Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	element_n	fire_n	13,062	5	7.1789	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18804	Fovvre seuerall treatises of M. Tullius Cicero conteyninge his most learned and eloquente discourses of frendshippe: oldage: paradoxes: and Scipio his dreame. All turned out of Latine into English, by Thomas Newton.; Selections. English	Cicero, Marcus Tullius.; Newton, Thomas, 1542?-1607.	1577 (1577)	STC 5274; ESTC S107887	110,876	296

whether anye better Gift Wisedome onely excepte were geeuen by God vnto men Some rather preferre Rythesse some health others Honour many also vaine pleasures But certes this laste is for Beastes the other afore are transitorye and vncertayne consistinge not so muche in our owne apoyntmentes as in the ficklenesse of Fortune But they whiche repose the chiefeste goodnesse in Vertue doe therein excellently wel and yet this same Vertue is it whiche engendreth and vpholdeth Freendshippe neyther can Freendeshippe in anye wise bee withoute Vertue Now let vs iudge Vertue by the order of our lyfe and talke And let vs not measure it as some vnlearned doe by the statelynesse of Woordes and let vs accoumpte them Goodmen who are so reputed that is to witte the Paules the Catoes the Caians the Scipions and the Pniloes These helde themselues contented with this common kinde of lyfe And let vs passe theym ouer whiche are not anye where at all to bee founde Amonge suche manner of persons Frendshyppe hath so greate Commodities as I am scarce able to expresse Firste and foremoste what man can haue anye Ioye to lyue in this lyfe as Ennius sayth whiche delighteth not in the mutual Frendshippe and goodwill of some especiall Freende What pleasaunter thynge can there bee then to haue one with whom thou darest as boldelye talke breake thy minde as with thine owne selfe What greate Ioye shoulde a man haue in his Prosperitie if hee had not some to reioyce and take parte of the same with him aswel as himselfe And as touching Aduersitie it were a verye harde matter to beare it wythout some that would take the same euen more greuouslye then thou thy selfe To conclude all other thinges whyche are desired do in a maner al seuerallye serue to seueral purposes as Riches for vse wealth for worshippe Honour for prayse Pleasure for delight Health to want griefe and to execute the offices of the bodye Frendshippe compriseth many thinges moe Which way soeuer thou tournest thee it is at hande in no place is it excluded it is neuer oute of season neuer troublesome Therfore we doe vse neyther water fier nor ayer as they saye in mo places then wee do frendshippe Neither do I speake of the vulgare or meane sorte of Frendshippe whiche notwithstandinge both delighteth profiteth but of true and perfect Frendshippe such as theirs was who are very fewe and sone reckened For Frendshippe maketh prosperitie bothe more glittringe and glorious and aduersitie by partinge coÌ„municating of grieues it maketh lighter and easier And whereas Frendshippe conteyneth in it very many and great commodities this doubtlesse passeth al the rest in that it comforteth vs aforehande with a good hope of that whiche is to come and suffreth neither the heart to quayle nor the courage to be abated For hee that eyeth and looketh vppon his faythfull Frend doth as it were behold a certen pattern of his owne selfe And therefore although absent yet are they present beinge needye haue store ynoughe and beinge weake are strong and whiche is a straunge matter to bee tolde beinge dead are aliue So great is the honour remembrance and zeale that is bredde in freendes one towards an other By reason whereof the death of the one seemeth blessed the lyfe of the other coÌ„mendable Now if you take out of the world the knot of Frendship certes neyther shall any house be able to stand ne City to endure no nor yet any tillage to continue And if hereby it cannot throughly be coÌ„ceiued howe great the force of Freendshippe and concord is yet at least by discord and diffention it may well be perceiued What house is there so well staid what City so strong that through hatred and discorde may not be vtterly subuerted Whereby what goodnesse resseth in Frendshippe may easelye bee iudged Men saye that a certayne Learned man of Agrigent displayed in Greeke Verses that all thinges whiche are in this World and haue mouinge are knit together by Frendshippe that by discorde they are disseuered And this doe all men both vnderstande and by proofe do finde to hee very true Therfore if at any time there hath bene kindnes shewed by one frend toward another eyther in