THE EPISTLE DEDICATORIE

To the right honorable and my singuler good Lorde,
my Lorde Robert Dudley, Maister of the
Queenes Maiesties horse, one of her highes pri-
uie Counsaile, and knight of the moste honou-
rable order of the Garter: Richard Rai-
nolde wisheth longe life, with
increase of honour.

A RISTOTLE the famous Phi-
losopher, writing a boke to king
Alexāder, the great and migh-
tie conquerour, began the Epi-
stle of his Booke in these woor-
des. Twoo thynges moued me
chieflie, O King, to betake to thy Maiesties handes,
this worke of my trauile and labour, thy nobilitie and
vertue, of the whiche thy nobilitie encouraged me, thy
greate and singuler vertue, indued with all humanitie,
forced and draue me thereto. The same twoo in your
good Lordshippe, Nobilitie and Vertue, as twoo migh-
tie Pillers staied me, in this bolde enterprise, to make
your good Lordshippe, beyng a Pere of honour, indued
with all nobilitie and vertue: a patrone and possessoure
of this my booke. In the whiche although copious and
aboundaunte eloquence wanteth, to adorne and beau-
tifie thesame, yet I doubte not for the profite, that is in
this my trauaile conteined, your honour indued with
all singuler humanitie, will vouchsaufe to accepte my
willyng harte, my profitable purpose herein. Many fa-
mous menne and greate learned, haue in the Greke
tongue and otherwise trauailed, to profite all tymes
their countrie and common wealthe. This also was my
ende and purpose, to plante a worke profitable to all ty-
mes, my countrie and common wealthe.

And because your Lordshippe studieth all singula-
ritie to vertue, and wholie is incensed thereto: I haue
compiled this woorke, and dedicated it to your Lorde-
shippe, as vnto whō moste noble and vertuous. Wher-
in are set forthe soche Oracions, as are right profitable
to bee redde, for knowledge also necessarie. The duetie
of a subiecte, the worthie state of nobilitie, the prehe-
minent dignitie and Maiestie of a Prince, the office of
counsailours, worthie chiefe veneracion, the office of a
Iudge or Magestrate are here set foorthe. In moste for-
tunate state is the kyngdome and Common wealthe,
where the Nobles and Peres, not onelie daiely doe stu-
die to vertue, for that is the wisedome, that all the
graue and wise Philophers searched to attaine to. For
the ende of all artes and sciences, and of all noble actes
and enterprises is vertue, but also to fauour and vphold
the studentes of learnyng, whiche also is a greate ver-
tue. Whoso is adorned with nobilitie and vertue, of
necessitie nobilitie and vertue, will moue and allure thē
to fauour and support vertue in any other, yea, as Tul-
lie the moste famous Oratour dooeth saie, euen to loue
those whō we neuer sawe, but by good fame and brute
beutified to vs. For the encrease of vertue, God
dooeth nobilitate with honour worthie
menne, to be aboue other in dignitie
and state, thereupon vertue
doeth encrease your
Lordshipps
honor,
beyng a louer of vertue
and worthie no-
bilitie.

Your lordshippes humble ser-
uaunt Richard Rainolde.

To the Reader.

A PHTHONIVS a famous man, wrote
in Greke of soche declamacions, to en-
structe the studentes thereof, with all fa-
cilitée to grounde in them, a moste plenti-
ous and riche vein of eloquence. No man
is able to inuente a more profitable waie
and order, to instructe any one in the ex-
quisite and absolute perfeccion, of wisedome and eloquence,
then Aphthonius Quintilianus and Hermogenes. Tullie al-
so as a moste excellente Orator, in the like sorte trauailed,
whose Eloquence and vertue all tymes extolled, and the of-
spryng of all ages worthilie aduaunceth. And because as yet
the verie grounde of Rhetorike, is not heretofore intreated
of, as concernyng these exercises, though in fewe yeres past,
a learned woorke of Rhetorike is compiled and made in the
Englishe toungue, of one, who floweth in all excellencie of
arte, who in iudgement is profounde, in wisedome and elo-
quence moste famous. In these therefore my diligence is em-
ploied, to profite many, although not with like Eloquence,
beutified and adorned, as the matter requireth. I haue cho-
sen out in these Oracions soche questions, as are right ne-
cessarie to be knowen and redde of all those, whose cogitaciō
pondereth vertue and Godlines. I doubte not, but seyng my
trauaile toucheth vertuous preceptes, and vttereth to light,
many famous Histories, the order of arte obserued also, but
that herein the matter it self, shall defende my purpose aga-
inste the enuious, whiche seketh to depraue any good enter-
prise, begon of any one persone. The enuious manne
though learned, readeth to depraue that, which he
readeth, the ignoraunt is no worthie Iudge,
the learned and godlie pondereth vp-
rightly & sincerely, that which
he iudgeth, the order of
these Oracions
followeth afterward, and
the names of thē.

The contentes of
this Booke.

A N Oracion made, vpon the Fable of the Shepher-
des and the Wolues, the Wolues requestyng the
Bandogges: wherein is set forthe the state of eue-
ry subiecte, the dignitie of a Prince, the honoura-
ble office of counsailours.

An Oracion vpon the Fable of the Ante and the Gres-
hopper, teachyng prouidence.

An Oracion Historicall, howe Semiramis came to bee
Quéene of Babilon.

An Oracion Historicall, vpon Kyng Richard the thirde
sometyme Duke of Glocester.

An Oracion Historicall, of the commyng of Iulius Ce-
ser into Englande.

An Oracion Ciuill or Iudiciall, vpon Themistocles, of
the walle buildyng at Athenes.

An Oracion Poeticall vpon a redde Rose.

A profitable Oracion, shewyng the decaie of kingdomes
and nobilitie.

An Oracion vpon a Sentence, preferryng a Monarchie,
conteinyng all other states of common wealthe.

The confutacion of the battaile of Troie.

A confirmacion of the noble facte of Zopyrus.

An Oracion called a Common place against Theues.

The praise of Epaminundas Duke of Thebes, wherein
the grounde of nobilitée is placed.

The dispraise of Domicius Nero Emperour of Roome.

A comparison betwene Demosthenes and Tullie.

A lamentable Oracion of Hecuba Queene of Troie.

A descripcion vpon Xerxes kyng of Persia.

An Oracion called Thesis, as concerning the goodly state
of Mariage.

An Oracion confutyng a certaine lawe of Solon.

The foundacion of
Rhetorike.


