Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	arm_n	head_n	neck_n	2,902	5	11.8885	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02296	The dial of princes, compiled by the reuerend father in God, Don Antony of Gueuara, Byshop of Guadix, preacher, and chronicler to Charles the fifte, late of that name Emperour. Englished out of the Frenche by T. North, sonne of Sir Edvvard North knight, L. North of Kyrtheling; Relox de príncipes. English	Guevara, Antonio de, Bp., d. 1545?; North, Thomas, Sir, 1535-1601?; Guevara, Antonio de, Bp., d. 1545? Aviso de privados. English.; Marcus Aurelius, Emperor of Rome, 121-180.	1568 (1568)	STC 12428; ESTC S120709	960,446	762

commaundeth al the eyes wherby we se are the good men in the commonwealth whom we folow the eares that heare what we say are the subiects which do what we commaund them the tongue wherwith we speake are the sages of whom we here the lawes doctrines the heere 's which groweth on our heads are those which are vexed greued and that demaund iustice of the kinge the hands the armes are the knightes which resist the enemyes the feete which susteineth the membres are the tillers of the ground which geueth meate to al estates the hard bones that susteineth the feble soft flesh are the sage meÌ„ which endure the trauaile of the common wealthe the harts which we see not outwardly are the priuye councellours Finally the necke that knitteth the bodye with the head is the loue of the kinge and of the Realme whiche make a common wealth All the wordes aboue named spake Plutarche the greate to Traian the Emperoure And trulye the inuencion and grace of him proceaded of a hygh and deape vnderstanding for the heade hath thre properties whiche are verye necessarye for the gouernoure of the common wealth The first is that euen as the head is of al other members of the body the hyghest so the aucthoritie of the prince exceadeth the estates of al others For the prince only hath aucthoritie to commaund and al others are bound to obey Admyt therbe many stout rich noble men in the comon wealth yet al ought to know and acknowledge seruice to the Lord of the same For the noble and worthy princes do dayly ease many of dyuerse seruices but they wil neuer except anye from their loyaltie and allegeaunce Those which are valiaunt and mightie in a Realme should contente themselues with that wherwith the battilments doe vpon a castel that is to wete that they are higher then the rampers wherin men walke on the walles and lower then the pinakelles which are in the toppe For the wise man of highe estate ought not to regard the prince which is the highe pinacle but ought to loke on the alleys which are the poore comfortles I would speake a worde and it greueth me that is wheras great lordes desire in the common wealthe to commaund is like vnto him that holdeth his armes and handes ouer his head For al that I haue herde and for all that I haue redde and also for al that hath chaunced in my time I counsell admonishe and warne all those which shal come after this time that if they wil enioy their goodes if they will liue in safegard and if they wil be deliuered from tirannye and liue quiete in the common wealth that they do not agre to haue in one realme aboue one king and one lord For it a general rule where there are manye rulers in a common wealth in the end both it and al must perishe We se by experience that nature fourmed vs with many synewes many bones with muche fleshe with many fingers and with many teeth and to all this one onely body had but one head wherfore though with many estates the common wealth is ordained yet with one prince alone it ought to be ruled If it consisted in mens handes to make a prince they would then also haue the auctoritie to put him downe but being true as it is most true in dede that the prince is constituted by God none but god alone oughte to depriue and depose him of his estate but thinges that are measured by the deuine iudgement man hath no power with rasor to cut them I know not what ambicion the meane can haue neyther what enuie the lowest can haue nor what pride the highest can haue to commaund and not to obey since we are sure that in this misticall bodye of the common wealth he which is most worth shal be no more estemed then the fingers or paringe of the nayles or the falling of an heere from the heade Let euery man therefore liue in peace in his common wealth and acknowledge obedience vnto his prince he that wil not do so away with him for euen as the onely offence procedeth of hym so let the only paine rest vpon him For it is an old saying that he that taketh vp the sworde againste his maister wil shortlye after lay his heade at his feete The seconde condicion is to compare the kinge to the hed because the hed is the beginning of mans life The moste part of thinges that euer god created accordinge to their natures worke their operacions as in growing highe and towardes the heauens We se the vapors ascend high the plantes groweth highe the trees budde out on height the sourges of the sea mount highe and the nature of fier is alwayes to ascend and mount on highe only the miserable man groweth downeward and is brought low by reasone of the feble and fraile flesh which is but earth and commeth of earth and liueth on earth in the end returneth to earth againe from wheÌ„ce he came Aristotle saith well that man is but a tre planted with the rootes vpward whose roote is the head and the stocke is the bodye the braunches are the armes the barcke is the flesh the knottes are the bones the sappe is the hart the rottennes is malice the gumme is loue the flowers are words and the frutes are the good workes To make the man to go vprightlye his heade should be wher his feete are and the feete wher the head is syth the head is the roote the feete are the bowes but in this case I sweare that we are correspondaunte to our beginning for if our fleshe be planted contrarywise so much more contrary we haue our life ordered Therfore concerning our matter I say that the Realme hath no lesse his beginning of the kinge then the kinge of the realme whiche thinge is plainlye seene for that the king giueth lawes and institucions to a Realme and not the Realme to the kyng The giftes and benefites which the king geueth commeth to the Realme not from the realme to the king To inuent warres to take trewse to make peace to reward the good and to punish the euyl proceadeth from the king to the Realme and not to the contrary For it apperteineth onlye to the maiestie of a prince to commaund and ordeine and to the common wealth to autorise and obey him As in a great sumptuous bylding it is more daungerous wher one stone of the foundacion doth fall then when .x. thousand tyles faule from the top so he ought more to be blamed for onely disobedience commytted and done to the king and his iustice then for fiue thousand offences against the common wealth For we haue sene of a lytle disobedience a great slaunder aryse in a common wealthe O it is a goodly matter for a prince to be beloued of his subiectes and a goodly thing also for the realme to be feareful of their king For the king that is not

