnryghtuous man a ryotter a fearefull person or a man of slender wyt or none at all wyll you doubte I saye to call him wretched Wherefore what maner goodes be these which he that hath neuerthelesse may be wretched We must remember that like as a heape of corne is made of a number of graynes of one sorte so lykewyse happye life doth consist of many partes in nature lyke to it selfe Whych if it be so then must we frame a happy life of those goodes onelye whyche are honest For if there be a mixtion of vnlyke and contrarye partes then can there be no honestye made thereof Whych being taken awaye what can there be happye For whatsoeuer is good that oughte to be desyred And whatsoeuer ought to be desyred ought to be allowable whatsoeuer oughte to ●e allowed the same oughte well and fully to be accepted And for that cause it must be had in

they be stiffer bente and drawen more hardlye so oure voyce runnynge or stroke is so muche the greater as it proceedeth from the earnest endeuoure of the whole bodye beinge bent to nothinge els sauynge that onely The whiche earnest good wyll since it is of suche force and power i● suche syghynge in the sufferynge of gryefe as proceedeth from the same be to the confirmation and strengthening of oure courage suche I thynke best that we vse But as for the lamentable weake abiecte and wofull crye to that I saye who so euer shall giue him selfe him surely would I scarse thinke worthye the name of a man Which if it did bryng anye ease to his payne yet were it the parte of him to consyder what were the dutye of a stoute and couragyous man But synce it asswageth no parte of our smart why should we shewe oure selues lewde wythoute anye cause For what is more fonde then to weepe lyke a woman And this precepte whyche we nowe gyue of gryefe extendeth further For all suche thynges as we ought to auoyde we must wythstande wyth as earnest desyre and affection as we oughte gryefe it selfe For if we burne wyth anger or frye wyth the flames of lust we must runne to the same fort take the same weapōs to wythstand it But since our purpose here is to entreate of gryefe we wil ouerpasse those thinge● To beare gryefe therfore quietelye and pacientlye it is necessarilye expedient that we haue our hole entent fyxed on the honestye of the thinge wherfore we suffer it For we are of nature as I sayde before howebeit I must remember it oftener very desyrous of honesty ▪ the glimse of the whyche if we once chaunce to see there is nothinge that we be not ready eyther to beare or suffer for the obtayning of the same Frō this earnest desire that our mind hath to get true prayse and honestye procede the aduenturing of so many daungers in the battell so that stoute men do eyther not feele their woundes or els if they do feele them yet had rather to dye the● to lose one iote of their worshippe Both the Deci● sawe the glistering swordes of theyr enemyes when they voluntarilye ranne vpon them The nobility and glory of theyr death did take from thē all the feare of woundes Do you thinke that it greued Epaminundas whē he felt his lyfe to faint euen as his bloud wasted no truly For he lefte his countrey rulinge ouer the Lacedemonians to whom whē he came first to office they were bonde and slaues These be the cōfortes and eases of the greatest griefes that may be But thou wilt saye what comforte maye they haue whiche are payned at home in peace oute of warres in theyr quyete beds Nowe thou bryngest me to philosophers which come not often into the field emonge the whiche one Dionisius borne at Heraclea a vayne and a light man learninge these same enstructions of Zeno to be stoute against griefe was afterwardes neuerthelesse ouercome of the same For hauing a payne in the raines of his backe in his greatest gryefe he cryed out that all those thinges were false whiche he had learned afore as concerning griefe Whom when Cleanthes his scoolefelowe demaunded what reason had moued him to chaunge his opinion he aūswered because sayes he if I should spend all my time in Philosophye and not be able to beare gryefe it were a sufficient proofe that it is an euell But I haue spente a great number of yeares in philosophye and can not neuerthelesse abyde gryefe it must nedes therefore be euell Then Cleanthes hearing this striking the ground with his foote rehearsed this verse Doest tho● heare this Amphiara●s ygraued in the ground By Amphiara●s he ment Zeno from whom he was sorye to heare him so degenerate But farre otherwise dyd our countrey man Possidonius whome I my selfe haue often sene and of whom I wyll tell you what Pompeius was wont to remember Which was that when he departing out of Siria came to Rhodes he would gladli haue heard Possidonius But vnderstanding