Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	feel_v	young_a	youth_n	48	3	8.6303	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02296	The dial of princes, compiled by the reuerend father in God, Don Antony of Gueuara, Byshop of Guadix, preacher, and chronicler to Charles the fifte, late of that name Emperour. Englished out of the Frenche by T. North, sonne of Sir Edvvard North knight, L. North of Kyrtheling; Relox de príncipes. English	Guevara, Antonio de, Bp., d. 1545?; North, Thomas, Sir, 1535-1601?; Guevara, Antonio de, Bp., d. 1545? Aviso de privados. English.; Marcus Aurelius, Emperor of Rome, 121-180.	1568 (1568)	STC 12428; ESTC S120709	960,446	762

company of the brute beast is lesse hurtfull then the conuersation of euil men For in the end if yee bee conuersant with a beast yee haue not but to beeware of her but if yee be in coÌ„pany with a maÌ„ there is nothing where in yee ought to trust him Wee must note also that it was neyther seene or read that there was any beast that took care for the graue but the beasts beeing dead some ore torne in peeces with Lyons other dysmembred by the bears others gnawn with dogs other remaine in the fylds other are eaten of men and other by the ants Finally the intralles of the one are the graues of others It is not so of the myserable man the which consumeth no small treasure to make his tombe which is the most vaynest thing that is in this miserable lyfe for there is no greater vanity nor lyghtnes in man then to bee esteemed for his goodli and suÌ„ptuous sepulture and lytell to way a good lyfe I will swere that at this day all the dead doo sweare that they care lytell if their bodyes bee buried in the deepe Seas or in the golden tombs or that the cruel beasts haue eaten them or that they remayne in the fields without a graue so that their soules may bee among the celestiall companies Speaking after the law of a christian I durst say that it profiteth lytell the body to bee among the paynted and carued stones when the myserable soul is burning in the fyrye flames of hell O miserable creatures haue not wee suffycient where with to seeke in this lyfe to procure to trauaile to accomplish to sygh and also what to beewayle with out hauyng such care and anguysh to know where they shal bee buryed Is there any man so vaine that hee dooth not care that other menn shoold condempn his euill lyfe so that they prayse his rych Tomb To those that are liuing I speak and say of those that are dead that if a man gaue theym leaue to returne in to the world they would bee occupied more to correct theyr excesse and offences then to adourne and repaire their graues and tombs though they found them fallen down I cannot tell what to say more in this case but to admonysh men that it is great folly to make any great accompte of the graues Â¶ The Emperor Marcus Aurelius writeth this letter to Domitius a citezin of Capua to comfort him in his exile beeing banished for a quarell beetwixt him and an other about the ruÌ„ning of a hors very comfortable to those that haue been in fauor and now fallen in disgrace Cap. xxxiiii MArke the Romain Emperor borne at mount Celio to thee Domitiê° of Capua wysheth health and consolation from Gods the onely comforters The bitter winter in these parts haue reised boisterus wynds and the winds haue caused much rayn and the much rayn hath caused great moystures the which engendreth in mee sondry dyseases Among the which the gowt of my hands is one and the Siatica in my legge is another Eschines the philosopher said that the liberty of the soul and the health of the bodi caÌ„not bee esteemed to much much lesse also bee bought for mony Tell mee I pray thee what can hee doo or what is hee worth that hath neither lyberti nor health The deuine Plato in his bookes of his common wealth reciteth three things The first that the man which oweth nothing cannot say that hee is poore For the day that I ow money to another another and not my self is lord of myne own The second the man which is no seruant nor captiue hath not reason to say that any thing may make hym vnhappy For fortune in nothing sheweth her selfe so cruel as to take from vs the liberty of this life The third which Plato saied is that among all temporall goods ther is none more greater nor greater felicity then the treasure of health For the man which is persecuted with sicknes with ryches can haue no contentacion In the time of our old fathers when Rome was well corrected they did not only ordeine the things of their common wealth but also they prouyded for that which touched the health of euery person So that they watched to cure the body and they were circumspect to destroy vices In the time of Gneus Patroclus and Iulius Albus they say that the city of Rome was ordinarily vysyted with sicknes Wherefore first they dyd forbyd that in the moneth of Iuly and Augustus there should bee no stewes for women For the bloud of the yong was corrupted in venerial actes The second that no man should bring any fruit from Salon nor Campania to sell during these .2 moneths in Rome For the delicate ladies of Rome for extreame heat and the poore for their pouerty dyd not eat in sommer but fruyts and so the market places were full of fruyts and the houses ful of agues The third they did defend that no inhabitaunt should bee so hardy to walk after the sunn were set For the yong men thorough the lightnes they vsed in the nights tooke dyseases which vexed them in the days The fourth they did prohibit that no man should bee so hardy to sell openly in Rome wyne of Candie or Spaine For in the great heat of the sommer as the sunne is very whot so the wyne as poyson dooth kil yong men The fifth that they shoold purge the priuyes and make clean the streats and houses For of the corruption of the ayer is engendred the plague among the people When Rome was rych when Rome prospered all these things were obserued in the common wealth But since Catilina the Tyrant dyd rebell since Scilla and Marius dyd slaunder it since Cesar and Pompeius dyd play the tiraunts since Octauius Augustus and Marcus Antonius dyd robb it since Calligula and Nero did defame it they cared litel whither they entred into Rome to sell the wine of Spaine or Candia For they feared more the knife of the enemies then the heat of the sommer Great reason had the auncients to forbyd those thinges in Rome for to say the trouth they are not healthfull When I was yong in Rome my head dyd not ake with talking in the nyght nor I did feele my blood chafed wyth drinkyng wine Then I was not troubled to iette in the heat in the sommer nor I was annoyed to goo bare legged in the wynter But now that I am old there is no heat but offendeth mee nor cold but perseth mee For men through much euyll rule in their youth come to greauous dyseases in theyr age O if mortall men after that they bee old could at any tyme woork with the gods that they shoold beecome yong agayne I swere vnto thee by the fayth of a good man that they woold beehaue them selues so well that the world should not agayne deceiue them Since men haue been vicious in their youth I doo not meruell though they are full of dyseases when they

