Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	good_a	great_a	1,387	5	2.5396	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69244	Here foloweth the. C. hystoryes of Troye Lepistre de Othea deesse de Prudence, enuoyee a lesperit cheualereny [sic] Hector de Troye, auec cent histoires.; Epître d'Othéa à Hector. English	Christine, de Pisan, ca. 1364-ca. 1431.; Wyer, Robert, fl. 1530-1556.	1549 (1549)	STC 7272; ESTC S108381	74,324	323

Texte TO go by See whan thy cōclusyon is Or peryllous voyage to take arte desposed Of Alchione beleue the admonycions Iwys By whom of Ceys the death maye be exposed The .lxxix. Glose CEys was a kyng a moch prudent and worthy man and greatly loued of Alchione his quene deuociō toke this kyng to go by see vpon a perillous passage In tyme of tempest he put him selfe vpon the see but Alchione his wyfe which perfytly loued hym of great loue put her in great payne to destourne hȳ fro that voyage and in great wepinges and teares she prayed hym moch therof but for her myght be set no remedye nor to go with hym he wolde not suffre her which she wold haue done to what ende someuer fortune shuld them brynge and she put her within the shyp to be parte with hym but the kyng Ceys her recomforted and by force dyd her to remayne wherof she was moch anguysshous dolent for she was ī ouer great turment thought bycause that Colus God of wynde moued sore the see raysed the walues in hyght w t the wanne water Ceys the kyng within fewe dayes after perysshed in the see wherof whan Alchione knewe the aduenture she cast herselfe also into the see and there was trenched But the fable sayth that the Goddes had therof pytie transmued the bodies of these two louers into two byrdes to th ende that of theyr great loue shuld be had in perpetuall memory So flye they yet vnto this present day vpon the see the same byrdes ben called Alcionees theyr fethers ben all white and when the maryners se them come then they ben in certayne that they shal haue tempest The right exposiciō may be that two louers loued eche other in semblable maner ī mariage whom the Poete hath compared to the sayd byrdes So woll Prudence saye that the good knyght ought not to put him vpō peryllous voyage w tout the counsayl of his good frendes Assalon sayth The wyse man enforseth hym self to put domage farre from hym the fole taketh vpon hym great payne to fynde it The .lxxix. Allegorie THat he ought to beleue Alchione is yf the good Spryte be by euyll temptacion empesshed w t any errour or doubte in his thought that he ought to put hym vpon the opinyon of the churche And s. Ambrose saith in the seconde boke of offyces that he is enraged and mad whiche dyspyseth the counsayle of the Churche For Ioseph ayded moche more profytable the kyng Pharaon by the counsayle of his prudence than yf he had giuen him of money for money shuld lytell haue prouided for y ● famine of the realme of Egipte as did the counsayle of Ioseph that set remedy against the famine of Egipte by the space of certaine yeres And therfore conclude thou to beleue counsayle and thou shalt not repent To this purpose sayth the sage Salomon in his Prouerbes in the person of the Churche Custodi legem meam atque consilium o● erit vita anime cue Prouerb●orum lil ca. The .lxxx. Hystorie The .lxxx. Texte TO the counsayle of a chylde gyue no credence And Troylus thy brother into thy mynde retayne Beleue the auncient that haue good experyence And that knowe of armes the charge pleasure and payne The .lxxx. Glose WHan the kyng Priam had redefied Troy which for the cause of the vylany done to thē which went into Colchos had ben destroyed than of his destruction wold Priam take vengeaunce than assembled he his counsayle where were many Barons hygh and wyse to knowe yf it were good that Paris his sone shuld go into grece to rauisshe He layne in exchaunge of exione his systre that had ben taken by Thelamon aiax and broughte in seruage But all the wyse barons accorded y t he shuld not go bycause of the