Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	day_n	great_a	love_v	2,720	5	5.6488	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06341	The prouerbes of the noble and woorthy souldier Sir Iames Lopez de Mendoza Marques of Santillana with the paraphrase of D. Peter Diaz of Toledo: wherin is contained whatsoeuer is necessarie to the leading of an honest and vertuous life. Translated out of Spanishe by Barnabe Googe.; Proverbios. English	Santillana, Iñigo López de Mendoza, marqués de, 1398-1458.; Googe, Barnabe, 1540-1594.; Pedro, de Toledo, Bishop of Málaga, d. 1499.	1579 (1579)	STC 16809; ESTC S108829	87,267	250

his time To these foure and to the two others Don Iohn and Don Hurtado he left such Lordshippes rents reuenewes as made fiue great houses besides his owne principall house FINIS â§ The first Chapter of Loue and Feare 1. My sonne whom I doe dearly loue Vnto my wordes geue eare â–ª Seeke not by rigour for to rule Nor gouerne men by feare â–ª Loue and thou shalt beloued be And by the same shalt doe Such worthie things as hated thou shalt neuer attaine vnto The Paraphrase EVery wyse Oratour as Tullie in his booke de Oratore teacheth ought principally â–ª in whatsoeuer matter he dealeth to consider three things That is to make all those that shall eyther heare his speach or reade his workes to be well willing vnderstanding and mindefull The speaker shall make his audience well willing when he laboureth to obteyne their fauour and good wil towardes him For no man wil gladly geue eare to such a man as he is afore euil perswaded of he maketh his hearers to vnderstaÌ„d when he declareth the matter that hee meaneth to entreate off in shewing that it shal be profitable commodious he causeth them to be attentiue or mindeful when he mooueth or stirreth them vp by good meanes inductions to be readie to heare not hauing their minds caried away with anie other matters All these points hath this learned gentleman folowing this inscription obserued in al his discourse But especially in this first Prouerbe he hath obserued the first in making him that shal reade him wel minded towardes him procuring his fauour goodwil in calling him by the name of his soÌ„ne beloued For as the Ciuil law sayth we can name no man by a more sweet or better name theÌ„ to call him our sonne He maketh him to vnderstand in shewing him howe to direct or order his life amoÌ„gst the people he maketh him atteÌ„tiue in these wordes where he saith Geue eare And the meaning and matter of this Prouerbe is the most sweet gracious behauiour that men of all degrees ought to vse in their conuersation And if so be that men of gret estate calling ought to vse this geÌ„tle behauiour much more ought they that are of meane degree to do it And therfore Seneca in the speach that he hath with the Emperour Nero as he bringeth in in his 9. Tragedie when the Emperour did striue to gouerne rather by feare then by loue and commaunded sundrie things to be done by force and disorder to the ende the people should feare him because Seneca did therefore greately blame him the Emperour tolde him that whatsoeuer he did he ought by reasoÌ„ for to do for the sword was it that defeÌ„ded the Prince Seneca answeared that the faith and true allegiance of his subiects would better defend him The Emperour replied That it is good that the Prince bee feared Seneca answeareth it is better that he be beloued The naked sword saith Nero shal make them doe what I wil haue theÌ„ Beware saieth Seneca you neuer fall into suche an errour The Emperour answereth I wil force the people to feare mee Surely saith Seneca that which you force and compell the people to doe they will verie hardly suffer And therefore it is not meete that anie person as is sayde especially suche gouernours as are vertuous and iust should vrge or force any thing agaynst the good will of the people much lesse that priuat persons should in their conuersation one with an other doe it For as Seneca in his thirde Epistle sayeth whereas hee sheweth the deliberation that a man ought to haue in the getting and keeping of his friende If thou wilt be beloued loue or as the Prouerbe sayeth By loue thou shalt doe that hated thou shalt neuer attayne vnto For there is nothing in the world that is sought with loue either by the prince of his subiecte the Lorde of his tenant or the friend of his familiar but it is easily obteined For as Virgill saith in his Bucolikes Loue ouercoÌ„meth al thinges insomuch is for the great loue that the Almightie bare vnto mankinde