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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	speak_v	true_a	word_n	8,834	5	4.4618	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18233	Here begynneth the prologue or prohemye of the book callid Caton whiche booke hath ben translated in to Englysshe by Mayster Benet Burgh, late Archedeken of Colchestre and hye chanon of saint stephens at westmestre ... and by cause of late cam to my hand a book of the said Caton in Frensshe, whiche reherceth many a fayr lernynge and notable ensamples, I haue translated it oute of frensshe in to Englysshe, as al along here after shalle appiere, whiche I presente vnto the cyte of london,; Catonis disticha. English.	Cato, Marcus Porcius, 234-149 B.C., attributed name.; Caxton, William, ca. 1422-1491.	1484 (1484)	STC 4853; ESTC S106569	103,897	154

Iugement and sentences of Ihesu Cryst ben dyuerses Therfore wel happy are they whiche deyen in the feythe of Ihesu Cryst oure redemptour There ben fyue causes why men oughte to haue dysplaysyre and wo for the dethe of wycked folke The fyrst is by cause that they be perpetuelly dampned yf they deye in synne mortal or dedely The second is for the grete shame that they take of their dethe before alle the world The thyrd cause that they be pryued fro the vysyon of god their creatour The fourthe is the cruel payne and passion that they suffren at theyr d●●th The fyfthe is for the horryble ymage or fygure that they 〈◊〉 after theyr dethe For they be lyke vnto that horryble bees●● of the whiche speketh thapocalips in the fourtenth chapytre For fyue causes pryncipall men oughten to haue ioye of the dethe of the good and Iuste folke the fyrst is by cause that after the deth corporalle they regnen and comen in to the glori●● of paradys the second is by cause that they haue fayrer howses and gretter place for to dwelle in the thyrd is by cause that they haue better metes for to ete the fourthe is by cause that they haue g●●etter lyght for to see the fyfthe is by cause that they haue more better ayer for to smelle These fyue goodes acqueren the Iuste and good folke after their dethe whanne they be in the glorye of paradys Cum coniunx tibi sit nec res fama laborat Vitandum ducas inimicum nomen amici THou oughtest to flee and eschewe all hate and melancolye of thy wyf that is to saye whanne thou hast a fayre wyf And that thow hast not wel wherwith to susteyne her estate ner wherwith to gouerne her kepe and ●●ke wel that none deceyue the for ofte many one shall make semblaunt to be thy good frende for loue of thy wyf though that they be thyn enemyes And they shalle fynde the manere for to gyue euylle praysynge to thy wyf and to take her worship fro her therfor thou oughtest for to repute holde suche folk for traytours and not to gyue to them the name to be thy frendes For enymytee and hat●● are contrary to frendship and concorde And yf by aduenture hit happed that men spake euylle by thy wyf and of thy frende and that hit were not so And thou ne supposest ne bileuest in thy conscyence that hit he so though that oueralle be renommee that it is soo thou oughtest for to adde gretter feythe to the trouthe of this that thou knowest than to the renommee that is gyuen to thy wyf or to thy frend For hit happeth oftymes that the folke blamen and speken euylle by somme persones whiche thynge is not trewe and somtyme hit is trouthe And thus bothe the one and the other of the causes afore may befallen and be trewe Cum tibi contingerit studio cognoscere multa Fac discas multa vita nesare doceri ●Hou oughtest not to be proude for thy grete connynge and scyence that is to wete yf hit happed that thou haue lerned by thy dylygence and to haue well studyed many of artes and scyences thou oughtest not for to be the more proude therof Ne yet to cesse of lernynge ne for to haue shame for to be taught and to lerne of hym whiche is lesse than thy self art For thou oughtest to suppose that thou woste lytel to the regard of other For there is none so wyse a man but that he fyndeth yet somme for to lerne Therfor saith the prouerbe that one may not al knowe nor one may not haue all For none is parfyghte in no scyence Miraris verbis nudis me scribere versus Hec breuitas sensus fecit coniungere binos THou oughtest not to be merueylled yf this lytell book conteyneth two sentences in two verses For that haue I do pryncipally for two causes Fyrst for to eschewe prolyxyte and longe wordes For yf I had wryten many verses the sentence had be so grete so derke and obscure