N Ature hath indued euery man, with
a certain eloquence, and also subtili-
Rhetorike
and Logike
giuen of na-
ture. tée to reason and discusse, of any que-
stion or proposicion propounded, as
Aristotle the Philosopher, in his
Booke of Rhetorike dooeth shewe.
These giftes of nature, singuler doe
flowe and abounde in vs, accordyng
to the greate and ample indumente
and plentuousnes of witte and wisedome, lodged in vs, there-
fore Nature it self beyng well framed, and afterward by arte
Arte furthe-
reth nature. and order of science, instructed and adorned, must be singular-
lie furthered, helped, and aided to all excellencie, to exquisite
Logike. inuencion, and profounde knowledge, bothe in Logike and
Rhetorike. Rhetorike. In the one, as a Oratour to pleate with all facili-
tee, and copiouslie to dilate any matter or sentence: in the other
to grounde profunde and subtill argument, to fortifie & make
stronge our assercion or sentence, to proue and defende, by the
Logike. force and power of arte, thinges passyng the compasse & reach
of our capacitée and witte. Nothyng can bee more excellently
Eloquence. giuen of nature then Eloquence, by the which the florishyng
state of commonweales doe consiste: kyngdomes vniuersally
are gouerned, the state of euery one priuatelie is maintained.
The commonwealth also should be maimed, and debilitated,
Zeno. except the other parte be associate to it. Zeno the Philosopher
comparing Rhetorike and Logike, doeth assimilate and liken
Logike. them to the hand of man. Logike is like faith he to the fiste, for
euen as the fiste closeth and shutteth into one, the iointes and
partes of the hande, & with mightie force and strength, wrap-
Similitude[.]
Logike. peth and closeth in thynges apprehended: So Logike for the
deepe and profounde knowlege, that is reposed and buried in
it, in soche sort of municion and strength fortified, in few wor-
des taketh soche force and might by argumente, that excepte
like equalitée in like art and knowledge doe mate it, in vain
the disputacion shalbe, and the repulse of thaduersarie readie.
Rhetorike
like to the
hande. Rhetorike is like to the hand set at large, wherein euery part
and ioint is manifeste, and euery vaine as braunches of trées
Rhetorike. sette at scope and libertee. So of like sorte, Rhetorike in moste
ample and large maner, dilateth and setteth out small thyn-
ges or woordes, in soche sorte, with soche aboundaunce and
plentuousnes, bothe of woordes and wittie inuencion, with
soche goodlie disposicion, in soche a infinite sorte, with soche
pleasauntnes of Oracion, that the moste stonie and hard har-
tes, can not but bee incensed, inflamed, and moued thereto.
Logike and
Rhetorike
absolute in
fewe. These twoo singuler giftes of nature, are absolute and perfect
in fewe: for many therebe, whiche are exquisite and profound
in argument, by art to reason and discusse, of any question or
proposicion propounded, who by nature are disabled, & smal-
lie adorned to speake eloquently, in whom neuertheles more
aboundaunt knowlege doeth somtymes remaine then in the
other, if the cause shalbe in controuersie ioined, and examined
to trie a manifeste truthe. But to whom nature hath giuen
soche abilitée, and absolute excellencie, as that thei can bothe
The vertue
of eloquence. copiouslie dilate any matter or sentence, by pleasauntnes and
swetenes of their wittie and ingenious oracion, to drawe vn-
to theim the hartes of a multitude, to plucke doune and extir-
pate affecciōs and perturbacions of people, to moue pitee and
compassion, to speake before Princes and rulers, and to per-
swade theim in good causes and enterprises, to animate and
incense them, to godlie affaires and busines, to alter the coū-
saill of kynges, by their wisedome and eloquence, to a better
state, and also to be exquisite in thother, is a thing of all most
Demosthe-
nes.
Tisias.
Gorgias.
Eschines[.]
Tullie.
Cato. noble and excellent. The eloquence of Demosthenes, Isocra-
tes, Tisias, Gorgias, Eschines, were a great bulwarke and
staie to Athens and all Grece, Rome also by the like vertue
of Eloquence, in famous and wise orators vpholded: the wise
and eloquente Oracions of Tullie againste Catiline. The
graue and sentencious oracions of Cato in the Senate, haue
The Empe-
rors of Rome
famous in
Eloquence. been onelie the meane to vpholde the mightie state of Rome,
in his strength and auncient fame and glorie. Also the Chro-
nicles of auncient time doe shewe vnto vs, the state of Rome
could by no meanes haue growen so meruailous mightie,
but that God had indued the whole line of Cesars, with sin-
guler vertues, with aboundaunt knowlege & singuler Elo-
quence. Thusidides the famous Historiographer sheweth,
Thusidides. how moche Eloquence auailed the citees of Grece, fallyng to
Corcurians. dissenciō. How did the Corcurians saue them selues from the
Pelopone-
sians. inuasiō and might, of the Poloponesians, their cause pleated
before the Athenians, so moche their eloquence in a truthe
Corinthians[.] preuailed. The Ambassadours of Corinth, wanted not their
copious, wittie, and ingenious Oracions, but thei pleated
before mightie, wise, and graue Senators, whose cause, ac-
cordyng to iudgemēt, truthe, and integritée was ended. The
Lacedemo-
nians.
Vituleniās.
Athenians. eloquēt Embassages of the Corinthiās, the Lacedemoniās,
& the Vituleneans, the Athenians, who so readeth, shall sone
sée that of necessitee, a common wealth or kyngdome must be
fortefied, with famous, graue, and wise counsailours. How
Demosthe-
nes. often did Demosthenes saue the cōmon wealthes of Athens,
how moche also did that large dominion prospere and florish
Socrates.
Cato.
Crassus.
Antonius.
Catulus.
Cesar. by Isocrates. Tullie also by his Eloquēt please, Cato, Cras-
sus, Antonius, Catulus Cesar, with many other, did support
and vphold the state of that mightie kyngdō. No doubte, but
that Demosthenes made a wittie, copious, and ingenious o-
racions, when the Athenians were minded to giue and be-
Philippe the
kyng of the
Macidoniās[.] take to the handes of Philip kyng of the Macedonians, their
pestiferous enemie moste vile and subtell, the Orators of A-
thens. This Philip forseyng the discorde of Grece, as he by
subtill meanes compassed his enterprices, promised by the
faithe of a Prince, to be at league with the Athenians, if so be
thei would betake to his handes, the eloquente Oratours of
The saiyng
of Philippe. Athens, for as long saith he, as your Oratours are with you
declaryng, so longe your heddes and counsaill are moued to
variaunce and dissencion, this voice ones seased emong you,
Demosthe-
nes. in tranquilitée you shalbee gouerned. Demosthenes beyng
eloquente and wise, foresawe the daungers and the mischie-
uous intent of him, wherevpon he framed a goodly Oracion
vpon a Fable, whereby he altered their counsaile, and repul-
sed the enemie. This fable is afterward set forth in an Ora-
cion, after the order of these exercises, profitable to Rhetorike.

¶ A Fable.