he geueth theÌ„ one which robbeth theÌ„ they require one to deliuer them from boÌ„dage he ordaineth one to kepe them as slaues And finally the Hebrues trusting to be deliuered of their iudges which ruled not according to theyr appetites god shal geue them a king that shal take they â–ª goodes from them by force O how many times ought we to pray vnto god to giue vs princes in our comon wealth prelates in our churches which do know how to gouerne vs and minyster vnto vs not accordynge to the weyght of our soule but accordyng to the measure of hys mercy Plato sath in the first booke of lawes that one of the most excellent lawes which the Siciones had in their prouince was to kepe the Cities that they shoulde not chaunge nor alter any thing therin Truly those Barbarous were sage in doing and Plato was very discrete to commend them therin For nothing destroyeth a common wealth soner then to suffer chaunges oftetimes therin Al these things semed to be true in the Hebrues the which in their gouernment were very rashe and vndiscrete For first they gouerned theym selues by Patriarches as Abraham was After they were gouerned by prophetes as Moyses by captaynes as Iosue by iudges as Geâ—eo by kynges as Dauid after they gouerned theymselues by Byshoppes as Abdias was and in the end the Hebrues not contented with all these God suffered that they should fall into the handes of Antiochus Ptolomeus and Herodes all tyrauntes This punishment fell accordyng to the iust iudgement of God vppon theym for their offeÌ„ces for it was euen mete that they that would not enioy the pleasauÌ„t lybertie of Iudea should tast the cruell seruitude of Babylone The condicion whych chaunced in the gouernement to the vnconstant Hebrues the same happened vnto the proude Romaines The which in the beginning of theyr Empire were gouerned by kinges afterwardes by tenne men then by the Consulles soo by the dictators by the Censours and afterwardes by the Tribu nes and Senatours and in the ende they came to be gouerned by Emperours and tirannous princes The Romaynes inuented all these alteracions in their gouernments for none other cause but to see whether they could be deliuered from the commaundement of an other For the Romaynes in this case were so proude harted that they had rather dye in lybertie then liue in captiuitie God had so ordeyned it and their wofull case dyd soo promyse it when they were aboue al other kyngs and realmes of the earth that then the slaue should be obedyent to his yronnes and the subiect should acknowledge the homage to hys maister And though the subiects do moue warres though kinges also do wynne Realmes and Emperours conquere Empyres yet wyl they or nyl they both great small should acknowledge them selues for seruauntes For duringe the tyme of oure fleshlye lyfe wee canne neuer withdrawe oure selues frome the yooke of seruitude And saye not you Princes for that you are puyssaunte princes that you are excepted from seruitude of menne For withoute doubte it is a thinge more vntollerable to haue their hartes burdened with thoughtes then their neckes loden with yrons If a slaue be good they take from him some yrons but to you that are prynces the greater you are they greater cares you haue For the prynce that for hys common wealthe taketh care hath not one momente of an houre quyete A slaue hopeth to be delyuered in hys lyfe but you can not looke to be delyuered tyl after youre death They laye yrons on the slaue by weyghte but thoughtes burdenne you wythoute measure For the wofull heart is more burdened with one houre of care thenne the bodye is pressed wyth twentye pounde of yrone A slaue or prysonner if he bee alone manye tymes fylethe of hys yrons but you Princes that are alone are more greuouslye tormented wythe thoughtes for soletarye places are Arbours and Gardeyns to woofull and heauye hartes A slaue hath nothing to care for but himselfe alone but you that be Princes haue to satisfie please al men For the prince shuld haue a time for himself also for those which are aboue him The deuine Plato saide wel that he that shold haue the lest part of a prince belonging to a prince oughte to be the prince himselfe For to the end the prince should be al his owne he ought to haue no part in himselfe Though a slaue worke trauaile in the day yet he slepeth without care in the night but you princes passe the daies in hearing importunate suetes the night in fetching innumerable sighes Finallye I say that in a slaue be it wel or be it euil al his paine is finished in one yere or is ended at his death but what shal a woful prince do when he dyeth If he were good ther is but a short memorie of his goodnes and if he hath bene euil his infamy shal neuer haue end I haue spoken these things to the ende that great small lordes and seruauntes should confesse and acknowledge the true signory to be onely vnto him who for to make vs lords aboue became a seruaunt here beneath Â¶ When the tirannes beganne to reigne and vpon what occasion commaunding and obeying first began And how the auctorytie which the prince hath is by the ordenaunce of God Cap xxx CEasing to speake any further of the poetical histories auncieÌ„t feynings and speaking the truth according to the deuine histories the first that did loue in this world was our father Adam who did eate of the fruit forbidden that not so much for to trespasse the commaundement of one as for not to displease his wife Eue. For many now a dayes had rather suffer their coÌ„science a long time to be infected then one only day to se their wiues displeased The first homicyde of the world was Cayn The first that died in the world was Abel The first that had .ii. wiues in the world was Lamech The first citie of the world was by Enoch built in the fields of Edon The first musitian was Tubalcaim The first which sayled in that world was Noe. The firste tirant of the world was Nembroth The first priest was Melchysedech The first king of the world was Anraphel The first duke was Moyses The first which was called Emperour in the world was Iulius Cesar For vntil this time they which gouerned wer called CoÌ„sulles Censors Dictators And from Iulius Cesar hitherto haue bene called Emperours The first battaile that was giuen in the world as we rede was in the wild valleis which now they cal the dead salt sea For a great part of that that then was the maine land is now the dead sea The holy scriptures cannot deceue vs for it is ful of al truth by them it is declared that a thousand eyght hundred yeres after the world began there was no battaile assembled nor company that met to fight in the field for at that tyme

straunge knyghtes whiche of their owne free wylles voluntarely were made citezins of Rome Fiftly all the olde souldiours whiche had serued xxxvi yeares continually in the warres For those which were retired home to their owne houses were honourably founde of the common wealth The .xii. yeares paste I my selfe was in Tarenthe and caried thee to Rome where I redde vnto thee Rethorike Logike and Philosophie and also the Mathematicall sciences keping thee in my house in my company at my table and in my bedde and furthermore I hadde thee in my harte and in my minde The whiche thinge thou shouldest esteme more then if I gaue thee my house and all my goodes For the true benefite is that onely whiche is done without any respect of profite or interest I kepte thee with me thus in this sorte in Laurente in Rhodes in Naples and in Capua vntil such tyme as the gods created me Emperour of Rome And then I determined to sende thee to Grece because thou shouldest learne the Greeke tongue and also to the ende thou shouldest accustome thy selfe to worke that whiche true philosophie requireth For the true and vertuous philosophers ought to conforme their workes to that they say and publishe their wordes with their deades There is nothing more infamous then to presume to be sage