that vnneth my wytte had mowe comprehende conceyue ne expowne hit And therfore I haue made this lytel book in double verses the whiche conteynen two shorte and vtyle sentences for the symple folk Also by cause that this day many one ben gladde to see or here shorte wordes or sentences The second cause why I haue done and made this lytel booke in two verses is by cause that the doctryne and gouernement bothe of the body and of the sowle is conteyned in hit For whiche thynge men may intytule this lytell book the myrour of the regyme gouernement of the body and of the sowle ¶ Here fynyssheth this present book whiche is sayd or called Cathon translated oute of Frensshe in to Englysshe by William Caxton in thabbay of Westmynstre the yere of oure lord MCCCClxxxiij And the fyrst yere of the regne of kynge Rychard the thyrd the xxiij day of decembre

of a yonge woman whyche dwelleth with me hath promysed to hir for to gyue hir a go●●ne clothe of the beste and fynest that is wythin his how 's Ha sayd the good bourgeyse I shold not conne beleue hit for I haue euer founde hym good and feythful Certeynly sayd the olde bawde I haue founden them in the dede doynge And to morowe ye shal see the experyence of hit whan she shal come fetche the clothe And after the said bawde wente and spake wyth the husbond of the sayd burgeyse and tolde hym that she had founde his wyf within the chyrche spekyng wyth a clerke And that she vnderstood of them that hys wyf wold robbe hym and goo bothe to gyder out of the londe Ha sayd the husbond I can not beleue hit For wel I wote that my wyf is trewe and feythful vnto me Certeynly said she I ensure you that it is trouthe in shorte tyme ye shall see them bothe spekyng to gyder Thenne wente the olde woman vnto his how 's and sente the yonge woman whyche dwellyd in her how 's for to bye clothe of the sayd draper And whan the drapers wyf sawe hyr she thoughte and beleued that that the olde woman had tolde vnto hyr was trewe wherfore she toke soo grete malencolye that she coude not sowpe for woo Wherof her husbond was moche abasshed For as thenne he had suspecyon on hyr of that that the bawde had tolde hym whyche on that other syde began for to make euyl chere also And on the morne nexte the olde woman dyd so moche that the yōge clerke spake with the said bourgeys wyf seyng her husbond which supposeth to be trouth that the olde woman had tolde to hym And yet ageyn the olde bawde yede for to speke wyth the bourgeys wyf and said to hyr maystresse be you now certeyn of that that I tolde you certeynly ye be loste without ye put to hit remedye Helas sayd the bourgeyse what remedye myght I put therto I shal telle hit to you sayd the olde thoman doo so moche that thys nyght ye haue a rasere and whan he shal be layed in his bedde and that he shal slepe ye shal kutte thre heeris of hys berde ye shal brenne them and after ye shal make hym to ete them For after that he hath eten them he shal neuer torne ageyn toward the sayd yonge woman but shal hate hir vnto dethe and yet he shal loue you better thenne he dyd before Certeynly sayd the bourgeyse ye say right wel and I shall doo as ye haue sayd And after thys the olde woman yede for to speke ageyn to her husbond to whome she sayd that his wyf wold that same nyght goo wyth the sayd clerke that she wold cutte his throte by nyght whan he shold slepe and how his wyf had a raser for to cutte his throte therwith and how she shold make hym dronke Thenne as they had sowped the draper helde the countenaunce of a dronken man and fayned hym self dronke sayd that he wold goo slepe and assone as he was layed he made semblaunte to slepe And thenne his wyf wente and took the raser for to haue cutte thre heeris of his berde as the olde woman had tolde to h●●r but he whiche slepte not toke hyr by the hande vpon the whiche she helde the raser Thenne callyd he hys seruauntes and shewed to them euydently how his wyf wold kylle and put hym to dethe And the nexte morne he maunded sente for hyr parentes frendes and neyghbours and after sayd to them al the manere how she wold haue cutte his throte the whiche wyf as ouercomen and vaynquysshed coude not saye one word for she myght not say the contrarye But there was a good trewe man a chappelayn whiche dyd lede hyr asyde ●●th requyred to hyr that she wold telle to hym all the pure trouthe of hit And the woman reherced and tolde vnto hym word by word how the olde woman had counceylled hyr for to doo alle that whiche ye haue herde And after he called the draper whiche also tolde to hym