Selected quad for the lemma: country_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
country_n	call_v	great_a	lake_n	1,464	5	9.8196	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69244	Here foloweth the. C. hystoryes of Troye Lepistre de Othea deesse de Prudence, enuoyee a lesperit cheualereny [sic] Hector de Troye, auec cent histoires.; Epître d'Othéa à Hector. English	Christine, de Pisan, ca. 1364-ca. 1431.; Wyer, Robert, fl. 1530-1556.	1549 (1549)	STC 7272; ESTC S108381	74,324	323

hym that is to vnderstand he bored it forth and quenched the fyght therof so it is to be constrewed y t the good knyght kepe hȳ that by parest or slouth he suffre not hym self to be surprysed w t the barates yll inuasion of the malicious so that therby his eye be not rauyshed from hym that is to knowe th● eye of his entendement his honoure o● his laudes or that thȳg which he hath most dere as often befall many inconueniences by slouth and lachesnes And to this purpose sayth Hermes Ryght happy is he whiche vseth his dayes inconuenable busynes The .xix. Allegorie THis whiche is sayd that the good knyght be not prolyxe nor slowe we may vnderstāde the synne of slouth whiche the good spryte oughte not to haue for as sayth Bede vpon the Prouerbes of Salomō The slouthfull mā is not worthy to reygne with god whiche woll not labour for the loue of god and he not worthy to receiue the crowne promysed to knyghtes whiche is a cow●rte to enterpryse the champion of battayle therfore sayth the scripture Cogitationes robusti semper in habundantia omtis autem piger in egestati erit Prouer. xxi ca. The .xx. Hystorie The .xx. Texte ENsewe not the vyllaynes whiche became Frogges Ne soyle not thy selfe in theyr Ryuere They brayde vpon Lathona lyke Dogges And troubled to her the water cleare The .xx. Glose THe fable sayth that the Goddess● Lathona was mother to Phebus and Phebe whiche is the Sonne and the Moone and she bare them both at one burthen Iuno chased them by all the countre bycause that she had conceiued them by the operacion of her lorde and husband Iupiter Vpon a day was the Goddes Lathona sore trauayled arryued at one lake and than she enclyned her to the water to stanche quenche her great thurst Ther were a great company of villaynes which for y e great heate of the Sonne bathed them in the water and they began to bray camposue and make bruyte vpon Lathona and troubled vnto her the water which she supposed and also entended to haue dronken but for any prayer y t she might make they wolde not suffre her nor haue pyte vpon her mysease so she accoursed them and sayde that for euer more forthwarde myght they demoure abyde in the maresse that they shulde be lothsome fowle and abhominable and that neuer shuld they cease to bray and ramposue from thensforth on than became the vyllaynes Frogges And sythen they neuer ceased to bray as it appereth in the season of sōmer vpon the bankes of such smal lakes or maresses So may it be vnderstand that some pessauntes or cōmen rude people dyd dyspleasure to some great maystres which caused them to be cast into a ryuer and drowned so became they renouyles or frogges This is to vnderstande that the good knyght ought in no wyse to soyle or defowle hym selfe in the lake or maresse of vyllany but ought to fle and eschewe all vyllaynous tuches whiche ben contrarious to gentylnes for lyke as villany may suffre in him no gentylnes also ought not gentylnes to suffre in hym any vyllany nor especially contende or take debate with any person vylayne of dede or of speche And Plato sayth He that myxeth with his gentylnes the noblenes of good maners is to be praised And he that is suffised w t the gentylnes which cōmeth of the parentes without acquyryng and purchasyng therto good condicions ought not to be holden for noble The .xx. Allegorie BY the villaynes which became frogges we may vnderstande the synne of auarice or couetyse which is contrary to the good sprite And S. Augustine sayth that the auaricious man is semblable vnto hell For hell can not engloute receyue so many soules that he woll say he is suffised And yf al y e treasures of this world were gathered vpō a hepe into the possession of the couetise mā he shuld not be satisfied ne content and to this purpose saith the scripture Insatiabilis oculus cupidi in parte iniquitates non satiabitur Ecclesiastici .xiiii. capitulo The .xxi. Hystorie The. xxi Texte OF the God Bacus refuse the manere For his cōdicions shuld be extued Vertue and he ben set on stere Thoroughe hym men ben to Swyne transmued