When Pyrrhus Kynge of the Epirotes made battayle agaynste the
Romaynes, and could neither by force of Armes, nor yet by anye
Policye wynne certayne stronge holdes: he used communely to send
one Cineas (a noble Oratour, and sometimes scholer to Demosthenes)
to perswade with the Capitaynes and people that were in them, that
they shoulde yelde up the sayde holde or townes without fyght or
resistaunce. And so it came to passe, that through the pithye
eloquence of this noble Oratoure, divers stronge Castels and
Fortresses were peaceablye geven up into the handes of Pirrhus,
whyche he shoulde have founde verye harde and tedious to wynne by
the sworde. And this thinge was not Pirrhus himselfe ashamed in
his commune talke to the prayse of the sayde Oratoure, openlye to
confesse: allegynge that Cineas throughe the eloquence of his
tongue, wanne moe Cityes unto him, then ever him selfe shoulde els
have bene able by force to subdue. Good was that Oratour
For where as it pleased you emonge other talke of learnynge,
earnestlye to wyshe that ye myghte one daye see the Preceptes of
Rhetorique sette forthe by me in Englishe, as I hadde erste done the
Rules of Logique: havynge in my Countrey thys laste Somer a quiet
time of vacation wyth the ryghte worshypfull sir Edwarde Dymmoke
Knyghte: I travelyed so muche as my leasure myghte serve therunto,
not onelye to declare my good harte to the satisfiynge of youre
requeste in that behalfe, but also throughe that your mocion to helpe
the towardnes of some other, not so well furnished as your
Lordeshyppe is.
For as touchinge your selfe, by the tyme that perfect experience of
manifolde and weyghtye matters of the commune weale, shall have
encreased the eloquence, whyche alreadye dothe naturallye flowe in
you: I doubt nothing but that you wil so farre be better than this my
boke, that I shal not onelye blowshe to chalenge you for a Scholer, in
the Arte of Rhetorique, by me rudelye sette forthe: but also be
driven to sette this simple Traictise to your Lordshyppe to Schole,
that it may learned Rhetorique of youre daylye talke, fyndynge you
suche an Oratoure in your speach, as greate Clarckes do declare what
an Oratoure shoulde be.
In the meane season I shall ryghte humblye beseche your good
Lordshippe so to be a Patrone and defendoure of these my Laboures
to you dedicated: as I shal be a continuall peticioner unto almyghtye
God for your preservation, and longe continuaunce.
Greate maie their boldenesse bee thought, that seke without feare to
set forthe their knowlege: and suffer their doynges to be seen, thei
care not of whom. For not onelie thereby dooe thei bryng men to
thinke, that thei stande moche in their owne conceipt, but also thei
seme to assure them selves, that all men will like, whatsoever thei
write. Wherein thei commit twoo greate faultes: the one is, that
thei are proude: the other is, that thei are fonde. For, what greater
pride can there be, then for any man, to thinke himself to be wiser
then all men living? or what greater folie can be imagined, then for
one to thinke, that all men will like what soever he writeth? Soche
are thei for the moste parte by all likelihode, that dooe sette forthe
bookes. Wherein thei dooe bothe betraie theim selves, and also give
greate occasion to the worlde, to talke largelie of theim. But all
those that doe write, are not soche as I saie, nor meane not as I
thinke, as the whiche are wise and learned men, writyng onely under
the correccion of others, to edifie their neighboure, and not sekyng
in any wise their owne glorie. Neither all that be readers, will talke
their pleasures, but rather staie their judgementes, and waie
thinges with reason. Some perhappes maie like the writer, if his
dooynges bee good, but the moste parte undoubtedlie, must of force
bee offended, as the whiche are corrupte of judgement, bicause thei
are nought. Then soche as seeke the greateste praise, for writing of
bookes, should dooe beste in my simple minde, to write foolishe
toies, for then the moste part, would beste esteme them. And herein
perhappes maie I get some advauntage, that in my young yeres, have
been bolde to sette forthe my simple fansies. For in folie I dare
compare with the proudest, and in pride I dare match with him, that
is most folishe: not doubting but to finde soche felowes, that not
onelie will seeke to be eguall unto me, and perhappes excell me, but
also soche
Twoo yeres past, at my being in Italie, I was charged in Roome
toune, to my greate daunger and utter undoyng (if Gods goodnes had
not been the greater) to have written this booke of Rhetorique, and
the Logike also, for the which I was coumpted an heretike,
notwithstanding the absolucion, graunted to all the Realme, by Pope
Julie the thirde, for all former offences or practises, devised
against the holie mother Church, as thei call it. A straunge matter,
that thinges doen in Englande seven yeres before, and thesame
univesallie forgiven, should afterwardes be laied to a mannes charge
in Roome. But what can not malice doe? Or what will not the
wilfull devise, to satisfie their mindes, for undoyng of others? God
bee my Judge, I had then as little feare (although death was
presente, and the tormente at hande,
And GOD save the Quenes Majestie, the Realme, and the scatered
flocke of Christ, and graunte, O mercifull God, an universall quietnes
of minde, perfite agrement in doctrine, and amendemente of our
lives, that we maie be all one Sheepefold, and have one Pastour
Jesus, to whom with the Father, and the holie Ghost, be honour and
glorie, world without ende. Amen. This seventh of December.
Man (in whom is poured the breathe of lyfe) was made at hys firste
beinge an everlivyng Creature, unto the likenes of God, endued with
reason, and appoynted Lorde over all other thinges living. But after
the fall of our firste father, Sinne so crepte in, that our knowledge
was muche darkened, and by corruption of this oure fleshe, mans
reason and entendement were bothe overwhelmed. At what time God
beinge sore greved with the folye of one man, pitied of his mere
goodnesse, the whole state and posteritie of mankinde. And
therefore (wher as throughe the wicked suggestion of our ghostelye
enemye, the joyfull fruition of Goddes glorye was altogether loste:)
it pleased our heavenly father to repayre mankynde of hys free
mercye, and to graunte an everlivynge enheritaunce unto all suche as
woulde by constante fayth seeke earnestlye thereafter. Longe it was
ere that man knewe himselfe, beinge destitute of Gods grace, so that
al thinges waxed savage, the earth untilled, societye neglected,
Goddes will not knowen, man agaynst order. Some lived by spoyle,
some like brute Beastes grased upon the ground, some wente naked,
some romed lyke woodoses, none did anye thing by reason, but most
did what they could, by manhode. None almoste considered the
everlivynge God, but all lived moste communely after their own
luste. By death they thoughte that all thinges ended, by life they
loked for none other livynge. None remembred the true observation
of wedlocke, none tendered the education of their chyldren, lawes
were not regarded, true dealinge was not once
And therefore, where as Menne lyved Brutyshlye in open feldes,
having neither house to shroude them in, nor attyre to clothe their
backes, nor yet anye regarde to seeke their best avayle: these
appoynted of God called theim together by utteraunce of speache, and
perswaded with them what was good, what was badde, and what was
gainefull for mankynde. And althoughe at firste, the rude coulde
hardelie learne, and either for straungenes of the thing, would not
gladlye receyve the offer, or els for lacke of knoweledge could not
perceyve the goodnes: yet being somewhat drawen and delighted
with the pleasauntnes of reason, and the swetenes of utteraunce:
after a certaine space, thei became through nurture and good
advisement, of wilde, sober: of cruel, gentle: of foles, wise: and of
beastes, men. Suche force hath the tongue, and such is the power of
eloquence and reason, that most men are forced even to yelde in
that, whiche most standeth againste their will. And therfore the
Poetes doe feyne that Hercules being a man of greate wisdome, had
all men lincked together by the eares in a chaine, to draw them and
leade them even as he lusted. For his witte was so greate, his
tongue so eloquente, and his experience suche, that no one man was
able to withstand his reason, but everye one was rather driven to do
that whiche he woulde, and to wil that
Neither can I see that menne coulde have bene broughte by anye other
meanes to lyve together in felowshyppe of life, to mayntayne Cities,
to deale trulye, and willyngelye to obeye one another, if menne at
the firste hadde not by Art and eloquence perswaded that, which
they ful oft found out by reason. For what manne I praye you being
better able to maintayne him selfe by valeante courage, then by
living in base subjection: would not rather loke to rule like a lord,
then to lyve lyke an underlynge: if by reason he were not perswaded
that it behoveth everye man to lyve in his owne vocation, and not to
seke anye hygher rowme, then whereunto he was at the first
appoynted? Who woulde digge and delve from morne till evening?
Who would travaile and toyle with the sweate of his browes? Yea,
who woulde for his kynges pleasure adventure and hasarde his life,
if witte hadde not so wonne men, that they thought nothing more
nedefull in this world, nor anye thing wherunto they were more
bounden: then here to live in their duty, and to traine their whole
lyfe accordynge to their callynge. Therfore where as menne are in
manye thynges weake by Nature and subjecte to much infirmitye: I
thinke in this one point they passe all other Creatures livynge, that
they have the gift of speache and reason.
And emonge all other, I thinke him most worthye fame, and emongest
menne to be taken for halfe a God, that therin dothe chiefelye, and
above all other excell menne, wherin men doo excell beastes. For he
that is emonge the reasonable, of all moste reasonable, and emonge
the wittye, of all moste wittye, and emonge the eloquente, of all
mooste eloquente: him thincke I emonge all menne, not onelye to be
taken for a singuler manne, but rather to be counted for halfe a God.
For in sekynge the excellencye hereof, the soner he draweth to
perfection, the nygher he commeth to GOD who is the chiefe
wisdome, and therefore called God, because he is most wise, or
rather wisdome it selfe.
Nowe then seinge that God gaveth his heavenlye grace unto all suche
as call unto him with stretched handes, and humble harte, never
wantynge to those, that wante not to them selves: I purpose by his
grace and especial assistence, to set forthe preceptes of eloquence,
and to shewe what observation the wise have used in handeling of
their matters, that the unlearned by seinge the practise of other,
may have some knowledge them selves, and learne by their
neyghbours devise, what is necessarye for them selves in their own
case.
What is Rhetorique
Rhetorique is an art to set furthe by utteraunce of wordes, matter at
large, or (as Cicero doeth saie) it is a learned, or rather an
artificiall declaracion of the mynde, in the handelyng of any cause,
called in contencion, that maie through reason largely be discussed.
The matter whereupon an Oratour must speaker.
An Orator muste be able to speake fully of all those
questions,whiche by lawe and mannes ordinaunce are enacted, and
appoyncted for the use and profite of man, suche as are thought apte
for the tongue to set forward. Now Astronomie is rather learned by
demonstracion, then taught by any greate utteraunce. Arithmetique
smally nedeth the use of eloquence seeyng it maie be had wholy by
nombryng onely. Geometrie rather asketh a good square, then a
cleane flowyng tongue, to set out the arte. Therfore an Orators
profession, is to speake onely, of all suche matters as maie largely
be expounded, for mannes behove, and maie with muche grace be set
out, for all men to heare theim.
Of Questions.
Every question, or demaunde in thynges, is of two sortes. Either it
is an infinite question, and without ende, or els it is definite, and
comprehended within some ende.
Those questions are called infinite, whiche generally are
propounded, withoute the comprehension of tyme, place, and person,
or any such like: that is to saie, when no certain thyng is named, but
onely woordes are generally spoken. As thus, whether it is best to
marie, or to live single. Whiche is better, a courtiers life, or a
scholers life.
Those questions are called definite, whiche set furthe a matter,
with the appoynctment, and namyng of place, time, and persone. As
thus. Whether now it be best here in Englande, for a Prieste to
Marie, or to live single. Whether
Thynges generally spoken without al circumstaunces, are more
proper unto the Logician, who talketh of thynges universally,
without respect of persone, time, or place. And yet
notwithstandyng, Tullie doeth saie, that whosoever will talke of a
particuler matter, must remember that within thesame also, is
comprehended a generall. As for example. If I shall aske this
question, whether it be lawfull for Willyam Conqueroure to invade
Englande, and wynne it by force of armour, I must also consider this,
whether it be lawfull for any man, to usurpe power, or it be now
lawfull. That if the greater cannot be borne withall, the lesse cannot be
neither. And in this respecte, a generall question agreeth well to an
Oratours profession, and ought well to be knowen, for the better furtheraunce
of his matter, notwithstandyng the particuler question, is ever called in
controversie, and the generall onely thereupon considered, to comprehende and
compasse thesame, as the whiche is more generall.
The ende of Rethorique.
Three thynges are required of an Orator. To teache. To delight. And
to perswade.
First therefore an Orator muste labour to tell his tale, that the
hearers maie well knowe what he meaneth, and understande him
wholy, the whiche he shall with ease do, if he utter his mind in plain
wordes, suche as are usually received, and tell it orderly, without
goyng aboute the busshe. That if he doe not this, he shall never do
the other. For what manne can be delited
The next parte that he hath to plaie, is to chere his gestes, and to
make them take pleasure, with hearyng of thynges wittely devised,
and pleasauntly set furthe. Therfore every Orator should earnestly
laboure to file his tongue, that his woordes maie slide with ease,
and that in his deliveraunce, he maie have suche grace, as the sound
of a lute, or any suche instrument doeth geve. Then his sentencies
must be well framed, and his wordes aptly used, throughout the
whole discourse of his Oracion.
Thirdly, suche quicknesse of witte must be shewed, and suche
pleasaunt sawes so well applied, that the eares maie finde muche
delite, whereof I will speake largely, when I shall entreate of
movyng laughter. And assuredly nothyng is more nedefull, then to
quicken these heavie loden
By what meanes Eloquence is attained.
Firste nedefull it is that he, whiche desireth to excell in this gift of
Oratorie, and longeth to prove an eloquent man, must naturally have
a wit, and an aptnesse thereunto: then must he to his boke, and
learne to be well stored with knowlege, that he maie be able to
minister matter, for all causes necessarie. The which when he hath
gotte plentifully, he muste use muche exercise, both in writyng, and
also in speakyng. For though he
Now before we use either to write, or speake eloquently we must
dedicate our myndes wholly, to folowe the moste wise and learned
menne, and seke to fashion, aswell their speache and gesturyng, as
their wit or endityng. The whiche when we earnestly mynde to do,
we cannot but in time appere somewhat like theim. For if thei that
walke muche in the sonne, and thinke not of it, are yet for the moste
part sonne burnt, it cannot be but that thei, whiche wittyngly and
willyngly travaile to counterfecte other, muste nedes take some
colour of theim, and be like unto theim, in some one thyng or other,
accordyng to the Proverbe, by companiyng with the wise, a man shall
learne wisedome.
To what purpose this arte is set furthe.
To this purpose and for this use, is the arte compiled together, by
the learned and wise men, that those whiche are ignorant, might
judge of the lerned, and labour (when tyme should require) to folow
their workes accordyngly. Again, the arte helpeth well to dispose
and order matters of our awne invencion, the whiche we may folowe,
aswell in speakyng, as in writyng
Five thynges to be considered in an Oratour.
Anyone that will largely handle any matter, muste fasten his mynde,
first of all upon these five especial poynctes that folowe, and learne
theim every one.
i. Invencion of matter. ii. Disposicion of thesame. iii. Elocucion. iiii. Memorie. v. Utteraunce.
The findyng out of apte matter, called otherwise invencion, is a
searchyng out of thynges true, or thynges likely, the whiche maie
reasonably sette furth a matter, and make it appere probably. The
places of Logique, geve good occasion to finde out plentifull matter.
And therefore thei that will prove any cause and seke onely to
teache thereby the truthe, muste searche out the places of Logique,
and no doubte thei shall finde muche plentie. But what availeth
muche treasure and apt matter, if man cannot apply it to his purpose.
Therefore in the seconde place is mencioned, the settelyng or
orderyng of thynges invented for this purpose, called in Latine,
But yet what helpeth it though we can finde good reasons, and knowe
howe to place theim, if we have not apte wordes, and picked
sentences, to commende the whole matter.
Be it now that one have all these .iiii, yet if he want the fift, all the
other dooe little profite. For though a manne can finde out good
matter, and good woordes, though he canne handsomely set them
together, and cary them very well awaie in his mynde, yet it is to no
purpose, if he have no utteraunce, when he should speake his minde,
and shewe men what he hath to saie. Utteraunce therefore is a
framyng of the voyce, countenaunce, and gesture, after a comely
maner.
Thus we se that every one of these must go together, to make a
perfecte Oratoure, and that the lacke of one, is an hynderaunce of the
whole, and that aswell all maie be wantyng, as one, if we loke to
have an absolute Oratour.
There are .vii. partes in every Oracion.
i. The entrance or beginnyng. ii. The Narracion. iii. The Proposicion. iiii. The division or severall partyng of thynges. v. The Confirmacion. vi. The Confutacion. vii. The Conclusion.
The Enteraunce or beginnyng, is the former part of the Oracion,
whereby the will of the standers by, or of the Judge is sought for,
and required to heare the matter.
The Narracion, is a plain and manifest poynctyng of the matter, and
an evident settyng furthe of all thynges, that belong unto thesame,
with a brief rehersall, grounded upon some reason.
The Proposicion is a pithie sentence, comprehendyng in a smale
roume, the some of the whole matter.
The division is an openyng of thynges, wherin we agree and rest
upon, and wherein we sticke, and stande in traverse shewyng what
we have to saie, in our awne behalfe.
The Confirmacion, is a declaracion of our awne reasons with assured
and constaunt profes.
The Confutacion, is a dissolvyng or wipyng awaie, of all suche
reasons as make against us.
The Conclusion is a clarkely gatheryng of the matter, spoken before,
and a lappyng up of it altogether.
Now because in every one of these, greate hede ought to be had, and
muche arte must be used, to content and like all parties: I purpose
in the second boke to set furthe at large every one of these, that
bothe we maie knowe in all partes, what to folowe, and what to
eschewe. And first when tyme shalbe to talke of any matter, I would
advise every man, to consider the nature of the cause self, that the
rather he might frame his whole Oracion thereafter.
Every matter is conteined in one of these .iiii.
Either it is an honest thyng, whereof we speake, or els it is filthy
and vile, or els betwixte bothe, and doubtfull what to bee called, or
els it is some triflyng matter, that is of small weight.
That is called an honest matter, when either wee take in hande suche
a cause, that all menne would maintein, or els gainsaie suche a
cause, that no man can well like.
Then do we hold and defende a filthy matter, when either wee speake
against our conscience in an evill matter, or els withstande an
upright truthe.
The cause then is doubtfull, when the matter is half honest, and
halfe unhonest.
Suche are triflying causes, when there is no weight in them, as if
one should phantasy, to praise a Gose, before any other beast livyng
(as I knowe who did) or of fruict to commende nuttes chefly, as Ovid
did, or the fever quartaine, as Phavorinus did, or the Gnatte, as
Virgill did, or the battaill of Frogges as Homere did, or dispraise
beardes, or commende
Good hede to bee taken at the firste, upon the handelyng of any
matter in Judgement.
Not onely it is necessarie to knowe, what maner of cause wee have
taken in hande, when wee firste enter upon any matter, but also it is
wisedome to consider the tyme, the place, the man for whome we
speake, the man against whom we speake, the matter whereof we
speake, and the judges before whom we speake, the reasons that
best serve to further our cause, and those reasons also, that maie
seme somewhat to hynder our cause, and in no wise to use any suche
at all, or els warely to mitigate by protestacion, the evill that is in
theim, and alwaies to use whatsoever can bee saied, to wynne the
chief hearers good willes, and perswade theim to our purpose. If the
cause go by favour, and that reason cannot so muche availe, as good
wil shalbe able to do: or els if movyng affeccions can do more good,
then bryngyng in of good reasons, it is meete alwaies to use that
waie, whereby we maie by good helpe, get the over hand. That if
mine adversaries reasons, by me beyng confuted, serve better to help
forward my cause, then mine awn reasons confirmed, can be able to
doe good: I should wholy bestowe my tyme, and travaill to weaken
and make slender, all that ever he bringeth with hym. But if I can
with more ease, prove myne awne saiynges, either with witnesses,
or with wordes, then be able to confute his with reason, I must
labour to withdrawe mennes myndes, from myne adversaries
foundacion, and require them wholy to herken unto that whiche I
have to saie, beyng of it self so just and so reasonable, that none can
rightly speake against it, and shewe theim that greate pitie it were,
for lacke of the onely hearyng, that a true matter, should want true
dealyng. Over and besides all these, there remain twoo lessons, the
whiche wisemenne have alwaies observed, and therefore ought of all
men, assuredly to be learned. The one is, that if any matter be laied
against us, whiche by reason can hardely bee avoyded, or the whiche
is so open, that none almoste can deny, it were wisedome in
confutyng all the other reasons, to passe over this
The other lesson is, that whereas we purpose alwaies to have the
victorie, wee should so speake, that we maie labour rather not to
hynder, or hurt our cause, then to seke meanes to further it. And yet
I speake not this, but that bothe these are right necessarie, and
every one that will doo good, muste take peines in theim bothe, but
yet notwithstandyng, it is a fouler faulte a greate deale, for an
Orator to be founde hurting his awne cause, then it should turne to
his rebuke, if he had not furthered his whole entent. Therefore not
onely is it wisedome, to speake so muche as is nedeful, but also it is
good reason, to leave unspoken so muche as it nedelesse, the whiche
although the wisest can do, and nede no teachyng, yet these common
wittes offende muche nowe and then, in this behalfe. Some men
beyng stirred, shall hurt more our cause then twentie other.
Tauntyng wordes before some menne, will not be borne at all.
Sharpe rebukyng of our adversary or frumpes geven before some
persones: cannot be sufferd at all. Yea, sometymes a man must not
speake all that he knoweth, for if he doo, he is like to finde small
favour, although he have just cause to speake, and maie with reason
declare his mynde at large. And albeit that witlesse folke, can soner
rebuke that, whiche is fondly spoken, then redely praise that whiche
is wisely kept close, yet the necessitie of the matter, must rather
be marked, then the fonde judgement of the people estemed. What a
sore saiyng were this? When a lawyer
There are three kyndes of causes, or Oracions, which serve for every
matter.