Prophecies scriptures which sayd that by such rauysshement Troy shuld be destroyed than Troylus beyng a chylde yongest of the sonnes of Priam sayd that a man ought not to beleue in coūsayle of warre the vyllectes auncient mē which by recreandise coūsayle rest peace so counsailed he al cōtrary than was the counsail of Troylus holden wherof great euyll ensued Therfore sayth she to the good knyght that to the counsayle of a childe y e naturally is of lyght small consyderacion he ought not to holde nor giue credence Of this saith an aucthorite y ● realme is not inquiet of whō the prince is a childe The .lxxx. Allegorie TO the counsayle of a chylde ought not the good sprite to accorde and that is to vnderstand his counsaylour ought not to be ignoraūt but knowynge well lerned instruct so y t he maye be profytable to his helth against the ignorauntes saith s. Augustyne Ignoraunce is a ryght euyll mother hath two as euyl doughters that is falshod and doubtaunce the fyrst is myschant the secōde is miserable the first is mor● vycious but the .ij. is more greuous these twayne ben extynct and quenched by sapience Of this sayth the Sage Sapientiam preter euntes non tantum in hoc lapsi sunt vt ignorent bona sed in sipientie sue celiquerunt hominibus memoriam Sapie v. ca. The .lxxxi. Hystorie The .lxxxi. Texte OF Calcas and his complyces haue dysdayen Of whom the malyce and falsenesse infynyte Indurable realmes and Empyres betrayhen In all the worlde nys people more to wyte The .lxxxi. Glose LAncas was a subtle clerke of the cytie of Troy whan the kyng Priam knewe that the Grekes came vpon hym w t a great hoste he sende Calcas in to y e I le of Delphos to their god Dampne Appollo Delphicus howe it shuld be of the warre and to what conclusion ●t shuld turne but after the answer of the god whiche sayd that after .x. yeres the Grekes shuld haue the victory Calcas returned him towardes the Grekes and hym acqueinted w t Achilles which was cōmyng into Delphos for the same cause and with him he returned towardes the Grekes whom he helped and ayded with his counsayle agaynst his proper Cytie and many tymes after he desturued and letted the peace to be made betwyxte the Grekes and the Troyens bycause he was a traytour the Aucthorite saith to the good knyght that such subtle euyll persons he ought to hate for theyr treasōs made by many sleyghtes cauteles fraudes may moch endomage realmes and empyres and all people Therfore sayth Plato the subtle enemye poore not puyssaunt may more greue thā the riche the puissaunt and them that ben without knowlege The .lxxxi. Allegorie CAlcas whiche oughte to be hated may be vnderstande that the good spryte the knyght of Iesu christ ought to hate eschew all malice and fraudes against his neyghbour and in no wyse he ne ought therto to consent and s. Hierome sayth That the traytour adoulteth ne maketh debond are ne frendfull hym selfe neyther for famyliarite of cōpany ne for preuyte of eatyng

fynde dyuers purposes So may be vnderstand that Pigmalion desprysed the viletie of folyshe women and fyxed his loue vpon one mayde of ryght great be aulte the which wold not or myght not entende his complayntes petuous no more than yf she had ben of stone He had made the Image that is that by remembraunce and thought vpon her beaulte she was of him loued but in the ende he prayed her somoch helde hym so nere her that she loued hym at his volent had hym in maryage And so hath the Image beyng hard as a stone receyued lyfe by the Goddesse Venus Therore saith Othea y t the good knight ought not to be assoted of any such made Image in such maner that he leue to ensue the mestier and exercyse of armes to the whiche he is bounden obliged by the ordre of knyghthod And to this purpose sayth Aptalym An Impertinent thynge it is vnto a Prynce to assote hym vpon a thynge that is to be reprehended The .xxii. Allegorie THe Image of Pygmalyon vpon whom the good knyght ought not to be assoted we shal take it for the synne of Lechery from the which