The ground
of al learning[.] F Irste it is good that the learner doe vnderstand
what is a fable, for in all matters of learnyng,
it is the firste grounde, as Tullie doeth saie, to
knowe what the thing is, that we may the bet-
What is a
fable. ter perceiue whervpō we doe intreate. A fable
is a forged tale, cōtaining in it by the colour of a lie, a matter
Morall. of truthe. The moralle is called that, out of the whiche some
godlie precepte, or admonicion to vertue is giuen, to frame
and instruct our maners. Now that we knowe what a fable
is, it is good to learne also, how manifolde or diuers thei be,
Three sortes
of fables.
i. A fable of
reason. I doe finde three maner of fables to be. The first of theim is,
wherein a man being a creature of God indued with reason,
is onely intreated of, as the Fable of the father and his chil-
dren, he willing thē to concorde, and this is called Rationalis
fabula, whiche is asmoche to saie, as a Fable of men indued
ii. Morall. with reason, or women. The second is called a morall fable,
but I sée no cause whie it is so called, but rather as the other
is called a fable of reasonable creatures, so this is contrarilie
named a fable of beastes, or of other thinges wanting reason
or life, wanting reason as of the Ante and the Greshopper, or
of this the beame caste doun, and the Frogges chosyng their
iii. Mixt. king. The thirde is a mixt Fable so called, bicause in it bothe
man hauyng reason, and a beaste wantyng reason, or any o-
ther thing wanting life, is ioyned with it, as for the example,
of the fable of the woodes and the housebandman, of whom
Poetes in-
uentours of
fables.
Oratours
vse fables. he desired a helue for his hatchet. Aucthours doe write, that
Poetes firste inuented fables, the whiche Oratours also doe
vse in their perswasions, and not without greate cause, both
Poetes and Oratours doe applie theim to their vse. For, fa-
Good doctrin
in fables.
Hesiodus. bles dooe conteine goodlie admonicion, vertuous preceptes
of life. Hesiodus the Poete, intreatyng of the iniurious dea-
lyng of Princes and gouernours, against their subiectes, ad-
monished them by the fable of the Goshauke, and the Nigh-
Ouide. tyngale in his clause. Ouid also the Poete intreated of di-
uers fables, wherein he giueth admonicion, and godly coun-
Demosthe-
nes vsed fa-
bles. saile. Demosthenes the famous Oratour of Athens, vsed
the fable of the Shepeherdes, and Wolues: how the Wol-
ues on a tyme, instauntlie required of the Shepeherdes their
bande dogges, and then thei would haue peace and concorde
with theim, the Shepeherdes gaue ouer their Dogges, their
Dogges deliuered and murdered, the shepe were immediat-
ly deuoured: So saieth he, if ye shall ones deliuer to Philip,
the king of the Macedonians your Oratours, by whose lear-
nyng, knowlege and wisedome, the whole bodie of your do-
minions is saued, for thei as Bandogges, doe repell all mis-
cheuous enterprises and chaunses, no doubte, but that raue-
nyng Wolfe Philip, will eate and consume your people, by
this Fable he made an Oracion, he altered their counsailes
and heddes of the Athenians, from so foolishe an enterprise.
Also thesame Demosthenes, seyng the people careles, sloth-
full, and lothsome to heare the Oratours, and all for the flo-
rishing state of the kingdome: he ascended to the place or pul-
pet, where the Oracions were made, and began with this fa-
The fable of
Demosthe-
nes, of the
Asse and the
shadowe. ble. Ye men of Athens, saied he, it happened on a tyme, that
a certaine man hired an Asse, and did take his iourney from
Athens to Megara, as we would saie, frō London to Yorke,
the owner also of the Asse, did associate hymself in his iour-
ney, to brynge backe the Asse againe, in the voyage the
weather was extreame burning hotte, and the waie tedious
the place also for barenes and sterilitée of trees, wanted sha-
dowe in this long broyle of heate: he that satte one the Asse,
lighted and tooke shadowe vnder the bellie of the Asse, and
because the shadowe would not suffice bothe, the Asse beyng
small, the owner saied, he muste haue the shadowe, because
the Asse was his, I deny that saieth the other, the shadowe is
myne, because I hired the Asse, thus thei were at greate con-
tencion, the fable beyng recited, Demosthenes descended frō
his place, the whole multitude were inquisitiue, to knowe
The conten-
cion vpon the
shadowe and
the Asse. the ende about the shadowe, Demosthenes notyng their fol-
lie, ascended to his place, and saied, O ye foolishe Athenians,
whiles I and other, gaue to you counsaill and admoniciō, of
graue and profitable matters, your eares wer deafe, and your
mindes slombred, but now I tell of a small trifeling matter,
you throng to heare the reste of me. By this Fable he nipped
their follie, and trapped them manifestlie, in their owne dol-
tishenes. Herevpon I doe somwhat long, make copie of wor-
Fables well
applied bee
singuler. des, to shewe the singularitee of fables well applied. In the
tyme of Kyng Richard the thirde, Doctour Mourton, beyng
Bishop of Elie, and prisoner in the Duke of Buckynghams
house in Wales, was often tymes moued of the Duke, to
speake his minde frelie, if king Richard wer lawfully king,
and said to him of his fidelitée, to kepe close and secret his sen-
tence: but the Bishop beyng a godlie man, and no lesse wise,
waied the greate frendship, whiche was sometyme betwene
the Duke & King Richard, aunswered in effect nothyng, but
beyng daily troubled with his mocions & instigacions, spake
a fable of Esope: My lorde saied he, I will aunswere you, by
The fable of
the Bisshop
of Elie, to the
duke of Buc-
kyngham. a Fable of Esope. The Lion on a tyme gaue a commaunde-
ment, that all horned beastes should flie from the woode, and
none to remain there but vnhorned beastes. The Hare hea-
ring of this commaundement, departed with the horned bea-
stes from the woodde: The wilie Foxe metyng the Hare, de-
maunded the cause of his haste, forthwith the Hare aunswe-
red, a commaundemente is come from the Lion, that all hor-
ned beastes should bee exiled, vpon paine of death, from the
woode: why saied the Foxe, this commaundement toucheth
not any sorte of beast as ye are, for thou haste no hornes but
knubbes: yea, but said the Hare, what, if thei saie I haue hor-
nes, that is an other matter, my lorde I saie no more: what he
ment, is euident to all men.

In the time of king Hēry theight (a prince of famous me-
morie) at what time as the small houses of religiō, wer giuen
ouer to the kinges hand, by the Parliament house: the bishop
of Rochester, Doctour Fisher by name stepped forthe, beyng
greued with the graunt, recited before them, a fable of Esope
to shewe what discommoditee would followe in the Clergie.
The fable of
the Bisshop
of Rochester,
againste the
graunt of the
Chauntries. My lordes and maisters saieth he, Esope recited a fable: how
that on a tyme, a housebande manne desired of the woodes, a
small helue for his hatchet, all the woodes consented thereto
waiyng the graunt to be small, and the thyng lesse, therevpō
the woodes consented, in fine the housbande man cut doune
a small peece of woodde to make a helue, he framyng a helue
to the hatchette, without leaue and graunt, he cut doune the
mightie Okes and Cedars, and destroyed the whole woodd,
then the woodes repented them to late. So saith he, the gift of
these small houses, ar but a small graunt into the kinges hā-
des: but this small graunt, will bee a waie and meane to pull
doune the greate mightie fatte Abbees, & so it happened. But
there is repentaūce to late: & no profite ensued of the graunte.

¶ An Oracion made by a fable, to the first exer-
cise to declame by, the other, bee these,

 {A Fable, a Narracion. Chria,}
 {Sentence. Confutacion,}
An Oracion
made by a		{Confirmacion. Common place.}
{The praise. The dispraise.}
 {The Comparison, Ethopeia.}
 {A Discripcion. Thesis, Legislatio}

O F euery one of these, a goodlie Oraciō maie be made
these excercises are called of the Grekes Progimnas-
mata, of the Latines, profitable introduccions, or fore
exercises, to attain greater arte and knowlege in Rhetorike,
and bicause, for the easie capacitée and facilitée of the learner,
to attain greater knowledge in Rhetorike, thei are right pro-
fitable and necessarie: Therefore I title this booke, to bee the
foundaciō of Rhetorike, the exercises being Progimnasmata.