Nothyng can be handled by this arte, but thesame is conteined,
within one of these .iii. causes. Either the matter consisteth in
praise, or dispraise of a thyng, or els in consultyng, whether the
cause be profitable, or unprofitable, or lastly, whether the matter be
right, or wrong. And yet this one thyng is to be learned
The Oracion demonstrative, standeth either in praise, or dispraise of
some one man, or of some one thyng, or of some one deede doen.
The kynde Demonstrative, wherein chiefly it is occupied.
There are diverse thynges, whiche are praised, and dispraised, as
menne, Contreis, Citees, Places, Beastes, Hilles, Rivers, Houses,
Castles, dedes doen by worthy menne, and pollicies invented by
greate warriers, but moste commonly men are praised, for diverse
respectes, before any of the other thynges are taken in hande.
Nowe in praisyng a noble personage, and in settyng furthe at large
his worthinesse, Quintilian geveth warnyng, to use this threfolded
order. To observe thynges Before his life. In his life. After his
death. Before a mannes life, are considered these places.
The Realme. The Shire. The Toune. The Parentes. The Ancestours.
In a mannes life, praise muste be parted threfolde. That is to saie,
into the giftes of good thynges of the mynde, the body, and of
fortune. Now the giftes of the body, and of fortune, are not praise
worthy,
The places whereof, are these. The birthe, and infancie. Whether the
person be a man, or a woman. The childhode. The bringyng up, the
nurturyng, and the behavour of his life. The stripelyng age, or spryng
tide. To what study he taketh hymself unto, what company he useth,
how he liveth.
Whereunto are referenced these. The mannes state. Prowesses doen,
either abrode, or at home. The olde age. His pollicies and wittie
devises in behove of the publique wele. The tyme of his departure,
or deth. Thynges that have happened aboute his death.
Now to open al these places more largely, aswell those that are
before a mannes life, as suche as are in his life, and after his death,
that the reader maie further se the profite, I will do the best I can.
The house whereof a noble personage came, declares the state and
nature of his auncesters, his alliaunce, and his kynsfolke. So that
suche worthy feactes, as thei have heretofore doen, and al suche
honors as thei have had, for suche their good service, redowndes
wholy to the encrease and
The Realme, declares the nature of the people. So that some
Countrey brengeth more honor with it, then another doth. To be a
Frenche manne, descendyng there of a noble house, is more honor
then to be an Irishe manne: to bee an Englishe manne borne, is muche
more honour, then to be a Scotte, because that by these men, worthy
prowesses have been dooen, and greater affaires by theim
attempted, then have been doen by any other.
The Shire or Toune helpeth somewhat, towardes the encrease of
honour: As it is muche better, to bee borne in Paris, then in
Picardie, in London, then in Lincolne. For that bothe the aire is
better, the people more civill, and the wealth muche greater, and the
menne for the moste parte more wise.
To bee borne a manchilde, declares a courage, gravitie, and
constancie. To be borne a woman, declares weakenes of spirite,
neshenes of body, and sikilnesse of mynde.
Now for the bringing up of a noble personage, his nurse must be
considered, his plaie felowes observed, his teacher and other his
servauntes, called in remembraunce. Howe every one of these lived
then, with whom thei have lived afterwardes, and how thei live now.
By knowyng what he taketh hymself unto, and wherin he moste
deliteth, I maie commende hym for his learnyng, for his skill in the
Frenche, or in the Italian, for his knowlege in Cosmographie: for his
skill in the lawes, in the histories of all countreis, and for his gift
of endityng. Again, I maie commende hym for plaiyng at weapons,
for runnyng upon a greate horse, for chargyng his staffe at the Tilte,
for vauntyng, for plaiyng upon instrumentes, yea, and for paintyng, or
drawyng of a platte, as in old tyme noble princes, muche delited
therein.
Prowesse doen, declare his service to the Kyng, and his countrey,
either in withstandyng the outwarde enemie, or els in aswagyng the
rage of his awne countreymen at home.
His wise counsaill, and good advise geven, settes furthe the
goodnesse of his witte.
After a mannes death, are considered his tombe, his cote armour set
up, and all suche honours, as are used in funeralles. If any one liste
to put these preceptes in practise, he maie doo, as hym liketh best.
And surely I do thynke, that nothyng so muche furthereth knowlege,
as daiely exercise, and enuryng our selves to do that in dede, whiche
we know in woorde. And because examples geve greate lighte, after
these preceptes are set furthe, I will commende two noble
gentlemen, Henry Duke of Suffolk, and his brother lorde Charles Duke
with hym.
An example of commendyng a noble personage.
Better or more wisely can none do, then thei which never bestowe
praise, but upon those that best deserve praise, rather myndyng
discretely, what thei ought to dooe, then vainly devisyng what thei
best can doo, sekyng rather to praise menne, suche as are founde
worthy, then curiously findyng meanes to praise matters, such as
never wer in any. For thei which speake otherwise then truthe is,
mynd not the commendacion of the persone, but the settyng furthe of
their awne learnyng. As Gorgias in Plato, praisyng unrighteousnes,
Heliogabalus Oratours, commendyng whoredome, Phavorinus the
Philosophier, extollyng the fever Quantaine, thought not to speake as
the cause required, but would so muche saie as their wit would geve,
not weighyng the state of the cause, but myndyng the vaunte of their
brain, lookyng how muche could be said, not passyng how litle should
be saied. But I bothe knowyng the might of Gods hand, for suche as
love fables, and the shame that in yearth redoundeth to evil
reporters, will not commende that or those, whiche neede no good
praise, but will commende them, that no man justly can dispraise,
nor yet any one is well able worthely to
The partes of an Oracion, made in praise of a manne. The Enteraunce.
The Narracion. Sometymes the confutacion. The Conclusion.
If any one shall have just cause, to dispraise an evill man, he shall
sone do it, if he can praise a good man. For (as Aristotle doeth saie)
of contraries, there is one and thesame doctrine, and therefore he
that can do the one, shall sone be able to do the other.
Of an Oracion demonstrative, for some deede doen.
The kynd demonstrative of some thyng doen is this, when a man is
commended or dispraised, for any acte committed in his life.
The places to confirm this cause, when any one is commended, are
sixe in nomber.
The places of Confirmacion. i. It is honest. ii. It is possible. iii. Easie to be doen, iiii. hard to be doen. v. Possible to be doen, vi. Impossible to be doen.
Seven circumstaunces, whiche are to bee considered in diverse
matters.
The circumstaunces. i. Who did the deede. ii. What was doen. iii.
Where it was doen. iiii. What helpe had he to it. v. Wherefore he did it.
vi. How he did it. vii. At what tyme he did it.
The circumstaunces in meter.
These places helpe wonderfully, to set out any matter, and to
amplifie it to the uttermoste, not onely in praisyng, or dispraisyng,
but also in all other causes where any advisement is to bee used.
Yet this one thyng is to bee learned, that it shall not bee necessarie,
to use theim altogether, even as thei stande in order: but rather as
tyme and place shall best require, thei maie bee used in any parte of
the Oracion, even as it shall please hym that hath the usyng of them.
Again, if any manne bee disposed, to rebuke any offence, he maie use
the places contrary unto theim that are above rehersed, and apply
these circumstaunces even as thei are, to
An example of commendyng Kyng David, for killyng greate Goliah,
gathered and made by observacion of circumstances.
God beyng the aucthor of mankynd, powryng into hym the breath of
life, and framyng hym of claie in suche a comely wise, as we al now
se, hath from the beginnyng, been so carefull over his electe and
chosen, that in al daungers, he is ever redy to assist his people,
kepyng theim harmelesse, when thei were often paste all mannes
hope. And emong all other his fatherly goodness, it pleased hym to
shewe his power, in his chosen servaunt David, that all might learne
to knowe his mighte, and reken with themselfes, that though man
geve the stroke, yet God it is that geveth the overhande. For wheras
David was of small stature, weake of body, poore of birthe, and base
in the sight of the worldlynges, God called hym firste to matche
with an houge monster, a litle body, against a mightie Gyaunt, an
abjecte Israelite, against a moste valiaunt Philistine, with whom no
Israelite durst encounter. These Philistines mynded the murder and
overthrowe, of all the Israelites, trustyng in their awne strength so
muche, that thei feared no perill, but made an accompte, that all was
theirs before hande. Now when bothe these armies were in sight, the
Philistines upon an hill of the one side, and the Israelites upon an
hill, of the other side, a vale beyng betwixte theim bothe, there
marched out of the Campe, a base borne Philistine, called Goliah of
Geth, a manne of size cubites high. This souldiour, when through the
bignes and stature of his body, and also with greate bragges, and
terrible threatenynges, he had wonderfully abashed the whole armie
of the Israelites, so that no man durst adventure upon hym, God to
the end he mighte deliver Israell, and shewe that mannes helpe, with
all his armour, litle availe to get victory, without his especiall
grace: and again, to the ende he might set up David, and make hym
honourable emong the Israelites, did then call out David, the sonne of
Ephrateus, of Betheleem Juda, whose name was Isai, who beeyng
Examinyng of the circumstaunces.
i. Who did the deede?
David beeyng an Israelite, did this deede, beeyng the sonne of Isai, of
the Tribe of Juda, a boye in yeres.
ii. What was doen?
He slewe Goliah, the strongest Giaunt emong his Philistines. This
circumstaunce I used also, when I spake of the honestie, in killyng
Goliah.
iii. Where was it doen?
Aboute the vale of Terebinthus.
What helpe had he to it?
He had no help of any man, but went himself alone. And wheras Saul
offred him harnes, he cast it away, and trusting onely in God, toke
him to his sling, with .iiii. or .v. smal stones in his hand, the whiche
wer thought nothyng in mannes sight, able either to do litle good, or
els nothing at al. This circumstaunce I used, when I spake of the
easenesse and possibilitie, that was in David, to kill Goliah, by
Goddes help.
Wherefore did he it?
He adventured his life, for the love of his countrey, for the
maintenaunce of justice, for thadvauncement of Gods true glory, and
for the quietness of all Israell, neither seekyng fame, nor yet lokyng
for any gain. I used this circumstaunce, when I shewed what profite
he sought, in adventuryng this deede.
vi. How did he it?
Marie he put a stone in his slyng, and when he had cast it at the
Philistine, Goliah fel doune straight. I used this circumstaunce,
when I spake of the impossibilitie of the thing.
vii. What tyme did he it?
This deede was doen, when Saul reigned, first kyng over the
Israelites, at what tyme the Philistines, came against the
Israelites. Thus by the circumstaunces of thynges, a right worthy
cause, maie be plentifully enlarged.
Of the Oracion demonstrative, where thynges are sette furthe, and
matters commended.
The kynde demonstrative of thynges, is a meane wherby we do
praise, or dispraise thynges, as vertue, vice, tounes, citees, castles,
woddes, waters, hilles, and mountaines.
Places to confirme thynges are .iiii.
Places of confirmacion. i. Thynges honest. ii. Profitable. iii. Easy to be doen. iv. Hard to be doen.
Many learned, will have recourse to the places of Logique in stede of
these .iiii. places, when they take in hand to commende any suche
matter. The whiche places if they make them serve rather to
commende the matter, the onely to teache men the truth of it, it
were wel done and Oratourlike, for seying a man wholly bestoweth
his wit to plaie the Oratour, he shoulde chefely seke to compasse
that whiche he entendeth, and not do that onely which he but half
mynded. For by plaine teachyng, the Logician shewes hymselfe, by
large amplification and beautifying of his cause, the Rhetorician is
alwaies knowne.
The places of Logique are these.
Definition. Causes. Partes. Effectes. Thynges adjoynyng.
Contraries.
I do not se otherwise but that these places of Logique are
confounded with thother .iiii. of confirmacion, or rather I thinke
these of Logique must first be mynded ere thother can well be had.
For what is he that can cal a thyng honest and by reason prove it,
except he first knowe what the thyng is, the whiche he can not
better doe, then by definyng the nature of the thyng. Againe how shal I know whether myne attempte be easie, or hard, if I know not the efficient cause, or be assured how it maie be doen. In affirmyng it to be possible, I shall not better knowe it, then
An Example in commendacion of Justice or true dealyng.
So many as loke to live in peaceable quietnesse, beyng mynded rather
to folowe reason, than to be led by wilfull affection: desire justice
in al thynges without the which no countrie is able long to continue.
Then may I be bolde to commende that, whiche all men wishe and
fewe can have, whiche all men love, and none can want: not doubtyng
but as I am occupied in a good thyng, so al good men wil heare me
with a good wil. But woulde God I were so wel able to perswade all
men to Justice, as al men know the necessarie use therof: and then
undoubtedly I woulde be muche boulder, and force some by violence,
whiche by faire wordes can not be entreated. And yet what nedes
any perswasion for that thyng, whiche by nature is so nedeful, and by
experience so profitable, that looke what we want, without justice
we get not, loke what we have, without justice we kepe not. God
graunt his grace so to worke in the hartes of al men, that they may
aswell practise well doyng in their owne lyfe, as they would that
other should folowe justice in their lyfe: I for my part wil bestow
some labor to set forthe the goodness of upright dealing that al
other men the rather may do therafter. That if through my wordes,
God shal worke with any man, than may I thynke my self in happy
case, and rejoyce much in the travaile of my wit. And how can it be
otherwyse, but that al men shalbe forced inwardly to allowe that,
whiche in outwarde acte many do not folowe: seying God poured
first this law of nature into mans hart, and graunted it as a meane
wherby we might know his will, and (as I might saie) talke with him,
groundyng stil his doinges upon this poinct, that man should do as he
would be done unto, the whiche is nothyng elles, but to lyve
uprightly, without any wil to hurte his neighbour. And therfore
havyng this light of Goddes wil opened unto us thorowe his mere
goodnesse, we ought evermore to referre al our actions unto this
ende, both in geving judgement, and devysing lawes necessarie for
mans lyfe. And here upon it is that when men desire the lawe for
trail of a matter, they
An Oration deliberative.
An Oration deliberative is a meane, wherby we do perswade, or
disswade, entreate, or rebuke, exhorte, or dehorte, commende, or
comforte any man. In this kynd of Oration we doe not purpose wholly
to praise any body, nor yet to determine any matter in controversie,
but the whole compasse of this cause is, either to advise our
neighbour to that thyng, whiche we thynke most nedeful for hym or
els to cal him backe from that folie, which hindereth muche his
estimacion. As for example, if I would counseil my frende to
travaile byeond the Seas for knowlege of the tongues, and experience
in forein countries: I might resorte to this kinde of Oration, and
finde matter to confirme my cause plentifully. And the reasons
which are commonly used to enlarge suche matters, are these that
folowe.
The thyng is honest. Profitable. Pleasaunt. Saufe. Easie. Harde.
Now in speakyng of honestie, I may by devision of the vertues make a
large walke. Againe loke what lawes, what customes, what worthie
dedes, or saiynges have bene used heretofore, all these might serve
wel for the confirmacion of this matter. Lastly where honestie is
called in, to establish a cause: there is nature and God hym selfe
present from whome commeth al goodnesse. In the seconde place
where I spake of profite, this is to be learned, that under the same
is comprehended the gettyng of gaine, and the eschewyng of harme.
Againe, concernyng profite (which also beareth the name of
goodnesse) it partely perteineth to the bodie, as beautie, strength,
and healthe, partely to the mynde, as the encrease of witte, the
gettyng of experience, and heaping together of much learnyng: and
partely to fortune (as Philosophers take it) wherby bothe wealth,
honor, and frendes are gotten. Thirdely in declaring it is plasaunt, I
might heape together the varietie of pleasures, whiche comme by
travaile, first the swetnesse of the tongue, the holsomnesse of the
ayer in other countries, the goodly wittes of the jentlemen, the
straunge and auncient buildynges, the wonderful monumentes, the
great learned Clerckes in al faculties, with diverse other like, and
almost infinite pleasures.
The easines of travaile may thus be perswaded, if we shew that
freepassage is by wholsom lawes appointed, for al straungers, and
waie fairers. And seyng this life is none other thyng but a travaile,
and we as pilgrymes wander from place to place, much fondeness it
were to thinke that hard, which nature hath made easie, yea and
pleasaunt also. None are more healthful, none more lusty, none more
mery, none more strong of body, then suche as have travailed
countries. Mary unto them that had rather sleape al day, then wake
one houre, chosyng for honest labour sleuthful ydlenesse: thinking
this life to be none other thyng by a continual restyng place, unto
suche
That is lawfull and praise worthy, whiche lawes dooe graunt, good
men do allowe, experience commendeth, and men in all ages have
moste used.
A thyng is necessary twoo maner of waies. Firste, when either we
must do some one thyng, or els do worse. As if one should threaten a
woman, to kill her, if she would not lie with him, wherin appereth a
forcible necessitie. As touchyng travaile we might saie, either a
man must be ignoraunt, of many good thinges, and want greate
experience, or els he must travaill. Now to be ignoraunt, is a greate
shame, therefore to travaill is moste nedefull, if we will avoyde
shame. The other kynde of necessitie is, when we perswade men to
beare those crosses paciently, whiche God doeth sende us,
consideryng will we, or nill we, nedes must we abide them.
To advise one, to study the lawes of Englande.
Again, when we se our frende, enclined to any kynde of learnyng, wee
muste counsaill hym to take that waie still, and by reason perswade
hym, that it wer the metest waie for hym, to dooe his countrey
moste good. As if he geve his mynde, to the Lawes of the realme, and finde an aptnes thereunto, we maie advise hym, to continue in his good entent, and by reason perswade hym, that it were moste mete for him so to do. And first we might shew hym, that t
grounded wholy upon naturall reason. Wherein we mighte take a
large scope, if we would fully speake of all thynges, that are
comprehended under honestie.
Prudence, or wisedome. Justice. Manhode. Temperaunce.
Prudence or wisedome (for I will here take theim bothe for one) is a
vertue that is occupied evermore, in searchyng out the truthe. Nowe
wee all love knowlege, and have a desire to passe other therin, and
thinke it shame to be ignoraunt: and by studiyng the lawe, the truth
is gotten out, by knowyng the truth, wisedome is attained.
Wherefore, in perswadyng one to studie the Lawe, you maie shewe
hym that he shall get wisedome thereby. Under this vertue are
comprehended.
Memorie. Understandyng. Foresight.
The memorie calleth to accompte those thynges, that wer doen
heretofore, and by a former remembraunce, getteth an after witte,
and learneth to avoyde deceipt.
Understandyng seeth thynges presently dooen, and perceiveth what is
in them, waiyng and debatyng them, untill his mynde be fully
contented.
Foresight, is a gatheryng by conjectures, what shall happen, and an
evident perceivyng of thynges to come, before thei do come.
Justice
Justice is a vertue, gathered by long space, gevyng every one his
awne, mindyng in all thynges, the common profite of our countrey,
whereunto man is moste bounde, and oweth his full obedience.
Now, nature firste taught manne, to take this waie, and would every
one so to do unto another, as he would be doen
Religion and acknowlegyng of God. Naturall love to our children, and
other. Thankfulnesse to all men. Stoutnesse bothe to withstande
and revenge. Reverence to the superiour. Assured and constaunt
truthe in thynges.
Religion is an humble worshippyng of God, acknowlegyng hym to be
the creatour of creatures, and the onely gever of al good thynges.
Naturall love is an inward good will, that we beare to our parentes,
wife, children, or any other that bee nighe of kynne unto us, stirred
thereunto not onely by our fleshe, thinkyng that like as we wold love
our selfes, so we shuld love theim but also by a likenesse of mynde:
and therefore generally we love all, because all bee like unto us, but
yet we love them moste, that bothe in body and mynd, be moste like
unto us. And hereby it cometh that often we are liberal, and bestowe
our goodes upon the nedy, remembryng that
Thankefulnesse is a requityng of love, for love, and wil, for will,
shewyng to our frendes, the like goodnesse that we finde in them,
yea, strivyng to passe theim in kyndenesse, losyng neither tyme nor
tide, to do them good.
Stoutnes to withstand and revenge evil, is then used when either we
are like to have harme, and do withstand it, or els when we have
suffred evill for the truthsake, and therupon do revenge it, or rather
punishe the evill, whiche is in the man.
Reverence, is an humblenesse in outward behavor, when we do our
dutie to them, that are our betters, or unto suche as are called to
serve the kyng, in some greate vocacion.
Assured and constant truthe is, when we doo beleve that those
thynges, whiche are or have been, or hereafter aboute to be, cannot
otherwise be, by any meanes possible.
That is right by custome, whiche long tyme hath confirmed, beyng
partly grounded upon nature, and partly upon reason, as where we are
taught by nature, to knowe the ever livyng God, and to worship him in
spirite, we turnyng natures light, into blynde custome, without
Goddes will, have used at lengthe to beleve, that he was really with
us here in yearthe, and worshipped hym not in spirite, but in Copes,
in Candlestickes, in Belles, in Tapers, and in Censers, in Crosses, in
Banners, in shaven Crounes and long gounes, and many good morowes
els, devised onely by the phantasie of manne, without the expresse
will of God. The whiche childishe toyes, tyme hath so long
confirmed, that the truthe is scant able to trie theim out, our hartes
bee so harde, and our wittes be so farre to seke.
Again wher we se by nature, that every one should deale truely,
custome encreaseth natures will, and maketh by auncient demeane,
thynges to bee justly observed, whiche nature hath appoyncted.
As Bargainyng. Commons, or equalitee. Judgement geven.
Bargainyng is, when twoo have agreed, for the sale of some one
thyng, the one will make his felowe to stande to the bargain, though
it be to his neighbors undoyng, restyng upon this poyncte, that a
bargain is a bargain, and must stand without all excepcion, although
nature requireth to have thynges dooen by conscience, and would that
bargainyng should bee builded upon Justice, whereby an upright
dealyng, and a charitable love is uttered emongest all men.
Communes or equalitee, is when the people by long time have a
ground, or any suche thyng emong theim, the whiche some of them
will kepe still, for custome sake, and not suffer it to be sensed, and
so turned to pasture, though thei mighte gain ten tymes the value:
but suche stubburnesse in kepyng of Commons for custome sake, is
not standyng with Justice, because it is holden against all right.