lordes of thy riches and iust tenauntes of thy vyces Fynally thou Asia art a wofull graue of Rome and thou Rome art a fylthy sinke of Asia Since our auncient fathers dyd content them selues with Rome alone why should not wee theire chyldren content our selues with Rome and Italy but that wee must goe to conquer Asia where wee aduentured our honor and spent our treasure If those auncient romaines being as they were so princely barons in lyfe and so valyaunt in fyghting and so hardy to commaund dyd content them selues wyth this lyttle border why should not wee content our selues not being as they are hauing a realme riche and vicious I knowe not what fond toye tooke vs in the head to goe conquer Asia and not to content our selues wyth Rome Italy was not so poore of ryches nor so destitute of cities nor so vnpeopled of people nor so solitary of beasts nor so vndecked with buyldinges nor so barrayne of good fruites but that of all these things wee had more then our fathers wished and also more then wee theire children deserued For mee I would say that it is for want of iudgement or aboundaunce of pryde for vs to seeke to exceede our forefathers in seignorie when we are not coequall vnto them in vertue I was contented with all thinges of my forefathers saue onely that they were a lytle proud and seditious and herein wee theire children doe resemble them well For as muche as wee are not onely proude and sedicious but also couetous and malycious So that in vertuous things wee go backeward and in vnlawfull woorkes wee goe forward What is become of the great victories that our forefathers had in Asia What is become of the infinite treasure they haue robbed in that countrey what is become of the great nomber of captiues that they tooke in the warre what is become of the straunge beastes that they sent into Italy What is become of the ryches which euerie one brought home to his house what is become of the valiaunt kinges which they tooke in that conquest what is become of the feastes and triumphes wherewyth they entred triumphing into Rome What wilt thou I say more vnto thee in this case my Cornelius but that all they which inuented the warre are dead all those which were in Asia are dead al those which defended that contrey are dead all those which entred triumphing into Rome are dead and fynally all the riches and tryumphs whiche our fathers brought from Asia they and those in short space had an end except the vyces pleasures whereof wee see no end O if the valyaunt princes knewe what a thing it is to inuent warres in straunge realmes what trauayls they seeke for theire persons what cares in their hartes what trouble to their subiects what waste to theire treasors what pouertie to their frends what pleasures to theire enemies what destruccion of the good what libertie of the euill and what occasion they geeue to straungers to speke what vniuersall euyll they sow in their naturall countreys and what euill poison they leaue to their heires I swere by the faith of a good man that if as I feele it princes did feele it and as I taste it princes did taste it also as I haue proued it princes dyd proue it I do not say that with effusion of blood I woold take realmes by force but also they offering them to mee with teares I woold not take theÌ„ willingly For speaking the truth it is not the point of valyaunt princes for to sustayne an other mans to put theire owne in ieoperdye I aske nowe what profite toke Rome of the conquest of Asia I admitte that it durst conquer it that it was hardye in winning it obstinate in fightinge and happy in takinge it shoulde it therefore bee fortunate in maintaininge it In this case I saye and affirme and of that I saye I doe not repent mee that it is possible to take Asia but it is but a folye to presume to maintaine it Doest thou not thinke it a great folye to presume to maintaine Asia synce there neuer commeth newes of a victorye but that it is occasion of an other battayle and that to sustaine warre they robbe all Italy In Asia our money is spent our children are perished In Asia dyed our fathers for Asia they make vs paye tributes In Asia the good horses are consumed Into Asia they cary all our corne In Asia all the theeues are nourished From Asia coÌ„meth all the sedicious personnes In Asia all the good doe perishe From Asia they sende vs all the vyces and fynallye in Asia all our treasures are spent and in Asia all our excellent Romaines are killed And sith this is the seruyce that Asia doth to Rome why will Rome continue warre with Asia Other princes before vs haue conquered Asia taken Asia and possessed Asia but in the ende when they saw that it was a countrey where they feared not the goddes nor acknowledged subiection to theire princes neither that they were apte to receiue lawes they determined to forsake them because they founde by experience that they neyther weary theire bodyes with warres neither wynne theire hartes with benefytes Those Princes not being hardye nor so bolde to sustaine Asia by lande shoulde wee others presume to succour it by sea They forsake it being neighbours and will wee others maintaine it being straungers In my oppinion Asia is a countrey where all the valiaunt men haue employed theire valauntnes where all the fooles haue proued theire folye where al the proude haue shewed theire pryde where all the princes entred in with myght where all the tyrauntes haue employed theire lyfe but in the ende it neither profiteth the one to wyll it nor to the others to knowe it and yet muche lesse to vanquishe it I knowe not the man that loueth Asia that wylleth well to Asia that speaketh well of Asia or that fauoureth the thynges of Asia since shee geueth vs occasion to speake daylye to sigh nightly and to weepe hourely If men atteined to the secrete to knowe the fatall destenies with the which the goddes haue created Asia they woulde not striue so much in the conquest thereof For the gods haue created it in such a sygne that it shoulde be a coÌ„mon pasture where all feede a common market where all sell a common Inne where all reste a common table where all playe a common house where all dwell a common countrey where all remayne and thereof it commeth that Asia is desyred of manye and gouerned of fewe For beynge as it is a common countrey euerye manne will make it his owne proper Peraduenture thou wylt thynke my frende Cornelius that I haue spoken nowe all the euylles of Asia but harken yet I will fourme the a newe question agayne For accordynge to the dommages whych haue followed from Asia to our mother Rome tyme shall rather want to write then matter to declare Not wythout teares I saye that whyche