and to be desirous to be counted vertuous principally for him that speaketh much worketh litle For the man of a pleasant tongue euil life is he which with impostumes vndoeth the coÌ„mon wealth When I sent thee to Grece withdrew thee from Rome it was not to exyle thee out of my company so that thou hauing tasted of my pouertie shouldest not reioyce at my prosperitie but it was that considering thy youthfull disposition and lightnes I was afrayd to vndo thee in the palace chiefly least thou wouldest haue presumed to haue bene to bolde familiar because thou werte my nephew For truly princes which take pleasure that their children be familiar with theÌ„ thei giue occasion that men shal not count theÌ„ wise cause also the youÌ„g meÌ„ to be estemed for light I haue tolde thee that I did for thee in Italy I will nowe let thee knowe what thou hast done and doest in Grece so that I wyl shewe thee to be notorious that is to knowe that thou taking and esteming thy selfe to be wel disposed in thy youthe thou haste forsaken thy studie and despised my counsayles thou arte accompanied with vayne and light men and hast viciously employed the money which I had sent thee to bie bookes All the whiche thinges to thee being hurtfull are to me no lesse dishonour and shame For it is a generall rule when the childe is foolishe and ill taught the blame and fault is layde on the maisters necke who hath taught him and brought him vp It greueth me not for that I haue broughte thee vp neither for that I haue taught thee to reade and cause thee to study neither likewyse to haue kept thee in my house to haue set thee at my table nor also to haue suffred thee to lye with me in bedde neither it greueth me to haue consumed so muche money on thee but with all my harte it greueth me that thou haste not geuen me occasion to doe thee any good For there is nothing that greueth a noble prince more then not to finde parsons able of capacitie to doe them any good They tell me that thou art well made of thy body and fayre of countenaunce and that thou presumest also in those thinges wherefore to enioye the pleasurs of thy persone thou hast forsaken philosophie wherwith I am not contented For in the ende the corporall beautie earely or late perisheth in the graue but vertue and science maketh men to be of immortall memory The gods neuer commaunded it neither the studies and vniuersities of Italy suffred it to haue the body fine and trimme the visage fayre cleare and the harte full of philosophie for the true philosopher of all other thinges estemeth leste the setting forth of the body For that the demonstrations tokens of a true perfect philosopher is to haue his eies troubled his eiebries burnte the head bauld the bal of his eies sonke into his head the face yellow the body leane and feble the fleshe drie the feete vnhosed the garment poore the eating litle and the watching great Finally he ought to liue as a Lacedemonian and speake as a Grecian The tokens of a valiaunt and renowmed captaine are his woundes and hurtes and the signe of a studious philosopher is the despising of the world For the wyse man ought to thinke him selfe as muche dishonoured if they call him stoute and sturdy as a captaine when they call him a cowarde and negligent I like well that the phylosopher studie the auncient antiquities of his forefathers that wrote the profounde thinges for the time to come that he teache profitable and holsom doctrines to those whiche are nowe aliue that he diligently enquire of the mocion of the starres that he consider what causeth the alteration of the elementes But I sweare vnto thee Epesipus that neuer sage of Rome came to those thinges nor philosopher of Grece likewyse but in searching the quietnes of the soule and despising the pleasurs of the body Touching the body I am like to beastes but concerning the spirite I am partely like to the gods sithe that following the thinges of the fleshe I am made lesse than my selfe and in following the motions of the spirite I am made more then I am For truly sensualitie maketh vs inferiour to beastes and reason maketh vs superiour vnto men The worldly malice and presumption naturally desireth rather to mounte then to descende and to commaunde rather than to be commaunded And since it is so why doe we by vices abase our selues to doe lesse then beastes being possible for vs by vertues to doe more then men Amongest all the members which men can haue there is nothing more tender to breake nor any thing more easy to corrupte then is the handesomenes of the body wherof we are so proude For in mine opinion to esteme him self to be handsome propre of persone is no other thing but to esteme our selues that dreaming we shal be riche and mighty and afterwardes awaking we finde our selues to be poore and miserable And me thinketh this thing to be true because I will declare what it is to se a young man in his first age the hed litle the heere yeallowe the browe long the eies grene the chekes white the nose sharpe the lips coloured the bearde forked the face liuely the necke smal the body of good proportion the armes litle the fingers longe to conclude so wel proportioned in his members that mens eies shoulde alwayes desire to beholde him and the hartes alwaies seke to loue him If this young man so faire and wel proportioned remained long time in this beautie and disposition it were

of kyng Arthebanus had nourished his sonne they coulde not haue robbed it in the cradell nor these twoo princes had not bene slayne in battayle nor the common wealth had not bene destroied nor Alexander had not entred into the lande of another nor had not come to conquere the contrey of Italy nor the dead corps had not wanted his graue for oftetimes it chaunceth for not quenching a litle coale of fier a whole forest house is burned The deuine Plato among the Grekes and Licurgus among the Lacedemonians commaunded and ordeined in all their lawes that al the Plebeical women those of meane estate should nourishe al their children and that those which were princesses and great ladies should at the least nourishe their eldest and first begotten Plutarche in the booke of the reigne of princes saieth that the sixt kyng of the Lacedemonians was Thomistes the whiche when he died lefte two children of which the second inherited the realme because the Quene her selfe had brought it vp and the first did not inherite because a strauÌ„ge nource had geuen it sucke and brought it vp And hereof remained a custome in the moste parte of the realmes of Asia that the childe whiche was not nourysshed with the pappes of his mother shoulde inherite none of his mothers goodes There was neuer nor neuer shal be a mother that had suche a sonne as the mother of God which had Iesus Christe nor there was neuer nor neuer shal be a sonne which had suche a mother in the worlde But the infante would neuer sucke other milke because he would not be bounde to call any other mother nor the mother did geue him to nourish to any other mother because that no other woman should call him sonne I doe not marueile at al that princesses and great ladies doe geue their children forth to nourishe but that which moste I marueile at is that she whiche hath conceiued and brought forth a child is a shamed to geue it sucke and to nourishe it I suppose that the ladies doe thinke that they deserue to conceiue them in their wombes and that they sinne in nourishing them in their armes I can not tell how to wryte and much lesse howe to vtter that which I would say which is that