Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	drink_v	time_n	wine_n	6,421	5	7.9157	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00301	The manuell of Epictetus, translated out of Greeke into French, and now into English, conferred with two Latine translations. Herevnto are annexed annotations, and also the apothegs of the same author. By Ia. Sanford; Manual. English	Epictetus.; Sandford, James.	1567 (1567)	STC 10423; ESTC S101652	33,096	96

honoure and they are the cause that they are not regarded A faithfull and sincere friend Nowe a daies most men had leiffer to haue money Neither do they thinke that a poore friend may help vs in any thing So are endowed maidens preferred before them who are chaste and well brought vp if perhaps there be any suche and doe so continue Wherefore the wowers peraduenture are to be pardoned who in so vncertayne a hazarde of chastitie honestie had rather to abyde the vnquietnesse of riche than of poore wiues Neither hath it Shooes by the Shooemaker nor Armour by the Armourer The sence is sumptuous buildings bains and the citie of Rome is no more to be required of a Philosopher than weapons of the Shooemaker or Shooes of the Smyth seyng that it is the duety of a Philosopher to traine vp his countrey men in vertue as it is the Shoemakers duetie to make Shooes and the Smithes Weapons Cap. 31. ¶ A continuation of the solution of suche things as do hinder him which doth beginne to studye philosophie and wisedome in shewing that a man should not moue himselfe for that which chaūceth to an other that he hath nothing of an other without giuing of his owne IS there any placed before thée at a feast or was reuerēce done to him before it was done to thée or is he preferred before thée in coūsaile If these things be good thou must reioyce that thy neighbour hath them if they be ill then be not sorrowfull bicause they chāced not to thée Then remember in giuing thy minde to nothing else but to the things which are in vs thou canst not attaine to the like things which other doe in them which are not in vs. Howe may it bée done that a man frequentyng not thy house shall haue like thynges as hée whiche haunteth thy house or he that seketh not friendship and fauoure as he which doth or he which doth not please and praise the as he which doth please and praise thée Thou shalte be vniust and vnsaciable if thou haue not payde for suche thinges as thou haste bought but doest require to haue them for nothing Admit the case I could not buye lectuce for a halfe penny if any then buy a half peny worth of lectuce and thou dost buy none think not thy self in worsser case to haue lesse then he which hath bought lectuce for as he hath bought so thou hast not giuen thy halfpenny Euen so it fareth thou art not bidden to a mans feast because thou haste not giuen him asmuche as his feaste coste him He selleth it for praise he selleth it for seruice Giue him then if thou thinke it good the pryce for the whiche he solde it thée But if thou wilte not performe that and take these things thou arte vnsatiable and foolish Hast thou giuen nothing in steade of the feast Yes mary for thou hast not praised him whome thou wouldest and haste not suffered him in his portly going Annotations If these thinges be good Bycause they are good they are sorrowfull that they coulde not attaine to them bicause they be euill they are glad that they are chaunced to other And hast not suffered c. Pride and ambitious salutations of riche men do seeme to be vnderstoode in this place very troublous to a simple and learned man in like maner salutations retinues praises But perhaps rich men giuen to pleasures going in their pompe were wonte on euery side to leane and cleaue to Parasites Cap. 32. ¶ What thinges are common euen according to the will of nature THe purpose and will of nature may be iudged by these things in which we differ not one from an other as for exaumple if a mans seruaunt breake his Maisters cuppe or any other thing incontinently it is saide this is a thing which oftētimes chaūceth remember then when thine is broken that thou be the same maner of man as thou were when the other mans cuppe was broken And so do in greater thyngs If a mans child or wife chaunce to dye there is no mā but will saye incontinently this is naturall Notwithstanding euery man when any of his is dead he doth lamēt and bewaile pitifully But we muste remember how we are disposed when we haue hearde any suche thing of others Cap. 33. ¶ Howe one ought