that he was greuouslye sicke wyth an ache in all his limmes that for that cause he coulde not heare him dispute yet he thought good to see the noble philosopher To whose presence whē he came and had honourablye saluted him sayenge that it grieued him verye muche that he could not heare him reason of philosophye at that present you maye very well yf you please quod he for I wil neuer suffer that a litle ache of my bodye shoulde cause the iourney of so noble a man to be taken in vayne So Pompeius told me that he lyeng reasoned verye sagelye and eloquentlye of this position that nothing is good but that whiche is honest And when the thornes of gryefe would nowe and thē pricke him he woulde often saye all this is to no ende O griefe for be thou neuer so troublesome vnto me yet wil I neuer confesse the to be euell So all noble and renoumed laboures euen wyth despysynge of theym are made tollerable Do we not see in the scooles of fence that suche as esteeme the prayse of the same passe for no payne so they maye attayne it Lykewyse those whome the prayse of huntynge and rydynge the horse doth more delyghte do they refuse anye payne in learninge the same What shall I speake of oure ambition for offyces for greedye desyre of honoures What fyre is there throughe whiche they woulde not runne that sue for the same wyth tooth and nayle as a man would saye Africanus had alwayes in his handes Xenophon the scoler of Socrates whom amonges all other thinges he chiefelye praysed for this sayenge that the selfe same laboure was not alike greuous to the capitaine and to the souldiour Because the honoure makes the capitaynes labour but light But it chaunceth commonlye that amonges the commen sort of fooles the opinion of honesty is of some force but it it selfe they can not discerne and for that cause they are muche moued with commen reporte and iudgement of the multitude and so thinke that onelye to be honest whych most men commend But I would not wyshe you although you be in the fauour of the cōmen people yet to stande to theyr iudgement neyther to esteeme that best which they do You must vse your owne discrecion and iudgement If you like your owne iudgement in esteeminge such thinges as be honest you shall not onely be able to rule your selfe as I sayd somewhat a●ore but all other men and all other thinges likewyse Wherefore propose to your selfe a certayne stoutenes and highenes of stomake which is of great force to cause a man to contemne and despyse all gryefes Thinke also that there is but one thinge which is moste beautifull of al other and that so much the more if it wante the prayse of the people and not looking for it doth delyghte it selfe wyth his owne commodityes Truly all suche thinges as are done wythout boasting or

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

of birth solitarines the losse of fryendes greuous infyrmities of the bodye the losse of health weakenes blyndnes the captiuitie of our countrey banishemente and bondage In these and such lyke a man may be good and wyse For these thinges casualtie and chaunce bryng vpon vs whych may happen euen to a wyse man But if these thynges be euel who cā iustly affirme that a wise man is alwayes happye since euen in all these he may be at one instant Wherfore I wyll not gladly graunt neyther to bothe our maysters nor yet to those auncient philosophers Aristotle Speusippus Xenocrates and Polemon that inasmuch as they count al those thinges which I haue afore rehersed to be euel thei may wel affirme that a wyse man shoulde be alwayes blessed But if this fayre and glorious sayeng doth delyght thē being in deede most worthy of Pithagoras Socrates and Plato then let them finde in their heartes to despyse those thinges with the whych they are nowe so muche delighted namely strength health beautye ryches honour and substaunce And to set at noughte those thinges whych are contrary to that which they ●ayne they do desyre Then maye they playnly professe that they are nothing moued neyther wyth the force of fortune neyther with the opinion of the people neyther with gryefe nor pouertye But that all theyr ayde consisteth in theym selues and that there is nothing wythout theyr power that they esteeme to be good For it can not be by any meanes that any should speake these wordes whych belong to a stout and hie minded man and yet shoulde think those thinges to be good or euel which the common people so counteth With the whych glory Epicurus beinge moued firste rose vp who if god will thinkes that a wyse man may be alwayes blessed He is delyghted with the worthines of this sayeng But trulie he woulde neuer saye it if he did agree to his owne wordes For what is there lesse agreable then that he