aduenturinge or in participatinge of perils what is hee that wil not highlye commend the same What a shout was there of late made by al the whole Stage at the newe Enter lude made by my host and frend M. Pacuuius when as the kinge not knowinge whether of the twayne was Orestes Pylades affirmed himselfe to be Orestes because he would haue suffred death for him Againe Orestes as the truthe was stiffelye aduouched that hee and not the other was Orestes The standers by clapped their handes together for ioye thereat And this being done in a feigned tale what thincke wee woulde they haue done in a true matter Here did Nature herselfe vtter her force when as men adiudged that thing to bee well done in an other which they themselues could not doe-Hytherto as mee thinckes I haue euen throughlye spoken my full mynde and opinion of Freendeshippe If there bee anye more to bee saide as I thincke there is a greate deale seeke it if ye thinke it good at their handes whiche dispute these kinde of matters FANNI But wee had rather heare it of you Albe it I haue oftentitimes soughte the same at their handes and haue hearde theym also and that not vnwyllingelye But wee looke for an other maner of Veine and Style at your handes SCAEVOL You woulde much more haue sayd so Fannius if you had bene present with vs in Scipio his Gardeine at what tyme there was reasoninge of the Common wealthe what a Patrone of Iustice hee was agaynste a certain curious Oration that Philus made FANN That surelye was an easye matter for a iust man to defend Iustice SCAE. And what say you of Freendeshippe Shall it not bee alike easye for him to doe therein semblablye who for faithfully constantlye and iustlye keepinge the same hath gotten greate renowme LAEL. Thys truly is euen to force mee to speake For what skilleth it by what way you do force me This am I sure of that ye force mee For to wythstand the earnest requestes of a mannes Sonnes in Law and namely in a good matter partly it is an hard case partlye it standeth not with reason Manye times therefore as I debate with my selfe of Frendshippe I am wonte to thincke this one thinge therein worthye of speciall consideration whether men ought to seeke for Frendship onely for a stay to their weakenesse and neede that in doing and taking good turnes a maÌ„ might receiue that of an other which he coulde not compasse or attaigne vnto by himselfe and enter chaungeably requite the same or whether this were in deede one propertie belonging to Frendship but yet that there was an other cause more noble more coÌ„meÌ„dable more procediÌ„g froÌ„ nature itselfe For

the more prouision and costage to make and purueighe THE fowerth cause whiche seemeth most of all to greeue disquiet our Age remayneth yet behinde to bee discussed that is the neerenesse of Death which certes cannot be farre of from Oldage O miserable old Caytife which in so longe a tyme as he hath lyued hath not perceiued and learned that Death is to bee contemned which eyther is vtterly to bee despised if it altogether kill and extinguish the Mynd or Soule or els is greatly to be desired if it conducte and carye the same to some place where it shal be eternal For certes there can no * third be found Therefore what should I feare if after death I shall bee eyther not miserable or els blessed howbeit who is so foolishe to a warrant himselfe althoughe he were neuer so younge that hee shall lyue till the next Eueninge Furthermore that same Age is subiect to a great maigny mo casualties of Death then oure Age is Youngemen sooner fall into Sicknesse they are sorer sicke and are hardlyer recured therfore few lyue tyll they come to Old-age which if it were not so wee should lyue together a greate deale better and wiselyer For Discretion Reason and wise Aduice resteth in Oldmen and therfore if there were no Oldmen there would bee no Citties at all But now come I again to talk of imminent Death What faulte of Oldeage is this sithens you see that same also coÌ„moÌ„ to YouÌ„g age I my selfe by proofe haue felt aswel in that worthye man my Sonne as also in thy Brothers Scipio of whom great hope was generally conceiued to haue seene them aduaunced to most honourable Dignities that Death is alyke common to all Ages But a Youngeman hopeth to lyue a great whyle which an Oldman maye not looke to do Hee truly hopeth foolishly For what folisher thing is there then to accoumpte thinges vncertayne for certayne and thinges false for true An Oldeman hath nothinge to hope for But hee is therefore in farre better case then a Youngeman because hee hath alreadye enioyed and obteyned that which the Yongmanne