Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	think_v	4,338	5	3.9369	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13115	A ritch storehouse or treasurie for nobilitye and gentlemen, which in Latine is called Nobilitas literata, written by a famous and excellent man, Iohn Sturmius, and translated into English by T.B. Gent. Seene and allowed according to the order appointed; Nobilitas literata. English	Sturm, Johannes, 1507-1589.; Browne, Thomas, of Lincoln's Inn.	1570 (1570)	STC 23408; ESTC S117934	43,048	120

the maner of handling There are many Orations of Demosthenes and many of Ciceros but yet in these Orations of Cicero yea euen in his Philippickes which shewe by the title after what patterne they were shaped Tullie vsing the same kindes of spéeche and formes of vtteraunce that Demosthenes dyd yet doth of purpose endeuor to differ from him although he followed Demosthenes altogither What difference is there betwéene the sayings doings of Aeneas in Vergill and the words of Vlysses in Homer What is so like as often times the forme of speach in both these Poetes and yet in this great likenesse what great diuersitie is there what great varietie that almost in common talke we do not so properly say Vlysses in Homer as Aeneas in Vergill Notwithstanding sometimes I like well that our Imitation shoulde appéere and be perceiued neither doe I mislyke that beginning of Bembus My Eather Bembus deare fryende Tupoll which he made to the exsample of Tullies beginning of his booke called Brutus For as Tullie hearing of Hortensius death conceiued greater gréefe of mind than any man woulde haue supposed so his father Bembus when tidings came to the Senate of Venice of the Duke of Vrbines death conceiued verily great gréefe and sorow as Tullie doth and as Tullies griefe increased in writing and vtteraunce so doth Bembus his in lyke sort Now whither Bembus for some purpose woulde haue it perceiued that his writing was like to Tullies or whether he thought it coulde not be spied truely for my part in steade of the gréefe that he and his father conceiued in reading of this I reaped great pleasure and while I considered it I remembred this practise which I nowe speake of Neuerthelesse an Imitator must hide all similitude and likenesse which is neuer praysed but when it is comparable with the patterne and yet cannot be perceiued by what means and in what places and examples it commeth to passe But this meanes of hyding standeth in thrée things In addition ablation alteration and chaunging wherein is contained coniunction figuration commutation and transformation both of wordes and sentences of members and periodes Nowe as for addition and ablation what they be it may be easily vnderstood by themselues The Gréekes call the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oftentimes a word or a littell péece or a member and the sentence contained therein being eyther added or taken away causeth a new forme or ymage of speach As for example Tullie sayth thus I conceiued greater griefe of mind than any man would haue supposed But Bembus thus He conceyued verily great griefe and sorowe But these two poynts I meane addition and ablation are seldome vsed without the other which if wée want our imitation is but childishe I call alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one part of the which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which consisteth in the diuers placing of wordes and things and is wrought by putting of wordes members sentences and other things necessarie either before or after or in the middest Figuration is of the Gréekes termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is chiefly in genders numbers and cases for the varietie of these bringeth delight taketh away sasiety But as in making so also in hiding and chaunging we ought to doe that which is desent and to traine euerie thing as best beséemeth Communication is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is when one worde or thing serueth in the steade or place of an other which in wordes is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things it is called a diuers argumentation when diuers sentences and reasons pertaine to one purpose euen as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say concauses or ioyned causes be in things done or brought to effect and in conclusions are the collections and silogismes of manye reasons I name transformation that which the Gretians terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which containeth all the figures of Rhetoricke for both the Metaphores and tropes of wordes and also the ornamentes and beautifications of sentences are oftentimes of lyke force and therefore it is lawfull to chaunge the one with the other neyther is there anye thing wherin an Imitator may more glorie than in turquifing and translating of things and wordes and the cowpling and knitting of the same in the which is required not onely diuersitie but also varietie therefore transfiguring hath adioyned vnto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we may terme variation bycause it taketh away sasietie and is commonly the chiefe causer of all pleasure and delight And this difference is betwéene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the last maketh a diuersitie of workes the other varietie in onelye one worke neyther is there any thing more pleasaunt and exceptable to the eare than to heare one thing often expressed in other wordes and to see euerie where diuersitie of ornamentes and varietie of Periods