women are now a daies come into such folly that they thinke and esteme it a state to haue in their armes some litle dogges they are ashamed to nourish geue the childreÌ„ sucke with their own breastes O cruel mothers I cannot thinke that your hartes can be so stony to endure to see and keape fantasticall birdes in the cages vnhappy Monkeis in the wyndowes fisting spaniels betwene your armes and so neglect and despise the swete babes casting them out of your houses where they were borne and to put them into a straunge place where they are vnknowen It is a thing which cannot be in nature neither that honestie can endure conscience permit nor yet consonant either to deuine or humaine lawes that those which God hath made mothers of children shoulde make them selues nourses of dogs Iunius Rusticus in the third booke of the sayings of the auncientes saith that Marcus Porcio whose life and doctrine was a lanterne and example to al the Romain people as a man much offended saied on a day to the senate O fathers conscripte O cursed Rome I can not tell what nowe I shoulde saye sithe I haue sene in Rome suche monsterous thinges that is to wete to see women cary Parrottes on their fistes and to see women to nourishe dogges geuing them mylke from their owne breastes They replied in the senate and sayde Tell vs Marcus Porcio what wouldest thou we should doe whiche lyue nowe to resemble our fathers whiche are dead Marcus Portio aunswered them The woman that presumeth to be a Romaine Matrone ought to be founde weauing in her house and out of that to be found in the temple praying to God and the noble and stoute Romane ought to be fouÌ„d in his house reding bookes and out of his house fighting in the playn fielde for the honour of his countrie And suer these were wordes worthy of suche a man Annius Minutius was a noble Romaine and captaine of great Pompeius who was a great friende to Iulius Caesar after the battaile of Farsaliae for he was an auncient and on that could geue good councell wherefore he neuer scaped but that he was chosen in Rome for Senatour Consul or Censor euery yeare for Iulius Caesar was so mercifull to them that he pardoned that those whiche had bene his moste enemies in the warres were of hym in peace best beloued This Annius Minutius then beinge chosen Censor within Rome which was an office hauing charge of iustice by chaunce as he went to visite the wyfe of an other frende of his the whiche laye in child bedde because she had great aboundaunce of mylke he founde that a litle pretie bitche did sucke her vpon the whiche occasion they saye he said these wordes to the Senate fathers conscripte a present mischiefe is nowe at hande according to the token I haue sene this daye that is to wete I haue seene a Romaine woman denie her owne chyldren her mylke and gaue to sucke to a filthy bitche And truly Annius had reason to esteme this case as a wonder for the true and swete loues are not but betwene the fathers and children and where the mother embraceth the brute beaste and forsaketh her naturall childe whiche she hath brought foorth it cannot be otherwyse but there either wysedome wanteth or folly aboundeth for the foole loueth that he ought to despise and despiseth that whiche he ought to loue Yet thoughe the mothers wyll not geue their children sucke they oughte to doe it for the daunger whiche may come to the helthe of their personnes for as the womeÌ„ which bryng forth children do lyue more healthful then those which beare none so these which do nourish them haue more health then those which doe not nourishe them For although the brynging vp of children be troublesome to women it is profitable for their healthe I am ashamed to tell it but it is more shame for ladies to do it to see what plasters they put to their breastes to drie vp their milke and hereof commeth the iust iudgement of God that in that place ofte tymes where they seke to stoppe their mylke in the selfe same place they them selues procure their sodaine death I aske now if women doe not enioye their children being younge what pleasure hope they to haue of them when they are olde What a great comforte is it for the parentes to see the younge babe when he wyll laughe howe he twincleth his litle eies when he wyll weape how he wyll hange the prety lippe when he woulde speake howe he wyll make signes with his lytle fyngers when he wyll goe howe he casteth forwarde his feete and aboue all when he beginneth to bable howe he doubled in his

woordes What thing is more pleasaunt to the father then to see them and to the mother to agree to it when the chyldren doe sucke they plucke forth the brestes with the one hande and with the other they plucke their heere and further they beate their feete together and with their wanton eies they caste on their parentes a thousande louyng lookes what is it to see them when they are vexed and angry how they wyll not be taken of the fathers howe they stryke their mother they caste awaye things of golde and immediatly they are appeased with a litle apple or russhe what a thing is it to see the innocentes howe they aunswer when a man asketh them what follies they speake when they speake to them how they play with the dogges and runne after the cattes how they dresse them in wallowing in the dust how they make houses of earth in the streates how they weape after the birdes when they see them flie away Al the which thinges are not to the eies of the fathers and mothers but as Nitingales to sing and as bread and meate to eate The mothers peraduenture will saye that they will not bringe vp their children because when they are younge they are troublesome but that after they shoulde be nourished and brought vp they would be glad To this I answere them that the mothers shal not denay me but that some of these things must neades meate in their children that when they be old they shal be either proud enuious couetous or negligent that they shal be lecherous or els theues that they shal be blasphemours or els glottons that they shal be rebelles or fooles and disobedient vnto their fathers I beleue that at this daie there are many mothers in the worlde which did hope to be honoured serued with the children which they had brought vp and afterwarde perceiuing their maners would willinglye forgo the pleasures whiche they hoped for so that they might also be deliuered froÌ„ the troubles which through their euill demeanours are like to ensue For that time which the parentes hoped to passe with their childreÌ„ in pleasures they consume seing their vnthrifty life in sorowfull sighes I councel admonishe humbly require princesses great ladies to nourishe enioy their children when they are young and tender for after that they are great a man shal bring them newes euery day of diuerse sortes and maners they vse for as much as the one shal say that her sonne is in pryson another shal say that he is sore wounded another that he is hid others that he hathe plaied his cloke others that he is sclaundered with a coÌ„mon harlot another that he stealeth his goodes from him another that his enemies do seke him another that he accompanieth with vnthriftes and finally they are so sturdy vnhappy and so farre from that which is good that oftentimes the fathers would reioyce to see them die rather then to see theÌ„ liue so euill a life Me thinketh that the knot of loue betwene the mother and the childe is so great that not onely she ought not to suffer them to be nourished out of the house one whole yere but also she ought not to suffer