the good cheualrous spryte ought to garde his body Of Lechery speketh S. Hierome in an epistle O fyre of hell of whom the busshe is Glotony the flame is pryde the yesylles or sperkes bē corrupted speche the smoke is euyll name the asshen ben pouertie and the ende is the tourment of hell To this purpose saith S. Peter the Apostle Voluptatem existemantes delscias coinquinationie macule delictis affluentes conutuiis suis luxuciantes Secundo Petri. ii capitulo The .xxiii. Hystorie The .xxiii. Texte TO chaste Diane thy mynde entyce For the honestie of thy bodie For she dyspyseth lyfe fowled with vyce Dyshonesty and also luxurie The .xxiii. Glose DIane is the Moone and as there is nothing so euil but that it hath some properte the Moone gyueth chast condycyon and they named her by one lady so called which was ryght chaste and alwaies a virgyn So wold Othea say that honestie of the body well appeteyneth vnto a good knyght To this purpose sayth Hermes He may not be of perfyte sence or wysdome that hath not in hym chastyte The .xxiii. Allegorie ANd for to brynge the Articles of the sayth to our purpose the whiche may profyte the good spryte cheualtous Take we for Diane god of paradyce whiche is without any tuche The loue of al clenlynes to whom thinges soylyed and defowled may not be agreable As the creatour of heauen earth the whiche thyng it is necessary to the good espryte to beleue As sayeth the fyrste Artycle of the fayth whiche was sayde by my Lorde saynt Peter ¶ Credo in deum patrem omnipotentem trea●or●m c●li et terre The .xxiiii. Hystorie The .xxiiii. Texte REsemble well Ceres the Goddesse bryght Whiche gyueth all men corne and none doth denie So shulde hym selfe abandon euery good knyght That well woll susteyne the order of cheualrie The .xxiiii. Glose CEres was a Lady whiche founde the arte to ayre the landes for afore they sewe theyr gaygnage of theyr sede without labouryng And by the lande bare more abundauntly after that it was ayred and plowed they sayd that she shuld be the goddes of Corne the grounde they named of her name So woll Othea say that as the grounde is abandoned large gyuer of all goodes so ought to be also the good knyght to all persons abandoned and to gyue his ayde and comfort after his power and Arystotle sayth Be thou a lyberall gyuer and thou shalt purchase frendes The .xxiiii. Allegorie CEres whom y e good knyght oug●● to resemble take we for the blyssed sonne of God whom the good spryte ought to ensue whiche vnto vs so largely hath gyuen of his hyghe goodnes And in hym ought to be our stedfast beleue as sayth the seconde Article whiche saynt Iohn̄ sayde Et in●●sum x●m filium tius vnicum dominum nostrum The .xxv. Hystorie The .xxv. Texte PLante thou all vertues within thy body As Ysis the plantes of Trees both cause and make With blosomes to burgen and fruyte to tructyfy So to edefye the maner shuldest thou take The .xxv. Glose YSis they say also to be goddes of plantes of graffyng whiche gyueth vnto them vygour and growynge to multiply Therfore saith prudence is the good knyght gyueth compariso● that so ought he to fructyfy in all ve●tues and all euyll byces to eschewe an● Hermes saith to this purpose O mā yf thou knewe the incouenience of vyce how well shuld thou kepe the therfr●● and yf thou knewe the laude of valiance O howe well shuldest thou loue it The .xxv. Allegorie THere where she sayth that to ●ū● ought the good knyght to be resēblaunt we maye vnderstande the blyssed consepcion of Iesu christ by the holy Ghost in the blyssed virgyn mary mother of all grace o● whom the great louynges may not be Imagined ne sayd entierly the which dygne worthy concepciō ought y e good sprite to haue planted in him to holde fermly the worthy Article as sayth S. Iames the more Qui conseptus est despiritu sancto natus et maria virgine The .xxvi. Hystorie The .xxvi. Texte SVbmytte the not to the Iudgement Ne to the counsayle of kynge Mydas To whom Iudgynge byrnde intendement Were gyuen to Huyre the eares of an