wyth chaunge of numbers in the clauses of the same by distaunt places And these are the things which hide Arte similitude which although they séeme but trifles yet are they the onely dooers of that which the eares of the learned desire to heare neyther is it knowne what force is in them vntill wée haue tryed it by vse and practise But this must alwayes be remembred that no hiding is worthie prayse which doth not bestowe in the place of that which wée imitate a thing eyther as good or better or if it séeme baser yet it may appeare to be done not without some purpose and reason That circumscription of Vergil Arma virumque cano c. That is of armes and of a Captaynecke I doe indite c. Who séeth not that it is framed to the similitude of Homers beginning Yet is there this difference betwéene them that Homer nameth Achilles by his proper name brieflye requiesteth the muse to recite his wrath and what mischiefe it stirred amonge the Grecians Vergill doth not name his Aeneas but sheweth his purpose at large in more wordes so that though we will not graunt Vergill to be superior yet of necessitie must we confesse that his is a goodly and beautifull beginning and equal to Homers if the Gréekes wil not be displeased with vs for so saying But not withstanding it is honest some tymes to yéelde and giue place when the thing we purpose doth so require And to continue in the same example which I vsed before who gaine saith but this sensentence is more ful and numerous I conceyued greater griefe of minde than anye man woulde haue supposed yet is the other also modest and fit for the present matter He conceiued verily great griefe sorow But to returne to the matter in steade of that which we imitate we must alwayes place eyther a better thing or as good or such as is inferior for some speciall cause and we must thinke that those thrée poyntes are then

A ritch Storehouse or Treasurie for Nobilitye and Gentlemen which in Latine is called Nobilitas literata written by a famous and excellent man Iohn Sturmius and translated into English by T.B. Gent. Seene and allowed according to the order appointed ¶ Imprinted at London by Henrie Denham dwelling in pater noster row at the signe of the Starre Anno Domini 1570. To the Right Honorable vertuous and my singuler good Lord Lord Philip Hovvard Erle of Surrey all felicitie and happynesse I HAVE RIGHT vertuous and ryght Honorable Lord being led by the singuler zeale great desire which I knowe you haue to obtayne vnto learning earnestly moued by my seruice and duetie appertayning vnto your Lordship aduentured the translation of thys small volume more excellent and precious than long or tedious wherein I trust if you vouchsafe but to imploy small traueyle that you shall reape infinite and exceeding great commoditie neyther doe I desire you to bestowe part of the day in the reading and studie hereof bicause I haue translated and dedicated the same vnto your Lordship But rather for the golden and Honorable precepts therein contayned and for the Noble and highe estate of them for whome it was first of all composed But peraduenture my euill and vnskilfull handeling hereof may after you haue begonne to reade it in short tyme and before you reache the ende wearye your minde and hinder your good and praysewoorthy disire which as I feare may vnhappily come to passe so I trust your Lordship will warylie preuent the same by adioyning the Latine therevnto that euer as you are discouraged by my rude and vnfyled phrase to go forwardes you maye by the other which is precious and goodly be made loth to giue ouer till you come to the conclusion thereof which if your Lordship vouchsafe to doe I shall thinke my payne and traueyle to be but pleasure and pastyme and receyue a good and ample recompence for the same and you reape such fruite and commoditie as I wyshed you should and thus vnwylling to be tedious or troublesome vnto you I ende wishing all ioy felicitie and happynesse vnto your good Lordship that may be wished to any as the loue and fauour of God and the Prince long lyfe prosperous successe in your affayres and after the chaunge of this lyfe the greatest happinesse of all lyfe euerlasting By your Lordships to commaunde Thomas Browne from Lyncolnes Inne ❧ To the friendly Reader LEarned and most friendlye Reader if Bookes gaine credite or discredite by their translators I maye iustly feare that this worthy worke by my euill handling shall be disgraced and be but of small account with thee But syth that works be not accounted good neyther are they contemned as bad for their translators or reporters but be praised for their excellencie goodnesse or condemned for their basenesse and nakednesse I mooue not thee to lyke thys treatise bicause I interpreted it but I beseeche thee to allowe it for the goodnesse and excellent matter plentifully flowing therein But our time alas is so inclined and as it were naturally bent to bestow vpon barren and vnhonest fruites precious and golden names that neyther can vertuous and prayse worthy workes enioye their due and deserued tytles being forestauled and defrauded by the euill neyther good deedes possesse their owne and worthy termes being preuented by the meane And now men rather labor to declare howe muche they can then what and howe much they ought to saye yeelding themselues sooner subiectes and bondslaues to their lawlesse lustes than truly publishinge their vpryght iudgements and to vtter rather in vnseasonable time painted wordes and smooth Rhetoricke than matter good and precious so that neyther the condicion