The .xxi. Glose BAcus was a man which fyrst planted vines in Grece And whan they of the countre felt the force of the wyne whiche made them dronken and destytute of reason they sayd y t Bacus was a god whiche had gyuen so great force vnto the plante So by Bacus is to be vnderstand dronkenes therfore sayth Othea to the good knyght y ● in no wyse he ought to abandon him self to dronkenes for that is a ryght impacient vyce to all noblenesse and to a man whiche woll vse hym selfe to reason And to this purpose sayeth Ipocras Superfluytie of wynes and meates destroyeth the body the soule and the verues The .xxi. Allegorie BY the God Bacus we maye vnderstand the synne of Glotony from the which the good sprite ought to kepe hym self of Glotony sayth S. Gregory in his moralles that whan the vyce of glotony taketh dominacion vpon a person it appereth thā all the goodnes that he hath done when the bely is not restrained by abstinēce al vertues be togyther drowned therfore sayth s. Paule Norum finis interitus quorum deus venter est it glorin inconfusione eorum qui terrena sapiunt ●d Philipenses tetrio capitulo The .xxii. Hystorie The .xxii. Texte BE not assoted on the image Of Pigmalion yf y u be wyse For of suche a fygures vysage The beaulte is seldome worth the pryce The .xxii. Glose PIgmalion was a moch subtell worker in makynge of Images And a fable sayth y t for the great vylyte that he sawe in the women of Cidoyne he dispraised them moch and sayd that he shuld make an Image y t no man shuld repreue the makyng therof he graued and made an Image of a woman of souereigne beaulte whan he had made it perfyte loue whiche hath the knowlege subtelly to rauysshe the hartes made him amorous of his Image and for it he was agrudged with the maladie of loue complayntes and clamours with petious sighes he made vnto it but the Image of stone vnderstode not his entention Than went Pigmalion to the temple of Venus made vnto her so deuoute a clamour that the goddes ther of had pytie in demonstraunce therof she lyghted and set a fyre the bronde which she helde in her hande Than for the sygne the louer was moch ioyous hasted hym towarde his Image and toke it betwixt his armes and somoch eschansed it w t his bare flesshe that the Image had lyfe and began to speake and so Pigmalion recouered ioye To this fable may be put many exposycyons and semblable to all other fables And therfore the poetes made them to the ende that the entendementes of mē shuld be made more sharpe subtyll to

.lxvii. Glose ORpheus was a Poete and a fable sayth that he coulde so well playe vpon the harpe that for to harken the sowne the renning waters returned their course the fowles of the ayre the beestes sauage the fyerce serpentes therby forgot theyr crueltie and stode styll w toute mouyng to giue aduertēce to the sowne of his harpe So it is to be vnderstand that so well he it sowned that all people of eche condicion delyted them greatly to here the Poete playenge And for so moche as suche Instrumentes assoten oftentymes the hartes of men Prudence sayeth to the good knyght that ouer moche he ought not to delite him therin In so moche as it is not syttynge to them that pursewe cheualrie ouer moche to muse in Instrumentes nor other in ociosyte To this purpose sayth an Aucthorytie The sowne of an Instrument is the snare of a Serpent And Plato sayth He that hath set wholy his pleasaunce in carnal delytes is more bonde than an esclaue The .lxvii. Allegorie THe Harpe of Orpheus wherof he ought not to be assoted We may take it that the good Espryte cheuaulrous oughte not to be assoted neyther to muse in any worldlye companye be they his Parentes or other Saynte Augustyne sayeth in his Booke of the Syngularyte of Clerkes That the solatary is leest prycked with the temptacion of the flesshe whiche haunteth not the frequentacion of volupties And lest ben they greued with auaryce whiche neuer se the ryches of the worlde Therfore sayth Dauid Vigilaui et factus sum sicut passer solitarius in tecto The .lxviii. Hystorie The .lxviii. Texte VPon lewde Dremes or of folysshe illusyon Edyfie no empryse or affayre Be it ryghte or be it wronge it is but abusyon And of thy brother Paris make thyne examplayre The .lxviii. Glose FOr somoch as Paris had dremed that he shulde go into Grece for the accomplysshement therof was prepayred a great army sende fro Troy● into Grece where Paris rauysshed Helayne Wherfore for the amēdement of the same misdede came after vpō Troy all the power of Grece which was than so great a countre