Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	woman_n	wont_a	young_a	20	3	5.6013	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17947	Cardanus comforte translated into Englishe. And published by commaundement of the right honourable the Earle of Oxenford; De consolatione. English	Cardano, Girolamo, 1501-1576.; Bedingfield, Thomas, d. 1613.	1573 (1573)	STC 4607; ESTC S104794	116,012	228

avvay I feele my youthful minde Yet who art thou so madde or greedye of lyfe as would take vpon thee such a condition wherin there is nothinge but sicknes cares contempte peril lothsomnes and sorrow So as I see not for what reason thou seekest to liue And if in lustye youth when strengthe sences beautye wit auctoritye were all in thee thou were notwithstanding oftentimes wearye of life what shalt thou doe at this age when thou hearest thy selfe called olde wretche and dootinge olde foole death doth neuer come so muche to sone to a yonge man as to late to them that be olde But if feare of deadlye paines do offende thee sicknes resembleth death and in sicknes by little and little the life is taken awaye Or art thou loth to dye alone Be of good cheare thou shalt finde more deade then are left aliue and those also shall or longe followe As the Poet sayth For eyther soone or late in order as men saye The vvretched flocke of vvordly folke to death do take their vvay Neyther doth GOD suffer any to deferre his destined tune The destines do driue all men and remayne as lawe for euer they are y happyer sort that are sonest dispatched of paynes And as amonge condempned folke the Lawe executeth those first that haue least offended to th ende that the greate offenders shoulde beholde the terror of death Euen so God doth first take those away whom hee loueth because they shall not be lokers on but messengers sente before vnlesse in consideration of profitte eyther to theyr frendes or the worlde hee suffereth such menne to tarrye more longe To conclude then seing in thinges that be euil there is nothinge more greuous then dailye and certaine expectatioÌ„ old age when it commeth hauinge in it both the one and the other doth force a manne to wyshe that in his youth hee had dyed I my selfe beinge a childe doe remember mine owne mother Clara Michera then a yonge woman was notwithstanding wonte to wishe that in her infancye she dyed beinge growen to greater age for euer more she continued y speach I asked the cause whye shee soe sayde where vnto this she aunsweared Loe now I know I shall dye and that with greater perill besydes that in the meane time who so doth marke it well shall see there is nothing that doth not bring with it greater griefe then pleasure because pleasure beinge passed doe chaunge to sorrowe And that deseruingly What is it in this life that can delighte dailye trouble to apparell and vnapparell thy selfe hunger thyrste sleepe not so plentiful nor quiet as dead meÌ„ haue heate in Sommer colde in Winter disorder of time terrour of warres controlemente of parentes cares of wedlocke studye for children slouthe of seruaunts contention of sutes and that whiche is moste of all the condition of time wherein honestye is disdayned as follye and crafte is honoured as Wysedome Artisans for theyr cunning not accompted of but for apparauÌ„ce and opinion of people preferred So as it is necessarye eyther to displease God or els to liue amonge men in miserye oppressed and disdayned I omitte all euils onely that which is coÌ„mon to dead men is not euil all other thinges which wee do not accompte euil are worse then those which deade men suffer It is nowe requisite that somewhat be sayde of the diuersityes of death hytherto it hath beene deferred because they are many of diuers men thoughte worthy consideration For death doth seeme greuous to yong men both for that it is painful for that minde to leaue the body dishonourable and certen al which in common iudgement are ioyned to gethers And some cowardlye yonge men haue beene compelled to dye a knowen death but syth I see diuers of the common people pacientlye enough do take their deaths I know no cause why other should be greatly comforted considering that not the maner of death but the qualitye of the offence maketh death dishonorable For if thou respect only the maner of death thou shalt find that the greatest nomber of men put to vile death were those that antiquity prayseth and our age doe honour notwithstanding they fel into the handes of Tirantes in whose power it was to appointe the time and maner of death though innocencye be in them that suffer Neither can a publike death bee dishonorable if his life so dyinge be voide of foule vice because publike death without offence