Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	knowledge_n	light_n	shine_v	6,882	5	9.8263	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09800	The philosophie, commonlie called, the morals vvritten by the learned philosopher Plutarch of Chæronea. Translated out of Greeke into English, and conferred with the Latine translations and the French, by Philemon Holland of Coventrie, Doctor in Physicke. VVhereunto are annexed the summaries necessary to be read before every treatise; Moralia. English	Plutarch.; Holland, Philemon, 1552-1637.	1603 (1603)	STC 20063; ESTC S115981	2,366,913	1,440

is my conceit that like as light effecteth thus much that we not onely know one another but also are profitable one unto another even so in my judgement to be knowne abroad bringeth not onely honor and glorie but also meanes of emploiment in vertue Thus Epaminondas unknowne unto the Thebanes untill he was fortie yeeres old stood them in no stead at all but after that they tooke knowledge of him once and had committed unto him the leading of their armie he saved the citie of Thebes which had like to have been lost and delivered Greece being in danger of servitude shewing in renowme and glorie no lesse than in some cleere light vertue producing her effects in due time For according to the poet Sophocles By use it shineth Like iron or brasse that is both faire and bright So long as men doe handle it aright In time also an house goes to decay And falleth downe if dweller be away Whereas the very maners natural conditions of a man be marred corrupted gathering as it were a mosse growing to age in doing nothing through ignorance obscurity And verily a mute silence a sedentarie life retired a part in idlenesse causeth not onely the bodie but the mind also of man to languish grow feeble like as dornant or close standing waters for that they be covered overshadowed not running grow to putrifie even so they that never stirre nor be emploied what good parts soever they have in them if they put them not foorth nor exercise their naturall and inbred faculties corrupt quickly and become old See you not how when the night commeth on approcheth neere our bodies become more heavie lumpish and unfit for any worke our spirits more dull and lazie to all actions and the discourse of our reason and understanding more drowsie and contracted within it selfe like unto fire that is ready to goe out and how the same by reason of an idlenesse and unwillingnesse comming upon it is somewhat troubled and disquieted with divers fantasticall imaginations which observation advertiseth us daily after a secret and silent manner how short the life of man is But when the sunne with light some beames Dispatched hath these cloudy dreames after he is once risen and by mingling together the actions and cogitations of men with his light awakeneth and raiseth them up as Democritus saith in the morning they make haste jointly one with another upon a forren desire as if they were compunded and knit with a certaine mutuall bond some one way and some another rising to their serverall works and businesse Certes I am of advice that even our life our very nativity yea the participation of mankind is given us of God to this end That we should know him for unknowne he is and hidden in this great fabricke and universall frame of the world all the while that hee goeth too and fro therein by small parcels and piece-meale but when hee is gathered in himselfe and growen to his greatnesse then shineth hee and appeereth abroad where before he lay covered then is he manifest and apparent where before he was obscure and unknowen for knowldege is not the way to his essence as some would have it but contrariwise his essence is the way to knowledge for that knowledge maketh not each thing but onely shewth it when it is done like as the corruption of any thing that is may not be thought a transporting to that which is not but rather a bringing of that which is dissolved to this passe that it appeereth no more Which is the reason that according to the auncient lawes and traditions of our countrey they that take the sunne to be Apollo give him the names of Delius and Pythius and him that is the lord of the other world beneath whether he be a god or a divell they call Ades for that when we are dead and dissolved we goe to a certeine obscuritie where nothing is to be seene Even to the prince of darknesse and of night The lord of idle dreames deceiving sight And I suppose that our auncestors in old time called man Phos of light for that there is in every one of us a vehement desire and love to know and be knowen one of another by reason of the consanguinitie betweene us And some philosophers there be who thike verily that even the soule in her substance is a very light whereupon they are ledde as welby other signes arguments as by this that there is nothing in the world that the soule hateth so much as ignorance rejecting all that is obscure and unlightsome troubled also when she is entred into dark places for that they fill her full of feare and suspicion but contrariwise the light is so sweet and delectable unto her that she