to vnderstande the nature of yll EVen as the white whereat Archers shoote is not set ther wher it may not be stricken so it is of the nature of ill in this worlde for it is not set out to be embraced but to be eschued as if goodnesse were sette for the white and euill were all that wher the white were not besides the white the Archer hath an ample and large space to shoote frō the white so without the onely marke of goodnesse on euery side is placed euil which is as easy to be done and committed as it is difficill to hitte the white or to doe good Cap. 34. ¶ We ought not abandon our minde to wrath for iniuries done and how to take in hand our enterprises IF any deliuer thy body to the firste he meteth it wil greue thée excedingly but when thou doest yelde thy minde to the first that commeth as when thou arte wronged thy mynde is troubled and heauy arte not thou ashamed Before thou take any thing in hande consider first the beginning and the sequele then take it in hand If thou do not so thou shalte neuer be certaine and sure in thy enterprises not regarding that which may befall but after when any dishonest thinges chaunce thou shalte be ashamed Annotations If any deliuer thy bodie to the first he meteth He argueth from a lesse thing to a more after this sort thou wilt be angrie with them which gaue power to any to violate thy bodie such is the condition of them whiche are banished how much more oughtest thou to be angrie with thy selfe whiche art wont to giue power to euerie man to hurte thy minde wheras it lieth in thee not to be hurt of any man at all Cap. 35. ¶ An effectuall example to consider what may befall in euerie thing which we shall take in hande WIlt thou cōquere at y e playes Olimpia And I by y e faith of my bodie for it is a verie honourable thing but consider wel the beginning and the sequele and then take the matter in hande Thou must order well thy selfe vse necessarie meats abstaine frō delicate and daintie things and exercising thy selfe according as it is expediente for the time and houre appointed be it hote or colde not drinking water or wine if occasiō so require And briefly thou must commit thy selfe whollie to the chiefe of the games as to the Phisicion in doing that whiche he shal appoint thée Afterward enter into fight and sometime to haue thy hand hurt thy foote out of ioynte to swallowe downe much dust to receiue gréeuous strokes and

bring his bones shutte in a coffin to Egisthus and others Cap. 59. ¶ That all things partely do agree the one with the other and partly do disagree EVery thing hath tj handels one whereby it may be carried the other whereby it may not If thy brother be yll condicioned take him not by that whereby he is yll condicioned for it is the handle whereby he cannot be carried but take him by that whereby he is thy brother and whereby he is nourished with thée in so doing thou shalt take him by y e handle whereby he ought to be carried Cap. 60. ¶ That bicause of knoweledge or hauing more than other we cannot inferre that we are better THese words agrée not together I am richer than thou therfore better I am wiser better learned than thou art therfore I am better but these agrée farre better I am richer than thou art then my possession is better than thine I am wiser and better learned than thou arte my words then are better than thine but thou art neither thy possession nor yet thy communication Annotations But thou art neither c. Thou wylte say yea but bicause of riches eloquence and power I am much regarded The same doth Epictet reproue who thinketh good onely wisedome and vertue to be much set by What man except he were a very naughtie and wicked flatterer hath had Nero the Emperour in greate estimation although besides his ryches and Empire he were eloquent a Poet and a Musician The minde of a perfect man abhorreth to allow those whose folishnesse and dishonestie is knowen in what fashion soeuer honour for a shewe be giuen to them bicause of the giftes of fortune and corrupte conuersation Cap. 61. ¶ Of an exact iudgement in things IF any washe himselfe spéedily saye not that hée washeth himself naughtily but spedily If any drinke much say not that he drinketh naughtily but muche for if thou knowe not why he doth it howe doest thou know that he doth naughtily So it shall chaunce that we doe receyue and supporte the fantasies and imaginations of some and to other we agrée Cap. 62. ¶ Against glorie and ostentation And first as touching knowledge REpute not thy selfe a