whych thinketh griefe to be the greatest euell or els that it onelye is euell that he I saye shoulde thinke that a wyse man euen in his tormētes should saye O howe pleasaunte is this We must not therfore iudge philosophers by euery perticuler saieng but by their continuall and constant asseueration in all their assertions Hea. You moue me somewhat to agree vnto you But beware lest you also may seme to lacke a poynt of constancie Mar. Why so Hea. Because I did of late read youre booke of the endes of good and euell In the whyche me thoughte that reasoninge agaynste Cato you assayed to proue this which liked me very well I meane that betwyxte Zeno and the Peripatetikes there is no more difference thē the straungenes of certaine termes Whiche if it be true what cause is there whye yf Zeno thinke that vertue is of it selfe sufficiente to leade an honest life the Peripatetikes also do not thinke the same For I thinke we oughte to haue regarde to theyr meaninge and not to theyr wordes Mar. You trulye worke strayghtly wtth me For you reporte whatsoeuer I haue sayd or wrytten But I reason wyth other men which wel nie of necessity maintaine the opiniō of any one sect after this sort We liue but a shorte time whatsoeuer seemeth probable vnto vs that we do affirme Wherfore we onely of al other are free But forasmuche as I spake somewhat afore of constanry and stedfastenes I minde not in this place to dispute whether it were true that Zeno liked best and his folower Aristo I meane that that onely is good whych is honeste but that if it be so then he should place blessed and happy lyfe in onely vertue wherfore let vs graunte to my frend Brutus that according to his opinion a wise man shoulde be alwayes happye For who is more worthy to haue the glorye of that sayenge then he But yet howe well it doth agree wyth his owne opinion let hym selfe consider But let vs holde that a wise man is alwayes most happye And although Zeno a straunger born in Citium a towne of Cypres an obscure caruer of wordes woulde gladly creepe into the name of an aunciente philosopher Yet the grauitie of this opinion ought fyrst to be deriued from the authority of Plato In whom this is verye often repeated that nothynge ought to be called good but onely vertue As in his booke which he entituled Gorgias when one demaunded of Socrates whether he did not thinke that Archelaus who thē was counted most fortunate of all other was happy blessed He answered y ● he knew not For he neuer talked with him in all his life What sayest thou so canst thou not knowe it otherwise No trulye Doest thou doubte then whether the myghtye kynge of the Persians be happye yea or no Whye should I not since I knowe not howe learned he is or whether he be a good man or no Whye thynkest thou that happy lyfe consysteth therein I truly thinke that all good men are happye and that all noughty men are wretched Is Archelaus then a wretche Yea trulye if he be a vicious lyuer Doth not this man thinke you place happy lyfe in vertue onely He also in his booke whiche is entituled Epitaphium hath these wordes For that man quod he who wythin him selfe hath all thinges necessarye for a happy life and wauereth not depending vpon the good or euel chaunce of anye other thinge he hath euen gotten the trade of a perfect life He is a modest stoute and a wyse man He although all other forrayne commodities eyther ryse or fall will alwayes obey the olde precept neyther reioyce neyther sorowe ouer much because all his hope is fixed onely in him selfe Out of this holy and sacred sprynge of Plato shall flowe all our talke that foloweth From whence therefore maye we better take our beginninge then from nature the common parent and authour of all thinges Who what so euer she made not onelye beinge a liuing creature but also either any such thing as springeth out of the ground made it euerye thinge perfecte in his owne kynde And for that cause both trees vines also the lowe floures whiche can not springe hie from the ground some of thē are alwaies grene And some of them being made bare in the winter yet reuiuing in the spring beginne to bud out agayne For there is none of theym that is not so nouryshed eyther wyth some inwarde motion or els some power enclosed in it that it dothe not at certayne times of the yeare yelde eyther floures fruites or beries And all thinges as much as partayneth to theyr nature are perfect wythin them selues vnlesse they be hurt by the iniury of some forrayne force But we may much more plainelye perceyue this power of nature in beastes Because there are by nature senses geuen to theym For some beastes nature would to be swimmynge and abiding in the waters whiche are called fishes To other some she gaue the open