Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	bad_a	good_a	love_v	2,589	5	6.5921	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57589	Sir Walter Raleigh's Sceptick, or speculations and Observations of the magnificency and opulency of cities, his Seat of government, and letters to the Kings Majestie, and others of qualitie : also, his demeanor before his execution.; Sceptick	Raleigh, Walter, Sir, 1552?-1618.; James I, King of England, 1566-1625.	1651 (1651)	Wing R186A; ESTC R9285	29,117	153

appeareth otherwise to them than it doth to me They are living creatures as well as I why then should I condemn their conceit and phantasie concerning any thing more than they may mine They may be in the truth and I in errour as well as I in truth and they err If my conceit must be believed before theirs great reason that it be proved to be truer than theirs And this proof must be either by demonstration or without it without it none will believe Certainly if by demonstration then this demonstration must seem to be true or not seem to be true if it seem to be true then will it be a question whether it be so indeed as it seemeth to be and to alleadge that for a certain proof which is uncertain and questionable seemeth absurd If it be said that the imagination of Man judgeth truer of the outward object than the imagination of other living creatures doth therefore to be credited above others besides that which is already said this is easily refuted by comparing of Man with other creatures It is confessed the Dog excelleth Man in smell and in hearing and whereas there is said to be a twofold discourse one of the mind another of the tongue and that of the mind is said to be exercised in chusing that which is convenient and refusing that which is hurtfull in knowledge justice thankfulnes This creature chuseth his food refuseth the whip fawneth on his Master defendeth his house revengeth himself of those strangers that hurt him And Homer mentioneth Argus the dog of Ulisses who knew his master having been from home so many years that at his return all the people of his house had forgot him This creature saith Chrysippus is not void of Logick for when in following any beast he cōeth to three several ways he smelleth to the one then to the second and if he find that the beast which pursueth be not fled one of these 2 ways he presently without smelling any further to it taketh the third way which saith the same Philosopher is as if he reasoned thus the Beast must be gone either this or this or the other way but neither this nor this Ergò the third and so away he runneth If we consider his skill in Physick it is sufficient to help himself if he be wounded with a dart he useth the help of his Teeth to take it out of his Tongue to cleanse the wound from corruption he seemeth to be well acquainted with the Precept of Hippocrates who saith that the Rest of the Foot is the Physick of the Foot and therefore if his foot be hurt he holdeth it up that it may rest if he be sick he giveth himself a Vomit by eating of Grass and recovereth himself the Dog then we see is plentifully furnished with inward discourse Now outward speech is not needfull to make a creature Reasonable else a dumb Man were an unreasonable Creature And do not Philosophers themselves reject this as an enēie to knowledge therefore they are Silea when they are instructed and yet even as Barbarous ans strange people of speech but we understand it not neither do we perceive any great difference in their words but a difference there seemeth to be and they do expres their thoughts and meanings one to another by those words Evē so those creatures which are commonly called unreasonable do seem to parlie one with another and by their speech to understand one the other Do not Birds by one kind of speech call their young ones and by another cause them to hide themselves do they not by their several voices express their several passions of joy of grief of fear in such manner that their fellows understand them Do they not by their voice foreshew things to come But we will return to that creature we first did instance in The Dog delivereth one kind of voice when he hunteth another when he howleth another when he is beaten and another when he is angry These creatures then are not void of outward speech If then these creatures excel Man in sence are equal to him inward outward discourse why should not their conceits imaginations conveigh the outward object in as true a manner as ours and if so then seeing their imaginations are divers and they conceit it diversly according to their divers temperaments I may tell what the outward object seemeth to me but what it seemeth to other creatures or whether it be indeed that which it seemeth to me or any other of them I know not But be it granted that the Judgement of Man in this case is to be preferred before the Judgement of Beasts yet in Men there is great difference both in respect of the outward shape and also of the temperature of their bodies For the bodie of the Scythian differeth in shape from the bodie of the Indian the reason of it ariseth saith the Dogmatiques from a predominancie of humours in the one more than in the other and as several humours are predominant so are the phantasies and conceits severally framed and effected So that our countrey men delight in one thing the Indian not in that but in another which we regard not This would not be if their conceits and ours were both alike for then we should like that which they do and they would dislike that which we would dislike It is evident also that men differ very much in the temperature of their bodies else why should some more easily digest Bief than Shel-fish and other be mad for the time if they drink wine There was an old woman about Arbeus which drunk three drams of Cicuta every dram weighing sixtie Barley corns and eight drams to an ounce without hurt Lysis without hurt took four drams of Poppie and Demophon which was Gentleman-Sewer to Alexander was very cold whē he stood in the sun or in a hot bath but very not when he stood in the shadow Athenagoras felt no pain if a Scorpion stung him And the Psilli a people in Lybia whose bodies are venom to serpents if they be stung by serpents or Asps receive no hurt at all The Ethiopians which inhabit the river Hydaspis do eat serpents and scorpions without danger Lothericus a Chyr●●gian at the smell of a Sturgeon would be for the time mad Andron of Argos was so little thirstie that without want of drink he travelled through the hot and drie countrey of Lybia Tyberius Cesar would see very well in the dark Aristotle mentioneth of Thratius who said that the image of a Man went always before him If then it be so that there be such differences in Men this must be by reason of the divers temperatures they have and divers disposition of their conceit and imagination for if one hate and another love the very same thing it must be that their phantasies differ else all would love it or all would hate it These Men then may tell how these things seem

