Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	holy_a	scripture_n	5,721	5	6.0092	4	true

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

whom he would haue abused was to hard for him For the traines and pathes of pickthankes are not for wise men to fall in but for grosse heads and simple people Tullie in his Inuectiue that he made against Salust hath these wordes I haue seene saith he many that in telling of other mens faultes haue more offended the hearers then did they that committed the faultes And therefore Backbiters whether their accusations bee false or true are not to be suffered Since as Tullie saieth They more offende the mindes of such as heare them with their spitefull and euill speech then doe those that commit the euill in deede And therfore wise men ought greatly to shunne to stop their eares against all Clawbackes taletellers and backbiters and not only to banish them but all vaine and idle talke as Saint Bernard writeth in an Epistle touching the gouernment of a house to a gentleman called Raymond wherein he sheweth what wayes hee ought to vse to auoyde all Parasites and gesters saying Whensoeuer thou art troubled with Coxecombes counterfaits or gesters make as if thou diddest heare them and let thy minde be vpon other matters for if thou once answere them and seeme to take pleasure in them thou shalt neuer be rid of them thou shalt shewe thy selfe to be but a light fellowe in seeming to take pleasure in any such follyes shalt be forced to giue them rewards loosing and casting away in so doeing whatsoeuer thou giuest 8. Assuerus if he had not heard eche part with equall eare Had greatly abusde the sword that he for iustice due did beare And into errour fallen which straight he would haue wisht vndone So had the guiltlesse creature died that no offence had doone The Paraphrase of the Marques ASsuerus was a man of so great power amongst the heathen that he was accounted for a Monarch or ruler of the world and as it is written in the Booke of Hester Haman beeing in speciall fauour with the King taking a displeasure against the Iewes who liued vnder the gouernmeÌ„t of Assuerus procured the Kings displeasure greately against them but especially against Mardocheus so as hee appointed him to be hanged And as it was a custome that Assuerus alwayes vsed to haue many times read vnto him a Booke wherein was contained the seruices that any of his subiects or any other had done vnto him where happely he chaunced to heare a speciall seruice that Mardocheus had done vnto him what seruice it was I leaue here to speake off beeing a matter commonly knowne to all such as haue beene studious in the scriptures This being vnderstood of the king and at the earnest request of Hester hee commaunded that Haman should bee trussed vppe vpon the same Gallowes that hee had prepared for Mardocheus whereby according to the saying of Dauid Hee fell into the same pitte that hee had digged for other With this Prouerbe agreeth the saying of Solon That euery well guyded common wealth standeth vppon twoo feete the one the right foote is the bountifull rewarding of those that haue doone good seruice the other the left foote is the punishment and correction of all disordered persons and offenders What Prince soeuer wanteth either this bountie in rewarding or iustice in punishing his common wealth shall alwayes be lame and halting and the good deedes and seruice of the subiectes ought euermore to bee recorded and many times read to the Prince and the parties them selues continually to bee examined The Doctour IN this prouerbe the Marques sheweth by examples that which he hath taught in the prouerbe before and to this intent he bringeth in the story of king Assuerus which story is written at large in the Booke of Hester which is one of the Canonicall bookes of the holy Scripture Of which to make you here a shorte relation you shall vnderstand that this Assuerus was one of the greatest mightiest Princes that was in the world and as it is written was Lord of an hundred and xxvii Prouinces who toke to wife Hester a Iewish woman and of the linage of the Iewes whom hee very entirely loued This Queene had an vncle with whom shee had been brought vp called Mardocheus who vsed to come dayly to the Court to learne and vnderstande how the world weÌ„t with the Queene his Neece and as the story telleth the Queâ—ne beeing so aduised by Mardocheus did not discouer what country man he was neither was it knowen that he was her vncle This King Assuerus had one that was very great about him called Haman who bare all the sway in the Kings house and as the whole company aswell the greatest as the meanest gaue honor and reuerence to Haman beeing so commanded by the King only Mardocheus would neither honor him nor doe him any reuerence notwithstanding that the Kings seruaunts had many times blamed him for not honouring of Haman nor making obeisance to him as the rest of the Court ' both did and the king had commanded and because they sawe that he would take no warning they complained to Haman of him who casting his eye vpon the Iewe and perceiuing plainely that he vsed no reuerence towardes him conceiued a great hatred against him and for the displeasure that he bare him deuised howe he might procure the destruction aswell of all the Iewes as of Mardocheus and therevpon tolde the King that throughout all his dominions there swarmed a lewde and a contemptuous kinde of people beeing authors of new sects and Ceremonyes and dispisers of his Maiesties lawes and ordinaunces which was a thing not before seene that such a kinde of people should be suffered to liue within his dominions made humble request to the King that hee might haue licence and authoritie from him to destroy them promising thereby to bring to the Kings cofers an infinite masse of treasure The King answeared him that he freely gaue him the treasure that he spake off and for the people hee bad him doe with them what he thought good and gaue him his ring from his finger that he might send out letters for the execution of his commaundement Whervpon Haman in great haste caused letters to be directed to all the Prouinces and Cities within the Kinges dominions that they should at a day appointed set vpon the Iewes and destroy them taking all their goods and not leauing one of theÌ„ aliue which newes when they came to the eares of Mardocheus were not very pleasant vnto him whereupon he hied to the Queene and perswaded her to goe with great spede to the King and to sue for pardon for her woful countrymen which at the first she refused to doe by reason of a law that if any should presume to enter the Kinges chamber without licence or speciall commaundement except the King did holde out in signe of clemencie the goldeÌ„ scepter that he held in his hand should presently dye for it Notwithstanding at the earnest request of Mardocheus after that she al the