Judgement geven, is when a matter is confirmed by a Parlement, or a
Lawe, determined by a Judge, unto the whiche many had strong men,
wil stande to dye for it, without sufferaunce of any alteracion, not
remembryng the circumstaunce of thynges, and that tyme altereth
good actes.
That is righte by a Lawe, when the truthe is uttered in writyng, and
commaunded to bee kepte, even as it is sette furthe unto them.
Fortitude or manhode.
Fortitude is a considerate hassardyng upon daunger, and a willyng
harte to take paines in behalfe of the right. Now when can stoutnes
be better used, then in just maintenaunce of the lawe, and constaunt
triyng of the truthe? Of this vertue there are four braunches.
Honourablenesse. Stoutenesse. Sufferaunce. Continuaunce.
Honorablenesse, is a noble orderyng of weightie matters, with a
lustie harte, and a liberall using of his wealthe, to the encrease of
honour.
Sufferaunce is a willyng and a long bearyng of trouble and takyng of
paines, for the mainteinaunce of vertue, and the wealthe of his
countrey.
Continuaunce is a stedfast and constant abidyng, in a purposed and
well advised matter, not yeldyng to manne in querell of the right.
Temperaunce.
Temperaunce is a measuryng of affeccions, accordyng to the will of
reason, and a subduyng of luste unto the Square of honestie. Yea, and
what one thyng doth soner mitigate the immoderate passions of our
nature, then the perfect knowlege of right and wrong and the juste
execucion appoyncted by a lawe, for asswagyng the wilfull? Of this
vertue there are three partes.
Sobrietie. Jentlenesse. Modestie.
Sobrietie is a bridelyng by discrecion the wilfulnesse of desire.
Jentlenesse is a caulmyng of heate, when wee begin to rage, and a
lowly behavior in all our body.
Modestie is an honest shamefastnesse, whereby we kepe a constant
loke, and appere sober in all our outward doynges. Now even as we
should desire the use of all these vertues, so should we eschewe not
onely the contraries herunto, but also avoyde all suche evilles, as by
any meanes dooe withdrawe us from well doyng.
It is profitable.
After we have perswaded our frend, that the lawe is honest, drawyng
our argumentes from the heape of vertues, we must go further
with hym, and bryng hym in good beleve, that it is very gainfull. For
many one seke not the knowlege of learnyng for the goodnesse sake,
but rather take paines for the gain, which thei se doth arise by it.
Take awaie the hope of lucre, and you shall se fewe take any
paines:
To whom. When. Where. Wherefore.
Neither can I use a better order, then these circumstaunces minister
unto me. To whom therefore is the Lawe profitable? Marie to them
that bee best learned, that have redy wittes, and will take paines.
When is the lawe profitable? Assuredly both now and evermore, but
especially in this age, where all men go together by the eares for
this matter, and that matter. Suche alteracion hath been heretofore,
that hereafter nedes muste ensue muche altercacion. And where is
all this a do? Even in litle Englande, or in Westminster hall, where
never yet wanted busines, nor yet ever shall. Wherefore is the lawe
profitable? Undoubtedly because no manne could hold his awne, if
there were not an order to staie us, and a lawe to restrain us. And I
praie you who getteth the money? The lawyers no doubt. And were
not lande sometymes cheaper bought, then got by the triall of a
lawe? Do not men commonly for trifles fall out? Some for loppyng
of a tree, spendes al that ever thei have, another for a Gose, that
graseth upon his ground, tries the lawe so hard, that he proves him
self a Gander. Now when men bee so mad, is it not easie to gette
money emong theim. Undoubtedly the lawyer never dieth a begger.
And no marvaill. For an .C. begges for hym, and makes awaie all that
thei have, to get that of hym, the whiche the oftener he bestoweth,
the more still he getteth. So that he gaineth alwaies, aswell by
encrease of lernyng as by storyng his purse with money, wheras the
other get a
The lawe easie to many, and harde to some.
I doubt not, but my lawyer is perswaded that the law is profitable:
now must I beare him in hand that it is an easie matter to become a
lawier, the whiche if I shalbe able to prove, I doubt not, but he will
prove a good lawier, and that right shortly. The law is grounded upon
reason. And what hardenesse is it for a man by reason to fynde out
reason. That can not be straung unto him, the grounde wherof, is
graffed in his brest. What, though the lawe be in a straunge tongue,
the wordes may be gotte with out any paine, when the matter selfe
is compast with ease. Tushe, a little lawe will make a greate
showe, and therefore though it be muche to becomme excellent, yet
it is easie, to get a taist. And surely for getting of money, a litle
wil do as muche good oftentymes, as a greate deale. There is not a
word in the law, but it is a grote in the lawiers purse. I have
knowne diverse that by familiar talkyng, and moutyng together have
comme to right good learning without any great booke skil, or muche
beating of their braine by any close studie, or secrete musyng in
their chamber. But where some say the lawe is very harde, and
discourage young men from the studie therof, it is to be
understande of suche as wil take no paines at al, nor yet mynde the
knowlege therof. For what is not hard to man, when he wanteth wil
to do his best. As good slepe, and saie it is harde: as wake, and take
no paines.
The lawe. Godly. Juste. Necessarie. Pleasaunt.
What nedeth me to prove the lawe to be Godly, just, or necessarie,
seeyng it is grounded upon Goddes
An Epistle to perswade a young jentleman to Mariage, devised by
Erasmus in the behalfe of his frende.
Albeit you are wyse enough of your selfe throughe that singulare
wisedome of yours (most lovyng Cosyn) and litle nedes the advise of
other, yet either for that olde fryndshippe whiche hath bene betwixt
us, and continued with our age even from our cradles, or for suche
your greate good turnes showed at all tymes towardes me, or elles
for that faste kynred and alliaunce whiche is betwixt us: I thought
my selfe thus muche to owe unto you if I woulde be suche a one in
deede, as you ever have taken me, that is to saie a man bothe frendly
and thankeful, to tell you freely (whatsoever I judged to apperteine
either to the savegarde, or worshippe of you, or any of yours) and
willyngly to warne you of the same. We are better seen oftentymes
in other mens matters, than we are in our owne. I have felte often
your advise in myne owne affaires, and I have founde it to be as
fortunate unto me, as it was frendly. Nowe if you wil likewyse in
your awne matters folowe my counsail, I truste it shal so come to
passe that neither I shal repent me for that I have geven you
counsail, nor yet you shal forthynke your self, that you have obeyed,
and folowed myne advise. There was at supper with me the twelfe
daie of Aprill when I laie in the
And yet notwithstandyng all this (if you wil folowe my counsaill)
you shalbe of an other mynde, and leavyng to lyve syngle whiche
bothe is barren, and smally agreeyng with the state of mannes
nature, you shall geve your selfe wholy to moste holy wedlocke. And
for this parte I will neither wishe that the love of your fryndes,
(whiche elles ought to overcome your nature) nor yet myne
aucthoritie that I have over you, shoulde doe me any good at all to
compasse this my requeste, if I shall not prove unto you by moste
plaine reasons, that it will be bothe muche more honest, more
profitable, and also more pleasaunt for you, to marie, than to lyve
otherwyse. Yea, what will you saie, if I prove it also to be
necessarie for you at this tyme to Marie. And firste of all, if
honestie maie move you in this matter (the whiche emong all good
men ought to bee of much weighte,) what is more honest then
Matrimonie, the which CHRISTE hym selfe did make honest, when not
onely he, vouchesaufed to bee at a Mariage with his Mother, but also
did consecrate the Mariage
The Hebrues had suche a reverence to maried folke, that he whiche
had maried a wyfe, the same yeare shoulde not be forced to go on
warrefaire. A Citie is lyke to fall in ruine, excepte there be
watchemen to defende it with armour. But assured destruction
muste here needes folowe excepte men throughe the benefite of
Mariage supplie issue, the whiche through mortalitie doe from tyme
to tyme decaie.
Over and besides this the Romaines did laie a penaltie upon their
backe that lived a syngle lyfe, yea they would not suffer them to
beare any office in the commune weale. But thei that had encreased
the world with issue, had a reward by commune assent, as men that
had deserved well of their countrie. The olde foren lawes did
appoincte penalties for suche as lived syngle, the whiche although
they were qualified by Constantius the Emperour in the favor of
Christes religion, yet these lawes do declare howe litle it is for the
commune
Now he that had .iii. children, was more favoured, for he was
exempted from al outward ambassages. Again he that had fyve
children was discharged and free from all personal office, as to have
the governaunce, or patronage of younge jentlemen, the whiche in
those daies was a great charge and ful of paines without any profit
at al. He that had .xiii. children was free by the Emperour Julianus
law, not onely from beyng a man at Armes, or Captaine over
horsemen: but also from al other offices in the commune weale. And
the wise founders of all lawes geve good reason why suche favour
was shewed to maried folke. For what is more blesseful than to live
ever?
And this also makes wel for the purpose, that in olde time they made
Jupiter Gamelius, the God of mariage, and Juno Lucina ladye
midwife, to helpe suche women as laboured in child bedde, beynge
fondlye deceived, and supersticiouslie erring in naming of the Gods,
and yet not missinge the trueth, in declaring that Matrimonie is an
holy thinge, and mete for the worthines therof, that the Goddes in
heaven shoulde have care over it. Emonge divers countries, and
divers manne, there have bene divers lawes and customes used. Yet
was there never anye countrey so savage, none so farre from all
humanitie, where the name of wedlocke was not counted holye, and
hadde in great reverence. This the Thracian, this the Sarmate, this
the Indian, this the Grecian, this the Latine, yea, this the Britain
that dwelleth in the furtheste parte of all the worlde, or if there be
anye that dwell beyonde them have ever counted to be moste holye.
And why so? Marye because that thinge must neades be commune to
all, whiche the commune mother unto all, hath graffed in us all,
and hath so thorowlye graffed the same in us, that not onely
stockedoves and Pigions, but also the most wilde beastes have a
natural felinge of this thinge. For the Lyons are gentle against the
Lionesse. The Tygers fight for safegard of their yong whelpes. The
Asse runnes through the hote fyre (which is made to kepe her awaie)
for safegarde of her issue. And this they call the lawe of Nature, the
whiche as it is of most strengthe and force, so it spreadeth abroade
most largely. Therfore as he is counted no good gardener, that being
content with thinges present, doth diligently proyne his old trees,
and hath no regard either to ympe or graffe yong settes: because
Emong the Hebrues and the Persians he was most commended, that
had most wives, as thoughe the countrey were most beholding to
him, that encreased the same with the greatest number of children.
Do you seke to be compted more holie then Abraham him selfe?
Well, he should never have bene compted the father of manye
Nacions, and that through Gods furtheraunce, if he had forborne the
companye of his wife. Do you loke then Jacob? He doubteth nothinge
to raunsome Rachel from her greate bondage. Will you be taken for
wiser then Salomon? And yet I praye you what a number of wives
kept he in one house? Will you be compted more chaste then
Socrates, who is reported to beare at home with Zantippe that verye
shrewe, and yet not so muche therefore (as he is wonte to jeste
accordinge to his olde maner) because he might learne pacience at
home, but also because he mighte not seme to come behinde with his
dutye in doyng the wil of nature. For he beynge a manne, suche a one
(as Appollo judged him by his Oracle to be wise) did well perceyve
that he was gote for this cause, borne for this cause, and therfore
bounde to yelde so muche unto nature. For if the olde auncient
Philosophers have saide wel, if our divines have proved the thinge
not without reason, if it be used everye where for a commune
proverbe, and almost in everye mans mouthe, that neither God nor
yet Nature, did ever make any thinge in vayne: Why did he geve us
such membres, how happeneth we have suche luste, and suche power
to get issue, if the single lyfe and none other be altogether prayse
worthye? If one shoulde bestowe upon you a verye good thinge, as a
bowe, a coate, or a sworde, al men would
But you will live an Apostles life, suche as some of them did that
lived single, and exhorted other to the same kinde of life. Tushe, let
them folowe the Apostles that are Apostles in deede, whose office
seynge it is bothe to teache and bringe up the people in Goddes
doctrine, they are not able to discharge their dutyes bothe to their
flocke, and to their wife and familye. Althoughe it is well knowen
that some of the Apostles had wives. But beit that Bishoppes live
single, or graunt we them to have no wives. What do you folowe the
profession of the Apostles, beynge one that
Of Exhortation.
The places of exhortyng and dehortyng, are the same whiche wee use
in perswadyng and dissuadyng, savyng that he whiche useth
perswasion, seeketh by argumentes to compasse his devise: he that
laboures to exhorte, doeth stirre affections.
Erasmus sheweth these to be the most especial places that do
perteine unto exhortation.
Praise, or Commendacion. Expectation of al men. Hope of victorie.
Hope of renowme. Feare of shame. Greatnesse of rewarde.
Rehersall of examples, in all ages, and especially of thynges lately
doen.
Praisyng is either of the man, or of some deede doen. We shall
exhorte men to doe the thyng, if we showe
In praisyng a man, we shal exhorte hym to go forwarde, consideryng
it agreeth with his wounted manhode, and that hetherto he hath not
slacked to hasarde boldely upon the best and worthiest deedes,
requiryng hym to make this ende aunswereable to his mooste
worthie begynnynges, that he maye ende with honour, whiche hath so
long continued in suche renowme. For it were a foule shame to lose
honour through folie, whiche hath been gotte through virtue, and to
appere more slacke in kepyng it, than he semed carefull at the first
to atteine it.
Againe whose name is renowemed, his doynges from time to tyme
wil be thought more wonderfull, and greater promises wil men make
unto them selves of suche mens adventures in any commune affaires,
than of others, whose vertues are not yet knowne. A notable master
of fence is marveilouse to beholde, and men looke earnestly to see
hym doe some wonder, howe muche more will they looke when they
heare tel that a noble Captaine, and an adventurouse Prince shal take
upon hym the defence, and savegarde of his countrie against the
ragyng attemptes of his enemies? Therfore a noble man can not but
go forwarde with most earnest wil, seyng al men have suche hope in
hym, and count hym to bee their onely comforte, their fortresse, and
defense. And the rather to encourage suche right worthie, we may
put them in good hope to compasse their attempte, yf wee showe
them that God is an assured guide unto all those, that in an honest
quarell adventure them selves, and showe their manly stomake.
Sathan hym selfe the greatest adversarie that man hath, yeldeth lyke
a captive, when GOD dothe take our parte, muche sooner shal al other
be subjecte unto hym, and crye Nowe when victorie is got, what honour doeth ensewe? Here openeth
a large fielde to speak of renowme, fame, and endles honour. In all
ages the worthiest men have alwaies adventured their carcases for
the savegarde of their countrie,
Lastely he that helpeth the nedelesse, defendeth his poore
neighbours, and in the favour of his countrie, bestoweth his lyfe:
wil not God besides al these, place hym where he shall lyve for ever,
especially seeyng he hath doen all these enterprises in faith and for
Christes sake?
Nowe in al ages to recken suche as have bene right soverayne, and
victoriouse, what name gotte the worthie Scipio that withstood the
rage of Annibal? What Brute hath Cesar for his most worthie
conquestes? What triumphe of glory doth sounde in al mennes eares
upon the onely namyng of mightie Alexander, and his father Kyng
Philippe? And now to come home, what head can expresse the
renowmed Henry the fifte Kyng of Englande of that name after the
conquest? What witte can sette out the wonderful wysedom of
Henry the seventh, and his greate foresight to espie mischiefe like
to ensewe, and his politique devises to escape daungers, to subdewe
rebelles, and mainteyne peace?
Of movyng pitie, and stirryng men to shewe mercie.
Likewise we may exhorte men to take pitie of the fatherlesse, the
widowe, and the oppressed innocent, if we set before their iyes the
lamentable afflictions, the tyrannouse wronges, and the miserable
calamities, whiche these poore wretches do susteine. For if fleshe
and bloude move us to love our children, our wyfes, and our
kynsfolke: muche more shoulde the spirite of God and Christes
goodnes towardes men stirre us to love our neighbours moste
entirely. These exhortacions the preachers of God may most aptely
use, when they open his Gospell to
Of Commendyng.
In commendyng a man, wee use the reporte of his witte, honestie,
faithfull service, painefull labour, and carefull nature to do his
maisters will, or any suche lyke, as in the Epistles of Tullie there
are examples infinite.
Of Comfortyng.
Now after al these, the weake would be comforted and the soroufull
woulde bee cherished that there grief might bee aswaged, and the
passions of man brought under the obedience of reason. The use
hereof is great, aswell in private troubles, as in commune miseries.
As in losse of gooddes, in lacke of frendes, in sicknes, in darthe, and
in death. In all whiche losses, the wyse use so to comforte the
weake, that they geve them not just cause even at the firste to
refuse all comforte. And therefore they use two waies of
chereshyng the troubled mindes. The one is when wee showe that in
some cases and for some causes either they shoulde not lament at
all, or elles bee sory very litle: the other is when we graunt that
they have just cause to bee sadde, and therfore wee are sad also in
their behalfe, and woulde remedie the matter, if it coulde be, and
thus enteryng into felowshippe of sorowe, wee seeke by litle and
litle to mitigate their grief. For all extreme heavinesse, and
vehement sorowes, cannot abyde comforte, but rather seeke a
mourner that woulde take parte with theim.
Therefore muche warenesse ought to be used, when wee happen upon
suche excedyng sorowfull, leaste wee rather purchace hatred, than
aswage grief.
Those harmes shoulde bee moderatly borne, whiche muste needes
happen to every one, that have chaunced to any one. As deathe,
whiche spareth none, neither Kyng, nor Cayser, neither poore, nor
riche. Therefore to bee impacient for the losse of our frendes, is to
fall
An example of comforte.
Though myne enterprise maie be thought folishe, and my doynges
very slender in busiyng my braine to teache the expert, to gyve
counsel to other when I lacke it my self, and wheras more neede were for me to be taught of other, to take upon me to teache my betters, yet dutie byndyng me to doe my beste, and emong a nomber though I can doe leaste, yet good will settyng me forthe with
!
e his desire? Who lacketh men that lacketh no monie? But when God striketh the mightie with his strong hand, and displaceth those that
And thoughe I can do little, and therfore deserve as little thancke, as
I loke for prayse (whyche is none at all) yet will I endevoure
earnestlye at all tymes, as well for mine owne discharge, to declare
my duty, as at this present to say somewhat for the better
easemente of your grace, in thys your heavines. The passions of the
mynde have divers effectes, and therfore worke straungelye,
accordynge to theyr properties. For like as joye comforteth the
harte, nourisheth bloude, and quickeneth the whole bodye: so
heavinesse and care hinder digestion, engender evyll humoures,
waste the principall partes, and wyth time consume the whole bodye.
For the better knowledge hereof, and for a livelye syght of the same,
wee neade not to seeke farre for anye example, but even to come
strayghte unto youre grace, whose bodye as I understande crediblye,
and partelye see my selfe, is soore appayred within shorte tyme,
your mynde so troubled, and youre harte so heavye, that you hate in a
maner all lyght, you lyke not the sighte of anye thynge that myght be
your comforte, but altogether stricken in a dumpe, you seke to be
solitarye, detestinge all joye, and delitynge in sorowe, wishynge
wyth harte (if it were Goddes will) to make youre last ende. In
whyche youre heavinesse, as I desire to be a comfortoure of your
grace, so I can not blame your naturall sorowe, if that nowe after
declaration of the same, you woulde moderate all youre griefe
hereafter, and call backe your pensifenes, to the prescripte order of
reason.
And firste, for the better remedye of everye disease, and troubled
passion, it is beste to knowe the principall cause, and chiefe
occasion of the same. Youre grace hadde two sonnes, howe noble,
howe wittye, howe learned, and how Godlye, manye thousandes
better knowe it, then anye one is able well to tell it. God at his
pleasure hath taken them bothe to his mercy, and placed them with
him, which were surelye over good to tarye here with us. They bothe
died as your grace knoweth verye younge, whiche by course of Nature
and by mannes estimation, mighte have lived muche longer. They
bothe were together in one house, lodged in two severall chambers,
and almoste at one time bothe sickened, and both departed. They
died bothe dukes, bothe well learned, bothe wise, and bothe right
Godlye. They bothe before gave straunge tokens of death to come.
The elder sittinge at Supper, and verye merye, saide soudainlye to
that ryghte honest Matrone, and Godly aged gentilwoman, that most
faythful and longe assured servaunt of yours, whose life God graunte
longe to continue: Oh Lorde, where shall we suppe to morowe at
night, whereupon she beinge troubled, and yet saiynge comfortablye,
I truste my llorde, either here, or elles where at some of your
frendes houses: Naye (quod he) we shall never suppe together againe
in this worlde, be you well assured, and with that seinge the
gentilwoman discomforted, turned it unto mirthe, and passed the
reste of his Supper with much joye, and the same night after .xii. of
the clocke, beynge the .xiiii. of Julye sickened, and so was taken the
nexte morning aboute .vii. of the clocke, to the mercye of God, in the
yeare of our Lorde .M.D.Li. When the elder was gone, the younger
woulde not tarye, but tolde before (havinge no knowledge therof by
any bodye livinge) of his brothers Deathe, to the greate wonderinge
of all that were there, declaringe what it was to lose so deare a
frende, but comfortinge him selfe in that passion, saide: well, my
brother is gone, but it maketh no matter, for I will go straight after
him, and so did within the space of halfe an houre, as your grace can
best tell, whiche was there presente. Nowe
When God therfore that is Lord, not onelye of the riche but also of the poore, seeth his grounde spoyled frome the holesome profite of
manye, to the vayne pleasure of a fewe, and the earthe made private
to suffise the luste of unsaciable covetousnesse, and that those
whiche be his true membres cannot live for the intollerable
oppression, the soore enhaunsynge, and the moost wicked grasing of
those throughout the whole Realme, whiche otherwise myght well
lyve with the onelye value and summe of their landes and yerelye
revenues: he striketh in his anger the innocentes and tender
yonglinges, to plague us with the lacke of them, whose innocencye
and Godlines of life mighte have bene a juste example for us to
amende our mooste evill doynges. In whiche wonderfull worcke of
God, when he received these two mooste noble ympes,and his
chyldren elected to the everlastinge Kingedome, I can not but
magnifye his mooste glorious name, from time to tyme, that hath so
graciouslye preserved these two worthy gentilmenne from the
daunger of further evil, and moost vile wretchednes, moost like
righte shortelye to ensue, excepte wee all repente, and forthincke us
of oure former evill livynge. And yet I speake not this, as thoughe I
knewe anye cryme to be more in you, then in anye other: but I tell it
to the shame of all those universallye within this Realme, that are
gyltye of suche offences, whose inward consciences condempne their
owne doinges, and their open deedes beare witnes against their evil
nature. For it is not one house that shal feele the fall of these two
prynces, neither hath God taken them for one private personnes
offence: but for the wickednes of the whole Realme, whyche is lyke
to feele the smarte, excepte God be merciful unto us. But now that
they be gone, thoughe the fleshe be frayle, weake, and tender, and
muste neades smart, being wounded or cut: yet I doubt not but your
grace lackinge two suche porcions of your owne fleshe, and havinge
theim (as a manne woulde saye) cutte awaye frome youre owne
bodye, will suffer the smarte with a good stomake, and remembre
that sorowe is but an evil remedye to heale a sore. For if your hande
were detrenched, or youre
Then what meane we that not onely lamente the want of other, but
also desire to tarye here oure selves, hopinge for a shorte, vayne,
and therewith a paynefull pleasure, and refusynge to enjoye that
continuall, perfecte, and heavenlye enheritaunce, the whiche so
soone shal happen unto us, as Nature dissolveth this Earthlye bodye.