I haue chosen out the fable of the Shepeherdes, and the
Wolues, vpon the whiche fable, Demosthenes made an elo-
quente, copious, and wittie Oracion before the Athenians,
whiche fable was so well applied, that the citée and common
wealth of Athens was saued.

The firste
exercise.

¶ A fable.

These notes must be obserued, to make an Oracion by a
Fable.

¶ Praise.

1.Firste, ye shall recite the fable, as the aucthour telleth it.

2.There in the seconde place, you shall praise the aucthoure
who made the fable, whiche praise maie sone bee gotte of any
studious scholer, if he reade the aucthours life and actes ther-
in, or the Godlie preceptes in his fables, shall giue abundant
praise.

3.Then thirdlie place the morall, whiche is the interpreta-
cion annexed to the Fable, for the fable was inuented for the
moralles sake.

4.Then orderlie in the fowerth place, declare the nature of
thynges, conteined in the Fable, either of man, fishe, foule,
beaste, plante, trées, stones, or whatsoeuer it be. There is no
man of witte so dulle, or of so grosse capacitée, but either by
his naturall witte, or by reading, or sences, he is hable to saie
somwhat in the nature of any thyng.

5.In the fifte place, sette forthe the thynges, reasonyng one
with an other, as the Ant with the Greshopper, or the Cocke
with the precious stone.

6.Thē in the vj. place, make a similitude of the like matter.

7.Then in the seuenth place, induce an exāple for thesame
matter to bée proued by.

8.Laste of all make the Epilogus, whiche is called the con-
clusion, and herein marke the notes folowyng, how to make
an Oracion thereby.

¶ An Oracion made vpon the fable of the
Shepeherdes and the wolues.
¶ The fable.

T He Wolues on a tyme perswaded the Shepeher-
des, that thei would ioyne amitée, and make a
league of concord and vnitee: the demaunde plea-
sed the Shepeherdes, foorthwith the Wolues re-
quested to haue custodie of the bande Dogges, because els
thei would be as thei are alwaies, an occasion to breake their
league and peace, the Dogges beyng giuen ouer, thei were
one by one murthered, and then the Shepe were wearied.

¶ The praise of the aucthour.

T He posteritee of tymes and ages, muste needes praise
the wisedome and industrie, of all soche as haue lefte
in monumentes of writyng, thynges worthie fame,
Inuentours
of al excellent
artes and sci-
ences, com-
mended to the
posteritee. what can bee more excellently set foorthe: or what deserueth
chiefer fame and glorie, then the knowledge of artes and sci-
ences, inuented by our learned, wise, and graue aūcestours:
and so moche the more thei deserue honour, and perpetuall
commendacions, because thei haue been the firste aucthours,
and beginners to soche excellencies. The posteritée praiseth
Apelles.
Parthesius.
Polucletus. and setteth forth the wittie and ingenious workes of Apelles,
Parthesius, and Polucletus, and all soche as haue artificial-
ly set forth their excellent giftes of nature. But if their praise
for fame florishe perpetuallie, and increaseth for the wor-
thines of theim, yet these thynges though moste excellent, are
The ende of
all artes, is to
godlie life. inferiour to vertue: for the ende of artes and sciences, is ver-
tue and godlines. Neither yet these thynges dissonaunt from
vertue, and not associate, are commendable onely for vertues
sake: and to the ende of vertue, the wittes of our auncestours
were incensed to inuent these thynges. But herein Polucle-
tus, Apelles, and Perthesius maie giue place, when greater
Esope wor-
thie moche
commendaciō[.] vertues come in place, then this my aucthour Esope, for his
godly preceptes, wise counsaill and admonicion, is chiefly to
bée praised: For, our life maie learne all goodnes, all vertue,
Philophie in
fables. of his preceptes. The Philosophers did neuer so liuely sette
forthe and teache in their scholes and audience, what vertue
Realmes
maie learne
concorde out
of Esopes
fables. and godlie life were, as Esope did in his Fables, Citees, and
common wealthes, maie learne out of his fables, godlie con-
corde and vnitee, by the whiche meanes, common wealthes
florisheth, and kingdoms are saued. Herein ample matter ri-
seth to Princes, and gouernours, to rule their subiectes in all
Preceptes to
Kynges and
Subiectes.
Preceptes to
parentes and
children. godlie lawes, in faithfull obedience: the subiectes also to loue
and serue their prince, in al his affaires and busines. The fa-
ther maie learne to bring vp, and instructe his childe thereby.
The child also to loue and obeie his parentes. The huge and
monsterous vices, are by his vertuous doctrine defaced and
extirpated: his Fables in effect contain the mightie volumes
and bookes of all Philosophers, in morall preceptes, & the in-
The content
of al Lawes. finite monumētes of lawes stablished. If I should not speake
of his commendacion, the fruictes of his vertue would shewe
his commendacions: but that praise surmounteth all fame of
A true praise
commēded by
fame it self. glory, that commendeth by fame itself, the fruictes of fame
in this one Fable, riseth to my aucthour, whiche he wrote of
the Shepeherd, and the Wolues.

¶ The Morall.

W Herein Esope wittely admonisheth all menne to be-
ware and take heede, of cloked and fained frendship,
of the wicked and vngodlie, whiche vnder a pretence
and offer of frendship or of benefite, seeke the ruin, dammage,
miserie or destruccion of man, toune, citée, region, or countree.

¶ The nature of the thyng.

O F all beastes to the quantitée of his bodie, the
The Wolue
moste raue-
ning & cruell. Wolue passeth in crueltee and desire of bloode,
alwaies vnsaciable of deuouryng, neuer conten-
ted with his pray. The Wolfe deuoureth and ea-
teth of his praie all in feare, and therefore oftentymes he ca-
steth his looke, to be safe from perill and daunger. And herein
his nature is straunge frō all beastes: the iyes of the Wolfe,
tourned from his praie immediatlie, the praie prostrate vnder
The Wolues
of all beastes,
moste obliui-
ous. his foote is forgotten, and forthwith he seeketh a newe praie,
so greate obliuion and debilitée of memorie, is giuen to that
beaste, who chieflie seketh to deuoure his praie by night. The
The Wolue
inferiour to
the bandogge[.] Wolues are moche inferior to the banddogges in strength, bi-
cause nature hath framed thē in the hinder parts, moche more
weaker, and as it were maimed, and therefore the bandogge
dooeth ouermatche theim, and ouercome them in fight. The
Wolues are not all so mightie of bodie as the Bandogges,
of diuers colours, of fight more sharpe, of lesse heddes: but in
The Dogge
passeth all
creatures in
smellyng. smellyng, the nature of a Dogge passeth all beastes and
creatures, whiche the historie of Plinie dooe shewe, and Ari-
stotle in his booke of the historie of beastes, therein you shall
knowe their excellente nature. The housholde wanteth not
faithfull and trustie watche nor resistaunce, in the cause of the
Plinie. maister, the Bandogge not wantyng. Plinie sheweth out of
his historie, how Bandogges haue saued their Maister, by
their resistaunce. The Dogge of all beastes sheweth moste
loue, and neuer leaueth his maister: the worthines of the bā-
dogge is soche, that by the lawe in a certaine case, he is coun-
ted accessarie of Felonie, who stealeth a Bandogge from his
maister, a robberie immediatly folowing in thesame family.