Philosopher in any case nether dispute not much of precepts but rather put some thing in execution as at the table teach not how one should eate his meate but eate as it behoueth thée For remember that Socrates did so set aside all ostentation But if at any time these precepts come in question speake as little as is possible for it is daungerous to vomite that which the stomacke hath not well digested And if it chaunce that a man tell thée that thou knowest nothing and that it moueth thée not vnderstande that this is a great entraunce of thy worke for the shéepe vomiting vp their grasse declare not to y e Shepherds how muche they haue eatē but digesting it within they shewe w tout their fine wooll and milke Thou therfore shewe not neither vtter thy learning to y e rude and ignoraūt but declare some effects outwardly of that being well digested Cap. 63. ¶ Against the boasting of sobrietie and sufferaunce GLory not thy selfe to haue mortified empaired and weakened thy body thorough abstinence Neither if thou haste dronken nothing but water saye not at euery occasion I drinke nothing but water But consider how much more abstinēt the poore are who craue almes suffering and enduring muche more than thou Furthermore consider howe many perfections and vertues thou haste not which other haue But if thou wilt exercise thy self in paine and pacience do it by thy self and séeke not to aduertise other of it as they do who suffring wrong of great men sette images on fire say we are vndone to the end to moue assemble the people For a bragger is altogether mindefull of worldely things and turneth topsie turuie the goodnesse of paciēce and abstinence bicause he determineth the ende of them is to haue the good opinion and prayse of many Cap. 64. ¶ The description of a triple qualitie or propertie that is of the vnlearned of the Philosopher and of him that beginneth to learne THe condicion and state of the vnlearned is to looke for of hym selfe neither profite nor damage but of outwarde thyngs The state and condicion of the philosopher is to looke for of himselfe all vtilitie and discommoditie The signe of him which beginneth to profite is that he dispraise no man that he praise no mā that he cōplaine of no man y t he accuse no mā that he speake nothing of himself as though he were any body or knewe any thing When he shal be at any tyme empeched or disturbed he blameth none but himselfe And if one commende him he mocketh him couertly which cōmendeth him if he be dispraised he purgeth nor iustifieth himself but liueth like a sicke person fearing to moue troble any thing within him before he be recouered He setteth apart all appetite and fléeth the thinges which are againste the nature of them whiche are in vs. He vseth a light endeuour aboute all things and passeth not whether he be tearmed a Foole or an Ideote And in briefe he watcheth himselfe as his Enimie and Spye Annotations That he dyspraise no man That is through curiositie and too much diligence in other mens matters or prouoked thoroughe selfe loue Epitecte commendeth Agrippinus but why that other shoulde follow his example He reproueth other wherefore that they shoulde be amended Cap. 65. ¶ That learning is not only to be expounded but also to liue according as it doth prescribe IF any do auaunte that he can well interprete and expounde the sentences of Chrisippus say with thy self if Chrisippus had not writtē darkly obscurely I should haue nothing wherewith to auaunte my selfe But Chrisippus hath not written to the ende he would be interpreted but to the end that according to his doctrine we should liue If then I vse his preceptes then shall I attaine to y e goodnesse of them But if I maruell at the interpretation or if I can well interprete it my selfe I maruel at the Grāmarian not at the Philosopher or else play the Grāmarian not the Philosopher But what auaileth it to haue founde written remedies to vnderstande them well and being sicke thy selfe not to vse them Cap. 66. ¶ That we ought to perseuer in goodnesse THou must be stable and firme in thy good purpose and deliberation of life euē as in a law Perseuer therfore euē as if in trāsgressing thou shouldest incurre the crime of impietie And whatsoeuer mē talke of thée regarde it not for that belongeth not to thée Cap. 67. ¶ That we ought not to deferre from day to day for to leade a perfect life HOw lōg yet wilt thou deferre to esteme thy selfe at any tyme worthy of these thinges which are so excellēt and not to trāsgresse one