that it extended vnto the countre which we call Poile and Calabre or Italy And than was it called litle Grece of that countre was Achilles his myrrondōnes This great quantite of people confounded destroyed Troy al the countre adiacent Therfore sayth Othea to the good knyght y t vpō an auision he ought not to enterprise any great feate or affayre for therby great euyll and myscheyfe may come to great furtheraunce and that a great enterprise shuld not be done w t out great deliberacion of counsayl sayth Plato do not that thyng whiche thy sens or wyt hath not afore proued The .lxviii. Allegorie THat a great enterpryse ought not to be put to perfectiō for auisiō is that the good entent cheualrous ought in no wyse to presume of hym selfe ne of hym selfe to enhaunse in arrogancie for any grace that God hath to hym gyuen and s. Gregory sayth in his Moralles that there ben .iiij. spies in whom al the production of arrogancie is shewed the fyrst is whan the goodnes that they haue they repute it onely of them selfe the ●econde is whan the goodnes that they haue yf they thynke that they haue it of god they thȳke that they haue wel de●erued it that they receyue it for their merites or good dedes the thyrde whā●hey vaunte them self to haue that thyn●e whiche they haue not The fourth is whan they dysprayse other by desyre that people may know what goodnesse is in them Agaynst this vyce speaketh the sage in his prouerbes Arrogantiam et superbiam et os bilingna ●etestor Prouerbiorum octauo capitulo The .lxix. Hystorie The .lxix. Texte IF thou haue great delyte in hawkes or houndes fayre Let Antheon beynge so gentyll of condycion That became an Harte vnt● thy mynde repayre And euer beware of domage in conclusyon The .lxii. Glose ANtheon was a yonge man mo●● curtoise and of gentyl condicion● and greatly he loued houndes and ha●kes and a fable sayth that vpon a 〈◊〉 he chased al alone in a thicke forest wherre he had lost al his people than Diane the goddes of woddes had chased in the forest to the houre of mydday she was so sore chaufed and hore for the ardour and hete of the Sonne that a great talent toke her to bath her in a fountayne fayre and clere which she there auysed and as she was all naked enuyr●nned with Nymphes and Goddesses whiche serued her Antheon which toke no hede therof came sodeinly vnauised where she was and behelde the goddes al mother naked whose face bycause of her great chastite of shamefastnes became all red great was she dolente than sayde she thus for somoch as I knowe that yonge men vaunt them and make theyr cōmunicacion of Ladyes and damoselles to the ende that thou shalte not vaunt the to haue sene me naked I shall take fro the the puyssaunce of spekynge and theirwth she accursed hym Than Antheon became a wylde Harts and nothing remayned to hym of mannes shape but onely his vnderstādyng wherfore he full of dolour and of sodayne drede went flyeng by the wodde and so moche was he chased of his proper houndes his owne people which went by the forest serchyng for hym but now haue they founde him but they can take of hym no knowledge so was Antheon attaynt which afore his people wept there distylled frō his eyen many great teares and voluntarely he wolde haue cryed them mercy yf he might haue spoken and euer sythen haue the Hartes wept at their deth There was Antheon slayne and martred with great dolour by his owne meany which in shorte space had him wholy deuoured Vpon this fable may be made many dyuers expocisions but to our purpose it myght be a yonge man which abandoned hym to tally to ociosite and Idlenes dyspended al his hauiour and his cheuisaunce for the delyte of the body in deductes of chase and therto he kept Idle people and meany by this may it be sayd that he was hated of Diane whiche sygnyfyeth chastyte deuoured by his owne people Therfore woll Prudence say to the good knyght that he beware to be surprysed in lyke case And thus sayth one Sage Ociosyte engendreth ygnoraunce and erroure The .lxix. Allegorie BY Antheon which was transmued to an Harte we may vnderstande the very penytent whiche was wont to be a synner now hath he mated vanquysshed his propre flesshe and made it subiect and seruaunte to the soule and hath taken the estate of penaunce S. Augustyne saith vpon the Psalter that penitence is a burthen well easy and a lyght charge and it ought not to be called the burthen or charge of a man but the wynges of byrdes flyeng For so as the byrdes bere the charge of their wynges in earth and their wynges bere thē into the ayre So yf