is not onely a signe but also a triall of vertue We fynde in the new law how Christ did first gayne the glorye of innocent death and after him followed innumerable martirs and prophets and the moore good and holy they were the more cruelly forced to dye Esayas cut with yron by commaundement of king Manasses Hieremias by the people stoned to death Iohn Baptist beheaded and fynally manie other cruelly murdered neither was the fortune of other Good menne muche better at the handes of heathen Kinges and in their Citties for Zeno Eleates when quietly he might haue liued in his house he conspired against the Tirant Nearcluis but his entent was discouered and he hanged yet at his deathe he perswaded the people to stone the Tyraunt to death When Lysymachus the kinge threatned Theodorus Cyreneus to hang him he answered thus what matter is it whether on the earth or hanging high my carkcas do stinke When Socrates myghte with sylence haue escaped death being condeÌ„pned only in a pecuniall paine did prouoke them y dyd condempne him to procure his death And when his wife Zantippe complained that vniustly he suffered he aunswered An mallet iuste senciens non esse malum preter culpam The dishonour therfore is not in dyinge but in the cause of death which procedeth of thine own euill doinge But as for paines youth and certaine knowledge of dying they add none encrease of grief to death nor make it moore greuous because the knowledge of that is not euill cannot be euil after and onely death after torments is most pleasant And torments either they can not be great or not long Christe for ensample to al men died that for ensample it might remaine Besides this seldome shalt thou finde any innoceÌ„t to dye of great torment no scantly once vnlesse it be at chaunge of lawes when innocentes are forced to suffer the insolency of nocentes as in hystories it appeareth most rarely is also founde example of violency in giltlesse men yf wilfulnes be not the cause for such as so murder good men do seme to do it of very will. But how easy a thinge death is eyther publike or by sword examples do beare witnes When Iulius Caesar was in the murdering and felte the daggers of diuers men stubbed into his body he sought neither to saue himselfe nor cryed for helpe but falling kept hidden his secrete partes Such memory hee had of comlines notwithstanding his woundes and readynes to yeld vppe his ghost And as Lucanus saith his sonne in lawe in such sort dyed He

themselues into the water whych noyse wheÌ„ the hares hard they studyed to know the cause fynding that for feare of them the frogs were fled chaunged their entent because the frogs more vnhappy than they sought notwithstandinge to preserue theyr lyues and by y meanes the hares haue tyl thys day bene preserued Surely the aduersity of others did neuer make my miseries seme the lesse but the necessyty of euyl whyche is knowen by other mens misaduentures hath geeuen me greate allay of my pryuate greues For when a man shal truly consyder hys myshaps to procede of natures necessytye and not iniuriouslye then wyl he yelde himselfe to suffer al vnlesse that altogether he bee voyde of iudgement symple and foolyshe A wyse man therfore foreseinge the necessyty of many my seryes and wel remembring the frailtye and instabilitye of euery condition of mankynde doth paciently loke for al sortes of mysaduentures when they come it is therfore mete he shew himselfe armed with fortitude least changed by reasoÌ„ of their comming he may seme to forsake his honest determinacion or els be vnprouided It is also to be coÌ„sydered that time is a medicine to all sorowes yt taketh away mourning it bredeth forgetfulnes of iniuries yt remoueth the memory of misaduentures and fynally bringeth forgetfulnes and disdaine of al sortes of calamities What man hath beene so impacient in fatherlye affection as doth take care for the death of his son thirty yeares synce departed or his goodes lost so long agoe Such is the condicion of tyme as fyrst it deminisheth som part of extreame sorow or ioye next it weareth awaye al feruency of affection and lastly doth clerely rote it out of memorye Therfore sith y couetise of time doth in the moste symple worke this effecte whye shouldst not thou do the same to thy self and loke what benefyte time in short space should geue the the same may thou throughe fortitude learninge modesty and good example geue vnto thy selfe Perswade thy selfe that thy displeasant dayes bee neare passed and hope that better hap is at hande Call to memory how many worthy men haue vndeseruingly cruelly by fortune bene cast downe and patiently suffered her most extreme disgrace There is nothing more requisite in