Chapter I: Part 1

[Transcriber's Notes:

About this book: _A booke called the Foundacion of Rhetorike_ was published in 1563. Only five copies of the original are known to exist. This e-book was transcribed from microfiche scans of the original in the Bodleian Library at Oxford University. The scans can be viewed at the Bibliothèque nationale de France website at http://gallica.bnf.fr.</p>

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The following alterations have been made:

1. Long-s has been regularized as s.

2. The paragraph symbol, resembling a C in the original, is rendered as ¶.

3. Missing punctuation, hyphens, and paragraph symbols have been added in brackets, e.g. [-].

4. A decorative capital followed by a capital letter is represented here as two capital letters, e.g. NAture.

5. Except for the dedication, which is in modern italics, the majority of the original book is in blackletter font, with some words in a modern non-italic font. All modern-font passages are marked by underscores.

6. Sidenotes have been placed in-line, approximately where they appear in the original.

7. Incorrect page numbers have been corrected, but are included in the list of printer errors at the end of this e-book.

8. Abbreviations and contractions represented as special characters in the original have been expanded as noted in the table below. A "macron" means a horizontal line over a letter. "Supralinear" means directly over a letter; "sublinear" means directly under a letter. The "y" referred to below is an Early Modern English form of the Anglo-Saxon thorn character, representing "th," but identical in appearance to the letter "y."

Original Expansion

vowel with macron vowel[m] or vowel[n] y with supralinear e y^e (i.e., the) accented q with semicolon q[ue] w with supralinear curve w[ith] e with sublinear hook [ae]

Pagination: This book was paginated using folio numbers in a recto-verso scheme. The front of each folio is the recto page (the right-hand page); the back of each folio is the verso page (the left-hand page in a book). In the original, folio numbers (beginning after the table of contents) are printed only on the recto side of each leaf. For the reader's convenience, all folio pages in this e-book, including the verso pages, have been numbered in brackets according to the original format, with the addition of "r" for recto and "v" for verso, e.g., [Fol. x.r] is Folio 10 recto, [Fol. x.v] is Folio 10 verso.

Sources consulted: The uneven quality of the microfiche scans, as well as the blackletter font and some ink bleed-through in the original, made the scans difficult to read in some places. To ensure accuracy, the transcriber has consulted the facsimile reprint edited by Francis R. Johnson (Scholars' Facsimiles and Reprints, New York, 1945). The facsimile reprint was prepared primarily from the Bodleian copy, with several pages reproduced from the copy in the Chapin Library at Williams College, Williamstown, Massachusetts, where the Bodleian copy was unclear.]

¶ A booke cal- _led the Foundacion of Rhetorike, be-_ cause all other partes of _Rhetorike_ are grounded thereupon, euery parte sette forthe in an Oracion vpon questions, verie profitable to bee knowen and redde: Made by Ri- chard Rainolde Maister of Arte, of the Uniuersitie of Cambridge. 1563.

_Mens. Marcij. vj._

_¶ Imprinted at London, by Ihon Kingston._

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.

_ARISTOTLE the famous Phi- losopher, writing a boke to king Alexa[n]der, 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 who[m] 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 the[m] to fauour and support vertue in any other, yea, as Tul- lie the moste famous Oratour dooeth saie, euen to loue those who[m] 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._

APHTHONIVS 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 cogitacio[n] 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 the[m].

¶ _The contentes of_ this Booke.

AN 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.

[Fol. j.r]

_The foundacion of_ Rhetorike.