to them good or bad but what they are in their own Nature they cannot tell If we will hearken to mens opinions concerning one and the same matter thinking thereby to come to the knowledge of it we shall find this to be impossible for either we must believe what all men say of it or what some men onely say of it To believe what all men say of one and the same thing is not possible for then we shall believe Contrarieties for some men say That that very thing is pleasant which other say is displeasant If it be said we must believe onely some men then let it be shewed who those some men are for the Platonists will believe Plato but the Epicures Epicurus the Pythagorians Pythagorus and other Philosophers the masters of their own Sects so that it is doubtfull to which of all these we shall give credit If it be said that we must credit the greatest number this seemeth childish for there may be amongst other Nations a greater number which denie that very point which the greatest number with us do affirm so that hereof nothing can certainly be affirmed This Argument seemeth to be further confirmed if the differences of the Sences of Hearing Seeing Smelling Touching and Tasting be considered for that the Sences differ it seemeth plain Painted Tables in which the art of Slanting is used appear to the Eye as if the parts of them were some higher and some lower than the other but to the Touch they seem not to be so Honey seemeth to the Tongue sweet but unpleasant to the Eye so Oyntment doth recreate the Smell but it offendeth the Tast. Rain-water is profitable to the Eyes but it hurteth the Lungs We may tell then how these things seem to our several sences but what they are in their own nature we cannot tell for why should not a man credit any one of his sences as well as the other Every object seemeth to be presented diversly unto the several instruments of Sence An Apple to the Touch seemeth smooth sweet to the Smell and to the Eye yellow but whether the Apple have one of these qualities onely or more than these qualities who can tell The Organ hath many Pipes all which are filled with the same blast of wind varied according to the capacitie of the several Pipes which receive it even so the qualitie of the Apple may be but one and that this one qualitie may be varied and seem yellow to the Eye to the Touch smooth and sweet to the Smell by reason of the divers instruments of the Sence which apprehend this one quality diversly It may be also that an Apple hath many qualities besides but we are not able to conceive them all because we want fit means and instruments to apprehend them for suppose that some Man is born blind and deaf and yet can touch smell and tast this man will not think that there is any thing which may be seen or heard because he wanteth the Sences of hearing and seeing he will onely think there are those qualities in the object which by reason of his three Sences he conceiveth Even so the Apple may have many more qualities but we cannot come to know them because we want fit instruments for that purpose If it be replied that Nature hath ordained as many instruments of Sence as there are sencible objects I demand What Natures for there is a confused controversie about the very Essence of Nature Some affirming it to be one thing others another few agreeing so that what the qualitie of an Apple is or whether it hath one qualitie or many I know not Let a man also consider how many things that are seperated and by themselves appear to differ from that which they seem to be when they are in a mass or lump the scrapings of the Goats horn seems white but in the horn they seem black but in the lump white The stone Taenarus being polished seemeth white but unpolished and rough it seemeth yellow Sands being seperated appear rough to the Touch but a great heap soft I may then report how these things appear but whether they are so indeed I know not Sir Walter Raleigh's OBSERVATIONS Concerning the Causes of the Magnificencie and Opulencie of CITIES THAT the onely way to civilize and reform the savage and barbarous Lives and corrupt Manners of such people is 1 To be dealt withall by gentle and loving Conversation among them to attain to the knowledge of their Language and of the multitude of their special discommodities and inconveniences in their manner of living 2 The next is to get an admired reputation amongst them upon a solid and true foundation of Pietie Justice and wisdom conjoyned with fortitude and power 3 The third is discreetly to possess them with a knowledge of the condition of their own estate Thus Orpheus and Amphion were said to draw after them the beasts of the field c. And this must be first wrought by a visible representation of the certaintie truth and sinceritie of these together with the felicitie of a reformed estate All which is but to give foundation bottom and firm footing unto action and to prepare them to receive wholesom and good advise for the future profit and felicitie of themselves and their posteritie For the more commodious effecting of this Reformation in a rude and barbarous people they are to be perswaded to withdraw and unite themselves into several Colonies that by an interchangeable communication and commerce of all things may more commodiously be had and that they may so live together in civilitie for the better succour and welfare of one another And thereby they may more easily be instructed in the Christian Faith and governed under the Magistrates and ministers of the King or other superiour power under whom this Reformation is sought which course the Stoick tells that Thesius took after he had taken upon him the Government of the Athenians whereby he united all the people into one Citie that before lived dispersedly in many Villages The like is put in practice at this day by the Portugalls and Jesuits that they may with less difficultie and hinderance reform the rough behaviour and savage life of the people of BraZeel who dwell scattered dispersed in caves and cottages made of boughs and leaves of the Palm-trees Alexander the Great built more than seventie Cities Seleucus built three Cities called Appanice to the honour of his wife and five called Laodicea in memorie of his mother and five called Seleuciae to the honour of himself Safetie for Defence of the People and their goods in and near the Town IN the Scituation of Cities there is to be required a place of Safetie by some natural strength commodiousness for Navigation and Conduct for the attaining of plentie of all good things for the sustenance and comfort of mans life and to draw trade and entercourse of other Nations as if the same be scituate in such sort