Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	lord_n	see_v	4,192	5	3.2926	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21187	The ethiques of Aristotle, that is to saye, preceptes of good behauoute [sic] and perfighte honestie, now newly tra[n]slated into English; Nicomachean ethics. English. Abridgments	Aristotle.; Wilkinson, John, servant to the Earl of Derby.; Latini, Brunetto, 1220-1295.	1547 (1547)	STC 754; ESTC S104425	38,935	167

to this The third is a man that wyll stande in the thing that is good and lightely depart from a thing that is euell But generally the man that is constante is better then the manne that is mutable for the mutable moueth with euerye winde but the constante mouethe not for anye stronge desire but somtime by his noble delectacion mouethe frome his falce credence and consenteth to the trewthe It is impossible that a man be wise and incontinent to geather For prudence is but onelye in the worke ofte tymes incontinence and wylynes be together and so subteltie is deuided from prudence And prudence is in those thiges which be good But subteltee is both in the good and in the euil And the wise man that worketh not according to his science is lyke to hym that slepeth and is droncke The lighte and wantoÌ„ man is the pit of carnal desyres afflict and swalowed in the workes of reason and is as a drunckard which hath bound his wit and is smothered in his brayne by the vapours of wyne for to much wine peruerteth the ryght iudgement The frendful man is he that wronges other by councell prepensed and by I re maketh election without reason which is euel withoute remedy Â¶ Of Amitee cha xxxix AMitee is one of the vertues of almightie God and of maÌ„ and is much nedeful to thelife of maÌ„ and a man hath nede of freÌ„dship in this life as of other thynges And the mighty riche princes of the earth haue nede of frendes to whom thei may be beneficial and of whom they may receaue thankes honors and seruices A gret suretie it is to a maÌ„ to haue frendes for so much as aman is in the degre of gretnes the more egal he is to fal and his fal most perillous Then frendes are mooste nedefull in the tyme of stryffe and aduersitee And therfore it is a good and a sure refuge For a manne that hath no frende is alone in his dedes And when he is with his frend he hathe companye and helpe to brynge his worke to passe For why of two perfytte personnes commeth perfite worke and vnderstandyng The makers of the lawe put their Citizens in comfort to haue Charitee together with Justice For why yf euery man were iuste yet Charitee should be nedefull But yf euery man wer frendly to other Justice shuld not nede for whi frendshippe destroyeth al strife and euery discorde that may be Â¶ Of the kindes of Amitee Chapiter .xl. THE kyndes of Amitee bee knowen by the thiÌ„ges that a man loueth whiche be thre that is to saie Good Profytable and delectable And he that is suche one accordyng to the truthe loueth hym that is like hym The kindes of amite ben thre the one is loued for good another for gaines and the other for delectacioÌ„s and to euery one it is nedefull to manifest tribulacioÌ„ For they that loue bereth good will commonly one to another and verely loue the thinges by the which they be frendes that is to say delectacion profit whence the amitee indureth so longe as indureth the delectacioÌ„ and the perfite and therfore they be freÌ„des and enemies The freÌ„dshyp is in olde folkes but the frendship of delectacion is amongest them that be yonge howbeit the perfite Amite is in them that be good and that be like in vertue and beare good wil one to another because they be like in their vertues And this frendshyp is a way that conteyneth al goodnes and amongest themthere is no delectacioÌ„ nor euil And therfore this frendship cannot be be twene the good man the euell but onely amongest theim that be good But the amitee that is by delectacion or for profit may be amongest good euel howbe it it contyne weth not longe Amite is a laudable adornement to them that company together and is a fayre lyfe by the which they liue together in tranquillitee and the tranquillttee that is amongest them doth not depart by the diuersitee of places and shoulde not stande yf they were farre of this maye bee a departyng goyng out of the myndfulfrendship and therfore it is a prouerbe that long viages depart frendshippe A welbeloued thynge hathe some noble goodnes and therefore frendes loue together not because of fode or repaste but because of habit and euery frend loueth his welthe and rendereth one to another accordynge to equalitee Howe that the substance of the good shuld be coÌ„men Chapiter .xli. THe participacion of theim that be parteners together in good and euell in marchandise and in conuersacion together is euer a beginning of freÌ„d ship and according to the quan titee of the thynges soo is the quantitee of frendshyppe and they that haue frendes oughte to common amongest them For amitee is a thing of commente and euery commontie desyreth lyke concupiscence And