hee sent his only begotteÌ„ sonne to take our flesh vppon him and to die for vs that he might beare our faults and infirmities as Esai saith and suffer for our offences And therefore if loue coulde cause God to abase himselfe to be conuersant with man and to doe that which might chiefly auayle vs being euerlasting and most perfect and we mortall and imperfecte what shall it not doe in the companie and conuersation of one man with an other Whereuppon Valerius in his thirde booke in the title of Loue and delight writeth that Damon and Pithias two of Pythagoras his schollers bare so great loue and affection one to the other as when Dionisius of Sarragos would haue put one of them to death he seeyng that there was no remedie but needes he must dye required that hee might haue libertie to goe home to dispose set in order suche thinges as hee had promising to put in sureties for his returne at what day soeuer he woulde appoint him Dionisius supposing that none so faithfull a frieÌ„d could be found that in such a case woulde become suretie to the hazard of his life and all that he had aunsweared that he was content to giue him leaue time to goe to his house so that he put in such suretie as hee promised whereuppon he left him for suretie his other friende And as the last day was now come wherein the condemned person was bound to returne to suffer his determined death all those that were present did count a great follie in him that woulde in suche a case become suretie hazard his life for an other how great soeuer the friendship was betwixt them But the partie that was suretie did no whitte distrust the fidelitie of his friende nor repent him any whitte of his suretyshippe Nowe as they were all gaping and gasing to see the ende of the matter at the last day and euen in the last houre commeth the condemned man wherat Dionisius was greatly astonished and for the great faithfulnes loue that he saw betweene them pardoned the partie that he had condemned and desired them both that they woulde vouchsafe him for a third into their friendship Wherby it is euident that loue is of so greate a force that it forceth such men as be true friends to venter giue their liues the one for the other So that very well saith the Prouerbe Loue and thou shalte beloued bee For Seneca in his thirde Epistle affirmeth that nothing doeth more trouble a man in his prosperitie and wealth then to thinke that they can neuer bee to him good and faithfull friendes to whom he himselfe hath neuer been good Howe manie kindes of Friendshippes there bee and howe some bee friendes for Commoditie sake others for pleasure and delight others for vertue and honestie howe some bee sworne friendes and what difference there

is betweene Loue and Friendship because I will make no long processe I leaue here to speake of Of all which both Aristotle in his eight booke of his Ethickes Tullie in his booke of Friendshippe and Seneca in his nienth Epistle do largely and thorowly discourse I should also here declare how we shoulde behaue our selues in getting of friendes and hauing once gotte them howe to continue them Whereof Seneca intreateth in his 3. Epistle whyther for auoiding tediousnes I referre the Reader 2. Who can assoile the man that 's dread from care and deadly feare If any reason minde or witte in him that dreads appeare Esteeme and thou shalt be esteemed for feare is to the sense A griefe that cannot be exprest a deadly pestilence The Paraphrase IN this prouerbe the Marques his minde is to prooue by natural reason that which he hath written in the former prouerbe that is that men ought to be geÌ„tle and eurteous in their conuersations and that they ought not to doe anie thing by force or feare but rather by loue and gentlenes He also setteth down the inconuenience that foloweth to him that had rather be feared then loued saying Who can assoyle the man that is dread from care and deadly feare c. For if he that feareth haue not altogether lost his discretion and vnderstanding he wil not feare him that he feareth For he may esily vnderstand that he that liueth in dread will seeke by all the meanes to be deliuered of him that he feareth For feare as Aristotle saith in the 3. booke of his Ethiks is a continuall looking for the harme that shal happen According to which such as feare others do continually looke to receiue harme at the handes of those whom they feare or to escape the euill that they looke for They imagine how they may preuent in doing of euill them of whom they thinke to receiue euill And