children bee sick the death of their husbands then is renued imagining that it wil happen so vnto them as it hath doon vnto others And to say the trueth it is not maruel yf they doo fear For the vyne is in greater peril when it is budded then when the grapes are rype Other troubles oftentymes encrease to the poore widows the which amongst others this is not the least that is to weete the lytle regard of the frends of her husband and the vnthankfulnes of those which haue been brought vp wyth him The which since hee was layd in his graue neuer entred into the gates of his house but to demaund recompence of their old seruices and to renew and beegin new suits I woold haue declared or to say better breefly touched the trauels of wydows to perswade princes that they remedy them and to admonish iudges to heare them and to desire all vertuous men to comfort them For the woork of it self is so godly that hee deserueth more whych remedyeth the troubles of one only then I which write their miseries all together Â¶ Of a letter whych the Emperor Marcus Aurelius wrote to a Romayn Lady named Lauinia comforting her for the death of her husband Cap. xxxvii MArcus of mount Celio Emperor of Rome cheef consull tribune of the people high Bishop appointed against the Daces wisheth health and comfort to thee Lauinia noble and woorthy Romayn matron the late wyfe of the good Claudinus According to that thy person deserueth to that which vnto thy husband I ought I think well that thou wilt suspect that I way thee litle for that vnto thy great sorows complaints lamentacions are now aryued my negligent consolacioÌ„s When I remeÌ„ber thy merits which can not fail imagin that the wilt remember my good will wherwith always I haue desired to serue thee I am assured that if thy suspitioÌ„ accuse mee thy vertu and wisedome will defend mee For speaking the trueth though I am the last to comfort thee yet I was the first to feele thy sorows As ignoraunce is the cruell scourge of vertues and spurre to all vyces so it chaunceth oft times that ouer much knowlege putteth wise men in doubt sclaundereth the innocent For asmuch as wee see by experience the most presumptuous in wisedome are those which fall into most perilous vices Wee fynd the latins much better with the ignoraunce of vyces then the Greekes with the knowledge of vertues And the reason hereof is for that of things which wee are ignorant wee haue no payn to attayn vnto them and lesse grief also to lose them My intention to tell thee this was because I knew that which I woold not haue known and haue hard that which I woold not haue hard that is to weete that the days and troubles of Claudinus thy husband are ended now thy sorows Lauinia his wife doo begin It is now a good whyle that I haue known of the death of the good Claudinus my frend thy husband though I did dissemble it And by the god Mars I swere vnto thee that it was not for that I woold not beewayl him but because I woold not discoÌ„fort thee For it were extreme cruelty that shee which was so comfortlesse sorowful for the absence of so long time shoold bee killed with my hand through the knowledge of the death of her so desired husband It were to vnkynd vnseemly a thing that shee of whom I haue receiued so many good woorks shoold receiue of mee so euil news The auncients of Carthage held for an inuiolable law that if the father did tel the death of his sonne or the sonne the death of the father or the woman the death of her husband or the husband the death of his wife or any other semblable woful lamentable death that hee shoold bee cast into the prison among them which were condemned to dye It seemed to those of Carthage that hee which sayd vnto an other that his brother kinsman or frend was dead immediatly they shoold kil him or hee ought to dye or at the least hee shoold neuer bee seene in his presence If in this case the law of the Carthagians was iust then I ought to bee excused though I haue not told thee this heauy news For as oft as wee see him who hath brought vs any euill tydings our sorows by his sight is renued agayn Since Claudinus thy husband dyed I haue not had one hower of rest for to passe thy tyme away for feare lest such woful sorowful news shoold come to thy knowlege But now that I know thou knowst it I feele double payn For now I feele his death my care and thy want of consolation the domage by his death shal folow to the romayn Empire Thou hast lost a noble Romayn valyant in blood moderat in prosperityes pacient in aduersities coragious in dangers diligent in affaires wyse in counsels faithful to his frends subtill ware of his enemies a louer of the common wealth very honest in his person aboue all whereof I haue most enuy is that hee neuer offended man in his life nor hurt any with his tong Wee fynd seldom times so many vertues assembled in one man For saying the trueth if a man did narowly examin the vyces of many which presume to bee very vertuous I swere that hee shoold fynd more to reproue then to praise Since thou hast lost so good a husband I so faithful a frend wee are bound thou to beewayl so great a losse I to sigh for so good a coÌ„panion And this I doo not desire for Claudine who now resteth among the gods but for vs others which remayn in danger of so many euils For the dead doo rest as in the sure hauen wee others doo saile as yet in raging sea O thou heauy hart how doo I see thee beetweene the bell the clappers that is to weete that thou wantest the company of the good art enuironed with the flock of euil For the which occasion I doubt often times whether I may first bewaill the euil which liue or the good which are dead beecause in the end the euill men doo offend vs more which wee fynd then dooth the good men which wee lose It is a great pity to see the good vertuous men dye but I take it to bee more sorow to see the euill vicious men liue As the diuine Plato saith the gods to kill the good which serue them to geeue long life to the euill which offend them is a mistery so profound that dayly wee doo lament it and yet wee can neuer attayn to the secrets therof Tell mee I pray thee Lauinia knowst thou not now that the gods are so merciful with whom wee go when wee dye that men are so wicked with whom wee bee whiles wee liue that as the euill were born to dye so the good dye to lyue for the good man though hee