a wyse man then modesty to suffer both fortunes For who so knoweth not how to do in prosperitye forgetteth hee is mortall there is no greater argumente of wisedome then when a man doth that presentlye which others by benefyte of time haue learned Be not therfore burdenouse to thy selfe though thou art chaunced into this shadow of calamitye yet cast not thy selfe downe into very misfortune Thinke assuredlye that some bee free frome euerye euyl and that tyme bringethe wyth all the moste certayne and sure consolacion Not that we haue all ready spoken of but that which Auerroes other philosophers haue written When soberlye thou consyder that the lyfe of manne compared to the eternall worlde is not a moment and in that short tyme al to be vayne incertaine and by assured lawe of nature shorte so as it makethe no matter at all what a one thou haste beene or shalte bee And when wythe my selfe I ymagine of this matter I remember that whiche in bookes of common fables wee reade where some are fayned riche men some mightye kinges and some so stronge as for strengthe surpassed Hercules what difference there should be betwixte these fayned men and Caesar or Pompey tyll this daye I coulde neuer learne vnlesse that eyther for oure learninge an historye is made differente from a fable or that we haue consideration of soules that lyue for euer For otherwise when thou shalte no more bee it skillethe not at all what thou haste beene Onlye Follie of man hathe founde oute this inuention that we should perswade oure selues to be happy or vnhappye not onelye in this worlde but also after in the opinion of others Some I see mooste carefull that after deathe they maye leaue behynde theim riches or fame And entysed withe suche desire Herostratus burned the Temple of Diana â–ª that thereby thoughe for wicked doinge hee might gaine eternal fame But who was this Herostratus by what father begotten or of what mother was hee borne In what countrye dyd hee dwell what was hys parson or whiche waies did hee lyue what doe we knowe hereby other then either to knowe nothinge or a fayned man And admitte thou gayne this desired glorie what shall it auaile thee after three hundrethe yeares whether thou were happie or vnhappie And if no glorie bee within fiftie yeares after deathe what difference shal bee betwixte a kinge and a Carle Betwixte Lucullus and Irus betwixte Xenophon and Cleon betwixte flaues and fremen betwixte happie and vnhappie But least perhappes thou lyue in doubte that time doth styll abyde and the course of heauens be staide or that the lyfe of man dothe not of necessitie and speedelye decaie beholde that one stone where in was graued three Faces a Childes a Mans and an Olde mans So sodeine are the chaunges and so nere as the Poet doth not vnfytlie call our age Fleinge Consider what nomber of yeares since the beginninge of the worlde and thyne age haue passed so shalte thou learne that no shaddowe more swiftelye fadethe awaie Imagine assuredlye that all tyme were passed and so shall perceiue that all wyll retourne to nothynge Not vnlike to theym that wythe certayne Hope of deliuerye remayne in Prison whoe thoughe in misfortune yet doe but lyttle lament chieflye if they be of valiant mynde So men that in this troublesome lyfe syth they looke for and abyde one equality in respect of death I caÌ„ not conceiue why happy folke should not bee more sorowful then those that be vnhappye For if euen now it were proclaymed as it was in the time of Licurgus that al lands goods should equalye amonge al sortes of men be deuided whether doest thou thinke that beggers or riche men would be moste sory Surelye I thinke no man thinketh the rich men would reioyce and the porer sort be sorye If therfore law of lyfe is so equalye made as there is none that can auoyde I see no cause but that euery man here lyuing in misery ought willyngly to embrace the benefite of so iust a decree What care I praye thee shalt thou haue two hundred yeares hence whether thou dyed hauinge children or childelesse olde or younge rich or pore bounde man or free in thy bed or on the gallowes or whether in aucthority or without honor thou lyued or dyed But follye hath broughte in these opinions by which we onely become happye or vnhappy Because follye enduseth forgetfulnes of reason it maketh Pigmeans to seeme Gyantes somtimes oure euyls somtimes oure good it cloketh it multiplyeth it maketh them obscure it cloketh it encreaseth darkneth hideth euen as it pleaseth of vs determineth But if in this lyfe ther be any thing good or euill or any differeÌ„te of pleasure or sadnesse the same

Selected quad for the lemma: cause_n

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