theÌ„ to be out of her presence one only day For in seing him she seeth that which is borne of her intrails she seeth that which she hath with so great paines deliuered she seeth hym who ought to inherite all her goodes she seeth him in who the memory of their auncestours remaineth and she seeth him who after her death ought to haue the charge of her affayres and busines Concludynge therefore that whiche aboue is spoken I saye that whiche the greate Plutarche saied from whom I haue drawen the moste parte of this chapter that the mother to be a good mother ought to haue kepe her chylde in her armes to nourishe him and afterwardes when he shal be great she ought to haue him in her harte to helpe him For we see oftentymes great euils ensewe to the mother and to the chylde because she did not bringe hym vp her selfe and to put hym to nouryshe to a straunge breaste there commeth neither honour nor profite Â¶ That princesses and great Ladies ought to be very circumspecte in chosinge their nources Of seuen properties whiche a good nource should haue Chap. xx THose whiche ordeined lawes for the people to lyue were these Promotheus whiche gaue lawes to the Egiptians Solon Solmon to the Grekes Moyses to the Iewes Licurgus to the Lacedemonians and Numa Pompilius to the Romaines for before these princes came their people were not gouerned by written lawes but by good auncient customes The intention of those excellent princes was not to geue lawes to their predecessours for they were now dead neither they gaue them onely for those which lyued in their tyme being wicked but also for those which were to come whom they did presuppose would not be good For the more the worlde increaseth in yeares so muche the more it is loden with vices By this that I haue spoken I meane that if the princesses and great ladies euery one of them woulde nourishe their owne childe I neade not to geue them counsell But since I suppose that the women which shal be deliuered hereafter wil be as proude and vaine glorious as those whiche were in times past we will not let to declare here some lawes and aduises how the ladie ought to behaue her self with her nource and howe the nource ought to contente her selfe with the creature For it is but iuste that if the mother be cruell and hardy to forsake the creature that she be sage pitiefull and aduised to choose her nource If a man finde great treasoure and afterward care not how to kepe it but doth commit it into the handes of suspected persons truely we would call hym a foole For that which naturally is beloued is alwayes of al best kept The woman oughte more wysely kepe the treasure of her owne body then the treasure of all the earth if she had it And the mother which doth the contrary and that committeth her child to the custody of a straunge nource not to her whom she thinketh best but whom she findeth best cheape we will not call her a foolishe beaste for the name is to vnseamely but we will call her a sotte which is somewhat more honester One of the things that doth make vs moste beleue that the ende of the world is at hande is to see the litle loue which the mother doth beare to the child being young and to see the wante of loue which the childe hath to his mother beinge aged That whiche the childe doth to the father and the mother is the iust iudgement of God that euen as the father would not nourishe the childe in his house being younge so likewise that the sonne should not suffer the father in his house he beinge olde Retourning therefore to the matter that sith the woman

not geeuen thee nor neuer will geeue thee For the goddes are so iuste in deuydynge theire giftes that to them to whom theye geue contentacion theye take from them ryches and to those whom theye geeue riches they take their contentacion Plutarche in the fyrste of hys pollytike puttethe this example and he declareth not the name of thys phylosopher O howe greate a benefyte is that whiche the goddes geeue to prynces and greate lordes in geeuinge them theire healthe in geeuynge them ryches and in geuinge them honour but if besides those hee geueth them not contentacion I saye that in geeuynge them the goodes hee geuethe them trauaile and daunger For if the trauaile of the poore bee greater thenne the trauayle of the riche wytheoute comparison the discontentacion of the ryche is greater then the discontentacion of the poore Menne lytle regardynge theire healthe beecome sicke lytle esteeminge theire riches beecome poore and beecause theye knowe not what honoure is theye become dishonoured I meane that the rashe prynces vntill suche time as theye haue benne well beaten in the warres will alwayes lytle regarde peace The daye that yowe prynces proclayme warres agaynste youre enemies you set at lybertye all vyces to your subiectes Yet yowe saye youre meanynge is not theye shoulde bee euyll I saye it is true Yet all thys ioyned togethers ye geeue them occasion that theye bee not good Let vs knowe what thynge warre is and then we shall see whyther it bee good or euill to followe it In warres theye doe noughte els but kyll menne robbe the temples spoyle the people destroye the innocentes geeue lybertie to theeues seperate friendes and rayse stryfe all the whiche thynges cannot bee done wytheoute greate hurte of iustyce and scrupulosytie of conscyence The sedycious manne hym selfe canne not denaye vs that if twoe Prynces take vppon them warres beetweene them and that bothe of them seeme to haue ryghte yet the one of them onelye hathe reason So that the prynce whyche shall fyghte agaynste iustice or defende the vniuste cause shall not escape oute of that warre iustifyed Not issuynge oute iustifyed hee shall remayne condempned and the condemnation shall be that all the losses murders burnynges hangynges and robberies whiche were done in the one or other common wealthe shall remayne vppon the account of hym whyche tooke vppon hym the vniuste warre Allthoughe hee dothe not fynde an other prynce that will demaunde an accoumpte of hym heare in thys lyfe yet hee shall haue a iuste iudge that will in another place laye it to hys charge The prince whiche is vertuous and presumethe to be a christian beefore hee beeginne the warre oughte to considre what losse or profyte will ensue thereof Wherein if the ende bee not prosperous hee loseth his goodes and honoure and if hee perchaunce attaine to that he desyred peraduenture his desire was to the domage of the common wealthe and then hee oughte not to desire it For the desire of one should not hurte the profite of all When GOD oure lorde dyd create prynces for prynces and people accepted them for their lordes it is to beleue that the goddes neuer commaunded suche things nor the men would euer haue excepted such if they had thought the princes would not haue done that they were bouÌ„d but rather that whereunto they were enclined For if men follow that whereunto theire sensualitie enclinethe them they do alwaies erre Therefore if they suffer them selues to bee gouerned by reason they are always sure And besides that princes should not take vppon them warres for the burdening of theire conscience the mispendinge of their goodes and the losse of their honour they ought also to remember the dutie that they owe to the common wealth the which they are bounde to kepe in peace and iustice For we others nede not gouernours to search vs enemies but princes which may defend vs from the wicked The diuine Plato in his .4 booke de legibus sayeth that one demaunded him why he did exalt the Lidians so