Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	natural_a	nature_n	4,625	5	5.6875	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02303	The golden boke of Marcus Aurelius Emperour and eloquent oratour; Relox de príncipes. English	Guevara, Antonio de, Bp., d. 1545?; Berners, John Bourchier, Lord, 1466 or 7-1533.	1537 (1537)	STC 12437; ESTC S103483	231,148	352

feared if a fole haue the guidinge therof It was axed of Xenophon the philosopher whether he hadde rather to be foolyshe and a greatte lorde or to be wyse and poore He aunswered and sayde I haue pitie of a ryche foole and I haue enuye of a wyse manne waxen poore For if a wyse man haue but one fote yet wyl he ryse and kepe hym selfe from fallynge And if ye gyue an abbaye to a foole yf by fortune he fall he wyll neuer releue agayn ye may thynke that the father that dieth and leaueth his sonne poore and wyse that he leaueth to hym moche And he that leauethe his sonne ryshe and folyshe I thinke he hath lefte him nothynge These thynges considered Anio Vero father of the emperour as a father that loued his sonne hartly was not content to delyuer one mayster to his sonne to make him vertuous and to lerne one scieÌ„ce wherwith he myght occupie his vnderstandynge but he gaue hym many maisters that refreyned hym from vices and commaunded that he shuld lerne many sciences to thenteÌ„t that he shuld be the more besily exercised Whan and howe moch he trauayled to lerne and what sciences and with whom and with what wyll he lerned and what he knewe he wrote hym selfe beinge at Agrippine nowe called Coleyn to a frende of his named Polion as it foloweth Â¶ Frend Polion thou meruaylest why that I leaue not to lerne newe thynges at the ende of my dayes He that hath but one meate to eate and can not eate therof he leueth it and peraduenture it was holsom for hym and eateth other thynges that he seeth which maye be hurtfull to hym It is a great magnificence to a man to haue dyuers sortes of meates for if he haue no luste to one that is good for hym he maye take of an other that is better He that is wyse may vnderstande me without any more declarynge As in all artes a man is content at the laste so at the laste be they neuer so swete they torne to a werinesse He that knoweth but one science though he be wise yet he renneth in great daungier For being annoied therwith he wyll occupie his lyfe in other hurtefull thynges The noble and worthy persones that dyd caste slouthe awaye fro them haue lefte of theym eternall memorie not wyllyng to lerne al only one science to attempre their vnderstaÌ„ding with but also trauayled to lerne diuers other wherwith they sharped their wittes to thentente that they shuld not be dulled and made blonte In al naturall thinges nature is with righte lyttell content but the spirite vnderstandynge is not satisfied with many thinges And sithe the vnderstandynge is of suche condition that it is loste by libertie and is lyghtely encombred with subtilite it percethe with quicknes it knoweth with ignorance it wasteth it is necessarie by time to remount to very high thinges lest it bowe vnto lowe and yll thynges Al corporall domages that chance to mortall men are by medicynes healed or by reason remedied or by length of time cured orels by dethe ended The only vnderstanding which is dusked in errours and depraued in malyces canne not be healed by medecines nor redressed by reason nor holpe by counsel The aunciente philosophers in the sayd happye golden worlde and golden age dyd not all only lerne one thing wherby they myght susteyne theyr life and encrease good fame But they trauayled to knowe all that was to be knowen and yet euer soughte to knowe more Â¶ In the .lxxv. of the Olympiade as dyuers persons were assembled in the hygh mountayn Olympius to celebrate the playes by fortune thither came a philosopher of Thebes whiche had made all that euer he brought with hym He made his showes his cote and sewed his sherte and had written his bokes and so of all other thynges They that were there assembled were abashed and meruaylled greatly that one man coude do it He was dyuers tymes asked where he lerned so many thynges And he aunswered and sayde The slouthe of man is the cause that one arte is diuided into dyuers artes For he that knoweth al artes together muste nedes knowe one alone This philosopher answered highly And surely they that herd him ought to haue bene as greatly ashamed of his wordes as the philosopher was of the vainglory