Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	efficient_a	end_n	final_a	2,172	5	9.9792	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11048	The courtiers academie comprehending seuen seuerall dayes discourses: wherein be discussed, seuen noble and important arguments, worthy by all gentlemen to be perused. 1 Of beautie. 2 Of humane loue. 3 Of honour. 4 Of combate and single fight. 5 Of nobilitie. 6 Of riches. 7 Of precedence of letters or armes originally written in Italian by Count Haniball Romei, a gentleman of Ferrara, and translated into English by I.K.; Discorsi. English	Romei, Annibale, conte, 16th cent.; Keper, John, b. 1546 or 7, attributed name.; I. K.	1598 (1598)	STC 21311; ESTC S116155	207,844	304

felicitie dependeth on operation according to the best and most perfect vertue and this is not deriued from excellent operation but from not performing very vitious action and therefore it bringeth not with it felicitie but maketh a man indifferent neither happy nor miserable but when wee consider it as vnited with perfect honor then we may say that it is a disposition and preparation to felicitie Patritio was satisfied and Signior Hercules Varani who hath no small taste of learning propounded after this manner The Philosopher sheweth in the first of his Ethickes in the place aboue cited that felicitie is not honour because felicitie is our owne and honour is not and rendring hereof a reason he vseth these formall words It seemeth honour is rather in the performer than in him that receiueth it Out of which wordes some moue this question whither honor be in the honorer or honoured amongst others Posseuino maketh a large discussion concluding that honour is both in the one and other In the honorer because hee dooth his duetie in honouring him that deserueth and in the honoured as receiuing the reward of vertuous operation Nowe of this honour wherewith we are borne you haue sufficiently shewed howe it is both in one and other but of perfect honor we stand in doubt And Gualinguo It is no lesse improper for to search whether this honour bee in him honouring or the honored than it woulde bee to demaund whether the Statue were in the Grauer in the procurer of it to be wrought or in him whose image it representeth therefore I say that honour as a rewarde is neither in him honoring nor the honored And what sence will you apply to the wordes of the Philosopher replied Varani When Gualinguo The Philosopher woulde inferre that honour being no other than that reward which sheweth operation of vertue it dependeth of the giuer as of the cause efficient which is he honouring and not of the other honoured being hee that receiueth it seeing it is in our power to deserue it but not to receiue it as wee haue saide yet to honourable action hee honoured concurreth in a more eminent manner than the honorer in that he thereto concurreth as the ende hee honouring performing honor in fauour of the other honored but if by this reason honour were formally both in the honorer and honored by the contentment which of honourable action is both in the one and other as affirmeth Posseuino this would bee false which the Philosopher saith for the contentment of receiuing honour being greater than of performing it it would by this meanes come to bee more in the honored that receiueth then in the honorer that performeth it And how can it be added Varano that in receiuing there should be greater contentment than in perfourming considering as the same Posseuino affirmeth that it is a thing more excelent to do than suffer but he that receiueth suffereth This proposition also of Posseuino answered Gualinguo is false speaking absolutely for being alwayes true it would follow that the creature in reasonable action were more excellent than the Creator But to the end we erre not in this it must be obserued that to giue and receiue is considered two manner of wayes one when wee performe or giue simply in honesty without hauing receiued or so much as hoped for any benefit And in this kind it is much more excellent to giue theÌ„ to receiue and the contentment of him that giueth is much more then of the other that receiueth for in the giuer abundance appeareth but in the receiuer indigence The other kind is when we giue in recompence of a receiued benefit especially the reward of Vertue which is the honour of this world and in this respect vndoubtedlie it is a matter of greater excellence to receiue then giue because it noteth aboundance of perfection in the receiuer and want in him that giueth and so consequently it is a greater contentment to receiue after this maner theÌ„ to giue conformable to which our opinion the Philosopher in the second of his Rhetorick saith The performer of a benefit is much more ioyfull in beholding him benefited then is the receiuer in seeing his benefactor and to conclude by howe much the cause finall is more noble and excellent then the efficient so much more excellent is it to receiue then to giue honour And therefore the most mightie God concurreth with honour as of all other things the most eminent being the end in fauour whereof all things do moue Signior Hercules approoued this answere and Signior Francesco Villa thus propounded You sir knight haue defined honour vniuersally to be the most precious of all goods externall which being true it would follow that Praise Honour Glory and Fame should be the selfe same things signified by these diuers names or being different your proposition would bee false for glorie is much more esteemed then honour which seemeth to be most precious as that which onely agreeth with God And Gualin Your doubt Signior Villa is no