forsake vs oftentimes some holsome fleshe corrupteth in an euill vessel and good wine sometime fauoreth of the foist I say though that the workes of our life be vertuous yet shal we fele the stench of the weake flesh I spake this Faustine sith that age cannot resist these hot appitites howe can the tender members of youth resist them vnlesse you that are the mother go the right way how should the doughter that foloweth you find it the Romaine matrons if they wil bringe vp their doughters wel oughte to kepe these rules when they se that they would wander abrode that they breake their legges and if they should be gasing then put out their eyes and if they wil lysten stoppe their eares if they wil geue or take cut of their hands if they dare speake sow vp their mouthes if they wyl pretende any lightnes burye them quycke death ought to be geuen to an euyl doughter in stede of her dowry for gyftes geue her wormes and for her house a graue Take hede Faustine if you wil haue much ioy of your doughter take from her the occasions wherby she shal be euyl To vnderset a house behoueth diuers proppes and if the principalles be taken away it wil fal downe I saye you women are so fraile that with kepers with great paine they can keape them selfe and for a smal occasion they wil lose altogether O how many euyl hath there bene not because they would be so but because they folowed such occasions the which they ought to haue eschewed It is at my pleasure to enter into this battaile but yet it is not in my power to attaine the vyctorie it is for me to enter into the sea yet it lyeth not in my handes to escape the peril it is in the hands of a woman to enter into the occasion and after that she is therin it is not in her power to escape from euill to delyuer her from tongues Peraduenture Faustine thou wilt say to me none can speake to your doughter Lucil vnlesse thou hearest it nor se her but thou seest him nor conuey her but thou knowest where nor make any appointment withoute thy consent and yet thou knowest that those whych wil her euyl seke wyth their tongues to dyshonour her and those that with their hartes loue her speake only in their harts We loue in yong bloud in the springing tyme and floryshing youth is a poyson that forthwith spreadeth into euery vaine it is a herbe that entreth into the entrayles a swowning that incontinently mortyfieth al the members and a pestilence that sleeth the harts and finallye it maketh an end of al vertues I know not what I saye but I fele that which I would say for I would neuer blase loue with my tongue except I were sore wounded therwith in my hart Ouide saith in his boke of the art of loue loue is I wot not what it commeth I know not from whence who sent it I wot not it engendreth I know not how it is satisfied I wot not wherwith it is felt I wot not how oft it sleeth I wot not wherfore and finally without breakyng the flesh outwardly loue taketh roote and molesteth the hart inwardly I know not what Ouide meaneth hereby but I trowe when he said these words he was as farre banyshed from him selfe as I am at this tyme from my selfe O Faustine they that loue together vtter the secretes of theyr harts by dyuers wayes and in sleaping they reason speake by sygnes they vnderstand ech other The many words outwardly declare smal loue inwardly and the feruent inward loue kepeth silence outward The entrayles within imbraced with loue cause the tongue outward to be mute he that passeth his lyfe in loue ought to kepe his mouth close And to thintent that ye shal not thinke that I speake fables I wil proue this by auncient histories we find aunciently that in the yere .cclxx. after the foundacion of Rome Etrasco a yong Romaine that was dombe and Verona a fayre Lady of the Latines which was dombe also these two saw ech other on the mount Celâ—o at the feastes and ther fel in loue togethers and their hartes were as sore fixed in loue as their tongues were tyde from speach It was a maruailous thing to se then fearful to note now that this yonge lady came from Salon to Rome he went from Rome to Salon sundry times by the space of 30. yeres without the knowledge of any parson and neuer spake together It chaunced at the last that the husband of the lady Verona died the wife of Etrasco also and then they discouered their loue and treated a mariage betwene them And these two dombe parsons had issue a sonne of whom descended the noble linage of our Scipions which were more famous in the feates of armes then their father mother were troubled for want of words Then Faustine marke thys thing it had litle auailed to haue cut out the tongues of the two dombe persons to haue remedyed their loue and not to haue cut out their harts And I shal tel you of Masinissa a worthy knight of Numidie and Sophonissa a famous lady of Carthage al only by one sighte as they sawe eche other on a ladder he declareth his desyre vnto her and shee knowyng hys lust breakynge the oores of feare and lyftyng vp the ankers of shame incontinente raysed the sayles of their hartes and wythe the shippes of their persones they ioyned ech to other here may we see how the first sight of their eyes the knowledge of their parsons the consent of their harts the copulacion of their bodyes the decay of their estates and the losse of their names in one day in one houre in one moment and in one step of a ladder were lost what wil you that I say more to this purpose do you not knowe what Heleyne the Greke and Paris the Troyan of two straunge nacions and of farre countreis with one only sight in a temple their willes wer so knit together that he toke her as his captiue and she abode his prisoner In Paris appeared but smal force and in Heleyne but litle resistence so that in maner those two yong persons the one procuring to vanquyshe and the other suffring to be vanquished Paris was cause of his fathers death and they both of their owne deaths losse to their realmes scaunder to al the world Al this loue grew of one onely sight When great kinge Alexander woulde haue geuen battaile to the Amosones the quene captaine of theym no lesse faire then strong and vertuous came to a riuer side the space of an houre eche of theym behelde an other with their eyes withoute vtteringe of anye worde And when they retourned to their tentes their fiersnes was turned into swete wanton amorous wordes When Pirius the faithfull defender of the Tharrentines and renowmed king of Epirotes was in Italy he came into Naples and had not