alle hys fayte Thenne was the olde woman sente fore whiche was peyned and constrayned to say alle the certeynte and the trouthe of alle the fayte And after whan they knewe the grete treson of the olde bawde they were frendes and loued eche other more than they dyd before By thys ensaumple appereth clerely that many euyls comen by wycked and euyl tunges and by euyl reportes Sperne repugnando tibi tu contrarius esse Conueniet nulli qui secum defidet ipse THou oughtest not to chaunge thy counceyl whan it is good and vtyle Ne to be contrarye to thy self For he which is contrarye to hym self shal not accorde with none other And therfore thou oughtest to be stedfast and constaunt wythin thy self wythouten mutacion contrarye to reason and trouthe It is redde in an hystorye of Rome that an emperour of rome whiche was moche auncyent or olde maryed hym to a moche fayre quene the whyche knewe hir owne cook in suche manere that she had by hym a chylde male And the emperour wenyng that it had ben his sone whan the chylde was of age he betoke hym to a phylosophre But sone after the emperour deyed thenne the said phylosophre consyderyng that he was olde and nygh to hys dethe Also bycause that he knewe the condycions of the said chylde and yonge emperour and who was his fader Reherced vnto the said chylde his byrthe and who had begoten hym sayeng in this manere knowe thou that thou arte noble by thy moders syde and not by thy faders syde For thou arte sone of the cook of the Emperour And bycause that thou art of ryght noble blode by thy moders syde thou takest on the and enchaunsest thy self for to doo hygh and excellent prowesses and dedes wherof thou becomest and wexest prowde and thou dyspreysest the dukes erles barons of thy courte wherfore they desyre more thy dethe than thy lyf Item on the other partye bycause that thou art of vylayn blood by thy faders syde thou settest thy self to dyshoneste playes and 〈◊〉 many vyces wherfore thou arte dyspreysed by the prynces barons and thus as moche of one partye as of the other thou myght wel lese thyn empyre But to th ende that thou mayst eschewe the sayd vyces and Inconuenyentes I shal gyue to the a good doctryne For from hens forthon thou shalt doo make to the a gowne of two manere of clothe wherof the one parte shal be of ryght fyne clothe the other parte of right cours clothe to the ende that whan thou shalt be tempted for to doo somme thynge dyshoneste and fowle thou loke on the half of thy gowne whiche is of so fyne clothe that is to wete that thou shalt consydere how thou arte of noble blood by thy moders syde And thus thou shalt chastyse the by thyn owne self Semblably whan

loue better trouthe than Socrates or Platon For ouer al thynges thou oughtest to loue trouthe Sermones blandos blesosque cauere memento Simplicitas veri fama est fraus ficta loquendi THou oughtest to eschewe swete and frendelye 〈◊〉 whan they ben feyned and deceyuable As they that speken swetelye sorowyng and syghyng but yf they be vertuous thou oughtest to holde and approue them For symplenesse hauyng fame or renommee to say euer trouthe is euyl therfore men oughten to eschewe them Signiciem fugito quia vitae ignauia fertur Nam cū animus languet consumit inercia corpus THou oughtest to flee and eschewe ydlenesse slouthfulnesse moder of al synnes empty of alle goodes fylled of alle euyll For whan the courage languyssheth that hit is abandonned to slouthfulnesse hit consumeth and destroyeth the body of the persone Item he that is slouthfull to doo spyrytual goodes is werste of alle It is redde of a slouthful man whyche reproued an abbot by cause that he sette and made his relygyous or monkes for to werke and sayd why make ye the goodes to be laboured whyche comen wythouten laboure by them that seruen and loue god Therfore sayd our lord to marye magdalene that she had chosen the beste partye whan hyr suster martha repreuyd hyr by cause that she helpyd hir not for to doo hyr besynesse and werke For she dyd none other thynge but praye and here god and to be in contemplacyon Thenne the abbotte dyd doo take the sayd man whyche helde hym selfe soo deuoute and maad hym to be shette wythin a fayre oratorye and deuoute and sayd to hym sythe thou arte so spyrytual that thou mayst lyue wythoute werkyng holde 〈◊〉 is a moche fayre book and deuoute in the whyche thou shalte haue contemplacyon in god here wythin thys oratorye And thenne whan the houre of none was passed he beganne to be an hongred herkenyd loked ouer yf thabbotte wold calle hym to dyner and whan the tyme