Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	great_a	see_v	2,173	5	3.3316	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00344	De ciuilitate morun [sic] puerilium per Des. Erasmum Roterodamum, libellus nunc primum & conditus & æditus. Roberto VVhitintoni interprete. = A lytell booke of good maners for chyldren, nowe lately compyled and put forth by Erasmus Roterodam in latyne tonge, with interpretacion of the same in to the vulgare englysshe tonge, by Robert whytyngton laureate poete. Cum priuilegio; De civilitate morum puerilium. English and Latin	Erasmus, Desiderius, d. 1536.; Whittington, Robert, d. ca. 1560.	1532 (1532)	STC 10467; ESTC S105527	29,131	107

preacher thyder bende thyne eares lette thy mynde be set thyder with all reuerence as thoughe thou herdest nat a man but god speakynge to the by the mouthe of a man Whan the gospell is redde ryse vp and if thou can here it red deuoutly whan these wordes be redde in the credo Et homo factus est fall downe vpon thy knees or in that wyse enclyne downâ— in his honoure that came downe him selfe from heuen for thy heâ—the to this myserable worlde And where as he was god he was contente to become man to th entent to make the a god Whyles the masse and diuyne seruyce is in doynge apply thy selfe with all thy body to deuocyon let thy face be turned towarde the aulter and thy hert to god To touche grounde with the one kne the other standing vp vpon the whiche the lyfte elbowe doth leane is the gesture of the wycked iewes and geÌ„tyles which to our lorde Iesu scornyngly dyd saye Hayle kyng of â—ewes Thou shalte knele on bothe knees the rest of thy body soÌ„what beÌ„te downe to shewe reuerence The remenant of the tyme eyther rede somwhat of thy boke or saye thy beades or els set thy medytacion vpon celestyall thiÌ„ges That tymâ— to chatte in an other maÌ„nes eare is the propertie of such as thynke that Christ is nat there To gape this wayes and that wayes is the maner oâ— mad men Iudge that thou arte come to churche in vayne except thou departe thence more pure and more deuoute thanne thou camâ— thyder Â¶ Of maners at table At table or at meate lettâ— myrthe be with the lette rybaudrie be exyledâ— sytte nat downe vnto thou haue wasshed but lette thy nayles be pared before that â— no fylthe stycke in them leâ—te thou be called a slouen and a great nygarde remembre the comen sayeng before make water and if nede requyre ease thy bely and if thou be gyrde to strayte to vnlose thy gyrdell is wysdome whiche to do at the table is shame whan thou wypest thy handes put forth of thy mynde all grefe for at table iâ— becometh nat to be sadde nor to make other sadde CoÌ„maunded to saye grace apply thy couÌ„tenaunce and thy handes to deuoute maner beholdynge eyther the mayster of the feest or the ymage of Christ or of our lady at this name Iesu or his mother Mary virgyne make curtesye with bothe linees If this offyce of sayeng grace be put to an other bothe take dylygent hede and make answere with lyke deâ—oute maner Gyue place with good wyll to an other of the hyest place if thou be bydde to syt in a hygher place genâ—ylly refuse it but if a man in auctorite bydde the ofâ—e and ernestly obeye hym manerly lest thou shuldest seme shamfaâ—t for lacke of maner At the table laye bothe handes vpon the table neyther ioyned nor vpoÌ„ thy trenchour for some vnmanerly holde the one haÌ„de or bothe vpon his bely To leane vpon the table with bothe elbowes or the one of them is pardoned to them that be weake and feble by reaâ—on of age or sicknesse the same in some courtyers delycious that thinke all thyng well that they do it is to be forborne and nat folowed In the mene tyme thou muste take hede leste that thou trouble hym that sytteth next the with thyne elbowe or hym that sytteth agayne the with thy fete Syttyng in the there to moâ—e thy buttockes this waye and that way is lyke a man that letteth a blaste or is aboute it Lette therfore thy body sytte vpright egally If the napkyn be gyuen the laye it on the ryght sholder or the lyfte whan thou syttest wiâ—h greater men se thy heed be