taketh no joy and delight in any thing otherwise lovely and desireable by nature without light or in darknesse for that is it which causeth all pleasures sports pastimes recreations to be more jocund amiable to mans nature agreeable like as a common sauce that seasoneth and commendeth al viands wherewith it is mingled whereas he that hath cast himselfe into ignorance and is enwrapped within the clouds of mistie blindnesse making his life a representation of death and burying it as it were in darknesse seemeth that he is wearie even of being and thinketh life a very trouble unto him and yet they are of opinion that the nature of glorie and essence is the place assigned for the soules of godly religious and vertuous folke To whom the sunne shin's alwaies bright When heere with us it darke night The me dowes there both faire and wide With roses red are beautified The fields all round about them dight With verdure yeeld a pleasant sight All tapissed with flowers full gay Of fruitfull trees that blossome ay Amid this place the rivers cleere Runne soft and still some there some heere Wherein they passe the time away in calling to remembraunce and recounting that which is past in discoursing also of things present accompanying one another and conversing together Now there is a third way of those who have lived ill and be wicked persons the which sendeth their soules headlong into a darke gulfe and bottomlesse pit Where from the dormant rivers bleak Of shadie night thick mists doe reak As blacke as pitch continually And those all round about doe flie ensolding whelming and covering those in ignorance and forgetfulnesse who are tormented there and punished for they be not greedy geiers or vultures that evermore eat and gnaw the liver of wicked persons laid in the earth and why the same already is either burned or rotted neither be there certeine heavie fardels or weightie burdens that presse downe and overcharge the bodies of such as be punished For such thin ghosts and fibres small Have neither flesh nor bone at all yet are the reliques of their bodies who be departed such as be capable of punishment for that belongeth

present For to say That the thing which costeth us the losse of all that we have toucheth us not is a very absurd speech considering that this very cogitation and apprehension thereof concerneth us much already for this insensibilitie doth not afflict and trouble those who have no more Being but such as yet are namely when they come to cast their account what detriment and losse they receive by being no more and that by death they shall be reduced to nothing for it is not the three-headed-helhound Cerberus nor the river of teares and weeping Cocytus which cause the feare of death to be infinit and interminable but it is that menacing intimation of Nullity or Not being of the impossibility to returne againe into a state of Being after men once are gone and departed out of this life for there is no second nativitie nor regeneration but that Not-being must of necessitie remaine for ever according to the doctrine of Epicurus for if there be no end at all of Non-essence but the same continue infinit and immutable there will be found likewise an eternall and endlesse miserie in that privation of all good things by a certeine insensibilitie which never shall have end In which point Herodotus seemeth yet to have dealt more wisely when he saith That God having given a taste of sweet eternitie seemeth envious in that behalfe especially to those who are reputed happie in this world unto whom that pleasure was nothing els but a bait to procure dolor namely when they have a taste of those things which they must for goe for what joy what contentment and fruition of pleasure is there so great but this conceit and imagination of the soule falling continually as it it were into a vast sea of this infinition is not able to quell and chase away especially in those who repose all goodnesse and beatitude in pleasure And if it be true as Epicurus saith That to die in paine is a thing incident to most men then surely there is no meane at all to mitigate or allay the feare of death seeing it haleth us even by griefe and anguish to the losse of a sovereigne good and yet his sectaries would seeme to urge and enforce this point mainly to wit in making men beleeve that it is a good thing to escape and avoid evill and yet forsooth that they should not thinke it evill to be deprived of good They confesse plainly that in death there is no joy nor hope at all but what pleasure and sweetnesse soever we had is thereby and then cut off whereas contrariwise even in that time those who beleeve their soules to be immortall and incorruptible looke to have and enjoy the greatest and most divine blessings and for certeine great revolutions of yeeres to converse in all happinesse and felicity sometime upon the earth otherwhiles in heaven untill in that generall resolution of the universall world they come to burne together with Sun and Moone in a spirituall and intellectuall fire This spacious place of so many and so great joies Epicurus cutteth off and abolisheth cleane in that