I doe appeale thee if thou hast dreamed that thou hast wrytten I saye beleue not in dreames and if thou wylt not it shoulde auayle to glorifie me as a frende yet thou mightest wryte it aduertising and repreuing me as the father to the sonne younge vertuous persones are bounde to honour auncient wyse men and no lesse olde wyse men ought to endoctrine the younge people and very young as I am A iust thing it is that the new forces of youth supplie and serue them that are worne by age For their longe experience instructeth our tender age and naturall ignoraunce Youthe is euill applied when it aboundeth in force of the body wanteth the vertues of the mind and age is honoured wherein the force dieth outwarde whereby vertues quickeneth the more inwarde We may see the tree when the fruite is gathered the leaues fall and when flowers drie then more grene and perfecte are the rootes I meane that when the first season of youth is passed whiche is the Sommer time then commeth age called Wynter and purifieth the fruite of the fleshe and the leaues of fauour fal the flowers of delite wither and the vynes of hope drye outwarde then it is ryght that much better are the rootes of good workes within They that be olde and auncient ought to prayse their good workes rather then their white heares For honoure ought to be geuen for the good life and not for the whyte head Glorious is that common wealth and fortunate is that prince that is lord of young men to trauaile and auncient persones to councell As to regarde the sustaininge of the naturalitie of the lyfe in likewyse ought to be considered the policy of gouernaunce the whiche is that al the fruites come nor drye not al at once but when one beginneth another faileth And in this maner ye that be auncient teaching vs and we be obedient as olde fathers and young pullettes being in the neste of the Senate Of some their fethers fallinge and other younge fethered and where as the olde fathers can not flie their trauayles are mainteined by their tender children Frende Catullus I purposed not to wryte one lyne this yeare because my penne was troubled with thy slouthe but the weakenes of my spirite and the great peril of myne offices alwayes called on me to demaunde thy councell This priuiledge the olde wyse men holde in their houses where they dwell They are alwayes lordes ouer them that be simple and are sclaues to them that be wyse I thinke thou hast forgotten me thinking that sithe the death of my dere sonne Verissimus the time hath bene so long that I should forget it Thou hast occasion to thinke so for many thinges are cured in time which reason can not helpe But in this case I can not tell which is the greatest thy truÌ„pery or my dolour I sweare to thee by the gods immortall that the hungry wormes are not so puissaunt in the entrales of the vnhappy chylde as the bitter sorowes are in the heauy hart of the wofull father And it is no comparison for the sonne is dead but one tyme and the heauy father dieth euery momente What wylt thou more that I should saye But that one ought to haue enuy of his death and compassion of my lyfe because in dyeng he lyueth and in the lyuing I dye In the mischaunces of lyfe and in the great vnconstancie of fortune whereas her gyles profiteth but litle and her strengthe lesse I thinke the best remedy is to fele it as a man and dissimule it as discrete and wyse If all things as they be felt at heart should be shewed outward with the tongue I thynke that the wyndes shoulde breake the hearte with syghinges and water all the earth with weping O if the corporal eyes sawe the sorowe of the heart I sweare to thee they should see more of a drop of bloud sweatinge within then all the wepyng that appeareth without There is no comparyson of the great dolours of the body to the least greife of the mynde For all trauayle of the body men may finde some remedy but if the heauy heart speake it is not heard if it wepe it is not sene if it complaine it is not beleued What shal the poore harte doe Abhorre the lyfe wherwith it dieth and desire death wherwith it liueth The highe vertues among noble vertuous people consiste not all onely to suffer the passions of the body but also to dissimule them of the soule They be suche that alter the humours and shewe it not outward they brynge a feuer without altering of the poulce they alter the stomacke they make vs to knele to the earth to suffer the water vp to the mouthe and to take death without leauing of the lyfe and finally they length our life to the intente that we should haue no more trauayle and denieth vs our graue to the intent that we should not reste But considering as I am troubled with sorowes so am I voyde of consolations for when I haue either desire of the one or werynes of the other I vse alwayes this remedy to dissimule with the tongue to wepe with the eyes and to fele it with my heart I passe my lyfe as he that hoped to lese all that he hath neuer to recouer that that is loste I saye this though ye see me not nowe make funeral wepinges and waylinges as I did at the death of my sonne yet thinke not but it doeth bren my heart so that with the great heate inward is consumed the humiditie of the eyes for it brenneth al my spirites within Thou mayest knowe what an honorable father suffereth to lese a good childe in all thinges the gods be liberal except in geuing vs vertuous children Where there is abouÌ„daunce of great estates there is greatest scarsitie of good inheritours It is a dolefull thing to heare and greater pitie to see howe these fathers clime to haue rychesse and to see their children descende to haue viciousnes To see the fathers honoure their children and the children to infame their fathers yea and the fathers to geue reste to the chyldren and the chyldren to geue trouble to their fathers yea and sometyme the fathers die for sorowe that their children die so sone and we see their childreÌ„ wepe because their fathers die so late What should I saye more but that the honoure and ryches that the fathers haue procured with great thought the chyldren consume with litle care I am certayne of one thing that the fathers may gather ryches with strengthe and crafte to susteyne their children but the Gods wyll not haue durable that that is begonne with euyll intention as that is whiche is wonne to the preiudice of other and possessed with an euyll heyre And though the heauy destinies of the father permit that the ryches be lefte to their children to serue them in all their vyces for their pastime at last yet according to their merites the