kembed laye thy cappe asyde except the maner of some deuocyon cause the otherwyse or els some man of auctorite coÌ„maunde the contrary whome to disobey is agayne maner In some countreys it is the maner that chyldren standyng at their betters table shall take mete at the tables ende al bare heed There a childe ought nat come vncalled nor lette hym nat tary there vnto dyâ—er be at an ende but after he hath repasted hym selfe suffyciently take vp his trenchour make curtesy and salute them at the table specyally the greatesâ— person at the table Let the cuppe stande on the ryght hande and the meate knyâ—e cleane wyped on the lyfte hande breed To holde the breed in that one haÌ„de and breake it with thy fyngeâ—s endes it pleaseth some courâ—yers lette them haue their pleasure but cutte thou thy breed manerly with a knife nat pluckyng away the crust aboue and vnder as swetâ— mouthed men In olde tymes men were wonte at all maner of repastes reuereÌ„tly as a relyke to handle their breed by reason wherof nowe in this â—yme a maner remayneth whan breed falleth to the grounde to take it vp kysse it To begyn your repaste with drinke is propertie of blowbowles that drinke nat for thyrste but of vse And this vse is nat alonely vnmanerly but also hurteth the body Nor ye shall nat drinke immedyately after browes or potage nor specially after eatyng of mylke A chylde to drinke oftenner than twyse or thrise at the fardest at his repaste at table is neyther manerly nor holsome Let him driÌ„ke ones after he hath fedde a â—hyle vpon â—he seconde dysshe â—pecially if it be drie meate and agayne at th ende of the dyner or supper and that moderately drinke nat lyke a swylbolle nat suppynge or smackynge with the lyppes lyke an horâ—e To bolle and drinke bothe wyne and alâ— superfluously it bothe hurâ—eth the helthe of chyldren lykewyse it dystayneth the maners of children water is mete for youth and the hote age or if he may nat awaye â—herwith or the nature of that couÌ„trey is nat suche or any other cause woll naâ— suffre it let him vse small ale or small wâ—rie and alay it wiâ—h water Or els this rewarde foloweth to suche as delyte in pure wyne rotten â—ethe bleared eyen droppynge dull syght and dull mynde and in shorte space to loke lyke an olde man before his olde age Beâ—ore â—hou driÌ„ke â—ha we downe thy meate nor put nat thy lippes to the cup but drie thy lyppes before with thy napkyn or haÌ„dâ—ercher specially if another maÌ„ oâ—fer to the the cup or whan thou drinkest of the comen cuppe To loke a syde whan thou driÌ„kest is a rude maner lyke as sâ—orkes to wrie his necke back ward To driÌ„ke al that nothyng remayne in the cup is the propertie of a â—horâ—e Let a chylde curtessy salute agayne the persone â—hat saluteth hym whan he driÌ„keth touche the cuppe with his lyppes and caâ—te alytell shewyng a face as tho he dyd drinke it is ynoughâ— to lyght person that taketh suâ—he maner vpon hym If a â—arterly person woll compell the â—o drâ—ke â—et a childe promesse to answer hym whaÌ„ he is elder Some whan they be scaÌ„tly set â—orthwith they put their haÌ„des in the dâ—sshâ— that is

neâ—ke to shrugge or wrigge thy sholders as we se in many ytalyens To deny with touenynge away thy heed or beckenyng with thy heed to call hym and to conclude to speke by gesture and beckenynges as somtyme becometh a man but nat a chylde It is no maner to wagge the armes to play with the fyngers to stager with the fete to speke hastely nat with the tonge but mouynge all the body whiche is the propertie of turtyll doueâ— or wagtayles nor moche differeÌ„t fro pyes â—hatterynge Let thy voyce be soft and styll nat hye and clamorous lyke carters nor so bause that he to whome thou speakest may nat here theâ— Lette thy speche nat be hasty and ouer ron thy wyt but softe and open This also auoydeth naturall stuâ—tynge buffyng and stammerynge thoughe nat fully yet for moste partie it demynisâ—heth where as hastye speche causeth vyce in many that came nat by nature Also in coÌ„munycacion it is a gentyll maner to repete some honest tytle or name of roume or dignyte of hym that