he anulleth all hopes that we ought to have in the aide and favour of the gods whereby both in contemplative life he exstinguisheth the love of knowledge and learning and also in the active the desire of valourous acts of winning honour and glory restraining driving and thrusting nature into a narrow roome of a joy which is very strait short and unpure to wit from the soules delight to a fleshly pleasure as if she were not capable of a greater good than the avoiding of evill WHETHER THIS COMMON MOT BE WELL SAID LIVE HIDDEN OR SO LIVE AS NO MAN MAY KNOW THOV LIVEST The Summarie THis precept was first given by Neocles the brother of Epicurus as saith Suidas and as if it had bene some golden sentence it went currant ordinarily in the mouthes of all the Epicureans who advised a man that would live happily not to intermeddle in any publike affaires of State but Plutarch considering well how ill this Emprese sounded being taken in that sense and construction which they give unto it and foreseeing the absurd and dangerous consequences ensuing upon such an opinion doth now confute the same by seven arguments or sound reasons to wit That therein such foolish Philosophers discover mightily their excessive ambition That it is a thing dishonest and perillous for a man to retire himselfe apart from others for that if a man be vicious he ought to seeke abroad for remedie of his maladie if a lover of goodnesse and vertue he is likewise to make other men love the same Item That the Epicureans life being defamed with all or dure and wickednesse it were great reason in deed that such men should remaine hidden and buried in perpetuall darknesse After this he sheweth that the good proceeding from the life of vertuous men is a sufficient encouragement for every one to be emploied in affaires for that there is nothing more miserable than an idle life and that which is unprofitable to our neighbors That life birth generation mans soule yea and man himselfe wholly as he is teach us by their definitions and properties That we are not set in this world for to be directed by such a precept as this and in conclusion That the estate of our soules after they be separate from the bodie condemneth and overthroweth this doctrine of the Epicureans and prooveth evidently that they be extreame miserable both during and after this life All these premisses well marked and considered instruct and teach them that be of good calling in the world and in higher place to endevor and straine themselves in their severall vocations to flie an idle life so farre forth that they take heed withall they be not over curious pragmaticall busie and stirring nor too ready and forward to meddle in those matters which ought to be let alone as they be for feare lest whiles they weene to raise and advance themselves they fall backe and become lower than they would WHETHER THIS COMMON Mot be well said Live hidden or So live as no man may know thou livest LOe how even himselfe who was the authour of this sentence would not be unknowne but that al the world should understand that he it was who said it for expresly he uttered this very speech to the end that it might not remain unknowen that he had some more understanding than others desirous to winne a glorie undeserved and not due unto him by diverting others from glory and exhorting them to obscurity of life I like the man well verily for this is just according to the old verse I hate him who of wisdome beares the name And to himselfe cannot performe the same We reade that Philoxenus the sonne of Eryxis and Gnatho the Sicilian two notorious gluttons given to bellie-cheere and to love their tooth when they were at a feast used to snite their noses into the very dishes and platters

stranger followed after a man of a good and ingenious countenance to see to and who carried in his visage great mildnesse and humanity besides went in his apparel very gravely and decently Now when he had taken his place and was set downe close unto Simmias and my brother next unto me and all the rest as every one thought good after silence made Simmias addressing his speech unto my brother Go to now Epaminondas quoth he what stranger is this from whence commeth he and what may be his name for this is the ordinary beginning and usuall entrance to farther knowledge and acquaintance His name quoth my brother is Theanor ô Simmias a man borne in the city Croton one of them who in those parts professe Philosophy and 〈◊〉 not the glory of great Pythagoras but is come hither from out of Italy a long journey to confirme by good works his good doctrine and profession But you Epaminondas your selfe quoth the stranger then hinder me from doing of all good deeds the best For if it be an honest thing for a man to doe good unto his friends dishonest it cannot be to receive good at their hands for in thanks there is as much need of a receiver as of a giver being a thing composed of them both and tending to a vertuous worke and he that receiveth not a good turne as a tennis ball fairely sent unto him disgraceth it much suffring it to fall short and light upon the ground For what marke is there that