thy children haue no nede to be maried For one thing we are bound to thee that is the example of thy pacience for since thou suffrest Faustine in so many open infamies it is no great nede we suffer any secretes in thee For this present I say no more I end my letter desiring to se shortly the ende of thy life Â¶ Marcus Aurelius wryteth to the lady Macrine the Romaine of whom beholding her at the wyndowe he became enamoured Whiche declareth what force the beauty of a fayre woman hath in a weake man Cap. xiii MArke the very desirous to the lady Macrine greatly desired I know not whether by my euyl aduenture or by happe of my good aduenture not long agoe I saw the at a window where thou haddest thy armes as close as I my eyes displayd that cursed be they for euer for in beholding thy face forthwith my hart abode with the as prisoner The beginning of thy knowledge is the end of my reason and fallyng in shonnyng one euyl come infinite trauayles to men I say it for this if I had not bene ydel I had not gone out of my house and not gone out of my house I had not passed by the streat And not going through the streate I had not sene that at the window and not seing the at the window I had not desired thy person And not desiringe thy person I had not put thy fame in so greate peril nor my life in doubt nor we had geuen no occasion to Rome to speake of vs. For of troth lady Macrine in this case I condemne my selfe For willyngly I dyd behold the. I did not salute the althoughe thou desiredst to be sene Sith thou were set vp as a white it is no merueile though I shotte with the arrowes of my eyes at the but of thy beauty with rollyng eyes with browes bent wel coloured face incarnate teth ruddy lipps courled heere hands set with ringes clothed with a thousand maner of coloures hauyng purses full of swete sauoures the bracelettes and earinges ful of pearles and stones Tel me what this meaneth The most that I can thinke of this is sith you shew vs your bodies openly ye would we should know your desires in secret And if it be so as I beleue it is it semeth to me lady Macrine thou oughteste to loue him that lyketh the to enfourme him that seketh the to aunswere him that calleth the to feale him that fealeth the and to vnderstand him that vnderstandeth the and sith thou vnderstandest me I do vnderstand the vnderstand that thou knowest not I do wel remember as I went by the streat solitarily to se ii theues put to death my eyes saw the at a window on whom dependeth al my desires More iustice thou dost to me then I to the theaues for I being at iustice thou hast iusticed the iustice none dare paine the. The gallowes is not so cruel to them which neuer knew but doing euyl as thou art to me which neuer thought other but to serue the. They suffer but one death but thou makest me suffer a thousand They in one daye one houre end their lyues and I each minute do fele the paÌ„ges of death They died gilty but I innocently They dy openly I in secret What wilt thou I saye more to thee they wepte for that they died and I wepe teares of bloude from my hart for that I liue This is the differeÌ„ce their torments spreadeth abrod through al their body I kepe mine together in my hart O cruel Macrine I know not what iustice this is that they kil men for robbing stealing of money suffer women to liue which steale mens harts If they take the liues from them that picke purses why then do they suffer ladies which robbe our entrailes By thy noblenes I pray the by the goddesse Venus I coniure the eyther satisfye my desire or restore to me my hart whych thou hast robbed from me I would thou knew lady Macrine the clere intencion of my hart rather then this letter written with my hande If my hap were so good as thy loue would permit me to speake with the I wold hope by sight speche to win that which I am in suspect by my letter to lose The reason wherof is because thou shalt rede my rude reasons in this leter if thou sawest me thou shouldest se the bitter teares which I would offer to thee in this my vnhappy life O that my mouth could publishe my cruel peines as my harte fealeth theÌ„ I sweare to thee lady Macrine that my woful plaintes would stirre vp thy small care and as thy beauty hath made thee thine owne so the knowledge of my griefe should make the myne I desire thou wouldest regarde the beginning and therewith note the ende For of truth the same day that thou imprisonest my hart at the window in the dungeon of my desires I had no lesse weakenes to ouercome then thou haddest strength to enforce me greater was thy power to take me frome my selfe then my reason was to put me from the. Now lady Macrine I doe not aske other mercy of the but that we may declare our minds together But in this case what wilt thou I say vnto the but that thou hast somuch power ouer me and I so lytle of my libertie that though I would not my hart must nedes be thine that being thine thou wilt shewe thy selfe to be mine And sith it may not be but that my life must be condemned in thy seruice be thou as sure of my faith as I am doubtful of thy good wil. For I shal haue a greater honor to be lost for thy sake theÌ„ to winne any other treasure I haue no more to say to the now but that thou haue respect to my perdicion draw life out of my death tourne my teares to ioy And because I hold my faith and wil neuer dispaire in thy hope I send the x. litle ringes of gold with x. ringes of Alexandria and by the immortall gods I coÌ„niure the that when thou puttest theÌ„ on thy finger thou receiuest my loue into thy hart Marcus thy louer wrote this with his owne hand Â¶ Of an other letter whiche the emperour sent to the Lady Macrine wherin he expresseth the firy flames which consume sonest the gentle harts Cap. xiiii MArke thy neighbour at Rome to the Macrine his swete enemy I cal the swete for it is iust I die for the enemy because thou ceasest not to kil me I cannot tel how it is but sithe the feast of Ianus hitherto I haue writen thre letters vnto the in the aunswere wherof I would haue ben coÌ„tented to haue receiued but ii from the. If I wuld serue the thou wil not be serued if I speake to the thou wilt not aunswere me If I behold the thou wilt not loke at me if I cal the thou wilt not answer me If I visite

