Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	part_n	soul_n	20,019	5	5.7069	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67715	Cyrus le Grand the entire story Done into English by a person of quality and dedicated to the late King; Anabasis. English.	Xenophon.; Marshall, William, fl. 1617-1650, engraver.	1654 (1654)	Wing X3B; ESTC R221067	278,614	229

who by good reason in regard of his yeeres is more experienced in the world shall both for policie and counsell menage the affaires of State and also have the commaund and conduct * Of forces in all occasions needfull and requisit I have my selfe beene so brought up according to the discipline of your countrey and mine as that I have learned to give place unto mine elders not brethren onely but other natives also in the way as I meet them in sitting also and making any speeches And even so have I trained you up my sonnes from the beginning to honour above others aged persons and likewise to be duly honoured your selves of your youngers And therefore take this advertisement which I deliver unto you as from one who pronounceth nothing else but things received of old accustomable and agreeable to the lawes As for you Cambyses enter upon the maine Empire which preeminence the Gods above and my selfe as much as lyeth in me doe here devolve unto you But unto you Tanoaxeres I bequeath the principalitie of the Medes and Armenians togither with a third * Or Seignory Satrapie over the Cadusians In bestowing these Seignories upon you I suppose that I leave a greater dominion indeed and the name of an absolute Roialtie unto your elder brother but certenly to you I bequeath a felicitie and happie estate more void of trouble and freed from all vexation For I assure you I see not what worldly pleasure you can want Certes you shall enjoy all things on earth that may bring delight and content unto man But the desire and affection to difficult enterprizes hardly to be atchieved the busie cares in many affaires a restlesse course of life whiles the minde is sollicited and pricked with the emulation of mine acts and worthy exploits to lye in wait and espiall for some to bee forelayed and live in feare of the practices of others These be the troubles and dangers that of necessitie accompany a Soveraigne Monarch more than you And these things wote you well interrupt ones joy with manifold troubles And you my sonne Cambyses I would have you to know that it is not this golden Scepter that is able to preserve your Kingdome and Royall estate But many friends and those trusty are unto Kings the truest appay and surest Scepter to rest upon And never thinke that men are naturally borne faithfull friends unto you for if that were so the same men would be true and loyall unto all like as other things in one nature are seene to bee the same unto all indifferently But every Prince must himselfe make men trusty and fast unto him and made they are such not by force but rather by beneficence and bountie If you therefore would gaine others unto you for to bee assistant in the preservation of your royaltie begin not at any other before him who is sprung from the same stocke that you are to wit your owne brother And verily you see that naturall Citizens are more neerely linked unto us than strangers such as eate drinke and daily converse with us more than those that live apart and be unacquainted with us They then that are come of one seed and the same blood nourished by the same mother brought up in the same house loved of the same parents calling one father and one mother how can these otherwise be but of all others most inward and familiar Suffer not then those good blessings to be in vaine bestowed upon you whereby the very Gods lead brethren to the entertainment of mutuall amitie but over and above this foundation already laid build forthwith other workes of love and thus your reciprocall friendship shall continue for ever invincible And to say a truth he regardeth his owne selfe who taketh care of his brother For unto what other person is a brother if he be a mightie man such an ornament as to his brother And who beside is able to honour a puissant Potentate so much as a brother And whom will a man having a great person to his brother feare to wrong so much as hee will his owne brother See therefore that no man obey him sooner nor be readier to come and assist him than your selfe For neither his prosperitie nor adversitie concernes any man more properly than you Consider moreover in gratifying whom you should hope to gaine more or winne greater thanke than if you doe your brother a pleasure In succouring shall you get a firmer Ally than him whom is it more unseemely or dishonest not to love than a brother and whom in all the world is it more decent and befitting to honour above the rest than a brother It is a brother onely and none but he ô Cambyses who if hee have the principall place of love with a brother incurreth not the envie of others thereby For the tender love therefore of our tutelar Gods my children As yee have any desire to gratifie mee your father honour yee one another For yee doe not I trow beleeve and know for certaine that when I end this humane life I shall become nothing at all and have no more being Neither did yee so much as erewhile see my soule visibly but by the operations which it had yee conceived of it as of a reall essence Or know yee not yet what terrours doe their soules who have suffred violence and wrongs strike into murderers hearts and what * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temorse and sting of conscience revengefull tormentors they send among the wicked Thinke yee that the honours done to those that are departed would have endured so long if their spirits had no power and strength remaining in them For mine owne part my sonnes I could never be perswaded to beleeve that the soule all while it is contained within this mortall body should live and afterwards die when it is departed from it For this I see that the soule quickeneth these mortall bodies and giveth life to them so long as it remaineth therein Neither could I ever be brought to thinke that after the soule is separate from this blockish and senselesse body it shall be it selfe void of sense and understanding But when the pure and sincere * or soule minde is once departed then by all likelihood and reason it is most wise After the dissolution of a man every thing is seene to returne againe unto its owne kinde save onely the soule which neither present nor absent can be seene Consider moreover quoth he that nothing in the world resembleth mans death neerer than sleepe But the soule of a man whiles he sleepeth sheweth most of all her divinitie yea and foreseeth future things being as it seemeth at such a time at greatest libertie Is it so then as I perswade my selfe it is doth the soule quit and forsake the body In all reverence and honour therefore unto my soule performe that which I request you to doe But were it nothing so but that the soule as it abideth in the body so it perisheth with the same yet feare yee the Gods who are immortall who see all things and bee omnipotent who maintaine and keepe this orderly course of the whole world so make a goodly shew for number and multitude but in the warres I assure you there is no use of them at all And that appeareth well enough by the events that ensue thereof For yee shall have enemies sooner than friends conversant in their land And verily Cyrus when he tooke his horsemen from among the light skirmishers a farre off and furnished them with compleat armour and their horses likewise giving every one of them a launce in his hand brought in the close fight at armes end But now neither doe they skirmish lightly and aloofe with the enemie any more nor yet joyne and cope together Semblably the footmen in these dayes have their light bucklers their short courtell-axes and cimiters to serve in the warres and to fight close as they did in Cyrus his time howbeit even these will not willingly so much as come to buckle at handfight Neither use they their hooked chariots in that sort as they were ordained by Cyrus For he advancing and honouring his Chariotiers made them good souldiers and had them upon all occasions prest to assaile armed enemies But the Persians in these dayes knowing not what they be that are upon the said Chariots thinke one as good as another and those that be unpractised able to equalize the trained A certaine kind of onset and charge they give I must needs say but before they come among the enemies either they willingly drop out of their chariots or else leap forth of purpose Whereupon the Chariots and teemes both being abandoned of their drivers and rulers do many times much more hurt unto their friends than to their enemies Certes they being privy to themselves and knowing well enough how slenderly they be appointed for the warres withdraw their heads out of the field neither dare any of them prepare himselfe to battaile without aide of the Greeks Nay they know well enough that they must have Greeks in their armie whensoever they meane either to make warre one with another or upon the Greeks themselves Thus have I performed as I thinke that which I purposed and undertooke For I say and avow that the Persians and their Associats are in these dayes more irreligious in the worship of the Gods more unkind and unnaturall to their kinsfolke more unjust to others and for martiall affaires more effeminate than in former times To conclude if there be any man disposed to hold up a side and maintaine the contrary to this position that I have set downe let him but consider their own deeds and actions and he shall find that they will testifie on my behalfe and verifie my words in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. Febr. 1620. Recast 50. April 1629. aetatis Interpretis 77. Φ. FINIS