therefore is made the solempnitee of Pasch oblacions and offerynges so that of thes thinges mai growe company and loue amoÌ„gest neighboures of the whiche thing procedeth honour and exaltacion of almighty God And in olde tyme they kept their solempnitees after Corne Haruest because at that time menne were mooste able to helpe their frendes and to geue thankes to God for his benefites receiued Â¶ Of Principalitees Chapiter .xlii. THere be thre principalitees the fyrste of the Kyng another of the Commonalte and the thirde of the Father vppon his children and echone of these hathe his conntrary For the King inforceth his subiectes to goodnes and is studious to procure theyr good estate as the Herdemanne is studyous vppon his stocke It is a differeÌ„ce betwene the Lordshippe of the king and other in this For the kinge is Lorde vniuersall of the people the father is the cause of the generacyon of hys chyldren and of the brynging vp of theym Then the father is natural lord of his chyldren and their loue is greate Therefore the father oughte to be honoured with the honoure dewe vnto hym The Justice of euerye manne is accordyng to the quantitee of his vertue then whosoeuer is greateste oughte to bee mooste loued and honoured The loue of brothers is as the loue of fellowes because they come together and hathe one symylitude when there commeth aduersytee â§ The Lorde and the subiectc haue one Relygyon togyther Lyke as the craftes manne and his instrumente and as the bodye and the solle And he that vseth the Instruemente profyteth thereby and therfore he loueth it but the Instrument loueth not hym that wearethe it â§ And lykewyse the bodye loueth not the solle The Instrument is as the bonde man whyche loueth not his Lorde The father loueth the sonne and the sonne the father because the one is made of the other but the loue of the father is more stronger than the loue of the sonne the reason is for that the father knoweth his sonne to be of hym in shorte tyme after his byrthe But the sonne knoweth not the father of longe after that is when his

so hygh but that it preaseth downe agayne The nature of the Fyer is to gooe vp and can not bee dryuen so farre downe but that it preaseth vpwarde And vniuersally nothyng naturall can naturalli worke against nature TheÌ„ these vertues be not in vs by nature the power to receaue them is in vs by nature the accomplisshynge is in vs by vse TheÌ„ these vertues be not put in to vs by nature but the rootes and fulfillyng of the recepte of theÌ„ is in vs by nature and the fulnes and perfection of the uncoÌ„meth to vs by vse Eueri thiÌ„g that is in vs by nature is in vs first bi power and after coÌ„meth to the acte as it commeth to the senses of man For firste a man hath power to see to here and after by this power he heareth and seeth and a man seeth not nor hereth before he haue the power to heare and see then nowe we see that in these thynges of nature the power goeth before the acte and in thynges moral all contrary for the acte and the worke goeth before the power Â¶ Example A man hathe the vertue that is called Justice be cause he hathe dooen ofttymes the workes of Justice Also the vertue of Chastitie for that he hath diuerse times wrought the workes of Chastitie And so it is of Artificers a man is called a Carpenter because he hathe wrought loÌ„g in that art craft Art wil not be had without loÌ„g tyme bestowed therin Like as the Minstrel by the long vse of InstrumeÌ„ts bereth the name of that arte and the good man is good by his good workes and euel for doynge eiuell one selfe thyng ingendreth in vs vertues corrupteth If this thing be done diuersly it is by vertue as it is by healthe for one selfe thiÌ„g done in diuers fashions is both cause of helth corrupcioÌ„ Â¶ Example labour temperate is helth to maÌ„ and if it be little it corrupteth to much or to litel corrupteth to kepe the meane conserueth Â¶ Example feare folyshe hardinesse corrupteth the valiantnes of man for whi the fearefull fleeth from euerye thyng And the hardye assaileth euery thyng beleuing in hiÌ„selfe to bring it to passe nother in the one nor in the other there is no doutinesse for prudence is in keping the meane betwene fear and folyshe hardynes For a maÌ„ ought to sle assail there where it is to assail And so it is to bee vnderstaÌ„d in al vertues as it is to be vnderstande in prudence that vertue is gotten kept by holdyng of the meane How a man is vertuous Chapyter .ix. NOwe it is nedefull to make distinctioÌ„ and put a differeÌ„ce betwene habite which are without vertue by grefe or by ioie whiche be done in their workes Â¶ ExaÌ„ple he y e sustaineth carnal wils of the abstainiÌ„g froÌ„ theÌ„ reioiseth is called chast he that sustaineth carnal will and morneth is called lecherus specially he that sustaineth terrible thiÌ„ges not trobled therwith is called prudeÌ„t and stroÌ„g and he that sustaineth perillous thynges and troubled with them is called fearful Euery operacion and euery fashion foloweth ple asure or displeasure Then euerye vertue is wyth