thou spekest to There is nothynge more honest or plesaunt than the tytle or name of father or mother nothynge more amyable thanne the name of brother and suster If that priuat names come nat to mynde name all lerned men worshypfull maysters all preestes and monkes reuerende fathers all companyons bretherns and frendes breuely al that be vnknowen call theÌ„ mayster and maystresse Of a childes mouth it is nat honest to sweare whether it be gamyng or ernest what is more reproche than this maner in â—ome countreys to sweare at euery thyrde worde ye the lytell gyrles by breed by salte by caÌ„dle by what thynge sweare they nat To foule wordes let no manerly childe make answere nor laye his eare Fynally if any thynge be shewed to the eyen or herds by the eares in honestly If the cause requyre that he muste name any membre priuy let hym couer it with honest circumstaunce Further if it chaunce to speke of vyle thinges as vomyte a draught or a â—orde he muste say before saue reuerence If he must deny any thyng let hym beware that he sayâ— nat ye say nat truthe specyally if he speke to his elderâ— but first by your fauour say it was otherwyse tolde me of suche a man A well manered chylde shall contende with no man no nat with his felowes but let other haue their wyll if the thynge come to discencyon let hym referre the mater to arbytrement Let hym nat presume before an other let hym nat auaunte his awne dedes nor reproue the maner of other nor reuyle the nature and maners of any nacyon nor publysshe anâ— secret shewed hym nor scatter no newe tales nor defame no man nor rebuke no honest man of that whiche is naturall for that is nat onely spyâ—efull and vngentyll but folysshe As if a man call hym that hath but one eye one eyed hym that halteth a cryppâ—e hym that can nat se buâ— nye vnto hym sandblynde or he that is borne out of wedlocke bastarde By this meanes it shal folowe that a man with out enuy shall gette prayse and allure sâ—endes To interrupt any man in his tale before it be endedâ— is agayne maner Lette hym beare malyce to no man shewe gentylnesse to euery persone lette hym take fewe to his secret counsayle and those with good discrecion Lette hym nat shewe that he wolde haue secrete It is folly to loke that an other man shal kepe close that can nat kepe close to thy selfe No man is so close of tonge but he hath some in truste to whome he woll open his secret mynde It is moste sure nothynge to do or saye wherof thou shulde be shamed if it be spoken abrode Be nat ouer besy in other mennes causes And if thou se or here any thynge loke thou knowe nat that thou knowest To prie or loke vpon letters that be nat brought to the is leude maner If a man open his casket before the go a parte Also if thou perceyue any secrete counsayle to ryse amonge any persons auoyde thence thy selfe as thoughe thou knewe no thynge and do nat entremedle to come to counsayle excepte thou be called Â¶ Of gamynge and plaâ— In gamynge and gentyll sporte let mery fasshyon be shewed lette crafte cause of stryfe and disceyâ—e be set a parte also lyes For thrugh these priÌ„ciples a childe groweth to further inconuenyence He ouercometh better that sâ—ryueth nat than he that hath the victorye Neuer repugne iugement If thou playe with them that â—e ignorantâ— thou mayste alwaye wynne but be content sometyme to lese thaâ— the gamynge maye be more mery If thou playe with meanâ—r persones take nat vpon the to be better than they A man shulde gamen for recreacion nat bycause of lucte They say that the inclynacion of a chylde can nat be better knowen than in gamynge If any be disposed of nature to deceytes to lyes to stryues to vyolence or presuÌ„pcion here the vyce of nature woll apere Therfore a manerly chyldâ— shulde be lyke hym selfe no lesse in gamynge than at thâ— table Â¶ Of the chambre In the chambre sylencâ— is laudable with honesty Loude speche and clattryng is nat honest moche more in bedde whether thou do thy clothes of or vpon regarde honesty beware thou shewe nothynge bare to syght that maner nature wolde haue couered If thou lye with a bedfelowe lye