Truthe it is, wee are more fleshelye then spirituall, soner fealynge
the ache of our bodye, then the griefe of our Soule: more studious
with care to be healthfull in carkasse, then sekynge with prayer to
be pure in Spirite. And therfore if oure frendes be stayned with
Synne, wee dooe not, or we wyll not espye their sore, we counte
theim faulteles, when they are mooste wicked: neither sekinge the
redresse of their evyll doynge, nor yet once amendynge the faultes of
oure owne livynge.
But when oure frende departeth this worlde, and then forsaketh us
when Synne forsaketh him: wee begynne to shewe oure fleshelye
natures, we wepe, and we wayle, and with longe sorowe withoute
discretion declare our wante of Goddes grace, and all goodnes. For
wheras we see that as some be borne, some do dye also, menne,
women, and children, and not one houre certaine to us of all oure
life, yet we never mourne, we never weepe, neither markynge the
deathe of suche as we knowe, nor regardynge the evyll lyfe of
those whom we love. But when suche departe as were either nigheste of oure kynred, or elles mooste oure frendes, then wee lamente withoute all comforte, not the synnes of their Soules, but the chaunge of their bodyes, leavinge to doe that whiche we shoul
onelye we declare muche wante of Faythe, but also we shewe greate
lacke of wytte. For as the other are gone before, either to heaven or
elles to hell: so shall oure frendes and kinsfolke folowe after. We
are all made of one metall, and ordeyned to dye, so manye as live.
Therfore what folye is it in us, or rather what fleshelye madnesse
immoderatelye to wayle their death whom God hathe ordeyned to
make their ende, excepte wee lamente the lacke of oure owne
livinge? For even as well we myghte at theyr firste byrthe bewayle
theyr Nativitye, consideryng they must nedes dye, because they are
borne to lyve. And whatsoever hath a beginnynge, the same hath also
an endynge, and the ende is not at oure will whiche desire
continuaunce of life, but at hys wyll whyche gave the begynnynge of
lyfe. Nowe then, seynge God hath ordeyned all to dye, accordynge to
his appointed wil, what meane they that woulde have theirs to lyve?
Shall God alter his fyrst purpose for the onelye satisfiynge of oure
folyshe pleasure? And where God hathe mynded that the whole
worlde shall decaye, shall anye man desyre that anye one house may
stande? In my mynde, there can be no greater comforte to anye one
livynge for the lacke of his frende, then to thinke that thys happened
to him, whyche all other eyther have felte, or elles shall feele
hereafter: And that God the rather made Deathe
Thus, the rather to make preceptes plaine, I have added examples at
large both for counsel gevyng, and for comfortyng. And most nedeful
it were in suche kynd of Oracions to be most occupied, considering
the use hereof appereth full ofte in al partes of our life, and
confusedly is used emong al other matters. For in praisyng a
worthie man, we shal have just cause to speake of all his vertues, of
thynges profitable in this lyfe, and of pleasures in generall.
Lykewyse in traversyng a cause before a judge, we cannot wante the
side of persuasion, and good counsel, concernyng wealth, health, life
and estimacion, the helpe wherof is partely borowed of this place.
But whereas I have sette forthe at large the places of confirmacion
concernyng counsel in diverse causes: it is not thought that either
they should al be used in numbre as they are, or in ordre as they
stande: but that any one may use theim and ordre theim as he shal
thynke best, accordyng as the tyme, place, and person, shal most of
al require.
Of an Oration judicial.
The whole burdeine of weightie matters, and the ernest trial of al
controversies, rest onely upon judgement. Therfore when matters
concernyng lande, gooddes, or life, or any suche thyng of lyke weight
are called in Question, we must ever have recourse to this kynde of
Oration, and after just examinyng of our causes by the places therof:
loke for judgement accordyng to the law.
Oration Judicial what it is.
Oration Judicial is, an earnest debatyng in open assemblie of some
weightie matter before a judge, where the complainaunt
commenseth his action, and the defendaunt thereupon aunswereth at
his peril to al suche thynges as are laied to his charge.
Of the foundacion, or rather principall poincte in every debated
matter, called of the Rhetoricians the State, or constitucion of the
Cause.
Not onely is it nedefull in causes of judgement to considre the scope
whereunto wee must leavell our reasons, and directe our invencion:
but also we ought in every cause to have a respect unto some one
especial poincte, and chief article: that the rather the whole drift
of our doynges may seeme to agree with our firste devised purpose.
For, by this meanes our judgement shalbe framed to speake with
discretion, and the ignoraunt shall learne to perceive with profite,
whatsoever is said for his enstruction. But they that take upon
theim to talke in open audience, and make not their accompte before,
what thei wil speake after: shal neither be well liked for their
invencion, nor allowed for their witte, nor estemed for their
learnyng. For, what other thyng do they, that boult out their wordes
in suche sorte, and without al advisement utter out matter: but
showe themselves to plaie as young boyes, or scarre crowes do,
whiche showte in the open and plaine feldes at all aventures hittie
missie. The learned therfore and suche as love to be coumpted
Clerkes of understandyng, and men of good circumspection and
judgement: doe warely scanne what they chefely mynd to speake,
and by definition seke what that is whereunto they purpose to
directe their whole doynges. For, by suche advised warenesse, and
good iye castyng: they shall alwaies be able both to knowe what to
say, and to speake what they ought. As for example if I shal have
occasion to speake in open audience of the obedience due to our
sovereigne kyng I ought first to learne what is obedience, and after
knowelege attained, to direct my reasons to the onely prove of this
purpose, and wholly to seke confirmacion of the same, and not turne
my tale to talke of Robbyn Hoode, and to showe what a goodly archer
was he, or to speake wounders of the man in the Mone, suche as are
moste nedelesse and farthest from the purpose. For then, the hearer
lookyng to be taught his obedience, and hearing in the meane season
mad tales of archerie, and great mervailes of the man in the Mone:
beyng half astonied
A State therfore generally is the chief ground of a matter, and the
pryncipal poincte whereunto both he that speaketh shoulde referre
his whole wit, and thei that heare should chefely marke. A Preacher
taketh in hande to showe what praier is, and how nedeful for man, to
cal upon God: Now, he shoulde ever remembre this his matter,
applieng his reasons wholy and fully to this end that the hearers may
both knowe the nature of praier, and the nedefulnesse of praier.
A State, or constitution what it is in matters of Judgement.
In al other causes the state is gathered without contention, and
severally handled upon good advisement, as he shal thynke best that
professeth to speake. But in matters criminall, where judgement is
required: there are two persons at the least, whiche must through
contrarietie, stande and reste upon some issue. As for example: A
servyng man is apprehended by a lawyer for felonie upon suspicion.
The lawier saith to the servyng man: Thou hast done this robbery.
Nay, (saith he) I have not doen it. Upon this conflicte and matchyng
together, ariseth this State, whether this serving man hath done this
robbery, or no? Upon whiche poincte the lawyer must stande, and
seeke to prove it to the uttermost of his power.
A State therfore in matters of judgement is that thyng, whiche
doeth arise upon the first demaunde and denial made betwixt men,
whereof the one part is the accuser, and the other part the person, or
persons accused. It is called a State because we doe stande and
reste upon some one poincte, the whiche must wholly and onely be
proved of the one side, and denied of the other. I cannot better
terme it in Englishe than by the name of an issue, the whiche not
onely ariseth upon muche debatyng and long traverse used,
whereupon all matters ar said to com to an issue: but also elswhere
an issue is said to be then and so often as bothe parties stande upon
one poinct, the whiche doth aswel happen at the first begynnyng
before any probacions are used, as it doth at the latter endyng after
the matter hath at large been discussed.
The division of States, or issue.
Now that we knowe what an Issue is, it is nexte most nedeful to
showe how many thei are in numbre. The wisest and best learned
have agreed upon thre onely, and no lesse, the whiche are these
folowyng.
The State. Conjectural. Legall. Juridiciall.
And for the more playne understandynge of these darcke wordes,
these three questions folowinge, expounde their meaninge
altogether.
Whether the thinge bee, or no. What it is. What maner of thinge it
is.
In the fyrst we consider upon rehearsal of a matter whether anye
suche thinge bee, or no. As if one shoulde be accused of Murther,
good it were to knowe, whether anye murther were comitted at all,
or no, if it be not perfectlye knowne before: and after to go further,
and examine whether suche a man that is accused, have done the
dede or no.
In the seconde place, we doubte not upon the thinge done, but we
stande in doubte what to call it. Sometimes a man is accused of
felonye, and yet he proveth his offence to be but a trespace,
wherupon he escapeth the daunger of deathe. An other beynge
accused for killynge a man, confesseth his faulte to be
manslaughter, and denieth it utterlye to be any murder, wherupon he
maketh frendes to purchase his Pardon. Nowe the lawyers by their
learninge muste judge the doubte of this debate, and tell what name
he deserveth to have that hath thus offended.
In the thyrde place, not onely the dede is confessed, but the maner of
doynge is defended. As if one were accused for killynge a man, to
confesse the deede, and also to stande in it that he myght justely so do, because he did it his owne defence: wherupon ariseth this Question, whether his doing be ryght or wrong. And to make these matters more plaine, I will adde an example for every st
Of the state Conjecturall.
The Assertion.
Thou hast killed this manne.
The Aunswere.
I have not killed him.
The State or Issue.
Whether he hath killed this man or no. Thus we see upon the
avouchinge and deniall, the matter standeth upon an issue.
Of the state Legall.
Assertion.
Thou has committed treason in this facte.
Aunswere.
I denye it to be treason.
State or issue.
Whether his offence done maye be called treason or no. Here is
denied that any suche thinge is in the dede done, as is by word
reported, and saide to bee.
Of the state Juridiciall.
Assertion.
Thou hast kylled this manne.
Aunswere.
I graunte it, but I have doone it lawfullye, because I killed him in
mine owne defence.
State or issue.
Whether a man may kill one in his own defence, or noe, and whether
this man did so, or no.
The Oration conjectural, what it is.
The Oration conjectural is, when matters be examined and tryed out
by suspicions gathered, and some likelihode of thinge appearinge. A
souldiour is accused for killinge a Farmar. The Souldioure denieth it
utterly, and sayth he did not kyll him. Hereupon riseth the question,
whether the Souldioure killed the Farmar or no, who is well knowen
to be slayne. Nowe to prove this question, we muste have suche
places of confirmation, as hereafter do folowe.
Places of conformation, to prove thinges by conjecture.
i. Will, to do evill. ii. Power, to do evil.
In the will muste be considered the qualitye of the man, whether he
were like to do suche a dede or no, and what shoulde move him to
attempte suche an enterpryse, whether he did the murther upon anye
displeasure before conceyved, or of a sodayne anger, of els for that
he loked by his death to receyve some commoditie, either lande, or
office, money, or money worth, or anye other gainefull thinge.
Some are knowen to want no will to kill a manne, because they have
bene flesht heretofore, passing as little upon the deathe of a man, as
a Bocher dothe passe for killinge of an Oxe, beynge heretofore either
accused before a Judge of manslaughter, or els quitte by some
general pardon. Now, when the names of such menne are knowen,
they make wise men ever after to have them in suspection.
The countrey where the man was borne declares sometime his
natural inclination, as if he wer borne or brought up emong the
Tindale, and Riddesdale menne, he may the soner be suspected.
Of what trade he is, by what occupation he liveth.
Whether he be a gamester, an alehouse haunter, or a panion emong
Ruffians.
Of what wealthe he is, and how he came by that whiche he hath, if he
have anye.
What apparell he weareth, and whether he loveth to go gaye, or no.
Of what nature he is, whether he be hastye, headye, or readye to pike
quarels.
What shiftes he hath made from time to tyme.
What moved him to do suche an haynous dede.
Places of Confirmation to prove whether he had had power to do suche a dede, or no.
The grounde whether it was in the hygh waye, in a woode, or betwixt
two hylles, or els where, nigh to an hedge or secrete place.
The tyme, whether it was earlye in the mornynge, or late at nyght.
Whether he was there about that time or no.
Whether he ranne away after the deede done, or had anye bloude
aboute him, or trembled, or stakerde, or was contrarie in tellyng of
his tale, and how he kept his countenaunce.
Hope to kepe his dede secrete, bi reason of the place, time, and
secrete maner of doynge.
Witnesses examined of his beynge, either in this or that place.
By comparinge of the strengthe of the murtherer wyth the other
mans weakenes, armoure with nakednes, and stoutnes with
simplicitie.
His Confession.
An example of an Oration Judiciall, to prove by Conjectures the
knowledge of a notable and moost haynous offence, committed by a
Souldiour.
As Nature hath ever abhorred murder, and God in all ages most
terriblye hath plagued bloudsheading: so I truste your wisedomes
(mooste worthye Judges) will spedelye seke the execution of this
mooste hatefull synne. And where as God revealeth to the syght of
menne the knowledge of suche offences by divers likelihodes, and
probable conjectures: I doubte not but you beyng called of God to
heare suche causes, wyll doe herein as reason shall require, and as
this detestable offence shall move you upon rehearsall of the
matter. The Manne that is well knowen to be slayne, was a worthye
Farmar, a good house keper, a welthye husbandemanne, one that
traveyled muche in this worlde, meanynge uprightlye in all hys
doinges, and therfore beloved emonge all men, and lamented of
manye when his deathe was knowen. This Souldioure
The Person accused beynge innocente of the cryme that is layed to
his charge, may use the selfe same places for his owne defence, the
whyche hys accuser used to prove hym gyltye.
The interpretation of a lawe, otherwise called the State legall.
In boultynge out the true meaninge of a lawe, we must use to search
out the nature of the same, by defining some one worde, or
comparing one law wyth an other, judging upon good triall, what is
right, and what is wronge.
The partes.
i. Definition. ii. Contrarye lawes. iii. Lawes made, and thende of
the law maker. iiii. Ambiguitye, or doubtfulnes. v. Probation by
thinges like. vi. Chalengynge or refusinge.
Definition what it is.
Then we use to define a matter, when wee can not agree upon the
nature of some word, the which we learne to know by askyng the
question what it is. As for example. Where one is apprehended for
killing a man, we laye murder to his charge: wherupon the accused
person when he graunteth the killing, and yet denieth it to be murder:
we must straight after have recourse to the definition, and aske,
what is murder, by defininge whereof, and comparing the nature of
the word, with his dede done: we shall sone know whether he
committed murder or manslaughter.
Contrarye lawes.
It often happeneth that lawes seme to have a certaine repugnancie,
wherof emong many riseth much contencion, wher as if both the
lawes wer wel weied and considered according to their
circumstances, thei wold
Foure lessons to be observed, where contrarye lawes are called in
question.
i. The inferioure law must geve place to the superiour.
ii. The lawe generall muste yelde to the speciall.
iii. Mans lawe, to Gods lawe.
iiii. An olde lawe, to a newe lawe.
There be Lawes utterde by Christes owne mouthe, the whiche if they
be taken accordinge as they are spoken, seme to conteyne great
absurditie in them. And therfore the mind of the lawe maker muste
rather be observed, then the bare wordes taken onely, as they are
spoken. Christ sayth in the .v. of Mathew. If thy right eye be an
offence unto thee, plucke him out, and cast him awaye from thee. If
one geve the a blowe of thy ryghte cheke, turne to him agayne thy
lefte
Ambiguitee.
Sometymes a doubt is made, upon some woorde or sentence, when it
signifieth diverse thynges, or maie diversly be taken, wherupon ful
ofte ariseth muche contencion. The lawyers lacke no cases, to fil
this parte full of examples. For, rather then faile, thei will make
doubtes often tymes, where no doubt should be at all. Is his Lease
long enough (quoth one): yea sir, it is very long, saied a poore
husbande man. Then (quoth he) let me alone with it, I will finde a
hole in it, I warrant thee. In all this talke, I excepte alwaies the
good lawyers, and I maie well spare theim, for thei are but a fewe.
Probacion by thygnes like.
When there is no certain lawe by expresse wordes uttered for some
heinous offender, we maie judge the offence worthy deathe, by
rehersall of some other Lawe, that soundeth muche that waie. As
thus. The civil lawe appoyncteth that he shalbe put in a sacke, and
cast in the Sea, that killeth his father: well, then he that killeth his
mother, should by all reason, in like sort be ordered.
Chalengyng, or refusyng.
We use this order, when wee remove our sewtes, from one Courte to
another, as if a manne should appele from the Common place, to the
Chauncerie. Or if one should bee called by a wrong name, not to
answere unto it. Or if one should refuse to answere in the spirituall
court, and appele to the lorde Chauncellor.
The Oracion of right or wrong, called otherwise the state Juridiciall.
After a deede is well knowen to be doen, by some one persone, we go
to the next, and searche whether it be right, or wrong. And that is,
when the maner of doyng is examined, and the matter tried through
reasonyng, and muche debatyng, whether it be wrongfully doen or
otherwise.
The division.
This state of right or wrong, is twoo waies divided, wherof the one
is, when the matter by the awne nature, is defended to bee righte,
without any further sekyng, called of the Rhetoricians, the state
absolute.
The other (usyng litle force, or strengthe to maintein the matter) is,
when outward help is sought, and bywaies used to purchase favour,
called otherwise the state assumptive.
Places of confirmacion for the first kynd, are seven.
i. Nature it self. ii. Goddes lawe, and mannes lawe. iii. Custome.
iiii. Aequitie. v. True dealyng. vi. Auncient examples. vii.
Covenauntes and deedes autentique.
Tullie in his moste worthy Oracion, made in behalfe of Milo,
declareth that Milo slewe Clodius moste lawfully, whom Clodius
sought to have slain moste wickedly. For (quod Tullie) if nature have
graffed this in man, if lawe have confirmed it, if necessitie have
taught it, if custome have kept it, if aequitie have mainteined it, if
true dealyng hath allowed it, if all common weales have used it, if
deedes auncient have sealed this up, that every creature livyng
should sense it self, against outward violence: no man can thinke
that Milo hath dooen wrong, in killyng of Clodius, except you thinke,
that when menne mete with theves, either thei must be slain of
theim, or els condempned of you.
Places of confirmacion for the seconde kynde, are foure.
Grauntyng of the faulte committed. Blamyng evill companie for it.
Comparyng thee fault, and delcaryng that either they must have doen
that, or els have doen worse. Shiftyng it from us, and shewyng that
wee did it upon commaundement.
Confessyng of the faulte, is when the accused person graunteth his
crime, and craveth pardon therupon, leavyng to aske justice, and
leanyng wholy unto mercie.
Confession of the faulte, used twoo maner of waies.
The first is, when one excuseth hymself, that he did it not willyngly,
but unwares, and by chaunce.
The second is, when he asketh pardone, for the fault doen,
consideryng his service to the common weale, and his worthy deedes
heretofore dooen, promisyng amendement of his former evill deede:
the whiche wordes, would not be used before a Judge, but before a
kyng, or generall of an armie. For the Judges muste geve sentence,
accordyng to the Lawe: the Kyng maie forgeve, as beyng aucthour of
the lawe, and havyng power in his hande, maie do as he shall thinke
best.
Blamyng other for the faulte doen, is when wee saie that the accused
persone, would never have doen suche a deede, if other against whom
also, this accusacion is intended, had not
Comparyng the faulte is when we saie, that by slayng an evill man,
we have doen a good dede, cuttyng awaie the corrupte and rotten
member, for preservacion of the whole body. Or thus: some sette a
whole toune on fire, because their enemies should have none
advauntage by it. The Saguntynes beeyng tributarie to the Romaines,
slewe their awne children, burnte their goodes, and fired their
bodies, because thei would not be subjecte to that cruell
Haniball, and lose their allegiaunce, due to the Romaines.