lesse excellent and gracious then your selfe wherefore resoluing it I say that if wee consider the foundation and from whence they take their originall praise honour and glory be the self same things neither doth one in perfectioÌ„ exceed another seing al of them are grounded vpon vertue and from her are deriued And therfore the Romans so ioyned togither the Temple of Vertue and Honour as to the Temple of Honor one could not passe vnlesse first he wen by that of Vertue but if we consider these termes in themselues they are of diuers signification for speaking properly we praise habites and vertues but attribute honour to the actions that of vertue depend and glorie to the excellence of vertue and actions togither distinguishing therefore euerie one of these termes we wil affirm that praise is a speech which sheweth and exalteth another mans vertue the which in two sorts is afforded with liuely voyce and in writing as also by poesie and this by the Graecian is called Encomion and hath his place with honour permanent Glorie the faithfull heire as it were of Praise is no other but a common and approoued opinion of another mans excellent vertue and Heroycall acts and from honour is different because this without any other signe or reward may be preserued in memory with men through infinit ages Fame notwithstanding it seeme the same that is Glorie that also being a publike rumour that bringeth forth vniuersall opinion yet is it from Glorie different first because shee in one instant hath her sorce and many times is falacious but Glorie is euer firme as not framed but with long time Moreouer glorie is alwaies taken in good parte Fame sometimes well otherwhiles euill whereupon wicked men also are saide to be famous and therefore Fame of Virgill is described to be an horrible monster then which there is nothing more swift It seemeth also that Fame agreeth most with the dead but Glorie belongeth

beloued Being come therefore before the Queene with her Harpe she sung so sweetly as it seemed the soule at the sound of that diuine harmony rauished would haue flowne out from the body of euery one that heard her when musicke being finished the Lady Duchesse dwarfe came running and made it knowne that the Court was at hand whereupon the queen rising vp the Ladies and knights after order giuen for prosecution of these disscussions begun the day following went to meete his highnes and the rest of the day while supper-time was passed ouer in diuers recreations and pleasant sports After supper they trode certaine measures which finished his highnesse rose vp and cuerie one retyred himselfe apart to his Lodging The second daies discourse VVherein an argument arising amongst the Ladies and Gentlemen they disscusse of Humane loue THe day following his highnesse with the renowmed Duchesse and parte of the Court went into the wood of Elisea where was prepared a very pleasant chase the huntsmen with their nets hauing enclosed a sufficient number of boares whereof that wood aboue all others doth greatly abound and the vsuall company placed in order returned to the Chamber of the Lady Countesse of Sala from whence taking by chance the Lady Isabella Bentiuoglia a matron adorned with most noble qualities shee was crowned Queene who after a little silence spoke in this manner I beleeue not that amongst vs there can any one be found of so dull a conceit which did not yesterday find great contentment in the discourse of Signior Patritio hee hauing explaned vnto you what beauty was from whence she deriued her original and to what ende shee was graunted vnto mortall men by the omnipotent Creator The which hauing well considered I thinke it not much from the purpose to prosequute the method begun giue some occasion to these pregnant and learned wits to extend forth such like delights which also vnto vs may be a singular benefit and commoditie For what greater pleasure may be tasted then to satisfie that naturall desire we haue to vnderstand Signior Patritio sayd yesterday that beautie was the mother of loue and therefore as of the mother I remained out of doubt so am I desirous to haue some notise of the sonne and in effect to knowe what thing this is which wee tearme loue for in the description that Plutarch therof maketh I am but little satisfied it seeming vnto mee a meere fable to say that he is a blind boye winged and naked with a bow in his hand arrowes by his side as likewise it is no lesse vanitie to affirme that he is a curteous child or froward old man that he springeth from idlenes and humane iolitie I command you therfore Signior Guirino if my fauor be with you of any worth that you dilate vppon this subiect because I am assured that al will attende you with great pleasure and contentment for the desire euerie one hath to knowe the Tyrant or rather this greedie deuourer of humane hearts A most grieuous burden thrise excellent queene doth your maiestie lay vppon my shoulders answered Guicino in sodainly enioyning mee to entreate of so high an argument as loue is in contemplation whereof the most refined wits haue bin confouÌ„ded Neuerthelesse to make known how deare the fauor of so great a Queene is vnto me I wil couragiously attempt the enterprise hoping that loue himself vnto whom froÌ„ my cradle I haue dedicated my life wil stirre vp my inuention and moue my tong so that conformable to your highnesse entention I may make his noble essence other mysteries vnto him appertaining most perspicuous and manifest Here Guirino staying pausing a little with himself begun afterwards in this manner Our soule most excellent queen being deriued from true and essential beautie there is in it such