of the cause whether it be good or badde can moue them to saye eyther more or lesse For if the excellencie of this small Treatise eyther for the golden preceptes herein the lyke whereof hath neuer earst bene taught by any eyther for the profite hereby to thee gentle Reader ensuing shoulde with deserued commendation bee rewarded I of necessitie must eyther coyne newe wordes the auncient already being employed on lewde and peraduenture wicked matters or wishe that the vulgar speache of commending might bee kept vntill some worthye matters were inuented whereon wel and happily to bestow it Wherfore hauing no plentie of goodlye wordes I am enforced to keepe my iudgement to my selfe beseeching thee to giue vnto the worthynesse of the matter due and deserued honor Thus doing thou shalt not only encourage me hereafter to aduenture the translating of some larger matter but in the meane time giue me iust cause to thinke my traueyle herein to bee verie well employed wishing that it may yeelde thee semblable profite that wilte vouchsafe to reade it as it did pleasure to mee that tooke the paynes to translate it and thus as thy friend I bid thee farewell and wish thee happily to doe By T.B. ¶ A ritch Storehouse or Treasure for nobilitie and Gentlemen LOng O Phillip haue you intreated me and nowe your Broother Anthony doth ioyne with you in the same request that I would shewe you some waye order and trade of studie in the which men of learning haue in my iudgement béene exercised and therewith may be also fit and apt for your yeres familie and nobilitie Wherein I would gladly yéelde my selfe to satisfie your willes if I might be able to conteyne in one small volume to so large theames Whereof the one would require a long and copious discourse to declare what I take to haue bene the vse and custome of the learned and chiefely of the Gréekes and Latines But in the other I will indeuor to further you in thys your prayse worthy and earnest traueile in study and from the one I will choose out to this purpose euen somuch as the matter it selfe shal séeme to require meaning to intreate more largely of the other at another time when I shall haue leysure and when it shall be necessarie for your studies But truely at thys present we are to consider of you and your brother betwéene whome there is small difference of yeares as also a great agréement and similitude in disposition and wytte For in you both there appeareth one will equall knowledge and one selfe same contention to the which you are now moued as well by your owne inclination and zeale to good learning as long since you were by the indeuor and example of your teacher George Fabricius after whome succéeded Wolfangus his brother who so lyued two yeares wyth you that he thereby hath reaped trebble fruite ye and that right honest For he was greatly delighted with hys brothers moste pleasaunt companye and taught you by his example and recognised his woonted studies of learning and hath so obtayned those thrée commodities as you know that it séemed he absented himselfe from Beichelingo and from his friends not so much for himselfe as for your cause and for the same reason is

ende of your studies which is the knowledge of excellent learning ioyned with an honest life and a well pollished stile and a pure and vncorrupt speache beautified with ornamentes both of wordes and sentences And bicause you vnderstande for the most part the first Artes of speache and the preceptes and varietie of the two tongues I meane Gréeke and Latine wherevnto is ioyned the knowledge of wordes and matter for that that wordes are the images of things Therefore from this time forwarde you must ioyne togither and combine the studie of them both and to that ende tendeth all my talke Wherefore we will deuide the daye into two parts or times of which the one is the morning the other the afternoone Now as the morning must be bestowed vppon Tullie and writinge the time that remayneth after dinner shall serue for other Authors such as may teach vs other good Artes and knowledge Not as though these other Authors were not commended among learned men for their style and speache or as though Tullie were not full of excellent knowledge fetched from the verie depth and bottome of Philosophie and wisedome But although they are both helped the one by the other yet bicause I iudge that Cicero at all times is chieflye and most principally to be followed when we séeke for example I must make this difference that it maye be vnderstanded to whome at sometimes it is lawfull to digresse and from whome it is not lawfull to depart at all For séeing you accept me herein as a teacher thus thinke with your selfe that some thinges there bée which I accoumpt lawfull wherevnto I giue you leaue to diuert sometime and some other things which I accompt vnlawfull wherein if you make default I shall thinke you vnmindefull of this benifite which you haue receyued at my handes which is a foule vice in maners and not to be named For notwithstanding that I in the beginning did only craue of you temperance diligence and constancie yet I will not that the other vertues be neglected of you and for mine owne part I craue a faithfulnesse at your handes and a mindefulnesse of the councell I giue you which I account to be the certaine token of thankfulnesse And but if you beléeue that I giue true councell my talke shall be but of small authoritie with you For as much then as a Citie is a societie and fellowship of men one with another and séeing no societie is larger nor is more wider spreade