Nashe, Thomas · published 1600 · first performed or written 1592 (Annals) comedy · Unknown T37 Riches, poverty and covetousness typicality 0.78 · 542 words
Marked words are the most distinguishing words of T37: wealth, riches, money, god, rich, poverty, men, learning, poor, ic.
Tell me, I pray, wherefore was gold laid under our feet in the veins of the earth, but that we should contemn it, and tread upon it, and so consequently tread thrift under our feet? It was not known, till the Iron age, donec facinus inuasit mortales, as the Poet says; and the Scythians always detested it. I will prove it, that an unthrift, of any, comes nearest a happy man, in so much as he comes nearest to beggary. Cicero saith, summum bonum consists in omnium rerum vacation, that it is the chiefest felicity that may be, to rest from all labours. Now, who doth so much vacare à rebus, who rests so much? who hath so little to do, as the beggar? Who can sing so merry a note, as he that cannot change a groat? Cui nil est, nil deest: he that hath nothing, wants nothing. On the other side, it is said of the Carl, Omnia habeo, nec quicquam habeo: I have all things, yet want every thing. Multi mihi vitio vertunt, quia egeo, saith Marcus Cato in Aulus Gellius, at ego illis, quia nequeunt egere: Many upbraid me, sayth he, because I am poor: but I upbraid them, because they cannot live if they were poor. It is a common proverb, Dinesque miserque, a rich man, and a miserable: nam natura paucis contenta, none so contented as the poor man. Admit that the chiefest happiness were not rest or ease, but knowledge, as Herillus, Alcidamas, & many of Socrates' followers affirm; why, paupertas omnes perdocot arts, poverty instructs a man in all arts, it makes a man hardy and venturous; and therefore it is called of the Poets, Paupertas audax, valiant poverty. It is not so much subject to inordinate desires, as wealth or prosperity. Non habet unde suum paupertas pascat amorem: poverty hath not wherewithal to feed lust. All the Poets were beggars: all Alchemists, and all Philosophers are beggars: Omnia mea mecum porto, quoth Bias, when he had nothing, but bread and cheese in a leathern bag, and two or three books in his bosom. Saint Francis, a holy Saint, & never had any money. It is madness to dote upon muck. That young man of Athens, (Aelianus makes mention of) may be an example to us, who doted so extremely on the image of Fortune, that when he might not enjoy it, he died for sorrow. The earth yields all her fruits together, and why should not we spend them together? I thank heavens on my knees, that have made me an unthrift. O vanity itself; O wit ill spent! So study thousands not to mend their lives, But to maintain the sin they most affect, To be hell's advocates against their own souls. Ver, since thou giv'st such praise to beggary, And hast defended it so valiantly, This be thy penance; Thou shalt ne'er appear, Or come abroad, but Lent shall wait on thee: His scarcity may countervail thy waste. Riot may flourish, but finds want at last. Take him away, that knoweth no good way, And lead him the next way to woe and want. Thus in the paths of knowledge many stray, And from the means of life fetch their decay.
seed 43: T35 · seed 44: T34 — topic numbers are assigned independently in each run; equal or different numbers say nothing by themselves
Original spelling (EEBO-TCP, unregularized)
Tell me, I pray, wherefore was gold layd vnder our feete in the veynes of the earth, but that wee should contemne it, and treade vpon it, and so consequently treade thrift vnder our feete? It was not knowne, till the Iron age, donec facinus inuasit mortales, as the Poet sayes; and the Scythians alwayes detested it. I will proue it, that an vnthrift, of any, comes neerest a happy man, in so much as he comes neerest to beggery. Cicero saith, summum bonum consistes in omnium rerum vacatione, that it is the chiefest felicitie that may be, to rest from all labours. Now, who doeth so much vacare à rebus, who rests so much? who hath so little to doe, as the begger? Who can sing so merry a note, as he that cannot change a groate? Cui nil est, nil deest: hee that hath nothing, wants nothing. On the other side, it is said of the Carle, Omnia habeo, nec quicquam habeo: I haue all things, yet want euery thing. Multi mihi vitio vertunt, quia egeo, saith Marcus Cato in Aulus Gellius, at ego illis, quia nequeunt egere: Many vpbrayde me, sayth he, because I am poore: but I vpbrayd them, because they cannot liue if they were poore. It is a common prouerbe, Dines que miser que , a rich man, and a miserable: nam natura paucis cōtenta, none so contented as the poore man. Admit that the chiefest happines were not rest or ease, but knowledge, as Herillus, Alcidamas, & many of Socrates followers affirme; why, paupertas omnes perdocot artes, pouerty instructs a man in all arts, it makes a man hardy and venturous; and therefore it is called of the Poets, Paupertas audax, valiant pouerty. It is not so much subiect to inordinate desires, as wealth or prosperity. Non habet vnde suum paupertas pascat amorem: pouerty hath not wherewithall to feede lust. All the Poets were beggers: all Alcumists, and all Philosophers are beggers: Omnia mea mecum porto, quoth Bias, when he had nothing, but bread and cheese in a letherne bagge, and two or three bookes in his bosome. Saint Frauncis, a holy Saint, & neuer had any money. It is madnes to dote vpon mucke. That young man of Athens, (Aelianus makes mention of) may be an example to vs, who doted so extremely on the image of Fortune, that when hee might not inioy it, he dyed for sorrow. The earth yelds all her fruites together, and why should not we spend them together? I thanke heauens on my knees, that haue made mee an vnthrift. O vanitie it selfe; O wit ill spent! So studie thousands not to mend their liues, But to maintayne the sinne they most affect, To be hels aduocates against their owne soules. Ver, since thou giu'st such prayse to beggery, And hast defended it so valiantly, This be thy penance; Thou shalt ne're appeare, Or come abroad, but Lent shall wayte on thee: His scarsity may counteruayle thy waste. Ryot may flourish, but findes want at last. Take him away, that knoweth no good way, And leade him the next way to woe and want. Thus in the paths of knowledge many stray, And from the meanes of life fetch their decay.