an inclination and knowledge of beauty impressed that no sooner by the eye beautie discouereth it selfe vnto her but sodainely without any reasonable action reioycing with her selfe shee is greatly delighted Hereupon it proceedeth that there is not so harsh a spirit and capacitie which at the presence of some beautifull thing bee it naturall or artificiall slayeth not with wonder and delight to beholde it although hee can neither comprehend the proportion order or any other part of this Beauty But in that most illustrous Queene as yesterday Signior Patritio made manifest Beauty humane as the liuely image of diuinitie surmounteth all other in this inseriour world therefore deseruedly is it that which with his present apparence hath force to enflame and kindle loue in the soule of man Of which loue humane seeing your maiestie so commandeth I haue determined to discourese laying apart that generall argument whereof others super fluously haue entreated it being rather a certaine inclination which euery creature hath to his owne particular good then a true infailible loue WheÌ„therfore we wold attain to the prerfect knowledge of any thing these foure things especially we are wont to seek out first whether that after which wee seeke be extant secondly what it is thirdly from whence it hath his originall and lastly what end it hath Now therefore I supposing which of all these Ladies and gentlemen will bee graunted vnto mee that loue is I will passe ouer vnto the other three sought after the which I intend to make manifest vnto you in the description I shal set downe of Loue but before I go any further I thinke it not amisse to lay open some definitions i. two of diuine Plato one takeÌ„ out of Aristotle for taken out I may verie well say because bee neuer hath defined it Plato therfore in his book called Phedro saith that loue is no other thing but a desire of vnition with that which is Beautifull and in his Conuiuio as also in Diotima he affirmeth that loue is a desire of bringing forth that which is beautifull In like manner out of the wordes of Aristotle in his Rhetorick may be gathered that loue is no other but a desire of interchaungeable affection The words of Platoes first definition be true but yet being too much restrained they declare not sufficiently the nature of loue the second is onely proper to one kinde of humane loue and therefore cannot bee taken for a generall desinition That of Aristotle notwithstanding it bee vniuersall and hath his verification as well in loue as in good will beeing in a manner the end both of one and other yet is it somewhat defectiue because there wanteth the efficient cause as in it no mention being made of beautie which properly doth generate and preserue loue but in that the defect of these definitions wil be made manifest in the consideration of that I intend to propound I will in this proceed no further but come to define humane loue according to the power of my slender wit and admit I preuaile no further yet by this meanes shall I giue occasion to these learned vnderstandings to

most pleasant comedy it being nowe late the tables were spred supper ended certaine measures once troden the duke rose vp euery one went to his lodging The day following being fair wether a calm sea His highnesse with the excellent Duchesse part of the court went to the sea side to see a draught with the nets and the vsuall company with the most noble Lord Don Caesare and the marquesse of Carrara who had taken great contentmeÌ„t in the discourse of honor went to the chaÌ„ber of madame the Countesse where according to accustomed solemnity the Lady Syluia Villa was crowned Queene euen nowe lately married a yong Gentlewoman exceeding gracious who causing the Ladies and Knights to sit round about her spoke in this manner Vndoubtedly my error should be verie great if I in a maner being but a child by imposing newe lawes to our contentments should withdraw my selfe from the accustomed manner For this would be no other but by too much presuming of my selfe to eclipse the commendation of these three Queenes my predecessors whereof deseruedly they may boast and vaunt who in their Empire procured no lesse profitable and honest then delightsome and pleasing entertainments whereupon by their most happie furtherance wee haue learned what thing beautie is and where it consisteth wee also know what Loue is and how we ought to loue wee haue in like manner vnderstood what Honour is and how it is lost how acquired and how preserued which things hauing wel considered with my self I cannot but greatly commend their wonderful iudgement seeing they haue laboured with our great contentment to giue vs knowledge in those things whereof aboue all others they discusse and argue in Courts amongst Ladies Gentlemen nobly instructed I therefore desiring by imitation of their famous vertues not to manifest my selfe altogither vnwoorthie of this Empire haue considered that after honour it befitteth well to intreate of Nobilitie to the end that wee neuer erre in discerning those Noble from the Ignoble For it seemeth that riches and sumptuous vestments are the principal caracters of Nobilitie we seeing euerie day that the riche appearing in costly Robes make profession of Gentilitie And with bold audacitie not to say presumption establishing themselues in Princes Courts are sodainely without any other vertue as Noble reuerenced called accepted I commaund you therefore Signior Hercole Varrani that in fauour of me as also of all these Ladies and Gentlemen you vse some discourse vpon Nobility withal prouiding your selfe to resolue all the doubts and answere al the demaundes that in