Shiftyng it from us, is when we saie, that if other had not set us on,
wee would never have attempted suche an enterprise. As often
tymes the souldiour saieth, his Capitaines biddyng, was his
enforcement: the servaunt thynketh his Maisters commaundemente,
to bee a sufficient defence for his discharge.
de Oratore,bringeth in one Lucilius, a pleasaunt and merie
conceited manne, who saieth, that he would not have soche thinges
as he wrote to bee redde, either of those that were excellentlie
learned, or of theim that were altogether ignoraunt. For that the one
would thinke more of his doynges, and have a farther meanyng with
him, then ever the aucthour selfe thought: thother taking the booke
in his hand, would understande nothing at all, beyng as meete to
reade aucthours, as an Asse to plaie on the Organnes. This man in
thus saiyng had some reason. But I being somewhat acquainted with
the worlde, have founde out an other sorte of men, whom of all
others, I would be lothe should reade any of my dooynges:
especiallie soche thinges as either touched Christ, or any good
doctrine. And those are soche malicious folke, that love to finde
faultes in other mennes matters, and seven yeres together will kepe
theim in store, to the utter undoyng of their christian brother: not
minding to reade for their better learning, but seking to deprave
whatsoever thei finde, and watching their time, will take best
advauntage, to undoe their neighbour. Soche menne I saie of all
others, would I bee lothe to have the sight, of any mine earnest
doynges, if I could tell how to forbid theim, or how to hinder theim
of their purpose.
tanquam per
ignem. For in deede the prison was one fire, when I cam out of
it, and whereas I feared fire moste (as who is he that doeth not feare it?) I was delivered by fire and sworde together. And yet now thus fearfull am I, that having been thus swinged, and restrained of
libertie: I would first rather hasarde my life presentlie hereafter,
to dye uppon a Turke: then to abide again without hope of libertie,
soche painfull imprisonments for ever. So that I have now gotte
courage with sufferyng damage, and made my self as you see, verie
willyng from henseforthe to dye: beyng then brought onely but in
feare of death. Thei that love sorowe upon sorowe:
Anno Domini. 1560.
Dispositio, the whiche is nothyng els, but an apt bestowyng,
and orderly placyng of thynges, declaryng where every argument
shalbe sette, and in what maner every reason shalbe applied, for
confirmacion of the purpose.
quietus est. Therfore the wourse is our state, the lesse
that this evil is loked unto. And suerly, if in other thynges we
shoulde be as negligent, this Realme could not long stand. But
thankes be to God, we hang theim a pace that offende a lawe, and
therfore we put it to their choise, whether they wil be idle and so fal to stealyng, or no: they knowe their rewarde, go to it, when they
will. But if therewithall some good order were taken for education
of youthe, and settyng loiterers on worke (as thankes be to God the
Citie is most Godly bent that way) all would soone be well without
all doubt. The wyse and discrete persons in al ages sought all
meanes possible to have an order in al thynges, and loved by justice
to directe al their doynges, wherby appereth both an apt wil in suche
men, and a natural stirryng by Godes power to make al men good.
Therfore, if we doe not well, we must blame our selves, that lacke a
wil, and do not cal to God for grace. For though it appere hard to do
wel, because no man can get perfection without continuaunce: yet
assuredly to an humble mynde that calleth to God, and to a willyng
harte that faine would do his best, nothing can be hard. God hath set
al thinges to sale for labour, and kepeth open shop, come who will.
Therefore in all ages whereas we see the fewest good, we must wel
thinke, the most did lacke good wil to aske, or seke for the same.
Lorde, what love had that worthie Prince Seleucus to maintein
justice, and to have good lawes kepte, of whome suche a wondrefull
thyng is written. For whereas he established moste holsome lawes
for savegarde of the Locrensians, and his owne sonne thereupon
taken in adultrie, should lose bothe his iyes accordyng to the lawe
then made, and yet notwithstandyng, the whole Citie thought to
remitte the necessitie of his punishment for the
Sacrum sacrove
commendatum qui clepserit, rapseritue, parricida est. He that
shall closely steale, or forcibly take awaie that thyng, whiche is
holy, or geven to the holy place: is a murderer of his countrey. But
what have I said? I have a greater matter in hand, then wherof I was
aware, my penne hath run over farre, when my leasure serveth not,
nor yet my witte is able to talke this case in suche wise, as it
should bee, and as the largenesse therof requireth. Therefore to my
lawyer again, whom I doubte not to perswade, but that he shall have
the devill and all, if he learne a pase, and dooe as some have dooen
before hym. Therefore I wil shewe howe largely this profite
extendeth, that
Peccavi. For if God be with
hym, what matereth who be against hym?
Now that I have hetherto set furthe what Rhetorique is, whereunto every Orator is moste bounde, what the causes bee, bothe in their nature, and also by nomber, that comprehende every matte, and what places serve to confirme every cause: I thinke it is moste mete after the knowlege of al these, to frame an Oracion accordingly, and to shew at large, the partes of every Oracion, (but specially suche as are used in judgement) that unto every cause, apte partes maie evermore bee added. For every matter hath a diverse beginnyng, neither al controversies, or matters of weight shuld alwaies after one sort be reherssed, nor like reasons used, nor one kynd of movyng affeccions, occupied before all men, and in every matter. And therfore, wheras I have briefly spoken of them before, I wil now largely declare them, and shewe the use of theim in every matter, that cometh in debate,and is nedeful, through reason to be discussed.
An enteraunce, two waies divided.
The first is called a plain beginnyng, when the hearer is made apte, to geve god eare out of hande, to that whiche shall folowe.
The second is a privey twinyng, or close creping in, to win favor with muche circumstaunce, called insinuacion.
For in all matters that man taketh in hande, this consideracion ought
first to be had, that we first diligently expend the cause, before wee
go through with it, that wee maye bee assured, whether it be
lawfull, or otherwise. And not onely this, but also we must
advisedly marke the menne, before whom wee speake, the men
against whom we speake, and all the circumstaunces, whiche belong
unto the matter. If the matter bee honest, godly, and suche as of
righte ought to bee well liked, we maie use an open beginnyng, and
will the hearers to rejoyce, and so go through with our parte. If the
cause be lothsome, or suche as will not be well borne withall, but
nedeth muche helpe, and favour of the hearers: it shalbe the
speakers parte, prively to get favour, and by humble talke, to wynne
their good willes. Firste, requiryng theim to geve
In accusyng any persone, it is best to heape all his faultes together,
and whereas any thyng semeth to make for hym, to extenuate
thesame to the outermoste. In defendyng any persone, it is
wisedome to reherse all his vertues first and foremost, and with
asmuche arte as maie be, to wipe awaie suche faultes, as were laied
to his charge. And before all thynges, this would be wel marked,
that, whensoever we shal largely talke of any matter, wee alwaies
so invent, and finde out our first enteraunce in the cause, that
thesame be for ever taken, even from the nature and bowelles therof,
that al thynges, whiche shall first be spoken, maie seme to agree
with the matter, and not made as a Shippe mannes hose, to serve for
every legge. Now whereas any long talke is used, the beginnyng
thereof is either taken of the matter self, or els of the persones,
that are there present, or els of theim, against whom the accion is
entended. And because the winnyng of victorie, resteth in three
poynctes: Firste, in apt teachyng the hearers, what the matter is,
next in gettyng them to geve good eare, and thirdly in winnyng their
favour: Wee shall make theim understande the matter easely, if
first of all we begin to expounde it plainly, and in brief woordes,
settyng out the meanyng, make them harken to our saiynges. And by
no meanes better, shall the standers by, knowe what we saie, and
cary awaie that, whiche thei heare, then if at the firste, wee couche
together the whole course of our tale, in as smale roume as we can,
either by definyng the nature and substaunce of our matter, or els by
dividyng it in an apte order, so that neither the hearers bee troubled
with confoundyng of matter, and heapyng one thyng in anothers necke, nor yet their memorie
We shall get the good willes of our hearers, foure maner of waies,
either beginnyng to speake of our selfes, or els of our adversaries,
or els of the people, and company present,
We shall get favoure, by speakyng of our adversaries, if we shall
make suche reporte of theim, that the hearers shall either hate to
heare of them, or outerly envy them, or els altogether despise theim.
We shall sone make our adversaries to be lothed, if we shewe and
set furth, some naughtie deede of theirs, and declare how cruelly,
how vilie, and how maliciously thei have used other men heretofore.
We shall make theim to be envied, if we reporte unto the Judges,
that thei beare theimselfes haulte, and stoute upon their wealthy
frendes, and oppresse poore men by might, not regardyng their
honestie, but sekyng alwaies by hooke and croke, to robbe poore men
of their Fermes, Leases, and money. And by the waie declare some
one thyng, that thei have doen, whiche honest eares would scant
abide to heare.
We shall make theim to bee sette naught by, if we declare what
luskes thei are, how unthriftely thei live, how thei do nothyng from
daie to daie, but eate, drinke, and slepe, rather sekyng to live like
beastes, then myndyng to live like men, either in profityng their
countrey, or in tenderyng their awne commoditie, as by right thei
ought to do.
We shall gette good will, by speakyng of the Judges and hearers: if
we shall commende their worthy dooynges, and praise their just
dealyng, and faithfull execucion of the law,
We shal finde favor by speakyng of the matter, if in handlyng our
owne cause, we commende it accordyngly, and dispraise the attempt
of our adversarie extenuatyng al his chief purposes, so muche as
shalbe necessarie.
Now resteth for me to speake of the other part of Enteraunce into an
Oration, whiche is called a close, or privie gettyng of favour when
the cause is daungerouse, and cannot easely be heard without
displeasure.
A privy begynnyng, or crepyng in, otherwyse called Insinuation must
then, and not els be used, when the judge is greaved with us, and our
cause hated of the hearers.
The cause selfe oftentymes is not lyked for thre diverse causes. If
either the matter selfe be unhonest, and not meete to be utterd
before an audience, or els if the judge hymselfe by a former tale be
perswaded to take part against us, or last if at that tyme we are
forced to speake, when the judge is weried with hearyng of other.
For the judge hymself beyng weried by hearyng, wil be muche more
greeved if any thyng be spoken either overmuche, or els against his
likyng. Yea, who seeth not that a weried man will soone mislike a
right good matter? Yf the matter be so hainouse that it cannot be
hearde without offence, (as if I shoulde take a mans parte, who were
generally hated) wysedome were to lette hym go and take some other
whom al men liked: or if the cause were thought not honest, to take
some other in stede therof which were better lyked, til they were
better prepared to heare the other: so that evermore nothyng
shoulde bee spoken at the firste, but that whiche might please the
judge, and not to be acknowen ones to thynke of that, whiche yet we
minde most of al to perswade. Therfore when the hearers are
somwhat calmed, we may entre by litle and litle into the matter, and
saie that those thynges whiche our adversarie doth mislyke in the
person accused, we also do mislyke the same.
And when the hearers are thus wonne, we may saie, that all, whiche
was saied nothyng toucheth us, and that wee mynde to speake
nothyng at al against our adversaries, neither this waie, nor that
waie. Neither were it wysedome openly to speake against theim,
whiche are generally well estemed and taken for honest menne. And
yet it were not amisse for the furtheraunce of our owne causes
closely to speake our fantasie, and so, streighte to aulter their
hartes. Yea and to tel the judges the like in a like matter, that suche
and suche judgement hath bene geven: And therfore at this time
consyderyng the same case, and the same necessitie, lyke judgement
is looked for. But if the adversarie have so tolde his tale that the
judge is wholy bent to geve sentence with hym, and that it is well
knowen unto what reasons the judge most leaned and was perswaded:
we may first promise to weaken that, whiche the adversarie hath
made moste strong for hym selfe, and confute that parte whiche the
hearers didde most esteme, and best of all lyke. Or elles we may
take advauntage of some part of our adversaries tale, and talke of
that firste, whiche he spake last: or elles begynne so, as though wee
doubted what were best firste to speake, or to what parte it were
moste reason firste of all to aunswere, wonderyng, and takyng GOD
to wittenesse at the straungenesse of his reporte, and confirmacion
of his cause. For when the standersby perceive that the aunswerer
(whome the adversaries thought in their mind was wholly abashed)
feareth so litle the objections of his adversarie, and is ready to
aunswere But if the tyme bee so spente, and the tale so long in tellyng, that al
menne be almost weried to heare any more: than we must make
promise at the first to be very shorte, and to lappe up our matter in
fewe wordes.
And if tyme may so serve it were good when men bee weried to make
them somewhat merie, and to beginne with some pleasaunt tale, or
take an occasion to jest wittely upon some thyng then presently
doen.
Or if the tyme wil not serve for pleasaunt tales, it were good to tell
some straunge thyng, some terrible wonder that they all may quake
at the onely hearyng of the same. For lyke as when a mannes
stomacke is full and can brooke no more meate, he may stirre his
appetite either by some Tarte sawce, or elles quicken it somewhat
by some sweate dishe: even so when the audience is weried with
weightie affaires, some straunge wounders maye call up their
spirites, or elles some merie tale may cheare their heavie lookes.
And assuredly it is no small connyng to move the hartes of menne
either to mirthe, or saddenesse: for he that hath suche skill, shal not lightely faile of his purpose whatsoever matter he taketh in hande.
Thus have I taught what an Enteraunce is, and how it shoulde be used.
Notwithstandyng I thynke it not amisse often to reherse this one
poincte, that evermore the begynning be not overmuche laboured, nor
curiously made, but rather apte to the purpose, seemyng upon
present occasion, evermore to take place, and so to be devised, as
though we speake all together without any great studie, framyng
rather our tale to good reason, than our toungue to vaine paintyng of
the matter. In all whiche discourse, whereas I have framed all the
Lessons and every Enteraunce properly to serve for pleadyng at the
Barre: yet assuredly many of theim maye well helpe those that
preache Goddes truthe, and exhorte men in open assemblies to
upright dealyng.
And no doubte many of theim have muche neede to knowe this Arte,
that the rather their tale may hange together, where as oftentymes
they begynne as muche from the matter, as it is betwixte Dover and
Barwyke, whereat some take pitie, and many for werines can skante
Of Narration.
After the preface and first Enteraunce, the matter must bee opened,
and everythyng lyvely tolde, that the hearers may fully perceave
what we go about. Now in reportyng an acte done, or utteryng the
state of a controversie, we must use these lessons, whereof the
firste is to be shorte, the next to be plaine, and the thirde is, to
speake likely, and with reason, that the hearers may remember,
understande, and beleve the rather, suche thynges as shalbe said.
And first whereas we should be shorte in tellyng the matter as it
lyeth, the best is to speake no more than needes we muste, not
ravyng it from the botome, or tellyng bytales suche as rude people
full ofte doe, nor yet touchyng every poinct, but tellyng the whole in
a grosse summe. And whereas many matters shal neither harme us,
nor yet do us good beyng brought in, and reported by us: it were well
done not to medle with them at al, nor yet twyse to tell one thyng,
or reporte that, whiche is odiouse to be tolde againe.
Notwithstandyng this one thyng woulde bee wel considered, that in
seekyng to be short, we be not obscure. And therfore to make
We shal make our saiynges appere lykely, and probable: Yf we speake
directely as the cause requireth, if wee showe the very purpose of al
the devise, and frame our invencion accordyng as we shal thynke
them most willyng to allowe it, that have the hearyng of it.
The Narration reported in matters of judgement shall seeme to
stande with reason, if wee make our talke to agree with the place,
tyme, thyng, and persone, if we shall showe
Some do use after the literal sense to gather a misticall
understandyng, and to expounde the saiynges spiritually, makyng
their Narration altogether of thynges heavenly. Some rehersing a
texte particularly spoken, applie thesame generally unto all states,
enlargyng the Narracion moste Godly by comparyng wordes long agoe
spoken, with thynges
The ware markyng and heedie observacion of tyme, place, and person
may teache al menne (that be not past teachyng, ) howe to frame
their Narration in all Controversies that are called in Question, and
therfore when presente occasion shall geve good instruction, what
neede more lessons? And especially seeyng nature teacheth what
is comely, and what is not comely, for all tymes.
Yea what tell I nowe of suche lessons, seeyng GOD hath raised suche
worthie Preachers in this our tyme, that their Godly, and learned
dooyges, may be a moste juste example for al other to folowe:
aswell for their lyvyng, as for their learnyng. I feare me the
preceptes are more in nomber, than wil be wel kepte or folowed this
yeare.
Of Division.
After our tale is told, and the hearers have wel learned what wee
meane, the nexte is to reporte wherein the adversarie and wee,
cannot agree, and what it is wherin we do agree. And then to part
out suche principall poinctes whereof we purpose fully to debate,
and laie theim out to be knowen: that the hearers may plainely see,
what we wil say, and perceive at a worde, the substaunce of our
meanyng. Now Tullie would not have a devision to be made, of, or
above thre partes at the most, nor yet lesse than thre neither, if
nede so require. For if we have thre chief groundes wherupon to
rest, appliyng al our argumentes therunto, we shal bothe have matter
enough to speake of, the hearers shal with ease understand our
meanyng, and the whole Oration shal sone be it at an end.
Notwithstandyng this lesson must not so curiouslie be kepte, as
though it were synne to make
First, nature geveth milke to the woman for none other ende, but
that she shoulde bestowe it upon her childe. And we see beastes
feede there youngones, and why shoulde not women? GOD also
commaundeth all women to bryng up their children.
Againe, the childrens bodies shalbe so affected, as the milke is
whiche they receyve. Nowe, if the Nurse be of an evil complexion, or
have some hidde disease, the childe suckyng of her brest muste
needes take parte with her. And if that be true whiche the learned
doe saie, that the temperature of the mynde folowes the
constitucion of the bodie, needes must it be that if the Nurse be of a
naughtie nature, the childe muste take thereafter. But be it, the
Nurse be of a good complexion, of an honest behaviour (whereas
contrary wyse Maydens that have made a scape are commonly called
to bee Nurses) yet can it not bee but that the mothers mylke shoulde
be muche more naturall for the childe, than the mylke of a straunger.
As by experience, let a man be long used to one kynde of drynke, if
the same man chaunge his ayre, and his drynke, he is lyke to mislyke
it. Lastely for the mothers, howe are they troubled with sore
brestes besydes other diseases that happen throughe plentie of
mylke. The whiche Phisicians can tell, and women full ofte have
telte. Lykewyse in
Now upon a division, there might also be made a subdivision, as
where I saie, it is godly to fast, I might divide godlinesse, into the
hearyng of Goddes worde, into praiyng devoutly, and charitable
dealyng with all the worlde.
Again, speakyng of healthe, I mighte saie that the whole body, is not
onely more lustie with moderate fastyng, but also more apte for al
assaies. The learned man studieth better when he fasteth, then when he is full. The counsailor heareth causes with lesse pain beyng
emptie, then he shalbe able after a full gorge.
Again, whereas the five senses, bryng us to the knowlege of many
thynges: the more apte that every one is, the more pleasure thei
bryng ever with them. The iyes se more clerely, the eares heare
more quickely the tongue rouleth more roundly, and tasteth thinges
better, and the nose smelleth evill savours the soner.
Philosophie is divided into the knowlege of thynges naturall, thynges
morall, and into that arte, whiche by reason findeth out the truthe,
commonly called Logique. Nowe of these three partes of Philosophie,
I might make other thre subdivisions, and largely set them out. But
these maie suffice for this tyme.
Of Proposicions.
Quintilian willeth, that streight and immediatly after the Narracion,
there should also be used suche sentences, as might bee full of
pithe, and contein in them the substaunce of muche matter, the rather that the hearers maie be stirred upon the only report, of some
sentencious saiyng, or weightie text in the law. As in speakyng
largely against extorcion, one might after his reasons applied
When we have declared the chief poynctes, whereunto wee purpose
to referre all our reasons, wee muste heape matter and finde out
argumentes, to confirme thesame to the outermoste of our power,
makyng firste the strongest reasons that wee can, and nexte
i. The name. ii. The maner of livyng. iii. Of what house he is, of
what countre and of what yeres. iiii. The wealthe of the man. v. His behaviour or daily enuryng with thynges. vi. What nature he hath. vii. Whereunto he is moste geven. viii. What he purposeth from tyme to tyme. ix. What he hath doen heretofor
befaulne unto hym heretofore. xi. What he hath confessed, or what
he hath to saie for hymself.
In well examinyng of all these matters, muche maie be said, and
greate likelihodes maie be gathered, either to or fro, the whiche
places I used heretofore, when I spake of matters in judgement,
against the accused souldiour. Now in triyng the truth, by reasons
gathered of the matter: we must first marke what was doen at that
time by the suspected persone, when suche and suche offences were
committed. Yea, what he did, before this acte was dooen. Again, the
tyme muste bee marked, the place, the maner of doyng, and what hart
he bare hym. As thoportunitie of doyng
Honest. Profitable. Easie. Necessarie. to be doen.
And so of other in like maner, or els to use in stede of these, the
places of Logique. Therefore, when we go aboute to confirme any
cause, wee maie gather these groundes above rehersed, and even as
the case requireth, so frame our Reasones. In confutyng of causes,
the like maie be had, as we used to prove: if we take the contrarie
of thesame. For as thynges are alleged, so thei maie be wrested, and
as houses are buylded, so thei maie bee overthrowen. What though
many conjectures be gathered, and diverse matters framed, to
overthrowe the defendaunt: yet witte maie finde out bywaies to
escape, and suche shiftes maie be made either in avoydyng the
daunger, by plain denial, or els by objeccions, and reboundyng again
of reasons made, that small harme shall turne to the accused
persone, though the presumptions of his offence be greate, and he
thought by good reason to be faultie. The places of Logique, as I
saied, cannot be spared, for the confirmacion of any cause. For, who
is he, that in confirmyng a matter, wil not know the nature of it, the
cause of it, theffect of it, what is agreyng therunto, what likenesse
there is betwixt that, and other thinges, what examples maie bee
used, what is contrary, and what can be saied aginst it. Therefore, I
wishe that every manne should desire and seke to have his Logique
perfect, before he looke to profite in Rhetorique, consideryng the
grounde and confirmacion of causes, is for the moste part gathered
out of Logique.
Of conclusion.
A conclusion is the handsome lappyng up together, and brief heapyng
of all that, whiche was saied before, stirryng the hearers by large
utteraunce, and plentifull gatheryng of good matter, either the one
waie, or the other.
There are twoo partes of a conclusion, the one resteth in gatheryng
together briefly, all suche argumentes as wer before rehersed,
reportyng the somme of them, in as fewe wordes as can be, and yet
after suche a sorte, that muche varietie be used, bothe when the
rehersall is made, as also after the matter is fully reported. For, if
the repeticion should be naked, and onely set furthe in plain
woordes, without any chaunge of speache, or shift of Rhetorique:
neither should the hearers take pleasure, nor yet the matter take
effect. Therfore, when the Oratour shall touche any place, whiche
maie geve juste cause to make an exclamacion, and stirre the
hearers to be sory, to bee glad, or to be offended: it is necessary
to use arte to the outermoste. Or when he shall come to the
repeatyng of an heinous acte, and the maner thereof: he maie set the
Judges on fire, and heate them earnestly against the wicked
offendor. Thus in repeatyng, arte maie bee used, and nexte with the
onely rehersall, matters maie bee handsomely gathered up together.