NAture hath indued euery man, with a certain eloquence, and also subtili- [Sidenote: 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 [Sidenote: Arte furthe- reth nature.] and order of science, instructed and adorned, must be singular- lie furthered, helped, and aided to all excellencie, to exquisite [Sidenote: Logike.] inuencion, and profounde knowledge, bothe in _Logike_ and [Sidenote: 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 [Sidenote: Logike.] force and power of arte, thinges passyng the compasse & reach of our capacitée and witte. Nothyng can bee more excellently [Sidenote: 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, [Sidenote: Zeno.] except the other parte be associate to it. _Zeno_ the Philosopher comparing _Rhetorike_ and _Logike_, doeth assimilate and liken [Sidenote: 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- [Sidenote: 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 [Fol. j.v] like equalitée in like art and knowledge doe mate it, in vain the disputacion shalbe, and the repulse of thaduersarie readie. [Sidenote: 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 [Sidenote: 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. [Sidenote: 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 [Sidenote: 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 affeccio[n]s 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 cou[n]- 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 [Sidenote: 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 [Fol. ij.r] [Sidenote: 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, [Sidenote: Thusidides.] how moche Eloquence auailed the citees of Grece, fallyng to [Sidenote: Corcurians.] dissencio[n]. How did the Corcurians saue them selues from the [Sidenote: Pelopone- sians.] inuasio[n] and might, of the Poloponesians, their cause pleated before the Athenians, so moche their eloquence in a truthe [Sidenote: 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 iudgeme[n]t, truthe, and integritée was ended. The [Sidenote: Lacedemo- nians. Vitulenia[n]s. Athenians.] eloque[n]t Embassages of the Corinthia[n]s, the Lacedemonia[n]s, & 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 [Sidenote: Demosthe- nes.] often did Demosthenes saue the co[m]mon wealthes of Athens, how moche also did that large dominion prospere and florish [Sidenote: Socrates. Cato. Crassus. Antonius. Catulus. Cesar.] by Isocrates. Tullie also by his Eloque[n]t please, Cato, Cras- sus, Antonius, Catulus Cesar, with many other, did support and vphold the state of that mightie kyngdo[m]. No doubte, but that Demosthenes made a wittie, copious, and ingenious o- racions, when the Athenians were minded to giue and be- [Sidenote: Philippe the kyng of the Macidonia[n]s[.]] 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 [Sidenote: 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, [Fol. ij.v] [Sidenote: 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.

[Sidenote: The ground of al learning[.]]

FIrste 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- [Sidenote: What is a fable.] ter perceiue whervpo[n] we doe intreate. A fable is a forged tale, co[n]taining in it by the colour of a lie, a matter [Sidenote: 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, [Sidenote: 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 the[m] to concorde, and this is called _Rationalis fabula_, whiche is asmoche to saie, as a Fable of men indued [Sidenote: 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 [Sidenote: 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 [Sidenote: Poetes in- uentours of fables.] he desired a helue for his hatchet. Aucthours doe write, that Poetes firste inuented fables, the whiche Oratours also doe [Fol. iij.r] vse in their perswasions, and not without greate cause, both [Sidenote: Oratours vse fables.] Poetes and Oratours doe applie theim to their vse. For, fa- [Sidenote: Good doctrin in fables.] bles dooe conteine goodlie admonicion, vertuous preceptes [Sidenote: Hesiodus.] 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- [Sidenote: Ouide.] tyngale in his clause. Ouid also the Poete intreated of di- uers fables, wherein he giueth admonicion, and godly coun- [Sidenote: 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- [Sidenote: 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, fro[m] 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 [Fol. iij.v] 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 fro[m] his place, the whole multitude were inquisitiue, to knowe [Sidenote: 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 admonicio[n], 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- [Sidenote: 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 [Sidenote: 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 [Fol. iiij.r] 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 He[n]ry theight (a prince of famous me- morie) at what time as the small houses of religio[n], 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. [Sidenote: 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, therevpo[n] 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 ha[n]- 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 repentau[n]ce 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 { Confirmacion. Common place. }
made by a { The praise. The dispraise. }
{ The Comparison, _Ethopeia_. }
{ A Discripcion. _Thesis, Legislatio_ }

OF euery one of these, a goodlie Oracio[n] 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_, [Fol. iiij.v] 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 foundacio[n] 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.

[Sidenote: 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. The[n] in the vj. place, make a similitude of the like matter.

7. Then in the seuenth place, induce an exa[m]ple 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 [Fol. v.r] an Oracion thereby.

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

¶ The fable.

THe 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.

THe 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, [Sidenote: 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 au[n]cestours: 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 [Sidenote: 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 [Sidenote: 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 [Sidenote: Esope wor- thie moche commendacio[n][.]] vertues come in place, then this my aucthour Esope, for his godly preceptes, wise counsaill and admonicion, is chiefly to [Fol. v.v] bée praised: For, our life maie learne all goodnes, all vertue, [Sidenote: Philophie in fables.] of his preceptes. The Philosophers did neuer so liuely sette forthe and teache in their scholes and audience, what vertue [Sidenote: 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 [Sidenote: 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- [Sidenote: The content of al Lawes.] finite monume[n]tes 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 [Sidenote: A true praise comme[n]ded 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.

WHerein 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.

OF all beastes to the quantitée of his bodie, the [Sidenote: 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 [Fol. vj.r] his nature is straunge fro[m] all beastes: the iyes of the Wolfe, tourned from his praie immediatlie, the praie prostrate vnder [Sidenote: 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 [Sidenote: The Wolue inferiour to the bandogge[.]] Wolues are moche inferior to the banddogges in strength, bi- cause nature hath framed the[m] 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 [Sidenote: 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 [Sidenote: 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 ba[n]- 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.