The worthi-
nes of Shepe[.] As concernyng the Shepe, for their profite and wealthe,
that riseth of theim, are for worthines, waiyng their smalle
quantitie of bodie, aboue all beastes. Their fleshe nourisheth
purely, beyng swete and pleasaunt: their skinne also serueth
The wolle of
Shepe, riche
and commo-
dious. to diuers vses, their Wolles in so large and ample maner,
commmodious, seruyng all partes of common wealthes. No
state or degrée of persone is, but that thei maie goe cladde and
adorned with their wolles. So GOD in his creatures, hath
Man a chief
creature. created and made man, beyng a chief creatour, and moste ex-
cellent of all other, all thinges to serue him: and therefore the
Stoike Phi-
losophers. Stoicke Philosophers doe herein shewe thexcellencie of man
to be greate, when all thinges vpon the yearth, and from the
yearth, doe serue the vse of man, yet emong men there is a di-
uersitee of states, and a difference of persones, in office and cō-
The office of
the shepeher-
des, are pro-
fitable and
necessarie. dicion of life. As concernyng the Shepherde, he is in his state
and condicion of life, thoughe meane, he is a righte profi-
table and necessarie member, to serue all states in the commō
wealthe, not onely to his maister whom he serueth: for by his
diligence, and warie keping of thē, not onely from rauenyng
beastes, but otherwise he is a right profitable member, to all
Wealth, pro-
fit, and riches
riseth of the
Wolles of
Shepe. partes of the common wealth. For, dailie wée féele the cōmo-
ditie, wealth and riches, that riseth of theim, but the losse wée
féele not, except flockes perishe. In the body of man God hath
created & made diuerse partes, to make vp a whole and abso-
lute man, whiche partes in office, qualitée and worthinesse,
are moche differing. The bodie of man it self, for the excellent
workemanship of God therein, & meruailous giftes of nature
Man called
of the Philo-
sophers, a lit-
tle worlde. and vertues, lodged and bestowed in thesame bodie, is called
of the Philosophers Microcosmos, a little worlde. The body
of man in all partes at cōcord, euery part executing his func-
cion & office, florisheth, and in strength prospereth, otherwise
The bodie of
man without
concord of the
partes, peri-
sheth.
The common
wealthe like
to the bodie
of manne.
Menenius. thesame bodie in partes disseuered, is feeble and weake, and
thereby falleth to ruin, and perisheth. The singuler Fable of
Esope, of the belie and handes, manifestlie sheweth thesame
and herein a florishing kingdom or common wealth, is com-
pared to the body, euery part vsing his pure vertue, strēgth &
operacion. Menenius Agrippa, at what time as the Romai-
were at diuision against the Senate, he vsed the Fable of E-
sope, wherewith thei were perswaded to a concorde, and vni-
The baseste
parte of the
bodie moste
necessarie. tée. The vilest parte of the bodie, and baseste is so necessarie,
that the whole bodie faileth and perisheth, thesame wantyng
although nature remoueth them from our sight, and shame
fastnes also hideth theim: take awaie the moste vilest parte of
the bodie, either in substaunce, in operacion or function, and
forthwith the principall faileth. So likewise in a kyngdome,
or common wealth, the moste meane and basest state of man
taken awaie, the more principall thereby ceaseth: So God to
The amiable
parte of the
body doe con-
siste, by the
baseste and
moste defor-
meste. a mutuall concorde, frendship, and perpetuall societie of life,
hath framed his creatures, that the moste principall faileth,
it not vnited with partes more base and inferiour, so moche
the might and force of thynges excellente, doe consiste by the
moste inferiour, other partes of the bodie more amiable and
pleasaunt to sight, doe remain by the force, vse and integritée
of the simpliest. The Prince and chief peres doe decaie, and al
the whole multitude dooe perishe: the baseste kinde of menne
The Shepe-
herdes state
necessarie. wantyng. Remoue the Shepeherdes state, what good follo-
weth, yea, what lacke and famine increaseth not: to all states
The state of
the husbande
manne, moste
necessarie. the belie ill fedde, our backes worse clad. The toilyng house-
bandman is so necessarie, that his office ceasyng vniuersallie
the whole bodie perisheth, where eche laboureth to further
and aide one an other, this a common wealth, there is pro-
sperous state of life. The wisest Prince, the richest, the migh-
tiest and moste valianntes, had nede alwaies of the foolishe,
the weake, the base and simplest, to vpholde his kingdomes,
not onely in the affaires of his kyngdomes, but in his dome-
sticall thinges, for prouisiō of victuall, as bread, drinke, meat[,]
clothyng, and in all soche other thynges. Therefore, no office
or state of life, be it neuer so méete, seruyng in any part of the
No meane
state, to be
contempned. common wealthe, muste bée contemned, mocked, or skorned
at, for thei are so necessarie, that the whole frame of the com-
mon wealth faileth without theim: some are for their wicked
behauiour so detestable, that a common wealthe muste séeke
Rotten mem[-]
bers of the cō[-]
mon wealth. meanes to deface and extirpate theim as wéedes, and rotten
members of the bodie. These are thefes, murtherers, and ad-
ulterers, and many other mischiuous persones. These godly
Lawes, vpright and sincere Magistrates, will extirpate and
cutte of, soche the commo wealth lacketh not, but rather ab-
horreth as an infectiue plague and Pestilence, who in thende
through their owne wickednesse, are brought to mischief.

Plato. Read Plato in his booke, intiteled of the common wealth
who sheweth the state of the Prince, and whole Realme, to
stande and consiste by the vnitee of partes, all states of the cō-
A common
wealth doe
consiste by
vnitie of all
states. mon wealth, in office diuers, for dignitée and worthines, bea-
ring not equalitée in one consociatée and knit, doe raise a per-
fite frame, and bodie of kingdome or common wealthe.

Aristotle.
What is a cō-
mon wealth. Aristotle the Philosopher doeth saie, that a cōmon welth
is a multitude gathered together in one Citée, or Region, in
state and condicion of life differing, poore and riche, high and
low, wise and foolishe, in inequalitee of minde and bodies dif-
feryng, for els it can not bée a common wealthe. There must
be nobles and peres, kyng and subiect: a multitude inferiour
and more populous, in office, maners, worthines alteryng.
A liuely exā-
ple of commō
wealthe. Manne needeth no better example, or paterne of a common
wealthe, to frame hymself, to serue in his state and callyng,
then to ponder his owne bodie. There is but one hedde, and
many partes, handes, feete, fingers, toes, ioyntes, veines, si-
newes, belie, and so forthe: and so likewise in a cōmon welth
there muste be a diuersitee of states.

¶ The reasonyng of the thynges
conteined in this Fable.