a man shooteth at which he is so glad to hit and so sory to misse as this that one worthy of a benefit good turne he either hath it accordingly or faileth thereof unworthily And yet in this comparison he that there in shooting at the marke which standeth still and misseth it is in fault but heere he who refuseth and flieth from it is he that doth wrong and injury unto the grace of a benifit which by his refusall it cannot attaine to that which it tendeth unto As for the causes of this my voiage hither I have already shewed unto you and desirous I am to rehearse them againe unto these gentlemen heere present that they may be judges in my behalfe against you When the colledges and societies of the Pythagorean Philosophers planted in every city of our country were expelled by the strong hand of the seditious faction of the Cyclonians when those who kept still together were assembled and held a counsell in the city of Metapontine the seditious set the house on fire on every side where they were met and burnt them altogether except Philolaus and Lysis who being yet yong active and able of body put the fire by and escaped through it And Phylolaus being retired into the countrey of the Laconians saved himselfe among his friends who began already to rally themselves and grow to an head yea and to have the upper hand of the said Cyclonians As for Lysis long it was ere any man knew what was become of him untill such time as Gorgias the Leontine being sailed backe againe out of Greece into Sicelie brought certeine newes unto Arcesus that he had spoken with Lysis and that he made his abode in the city of Thehes Whereupon Arcesus minded incontinently to embarke and take the sea so desirous he was to see the man but finding himselfe for feeblenesse and age together very unable to persorme such a voiage he tooke order expresly upon his death bed with his friends to bring him over alive if it were possible into Italie or at leastwise if haply he were dead before to convey his bones and reliques over But the warres seditions troubles and tyrannies that came betweene and were in the way expeached those friends that they could not during his life accomplish this charge that he had laied upon them but after that the spirit or ghost of Lysis now departed appearing visibly unto us gave intelligence of his death and when report was made unto us by them who knew the certeine trueth how liberally he was enterteined and kept with you ô Polymnis and namely in a poore house where he was held and reputed as one of the children and in his old age richly mainteined and so died in blessed estate I being a yoong man was sent alone from many others of the ancient sort who have store of money and be willing to bestow the same upon you who want it in recompense of that great favor and gracious friendship of yours extended to him As for Lysis worshipfully he was enterred by you and bestowed in an honourable sepulchre but yet more honourable for him will be that courtesie which by way of recompense is given to his friend by other friends of his and kinsfolke Whiles the stranger spake thus the teares trickled downe my fathers cheeks and he wept a good while for the remembrance of Lysis But my brother smiling upon me as his maner was How shall we do now Caphisias quoth he shall we cast off and abandon our poverty for money and so say no more but keepe silence In no wise quoth I let us not quit and forsake our olde friend and so good a fostresse of yoong folke but defend you it for your turne it is now to speake And yet I quoth he my father feare not that our house is pregnable for money unlesse it be in regard onely of Caphisias who may seeme to have some need of a faire robe to shew himselfe brave and gallant unto those that make love unto him who are in number so many as also of plenty of viands and food to the end that he may endure the toile and travell of bodily exercises and combats which he must abide in the wrestling schooles But seeing this other heere of whom I had more distrust doth not abandon povertie nor reseth out the hereditary indigence of his father house as a tincture and unseemly slaine but although he be yet a yoong man reputeth himselfe gaily set out and adorned with srugality taking a pride therein and resting contented with his present fortunes Wherein should we any more employ out gold and silver if we had it and what use are we to make of it What would you have us to gild our armor and cover our shields as Nicias the Athenian did with purple and gold intermingled therewith And shall we buy for you father a faire mantle of the fine rich cloth of Miletus and for my mother a trim coat of scarlet coloured with purple For surely we will never abuse this present in pampering our bellie feasting our selves and making more sumptuous cheere than ordinary by receiving riches into our house as a costly and chargeable guest Fie upon that my sonne quoth my father God forbid I should ever see such a change in mine house Why quoth he againe we will not sit stil in the house keeping riches with watch and ward idle for so the benefit were not beneficiall but without all grace and