such an argument shall be made vnto you And certainely Signior Hercole Varrani is a Gentleman adorned with al those qualities which in a perfect Courtier are principally required He hauing therefore done reuerence to the Queen said in this manner I shoulde repute my selfe too happie and fortunate most excellent Queene in that with singular fauour you haue thought mee worthie to intreate of so worthie a subiect as is Nobility if I knew not that in your highnesse mind a false image of my vertue were deceitfully impressed I being verie priuie to my selfe that my ssender sufficiency wil greatly frustrate your good conceiued hopes of my performance Notwithstanding seeing your maiestie so commaundeth I wil accept of the enterprise holding this for infallible that disobedience bringeth farre greater reproach then ignorance and pusillanimitie then boldnesse The fift dayes Discourse Wherein is discussed of Nobilitie THere were some most graue and ancient philosophers thrise excellent Queene so great contemners of Nobilitie as they constantly affirmed it to bee no other then a light blast of ambition wherewith same Citizens more mightie then the rest were puffed vp and if notwithstanding there were any such thing in the worlde it was no whit at all distinguished from vertue but that the man vertuous and noble was all one and the selfe same thing vpon which point hauing meditated and being to discusse of Nobilitie not to perplexe the minde and vnderstanding of the attendant I will deuide this my briefe discourse into three partes First I will shew what Nobility is and where it consisteth in the second I will set downe the principall reasons of those philosophers who contemne it as a thing vaine and fantasticall and in the third I will make answere and resolue them to the end our Nobilitie may remaine most noble and apparent I supposing therefore that in certaine indiuidualles of humane kinde there shineth an excellent qualitie which is termed Nobilitie affirm that it is no other then a good of fortune that happeneth to man in his first originall and birth procured vnto him by the honorable repuration of his predecessors and glorie of his countrie by meanes of which it is worthyly supposed that he is much more capable and appliant vnto vertue then another can be borne of mechanicall parents in a countrie obscure This by a most proper terme was by the Grecians called Eugenia which signifieth liberall and good birth or originall conformable to that worde wee vsealso to call them noble well borne I haue affirmed nobilitie to be a good of fortune not because nature therein hath no part but in that as the Philosopher teacheth fortune of those thinges is saide to be the occasion which fall out contrarie to the intention of the worker being therfore nature intentioÌ„ in framing man to make a reasonable creature not one noble of reasoÌ„ nature is the cause fortune of nobility And I haue placed in the definition that other clause honorable reputation of his predecessors as a difference specificall which distinguisheth this good called Nobilitie from all other goods externall as likewise the last wordes of all are by me set downe to expresse in this definition not only the cause materiall formall and efficient but also the finall in that Nobilitie is for no other respect by all men had in price and estimation but only because he noble seemeth borne with a better inclination and disposition vnto verrue then a plebeyan or one extracted from the common sorte He therefore shall bee esteemed more apt vnto vertue and shall be called truly noble who legitimately descendeth from men and women excellent famous either for riches or those things that most among meÌ„ are esteemed that shall haue had many of his race in euery age of each sex honorable renouned or that shal bee borne in a Cittie built and replenished with men heroicall and glorious where vppon the greater haue beene the number of his commendable progenitors the more noble shall he be Neuerthelesse hee may bee called absolutely noble who shall haue lost the memory of his ignobilitie which memorie remaineth during the reuolution of three generations and let this spoken suffice to make knowne that neither riches nor sumptuous vestimentes make a man noble but further it is necessarie that the renowne of his progenie therevnto concurre for hee borne of mechanicall parentes although neuer

therefore hee had assigned a truer cause in saying that humane malice and pertinacie and not riches were the cause of all the abouenamed euilles wee might also prooue by more reasons that pouertie were rather the cause of those inconueniences seeing the want of those things wherewith the rich men abound kindleth desire and greedinesse in the poore that afterwards is the cause of all those euils which euerie day are committed And therefore the Philosopher contrary to your Arcesilaus sayth that pouertie bringeth foorth seditions and maleficences Our Greeke yet further affirmeth that riches is not commodious saying that the richer any one is the more things hee hath neede of but if the definition of riches be true of necessity his position must bee false for where is the heape and collection of all necessarie instruments for sustentation benefit and ornament of humane life there can bee no defect or want of any thing and though riches procure a man to bee iealous ouer him selfe and sometimes putteth him in daunger yet from this reason can wee not conclude that they are wicked but rather the contrarie seeing there is no feare of loosing badde but good thinges which of their owne nature bring the possessor into no danger but rather is procured by mans