of his apparel Let euery man remembre hym selfe and let no man blame the shortnes of the tyme nor wekenes of our nature For ther is nothyng so hard but it is made soft nor so high but it may be raught nor kept so close but it may be sene nor so subtyle but it may be felt nor so darke but it may be lighted nor so profounde but it may be discouered nor so disseuered but it may be gathered to gether nor so lost but it may be found nor so impossible but it may be conserued if with al our hartes we occupie our powers in good exercises and applye our vnderstandynge in hyghe thynges I deny not but our nature is lyttell worth But I know well that lesse worth is our slouthfulnes I wold demaÌ„de of euyll men the whiche praye vs to be good and axeth counsell of vs for their sensualitie sayenge that they be weyke and fraile although they haue vnderstandyng to inuent euyls and haue strength inough to put them in effecte and to perseuer therin they neuer lacke constance The cause is we call it natural for to do and commit vyces and miseries And slouth in vertue we calle straunge and weake bycause of the werkes Â¶ Lette no man blame our nature for beynge weake and fainte nor lay agaynst the goddes that they be cruell for we haue no lesse ablenes to do well than redynesse to doo yll Lette none say I wold and I can not withdrawe me from vice It is better sayde I maye but I wyl not folowe vertue I wyll not defame straunge realmes but I wyll speake of vs that be latynes and by theym shall be sene howe they haue benne full of malyce and that they myghte haue done well I wolde wytte of the dedes that Marcus Anthonius dyd with Cleopatra The proscription that Scilla made of the nobles of Rome The coniuration that Catilina inuented agaynste his countreye The bloudde that was shedde for the cause of Pompeye in the campe of Pharsale And the greatte thefte that Iulius Cesar made of the treasour the cruelties that Nero dyd to his mother the shames that Calygula committed with his sisters the treson that Brutus dyd to his father Gaius the shrewdenes and cruelties that Domician did to the virgins vestales the treasons that Iulius Patroclus vsed with the Syliciens and Syculians the frayes murders that Vlpio the mariner made in the temples and churches of Campayne I wolde knowe of suche as I haue rehersed and diuers other that I speke not of that applied them to so many shrewde turnes who letted them if they had wolde to haue applied them selfe to do other good

to be to passe his lyfe with honour and to take his deth with great vertue Ryght dere lorde I demande of you what prouffyte is it to the maryner to knowe the carde of the see and after to peryshe in a tourment or tempeste What prouffytte is it to a capitayne to speake moche of warre and after knowe not howe to gyue battayle What profyteth it to a knyght to haue a good horse and to falle in the strete What profyteth it one to teache an other the playne waye and hym selfe to wander asyde I saye what profyted it the force of your lyfe that you estemed soo lyttelle manye tymes seekynge your deathe And at this present howre that you haue founde deathe you wepe bycause it wyll take away your lyfe What thynges haue I written with myn owne hande beinge your Secretarye dyuysed by your hyghe and profounde vnderstandynge towchynge the stroke of deathe What thynge was it to se the letter that you sent Claudine vpon the deathe of her husbande what wrote you to Anthygone whan your sonne Verissimus dyed Wherin your vertue dydde consolate his heuynesse What highe thinges dyd I write in the boke that you sent to the Senate in the yere of the great pestylence comfortynge them after the great mortalitie passed therein you dydde shewe theym howe lyttell men shulde sette by deth what profyte foloweth therby And I haue seene and harde you blason dethe in your lyfe and nowe you wepe as thoughe you shulde lyue here styll Syth that the goddis coÌ„mande it and your age requireth it your syckenes is the cause and nature permytteth it and fortune consenteth to it and is the fatall destenie of vs all than you muste nedes dye The trauayles that come of necessitie ought with a good courage to be abyden For the couragious feeleth not soo sore the harde strokes as the weake that falleth or he be foughten with You are but one man and nat two and ye ought to haue oone deathe and nat two Therfore why wolde ye for one lyfe haue two dethes enterrynge the body and sleinge the spirite with syghes