for to sowpe was comin he demaunded of the abbotte yf the brethern had eten ony mete of al that day and sayd that he was sore an hongred Ha ha sayd the abbotte thou sayest that thou arte spyrytuell they that lyuen spyrytuelly haue noo cure ne nede of our metes For we labouren for to haue our lyuyng and foode Thenne he beganne for to crye mercy to the abbotte of ●●hat he had sayd and beganne for to repente hym of hyt Ha sayd the abbotte I see wel what thou nedest to haue Certeynlye thou hast myster of marye magdeleyne and of marye marthe that is to say that thou must werke and doo somme laboure for to gete thy lyuyng wyth and thou must also haue contemplacyon and praye god for to haue the lyf eternal Interpone tuis interdum gaudia curis Vt possis animo quāuis sub ferre laborem THou oughtest somtyme to take reste solas and ioye in thy werkys operacions or besynesses or to studye or in somme other laboure for yf thou be temperate in al thyn operacyons or werkes thou shalt bere more paciently and more lyghtly wythin thy courage and vnderstondyng the faytes and the payne of thy laboure for al thynges haue bothe theyr tyme and place who that can take hit and thou seest by experyence of the bowe whan it is euer bendyd it is marryd and spylte also lyke wyse the man may not euer be in trauaylle and payne Therfore sayth arystotle that the men haue somtyme and oughten for to haue corporalle or bodely recreacyon as wel as laboure spyrytual or corporalle Alterius dictum vel factū ne carpseris vnquam Exemplo simili ne te derideat alter THou oughtest not to scorne ne mocque of the faytes or dedes of other that is to wete whā thou seest sōme persone euyl fortunate or accused or Iuged of somme vyce For by aduenture the tyme shal come that by suche a caas and exemple they myght mocque and scorne the and men wold saye thys felawe mocqued and scorned suche one now late of his vnfortune and myserye now he is falle in to gretter vnfortune and myserye than he which he mocked was in for it is sayd comynly that he that mocqueth other shal be mocqued thus none may ne oughte not to scorne the dedes of other For he knoweth not what thynge shalle to hym befalle For the sentence is Iuste and resonable that he that mocqueth and scorneth other shal be a the ende scorned and mocqued Quod tibi sors dederit tabulis suprema notato Augendo serua ne sis quam fama loquatur THou oughtest wel to note and to wryte in to thy bookes that is to wete in thy wytte and mynde the fyrst fortunes and good aduentures that come to the to kepe and encrece them in suche manere that thou mayst not haue no blame nor repreef by them that is to wete that whan thou arte ryche thou oughtest to dyspende and gyue of thy goodes by mesure to th ende that thou be not reputed for auarycyous ne no nygarde and also yf thou gauest of them to largely thou sholdest mowe falle in pouerte and so euery man shold mocque wyth the and of the shold men sayen as the comyn prouerbe sayth The same hath doon so moche by his two handes that he is come fro the moest vnto the leste And therfore thou oughtest to kepe mesure and thy goodes shall euer encrece and multeplye fro better to better Cum tibi diuiciae superant in fine senectae Munificus facito viuas non parcus amicis THou oughtest to be lyberalle and large at the ende of thy dayes vnto thy frende and noo nygarde that is to wete whan thou hast wherof and that thy rychesses are ouermoche and more than to thyn estate nedeth for to be holden For thou oughtest to gyue and to departe sōme to thy parentes and frendes to do therwith almesses to the poure membrys of Ihesu cryst Saynt ambrose sayth that yf thou gyuest not mete drynke to hym that deyeth for hungre yf thou hast wherof thou thy self sleest and puttest hym to dethe and arte cause of hys dethe Vtile consilium dominus ne displice serui Nullius sensum si prodest cotempseris vnquam THou oughtest not to dyspreyse the counceyl of thy seruauntes yf hyt be prouffytable and vtyle nor also the wytte and counceyl of noo persone yf hit prouffyte to the and is vtyle for the for thy fayte though that thou be grete and myghty lord Seneque sayth that thou must consydere that thy seruauntes be men as thou a●●e an●● that it is necessarye and nedeful to the for to haue seruauntes for to serue the therfore thou oughtest not to dyspreyse theyr counceyl whan it is prouffytable and vtyle but thou oughtest to here and herke them swetely and to vse theyr coūceyl whan it is prouffytable and good for often they that are humble haue gretter yefte of sapyence and