much and so muche dispraise the Lacedemonians Plato aunswered If I coÌ„mend the Lidians it is for that they neuer were occupied but in tilling the field and if I do reproue here the Lacedemonians it is because theye neuer knewe nothinge els but to conquere realmes And therefore I saye that more happie is that realme where men haue their handes with labouring full of blysters then where theire armes in fightinge are wounded withe sweordes These wordes whiche Plato spake are verye true and woulde to god that in the gates and hartes of princes they were written Plinius in an epistle sayethe that it was a prouerbe muche vsed amongest the Grekes that he was kyng whiche neuer sawe kynge The lyke maye we saye that he onelye maye enioye peace whiche neuer knewe what warre meant For simple innocent though a man be there is none but will iudge him more happye whiche occupyeth his handekerchiefe to drye the sweate of his browes then he that breakethe it to wipe the bloude of his heade The princes and greate lordes which are louers of warre ought to consider that they do not onelye hurte in generall all men but also specially the good and the reason is that allthoughe they of their own willes do abstaine from battaile doe not spoile do not rebell nor sleye yet it is necessarie for them to endure the iniuries and to suffer theire owne losse and damages For none are meete for the warre but those whiche litle esteeme theire life and muche lesse theire consciences If the warre weare onely with the euill againste the euill and to the hurte and hinderaunce of the euill litle shoulde theye fele whiche presume to be good But I am sory the good are persecuted the good are robbed and the good are slaine For if it were otherwyse as I haue sayde the euill againste the euill we would take litle thought both for the vanquishinge of the one and muche lesse for the destruccion of the other I aske nowe what fame what honoure what glorye what victorie or what riches in that warre can be wonne wherein so manye good vertuous wyse men are loste There is suche penurye of the good in the worlde and such nede of them in the common wealthe that if it weare in oure power wee wythe oure teares oughte to plucke them oute of theire graues and geeue them lyfe and not to leade them into the warres as to a shambles to be put toe deathe Plinie in one epistle and Seneca in an other saye that when theye desyred a Romayne captain that with his army he should enter into a greate daunger whereof greate honoure shoulde ensue vnto hym and lytle profyte to the coÌ„mon wealthe He aunswered For nothynge woulde I enter into that daunger if it were not to geue life to a romayn citizeÌ„ For I desire rather to go enuironed with the good in Rome then to go loden with treasures into my couÌ„treye Comparinge prince to prince and lawe

to lawe and the christian wyth the pagan without comparison the soule of a christian oughte more to be estemed then the lyfe of a Romayne For the good Romaine obseruethe it as a lawe to dye in the warre but the good christian hathe this precepte to lyue in peace Suetonius Tranquillus in the seconde booke of Cesars sayethe That amonge all the Romayne prynces there was noe prynce so wellbeloued nor yet in the warres so fortunate as Augustus was And the reason hereof is beecause that prynce neuer beganne anye warre vnlesse by greate occasyon he was thereunto prouoked O of how many prynces not ethnicks but christians we haue hearde and reade all contrarye to thys whyche is that were of suche large conscience that theye neuer tooke vppon them anye warre that was iuste to whom I sweare and promyse that since the warre which they in thys worlde beeganne was vniuste the punishemente whiche in an other theye shall haue is moste righteous Xerxes kynge of the Perses beynge one dayeat dynner one broughte vnto hym verye faire and sauourye fygges of the prouince of Athens the whyche beeinge sette at the table he sweare by the immortal goddes and by the bones of his predecessours that he would neuer eate fygges of hys countreye but of Athens whych were the beste of all Greece And that whyche by woorde of mouthe kynge Xerxes sweare by valiaunt dedes withe force and shielde he accomplished and wente foorthwith to conquere Gretia for noe other cause but for to syll him selfe wythe the sygges of that countreye so that he beganne that warre not onelye as a lyghte prynce but also as a vicious man Titus Liuius sayethe that when the Frenche men did cast of the wine of Italy immediately they put them selues in armes and went to conquere the countreye witheout hauinge anye other occasion to make warre againste them So that the Frenchemen for the lycorousnes of the pleasaunt wynes loste the deare bloude of theire owne hartes Kyng Antigonus dreamed one nighte that he sawe kinge Methridates withe a fyeth in hys hande who lyke a mower dyd cut all Italy And there fell suche feare to kynge Antigonus that he determined to kyll kynge Methridates so that this wicked prince for credytinge a lighte dreame set all the worlde in an vprore The Lumberdes beeinge in Pannonia herde saye that there was in Italy sweete fruites sauowry fleshe odoriferous wynes faire women good fish litle colde and temperate heate the whyche newes moued them not onelye to desire them but also theye toke weapons to goe conquere Italye So that the Lombardes came not into Italye to reuenge them of theire enemies but to bee there more vicious and riotous The Romaynes and the Carthagiens were friendes of longe time but after they knew there was in Spaine great mynes of golde and of siluer immediatelye arose betweene them exceadynge cruell warres so that those twoe puissaunt realmes for to take eche from other their goods destroyed their own proper dominions The authors of the aboue said were Plutarchus Paulus Diaconus Berosus Titus Liuius O secret iudgements of god which suffreth such thyngs O mercyful goodnes of thee my Lord that ê‘mitteth such things that through the dreame of on price in his chaÌ„ber another for to robbe the treasures of Spayne another to fly the colde of Hungary another to drinke the wines of Italy another to eat figges of Grece shoulde put al the countrey to fire bloud Let not my pen be cruel against al princes which haue vniust warres For as Traianus said Iust warre is more worthe then fayned peace I commend approue and exalt princes whiche are carefull stout to kepe and defende that which their predecessours lefte them For admit that for dispossessing them hereof cometh all the breache with other Princes Loke how much his enemy offendeth his conscience for taking it so much offendeth he his common wealth for not defending it The wordes whiche the diuine Plato spake in the first booke of his laws dyd satisfye me greatly which were these It is not mete we should be to extreme in coÌ„mending those which haue peace nor let vs be to vehement in reprouing those whiche haue warre For it may be now that if one haue warre it is to the end to attaine peace And for the contrary if one haue peace it shal be to the ende to make warre In deede Plato sayde verye true For it is more worthe to desire shorte warre for longe peace then short peace for longe warre The philosopher Chilo being demauÌ„ded whereby a good or euil gouernour might be knowen he auÌ„swered There is nothing wherby a good and euill man maye be better knowen then in that for the which they striue For the tyranous Prince offrethe him selfe to dye to take from an other but the vertuous prince trauaileth to defend his