The other part of a conclusion resteth, either in augmentyng and
vehemently enlargyng that, whiche before was in fewe wordes
spoken, to set the Judge or hearers in a heate: or els to mitigate and
asswage displeasure conceived, with muche lamentyng of the
matter, and movyng theim thereby the rather to shewe mercie.
Amplificacion is of twoo sortes, whereof I will speake more at
large, in the nexte Chapiter. The one resteth in wordes, the other in
matter. Suche wordes muste bee used, as be of greate weight,
wherein either is some Metaphore, or els some large understandyng
is conteined. Yea, wordes that fill the mouthe, and have a sound
with them, set furthe a matter very well. And sometymes wordes
twise spoken, make the matter appere greater.
Again, when we firste speake our mynde in lowe wordes,
Again, amplificacion maie be used, when we make the law to speake,
the dedde persone to make his complaint, the countrey to crie out of
suche a deede. As if some worthy manne wer cast awaie, to make
the countrey saie thus: If England could speake, would she not make
suche, and suche complaints? If the walles of suche a citee or
toune, had a tongue, would thei not talke thus and thus? And to bee
shorte, all suche thynges should be used, to make the cause seme
greate, whiche concerne God, the common weale, or the lawe of
nature. For if any of these three bee hindered, we have a large fielde
to walke in. In praisyng, or dispraisyng, wee muste exaggerate those
places towardes the ende, whiche make menne wonder at the
straungenesse of any thyng. In perswadyng, or disswadyng, the
rehersall of commoditees, and heapyng of examples together,
encrease muche the matter. It were a greate labour to tell all the
commoditees, and all the properties,
The Athenians therfore did streightly forbid by a lawe, to use any
conclusion of the cause, or of any enterance of the matter to wynne
favour. Cicero did herein so excell, that lightly he gotte the victorie
in all matters, that ever he tooke in hande. Therefore as juste
praise ariseth by this parte, so I doubte not, but the wittiest will
take moste paines in this behalf, and the honest, for ever will use
the defence of moste honest matters. Weapons maie bee abused for
murder, and yet weapons are onely ordeined for saufgard.
Of the figure amplficacion.
Emong all the figures of Rhetorique, there is no one that so muche
helpeth forwarde and Oracion, and beautifieth thesame with suche
delitefull ornamentes, as dooeth amplificacion. For if either wee
purpose to make our tale appere vehemente, to seme pleasaunt, or to
be well stored with muche copie: nedes must it be that here we seke
helpe, where helpe chiefly is to be had, and not els where. And nowe
because none shall better bee able, to amplifie any matter then
those, whiche beste can praise, or moste dispraise any thyng here
upon yearth, I thinke it nedefull, firste of all to gather suche
thynges together, whiche helpe best this waie. Therefore in
praisyng, or dispraisyng, we muste bee well stored ever with suche
good sentences, as are often used in this our life, the whiche through
arte beyng encreased, helpe muche to perswasion. As for example,
where it is saied (jentle behavioure wynneth good will, and clerely
quensheth hatered) I mighte in commendyng a noble jentlemanne for
his lowlinesse, declare at large howe commendable, and how
profitable a thyng, jentle behavioure is, and of the other side, how
hatefull and howe harmefull, a proude disdainfull manne is, and howe
beastly a nature he hath, that beeyng but a manne, thinketh hymself
better then any other manne is, and also over good to have a matche
Agayne, sentences gathered and heaped together commende muche
the matter. As if one shoulde saye: Revengemente belongeth to God
alone, and therby exhorte menne to pacience: He myghte brynge in
these sentences with him, and geve greate cause of muche matter.
No man is hurte but of him selfe, that is to saye: adversitie or
wronge sufferinge is no harme to him that hathe a constaunt harte,
and lives upright in all his doynges.
He is more harmed that dothe wronge, then he that hath suffered
wronge.
He is the stowter that contemneth, then he is that committeth
wronge.
Yea, he gayneth not a little, that had rather suffer much losse, then
trye his ryght by contention.
Gaine gotte by fraude, is harme and no gaine.
There is no greater victorye, then for manne to rule hys affections.
It is a greater matter to overcome anger, then to winne a fortresse
or a tower.
There is no greater token of a noble harte, then to contemne wronge.
He that requiteth evill for evill: throughe hatred of an evil manne, is
made evyll hym selfe, and therfore worthy to be hated.
He that contenmeth his enemye in battayle, is counted
He that requiteth good for evill, is an aungell of God.
He that mindeth revengemente, is at the next doore to manslaughter.
God is moved wyth nothynge soner to forgeve us oure offences, then
if we for his sake forgeve one another.
The requitinge of injuries hath no ende.
Strife is best ended throughe Pacience.
Anger is a madnesse, differing from it in this point only, that anger
is shorte, and tarieth not longe, madnesse abideth still.
It is folye to suffer the fome of a horse, or the striking of his fote,
and not abyde anye thynge that a foole dothe, or a noughtye disposed
felowe speaketh.
No man trusteth a dronkard: And yet seyng the dronkennes of rage,
and madnesse of anger, are much more daungerous then surfetinge
with wyne: he dothe folyshely that trusteth his owne wytte anye
thynge, when he is in a rage. Good dedes shoulde all waies be
remembred, wronge doing shoulde sone be forgeven, and sone be
forgotten.
Againe for liberalitye, sentences might serve. It is the propertie to
a God to helpe man. He hathe receyved a good turne by gevynge, that
hath bestowed his liberalitye upon a worthye man.
He geveth twise, that geveth sone and chearefully.
God loveth the gladde gever.
It is a poyncte of liberalitie, sometymes to lose a good turne.
He that geveth to hym that wyll evyll use it, geveth no good thing,
but an evil thing.
Nothyng is more safelye layed up, then is that whiche is bestowed
upon good folke.
Be not afrayed to sowe good fruite.
Nothinge is better geven to Christe, then is that whiche is geven to
the pore.
No one man is borne for him selfe.
He is unworthye to have, that hath onelye for him selfe.
The thirde kinde of Amplifiynge is when wee gather suche sentences
as are communelye spoken, or elles use to speake of suche thynges
as are notable in thys lyfe. Of the first these maye be examples. In
lamenting the miserye of wardeshyppes, I might saie it is not for
noughte so communely said: I wil handle you like a warde. She is a
steppe mother to me: that is to saye, she is not a naturall mother:
who is worsse shodde then the shomakers wife? That is to saye:
gentilmens children full ofte are kepte but meanelye. Trotte sire,
and trotte damme, how should the fole amble, that is, when bothe
father and mother were noughte, it is not like that the childe wil
prove good, without an especial grace of God.
Likeryshe of tongue, lighte of taile: that is, he or she that will fare
dainetelye, will ofte live full wantonlye. Sone rype, sone rotten.
Honoure chaungeth maners. Enoughe is as good as a feaste. It is an
evil coke that can not licke his owne fingers. I will soner truste
mine eye, then myne eare. But what nede I heape all these together,
seynge Heywodes Proverbes are in prynte, where plentye are to be
hadde: whose paynes in that behalfe, are worthye immortall prayse.
Thinges notable in this life are those, the which chaunce to fewe.
As this: To see a man of an hundred yeres of age. A yonge chylde as
sober as a man of fiftye yeres. A woman that hath hadde .xxiiii.
chyldren. A man once worthe three or foure thousande pownde, now
not worthe a grote. A yong man fayrer then anye woman. A woman
that hath had seven or eyght husbandes. A man able to draw a yarde
in his bow besides the feathers. A man merye nowe, and deade
wythin halfe an houre after. There is none of all these, but serve
muche to make oure talke appeare vehemente, and encrease the
weight of communication. As for example, If one woulde perswade
an ole man to contemne the vanities of thys worlde, he might use the
examples of sodayne death, and shew that children have dyed in their
mothers lappe, some in their cradell, some stryplinges, some elder,
and that not one emonge a thousande cometh to thre score yeres.
Or be it that some lyve an hundred yeares, beyonde the which not one
in this last age passeth, what is there in this lyfe, for the whiche
anye manne shoulde desire to live longe, seynge that olde age
bringeth this onelye commoditye wyth it, that by longe livinge, we
see many thinges, that we woulde not see, and that manye a manne
hath shortened his life, for wearines of this wretched worlde. Or
what thoughte some pleasures are to be hadde in this life, what are
they al to the pleasures of the lyfe to come? Lykewise in speakinge
of evill happe, I myght brynge him in that was once worthe three
thousande pounde, and is not nowe worthe three grotes, and
perswade menne either to set lyghte by riches, or elles to comforte
theim, and perswade theim not to take thought, seyng great harmes
have happened to other heretofore, and time maye come when God
will sende better. These sentences above rehearsed, being largely
amplified, encrease much any suche kinde of matter.
What is amplification.
Amplification is a figure in Rhetorique, which consisteth mooste in
Augmentynge and diminishynge of anye matter, and that divers
wayes.
The devision of Amplification.
Al Amplification and diminishynge eyther is taken oute of the
substaunce in thinges, or els of wordes. Oute of the substaunce and
matter, affections are derived: oute of wordes, suche kindes of
amplification, as I wyl nowe shewe, and partly have shewed before,
when I speke of the Conclusion, or lappynge up of anye matter.
The firste kinde of Amplification is, when by chaunging a woorde, in
augmentynge we use a greater, but in diminishynge, we use a lesse.
Of the firste, this may be an example. When I see one sore beaten, to
saye he is slayne: to call a naughtye felowe, thiefe, or hangemanne,
when he is not
Of the latter, these examples shalbe: when one hath sore beaten his
felowe, for the same manner to saye that he hathe scant touched
him: When one hath sore wounded another, to saye that he hurt him
but a little: when one is sore sicke, to be saide he is a little crased.
In lyke maner also, when we geve vices, the names of vertue, as
when I cal him that is a cruell or mercilesse man, somewhat soore
in judgement. When I call a naturall foole, a playne symple man:
when I call a notable flatterer, a fayre spoken man: a glutton, a good
felowe at hys table: a spende all, a liberall gentilman: a snudge, or
pynche penye, a good husbande, a thriftye man.
Nowe in all these kindes, where woordes are amplified, they seme
muche greater, if by correction the sentence be utterde, and greater
wordes compared with them, for whome they are utterde. In the
whiche kynde of speache, we shal seme as thoughe we wente up by
stayres, not onelye to the toppe of a thinge, but also above the toppe.
There is an example hereof in the seventh action that Tullie made
against Verres. It is an offence to bynde a Citezen of Rome with
chaynges, it is an haynouse deede to whyppe him: it is worse then
manslaughter to kyll him: what shall I call it to hang hym up upon a
gibet? If one woulde commende the aucthoritye whiche he alledgeth,
he myght saye thus. These wordes are no fables utterde emonge
men, but an assured truth lefte unto us by wrytynge, and yet not by
anye commune writynge, but by suche as all the worlde hath
confirmed and agreed upon, that it is autentique, and canonicall:
neyther are they the wordes of one, that is of the commen sort, but
they are the wordes of a doctour in the church of God, and yet not the
woordes of a devine, or doctoure of the commune sorte, but of an
Apostle: and yet not of one that is the worste, but of Paule, that is
the best of al other: and yet not Paules, but rather the wordes of the
holye ghost, speakyng
Againe, we amplifye a matter not ascendyng by degrees, but
speakinge that thinge onely, than the whiche no greater thinge can be
spoken. As thus. Thou haste killed thyne owne mother, what shall I
saye more, thou hast kylled thine owne mother. Thou hast deceaved
thy soveraine Lord and kinge, what shall I saye more, thou hast
dedeived thy soveraine Lorde and kinge.
Sometymes wee amplifie by comparynge, and take oure grounde upon
the weakest and least, the whiche if they seme greate, then muste
that neades appeare greate, whyche wee woulde amplifie and
encrease. As Tullie againste Catiline. My servauntes in good south,
if they feared me in such sort, as all the Citezens do feare thee: I
would thinke it best for me to forsake my house. Thus by using
the lesse first, this sentence is encreased, fewe servauntes are
compared with all the citezens, bondmen are compared with free
men: Tullie the master, is compared with Catiline the traytour,
which was neither lord nor ruler over the Citezens: and Tullies
house is compared with the Citye.
By comparing of examples, we use also to encrease oure matter. As
thus. Did the Maior of London thrust throughe Jacke Straw beinge
but a verlet rebell, and onely disquietinge the Citye: and shall the
kynge suffer Capitayne Kete to live in Englandes grounde, and enjoye
the fruites of his realme, beinge a most tyrannous traytoure, and
such a rebell as sought to overthrowe the whole Realme?
Here is Jacke Strawe compared with Capitaine Kete, the Citye of
London, with the whole Realme, the Maior with the kinge. So that if
he which is a private person, and hathe no power of deathe, myghte
punyshe wyth deathe the disquietynge of a Citye: the kynge him
selfe havynge all power in his hande, maye justelye punishe hym that
seketh to overthrowe his whole realme.
The places of Logique helpe ofte for Amplification. As, where men
have a wronge opinion, and thynke theft a greater faulte then
slaunder, one myght prove the contrarye aswell by circumstaunces,
as by argumentes. And first he might shewe that slaunder is thefte,
and that everye slaunderer is a thiefe. For as well as the slaunderer
as the thiefe, doe take away an other mannes possession againste
the owners will. After that he might shewe that a slaunderer is
worse then anye thiefe, because a good name is better then all the
goodes in the worlde: and that the losse of money maye be
recovered, but the losse of mannes good name, can not be called
backe againe, and a thefe maye restore that agayne whiche he hath
taken awaye, but a slaunderer can not geve a man his good name
againe, whiche he hath taken from him. Agayne, he that stealeth
goodes or cattell, robbes onely but one man, but an evill tongued man
infecteth all their mindes: unto whose eares this reporte shall
come.
Besides this, there are lawes and remedies to subdue theves: but
there is no lawe agaynste an evyll tongue. Agayne, all suche
haynouse Offences are ever the more grevouslye punished, the more
closlie, and more craftelye they are committed. As it is thought a
greater faulte to kyll one with poyson, then to kyll him with the
swerde, and a more haynouse offence to commit murder, then to
commit manslaughter: we maye gather an argument also from the
instrumente or maner of doyng. As a thefe hath done this offence
wyth hys hande, a slaunderer hath done it with his tongue. Agayne,
by the judgement of al menne, enchauntement is a notable evill: But
they that infecte a prynce or a kinge with wycked counsayle, are not
they more wycked enchaunters, considerynge they doe as muche as if
one shoulde a Poyson a
By contraries set together, thynges oftentymes appere greater. As
if one shoulde set Lukes Velvet against Geane velvet, the Lukes wil
appere better, and the Geane wil seeme worser. Or sette a faire
woman against a foule, and she shal seeme muche the fairer, and the
other muche the fouler. Accordyng whereunto there is a saiyng in
Logique: There is also a notable kynde of amplification when we would
extenuate and make lesse, great faultes, which before we did largely
encrease: to thende that other faultes might seeme the greatest
above all other. As if one had robbed his
There is a kynde of Amplifiyng, when in speakyng of .ii. that fought
together, wee praise hym muche that had of worse, because we
would the other to have more praise. Consideryng for a man to beate
a boye, it were no praise, but for a talle man to matche with an
other, that were as talle as hym selfe: that were somwhat worthe.
Therfore I woulde have the Scottes wel praised, whome the
Englishmen have so often vanqished. He that praiseth muche the
stronghold of Boleine, must nedes thereby praise kyng Henry the .viii.
of England, who by martial power, wonne it, and kepte it al his lyfe
tyme. Or thus. Suche a one kepes a marveilouse good house, for the
worst boie in his house drynkes one and thesame drynke with his
master, and al one bread, yea every one hath his meate in silver,
chamber vessels, and all are of silver. We judge by apparel, by
armour, or by harnesse what a man is of stature, or biggenes. We
judge by occasion, the goodnes of men, as when they might have doen
harme, thei would not, when they might have slaine, thei sought
rather to save. From the place where one is, encrease may be
gatherd. As thus. Beyng even in the Court, he was never moved to
gammyng, beyng at Rome, he hated harlottes, where there is by
report so great plentie as there are starres in the element.
>From the tyme thus, he must needes be well learned in the lawes of
our Realme that hath been a student this thirtie wynter.
>From the age: assuredly, he is lyke to be good, for beeyng but a
childe he was ever most godlie. From the state of lyfe: no doubt but
he is honest, for beyng but a servaunt he lyved so uprightely, as none
coulde justly blame his lyfe.
>From the hardenesse of a thyng. That whiche is almost onely proper
to Aungels must nedes be harde for man: therefore chastitie is a
rare gifte, and harde for man to kepe.
>From the straungenesse of a thyng. Eloquence must nedes bee a
wonderful thyng, when so fewe have attained it.
Lykewyse notable adventures doen by a fewe, are more praise worthy
than suche as have been done by a great nomber. Therfore the battail
of Muskelborow against the Scottes where so fewe Englishmen were
slaine, and so many Scottes dispatched: must nedes be more praise
worthie, than if the nomber of Englishmen had been greater.
Vehemencie of woordes full often helpe the matter forwarde, when
more is gatherde by cogitacion, than if the thyng had been spoken in
plaine woordes. When wee heare one say suche a man swelled seyng
a thyng against his mynd, we gather that he was then, more than half
angrie. Againe, when wee heare one saie, suche a woman spittes
fier, we gather streight that she is a Devill. The Preacher thunderde
in the Pulpite, belyke then he was metely hoote. But concernyng all
suche speaches, the knowlege of a Metaphore, shall bryng men to
muche knowlege, (whereof I wil speake hereafter emong the figures)
and therefore I surcease to speake of it in this place.
We encrease our cause by heapyng of wordes and sentences together,
couchyng many reasons into one corner which before were scaterde
abrode, to thentent that our talke might apere more vehement. As
when by many conjectures and great presumptions we gather that
one is an offendor, heapyng them al into one plumpe, whiche before
were sparpled abrode, and therefore did but litle good. As thus: To
prove by conjectures a murder committed, I might thus say against a
suspected person. My Lordes do not weye my wordes and sentences
severally, but consider them all altogether. If
It is an excellent kynd of Amplifiyng when thynges encreased, and
thynges diminished are both set together, that the one may the
rather beautifie the other. As if, when Gods goodnesse towardes us
were largely amplified, we did streight extenuate our
unthankfulnesse towardes him again. As thus: Seeyng God hath made
man a creature unto his owne likenesse, seeyng he hath geven hym
lyfe, and the spirite
Lykewyse contraries beyng rehersed and the evil immediatly utterde
after the good, make muche for encrease. As many men now a daies
for sobrietie, folowe gluttonie, for chastitie, take leachery, for
truthe, lyke falsehode, for gentlenesse, seeke crueltie, for justice,
use wrong dealyng, for heaven, hell, for God, the Devill: to whome
they will without peradventure, if Goddes grace be not greater.
Of movyng affections.
Because the beautie of Amplifiyng, standeth most in apte movyng of
affections: It is needefull to speake somewhat in this behaulfe, that
the better it may be knowne what they are, and howe they maie bee
used. Affections therefore (called Passions) are none other thyng,
but a stirryng, or forcyng of the mynde, either to desier, or elles to
detest, and lothe any thyng, more vehemently then by nature we are
commonly wonte to doe. We desier those thynges, we love them, and
lyke them earnestly, that appere in our judgement to be goodlie, we
hate and abhorre those thynges which we thinke either hurtful, or
profitable for our selves, but also we rejoyce, we sorie, or we pitie,
an other mannes happe.
And evermore there are twoo thynges whiche move us, either this
waie, or that waie. The matter selfe whiche doth happen, or is lyke
to happen: and the person also whome the matter dothe concerne. As
for example: If wicked wretche have his desertes, we are al glad to
heare it, but if an innocent
Suche a man is an excellent felowe (saieth one) he can speake the
tongues wel, he plaies of instrumentes few men better, he feyneth
to the Lute marveilouse swetely, he endites excellently: but for all
this (the more is the pitie) he hath his faultes, he will be droncke
ones a daie, he loves women well, he will spende Goddes coope if he
had it, he will not tarye longe in one place, and he is somewhat large
of his tongue. That if these faultes were not, surely he were an
excellent fellowe. Even as one shoulde saie: If it were not for liyng
and stealyng, there were not
In movyng affections, and stirryng the judges to be greved, the
weight of the matter must be so set forth, as though they saw it
plaine before their iyes, the report must be suche and the offence
made so hainouse, that the like hath not been seene heretofore, and
al the circumstaunces must thus be heaped together: The naughtines
of his nature that did the dead, the cruel orderyng, the wicked
dealyng and maliciouse handelyng, the tyme, the place, the maner of
his doyng, an the wickednesse of his wil to have doen more. The man
that susteined the wrong, how litle he deserved, how wel he was
estemed emong his neighbours, howe small cause he gave hym, how
great lacke men have of hym. Now, if this be not reformed, no good
man shal lyve saufe, the wicked wil overflowe al the worlde, and
best it were for savegard to be nought also, and to take parte with
them, for no good man shal goe quiet for them, if there be not spedie
redresse found, and this faulte punished to thexample of al other.
Quintiliane coucheth together in these few wordes the ful heape of
such an heanouse matter by gatheryng it up after this sorte.
i. What is doen. ii. By whome. iii. Against whome. iiii. Upon what
mynde. v. At what tyme. vi. In what place. vii. After what sorte.
viii. How muche he would have doen.