T Hus might the Wolues reason with them sel-
ues, of their Embassage: The Wolues dailie
molested and wearied, with the fearce ragyng
Masties, and ouercome in fight, of their power
and might: one emong the reste, more politike
and wise then the other, called an assemble and counsaill of
The counsail
of Wolues. Wolues, and thus he beganne his oracion. My felowes and
compaignions, sithe nature hath from the beginnyng, made
vs vnsaciable, cruell, liuyng alwaies by praies murthered,
and bloodie spoiles, yet enemies wée haue, that séeke to kepe
vnder, and tame our Woluishe natures, by greate mightie
Bandogges, and Shepeherdes Curres. But nature at the
firste, did so depely frame and set this his peruerse, cruell, and
bloodie moulde in vs, that will thei, nill thei, our nature wil
bruste out, and run to his owne course. I muse moche, wai-
yng the line of our firste progenitour, from whence we came
firste: for of a man wee came, yet men as a pestiferous poison
doe exile vs, and abandon vs, and by Dogges and other sub-
Lycaon. till meanes doe dailie destroie vs. Lycaon, as the Poetes doe
faine, excedyng in all crueltées and murthers horrible, by the
murther of straungers, that had accesse to his land: for he was
king and gouernor ouer the Molossians, and in this we maie
worthilie glorie of our firste blood and long auncientrée, that
The firste
progenie of
Wolues. he was not onelie a man, but a kyng, a chief pere and gouer-
nour: by his chaunge and transubstanciacion of bodie, wée
loste by him the honour and dignitee due to him, but his ver-
tues wée kepe, and daily practise to followe them. The fame
The inuen-
cion of the
Poet Ouide
to compare a
wicked man,
to a Wolue. of Lycaons horrible life, ascended before Iupiter, Iupiter the
mightie God, moued with so horrible a facte, left his heauen-
lie palace, came doune like an other mortall man, and passed
doune by the high mountaine Minalus, by twilighte, and
so to Licaons house, our firste auncestoure, to proue, if this
Lycaon. thing was true. Lycaon receiued this straunger, as it semed
doubtyng whether he were a God, or a manne, forthwith he
feasted him with mannes fleshe baked, Iupiter as he can doe
Lycaon chaū-
ged into a
Wolue. what he will, brought a ruine on his house, and transubstan-
ciated hym, into this our shape & figure, wherein we are, and
so sens that time, Wolues were firste generated, and that of
manne, by the chaunge of Lycaon, although our shape is
chaunged from the figure of other men, and men knoweth
Wolue.
Manne. vs not well, yet thesame maners that made Wolues, remai-
neth vntill this daie, and perpetuallie in men: for thei robbe,
thei steale, and liue by iniurious catching, we also robbe, al-
so wée steale, and catche to our praie, what wee maie with
murther come to. Thei murther, and wee also murther, and
so in all poinctes like vnto wicked menne, doe we imitate the
like fashion of life, and rather thei in shape of men, are Wol-
ues, and wee in the shape of Wolues menne: Of all these
thynges hauyng consideracion, I haue inuented a pollicie,
whereby we maie woorke a slauter, and perpetuall ruine on
the Shepe, by the murther of the Bandogges. And so wée
shall haue free accesse to our bloodie praie, thus we will doe,
wee will sende a Embassage to the Shepeherdes for peace,
The counsail
of Wolues. saiyng, that wee minde to ceasse of all bloodie spoile, so that
thei will giue ouer to vs, the custodie of the Bandogges, for
otherwise the Embassage sent, is in vaine: for their Dogges
being in our handes, and murthered one by one, the daunger
and enemie taken awaie, we maie the better obtain and en-
ioye our bloodie life. This counsaill pleased well the assem-
ble of the Wolues, and the pollicie moche liked theim, and
with one voice thei houled thus, thus. Immediatlie cōmuni-
cacion was had with the Shepeherdes of peace, and of the gi-
uyng ouer of their Bandogges, this offer pleased theim, thei
cōcluded the peace, and gaue ouer their Bandogges, as pled-
ges of thesame. The dogges one by one murthered, thei dis-
solued the peace, and wearied the Shepe, then the Shepeher-
des repented them of their rashe graunt, and foly committed:
The counsail
of wicked mē
to mischief. So of like sorte it alwaies chaunceth, tyrauntes and bloodie
menne, dooe seke alwaies a meane, and practise pollicies to
destroye all soche as are godlie affected, and by wisedome and
godlie life, doe seke to subuerte and destroie, the mischeuous
The cogita-
cions of wic-
ked men, and
their kyngdō
bloodie. enterprise of the wicked. For, by crueltie their Woluishe na-
tures are knowen, their glorie, strength, kyngdome and re-
nowne, cometh of blood, of murthers, and beastlie dealynges
and by might so violent, it continueth not: for by violence and
blooddie dealyng, their kyngdome at the last falleth by blood
and bloodilie perisheth. The noble, wise, graue, and goodlie
counsailes, are with all fidelitée, humblenes and sincere har-
The state of
counsailours
worthie chief
honour and
veneracion. tes to be obeied, in worthines of their state and wisedome, to
be embraced in chief honour and veneracion to bee taken, by
whose industrie, knowledge and experience, the whole bodie
of the common wealth and kyngdome, is supported and sa-
ued. The state of euery one vniuersallie would come to par-
dicion, if the inuasion of foraine Princes, by the wisedom and
pollicie of counsailers, were not repelled. The horrible actes
of wicked men would burste out, and a confusion ensue in al
states, if the wisedom of politike gouernors, if good lawes if
the power and sword of the magistrate, could uot take place.
The peres and nobles, with the chief gouernour, standeth as
Plato. Shepherds ouer the people: for so Plato alledgeth that name
well and properlie giuen, to Princes and Gouernours, the
Homere. which Homere the Poete attributeth, to Agamemnon king
of Grece: to Menelaus, Ulisses, Nestor, Achillas, Diomedes,
The Shepe-
herdes name
giuē to the of-
fice of kyngs. Aiax, and al other. For, bothe the name and care of that state
of office, can be titeled by no better name in all pointes, for di-
ligent kepyng, for aide, succoryng, and with all equitie tem-
peryng the multitude: thei are as Shepeherdes els the selie
poore multitude, would by an oppression of pestiferous men.
The commonaltee or base multitude, liueth more quietlie
The state or
good counsai-
lers, trou-
blous. then the state of soche as daily seke, to vpholde and maintaine
the common wealthe, by counsaill and politike deliberacion,
how troublous hath their state alwaies been: how vnquiete
from time to time, whose heddes in verie deede, doeth seke for
a publike wealth. Therefore, though their honor bée greater,
and state aboue the reste, yet what care, what pensiuenesse of
minde are thei driuen vnto, on whose heddes aucthoritée and
regiment, the sauegard of innumerable people doeth depend.
A comparison
from a lesse,
to a greater. If in our domesticall businesse, of matters pertainyng to our
housholde, euery man by nature, for hym and his, is pensiue,
moche more in so vaste, and infinite a bodie of cōmon wealth,
greater must the care be, and more daungerous deliberacion.
We desire peace, we reioyce of a tranquilitée, and quietnesse
to ensue, we wishe, to consist in a hauen of securitée: our hou-
ses not to be spoiled, our wiues and children, not to bee mur-
The worthie
state of Prin-
ces and coun-
sailours. thered. This the Prince and counsailours, by wisedome fore-
sée, to kéepe of, all these calamitées, daungers, miseries, the
whole multitude, and bodie of the Common wealthe, is
without them maimed, weake and feable, a readie confusion
to the enemie. Therefore, the state of peeres and nobles, is
with all humilitée to be obaied, serued and honored, not with-
out greate cause, the Athenians were drawen backe, by the
wisedome of Demosthenes, when thei sawe thē selues a slau-
ter and praie, to the enemie.