After so many perylles of longe lyfe to take a sure porte wyll ye lyfte vp the sayles and entre ageyne into the swolowe of the see for to engloutte you In the see you haue chased the bulle and scaped his woodnes and nowe ye refuse to entre into the parke where you may surely slee hym You make assaute with vyctorie of your life and wyl dye atteynyng the deth you haue foughte .lxii. yeres in the campe of myserie and nowe you feare to entre into your sepulchre you haue got out of the busshes and thornes wherin you were closed and nowe at this howre you stomble in the faire way you haue had in certayne the domage of your death and now ye put in double the profyte of your death you ar entred into the campe of defyenge of the worlde and nowe you wolde tourne your backe whan it is tyme to putte your handes to armes Lxii. yere you haue foughte agaynste fortune and nowe you cloose your eies bycause fortune wyl strike you I say it bycause that willyngly you refuse this present dethe the whiche wyll cause vs to haue your lyfe passed suspect What do you high and mighty prince Why wepe you like a chyld why sigh you as one in dyspaire if you wepe bicause ye shal die why dyd you laugh so moche in your lyfetyme For of moche laughynge in the lyfe tyme cometh moche wepyng at the deth Wyl you do that you can not do and not be content with that you may do The grounde and pasture that is common you wolde ioyne to your owne the renowme of the common welthe you applyed to your owne heritage Of a subsidy or lone you wolde make your perpetuall ryghte I wylle shewe you who be deed All be deed and shall dye And amonge all other you wolde all onely lyue Wyll ye haue that of the goddis that they be goddis for That is bycause you are mortall that they make you immortall And you to haue that by priuilege which they haue by nature I that am but symple demaunde one thynge of you my lorde that are auncient and wyse whiche is the greattest or least welthe to dye well or lyue yll To lyue welle noo man can attayne certainely for hungre thirst solitarines persecution yll fortune sicknesses and disfauours This can be called no lyfe but rather a deth If an ancient man wolde make a shewe and booste of his lyfe from the tyme of his birthe to the layinge in his graue and the bodye to shewe all that it hath suffred by dolours and the harte to discouer all the strokes of fortune I thynke that the goddis wolde haue maruayle therof and men wolde be abashed therof that the body coude suffre soo moche and the harte beare it I holde the grekes wisest whiche wepe whan theyr children are borne and they synge whan an olde man dyeth but the Romaynes synge at the byrthe of theyr chyldren and wepe whan they dye olde Certaynly to laughe at the deth of them that die olde sith they dye to laugh and to wepe at the birth of chyldren sithe they are borne to wepe and that the lyfe abydeth the sentence of yl proueth well that the deathe is good Wyll you that I saye one veritie to you I haue alwayes seene that couÌ„sell in the wysest man sonest faileth him Such as wolde gouerne al thinges by theyr opinioÌ„s of necessitie in some or in the moste parte they do erre and fayle O Marc my dere lorde weene you that haue caused to burye soo many that some shulde not burye you in lykewise As you haue seene the ende of theyr dayes so other shal se the ende of your yeres Therfore me semeth it were better for you to dye and to go your waye to atteyne soo moche welthe than to scape and to lyue in so moche mysery If you fele deathe I haue no meruayle sythe you be a man But I meruayle that you do not dissimule it sythe you are dyscrete They that haue clere vnderstandynge feele many thynges at theyr harte that putteth them to peyne which they shewe not outwarde for the presumption of honour If al the poyson that is in a heuy hart were spred abrode in the weake flesshe by smalle greynes noo walles shulde suffyse vs to rubbe nor our nayles to scratche For certainly the deathe is but a playe wherin the player if he be apt aduentureth but lyttell to wynne moche and they that play may se wel that this is a wyly play and not a stroÌ„g And that also as well they lese that haue but a smal card not fearyng dethe as they that with a greatte carde loue long lyfe What thinge is deth but a trappe dore wherin the tent is closed in the whiche is solde all the miseries of our life This the goddis do change vs fro an olde filthy house

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