own WheÌ„ the redemer of this worlde departed from this worlde he sayde not I geue ye my warre or leaue ye my warre but I leaue ye my peace and geeue you mye peace Thereof ensuethe that the good christian is bounde to keepe the peace which Christ so muche commaunded then to inuent warre to reuenge his proper iniurye which god so much hated If princes dyd that they oughte to doe and in this case woulde beleue me for no temporall thing they shoulde condescend to shed mans bloud if nothinge els yet at the leaste the loue of hym whiche on the crosse shed hys precious bloude for vs shoulde from that cleane disswade vs. For the good Christians are commaunded to bewaile theire owne sinnes but they haue no licence to shed the bloude of their enemies Fynally I desire exhorte and further admonishe al princes and great lordes that for his sake that is prince of peace they loue peace procure peace kepe peace and liue in peace For in peace they shal be rich their people happye Â¶ Themperour Marcus Aurelius writeth to his friend Cornelius wherein he dyscribeth the discomodyties of warre and the vanitie of tryumphe Cap. xiiij MArcus Emperoure wysheth to thee Cornelius hys faithful frend helth to thye person and good lucke against all euill fortune Withein fiftene daies after I came from the warre of Asia whereof I haue triumphed here in Rome remembrynge that in times paste thou weare a companyon of my trauaile I sent immedyatly to certyfy thee of my triuÌ„phes For the noble harts do more reioice of their friÌ„ds ioy theÌ„ they do of their own proê‘ delights If thou wilt take pains to come wheÌ„ I seÌ„d to cal thee be thou assured that on the one part thou shalt haue much plesure to se the great abuÌ„daÌ„s of riches that I haue brought out of Asia to beeholde mye receiuinge into Rome on the other thou canst not kepe thy selfe from weepinge to se suche a sorte of captiues the which entred in before the triuÌ„phant chariotes bounde naked to augment to the coÌ„querours most glory also to them vanquished to be a greater

that is hurtful for them For wee see this that the sheepe flyeth the wolf the catt flyeth the dog the ratt flyeth the catt and the chicken the kyte so that the beasts in opening the eyes doo immediatly know the frends whoÌ„ they ought to folow and the enemies whom they ought to fly To the miserable man was vtterly denyed this so great priuilege For in the world there hath been many beastly men who hath not onely attained that which they ought to know whiles they lyued but also euen as like beasts they passed their daies in this life so they were infamed at the tyme of their death O miserable creatures that wee are which lyue in this wicked world for wee know not what is hurtfull for vs what wee ought to eat from what wee ought to abstain nor yet whom wee shoold hate wee doo not agree with those whom wee ought to loue wee know not in whom to put our trust from whom wee ought to fly nor what it is wee ought too choose nor yet what wee ought to forsake Finally I say that when wee think oft times to enter into a sure hauen within .3 steps afterward wee fall headlong into the deepe sea Wee ought also to consider that both to wild and tame beasts nature hath geeuen armes or weapons to defend them selues and to assault their enemies as it appeareth for that to birds shee hath geeuen wings to the harts swiftfeete to the Elephants tushes to the serpents scales to the Eagle tallons to the Faucon a beake to the lyons teeth to the bulles hornes and to the bears pawes Finally I say that shee hath geeuen to the Foxes subtilty to know how to hyde them selues in the earth and to the fishes lyttle finnes how to swim in the water Admit that the wretched men haue few enemies yet in this they are none otherwise priuileged then the beasts for wee see without teares it cannot bee told that the beasts which for the seruice of men were created with the self same beastes men are now adays troubled and offended And to the end it seeme not wee should talk of pleasure let euery man think with him self what it is that wee suffer with the beasts of this life For the Lyons do fear vs the wolfes deuoure our sheepe the dogges doo bite vs the cattes scratche vs the Bear doth tear vs the serpents poysoÌ„ vs the Bulles hurt vs with their horns the birds do ouerfly vs the ratts doo trouble vs the spiders do annoy vs and the woorst of all is that a litel flye sucketh our blood in the day the poore flea doth let vs from slepe in the night O poore and miserable maÌ„ who for to sustein this wretched life is enforced to begge al things that hee needeth of the beastes For the beasts do geeue him wool the beast do draw him water the beasts do cary him him from place to place the beasts do plough the land and carieth the corn into their barnes Finally I saye that if the maÌ„ receiue any good he hath not wherwith to make recompeÌ„ce if they doo him any euill he hath nought but the tong to reuenge Wee must note also that though a man lode a best with stripes beate her driue her by the foule wayes though he taketh her meat from her yea though her yonglings dye yet for none of all these things shee is sad or sorowfull and much lesse doth weepe though shee should weepe shee cannot For beasts little esteame their life much lesse feare death It is not so of the vnhappy and wretched maÌ„ which can not but bewayle the vnthankfullnes of their frends the death of their children the want which they haue of necessityes the case of aduersitie which doo succede theim the false witnes which is brought against theym and a thousaÌ„d calamities whice doo torment their harts Fynally I say that the greatest coÌ„fort that men haue in this life is to make a riuer of water with the teares of their eyes Let vs inquire of princes and great lords what they can doo wheÌ„ they are borne whether they can speak as oratours if they can ronne as postes if they can gouerne them selues as kinges if they can fyght as men of warre if they can labor as laborers if they can woork as the masons if they knew to teach as maisters these litell children would aunswer that they are not onely ignoraunt of all that wee demaund of them but also that they can not vnderstaÌ„d it Let vs retourne to ask them what is that they know since they know nothing of that wee haue demaunded them they wil aunswer that they can doo none other thing but weepe at their byrth and sorow at their death Though al those which sayle in this so perillous sea doo reioyce and take pleasure and seeme too sleap soundly yet at the last there cometh the winde of aduersity which maketh them al to know their foly For if I bee not deceyued and if I know any thing of this world those which I haue seene at the time of their birth take shipp weeping I doubt whether they will take land in the graue laughing O vnhappy life I shoold say rather death which the mortalls take for life wherein afterwards wee must coÌ„sume a great time to learn all arts sciences and offices and yet notwithstanding that whereof wee are ignorante is more theÌ„ that which wee know Wee forget the greatest part saue only that of weeping which no man needeth to learn for wee are borne and liue weeping and vntill this present wee haue seene none dye inioy Wee must note also that the beasts doo lyue and dye with the inclinations where with they were borne that is to weete that the wolfe foloweth the sheepe and not the birds the hounds follow the hares and not the ratts the sparrow flyeth at the birds and not at the fish the spider eateth the flyes and not the herbs Finally I say that if wee let the beast search hys meat quietly wee shall not see hym geeuen to any other thing The contrary of al this happeneth to men the which though nature hath created feeble yet Gods inteÌ„tioÌ„ was not they should bee malitious but I am sory since they cannot auoyde debilyty that they turne it into malice The presumption which they haue to bee good they turne to pryde and the desire they haue to bee innocent they tourne into enuy The fury which they should take against malice they turne into anger and the liberality they ought to haue with thee good they conuerte into auaryce The necessity they haue to eat they turne into gluttony and the care they ought to haue of their conscience they turne into neglygence Finally I say that the more strength beasts haue the more they serue and the lesse men are worth somuch the more thanks haue they of god The innocency of the brute beast consydered and the malice of the malitious man marked without comparison the

