Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	worth_n	worthy_a	year_n	12	3	4.7281	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57023	Pantagruel's voyage to the oracle of the bottle being the fourth and fifth books of the works of Francis Rabelais, M.D. : with the Pantagruelian prognostication, and other pieces in verse and prose by that author : also his historical letters ... : never before printed in English / done out of French by Mr. Motteux ; with explanatory remarks on every chapter by the same hand.; Gargantua et Pantagruel. 4.-5. Livre. English	Rabelais, François, ca. 1490-1553?; Motteux, Peter Anthony, 1660-1718.	1694 (1694)	Wing R107; ESTC R2564	192,165	472

Example The Face of a man who brings in an Appeal the Picture of a Servant who wants a Master that of Eccho drawn to the life that of the Ideas of Plato and the Atoms of Epicurus that copied from Philomela's Needle-work Achilles's Deeds in Seventy eight Pieces of Tapistry all of Phrygian Silk imboss'd with Gold and Silver some 24 Foot long and 20 broad things which either are not never were or cannot be exprest with the Pencil as for example the Voice of the man who appeals or who calls for the French means both The Three Unicorns were thought a Fiction by the most of the Learned as well as the Chamele●n-like Tarand which put me in mind of some Courtiers till the Great B●ch●rtus of whom Roan my Native Town is so justly proud had prov'd that the Unicorn is not a Fabulous Animal Thus this Island and what is done there are nothing but Fictions and Whimsies with which Travellers often much guilty of them and the Learned puzzle their Brains and burthen their Memories unsatisfied like some of the Fair with any thing that is not strange far-fetch'd and dear-bought On Chapter 5. FRom Panurge's Quarrel with Dindenaut the Drover whom I have call'd Ding-dong and that Sheepmonger's Misfortune we may raise this Moral That the private Broils of Pastors prove often the ruin of their Flocks foolish headstrong and ready right or wrong one and all to rise and fall with the Bell-weather Dingdong's Quack-like Canting Stuff does not hinder him from selling the Sheep by which he lives After all this may be the Relation of some of the Montluc's Adventures burlesqu'd after our Author's way For as we have observ'd in the Preface to the first Three Books that Bishop of Valence was a Protestant at least in his Opinions every body knew it and the Marechal de Montluc his Brother made no Mystery of it in his Memoirs he was molested more than once about it and particularly by the Dean of Valence of whom we have spoke in the said Preface and for whom the Bishop prov'd too hard by his Subtilty and Credit which inclin'd him to make use of all possible means to be reveng'd on one who had plagu'd him so long Thus we find Panurge saying to Friar Ihon after Ding-dong and his Sheep were all drowned Harkee me my Friend Ihon never did Man do me a good turn but I return'd or at least acknowledg'd it no I scorn to be ungrateful I never was nor ever will be Never did Man do me an ill one without ruing the day that he did it either in this World or the next I am not yet such an Ass as that comes to Our Author to ridicule a foolish Relique that was in great repute in Poictou in his time makes Dingdong swear by it in the Seventh Chapter 't was call'd The Worthy Vow of Charroux The People gave that Name to a large wooden Statue in the shape of a Man cover'd with Plates of Silver which the Monks kept in a Corner of their Monastery They us'd to show it but every Seventh year and then Shoals of People throng'd to see it but none of the Female Sex were suffer'd to come near to kiss it this mighty Blessing was wholly reserv'd for Men or Boys But the Women us'd to watch to catch the Men who had kiss'd it at unawares and clipt them about the Neck and kis● them by which means they were perswaded they drew to themselves and suck'd in the virtuous Efficacy which they had got by touching the Shrine A tall Lady was so very presumptuous as to dare kiss that blessed Worthy Vow and behold the angry Wooden Saint in an instant grew five Foot taller than he was before at least the People said so and the Monks reported it for gospel-Gospel-truth Yet all its Worth and Virtue could not protect it against the Sieur Bouganet and other Protestant Gentlemen who in the Year 1562. stripp'd it of its Silver Robes and since that were call'd The Valets de Chambre of the Worthy Vow of Charroux In the same Chapter we have another instance of the strange Superstition of the Popish Vulgar when Dingdong says That Corn grows where ever his Sheep piss as if the Lord had piss'd there That Expression is us'd throughout France by the Common People who think all those places thus particularly blest where our Saviour dropt his Urin c. As for instance his Spittle it being said in the Ninth Chapter of St. John that he spat on the ground and made Clay of his Spittle I find that Matter crowds upon me and I might be more Voluminous than a Dutch Commentator should I undertake to explain every thing in this incomparable Work but I have neither Room Time nor