therefore in the speache that Thyestes the Sonne of King Pelops hath with his sonne Philistines where his sonne requireth him to forsake the place of his banishment and to come and gouerne and liue together with his brother Araeus as Seneca sheweth in his seconde Tragidie where Thyestes doth shew the reasons that moueth him rather to liue in a poore estate then to be a man of greate place authority saying While I liued in princely state and maiestie I was neuer free from fearing of those that feared me yea and many times I was afraide of the very sword that hung by mine owne side least in the ende I should come to be slayne with it And afterwarde Oh what a great happines is it not to be feared of anie to sleepe soundly vpon the grounde and to eate in safety the meate that is prouided Poison is presented in golden cuppes meaning that it is not geuen to the poore labourer that drinketh in earth or wood but to great estates that drinke in golde geuen by those that feare them and by such as they haue good cause to feare And therefore Tullie saieth in his booke of Friendship that in the life of Tyrantes which be such as gouerne by force and feare more then by loue there can be neither faith loue nor stedfast friendshippe To the Tyrant all thinges are suspicious and euerie thing ministreth vnto him occasion of sorrowe and care And it followeth Who can loue him whom he feareth or him of whoÌ„ he knoweth he is feared With this agreeth that which Boetius in his third booke of Comfort writeth that such as are guarded with men of warre stand in dread of those whom they seeme to make affraide And therfore wel sayth the Prouerbe That feare is a deadly griefe vnto the sense Which is verified as well in the person that feareth as in him that is feared It is written of Dionisius as Boetius in his 3. booke of Comforte witnesseth that hee was a great Tyrant and such a one as by tyranny and crueltie subdued many countries and did manie harmes and mischiefes who as he sought to gouerne by tyrannie and force it is most like hee was rather feared then beloued It is written that a special friende of his comming to see him told him that he had great cause to thinke him selfe happie in that he had atteyned to so greate and so hygh estate as hee was in Dionisius made no answere at all but bad him to dinner where ouer the chaire where his ghest should sit he caused to be hanged by a verie smal thred a weightie and a sharp pointed sword in such sort as his friend being set the sword hung directly ouer the crowne of his head so as if the thred brake it was sure to run thorow him thus caused him to sitte down to dinner who al the while that he sat sweat for feare least the thread breaking the sword should fal vpoÌ„ him destroy him Dionisius caused him with sundrie dishes to be deintily and delicately serued the borde being taken vp he asked his ghest if hee had not pleasantly dined Who answeared him what pleasure coulde I haue at mymeate seeing the swoorde by so small a stay hanging ouer my head and still looking for the losse of my life whensoeuer the thred should breake Loe saith Dionisius such is the life of all tyrantes who for the mischiefes and tyrannies that they have doon and for feare of those whom they haue offended and wronged doe liue continually in feare and in dread and doe looke euerie howre for eyther death or some great danger touching the which I haue made a more large discourse in my Commentaries vpon the Prouerbes of Seneca in the Prouerbe that beginneth He that alwaies feareth is euerie day condemned To the which because I wil not be long I referre the reader since the Marques hath well concluded in this Proueth where he sayth Esteeme and thou shalt be esteemed meaning that it lyeth in thine owne power to be feared or to be loued and that feare is a deadly grief to the sense of which euerie man will seeke to ridde him selfe with as much speede as he may 3. Great Caesar as the stories tell most cruelly was slaine And yet the woorthiest conquerour that in the world did raigne Who on the earth so mightie is that when he is alone Can of himselfe doe any more then can a seely one The Marques CAesar most woorthie prince he that is heere mencioned was called by the name of Iulius and of others Caius the selfe same that passed the Rubicon against Pompey as Lucan writeth in his booke of the Ciuill-warres who after the death of Pompey and Cato triumphing with great pomp in the citie of Rome and taking into his handes the common treasurie behaued himselfe with such pride and outrage towarde the Citizens that they coulde by no meanes abide him and as his hautinesse was thought of them intollerable they conspired to kill him which treason of theirs they did no long time delay The chiefe of this conspiracie were