If one bee beaten blacke and blewe, wee take it grevously: but if one
be slain, we are muche more troubled. Again, if a slave or ruffine
shall do suche a dede, we are displeased, but if an officer, a
preacher, or an hed jentleman, should use any slaverie, wee are
muche more agreved. Yea, or if a very notable evill man, commit
suche an horrible offence, we thynke hym worthy to have the lesse
favor. If a sturdy felowe be stroken, we are not so muche
disquieted, as if a child, a woman, an aged man, a good man, or a
chief officer, should be evil used. If the offence be committed upon
a prepensed mynde, and wilfulle, wee make muche more a do, then if
it were doen by chaunce medly. If it be doen upon an holy daie, or els
upon the daie of Assise, or upon the daie of a kynges coronacion, or
about suche a solumpne tyme, or if it bee dooen in the nighte, rather
then at Noone daies, we make the matter greater, then if it had been
dooen at another tyme. In the courte if one strike a man, it is
thought greater, then if he should strike hym in the open streate.
The maner of dooyng also, doeth muche move the pacience of men, as
if one should cowardly kill one, and strike hym sodainly, he were
worthy greater blame, then if he should manfully set upon him: or if
one kill his felowe secretly with a gunne, he wer worthy more
hatred, then if he killed hym with a sword, or if he wounded hym
sore, or cruelly mangeled hym, we crie out muche more, then if he
had barely killed hym. And last of al, if his will had been to have
doen muche more then he did: we encrease our anger against his rage
muche more, then ever we would els have doen.
Of movyng pitee.
Nowe in movyng pitie, and stirryng menne to mercie, the wrong doen
must first be plainly told: or if the Judges have susteined the like
extremitee, the best wer to will them to remembre their awn state,
how thei have been abused in like maner, what wronges thei have
suffered by wicked doers: that by hearyng their awne, thei maie the
better hearken to others.
Again, whereas all other miseries, that befall unto man, are grevous
to the eare, there is nothing more heinous, then to heare that the
most honest men, are sonest overthrowen by
Neither can any good be doen at all, when we have saied all that ever
we can, excepte we bryng thesame affeccions in our awne harte, the
whiche wee would the Judges should beare towardes our awne
matter. For how can he be greved, with the report of any heinous
acte, either in stomackyng the naughtinesse of the deede, or in
bewailyng the miserable misfortune of the thyng, or in fearyng
muche, the like evill hereafter: excepte the Oratour hymself utter
suche passions outwardly, and from his harte fetche his
complaintes, in suche sort, that the matter maie appere, bothe more
grevous to the eare, and therwith so heinous, that it requires
earnestly a spedy reformation? There is no substaunce of it self,
that wil take fire, excepte ye put fire to it. Likewise no mannes
nature is so apt, streight to be heated, except the Orator himself, be
on fire, and brynge his heat with hym. It is a common saiyng,
nothyng kyndeleth soner then fire. And therefore a fierie stomack,
causeth evermore a fierie tongue. And he that is heated with zeale
and godlinesse, shall set other on fire with like affeccion. No one
man can better enveigh against vice, then he can do, whiche hateth
vice with al his herte. Again, nothyng moysteth soner then water.
Therefore a wepyng iye causeth muche moysture, and provoketh
teares. Neither is it any mervaile: for suche men bothe in their
countenaunce, tongue, iyes, gesture, and in all their body els, declare
an outwarde grief, and with wordes so vehemently and unfeinedly,
settes it forward, that thei will force a man to be sory with them,
and take part with their teares, even against his will.
Notwithstandyng, when suche affeccions are moved, it wer good not
to stande long in them. For though a vehement talke maie
But now that I have taught men to be sory, I wil attempt again to
make them mery, and shewe what learned men saie concernyng
laughter, in delityng the hearers when tyme and place shal best
require.
Of delityng the hearers, and stirryng them to laughter.
Consideryng the dulnesse of mannes nature, that neither it can be
attentive to heare, nor yet stirred to like or allowe, any tale long
tolde, except it be refreshed, or finde some swete delite: the
learned have by witte and labor devised muche varietee. Therefore
sometymes in tellyng a weightie matter, thei bryng in some hevy
tale, and move them to be right sory, wherby the hearers are more
attentive. But after when thei are weried, either with tediousnesse
of the matter, or hevines of the report: some pleasant matter is
invented both to quicken them again, and also to kepe theim from
sacietie. But surely fewe there be, that have this gift in due tyme to
chere men. Neither can any do it, whom nature hath not framed, and
geven an aptnes therunto. Some mannes countenaunce will make
pastyme, though he speake never a worde. Yea, a foolishe worde,
uttered by an apte manne, or a gesture straungely used by some
pleasant body, settes men ful oft upon a laughter. And whereas some
thinke it a trifle, to have this gift, and so easy, that every varlet or
common jester is able to matche with the best: yet it appereth that
thei, whiche wittely can be pleasant, and when time serveth, can
geve a mery answere, or use a nippyng taunte, shalbee able to abashe
a right worthy man, and make hym at his wittes ende, through the
sodein quip and unloked frumpe geven. I have knowen some so hit of
the thumbes, that thei could not tell in the world whether it were
beste to fighte, chide, or to go their waie. And no mervaile: for
wher the jest is aptly applied, the hearers laugh immediatly, and
who would gladly be laughed to scorne? Some can pretely by a word
spoken, take occasion to be right mery. Other can jest at large, and
tel a round tale pleasantly, though thei have none occasion at that
tyme geven. But assuredly
i. What it is to delite the hearers. ii. Whereof it cometh. iii.
Whether an orator may move laughter. iiii. How largely he maie go,
and what measure he must use. v. What are the kyndes of sportyng,
or movyng to laughter.
Now to tell you in plain woordes, what laughter is, how it stirreth
and occupieth the whole body, how it altereth the countenance, and
sodainly brasteth out, that we cannot kepe it in: Let some mery man
on Goodes name, take this matter in hande. For it passeth my
cunnyng, and I thynke even thei that can best move laughter, would
rather laugh merily when suche a question is put furthe, then geve
answere earnestly, what, and how laughter is in deede.
The occasion of laughter, and the meane that maketh us merie
(whiche is the second observacion) is the fondnes, the filthines, the
deformitee, and all suche evill behavior, as we se to bee in other.
For wee laugh alwaies at those thynges, whiche either onely or
chiefly touche handsomely, and wittely some especiall fault, or
fonde behavior in some one body, or some one thing. Sometymes we
jest at a mannes body that is not well proporcioned, and laugh at his
countenaunce, if either it be not comely by nature, or els he through
foly, cannot wel set it. For if his talke be fond, a mery man can
want no matter to hit hym home, ye maie be assured. Some jest is
made, when it toucheth no man at al, neither the demaunder, neither
the standers by, nor yet any other, and yet deliteth as muche the
hearers, as any the other can do. Now when wee would abashe a man,
for some woordes that he hath spoken, and can take none advauntage
of his persone, or makyng of his body, wee either doulte hym at the
firste, and make hym beleve, that he is no wiser than a Goose: or els
wee confute
The .iii. question is, whether it standeth with an Orators profession,
to delite the hearers with pleasaunt reportes, and wittie saiynges,
or no. Assuredly it behoveth a man, that must talke muche, evermore
to have regard to his audience, and not onely to speake so muche as
is nedefull, but also to speake no longer then thei be willyng to
heare. Even in this our tyme, some offende muche in tediousnesse,
whose parte it were to comfort all men with cherefulnes. Yea, the
preachers of God, mynd so muche edefiyng of soules, that thei often
forget, we have any bodies. And therefore, some doo not so muche
good with tellyng the truthe, as thei doe harme with dullyng the
hearers, beyng so farre gone in their matters, that oftentymes thei
cannot tell when to make an ende. Plato therefore, the father of
learnyng, and the well of all wisedome, when he hard Antisthenes
make suche a long oracion, that he starke weried all his hearers, phy
for shame man (quoth he) doest thou not knowe, that the measuryng
of an oracion, standeth not in the speaker, but in the hearers. But
some perhapps wil saie unto men Thus knowyng, that to move sporte, is lawfull for an orator, or any
one that shall talke, in any open assembly: good it were to knowe,
what compasse he shoulde kepe, that should thus be merie. For feare
he take to muche ground, and go beyonde his boundes. Therfore, no
suche should be taunted, or jested with all, that either are notable
evill livers, and heynous offendours: or els are pitifull caitifes, and
wretched beggers. For every one thinketh it a better and a meter
deede, to punishe naughtie packes, then to skoffe at their evill
demeanoure: and as for wretched soules, or poore bodies, none can
beare to have them mocked, but thinke rather, that thei should be
pitied, except thei foolishely vaunt themselfes. Again, none suche
should be made any laughyng stockes, that either are honest of
behaviour, or els are generally welbeloved. As for other, we maie be
bold to talke with them, and make suche game and pastime, as their
good wittes shal geve good cause. But yet this one thyng, we had
nede ever to take with us, that in all our jestyng we kepe a meane,
wherin not onely it is mete to avoyde al grosse bourdyng, and
alehouse jestyng, but also to eschue al folishe talke, and ruffin
maners, such as no honest eares can ones abide, nor yet any wittie
man can like well, or allowe.
The division of pleasaunt behaviour.
Pleasauntnesse, either appereth in tellyng a rounde tale, or els in
takyng occasion of some one worde. The matter is told pleasauntly,
when some mannes nature (whereof the tale is tolde,) is so set
furthe, his countenaunce so counterfeited, and all his jesture so
resembled, that the hearers might judge the thing, to be then lively
doen, even as though he were there, whereof the tale was told. Some
can so lively set furthe another mannes nature, and with suche grace
reporte a tale: that fewe shalbe able to
Pleasauntnesse in a saiyng, is stirred by the quicke altryng of some
one worde, or of some one sentence. But even as in reportyng a tale,
or counterfeityng a manne, to muche is ever naught: so scurrilitie or
(to speake in old plain english) knavery in jestyng would not be used,
where honestie is estemed. Therfore though there be some wit, in a
pretie devised jeste: yet we ought to take hede, that we touche not
those, whom we would be most loth to offend. And yet some had as
leve lose their life, as not bestowe their conceived jest, and
oftentimes thei have, as thei desire. But shall I say of suche wilful
men, as a Spaniard spake of an earnest Gospeller, that for woordes
spoken against an Ecclesiasticall lawe, suffered death in Smithe
fielde? Again, to jest when occasion is geven, or when the jest maie touch
al men: it is thought to be against al good maner. Therfore the
consideracion of time, and moderacion of pastyme, and seldome
usyng of drie mockes, even when nede moste requireth, make a
difference, and shewe a severall understandyng, betwixte a common
jester, and a pleasaunt wise man.
Now the time requireth, to shew what kindes there are of movyng
laughter, and makyng the harte to be mery: notwithstanding this
would first be learned, that out of diverse pleasant speches,
auncient saiynges also maie be gathred. As for example we maie by
one worde, bothe praise a faithfull servaunt and if he be naught, we
maie also jest of him, and dispraise him. According to that mery
saiyng of Nero, upon his man that was light fingered. I have one at
home (quoth he) emong all other, to
We shall delite the hearers, when thei looke for one answere, and we
make theim a cleane contrary, as though we would not seme to
understande, what thei would have. When Pompilius, a souldiour of
Julius Cesar, had saied often to Cesar, and shewed him that he was
wounded in the face, for his sake. Cesar beyng wearied with soche
his often rehearsall. Well (quod he) the next tyme that thou runnethe
awaie, thou wilte not looke backe. The Souldiour therewith was
moche agasht, as one that looked not for any soche answere. Again,
one Pontidius beyng sore greved, that another man had committed
adoutrie, came to a frend of his, and saied sadly: Ah lorde, what
thinke you sir of hym, that was taken in bedde of late, with another
mannes wife? Marie quoth the other, I thynke him to be a very
sluggard. Pontidius hearyng him saie so, was abashed at the
straungeness of his answere, and lokyng for no suche thyng was
driven to laugh at his awne errour, although before, he was muche
greved with thadouterers moste wicked deede.
One beyng sore greved with the evill behaviour of a certain
jentleman, spake his pleasure largely against hym, wherupon another
merie man, dissemblyng to take his part, said he was an honester
man then so. Yea (quoth thother) what one thing hath he, wherby to
prove himself honest at al? Marie (quoth the man) he hath the
kynges pardon, and what saie you to that?
When is it best to dine (quoth one) to Diogenes? Mary (quoth he) for
a riche man, when he list: for a poore man when he canne.
A noble man that whilome kept a chapell, beyng disposed to serve
God, went to his closette devoutely, and made hym self redy to praie,
wherupon one came doune in hast, and said to the Chaunter, you
muste begin sir. The Chaunter beyng a merie man, answered thus, as
though he were angry. Begin quoth he? I will begin with none,
except thei begin with me. And so made the whole Quier, that then
was redy for syngyng, to fall streight a laughyng. The whiche is all
one, for, syng we, or laugh we, what maketh matter, so we be merie?
An Abbate in Italie, beyng grosse of his bodie, and unweldie to
behold, walking out of Florence for his pleasure, and havyng farther
travailde towardes the evenyng, then he thought hymself well able
to retourne, before the gates of the citee were shutte: mette a
countrie manne commyng from thense, and because it was somewhat
late, asked hym, if he might gette in at the gates: the housbande
man seeyng this fatte Abbate, lokyng for a readie answere, and lothe
to lose any time, for feare he should be kept out, saied pleasauntly
to the devoute religious fatte Priest: Sir, bee not afraied, for a
Carte loden with Haie, maie easelie get in at any gate in Florence,
and therefore you nede not to doubte, although you were as bigge
againe, whereas the Abbates meanyng was, if he might come in tyme,
before the gates were lockt.
A frende of myne and a good fellowe, more honeste then welthie,
yea, and more pleasaunt then thriftie, havyng nede of a nagge, for his
journey that he had in hande, and beyng in the countrie, minded to
goe to Partnaie faire in Lincolnshire, not farre from the place, where
he then laie, and meting by the waie one of his acquaintaunce, tolde
him his arrande, and asked him, how horses went at the faire. The
other answered merelie, and saied, some trotte sir, and some amble,
as farre as I can se. If their pases be altered, I praie you tell me at
our next meetyng. And so ridde awaie, as fast as his horse could
carie hym, without saiyng any woorde more, whereat he there beyng
alone, fell a laughyng hartelie to hymself, and loked after a good
while, untill the other was out of sight.
A gentilman having harde a Sermon at Poules, and beyng come home,
was asked what the Preacher saied. The gentilman answered, he
would first heare what his manne could saie, who then waited upon
hym, with his hatte and cloke, and called his man to hym, saied, now
sir, what have you brought from the Sermon. Forsothe good Maister,
said the servaunte, your cloke and your hatte. An honeste true
dealyng servaunte out of doubte, plaine as a packesaddell, having a
better soule to God, though his witte was simple, then those have
that under the colour of hearyng, gave themselves to privie pickyng
and so bryng other mennes purses home in their bosomes, in the
steade of other mennes Sermons.
In the tyme of Pope Julie the seconde or Alexander the sixte, I dooe
not well remember (but either of theim bothe maie serve well for
this purpose, beeyng bothe warriers, as what Pope is not) it so
happened that a Cardinall of Spain havyng charge under the Pope, of
an armie, and seeyng it necessary to triethe fortune of battaile,
against the enemies of the Popes holinesse, valiauntlie encouraged
those souldiours, to shewe themselves like men, assuryng to theim
that would hassarde their lives, in that conflict, not onely to have
ful pardon of their sinnes, but also that thei should that mornyng,
goe dine with God and his Angelles in heaven. And when he had thus
saied, he withdrewe himself from the battaile. Unto whom a
souldiour saied that was nigh at hand. Right reverende father, how
happeneth your grace dooeth not whitesave to taire with us, that you
might also go dine this mornyng, with God and his Angelles. Holde
thy peace knave, quoth the Cardinale, I have no liste to eate now, it
is to earelie for me, my stomake is not yet come to me.
Wordes doubtfully spoken, geve often just occasion of muche
laughter. Ah (quoth a certain man) do you se yonder felowe, and do
Sometimes it is well liked, whan by the chayngynge of a letter, or
takinge awaye some parte of a worde, or addinge sometimes a
sillable, we make an other meaninge. As one saide that meante ful
unhappelye, enveighynge againste those that helde of Christes
spirituall beynge in the Sacrament: some (quod he) wil have a Trope
to be in these wordes: This is my bodye: But surely I would wishe
the T. were taken awaye, and they had that for their labour, whiche
is lefte behinde.
A Gentilman beyng handfasted to a Gentilwoman, and suer to her, as
he thought: afterwardes lost her, being made faster to an other man,
then ever she was to hym. Whereupon he tooke greate displeasure,
and sought by Lawe to winne her, notwithstandyng she had carnallie
been acquainted with the other Gentilman. A noble manne beyng
earnestlie desired of hym, that had first lost her, to helpe hym to
her again: I mervaile (quoth the noble man) what you meane to be so
earnest to recover her, whom an other man hath alreadie coverde. If
I were in your case, she should go for me, and he should have her,
that hath thus before hande seased upon her. The Gentilman
discouraged upon this answere, departed with an unquieted minde,
and thought notwithstanding to be even with the woman, if he could
tell possible how, or whiche waie.
What carye you master Person (quod a gentilman) to a Prieste that
hadde his woman on horsebacke behynde him, have you gotte your
male behinde you? No syr (quod the Prieste) it is my female.
The interpretation of a worde doth oft declare a witte. As when one
hath done a robbery, some wil saye, it is pitie, he was a handsome
man, to the which another made answere, you saye truthe syr, for he
hathe made these shyftes by hys handes, and gotte his livyng wyth
lyght fingeringe, and therfore beinge handsome as you saye he is, I
woulde God he were handsomelye hanged.
Sometimes it is delightful when a mannes word is taken, and not his
meaninge. As when one hadde sayde to an other (whose helpe he
must nedes have) I am sory sir to put you to paynes: The other
aunswered, I will ease you syr of that sorowe, for I will take no
paynes for you at all.
The turning of a word, and deniynge that wherwith we are charged,
and aunswering a much worsse, doth often move the hearer. There
was one Bassus (as Quintilian dothe tell) whiche seinge a Ladye
called Domitia to be very nighe her selfe, spake his pleasure of her.
Wherupon she being greved, charged hym wyth these woordes, that he
shoulde saye she
The Hollanders woordes are worthye rehearsall, who beynge a pore
man (as Erasmus telleth the tale) had a cow or two goyng in the
communes, whereupon it hapened that an Oxe of a riche mans, who
then was Maior of the towne, hadde gored the pore mannes cowe, and
almoste kylled her. The pore man being in this case halfe undone,
thought notwithstanding by a wittye devise to get right judgement
of master Maior for the losse of his cowe, if he gotte nothynge elles,
and therfore thus he framed his tale. Sir so it is that my cowe hath
gored and almoste kylled your Oxe. What hath she (quod he) by sainte
marye thou shalte pay for him then. Naye (quod the poore man) I crye
you mercye, youre Oxe hathe gored my cowe. Ah (quod the Maior)
that is an other matter, we wyl talke of that hereafter at more
leasure.
These wordes were spoken of purpose, but now you shal heare what
an olde woman spake of simplicitie. In the dotynge worlde, when
stockes were saintes, and dumme walles spake, this olde grandamme
was devoutelye kneling upon her knees before the ymage of our
Ladye. Wherupon a merye felowe asked her what she meante to
crouche and knele there. Marie (quod the olde mother) I praye to our
Ladye, that she maye praye to her Sonne for me: with that he
laughed at her ignoraunce. Wherupon she thinkinge that her wordes
were spoken amisse, corrected her owne sayinge in this wise. Naye
(quod she) I praye to Christe in heaven, that he will praye for me to
this good Ladye here.
Wordes rehearsed contrarie to that which was spoken, and (as a man
would say) overthwartly answered, do much abash the opponent, and
delite the hearers. As when Sergius Galba being sicke, and therfore
keping his house, had appointed certaine of his frendes to hear a
matter of one Libo Scribonius, Tribune of the people, a man muche
noted for hys noughtye and uncleane life: this Libo saide to him in
this
Alphonsus king of Naples, had a Jester in his Courte, who made a
booke, and kept a reckenyng of all folies, especially soche as he
thought to bee folies, of all those Gentilmenne and others, that
waited in the Courte, whereat the king tooke greate pleasure
oftentimes. And so it happened, that the kyng havyng a More in his
house, sente thesame manne into Levaunte, with three or fower
thousande pound in his purse, to buie horses in Affrica. The Jester
seing this acte, did put it in his booke of remembraunce, for a plaine
folie. Now it happened, that within a little while after, the kyng
asked this Jester for his booke, bicause he had not seen it of a long
tyme before. And readyng upon his booke, wher he founde many
merie madde toyes, he hitte at length upon himself, and the More,
unto whom he had given three thousande pounde, to buye horses for
him in Barbarie. Whereupon the kyng somewhat chaunged in colour,
asked him in his anger, why he had put him in his booke after that
sorte. I have put you in my booke (quod the Jester) bicause you have
plaied the verie foole, to give the bestowing of so moche money to a
straunger, whom you shall never see againe. And what if he come
againe (quod the Kyng) and bryng the horses with hym, have I then
plaied the foole? Well (quod the Jester) so sone as he is come, I
will then put out your name out of my booke, and put his name in
your place. For then I must needes take hym to bee a more foole then
you are, a greate deale. But til he come, you shalbe in my boke, God
willing.
Pleasaunte sporte made by rehearsynge of a whole matter.
The nature and whole course of a matter being largelye set oute with
a comelye behavoure doth much delite the hearers, and geveth good
cause of greate pastime. And this difference is betwene a jeste in a
word, and a jest utterde in a longe tale. That whiche is still
deliteful, with what wordes or nature of a longe tale: that which
loseth his grace by alteration of a worde, is conteyned in the nature
of a woorde. They that can lively tell pleasaunt tales and merye
dedes done, and set theim oute as well with gesture as with voyce,
leavynge nothynge behynde, that maye serve for beautifiynge of their
matter: are mooste mete for thys purpose, wherof assuredlye there
are but fewe. And whatsoever he is that canne aptelye tell his tale,
and wyth countenaunce, voyce, and gesture, so temper his reporte,
that the hearers maye styll take delyte: him counte I a man worthye
to be hyghlye estemed. For undoubtedlye no man can dooe anye suche
thinge, excepte they have a great mother wytte, and by experience
confirmed suche their comelines, wherunto by nature they were
most apte. Many a man readeth histories, heareth fables, seeth
worthye actes done even in this our age, but few can set them out
accordingly, and tel them lively, as the matter selfe requireth to be
told. The kindes of delitinge in this sorte are divers: wherof I will
set forth many, as hereafter they shall folowe.