Inclination to enlarge much and will leave the Reader to find out the meaning of many things that will easily be understood after the general Idea I have given of this Voyage and the Sample in the foregoing Chapters This made me say nothing of the Third and Fourth nor will I speak of several others in the Two Books which want little or no Comment On Chapter 9. BY the Island of Enas●● where such strange Alliances are made Rabelais at once exposes unequal Matches and the dull Jes●s and Stupidity of gross Clowns which as the Latin hath it have no Nose that is no Wit Thus he tells us That all the Men. Women and Children of the Enas'd or Noseless Island are like your Carrot-pated Poit●vins who are a borish sort of People I must own that the Comments which Pantagruel's Companions make on their ridiculous manner of being akin are little better than the Text. Yet those wretched Quibbles and Conundrums are what your Country-Fellows admire mightily and all this Chapter would be read or to speak more properly be heard read by such People with as much Pleasure as I Translated most of it with Pain But in the main the meaning is admirable for what more deserves a reproof than the foolish unequal Marriages made every day which are as odd Jests and as improper as some of those in that Chapter The Match struck up between the P●ar which seem'd tight and firm but was known by some to be flabby and the soft Cheese is more natural and made very often in our World and bating its Emblem which is of the Nature of the Island there is Salt and Nose in that Conjunction nor is there less in that of the old greasy Boot and the young pliable Buskin and the Brogue and the Slipper which are in a manner a Key to the rest On Chapter 10 and 11. THe Island of Cheli which comes after that of the Enas'd Alliancers is as it were its Antipodes and the one is as courtly as the other is clownish The word Cheli is Greek and signifies the Lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet those who at the end of the last French Editions of Rabelais have explain'd some of his hard Words interpret it peaceful

who seem to have drudg'd all their Youth long only that they might enjoy the sweet blessing of getting Drunk every night in their old Age. But those men of Sense and Honour who love Truth and the good of Mankind in general above all other things will undoubtedly countenance this Work I 'll not gravely insist upon its usefulness having said enough of it in the Preface to the First Part. I 'll only add That as Homer in his Odysses makes his Hero wander ten years through most Parts of the then known World so Rabelais in a Three-months-Voyage makes Pantagruel take a view of almost all sorts of People and Prof●ssions With this difference however between the Ancient Mythologist and the Modern That while the Odysses has been compar'd to a setting Sun in respect to the Iliads Rabelais's last Work which is this Voyage to the Oracle of the Bottle by which he means Truth is justly thought his Master-piece being writ with more Spirit Salt and Flame than the First Part of his Works At near 70 Years of Age his Genius far from being drain d seem'd to have acquir'd fresh Vigor and new Graces the more it exerted itself like those Rivers which grow more deep large majestic and useful by their course Those who accuse the French of being as sparing of their Wit as lavish of their Words will find an Englishman in our Author I must confess indeed that my Countrymen and other Southern Nations temper the one with the other in a manner as they do their Wine with Water often just dashing the latter with a little of the first Now here Men love to drink their Wine pure nay sometimes it will not satisfy unless in its very quintessence as in Brandies though an Excess of this betrays want of Sobriety as much as an Excess of Wit betrays a want of Judgment But I must conclude lest I be justly tax'd with wanting both I will only add That as every Language has its peculiar Graces seldom or never to be acquir'd by a Foreigner I cannot think I have given my Author those of the English in every place But as none compell'd me to write I fear to ask a Pardon which yet the generous Temper of this Nation makes me hope to obtain Albinus a Roman who had written in Greek desir'd in his Preface to be forgiven his Faults of Language but Cato ask'd in derision Whether any had forc'd him to write in a Tongue of which he was not an absolute Master Lucullus wrote an History in the same Tongue and said He had scatter'd some false Greek in it to let the World know it was the work of a Roman I 'll not say as much of my Writings in which I study to be as little incorrect as the hurry of Business and shortness of Time will permit but I may better say as Tully did of the History of his Consulship which he also had written in Greek That what Errors may be found in the Diction are crept in against my Intent Indeed Livius Andronicus and Terence the one a Greek the other a Carthaginian wrote successfully in Latin and the latter is perhaps the most perfect Model of the Purity and Urbanity of that Tongue But I ought not to hope for the