¶ A comparson of thynges.

W Hat can bée more rashly and foolishly doen, then the
Shepeherdes, to giue ouer their Dogges, by whose
might and strength, the Shepe were saued: on the o-
ther side, what can be more subtlie doen and craftely, then the
Wolues, vnder a colour of frendship and amitee, to séeke the
The amitie
of wicked
menne. blood of the shepe, as all pestiferous men, vnder a fained pro-
fer of amitée, profered to seeke their owne profite, commoditee
and wealthe, though it be with ruine, calamitie, miserie, de-
struccion of one, or many, toune, or citée, region and countree,
whiche sort of men, are moste detestable and execrable.

¶ The contrarie.

A S to moche simplicitie & lacke of discrecion, is a fur-
theraunce to perill and daunger: so oftētimes, he ta-
To beleue
lightly, afur-
theraunce to
perill. steth of smarte and woe, who lightly beleueth: so con-
trariwise, disimulaciō in mischeuous practises begon w[ith] frēd-
ly wordes, in the conclusion doeth frame & ende pernisiouslie.

¶ The Epilogus.

T Herefore fained offers of frendship, are to bee taken
heede of, and the acte of euery man to bee examined,
proued, and tried, for true frendship is a rare thyng,
when as Tullie doth saie: in many ages there are fewe cou-
ples of friendes to be found, Aristotle also cōcludeth thesame.

¶ The Fable of the Ante, and Greshopper.
¶ The praise of the aucthour.

The praise of
Esope. E Sope who wrote these Fables, hath chief fame of all
learned aucthours, for his Philosophie, and giuyng
wisedome in preceptes: his Fables dooe shewe vnto
all states moste wholsome doctrine of vertuous life. He who-
ly extolleth vertue, and depresseth vice: he correcteth all states
and setteth out preceptes to amende them. Although he was
deformed and ill shaped, yet Nature wrought in hym soche
vertue, that he was in minde moste beautifull: and seing that
the giftes of the body, are not equall in dignitie, with the ver-
tue of the mynde, then in that Esope chiefly excelled, ha-
uyng the moste excellente vertue of the minde. The wisedom
Cresus. and witte of Esope semed singuler: for at what tyme as Cre-
sus, the kyng of the Lidians, made warre against the Sami-
ans, he with his wisedome and pollicie, so pacified the minde
of Cresus, that all warre ceased, and the daunger of the coun-
Samians. tree was taken awaie, the Samiās deliuered of this destruc-
cion and warre, receiued Esope at his retourne with many
honours. After that Esope departyng from the Isle Samus,
wandered to straunge regions, at the laste his wisedome be-
Licerus. yng knowen: Licerus the kyng of that countrée, had hym in
soche reuerence and honor, that he caused an Image of gold
to be set vp in the honour of Esope. After that, he wanderyng
Delphos. ouer Grece, to the citée of Delphos, of whom he beyng mur-
thered, a greate plague and Pestilence fell vpon the citee, that
reuenged his death: As in all his Fables, he is moche to bee
commended, so in this Fable he is moche to be praised, which
he wrote of the Ante and the Greshopper.

¶ The Fable.

I N a hotte Sommer, the Grashoppers gaue them sel-
ues to pleasaunt melodie, whose Musicke and melo-
die, was harde from the pleasaunt Busshes: but the
Ante in all this pleasaunt tyme, laboured with pain and tra-
uaile, she scraped her liuyng, and with fore witte and wise-
Winter. dome, preuented the barande and scarce tyme of Winter: for
when Winter time aprocheth, the ground ceasseth frō fruict,
The Ante. then the Ante by his labour, doeth take the fruicte & enioyeth
it: but hunger and miserie fell vpon the Greshoppers, who in
the pleasaunt tyme of Sommer, when fruictes were aboun-
dauute, ceassed by labour to put of necessitée, with the whiche
the long colde and stormie tyme, killed them vp, wantyng al
sustinaunce.

¶ The Morall.

H Ere in example, all menne maie take to frame their
owne life, and also to bryng vp in godlie educacion
their children: that while age is tender and young,
thei maie learne by example of the Ante, to prouide in their
grene and lustie youth, some meane of art and science, wher-
by thei maie staie their age and necessitée of life, al soche as do
flie labour, and paine in youth, and seeke no waie of Arte and
science, in age thei shall fall in extreme miserie and pouertée.

¶ The nature of the thyng.

N Ot without a cause, the Philosophers searchyng the
nature and qualitee of euery beaste, dooe moche com-
The Ante. mende the Ante, for prouidence and diligence, in that
not oneie by nature thei excell in forewisedome to thē selues,
Manne. but also thei be a example, and mirrour to all menne, in that
thei iustlie followe the instincte of Nature: and moche more,
where as men indued with reason, and all singulare vertues
and excellent qualitées of the minde and body. Yet thei doe so
moche leaue reason, vertue, & integritée of minde, as that thei
had been framed without reason, indued with no vertue, nor
adorned with any excellent qualitée. All creatures as nature
hath wrought in them, doe applie them selues to followe na-
ture their guide: the Ante is alwaies diligent in his busines,
and prouident, and also fore séeth in Sommer, the sharpe sea-
son of Winter: thei keepe order, and haue a kyng and a com-
mon wealthe as it were, as nature hath taught them. And so
haue all other creatures, as nature hath wrought in thē their
giftes, man onelie leaueth reason, and neclecteth the chief or-
namentes of the minde: and beyng as a God aboue all crea-
tures, dooeth leese the excellent giftes. A beaste will not take
excesse in feedyng, but man often tymes is without reason,
and hauyng a pure mynde and soule giuen of God, and a face
to beholde the heauens, yet he doeth abase hymself to yearth-
Greshopper. lie thynges, as concernyng the Greshopper: as the Philoso-
phers doe saie, is made altogether of dewe, and sone perisheth[.]
The Greshopper maie well resemble, slothfull and sluggishe
persones, who seke onely after a present pleasure, hauyng no
fore witte and wisedom, to foresée tymes and ceasons: for it is
A poincte of
wisedome. the poinct of wisedō, to iudge thinges present, by thinges past
and to take a cōiecture of thinges to come, by thinges present.

¶ The reasonyng of the twoo thynges.