styll and make nat bare thy selfe with tumblyng nor vexe nat thy bedfelowe with pullynge of the clothes Before thou lay thy body downe crosse thy forheed and thy brest with the syne of the holy crosse coÌ„mende the to Iesu Christ with some lytell prayer Do the same in the mornyng whaÌ„ thou rysest begyn the daye with some prayer Thou canste nat begyn with better lucke And after thou haste be at the â—akes do no thyng vnto thou hauâ— wasshed thy handes face and thy mouthe To suche as chaunce to be well borne it is to theÌ„ shame nat to be of lyke maners as their progenytours were whome fortune wylleth to be of coÌ„men sorte of lowe bloode vplandysshe they muste laboure the more to sette them selfe forthe with auauncement of good maners in that that fortune hath debarred them No man can chose to hym sâ—lfe father and mother or his countrey but condycion wyâ— and maners any man maye countrefet I wyll annexe to this a shorte preceâ—te as a sure testimonye whiche semeth to me worthy prâ—emyneÌ„ce It is the chefe parte of gentyll maner althoughe thou neuer offende â—hy selfe yet gentilly to pardon other mennes fautes nor to loue lesse thy companyon therfore thoughe he haue some coÌ„dycions out of frame Nor these thynges be nat here spoken for that entent as thoughe no man may be honest without theÌ„ If so be thy companyon do offende by ouersyght for as moche as he semeth of some reputacyon to aduerâ—yse hym bytwene the and hym and with gentyll fasshyon is good maner This small gyft my sonne

marke what euery man eateth nor it is nat syttynge to gase longe vpon any that sytteth at the â—able also it is worse maner to scoule or loke awrie vpon any that syâ— vpon the same syde It is worste fasshyoâ— to wrâ—e his heed and looke behynde hym what they do at an other table To blabbe out what is sayd or done at large whan men drinke and make mery becometh no man nor chylde A chylde syttynge with his betters shulde neuer speke but necessyte compell or elâ— he be bydden At mery wordes let hym somwhat smyle at rybaudrie let hym shewe no lyght countenaunce noâ— roughe if he thaâ— speaketh be a man of hye auctorite but lette his countenaunce so â—empre his behauour so that it shall seme eyther thaâ— he herde nat or vnderstode nat Sylence becometh women but rather chyldren Some dothe answre before he that speaketh hatâ—â— made an ende and it chaunseth that he maketh contrarye answere and is hadde in derysyon and this olde prouerbe maye be sayde of hym I asked for hookes an other answered sayeng he had no bootes answerynge nothynge to purpose Kynge Salomon saythâ— thus he is a foole that answereth before he hereth the ende he hereth nat that perceyueth nat If he vnderstande nat him that asketh let hym cease vntyll he that hath spoke repete his tale If he do nat so but coÌ„strayneth hym to answere lette the chylde gentylly praye hym of pardon and desyre hym to shewe the thynge agayne And the questyon vnderstande lette hym pause a lytell after lette hym answere in fewe wordes and meryly At table nothynge ought to be blabbed forth that shulde dimynisshe myrthe To hurte the fame of them that be absente is a great faute nor no olde sores of any man shulde be renewed To fynde faute with any meate is agaynst good maner and is displeasure to hym that maketh the feest If the feest be made of thy coste lyke as it is maner to excuse the syngle fare so to prayse the feest or to reherce what it coste is soure sauce to the gestes To conclude if any thynge be done of any man nat manerly by ignorance it shulde be dissimuled rather than had in derisyon Lybertie is meâ—e at meate and drinke It is reproche as Flaccus saythe to blowe abrode if any thynge ouerslyppe a man at table vnaduyseâ— what so euer â—e doâ—ne or sayde there shulde be lapped vp in the clothe leste thou here this I hate hym that wol reherce that is sayd at table If the feest be lenger than is mete for chyldhode and seme superfluous thou felest that thou hast ynoughe eyther conuey thy selfe priuely thence or aske lycence They that kepe chyldehode to hongerly in my mynde they be madde and lykewyse