Asse The .xxvi. Glose MYdas was a Kynge whiche had small vnderstanding and a fable sayth that Phebus and Pan God of shepherdes herdes stryued togyther And Phebus sayd that the sowne of a Harpe was more to be praised than the sowne of a Frestell or Pype and Pe● sustended the contrary And sayde that more was to be praysed the sowne of the Frestell Vpon Mydas they put the Iudgement of this dyscorde and after that they had played a fore Mydas by longe leysure he Iudged y ● better was the sowne of the Frestel and more to be praised So saith the fable that phebus which was greatly corrouced and angry in dyspyte of his rude Iudgement caused hym to haue the eares of an asse in demonstraunce that he had the ente●dement of an Asse whiche so rudely had gyuen Iudgement So may it be that a man Iudge folishely agaynst a prince whiche causeth hym euer after to beare vpon hym a sygne of foly whiche is the vnderstandyng of the eares of the Asse So this fable is to be vnderstand that the good knyght gyue not hym selfe to holde to folysshe Iudgment not grounded vpon reason nor he hym selfe ought not to be Iudge of folyshe sentence to this purpose saith one Philospher the fole is as a moll warpe whiche hereto and vnderstandeth not And Diogine●● compareth the fole to a stone The .xxvi. Allegorie THe Iudgement of Midas wherto the good knyght ought not to holde hym we may take for it Pilate w●●che Iudged the blyssed sonne of God to be taken bounde and hanged vpon the

sēblaunce ne to no maner of creature for y e is the honoure due alonely vnto god in this cōmaūdement is defended al Idolatry of this speketh our Lorde in his Gospell Dominum deum tuum adorabis et miso●● seruies Mathei quarto capitulo The .xxxvi. Hystorie The .xxxvi. Texte MEnymon thy loyall Cousen Germayne Vvhiche doth the assyst in eche daungerous place And loueth the so well thou oughtest to loue agayne And at his nede with Armoure the enbrace The .xxxvi. Glose MEnymon was cousen to Hector of the lyne of Troyens and when Hector was in fyerce Estours and battayles where many tymes he was hardly empressed with his enemyes Menymon whiche was a ryghte valyaunte knyght folowed hym nygh so succoured he Hector and departed the great prease as wel it appered for whan Achylles had slaine Hector by treason Menimon wounded greuously Achylles had him slayne had not bryefely come vnto hym succour Therfore sayth wysdom to the good knyght y t he ought to loue hym succour his nede that is to vnderstan̄d that euery prynce good knyght whiche hath any parentes be they lytell or poore so that they be good and loyall he hought to loue them and ought to bere and supporte them ī their affayres and in speciall when he fyndeth him loyall true to hym and it fortuneth somtymes y t a great prynce is more loued more loyall of his poore parent than of them that be ryght puyssaunte And to this purpose saith the Philosopher Rabion multiply thy frendes for they shal be to the succourable The .xxxvi. Allegorie MEnymon the loyal cousen we may yet take for the god of Paradyce which is well vnto vs a loyal cousen to take our humanite for y e which we may not him guerdon So here we may take the second cōmaundement that sayth thou shalt not take y e name of god ī vayne that is as writeth s. Augustine thou shalt not swere deshonestly ne without cause to colour falsyte for there may b● no greater abusion than to bring in witnes of falsite Othe soueraygne most stedfast verite and in this commaundement is defended all lesynges all periurie and all blasphemynge To this purpose sayth the Lawe Non habit dūs insontem eum qui assumserit nomen dūi dei sui frustra Exodi xx capitulo The .xxxvii. Hystorie The .xxxvii. Texte ADuyse the well that wordes of great menace Of nycetie or folye that commeth to dyshonoure Procede not from thy mouthe and in this case Of Leomedon make to the a myrroure The .xxxvii. Glose LEomedon was kynge of Troy and father to Priam. And when Iason Hercules and theyr companyons went into Colcos to get the golden