T Hus might the Ante reason with her self, althoughe
the seasons of the yere doe seme now very hotte, plea-
A wise cogi-
tacion. saunt and fruictfull: yet so I do not trust time, as that
like pleasure should alwaies remaine, or that fruictes should
alwaies of like sorte abounde. Nature moueth me to worke,
and wisedome herein sheweth me to prouide: for what hur-
teth plentie, or aboundaunce of store, though greate plentie
commeth thereon, for better it is to bee oppressed with plen-
tie, and aboundaunce, then to bee vexed with lacke. For, to
whom wealthe and plentie riseth, at their handes many bee
releued, and helped, all soche as bee oppressed with necessi-
tie and miserie, beyng caste from all helpe, reason and proui-
dence maimed in theim: All arte and Science, and meane of
life cutte of, to enlarge and maintain better state of life, their
Pouertie. miserie, necessitie, and pouertie, shall continuallie encrease,
who hopeth at other mennes handes, to craue relief, is decei-
ued. Pouertie is so odious a thing, in al places & states reiected
for where lacke is, there fanour, frendship, and acquaintance
Wisedome. decreaseth, as in all states it is wisedome: so with my self I
waie discritlie, to take tyme while tyme is, for this tyme as a
Housebande
menne. floure will sone fade awaie. The housebande manne, hath he
not times diuers, to encrease his wealth, and to fill his barne,
at one tyme and ceason: the housebande man doeth not bothe
plante, plowe, and gather the fruicte of his labour, but in one
tyme and season he ploweth, an other tyme serueth to sowe,
and the laste to gather the fruictes of his labour. So then, I
must forsee time and seasons, wherin I maie be able to beare
of necessitie: for foolishly he hopeth, who of no wealth and no
abundaunt store, trusteth to maintain his own state. For, no-
Frendship. thyng soner faileth, then frendship, and the soner it faileth, as
Homere. fortune is impouerished. Seyng that, as Homere doeth saie,
a slothfull man, giuen to no arte or science, to helpe hymself,
or an other, is an vnprofitable burdein to the yearth, and God
dooeth sore plague, punishe, and ouerthrowe Citees, kyng-
domes, and common wealthes, grounded in soche vices: that
the wisedome of man maie well iudge, hym to be vnworthie
of all helpe, and sustinaunce. He is worse then a beast, that is
not able to liue to hymself & other: no man is of witte so vn-
Nature. descrite, or of nature so dulle, but that in hym, nature alwa-
yes coueteth some enterprise, or worke to frame relife, or help
The cause of
our bearth. to hymself, for all wée are not borne, onelie to our selues, but
many waies to be profitable, as to our owne countrie, and all
partes thereof. Especiallie to soche as by sickenes, or infirmi-
tie of bodie are oppressed, that arte and Science can not take
place to help thē. Soche as do folowe the life of the Greshop-
per, are worthie of their miserie, who haue no witte to foresée
seasons and tymes, but doe suffer tyme vndescretly to passe,
Ianus. whiche fadeth as a floure, thold Romaines do picture Ianus
with two faces, a face behind, & an other before, which resem-
ble a wiseman, who alwaies ought to knowe thinges paste,
thynges presente, and also to be experte, by the experience of
many ages and tymes, and knowledge of thynges to come.

¶ The comparison betwene
the twoo thynges.

W Hat can be more descritlie doen, then the Ante to be
so prouident and politike: as that all daunger of life,
& necessitie is excluded, the stormie times of Winter
ceaseth of might, & honger battereth not his walles, hauyng
Prouidence. soche plentie of foode, for vnlooked bitter stormes and seasons,
happeneth in life, whiche when thei happen, neither wisedō
nor pollicie, is not able to kepe backe. Wisedome therefore,
it is so to stande, that these thynges hurte not, the miserable
ende of the Greshopper sheweth vnto vs, whiche maie be an
example to all menne, of what degree, so euer thei bee, to flie
slothe and idelnesse, to be wise and discrite.

¶ Of contraries.

Diligence. A S diligence, prouidence, and discrete life is a singu-
lare gift, whiche increaseth all vertues, a pillar, staie
and a foundacion of all artes and science, of common
wealthes, and kyngdomes. So contrarily sloth and sluggish-
nesse, in all states and causes, defaseth, destroyeth, and pul-
leth doune all vertue, all science and godlines. For, by it, the
mightie kyngdome of the Lidiās, was destroied, as it semeth
Idelnes. no small vice, when the Lawes of Draco, dooe punishe with
death idelnesse.

¶ The ende.

The Ante. T Herefore, the diligence of the Ante in this Fable,
not onelie is moche to be commended, but also her
example is to bee followed in life. Therefore, the
wiseman doeth admonishe vs, to go vnto the Ant
and learne prouidence: and also by the Greshopper, lette vs
learne to auoide idelnes, leste the like miserie and calamitie
fall vpon vs.

¶ Narratio.

T His place followyng, is placed of Tullie, after the
exordium or beginnyng of Oracion, as the seconde
parte: whiche parte of Rhetorike, is as it were the
light of all the Oracion folowing: conteining the cause, mat-
ter, persone, tyme, with all breuitie, bothe of wordes, and in-
uencion of matter.

¶ A Narracion.

A Narracion is an exposicion, or declaracion of any
thyng dooen in deede, or els a settyng forthe, for-
ged of any thyng, but so declaimed and declared,
as though it were doen.

A narracion is of three sortes, either it is a narracion hi-
storicall, of any thyng contained, in any aunciente storie, or
true Chronicle.

Or Poeticall, whiche is a exposicion fained, set forthe by
inuencion of Poetes, or other.

Or ciuill, otherwise called Iudiciall, whiche is a matter
of controuersie in iudgement, to be dooen, or not dooen well
or euill.

In euery Narracion, ye must obserue sixe notes.

1. Firste, the persone, or doer of the thing, whereof you intreate.
2. The facte doen.
3. The place wherein it was doen.
4. The tyme in the whiche it was doen.
5. The maner must be shewed, how it was doen.
6. The cause wherevpon it was doen.

There be in this Narracion, iiij. other properties belōging[.]

1. First, it must be plain and euident to the hearer, not obscure,
2. short and in as fewe wordes as it maie be, for soche amatter.
3. Probable, as not vnlike to be true.
4. In wordes fine and elegante.

¶ A narracion historicall, vpon Semiramis Queene of Babilon
how and after what sort she obtained the gouernment thereof.

Tyme.
Persone. A Fter the death of Ninus, somtime kyng of Ba-
bilon, his soonne Ninus also by name, was left
to succede hym, in all the Assirian Monarchie,
Semiramis wife to Ninus the firste, feared the
tender age of her sonne, wherupon she thought
The cause.
The facte. that those mightie nacions and kyngdomes, would not obaie
so young and weake a Prince. Wherfore, she kept her sonne
from the gouernmente: and moste of all she feared, that thei
The waie
how. would not obaie a woman, forthwith she fained her self, to be
the soonne of Ninus, and bicause she would not be knowen
to bee a woman, this Quene inuented a newe kinde of tire,
the whiche all the Babilonians that were men, vsed by her
commaundement. By this straunge disguised tire and appa-
rell, she not knowen to bee a woman, ruled as a man, for the
The facte.
The place. space of twoo and fourtie yeres: she did marueilous actes, for
she enlarged the mightie kyngdome of Babilon, and builded
thesame citée. Many other regions subdued, and valiauntlie
ouerthrowen, she entered India, to the whiche neuer Prince
came, sauing Alexander the greate: she passed not onely men
in vertue, counsaill, and valiaunt stomacke, but also the fa-
mous counsailours of Assiria, might not contende with her
in Maiestie, pollicie, and roialnes. For, at what tyme as thei
knewe her a woman, thei enuied not her state, but maruei-
led at her wisedome, pollicie, and moderacion of life, at the
laste she desiryng the vnnaturall lust, and loue of her soonne
Ninus, was murthered of hym.