giuing with the maide in marriage a great masse and quantitie of Treasure that was offered for their raunsome 41 Shunne idlenesse and giue thy selfe To honest exercise That neither wicked vice nor lewde Alurementes of the eies Haue power or force at any time To bring thy hart in thrall For to subdue the raging fleshe Is sure no matter small The Paraphrase SAint Hierome saith in a certaine aduice that he giueth to a friende of his Be alwaies busie in some labour or other that the Deuil may finde thee occupied And the reason is because idlenes is the roote and groundwoorke as the Prouerbe saith of all maner of sinne specially of lecherie which springeth sooner of idle imaginations then any sin beside VVhervpon Seneca in his fourth Tragedie bringeth in the olde Nurse who seeketh to disswade Phaedra from the beastly loue that she bare to her sonne in law Hippolytus where Phaedra saith that there was no blame nor fault in her since Cupid the God of loue had so mortally wounded her and that there was none to be blamed for it but the God himselfe The Nurse aunsweareth That brainsicke and wicked persons the better to cloake and coloure their naughtinesse and that they might the freelier attaine to their letcherous purposes haue vainely imagined a God-head to be in loue saying that there is a GOD of loue whose power extendeth not only to men but euen to the verye Gods which saith the nurse is a false and shamefull deuise For whosoeuer hath abundance of wealth liueth at pleasure giuing him selfe to idlenesse banqueting and surfeiting passing his life in dalliaunce and disport suche a one doeth loue continually torment yf it be not so aske of the Ladie Venus howe chaunce shee hath so colde entertainement in the poore labourers houses where you shall seldome or neuer see any of them goe mad for loue And the only reason of it is that they are continually painefully labouring and trauailing to get their liuing not hauing any time to be idle or euill occupied To liue in the fleshe as the Diuines say and not to folowe the fleshe is a woorke more proper to God then to man and cannot possibly be done without great labour and vertuous exercises And therefore the Prouerbe saith It is no smal matter to subdue the fleshe That is to say for a man to conquere him selfe And therefore those that first deuised Monasteries and religious orders did aboue all other things ordeyne that they shoulde neuer be idle nor haue any thing to occupie their mindes withall but vertuous exercises and this is the effect of the Prouerbe where it saith Shunne idlenesse and giue thy selfe to honest exercise 42. For not yenough it is to flee From actions lewde or il But also from the motion to offende in thought or wil. So muche we ought for to eschewe The foule and wicked thought Because it is the only seede And roote of doeing nought The Paraphrase THE faultes that we heere committe are of two sortes either they are doone by chaunce and vnwittingly or they are doone vppon knowledge which cannot be without imagination Also our thoughts and imaginations are as the Doccours say of two sortes One is the first motion that we haue to offende and this because it is not in our power being as we be naturally inclined to deadly sinne is not to be reckoned for sinne But if wee take pleasure in our euill thoughtes and continuing in them determine to put them in execution as soone as wee may haue time and place this is as great an offence as yf we had alredy doone it according to the saying of our Sauiour in the Gospel Whosoeuer looketh vppon a Woman to luste after her hath alredy committed adultrie in his hart For the euill thought was the seede and causer of the sinne and would yf time hadde serued haue perfourmed the deede And therefore Seneca in his fourth Tragedie bringing in the Nurse that disswadeth Phedra from her euill pretence that she had to play the Whoore with her sonne in lawe maketh her to saie thus O woorthie and moste renowmed Ladie descended of the woorthie Stocke of Iupiter and wife vnto Theseus banishe speedely from thy noble and chaste brest this moste hainous and shamefull imagination quenche quickly the raging flames of this vnnatural desire make not thy minde to be the woorker of so wicked and Diuelishe a deuise whosoeuer resisteth this franticke