moue mee to speake and the faythe whyche I owe vnto you dothe not suffer mee that I shoulde keepe it close For manye thinges oughte to be borne amonge friendes thoughe theye tell them in earnest whiche ought not to be suffered of others thoughe theye speake it in gest I come therefore to shewe the matter and I beseche the immortall goddes that there bee noe more then that whiche was tolde mee and that it bee lesse then I suspecte Gaius Furius youre kinsman and my especiall friende as hee went to the realme of Palestyne and Hierusalem came to see mee in Antioche and hathe tolde mee newes of Italy and Rome and among others one aboue al the residewe I haue committed to memorye at the whiche I coolde not refraine laughinge and lesse to bee troubled after I hadde thought of it O how manye thinges doe wee talke in gest the whiche after wee haue well considered geeue occasion to be sorye The emperoure Adrian mye good lorde had a Iester whose name was Belphus yonge comelye and stoute allbeeit hee was verye malicious as suche are accustomed to bee and whiles the imbassadours of Germaine supped with the Emperour in greate ioye the same Belphus beeganne to iest of euery one that was present according to his accustomed manner with a certeine malicious grace And Adrian perceiuing that some chaunged colour others murmured and others weare angrye hee saide vnto thys Iester frinde Belphus if thou loue mee and mye seruice vse not these spytefull iestes at our supper which being considered on may turne vs to euil rest in our beddes Gaius Furius hath tolde me so many slaunders chaunced in Italy such nouelties done in Rome such alteracion of our Senate such contentioÌ„ strife betwene our neighbours suche lightnes of yow twoo that I was astonied to here it ashamed to writ it And it is nothing to tell after what sort he told theÌ„ vnto me onlesse you had sene how earnestly he spake them imagining that as he told theÌ„ without taking anye paine so did I receiue them as he thought with out any griefe though in deede euerye woorde that he spake seemed a sharpe percinge arrowe vnto my hart For oft times some telleth vs thynges as of small importaunce the whiche do pricke our hartes to the quicke By the oppynion of all I vnderstande that you are verye olde and yet in your owne fantasies you seame verye yonge And further theye saye that you apparell youre selues a newe nowe as thoughe presentlye you came into the worlde moreouer they saye that you are offended with nothinge so muche as when theye call you olde that in theaters where comedies are played and in the fieldes where the brute beastes do runne you are not the hindmost and that there is no sport nor lightnes inuented in Rome but first is registred in youre house And finally they say that you geue your selues so to pleasures as thoughe you neuer thought to receiue displeasures O Claude and Claudine by the god Iupiter I sweare vnto you that I am a shamed of your vnshamefastnes am greatly abashed of your maners and aboue all I am excedingly greeued for your great offence For at that time that you ought to lift vp your handes yow are returned againe into the filth of the world Many thinges men commyt which though they seme graue yet by moderacion of the person that committeth them they are made light but speaking according to the trouthe I fynde one reason wherebye I mighte excuse youre lightnes but to the contrarye I see tenne wherebye I maye condempne youre follyes Solon the phylosopher in hys lawes sayde to the Athenians that if the yonge offended hee shoulde bee gentlye admonished and grieuouslye punished beecause hee was strong and if the olde dydde erre he shoulde be lightlye punished and sharpelye admonished sithe he was weake and feble To this Licurgus in his lawes to the Lacedemonians sayde contrarye that if the yonge did offende hee shoulde bee lightly punished and greuously admonished sins through ignoraunce he dyd erre and the olde manne whiche did euill shoulde be lightly admonished and sharpely punished sins through malice he did offend These two phylosophers being as theye haue bene of suche authoritie in the worlde that is paste and consideringe that their lawes and sentences were of suche weighte it shoulde be muche rashenesse in not admittinge the one of them Nowe not receyuyng the one nor reprouynge the other mee thynketh that there is greate excuse to the yonge for theire ignoraunce and greate condempnacion o the aged for theire experience Once agayne I retourne to saye that you pardone me mye friendes and you oughte not greatlye to weye it thoughe I am somewhat sharpe in condempnation since you others are so dissolute in youre liues for of youre blacke lyfe mye penne dothe take ynke I remember well that I haue harde of thee Claude that thou haste bene lusty and couragious in thye youthe so that thye strengthe of all was enuyed and the beauty of Claudine of all men was desired I will not write vnto you in this letter mye frindes and neigheboures neither reduce to memorye howe thou Claude haste imployed thy forces in the seruice of the common wealth and thou Claudine hast woÌ„ne muche honoure of thy beautye for sundrye tymes it chaunced that men of manye goodlye gyftes are noted of greuous offences Those whiche striued with thee are all dead those whom thow desiredst are dead those which serued thee Claudine are deade those whiche before thee Claudine sighed are deade those which for thee died are nowe dead and sins all those are dead withe they re lightnesse do not you others thinke to dye your follyes allso I demaunde nowe of thy youthe one thinge and of thy beauty another thinge what do you receiue of these pastimes of these good interteinmentes of these abundances of these great contentacions of the pleasures of the worlde of the vanytye that is paste and what hope you of all these to carye into the narrowe graue O simple simple and ignoraunt persones howe oure life consumeth and we perceiue not howe we liue therein For it is no felicitie to enioy a short or long life but to knowe to employe the same well or euill O children of the earthe and disciples of vanytie nowe you knowe that tyme flyethe without mouing his wynges the life goeth without liftinge vppe hys feete the worlde dispatcheth vs not tellinge vs the cause men beegile vs not mouinge theire lippes our flesh consumeth to vs vnwares the heart dieth hauing no remedy finally our glory decayeth as if it had neuer bene and death oppresseth vs wythoute knockinge at the doore Thoughe a man be neuer so simple or so very a foole yet he can not denaye but it is impossible to make a fier in the botome of the sea to make a waye in the ayre of the thinne bloude to make roughe sinewes and of the softe vaines to make harde bones I