doth but hope for The one desireth to lyue longe the other hath alreadye lyued long Howbeit O Lorde what is there in Mans lyfe long or of any lasttynge continuaunce For admitte and graunt that wee lyue euen tyll the vttermoste of oure Age. Let vs hope to lyue as longe as euer did the Kynge of the Tartessians For there was as I fynde in Hystories one Argantonius Prince of the Isles called Gades who reigned Fourescore yeeres and lyued an hundred and tweÌ„tye But to mee there seemeth nothinge longe wherein is anye Extreeme or Ende For when that Ende is once come then is that which is passed quight gone and nothing remayneth but only that which a man hath by his Vertues and good deedes atchieued Houres passe awaye apace and so do Dayes Monethes and Yeeres neyther doeth the tyme once passed euer retourne neither can that which is to come bee preciselye knowen Therfore euerye one ought to bee conteÌ„ted with that time which is graunted him to lyue For neyther needeth a Stageplayer necessarily to play out the Enterlude tyl the very last end therof to bee coÌ„mended therfore but in what Act soeuer of the same he be he must so haÌ„dle his part that he may be praysed neither should a Wiseman lyue till the Plaudite bee stricken vp For a short tyme of Age is longe ynough to lyue well and honestlye But if you continue yet longer you muste no more be discontented thereat then Husbandmen be after the pleasauntnesse of the Spring season once passed to haue Sommer Autumne to succeede The Spring doth signifie and represent as it were Adolescencye sheweth what Fruicts are lyke to ensue All the other times and seasons serue to mow gather in the fruicts Now the fruit of Oldage is as before I haue often sayde the remeÌ„brance and stoare of Goods before tyme gotten And al thinges which are done according to the course of nature are to be reckned in the number of good things And what is so agreable to Nature as for Oldmen to dye which thinge hapneth vnto Youngemen euen Maugre Natures Goodwill Therfore Youngmen seeme vnto me so to dye as when a raging flame of fyer is with the great quantitye of water queÌ„ched And OldmeÌ„ deceasse eueÌ„ like as Fyer when it is all spent is extinguished of it owne accorde withoute vsinge any force thereto And as Apples when they bee greene and vnrype are plucked from the Tree with violence but being rype and mellowe they fall downe from the Tree euen so violent force and painfull strugglinge taketh awaye lyfe from Youngmen but from Oldmen a rypenesse and maturity Which is to mee so pleasaunt and comfortable that the neerer I drawe to Death the sooner mee thinckes I doe as it were see that land shall at length after a long Nauigation arriue at the Hauen Of al other Ages the certein terme is appointed how long ech lasteth but of Oldage there is no certeine terme limited and in it doth a man lyue well and laudablye so longe as hee is able to execute and discharge his dutie and Function and yet to contemne Death Whereupon it hapneth that Oldage is endued with greater Courage and animositie then Adolescency and Youth is And this is it that was aunswered by Solon vnto Pisistratus the Tyraunte demaundinge of him vppon what hope and confidence he durste bee so bolde presumptuous so desperatelye to wythstand and disobey his proceedinges Euen vpon the hope quoth he of mine Oldage But the best Ende of lyuing is this when as the mynde beinge whole and perfect and all the wyttes and Senses sounde vnappayred that same Nature with compacted and framed the worke together doth lykewise dissolue and lewse the same For as the Ship wright which made the Shippe best knoweth how to vndoe and pull asunder the same agayne and as none can better vnioynte down a house then the Carpenter that framed it euen so Nature which ioyned and fashioned together the Bodye doth best dissolue and end the same For euery Conglutinacion or glewinge when it is new glewed together is hardlye pulled asunder but being olde and forworne is easelye disseuered Thus it commeth to passe that this small remnaunt of lyfe is neyther gredilye to bee desired of Oldmen nor without cause to be left and forsaken And Pythagoras chargeth vs not to depart out of the Garrison and Wardhouse of this lyfe without the commaundemeÌ„t of our high General which is God. There is a notable saying of the Wiseman Solon wherein he protesteth that he would not haue his Death to bee vnbewayled and vnlamented of his Frendes His meaninge I thincke is that he would bee entierly deare vnto his Frendes But I know not whether Ennius hath a greate

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