[Sidenote: 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 [Sidenote: 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 [Sidenote: 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 [Sidenote: Stoike Phi- losophers.] Stoicke Philosophers doe herein shewe thexcellencie of man to be greate, when all thinges vpon the yearth, and from the [Fol. vj.v] 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 co[n]- [Sidenote: 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 commo[n] wealthe, not onely to his maister whom he serueth: for by his diligence, and warie keping of the[m], not onely from rauenyng beastes, but otherwise he is a right profitable member, to all [Sidenote: Wealth, pro- fit, and riches riseth of the Wolles of Shepe.] partes of the common wealth. For, dailie wée féele the co[m]mo- 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 [Sidenote: 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 co[n]cord, euery part executing his func- cion & office, florisheth, and in strength prospereth, otherwise [Sidenote: The bodie of man without concord of the partes, peri- sheth.] 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 [Sidenote: The common wealthe like to the bodie of manne.] and herein a florishing kingdom or common wealth, is com- pared to the body, euery part vsing his pure vertue, stre[n]gth & [Sidenote: Menenius.] 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- [Sidenote: 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 [Fol. vij.r] [Sidenote: 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 [Sidenote: The Shepe- herdes state necessarie.] wantyng. Remoue the Shepeherdes state, what good follo- weth, yea, what lacke and famine increaseth not: to all states [Sidenote: 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 prouisio[n] 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 [Sidenote: 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 [Sidenote: Rotten mem[-] bers of the co[m][-] 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.

[Sidenote: 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 co[m]- [Fol. vij.v] [Sidenote: 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.

[Sidenote: Aristotle. What is a co[m]- mon wealth.] Aristotle the Philosopher doeth saie, that a co[m]mon 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. [Sidenote: A liuely exa[m]- ple of commo[n] 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 co[m]mon welth there muste be a diuersitee of states.

¶ The reasonyng of the thynges conteined in this Fable.

THus 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 [Sidenote: 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 [Fol. viij.r] 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- [Sidenote: 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 [Sidenote: 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 [Sidenote: 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 [Sidenote: 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 [Sidenote: Lycaon chau[n]- 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 [Sidenote: 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 [Fol. viij.v] shall haue free accesse to our bloodie praie, thus we will doe, wee will sende a Embassage to the Shepeherdes for peace, [Sidenote: 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 co[m]muni- cacion was had with the Shepeherdes of peace, and of the gi- uyng ouer of their Bandogges, this offer pleased theim, thei co[n]cluded 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: [Sidenote: The counsail of wicked me[n] 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 [Sidenote: The cogita- cions of wic- ked men, and their kyngdo[m] 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- [Sidenote: 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 [Fol. ix.r] 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 [Sidenote: Plato.] Shepherds ouer the people: for so Plato alledgeth that name well and properlie giuen, to Princes and Gouernours, the [Sidenote: Homere.] which Homere the Poete attributeth, to Agamemnon king of Grece: to Menelaus, Ulisses, Nestor, Achillas, Diomedes, [Sidenote: The Shepe- herdes name giue[n] 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 [Sidenote: 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. [Sidenote: 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 co[m]mon 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- [Sidenote: 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 [Fol. ix.v] wisedome of Demosthenes, when thei sawe the[m] selues a slau- ter and praie, to the enemie.

¶ A comparson of thynges.

WHat 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 [Sidenote: 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.

AS to moche simplicitie & lacke of discrecion, is a fur- theraunce to perill and daunger: so ofte[n]times, he ta- [Sidenote: To beleue lightly, afur- theraunce to perill.] steth of smarte and woe, who lightly beleueth: so con- trariwise, disimulacio[n] in mischeuous practises begon w[ith] fre[n]d- ly wordes, in the conclusion doeth frame & ende pernisiouslie.

¶ The _Epilogus_.

THerefore 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 co[n]cludeth thesame.

¶ The Fable of the Ante, and Greshopper.

¶ The praise of the aucthour.

[Sidenote: The praise of Esope.] ESope 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 [Fol. x.r] 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 [Sidenote: 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- [Sidenote: Samians.] tree was taken awaie, the Samia[n]s 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- [Sidenote: 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 [Sidenote: 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.

IN 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- [Sidenote: Winter.] dome, preuented the barande and scarce tyme of Winter: for when Winter time aprocheth, the ground ceasseth fro[m] fruict, [Sidenote: 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.

[Fol. x.v]

¶ The Morall.

HEre 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.