couetousnesse and deprauation as in like manner lust is the cause that the chastity of a faire woman is hardly secure and yet must we not therefore say that beautie is a wicked thing I grant vnto you also Signior Antonio that in faire apparel sumptuous pallaces the nature of matter Architects wit is rather admired then the rich possesser of these things that splendor brightnes is proper to the iewels gold and not to the man rich who therwith adorneth himself but not withstanding this if the rich man had not made this rich apparel or built a sumptuous house for his own publike benefit neither could the nature of matter nor the Architects wit inuention of theÌ„selues procure admiration as also the beauty splendor of iewels shuld remain buried in the inwardmost caues of the earth except the rich man discouering as it were the treasures of Nature should not offer them to the beholders eies beside this in all these ornaments the beames of magnificence shine which is numbred amongst the principallest vertues heroycall To possesse therefore and vse all these things both how when with conuenieÌ„t measure quantity bringeth vnto man a singular decency being truly worthie to be placed in the numbers of goods desired and to be sought after as in like maneral other kind of riches I say likewise that felicity is proper to vs cannot be taken away as also that riches being a good of Fortune remaineth in the power of the same fortune But we must obserue that felicitie may be considered two maner of wayes the first as it dependeth of his proper efficient cause which is vertue the second as it dependeth not only of the efficient but also of al causes instrumentall and the circumstances necessarily conioyned with the cause efficient in the first maner considered it is our own proper cannot be taken away because vertue true productresse of felicitie is not subiect to blowes of fortune neither haue honour riches nor any other externall goodes in it any part In this manner the Philosopher obserueth felicitie in the first of his Ethikes when hee distinguisheth the felicitie of Platoes Idea from Riches honour and those contentments that the vulgar sort esteeme In this manner also did hee consider it in the seuenth of his Politikes where hee sayde Felicitie happeneth not vnto vs through the goods of Fortune but euery one the more hee possesseth of vertue and prudence and after them frameth his opperations the greater is his felicitie and this is prooued by the testimonie of God himselfe who not for any good externall but of himselfe is happie and blessed Felicitie considered after the seconde manner it beeing no other but a collection and heape of humane goodes as well internall as externall which ioyntly together concurre by meane of vertuous action to the enioying of perfect and chiefest contentment although it can not be wholy taken away yet notwithstanding in many circumstances it may be hindred After this maner the Philosopher considereth it in the first of his Rhetorike where he doth not only place the goodes of the minde amongst the parts of felicitie but also the goods of the body and those externall In this sort also doth he obserue it in the seuenth of his Ethickes where he plainely affirmeth that an happy man hath neede of goodes externall and of fortune to the end that in his operations hee may not be hindred which thing saith he being very wel knowne prosperous fortune and felicitie by many come to be termed the selfe-same things We must further note that the Philosopher in the place by you cited Vseth these formall words Chiefe good is our proper owne being such as that hardly it can be taken from vs He denieth not therefore but that felicitie anay be taken away but yet he saith very hardly minding to inferre that it could not bee absolutely remooued but may peraduenture bee defrauded of his circumstances Out of which wee may very well conclude that felicitie should be depriued of her principall instrument wanting riches and that hee which is not rich can not be perfectly happy considering that he cannot exercise the Vertue of liberality beneficence and magnificence which make a man woorthie of honour Me thinkes Signior Antonio saide the Queene your cause is in such sort ouerthrowne as that it booteth you litle to replie any further and I am assured that from these Signiors you should not receiue the least suffragation of pouertie if you were to gather their voyces by scrutanie It would not be a iust and indifferent scrutany most excellent Queene saide the Greeke smiling if the number of the rich were not equally ballanced with as many poore because passion which is euer in the rich predominant and not equitie would giue sentence Notwithstanding I will accept your Maiesties iudgement as a firme decree neither will I further reply expecting that one day I may bee made to conceiue by one that with effects and not words shall prooue that riches are good and worthy of a vertuous man And although other perswasions were not sufficient saide Count Guido Caleagnini yet might experience manifest it vnto you which euery day sheweth that riches is not onely a necessary instrument of felicitie but further that among all worldly goodes it holdeth chiefest place seeing riches without labour dispenseth liberally to him rich of all other goodes which the poore man by vertue can not with great industrie attaine vnto And it seemeth he richly borne is in like manner borne gratious vertuous woorthie to be beloued of euery one and commended the which by you learned being wel and rightly vnderstoode you dedicate your labours not to the vertuous

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