flees and were descended at the porte of Troy for to refresshe them without doynge any dōmage to the countre Than Leomedon as euyll aduysed sende to them by his messagers shamefully to go out of his lande strongly them menaced yf they auoyded not shortly Wherof th● Barons of Grece by this cōmaūdemēt of auoydaunce helde them so moch Iniuried that therof after ensued the fyrst destruction of Troy Therfore woll Othea say to the good knyght that in so moch as the word menace is fowle vylayne it ought well to be prepensed and delivered afore that it be said for many euils therof oftimes ensue To this purpose sayth the Poete Omere he is sage whiche can refrayne his tonge The .xxxvii. Allegorie AS the word of menace cōmeth of arrogauncie pryde and to breke cōmaundemēt is also oultre euydaunce or orguyl we may take that man ought to breke the feastes or holy dayes for it is agaynst the cōmaundement whiche sayth Remembre the to sanctyfye the Sabboth day by the which is vnto vs cōmaunded as saith S. Augustine that the Sonday we halowe in place of the Sabboth day to the Iues we ought to solempnyse it in repose rest of the body and in cesynge from all bodely workes of bondage and in repose of the soule in cesynge fro all synnes And of this rest speketh Esay the Prophet Quiescite agere prouerse discite benefacere The .xxxviii. Hystorie The .xxxviii. Texte SVppose not euery thynge to be certayne At the fyrst Sygne but take delyberacyon Tyll treuth be knowen as for a whyle refrayne Of this can Pyramus gyue best informacion The .xxxviii. Glose PYramus was a yonge Bacheler of the Cytie of Babylon and when he had no more but .vij. yeres of age loue him wounded with his darte he was esprised with the loue of Thesbe a fayre damosyl gent of his parell of age and for the great frequentaunce of these .ij. louers togyther was apperceyued their great loue and by a seruaūt was accused to the mother of the damosell whiche toke her doughter and her enclosed fermly in her chambers and sayd that she shuld well kepe her from hauntyng Pyramus great was the dolour of the two chyldren for this cause and theyr plaintes wepinges moch pituous longe endured this pryson but the more y ● theyr age encreased y ● more was embrased in them the instygacion whiche for the absence was not destayned nor arrased But as betwyxt the pallays of y e two louers was but one wall Thesbe vpon a day aduysed the wall broken by the which she myght perceyue the lyght on the other parte Than fyxed she her gyrdle in the creuesse of the wall to the ende that her loue myght apperceyue it whiche he dyd shortly ynoughe there often they made theyr assemble the .ij. louers with moche pytuous complayntes in conclusyon as by great loue constrayned made was theyr accorde such that vpon a nyght in tyme of the fyrst stepe they wolde secretly departe from theyr frendes shuld assemble vnder a whyte brere bery tre without the cytie at a fountayne where ī theyr childhod they had ben acustomed to dysporte thē whan Thesbe was come to the fountaine alone all paruorous full of drede than hard she a Lyon come moch rudely wherof she al replenished with drede fled thens to hide her in a busshe y ● next she founde but in the way fell from her her whyte wymple whiche the Lyon defouled soyled and made blody whiche vomyted cast forth vpon it the entrayles of beestes which he had deuoured aboue mesure great was the doloure of Piramus which beleued none other but that his loue was deuoured with fierce beestes wherfore after many pytuous regretes he slewe hym self w t his sworde Thesbe came out of the busshe but when she vnderstode the syghes of her louer which was at the poynt of death and sawe the sworde the blode than by great dolour she fell vpon her louer which myght nor speke to her and after many great plaine●s regretes swames and trauntes she slewe her self w t the same sworde And the fable sayth that for this pytuous case y ● beryes of the brere tre became blacke whiche ere were whyte And bycause y t for so