meane that it is vnpossible that the grene flower of youthe be not one daye withered by age Â¶ The Emperour followethe his letter perswadeth Claudins Claudinus beeing now olde to geue no more credit to the world nor to any of his deceytful flatteries Cap. xx THat whych I haue spoken now tendeth more to aduertyse the yong then to teache the olde For yow others haue now passed the pryme tyme of chyldehoode the sommer of youth and the haruest of adolescency and are in the wynter of age where it seemeth an vncomly thyng that those youerhoarye heares shoolde bee accompanyed wyth such vayne follyes Sythens yong men know not that they haue to ende theire youth it is no maruail that they follow the world but the olde men which see them selues fall into this gyle why will they runne after vices againe O world for that thou art the world so small is our force and so great our debylitie that thou wylling it and wee not resisting it thow doost swallow vs vp in the most perilous goulfe and in the thornes most sharpe thow dost pricke vs by the pryuiest waies thow leadest vs and by the most stony wayes thou caryest vs. I meane that thow bringest vs to the highest fauors to the end that afterwards wyth a push of thy pike thow myghtest ouerthrow vs. O world wherein all is worldly two and fyfty yeares haue passed since in thee I was fyrst borne duryng which tyme thou neuer toldest mee one trueth but I haue taken thee wyth tenne thousaund lies I neuer demaunded the thing but thow didst promyse it mee and yet it is nothyng at all that euer thou dydst performe I neuer put my trust in thee but euer thou begildst mee I neuer came to thee but thou dydst vndo mee fynally neuer saw I ought in thee whereby thow deseruest loue but allways hatred This presupposed I know not what is in thee O world or what wee worldlyngs want for if thow hatest vs wee cannot hate the if thow dost vs iniury wee can dyssemble it yf thow spurne vs wyth thy feete wee wyl suffer it if thou beatest vs with a staff wee will hold our peace also although thou ê‘secutest vs wee wil not coÌ„playn though thou take ours wee wil not demauÌ„d it of thee though thou doost beeguyle vs wee wyl not cal our selues beeguyled and the woorst of al is that thou doost chase vs from thy house yet wee wyl not depart from theÌ„ce I know not what this meaneth I know not from whence this commeth I wore not who ought to prayse this same that wee couet to follow the world which will none of vs hate the gods which loue vs oft tymes I make accouÌ„t of my yeares past somtimes also I turn tosse my booke to see what I haue read and another time I desyre my friends to geeue mee good counsel and for no other end I do it then to attain to that I haue spoken to know that I wil say I readyng Rethoryk in Rhodes Adrian my lord mainteynyng mee there knowyng that I was two and thyrty yeares of age it happened that in the spryng tyme I found my selfe solytaryly and solytarines wyth lyberty smelled the world and smelling it I knew it and knowyng it I followed it and followyng it I attayned vnto it and attaynyng vnto it thereunto I ioyned my selfe and ioyning my selfe therewith I prooued it and in prouyng it I tasted it and in tastyng it mee thought it bytter and in fyndyng it bitter I hated it and hatyng it I left it and leauyng it is returned and beeyng returned I receyued it again fynally the world inuytyng mee and I not resistyng it two and fyfty yeares wee did eat our bread togethers in one house wee haue alwaies remained wilt thou know after what sort the world I do liue in one house togethers or better to say in one hart remain harken theÌ„ in one woord I wil tel it thee When I sawe the worlde braue I serued him when hee sawe mee sadde hee flattered mee when I sawe him wealthy I asked him when he saw mee merye hee begiled me when I desired anye thinge he holpe mee to atteine to it afterwards when the same I best enioyed then he toke it froÌ„ mee wheÌ„ he saw me not pleased he vysited me wheÌ„ he saw me he forgot me when he saw me ouerthrowen he gaue me his haÌ„d to releue me wheÌ„ he saw me exalted he tripped me again to ouerthrow me Fynally when I think that I haue somwhat in the world I fynd that all that I haue is a burden Yf thys which I haue spoken of the world be anye thinge more is that a great deale which yet of my selfe I will saye whiche is that without doubte my follye is greater then his mallice since I am begiled so ofte and yet allwaies I followe the deceiuer O worlde worlde thou hast suche moodes and fashions in thy procedyng that thou leadest vs all to perdicion Of one thinge I maruaile muche whereof I cannot be satisfied Which is since that we may go vpon the bridge yet without any gaine we doe wade through the water where as the shallow is sure we seke to ronne into the golfe and where the way is drye wee go into the plashe where we may eate wholsome meates to norishe the lyfe wee receiue poyson to hasten deathe we seke to destroy oure selues where as we may bee without daunger Fynallye I say without profite we commit a fault thoughe wee see with our eyes the pain to follow Wise men ought circumspectly to see what they do to examine that they speake to proue that theye take in hande to beware whose company they vse and aboue all to knowe whom they trust For our iudgement is so corrupt that to begile vs one is ynough and to make vs not to be disceiued tenne thosande woolde not suffise They haue so greate care of vs I meane the worlde to beegile vs and the fleshe to flatter vs that the highe way beinge as it is narrowe the patheway daungerous and full of prickes the iorney is longe the lyfe shorte our bodies are neuer but loden with vices our hartes but full of cares I haue wondered at dyuers things in this worlde but that which astonieth me most is that those that be good we make theÌ„ beleue they are euill and those whiche are euel we perswade others to beleue that they are good So that wee shoote at the white of vertues hit the butte of vices I will confesse one thinge the whiche beinge disclosed I know that infamye will follow me but paraduenture some vertuous man will marueile at it that is that in those two and fiftye yeares of my lyfe I haue proued all the vices of this worlde for no other intent but for to proue if there bee anye thynge where in mannes mallice might be satisfyed And afterwardes all well considered al examined and all proued I

Selected quad for the lemma: blood_n

Text snippets containing the quad