they that eâ—gorge them wiâ—h ouermoche meate For as thaâ— one doth enfeble the strength of the â—endre bodyes the other lykewyse oppresseth â—he wâ—â— But measure ought to be knowen The body of a childe ouâ—hâ— to be fed without full belly and rather ofte a lytell at ones Some knoweth nat whan they be full but whan the belly is swollen so that it is in daunger to bâ—eke or els by vomyâ—e he muste pycke ouer the perche They hate their chyldren that sytting at supper longe vnto late in the night suffre them to sytte styll by them Therfore if thoâ— muste ryâ—e fro loÌ„ge supper take vp thy trenchour with fragmeÌ„tes and saluâ—e hym that semeth the greatâ—st man at the table and other lykewise and so depâ—â—te but by and by returne leste thou be noted to departe bycause of playe or of other lyght cause Retournynge wayte if any thyng lacke or honestly attende at the table and loke if any man commaunde any thynge If thou set downe any thynge or take vp take hede thou sheade nothynge vpon other mennes clothes If thou sâ—uffe the candle fyrst take it of the boorde and eyther couer with duste the snuffe or trede it vnder thy foote leste some yuell sauour be tedyous to smell If thou reache forthe any thing or poure be ware thou do iâ— naâ— wiâ—h the lyft haÌ„de Câ—Ì„maunded to saye grace order well thy behauoure shewynge thâ— selfe redy vnto the company kepe syleÌ„ce and tyme come to saye In the meane tyme let thy countenauÌ„ce be stable with râ—uerâ—nce regardynge the gâ—eaâ—est man at the table Â¶ Of metynge to gythers If any man mete the by the waye worshypâ—ull eyther by reason of age eyther by relygâ—on or dignyte or otherwyse worthy reuereÌ„ce lette a chylde remembre to go forthe of the waye and reuerently put of his cappe and somwhat make curtesy with his knees Let hym nat thynke thus what haue I to do with an vnknowen man what with hym that neuer dyd for me So reuerence is nat gyue to man for his merytes but to god So god coÌ„mauÌ„deth by Salomon whiche coÌ„maundeth to ryse vp to an aged man lykewise by Paule to shewe double reuerence to preesâ—es To conclude to shewe reuerence to euery persone to whome reuerence is due folowynge also the gentyles reuerence If so be that the Turke whiche god forbyd shuld haue domynion vpon vs we shulde offende if we dyd nat shewe reuerence to that auctoriâ—e Of the father and mother I speake nat amonge other to whom chefe reuerence after god is due Lyke reuerence to our teachers whiche lykewise as they fresshen the myndes of men so they engendre good maner And so amonge lyke of degree this sayeng of Paule muste take place Preuent you one an otheâ— with due reuerence He that preuenteth his egall or inferior with reuerence he is nat therfore the worse but more honest therfore more to be had in reuerence with our betters we muste speake with reuerence and in fewe wordes with our peres louyngly and gentylly And whan a childe speaketh he muste holde his cappe in the ryght hande and holde his lyfte hande towarde his myddle or els that is more comly holde his cappe with both handes ioyned so that his thombes apere couering his codpece To holde his boke or hat vnder his arme is take as rudenesse Let basshfulnes be shewed but as becometh nat as maketh a chylde amated Let the eyen loke vpoÌ„ hym that thou speakest to sadly and onely shewynge nothynge wanton nor leude To caste thyne eyen downe as a beest called Catoblepas is a suspectyon of an yuell conscience To loke aâ—yde is token of disdayne To turne this wayes that is a syne of lyght wytte It is rudenesse ofte to chaunge countenaâ—ce as now â—o wrie the nose nowe to knytte the browes nowe to set vp the browes nowe to sette a wrie the mouthe nowe to gape wyde nowe to make a narowe mouthe these be synes of inconstance It is also all of the carte to shake the heed and caste the busshe to coughe without cause to hemme or reyâ—he lykwise to scratche thy heed to picke thyne eares to snyâ— thy nose to stryke thy face as a man that wypeth for â—hamfastnesse to scrubbe or rubbe thy

Selected quad for the lemma: cause_n

Text snippets containing the quad