forsake vs oftentimes some holsome fleshe corrupteth in an euill vessel and good wine sometime fauoreth of the foist I say though that the workes of our life be vertuous yet shal we fele the stench of the weake flesh I spake this Faustine sith that age cannot resist these hot appitites howe can the tender members of youth resist them vnlesse you that are the mother go the right way how should the doughter that foloweth you find it the Romaine matrons if they wil bringe vp their doughters wel oughte to kepe these rules when they se that they would wander abrode that they breake their legges and if they should be gasing then put out their eyes and if they wil lysten stoppe their eares if they wil geue or take cut of their hands if they dare speake sow vp their mouthes if they wyl pretende any lightnes burye them quycke death ought to be geuen to an euyl doughter in stede of her dowry for gyftes geue her wormes and for her house a graue Take hede Faustine if you wil haue much ioy of your doughter take from her the occasions wherby she shal be euyl To vnderset a house behoueth diuers proppes and if the principalles be taken away it wil fal downe I saye you women are so fraile that with kepers with great paine they can keape them selfe and for a smal occasion they wil lose altogether O how many euyl hath there bene not because they would be so but because they folowed such occasions the which they ought to haue eschewed It is at my pleasure to enter into this battaile but yet it is not in my power to attaine the vyctorie it is for me to enter into the sea yet it lyeth not in my handes to escape the peril it is in the hands of a woman to enter into the occasion and after that she is therin it is not in her power to escape from euill to delyuer her from tongues Peraduenture Faustine thou wilt say to me none can speake to your doughter Lucil vnlesse thou hearest it nor se her but thou seest him nor conuey her but thou knowest where nor make any appointment withoute thy consent and yet thou knowest that those whych wil her euyl seke wyth their tongues to dyshonour her and those that with their hartes loue her speake only in their harts We loue in yong bloud in the springing tyme and floryshing youth is a poyson that forthwith spreadeth into euery vaine it is a herbe that entreth into the entrayles a swowning that incontinently mortyfieth al the members and a pestilence that sleeth the harts and finallye it maketh an end of al vertues I know not what I saye but I fele that which I would say for I would neuer blase loue with my tongue except I were sore wounded therwith in my hart Ouide saith in his boke of the art of loue loue is I wot not what it commeth I know not from whence who sent it I wot not it engendreth I know not how it is satisfied I wot not wherwith it is felt I wot not how oft it sleeth I wot not wherfore and finally without breakyng the flesh outwardly loue taketh roote and molesteth the hart inwardly I know not what Ouide meaneth hereby but I trowe when he said these words he was as farre banyshed from him selfe as I am at this tyme from my selfe O Faustine they that loue together vtter the secretes of theyr harts by dyuers wayes and in sleaping they reason speake by sygnes they vnderstand ech other The many words outwardly declare smal loue inwardly and the feruent inward loue kepeth silence outward The entrayles within imbraced with loue cause the tongue outward to be mute he that passeth his lyfe in loue ought to kepe his mouth close And to thintent that ye shal not thinke that I speake fables I wil proue this by auncient histories we find aunciently that in the yere .cclxx. after the foundacion of Rome Etrasco a yong Romaine that was dombe and Verona a fayre Lady of the Latines which was dombe also these two saw ech other on the mount Celâ—o at the feastes and ther fel in loue togethers and their hartes were as sore fixed in loue as their tongues were tyde from speach It was a maruailous thing to se then fearful to note now that this yonge lady came from Salon to Rome he went from Rome to Salon sundry times by the space of 30. yeres without the knowledge of any parson and neuer spake together It chaunced at the last that the husband of the lady Verona died the wife of Etrasco also and then they discouered their loue and treated a mariage betwene them And these two dombe parsons had issue a sonne of whom descended the noble linage of our Scipions which were more famous in the feates of armes then their father mother were troubled for want of words Then Faustine marke thys thing it had litle auailed to haue cut out the tongues of the two dombe persons to haue remedyed their loue and not to haue cut out their harts And I shal tel you of Masinissa a worthy knight of Numidie and Sophonissa a famous lady of Carthage al only by one sighte as they sawe eche other on a ladder he declareth his desyre vnto her and shee knowyng hys lust breakynge the oores of feare and lyftyng vp the ankers of shame incontinente raysed the sayles of their hartes and wythe the shippes of their persones they ioyned ech to other here may we see how the first sight of their eyes the knowledge of their parsons the consent of their harts the copulacion of their bodyes the decay of their estates and the losse of their names in one day in one houre in one moment and in one step of a ladder were lost what wil you that I say more to this purpose do you not knowe what Heleyne the Greke and Paris the Troyan of two straunge nacions and of farre countreis with one only sight in a temple their willes wer so knit together that he toke her as his captiue and she abode his prisoner In Paris appeared but smal force and in Heleyne but litle resistence so that in maner those two yong persons the one procuring to vanquyshe and the other suffring to be vanquished Paris was cause of his fathers death and they both of their owne deaths losse to their realmes scaunder to al the world Al this loue grew of one onely sight When great kinge Alexander woulde haue geuen battaile to the Amosones the quene captaine of theym no lesse faire then strong and vertuous came to a riuer side the space of an houre eche of theym behelde an other with their eyes withoute vtteringe of anye worde And when they retourned to their tentes their fiersnes was turned into swete wanton amorous wordes When Pirius the faithfull defender of the Tharrentines and renowmed king of Epirotes was in Italy he came into Naples and had not

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