through so many peoples and nations with an incredible vertue and strength than the fellowship of Christians which is called the Church to the which felowship Iesu the eternall sonne of the true God who hath a surname of a Kingly Maiestie and is named Christ hath called all mankinde out from euery part and corner of the worlde Sith therefore I saye this is the true societie néedes must it bée that ciuill knowledge be grounded chiefly on the doctrine of Christ and God and that a Christian man shoulde most trust vpon this doctrine séeing it is ordeyned for the obteyning of the heauenly societie and doth agrée to the heauenly lawes and the gouernement of god The Philosophers sought after this neyther coulde they finde it If Minos of Crete or Licurgus of Lacedemon or Solon of Athens had knowne this they had left their Countrie men in more blessed estate than we sée they haue This was vnknowne to Socrates Plato his maister to Plato himselfe yea Aristotle also wanted this doctrine to make his ciuill knowledge perfite Yet I say not this to that ende that they haue not written excellently and well and that in many places or rather in the most part but bicause they were ignorant of that diuinitie whereby they might call men to heauenly concorde and bring their Citizens to that ende which they haue purposed in their bookes I meane felicitie and such a life as is perfite of it selfe And surely if these things be true as in déede they are it is to be thought that there be some things which are to be reade all our liues long and some things that once reading sufficeth so that the memorie decaye not and some thinges which are to be recognised at certaine times Which order you must obserue for euer and you must neyther suffer nor bée content to be withdrawne or driuen from it if ye will continue in that constancie which you promised Religion therefore and the cogitation thereof is perpetually to be retained For often times most noble wise and most vertuous men after things done with great glorie and sometime after highe honors atchieued by gouerning the common welth haue left that charge eyther bicause of sickenesse or by reason of yeares who yet from vertue Religion and the godly ceremonies of their forefathers coulde not be driuen And I beléeue that Cicero and other Orators good and vertuous men did not purpose alwayes to pleade causes in the Court by reason of their age yet they intended neuer to forsake an honest life But alwayes to be doing some thing and as much as they coulde to write of such things in the Latine tongue as might both profite their Countrymen and pertaine wholye to the setting forth of Philosophie and wisedome in their natiue tongue Wherefore if Religion in all the life is to be regarded and chiefly when we drawe towarde our ende if a wise man ought not to cast awaye the penne out of his hande we ought perpetually to acquaint our selues with those writers whose style we are desirous to follow and thorowe whome we maye be the better instructed to vertue Religion and wisedome Now if this may not be denied then we may conclude that a wise man ought to spende his life in holy writers and an eloquent man ought to be daily conuersant in Tullies workes For as Religion maketh holie the societie of men so doth eloquence make it pleasant and both ioyned togither cause it to be helthfull To this studie of religion I doe ioyne the discipline of maners and all ciuill doctrine and hystories and in this I thinke a wise man ought to ende his life And these are those thinges which I déeme worthie to be read and studyed for euer now such things as it sufficeth to read but once are in this maner to be discerned For what soeuer is of that kinde hath this nature that eyther it is not worthie to be reade for the foolishnesse thereof or for the shortnesse or easinesse not néedefull to repeate of these two kindes that which is foolishe must be shunned And thother which is short and easie to vnderstande and remember must be applied to further that ende wherevnto the varietie of our studie is referred and is then chiefly to be vsed when the minde being wearied with the studie of weightyer labors for recreation sake doth withdraw it selfe and in this refreshing it is verie good to haue a repeater whose voyce doth showe some learning being cléere and distinct that it may

truely obserued when they doe not onely hide our steppes but also doe garnish and set forth the matter for whatsoeuer is artificiall that also ought to be fine trym And those thrée things which I talked of before be of greater force and do more beautifie the matter than vnskilfull persons would imagine For figuration is one of the smallest things but is it not pleasaunt in that comparison of Vergill O happie art thou Tityrus that vnder Beechen tree Thy song in Pipe of slender Ote doste sounde with voyce so free But we alas our Countrie costes and pleasant fieldes forsake We flie our natiue soyle but thou in shade thy ease doste take And makste the woodes for to resounde alowde faire Amarill What can be lesse then thou Tityrus and wee are expulsed yet this chaunge of numbers hath a marueylous grace and for that cause as the order is of this kinde of verse Tityrus doth also imitate the same elegancie the which he doth without anye arrogancie or enuious emulation bicause the shepeherde Melibeus was his friende O Melibey our God to vs this quiet state did will For he for aye shall be my God vpon his Altar stone Oft shall the tender Lambe bee slaine from sheepefoldes of our owne You sée howe in like sort he hath