and fond affection of loue the same may be well assured that hee shall conquere and ouercome it But he that nourisheth the sweete poyson that is the wicked thought and delighteth in it it is very harde for suche an one to refuse the yoke to which they haue once submitted their necke And this is it that the Prouerbe heere saith That wee ought not onlie to flee from doeing of euill But also from thinking of euill for of euil thoughtes there neuer springeth as is said good seede 43 A goodly ornament to man I doe account the wife Where as shee is obedient To reason all her life In marriage looke thou be not led By fancy or opinion But in thy choyse beeware and wise With heede and great discretion The Paraphrase SOlomon sayth in his Prouerbes that the man that hapneth vppon a good wife is blessed of the Lorde and the tale of his yeeres shal be doubled that is he shall liue twise so long as he should haue doone And in an other place hee saith That no better lot can happen to a man then a good wife And this is it that the Prouerbe saith That the wife is an ornament to her husbande when shee will be ruled by reason In what sort this obedience ought to be the Apostle teacheth saying Let the husband be the head of the woman and as the head hath the preheminence and principalitie ouer all the rest of the members so ought the husbande to haue ouer his wife who as Aristotle in his Oeconomikes doeth say ought not to be vsed of her husbande like a Slaue but as his companion and his felowe And the husbande according to the doctrine of the Apostle Is bounde to vse her wel and to loue her and shee to honour and feare him Feare as Aristotle in the boke aboue mentioned saith is of two kindes The one is called a seruile feare the other a sonnely feare The seruile is that which is hadde for feare of punishment and not for any loue and this is the feare that the Slaue hath of his maister who as hee serueth against his owne will and by force hee doeth it more for feare then for loue The Sonnely feare is a meddlie of feare and loue togeather And this is the feare that the sonne hath of his father and that the wife ought to haue of her husband for if the wife feare her husband and doeth what soeuer he commaundeth her she ought not to doo it for feare of any punishment that shee shoulde haue yf shee did it not but for

his felicitie in so fickle an estate that he knoweth can not long time endure to behaue him so fondly for the small time that he is heere as to liue hereafter in torments that shall neuer ende 71 The more thou gettest continually the more thou still doest craue Nowe iudge of twaine which is the best if that thou reason haue To be a Lorde of riches great with griefe and toile and care Or quietly to liue content with small and decent share The Paraphrase SVbstaunce and riches doe neuer satisfie the appetite nor desire but as Cassiodorus writeth in an Epistle as in a dropsie which is a disease that causeth coÌ„tinuall thirste the more a man drinketh the thirstier he remaineth So yf couetousnesse be not bridled the more riches we get the more wee desire and therfore the Prouerb heere willeth that a man shoulde waie with himselfe whether it be better to possesse great riches with trouble and tormente or to enioye a reasonable liuing with contentation and quietnesse For as Seneca in his Epistle to Lucilius saith There is no man that is loued or fauoured of God but he that contemneth and despiseth riches The possession whereof saith Seneca I doe not take from thee but would that thou shouldest enioy theÌ„ without feare which to attaine vnto thou hast no other way but to liue happily quietly with theÌ„ esteeming them as thinges transitorie that soone may be forgone And he that possesseth them in suche sort possesseth them with quietnesse and contentation 72. The riches that we heere possesse With hast away doe flee And as the tides with floods and ebbes They mooue continually Seeke thou the treasures of the minde Which stande like brasen walles Both firme and sure a safe defence Whatsoeuer thee befalles THe riches wealth of the worlde are the thinges that are most accounted of amongst the goodes of fortune which do sometime encrease sometime decrease as Boetius in the person of Fortune speaketh saying that the seruantes which are these temporall goodes doe stil attend vppon their mistres which is Fortune with whom they do alwaies both come and goe and therfore saith Boetius that Fortune hath the whole worlde vpon her tottering wheele bringing whom shee list aloft and