success of those great Men. Yet am I ambitious of being as subservient to the useful Diversion of the Ingenious of this Nation as I can which I have endeavour'd in this Work and still do in my Gentleman's Iournal with Hopes to attempt some greater Tasks if ever I am happy enough to have more Leisure In the mean Time it will not displease me if 't is known that this is given by one who though born and educated in France has the Love and Veneration of a Loyal Subject for this Nation One who by a Fatality which with many more made him say Nos patriam fugimus dulcia linquimus arva Is oblig'd to make the Language of these happy Regions as natural to him as he can and thankfully say with the rest under this Protestant Government Deus nobis haec otia fecit Explanatory Remarks ON THE Prologue to the Fourth Book of Rabelais being the first of the Voyage to the Oracle of the Bottle THE main design of this Prologue is to teach us to be moderate in our Wishes The Author brings several Examples to prove what Advantages arise from it particularly he makes use of a Fable in which after some long but most diverting Excursions the Moderation of a poor Country Fellow who had lost his Hatchet and wish'd only to have it again was largely rewarded and others who lost theirs on purpose to be thus made rich were undone This is thought by some to mean a Gentleman of Poicto● who came to Paris with his Wife about some Business where Francis the First fell in Love with her and having bestow'd large Sums of Money on the Husband who some time after return'd into the Country some of the Neighbouring Gentlemen who had handsome Wives or Daughters made their appearance with them at Court in hopes of the like Fortune but instead of it were forc'd to sneak into the Country after they had spent their Estates which was all they got for their pains Jupiter is brought in complaining of Ramus and Galland who surrounded with a swarm of their Scullions Ragamuffins Sizers Vouchers c. set together by the Ears the whole University of Parts Petrus Ramus or de la Ramée was Royal Philosophy and Oratory Professor at that time and Petrus Gallandus or Galland Royal Greek Professor both were Learned Men and Ramus particularly famous for Rhetoric and Oratory he also wrote three Books of Dialectic Institutions But what divided the University was his Elegant but too Passionate Animadversions on Aristotle's Physics and Metaphysics Carpentarius Scheckius and Riolanus answer'd him and particularly the first I cannot find that Gallandus wrote against Ramus yet either he has done it or oppos'd him vivá voce Priapus is of Opinion they ought to be turned into Stone and associated to their Name-sake Master Peter du Coignet formerly petrified for such a Subject This Du Coignet can be no other than Peter de Coigneres the King's Advocate in his Parliament mentioned by Pasquier In 1329 he caus'd all the Prelates of France to be summon'd before King Philip who sat in his Court of Parli●ment attended by several Princes and Lords There the Advocate represented many Abuses committed by the Ecclesiastical Court which had encroach'd upon the Parliament's Rights and us'd to take Cognizance of all Civil Matters under divers pretences of Conscience and unjustly favour'd those that appeal'd or remov'd their Causes to the Spiritual Court The Archbishop of Sens and the Bishop of Autun spoke in behalf of the Church's Right grounded on Custome time out of mind and of equal validity to the Law then proffer'd to recti●y every thing and in short so cunningly work'd upon the King that he told them

enough my Life for yours On Chapter 29. THIS Chapter is full of Reflections upon the keeping of Lent occasion'd by the Answers of the Semiquaver who concludes in Monosyllables that Epistemon ought to be burn'd for a rank Heretic because he inveighs against it and the Hypocrisy and Tricks of his Brother Cheats during that Harvest of theirs On Chapter 30 and 31. THE Island of Satin means more than one thing first it signifies su●h Tapistry Work as we call Arras in wh●ch are represented several Hist●r●es Fables and as fabulous Animals and Vegetables such as are many of those of which the Au●hor spe●ks in th●se two Chapters He displays a great knowledge of Antiquity in the account he gives us of those matters and an uncommon Wit and Judgment in his Remarks This Island means chiefly the Works of several Ancient and Modern Authors mention'd here who having often spoke by Hear-say are not to be believ'd in many Things though their Style be as smooth and soft as Satin We may also understand by that Land of Satin the Romances of that Age fill'd with Monsters and monstrous Tales and chiefly that of Amadis de Gaul which was then very much read the best Writers as I have already said having chosen to translate that Book to display in it all the Beauties Copiousness and Graces which the French Tongue could boast in the Reign of Henry II. What he says of Hear-say who kept a School of Vouching is easily understood but every one here do's not know that many Natives of Perche Maine and some adjacent Parts of France are in ill Repute as to the point