delyghte or with grefe and therfore the gouernours of Cities do honor delectacions and plesures dewely taken and scourge with dyuers tormentes delectacions not dewely taken Â¶ The thre desires of Man Chapiter .x. THe thinges that man willeth desireth bee thre one is profitable the other delectable the third good The thinges coÌ„trary be also three nether profitable delectable nor yet good He that vseth reasoÌ„ in these thinges is good And he that vseth not reason in these thynges is euell And speciallye in delectacion for why it is noryshed with vs froÌ„ our natiuitie And therfore it is a great thing for a maÌ„ to haue ryght measure in delectacion Then al the vnderstandyng of this oure boke is to haue delectacion with reason and to haue reason in harde thiÌ„ges it behoueth to haue art Then the vnderstanding of artes was out of the science Ciuill So that it geueth delight vnto his citiesens in thiÌ„ges which be coÌ„uenieÌ„t as where whan how muche and who that vsethe of these thiÌ„ges wel is called good he that doth contrary is euell Â¶ Howe a man is vertuous Chapi .xi. TO demauÌ„d how a man is iust according to the works of iustice and how he is temperat doing the workes of teÌ„peraunce a maÌ„ might say that it is like vnto these two vertues As of graÌ„ mer and to that man that is called a Gramarion that speaketh according to Grammer but in trothe it is not like from the art to vertues for why in art that a man be good it nedeth not but to knowe but in vertue knoweledge sufficeth not withoute worke for to knowe withoute worke it auaileth not Like vnto this is the sicke which vnder standeth al the commandement of the Phisician and dothe not thereafter Such sicknes is far from health so be men farre froÌ„ Beatitude if they haue vertues and worke them not How vertues ar inhabit Chapyter .xii. IN the solle of man are three thynges habite power and passions PassioÌ„s be these Joye desire loue enuy and hate the powers be natural by the whyche we may do the foresaid thinges Habyte is where a man is praised or dispraysed theÌ„ I say that vertue is no power nor passyon but habite for nother by passioÌ„ nor power man is praysed nor dyspraysed but rather by habitee standyng and permanent in the solle of man Â¶ What vertue is Chapiter .xiii. VErtues be founde in thynges that haue a mean betwene extremities which are ether to muche or to littel and this meane is in ii sortes one accordig to nature thother by coÌ„parison is called meane accordynge to nature this in al thing is one self thing Â¶ Example if .x. be to muche vi is to litell then .ii. is to be a meane for why vi be so muche more then .ii. as they be les then x. the meane by comparison to vs is this nether to muche nor to littell Â¶ Example yf takyng a great quantitie of foode be to muche and a litel quantitie to litel the meane maye be vnderstande in our handelyng nether to much nor to littel Euerie artificer in his art inforseth himself to kepe the meane from thextremitees TheÌ„ the moral vertues be those workes in the whiche to muche and to litellbe aduoyded and abolyshed and the meane to bee praised Then vertue is one willing habite that standeth in the midward to vs from wheÌ„ce the reason is determinate Â¶ There is but one wate onely to do wel and mani waies to do euil therfore it is a hard thing and a laborus to be good and a light and easy thing to be euell ther be mo of the euel sort then of the good There be thiges in the which there can no mean be founde because they be naught at all as thette

manslaughter treason and adultry so there be thynges whiche bee vertues and haue no extremities As teÌ„peraunce and fortitude for the meane hathe no extremitee in it selfe Fortitude or strength is a meane betwene feare and folish hardinesse Chastite is meane betwene the man that foloweth his wil and he that vtterly forsaketh it Liberalite is the mean betwene prodigalite Auarice for the prodigall is lesse in receuing then he is in geuing and the couetous contrarie but the maÌ„ that is liberal kepeth the meane betwene these two extremities Liberalite truth and prodigalite in litel and mean thinges but in greate thynges the meane is called Magnificence the suê‘abuÌ„daÌ„ce hath no name in Latin but in Greke ir is called Pleonasmonus the lyttel is called Pernesa Meane in the wil is equanimite that is to sat equalnes Equanimite are those that wil not to much The Magninimus is he that willeth to much and he that wil not is called pusillanimus A maÌ„ that angreth with a thing so much as it veho ueth is called meke he that is angri with a thig withoutcause is called Irefull and he that is not so angry as he should be is called Iniracibile or angerles truthe is in the myddes betwene the twoo extremees that is betwene ouermuche and to lytel Those which kepe the meane betwene these two thynges be called trusty and thei that ouerpasse be called vaunters or boasters And those that bee to short in these thynges be called humble and they that kepe the meane in thes thinges of sporte plaie be called in Greke Metrocalor