casting others downe making poore men of suche as were riche and riche men of suche as were poore And therefore the Marques heere warneth vs that we apply all our forces to the obteining of morall goodes that is to say Vertues which are in deede the perfection of the Soule as Aristotle in his boke of the Soule writeth And these saith the Prouerbe stande like brasen walles both firme and sure a safe defence whatsoeuer thee befalles as muche to say as they neuer leaue nor forsake a man As Tullie declareth in his Paradoxes where he bringeth in Bias the Philosopher one of the seuen wise men of Athens who when the Citie was taken by a Tirant and the people fleeing hadde taken with them as muche as they coulde carry only Bias medled with nothing and when one of his neighbours did aske him howe chaunce he tooke none of his goodes with him he answeared him that all which was his he carried about him not counting any thing to be his but the vertues of the minde esteeming the goodes of the worlde to belong as wel to any others And this is the meaning of this prouerb Seeke thou the treasures of the minde c. 73 Seeke not ambitiously to reigne nor rule with tirranny But both her woorkes and waies see that thou shunne aduisedly And choose the meane estate among the which t is best to liue So shalt thou passe with pleasure all the time that God doeth giue The Paraphrase A Tyrant is he as Aristotle in the seuenth of his Politiques saith that commeth to the Crowne by force or by pollicie who endureth no longer then he is of force or power as Medea saide vnto Creon in the seconde Tragedie of Seneca Tyrantes and euil gouernours doe not endure for euer and as Agamemnon saith vnto Pyrrus in the speache that they had about the death of Polixena Their gouernmeÌ„ts that are by force continue no long time but the gentle mild gouernmeÌ„t is that which endureth And therefore the Prouerbe saith Seeke not ambitiously to raigne nor rule with tyranny and that we ought to forsake her pathes and her workes and choose to liue among the meanest sort which is the best and the quietest life Which is that which is saide in the Prouerbe before that Seneca wrote in his Epistle to Lucilius That there is no man esteemed or accounted of GOD but those that despise contemne the pompe and wealth of the worlde 74 For thinke not that the loftie state nor throne of high degree Doeth make a man the perfecter or hapier to be It rather doeth his cares encrease and giues him griefe and paine And on his necke that erst was free doeth cast a careful chaine The Paraphrase NOworldly wealth but specially no tyrannicall gouernment can bring a man to perfection or to liue happily but rather draweth with them feare daunger vexation and cares and as Boetius saith The Tirants that are alwaies waited vpon with their guard to terrifie and amase others are alwais afraide them selues of those whoÌ„ they suppose to feare And Tullie in his booke of Friendship saith that in the life of the Tirant there is neither faith loue nor any long enduring goodwill of euery thing is he ielous and eche thing ministreth vnto him cause of care and disquietnesse And further he saith Who can euer loue him whom he feareth of whom he knoweth that he is feared And this is the meaning of the Prouerbe The loftie states nor throne of high degree doeth make a man c. Touching the which Boetius in his thirde booke of Consolation writeth of Dionisius of Sarogosi who from a meane man was aduaunced to the Crowne to whom when his friende came vpon a time to see him and greatly praised the happinesse of his estate telling him that he ought to account him self most happy that had attained to so high a dignitie Dionisius bidding him to a dinner caused him to sit downe where ouer his head was hanging a terrible Sworde with the point downewarde who with the feare and agonie that he was in for falling of the sworde made but an vnpleasant dinner sitting all the time vpon thornes After he was risen Dionisius asked him yf his dinner were not pleasant vnto him Suche a pleasure quoth the poore fellow GOD keepe me from that euery moment looked to haue a Swoorde vppon my pate and suche quoth Dionisius is the life of euery Tyraunt euen as full of pleasure as hath been thy dinner for the highnesse of his state encreaseth his miserie and chaineth him with the chaine of thraldome touching the which I haue spoken at large before in the second Prouerbe 75 Seeke that which thou maist easily haue and care not for

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