chaunged the number for in the one place he sayth our God to vs and in the other for he for aye shall be my god As therfore this kinde is elegant when we write without an example after our owne deuise so also when we write with an example and patterne to followe it is both elegant and couereth that which we séeke after and woulde not haue knowne I néede not discourse of all those points which I propounded before for you haue partlye hearde them of me and partly they are vnderstoode by themselues and at this time are not to be throughly handeled Howbeit I will yet put one example more and that shall be of transformation There is an excellent and proper conuersion of sentences in Theocritus which the Gréekes doe call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may name it a counterchaunge If he shall choose the horned Scire The female Goate shall be thine hire But if he doe the female take Thou with a Kidde shalt merie make Kiddes flesh is good and sweete perdee Vntill at Paile they milked bee In steade of this conuersion Vergill vsed a circle whereof I spake before and for these wordes which Theocritus repeateth Vergil reherseth other and who can denie but the one doth follow the example of the other But some will say he vseth not the same polishing of his sentence nor the same wordes that Theocritus doth I graunt it and that did he to the intent that vnskilfull persons should not perceyue his steppes But why did he not so in that which followeth Non equidem inuideo that is I enuie not thy happie state séeing Theocritus also writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsooth bicause he woulde haue it knowne whome he imitateth although he would not haue it spyed how and after what sort he doth it But peraduenture some man will denie that this was done by imitation séeing the thinges be not all one in both the writers I aunswere that imitation is not in things that be all one but in things that be like and that which is like must be not the same but another thing and yet nere vnto it which nearenesse is measured by the ende and forme of the speache as in these verses the ende of a shepeherdes song is swéetenesse and for that cause Thyrsis in Theocritus commending the songe of the shepeherde Aepolus sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this whuzzing winde doth swéetely blowe and by and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Englishe is And thou thy Pipe doste sweetlye sounde and so for pleasure and delight as Theocritus repeateth in this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vseth that conuersion we speake off so likewise Vergill doth iterate Nos patriae fines and Nos patriam fugimus and in steade of the conuersion he concludeth his sentence as a man woulde saye in a certaine circle and compasse Euery man knoweth the beginning of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is O Muse recite Achylles wrath c. Which vndoubtedly is a beginning sitte for Homer both graue and beautifull and méete for the purpose he had in hande Neuerthelesse Vergils beginning Arma virumque cano c. Of warres and Armes I doe endite and of that Captayne bolde c. hath as manye and as great graces in it as Homers hath and certainly it is altogither Heroicall and though it much differ from Homers yet hath it a certayne artificiall likenesse to the same consisting in the grauitie and beautification which is couered by those meanes whereof I spake before For as Homer sheweth the wrath and furie of Achylles so Vergill painteth out Aeneas with more wordes and speciall tokens so that in the persons there is varietie and in the handling there is a likenesse which ought to be applied to the ende which is grauitie And for this cause hath he briefly comprehended manye and great matters Now touching Homers swéetenesse of letters and voyces and the sounde of Poeticall woordes which are proper to the Gréeke tongue Vergil hath fullye recompensed that grace with a most beautifull figuration Arma virumquè of armes of that Captaine bold Italiam Lauinaquè littora to Itaile lande and Lauine shores Terris iactatus alto by seas and eke by lande ytoste both numbers singular and plurall are thrise knit togither and in that verse Vi superam saeue memorem Iunonis ob iram through force of Gods and for the mindefull wrath of Iuno fell not only numbers are ioyned but also the consecution combining and apt knitting of cases is featly chaunged likewise that which followeth Genus vnde Latinum Albaniquè patres atquè altae maenia Romae from whence the line of Latine bloud and Albane fathers came and loftie walles of Rome doe rise what distinction of Genders numbers vowels or voyces is there and lastly Musa mihi causas memora c. O Muse recite to mée the causes of this griefe doth both differ from the inuocation of Homer by order and placing and in greatnesse is aunswerable to Homers beginning and beside these excellent poyntes he doth not only aske a question but also lamenteth woondereth crieth out Wherfore the imitation of this like matter is hidden by placing chaunging adding and by varying for Vergil hath seperated the proposition from that inuocation and hath chaunged the persons and matters and hath recited more plentie of things which is proper to addition and by the varietie of wordes genders cases and numbers all thinges are sounding which is méete for grauitie and yet is this so done as neyther the elegancie doth marre the grauitie nor the grauitie is a hinderaunce vnto the elegancie Wherefore when we will handle diuers matters after a like maner