and they that ouerpas be called skoffers and they that lacke be called haskardes and he that kepeth the meane in coÌ„pany is called coÌ„paniable and he that passeth the mean loking for no gaynes is called a good felowe and he that passeth the middest and al forgaines is called a flatterer Shamfastnesse is a passion of the minde and no vertue and they that holde the meane in shame be called shamfaste and they that bee more ashamed than nede is be called in Greke Recoples and they whiche shame lesse than thei shulde are called shamelesse Â¶ Howe to knowe vertues Chaptter .xiiii. THre dysposicyons ben in the workes of man that is to saye muche lyttel and mean And al thes thre thynges bene contrary emongest theymselues For lyttell is contrary to muche and the meane is contrarye to theym bothe that is to saye to lyttell and to muche whence yf thou wylte make coÌ„paryson betwene the meane and muche we maye say to muche and yf we wyll make comparison betwene the meane and litel we may say to litel whence yf thou wilt make comparison betwene prowes and feare ther prowes shalbe called hardines and yf a man will compare betwene prowes and hardines verely theyr prowes shalbe called fear But it is to be knoweÌ„ that ther is a greater contrary from the one extreme to the other theÌ„ it is from the meane to the extremes yet the one is more nere to the meane then is the other Â¶ Example hardynes is more nearer to prowes then is feare and prodygalitee is more nearer to Lyberalitee then is Auarice but the sencibilite of the carnall wyll is more neare vnto Chastitee then it is to Lechery and that is by two reasons the one reason is accordynge to the nature of the thynge the other is of oure parte by nature and thys is the reason whereof that fear is more contrari vnto Fortytude then is hardynes of our parte because the extremytees vnto the whiche we been moste ready to fall by nature been the furthest froÌ„ the mean and therfore we fal more redily vnto carnal desires then we do to the coÌ„trary Then in so much that vertue is in the meane and to take the mean there nedeth so many consideracioÌ„s it is a hard thing for a man to become vertuous Euery art apperteneth to euery maÌ„ euery man ought to lern speciallye suche as are wise and expert therin for euery man cannot find the point of the cercle but he onely that is wise in Geometry Can do and wyl do the thynge is lightlye sayde but to do with al dewe circumstance appertcineth onely to them that be wyse in that arte Euery operacion that kepeth the meane is faire and worthi reward and for this cause we oughte to incline our mides contrary to our desires wherby we may come to the mean although it be a hard thyng at the fyrst Then in al thynges the mean is to be praysed and the extremities to bee blamed Â¶ Howe a man doth wel and euel Chapiter .xv. THere bee operacions which a man doth not with his will that is to saye by force or by ignorance as if the wynd shuld take a manne and cary him into another countreye There be other operacions whiche a man doth willyngly by his own conseÌ„t as a man that doth a worke of vertue or vyce by his propre wil. And there be other operacions whiche be part by his wyl and parte not accordyng to hys wyll as yf a man beyng vppon the Sea in time of tempest and casteth forth his harnes stuffe to saue him selfe or as it hathe bene sene that the lord hath coÌ„mauÌ„ded his subiect to slaie hys father or mother in pain of life Such operacions be not coÌ„pouÌ„ded of the workes of wil nor inforced yet if thou do it thou doest it by thy wil although thou dooe it by commaundemente therefore suche woorkes haue praise and dispraise A man oughte rather to die then to doc so fyithy a thing as to kyll father or mother or to do any such like thynges Lacke of wit and discrecion is the cause of all eiuell for lacke of knowledge what is to be done what is not to bee done is the onely cause of the in crease of euel meÌ„ In this know lage the mind seeth not the euil name and peril that they run in to Thinke you a dronken man and Ireful when he dothe any euell dede that he doth it by ignorance without knowledge al though he be ignoraÌ„t in his dede Neuerthelesse the cause of the malice is not without hym for why the science of a man caÌ„ not depart from him Then the cause of the coÌ„cupiscence of this euel is but in the euel doer that foloweth hys wyll for it is impossyble that a man may do wel by his wyll and euell withoute his wyl And lykewyse the wyll is more common and more generall then is the election For why the operacyon of the wyll is common with Beastes and children but the election apperteineth not but to him that abstaineth him self from concupiscence Somtimes a man wold haue a thyng that is possible yet doth chose for it that whiche is impossible Also the wil is theÌ„tent but the electioÌ„ is an antecedeÌ„t vnto thenteÌ„t for why election goeth before the operacion the operacion goth after And a maÌ„ is called good or euel by the worke but by

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