of Veracity in the other Provinces of that Kingdom where they esteem those Countries the Nurseries of Affidavit-men and Pettifoggers which makes our Author say that they liv'd so well by their trade of Evidencing that they treated strangers and made a great Figure in That Age in which thing they are perhaps outdone by Some in This. They advis'd our Travellers to be as sparing of Truth as possible if ever they had a mind to get Court-preferment but our Author who was of another Part of France could not learn to follow their Directions On Chapter 32 and 33. LAnternland is the Land of Learning frequented by Batchelors of Arts M●sters of Arts Doctors and Professors in various Studies Bishops c. Thus in the preceeding Chapter Aristotle is seen in a blind Corner holding a Lantern watching p●ying cudgelling his Brain and setting every thing down with a pack of Philosophasters about him like so many Bums by a Head Bailiff because he is Lantern of the Peripateticians Here we have Bartolus the Lantern of the Civilians Epicurus one of the Lanterns of the Stoicks The Lantern of Rochel on a high Tower which stood his Fleet in good stead casting a great Light seems to be Geoffr●y d'●stiss●● Bishop and Lord of M●●llezais one of Rabelais's best Patrons and even for tha● never to be forgotten he would not call him the Lantern of Maillezais for this had been too plain and improper because Maillezais is an Inland Town but as Rochel was then the Chief Town in that Diocess insomuch that the Episcopal See has been transferr'd to that Seaport-Town in 1648. he calls him the Lantern of Rochel which he places on a high Tower because that Prelate was Eminent for his Quality as well as for his Vertue and Learning We may easily see by Rabelais's Letters to him that he was neither a Papist nor a Bigot and had those which they wrote to each other in Cyphers been ever Published I do not doubt but he would have appear'd as much a Friend to th● Reformation as some of the House of Roch●●●u●●ult who were the Heirs of his Family Thus the Lanterns of the Church are the Bishops Doctors of Divinity Deans Preachers and all those who can explain the Sacred Writ at least 't is certain they apply those words of the Gospel to themselves You are the light of the world He tells us that the Lanterns held their Provincial Chapter so this may be thought by some to refer to the Council of Trent yet I had rather understand it of some Meeting of the Clergy in France or more particularly of the University of Paris some of whose best Members may be the Lanterns which Lighted our Travellers after they had made their Application to the Queen for one to Conduct them to the Oracle of the Bottle or rather to the Knowledge of Truth Our Author concludes this Book with the Explanation of that Passage making the Priestess commend the P●●tagru●●sts for having imitated the Philosophers in being guided by a good Lantern adding that two things are necessary to arrive safely and pleasantly at the Knowledge o● God and true Wisdom First God's gracious Guidance then Man's Assistance The Lychnobians who inhabit a little hamlet near the Port of Lanternland are Booksellers They Live by Lanterns that is by the Learned as the Gulligutted Fryars live by Nuns that is they grow as fat by Buying and Selling their Works as the hungry Friars do by managing the Concerns of Nuns of which they are so greedy They are studious People that is they often Study how to get a good Copy for little or nothing contrive a Taking Title c. And are as Honest men as ever sh in a Trumpet I believe this needs no Comment On Chapter 34. BEing lighted and directed by the Lantern the Learned our Travellers at 〈◊〉 arrive at the Island where was the Oracles of the Bottle Truth Their Guide de●●●s them not to be a●●umed whatever they see because ●●ar disorders the Mind and renders us incapable of discovering Truth They pass through a large Vine-yard in which are all sorts of Vines which yield Leaves Flowers and Fruits all the Year round There they eat three Grapes put Vine-leaves in their Shoes and take Vine-branches in their hands The variety of Vines in this large Vine-yard implies the vast Field through which the Learned range in the search after Truth Some Matters like the Leaves are unprofitable some like the Flowers pleasant and others like the Fruit useful But they must use even the last moderately which is implied by the three Grapes and at the first entrance into the Regions of Truth be soberly wise the insignificant Leaves must be trod under foot For this reason they put some in their Shoes and also to shew they have master'd the Rudiments of Learning unless some will say that the Leaves at their Feet signify their desire of stepping forward to come to the Oracle of Truth Vine-branches which may well be supposed to have Flowers as well as Leaves are h●ld by them in their L●ft-hand in token of their hopes to reap the Fruit of their Study On Chapter 35. THey go down under Ground through a Plaster'd Vault on which is coursely painted a Dance of Women and Satires wa●ting on old Silenus who was grinning of Horse-back on his Ass This sh●ws that we