the race And moste approued perfect path of goodnesse and of grace O milde and honourable Age that doest abate the fire Of vicious youth and doest restraine eche lewde and fond desire The Paraphrase THE blessed Apostle telleth vs that as long as wee liue in this worlde we are Pilgrimes and straungers to the Lorde meaning that our true and naturall countrie is that of which Dauid speaketh saying I trust to see the glory of the almightie in the land of the liuing The land of the liuing is the glory of Paradise where who soeuer remaineth doe liue without any dread or daunger of death And as the Apostle sayeth all the while that we are absent from that place wee are aptly here called straungers and pilgrims meaning that as the pilgrim wandreth here and there forth of his Countrey So we are alwayes absent and out of our countrey as long as wee liue in this transitorie life And because that by the meanes of age we draw neare to our owne countrey when we drawe neare to death by which death as Plato saieth in his Phedro the soule atteineth vnto libertie and breaking out from the Gaole of the bodie being deliuered froÌ„ sorrow and miserie commeth to her owne quietnesse ioy and solace And therefore we ought not to be displeased at our olde age since that it is the race of goodnesse that is to say the plaine path way by which wee passe from sorrow and trouble to quietnesse and to rest And this is onely to be vnderstood of the modest and well gouerned age for that is shee that abateth the lustes and outrages of youth For there is an age as Aristotle sayeth in the first of his Ethikes that being destitute of all vertue and good behauiour is altogether doting and childish For there is no difference as Aristotle sayth betwixt him that is yong of yeeres and him that is young in behauiour so that the age which shall not be displeasant must be modest and furnished with good behauiour and vertuous exercises and that is the age that doeth abate the fire of vicious youth and doeth restraine eche lewde and fonde desire This age as Tullie in his booke de Senectute writeth doeth alay both lust pride presumption and doeth so enfeeble the force of the flesh as it bringeth a man to bee lowly milde and modest Of this kinde of age also speaketh the Psalme where it sayth When the time of meeknes mildnes shal come then shal we be reformed which time of mildnes is from the age of threescore to threescore and ten which season suffreth not a man to be prowd or disdainful but lowly milde and disposed to vertue And therfore the Prouerbe saith It doeth abate the fire of vicious youth c. 94. This to the vertuous man alone doth giue authoritie And makes him perfite in the pointes of grace and honestie For who is he that in his youth can keepe the perfite way Or measure in his life obserueth or runneth not astray The Paraphrase IT is commanded in the lawe of God that whensoeuer we see an old ancient man we should rise and reuerence him And we finde in the Ciuil law that in the Citie of Rome in the olde time they vsed to worship and reuerence their aged persons and the people of those dayes did yeelde the same honour to suche as were olde as they did to their Iudges and Magistrates and this onely they did in respecte of the honour that their olde yeeres doeth giue them for no young man though his wit be neuer so pregnant or quicke is able to attaine to that vnderstanding that the olde man by his experience hath gotten For as Aristotle in the first and sixteenth of his Ethikes witnesseth the number of yeeres is it that giueth knowledge experience And therefore he sayeth that the yong man can neuer giue anie perfect iudgement of anie thing because he neuer hath had anie great experience And although that in naturall Philosophie and in the liberal artes learnings there needeth nought else but a sharp and quicke conceite and vnderstanding yet in morall Philosophie which is the knowledge by which we learne to liue vprightly and honestly it is not onely enough to haue a good wit capacitie to but also to haue the experience and knowledge of time and such thinges as are done by men of ripe yeares we alwayes presume that they bee done vppon great aduise and deliberation which is nothing so with yong men And therefore vppon great consideration our Sauiour being perfect God and man although in the verie instant that he was conceiued he was perfect in all knowledge vnderstanding did not grow with space of time to more ripe knowledge skill would neither preach nor publishe his doctrine in his yong yeares but at such time as he was come to his perfect age neither doeth the Church receiue for trueth and certaintie anie other things then those which we read to bee done at his full age Wherevpon all such Bookes as are written of suche thinges as hee did in his childehoode and youngest yeares the Church doeth take for Apocripha and counteth them not in the Canon of holy Scriptures And it is good reason that the thinges that are done in vnripe yeares should be of no authoritie since our Sauiour Christ himselfe woulde neither preach nor publish his doctrine till such time as hee was of ripe and perfect age 95. This made the Catoes so renoumed for wisdome great and graue this made the valiant Scipioes so great a name to haue This onely gouernes in the field and giues the victorie And this in peace doth couÌ„tries keepe from all hostilitie The Paraphrase THere is no man as hath bene saide before that attaineth to anie perfection in his doinges and deuises but onelie by long experience of manie yeeres And therefore saieth Aristotle in the sixth of his Ethikes that young men ought alwayes to haue about them olde and auncient men whose counsaile they may vse and whom they ought in al things to beleeue and therfore age is of great account and estimation for it maketh as the Prouerbe here sayeth men to be wise meete to iudge and discrete in gouernment And therefore Trogus PoÌ„peius in his eleuenth Booke writeth that Alexander whensoeuer hee happened vpon anie desperate aduenture or sawe himselfe in great daunger in the field woulde neuer haue about him anie yong blooddes or hewsters but olde men that were of experience such as had serued his Father and his Grandfather in their warres to the end hee might haue in his companie not onelie Souldiours but directers he sayeth beside that when his old Souldiours had required of him leaue to goe home to rest and refresh their olde and weeried bodies and that they woulde sende in their places their sonnes that were yong and lustie and better able to doe him seruice He answered them that he made a great deale more account of the wise and skilfull

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