Sporte moved by tellinge olde tales.
If there by any olde tale or straunge history wel and wittely applied
to some man living, al men love to hear it of life. As if one wer
called Arthur, some good felow that
Oftentimes the deformitie of a mans bodye geveth matter enoughe to
be ryght merye, or els a picture in shape lyke an other man, will
make some to laughe right hartely. One being greved with an other
man, saide in his anger, I will set the oute in thy coloures, I will
shewe what thou arte. The other beinge therwith muche chafed,
shewe (quod he) what thou canste: with that he shewed him,
(pointinge with his finger) a man with a bottell nose, blobbe
cheaked, and as redde as a Bouchers bowle, even as like the other
manne, as anie one in all the worlde coulde be. I neede not to saye
that he was angrye. An other good felowe beinge merelye disposed,
called his acquaintaunce unto him and said: Come hither I saie, and I
wil shewe thee as verye a lowte as ever thou sawest in all thy lyfe
before, with that he offered him at his commynge a stele glasse to
loke in. But surelye I thynke he loked awrye, for if I hadde bene in
hys case, I woulde have tolde him that I espied a muche greater
lowte, before I sawe the glasse.
In augmentynge or diminishinge without all reason, we geve good
cause of muche pastyme. As Diogenes seynge a pretye towne,
havinge a greate payre of Gates at the cominge in: Take hede quode
he, you menne of this towne, lest your towne runne out of your gates.
That was a marveylous bygge Gate I trow, or els a wonderfull
little towne, where suche passage shoulde be made.
A Frier disposed to tell misteries, opened to the People that the
soule of man was so little, that a leven thousande might daunce upon
the nayle of his thumbe. One marveylinge much at that, I praye you
master Frier quod he, wher shall the piper stande then, when suche a
number shall kepe so small a roume.
Mirthe is moved when upon a trifle or a worde spoken, an unknowen
matter and weightye affayre is opened. As if one shoulde finde fault
with some mannes sumptuous buildinge, or other suche thinge:
whiche hadde found muche favoure at the same mans hande: an other
myght saye, well sir, he that builded this house, saved your worship
from hanginge when the time was. A necessarie note for him
thankefullye to remembre the builder of that house, and not
slanderouslye to speake evil of him.
It is a pleasaunt dissembling, when we speake one thin merelye, and
thyncke an other earnestlye, or elles when we prayse that which
otherwise deserveth disprayse, to the shaming of those that are
taken not to be most honest.
As in speakinge of one that is well knowen to be nought, to saye
emong all men that are sene to, there is one that lacketh his
rewarde. He is the diligentiest felowe in hys callinge of all other,
he hath traveyled in behalfe of his countrey, he hath watched daye
and night to further his commune weale, and to advaunce the dignitye therof, and shall he go emptye home? Who stode by it at suche a felde, who played the man and cryed, stoppe the thiefe, when suche a man was robbed? Who seeth good rule kept in suche a
Can anye here charge him with bawdrye? Whiche of you all dare saye
or can say that ever you sawe him dronke, if then these be true,
ought not suche to be sene to: and rewarded accordingelye? For
praysinge the unworthye, I remember once that our worthy Latimer
did set out the devyll for his diligence wonderfullie, and preferred
him for that purpose before all the Bishoppes in England. And no
doubte, the wicked be more busye and stirrynge, then the children of
light be in their generation.
What talke you of suche a man (saythe an other) there is an honest
man ye maye be assured. For if a man had neade of one, he is ready
at a pynche, his body sweates for honesty, if you come to him in a
hotte sommers day, you shal se his honestye in such sort to reeke,
that it woulde pitye anye christian soule livinge. He hath more
hoenstye with him then he neades, and therfore bothe is able and
will lende, where it
Thus we maye mockingelye speake well of him, when there is not a
noughtyer felowe wythin all Englande agayne, and even as well sette
out his noughtines this way, as thoughe we hadde in verye dede
uttered all his noughty conditions plainelye, and without jestinge.
Emonge al that ever were pleasaunte in this kinde of delite, Socrates
beareth the name, and maye worthelye chalenge prayse. Sir Thomas
More with us here in Englande, had an excellent gifte not onely in this kinde, but also in all other pleasaunt delites, whose witte even at this houre is a wonder to al the worlde, and shalbe undoubtedly, even unto the worldes ende. Unto this kinde of di
adjoyninge a maner of speache, when wee geve an honest name to an
evyll deede. As when I woulde call one accordingly that is of a
noughtye behavoure, to saye: And sirrha, you are a marchant in dede:
Wher as I thinke a marchauntes name is honest. Some olde felowes
when they thinke one to be an heritique, they will saye, he is a
gospeller. Some newe felowes when they thinke one a Papist, they
wil call him straight a catholique, and be even with him at the
landes ende. Contrariwise some will geve an evil name to a good
thinge: As a father lovynge his Sonne tenderlye, and havynge no
cause to be greved with him, will sometimes saye to him: Come
hither sir knave, and the mother merelye beynge disposed, wyll saye
to her swete Sonne: Ah you little horesone, wyll you serve me so.
Where as I thyncke some womenne that ofte so saye, wil sweare
upon a booke they are none suche, and almoste I hadde sayde, I dare
sweare for some of theim my selfe, if God hadde not forbidden me to
sweare at all.
This Kynde also is pretye, when we gather an other
To dissemble sometymes as thoughe wee understode not what one
meant, declareth an apte witte, and muche deliteth such as heare it.
Diogenes was asked on a time what wyne he loved beste to drincke.
Marye (quod he) an other mannes wyne, meanynge that he loved that
dryncke beste, that coste him leaste. The same Diogenes likewyse
was asked what one shoulde geve hym to lette him have a blowe at
his heade. Marye a Helmet quod he.
One Octavius a Libian borne (as witnesseth Macrobius) sayde unto
Tullie when he spake hys mynde upon a matter. Sir I heare you not, I
praye you speake lowder. No (quod Tullie)? This is marvaile to me,
for as I do remember, your eares, are well bored thorowe, meanynge
that he was nayled upon a Pillarie, or elles hadde holes made in his
eares, whyche myght well serve (as Tullie jested) to receive open
ayre.
An other, beyng sore offended upon some cause with a felowe,
who had loste his eares for good cause, saied in his heate. I will
handle thee like a knave, seest thou now. And heaping wordes upon
wordes, woulde gladly belike that the partie should have caried them
awaie, and well remembred them, and therefore saied fumouselie
unto hym, dooest thou heare me? Upon that, one that stode by, saied
to this angrie Gentilman. I doubt sir, that this Pillerie felowe doeth
not heare you at all. For as you remember he loste his eares of late,
how can he heare, that hath no eares at all. With that, the
Gentilmannes anger, was altered to mirthe and laughter, and so thei
all departed.
When Metellus toke muster and required Cesar to be there, not
abiding that he should be absent, thoughe his eyes greved him, and
said: What man do you se nothing at all? Yes marye quod Cesar, as
evil as I se, I can se a lordship of yours (the whiche was .iiii. or .v.
miles from Rome) declaringe that his building was over sumptuous,
and so howge withall (muche above his degree) that a blind man
myght almost se it. Nowe in those dayes overcostlye building was
generally hated, because men sought by suche meanes to get fame
and beare rul in the commune weale.
The like also is of one Nasica who when he came to the Poet Ennius,
and askinge at the gates if Ennius were at
Nowe shortelye after when Ennius came to Nasica and called for him
at the dore, Nassica cried out alowde and sayde, Sirrha, I am not at
home? I heare the speake. Do not I knowe thy voyce? Then (quod
Nasica) Ah shamelesse man that thou arte, when I sought the at thy
home, I did beleve thy maide when she said thou wast not at home,
and wilte not thou beleve me when I tel thee myne owne selfe that I
am not at home?
It is a pleasaunte hearynge, when one is mocked with the same that
he bryngeth. As when one Q. Opimus havinge an evill name for hys
light behavoure had saide to a pleasaunte man Egilius that semed to
be wanton of living, and yet was not so: Ah my swete darling Egilia,
when wilt thou come to my house swete wenche, with thy rocke and
thy spindle? I dare not in good faith (quod he,) mi mother hath
forbidde me to come to anye suspected house where evil rule is
kepte.
An Eremite of Italie, professyng a merveilous straighte life, and
eschewyng the Citee, dwelte in deserte, where he made himself a
Cave, wrought by his owne handes, with spade and shovell, and
coveryng thesame with boughes, and yearth, laie there in his couche
or cabine, livyng in contemplacion, as one that utterlie had forsaken
the worlde, wherupon he came in greate credite with the people, and
especiallie with the women of that Toune, as by nature women are
more apte to beleve, and readier given to Supersticion then men are.
Afterwardes it appered that this Eremites holinesse, was altogether
counterfeite, and he founde a verie leude manne. For it was knowen
and well proved, that he had the companie of diverse Gentilwomen in
that Citee, and therefore beeyng examined openlie, and grevouslie
rebuked, he confessed that he had thuse of diverse ladies there.
Whereupon a Register, that ooke the note of all their names, beyng
moche greeved with his filthie behaviour, especiallie bicause he had
used so many, saied thus. Ah thou vile man. Is there any other, with
whom thou hast been acquainted? Saie on beast, and shame the
devil. The poore Eremite beeyng wonderfullie rebuked of every
bodie, and marveilous sorie of soche his folies privelie committed,
and openlie knowen. Said to the Register in this wise. Sir, seyng I
am charged to saie the truth, and that the holie mother Church
willeth me to leave nothing unrehearsed, that the rather upon my
plain confession, I maie the soner have absolucion: In good faithe
master Register (quoth he) I dooe not remember any other, savyng
your wife onely, who was the firste and the laste that I have
touched, sinse I made my Grave, and therfore if it please you to put
her into your booke also, you maie boldlie doe it. For surely, she was
verie lovyng to me. With that the Register in a greate heate stode
up, and castyng his Penne out of his hande, would have been at the
Eremite, rather then his life. The people laughted hartely, to see the
Register that was so hastie before, to charge the simple Eremite
with his wanton folies, to be in soche sorte touched with his wives
defaulte. And many then there (as yong menne be in soche cases
forward) would in any wise, that the Register should have written
his wives name, in his owne book, Those jestes are bitter whiche have a hid understanding in them,
wherof also a man maye gather muche more then is spoken. A
honelye felowe made his woful lamentation to Diogenes in most
pitiful sorte, because his wife had hanged her selfe upon a Figge
tree, hopinge to finde some comforte at his hande. But Diogenes
hearinge this straunge deede, For the love of God (quod he) geve me
some slippes of that tree, that I might set them in some orcharde.
The frute liked him well, and belyke he thought that suche slippes
woulde have bene as good to dispatche noughtye womene, as lime
twigges are thought mete to catch wild birdes withal.
An Archideacon, beyng nothinge so wise as he was welthy, nor yet so
learned, as he was worshipfull, asked a yonge man once, whether he
hadde a good witte, or no. Yes mary sir (quod he) your wytte is good
inoughe if you kepe it still, and sue it not, for everye thinge as you
knowe is the worsse for the wearinge. Thou sayest even truth (quod
he) for that
An unlearned Oratour made an Oration on a tyme, thynkyng that he
had with his wel doyng delited muche al men, and moved them to
mercie and pitie, and therfore sittyng doune, he asked one Catulus if
he had not moved the hearers to mercie. Yes marie (quoth he) and
that to great mercie and pitie bothe, for I thynk there is none here so
hard harted, but thought your oration very miserable, and therfore
nedeful to be greatly pitied.
Churlishe aunsweres, lyke the hearers some tymes very well. When
the father was cast in judgement, the sonne seyng hym wepe: Why
wepe you father? (quoth he) To whome his father aunswered: What?
Shall I syng I praie the, seeyng by a lawe I am condempned to dye.
Socrates lykewyse beeyng moned of his wyfe because he shoulde dye
an innocent and gilelesse in the lawe: Why for shame woman (quod
he) wilt thou have me to dye giltie and deservyng. When one had
falne into a ditche, an other pitiyng his fall, asked hym, and said:
Alas how got you into that pit? Why, Gods mother (quoth the other)
doest thou aske me how I gotte in, nay tel me rather in the mischief
how I shal gette out.
There is an other contrarie unto this kynd, when a man suffereth
wrong, and geveth no sharpe answere at al. As when Cato was
stroken of one that caried a chest (some saie a long powle) when the
other said, after he had hit hym: Take hede sir I pray you: why (quod
Cato) doest thou cary any thyng els.
Folie and lacke of naturall wit, or els wante of honestie geve good
matter of myrthe often tymes. When Scipio beyng
In speakyng against an evil man, and wishyng somewhat thereupon, a
jest may seme delitefull. When an evill man had accused many
persons, and none toke any harme by hym but rather were acquited
from tyme to tyme, and taken the sooner for honest men: Now would
to Christes passion (quod a naughtie fellow) that he were myne
accuser, for then should I bee taken for an honest man also, through
his accusacion. Demonides havyng crooked feete, lost on a tyme
bothe his shoone, wherupon he made his praier to God that his shoone
might serve his feete that had stolne them away. A shrewde wishe
for hym that had the shoone, and better never weare shoone, than
steale them so dearely.
Thynges gathered by conjecture to seeme otherwise than they are,
delite muche the eares being wel applied together. One was charged
for robbyng a Churche, and almost evidently proved to be an
offendour in that behaulfe, the saied man to save hymself
harmelesse, reasoned thus: Why (quod he) how should this be, I never
robbed house, nor yet was ever faultie in any offence besides, how
then shoulde I presume to robbe a Churche? I have loved the Churche
more than any other, and wil lovers of the Churche robbe the
Churche? I have geven to the Churche, howe happeneth that I am
charged to take from the Churche havyng ever so good mind to church
dignitie? Assure your selves thei passed litle of the Churche, that
would aventure to robbe the Churche. Thei are no Churche men, they
are masterlesse men, or rather S. Niclas Clarkes, that lacke livyng,
and goyng in procession, takes the Churche to be an Hospitall for
waie fairers, or a praie for poore and nedie beggers: but I am not
suche man.
Thynges wantyng, make good pastyme beyng aptely used. Alacke,
alacke, if suche a one had somewhat to take to, and were not past
grace: he would doe well enough without all doubt. I warrant hym,
he wantes nothyng saieth an other
Suche a man hath no fault, but one, and if that were amended, all
were well: what is that quoth an other? In good (faith) he is nought.
To geve a familiar advise in the waie of pastyme, deliteth muche the
hearers. When an unlerned lawyer had been hourese and almost lost
his voice with overlong speakyng, one Granius gave him counsel to
drynke swete wine could, so sone as he came home. Why (quod he) I
shall lose my voice, if I do so. Marie (quod he) and better do so, then
undo thy client and lose his matter altogether.
But emong all other kyndes of delite there is none that so muche
comforteth and gladdeth the hearer, as a thyng spoken contrarie to
thexpectation of other. Augustus Emperour of Rome seeyng a
handsome young man there, whiche was muche like unto hymselfe in
contenaunce, asked hym if ever his mother was in Rome, as thoughe
he had been his bastard. No forsooth (quod he) but my father hath
been here very often: with that themperour was abashed, as though
the emperours own mother had been an evil woman of her body.
When an unlearned Phisicion (as England lacketh none suche) had
come to Pausanias a noble Jentleman, and asked him if he were not
troubled muche with sicknes. No sir (quod he) I am not troubled at
al, I thancke God, because I use not thy counsaill. Why doe ye accuse
me (quod the Phisicion) that never tryed me? Mary (quod Pausanias)
if I had ones tryed the, I shoulde never have accused the. For then I
had been deade, and in my grave many daies agone.
An English Phisicion ridyng by the way, and seyng a great company of
men gatherd together, sent his man to know what the matter was,
whereupon his man understandyng that one there was appointed to
suffer for killyng a man: came ridyng backe in al post haste, and
cried to his master, long before he came at him: Get you hence sir,
get you hence for Gods love. What meanes thou (quod his master).
Mary (quod the servaunt) yonder man shal dye for killyng of one man,
and you I dare saye, have kilde a hundreth menne in your daies: Gette
you hence therefore for Gods love, if you love your selfe.
An Italian having a sute here in England, to Tharchebishoppe of Yorke
that hten was, and commyng to Yorke Toune at the tyme, when one of
the Prebendaries there, brakehis breade, as thei terme it, and
thereupon made a solemne longe diner, the whiche perhappes began
at aleven, and continued welnighe till fower in the after noone, at
the whiche diner this Bishop was: It so fortuned that as thei were
sette, the Italian knockte at the Gate, unto whom the Porter
perceiving his errande, answered, that my lorde Bishop was at diner.
The Italian departed, and retourned betwixte twelve and one, the
Porter answered, thei were yet at diner, he came againe at twoo of
the Clocke, the Porter tolde him, thei had not halfe dined: he came
at three a clocke, unto whom the Porter in a heate, answered never a
worde, but churlishely did shutte the gates upon him. Whereupon
others tolde the Italian, that there was no speaking with my Lorde,
almoste all that daie, for the solemne diner sake. The Gentilman
Italian, wonderyng moche at soche a long sitting, and greatlie
greved, bicause he could not then speak with the Bishoppes grace,
departed streight towardes London, and leavyng the dispatche of his
matters, with a dere frende of his, toke his journey towardes Italie.
Three yeres after, it happened that an Englisheman came to Rome,
with whom this Italian by chaunce falling acquainted, asked him if
he knewe the Bishop of Yorke. The Englisheman saied, he knewe him
right well. I praie you tell me (quod the Italian) hath that Bishoppe
yet dined? The Englishe manne moche marveilyng at his question,
could not tell what to saie. The Italian up and tolde him all, as I
have saied before, whereat thei bothe laughed hartelie.
Examples bee innumerable that serve for this purpose.
A man may by hearyng a loude lye, pretely mocke the lye by
reportyng a greater lye. When one beyng of a lowe degre and his
father of meane welthe, had vaunted muche of the good house that
his father kepte, of two Beefes spent wekelie, and halfe a score
Tunne of wyne dronke in a yeare, an other good fellowe hearyng hym
lye so shamefully: Indeede (quod he) Beefe is so plentiful at my
master your fathers house that an Oxe in one daie is nothyng, and as
for wyne. Beggers that come to the doore are served by whole
gallodnes. And as I remember your father hath a spryng of wyne in
the middest of his Court, God continue his good house kepyng.
Oftentymes we may graunt to an other, the same that they will wil
not graunt to us. When a base born felowe whose parentes were not
honest, had charged Lelius that he did not live accordyng to his
auncesters: yea, but thou doest live (quoth Lelius) accordyng to thy
elders.
One beeyng a jentleman in byrthe, and an unthriftie in condicions,
called an other man in reproche begger and slave. In dede Sir (quoth
the poore man) you are not begger borne, but I feare me ye wil dye
one.
An other lykewyse called Diogenes varlet and caitif, to whome
Diogenes aunswered in this wyse. In dede suche a one have I been as
thou now art, but suche a one as I now am, shalt thou never be.
Salust beeyng a jentleman borne, and a man of muche welth, and yet
rather by birthe, noble: than by true dealyng, honest: envied muche
the estimacion whiche Tullie had emong al men, and said to hym
before his face: Thou art no jentleman borne, and therefore not
meete to beare Office in this commune weale: In dede (quod Tullie)
my nobilitie begynnes in me, and thyne dothe ende in the. Meanyng
thereby that though Salust were borne noble, yet he were lyke to dye
wretched, whereas Tullie beeyng borne both poore, and base, was
lyke to dye with honour, because of his vertue, wherein chefely
consisteth nobilitie.
There is a pleasaunt kynde of dissemblyng when twoo meetes
together, and the one cannot well abyde the other:
When we see a notable lye utterde, we checke the offendour openly
with a pleasaunt mocke. As when one Vibius Curius did speake
muche of his yeares and made hym selfe to be much younger then he
was: (quoth Tullie) why than master Vibius as farre as I can gather
by my reckenyng, when you and I declamed together last, you were
not then borne by al likelyhoode, if that be true whiche you saie.
When Fabia Dolobella said to thesame Tullie that she was but thirtie
yeres of age (as women by their good willes would never be olde) I
thynke so (quoth Tullie) for I have heard you saie no lesse, .xx. yeres
ago.
A souldiour that thought his estimacion stoude moste in the vertue
of his hande gunne, made a marveilouse braggue of it, and said he
was able to showte leavel a great deale farther than any one there
would beleve hym to saye truth: wherpon he called for his man to
beare witnesse of the same, and asked hym whether it were so, or
no. In deede (quod his man) you say truth, but then you muste
remember Sir, you had the wynde with you when you shotte so farre.
Belyke he thought, there woulde never come suche a wynde again.
Of disposicion and apte orderyng of thynges.
I have travailed hetherto in teachyng the right way to fynde meete
matter for every cause, usyng suche Arte as my slender witte coulde
beste yelde. And now, nexte and immediatly after invention, I thinke
meete to speake of framyng and placyng an Oration in order, that the
matter beeyng aptely sattelde, and couched together: might better
please the hearers, and with more ease be learned of all men. And
the rather I am earnest in this behaulfe, because I knowe that al
thynges stande by order,
Disposicion what it is.
Disposicion (as Tullie doth define it) is a certaine bestowyng of
thynges, and an apte declaryng, what is meete for every parte, as
tyme and place do beste require.
Dividyng of Disposicion.
There are two kyndes of disposyng, and placyng of matter. The one
is when we folowe the appointed rule of Rethorique, the whiche
nature doth almost teache us: The other is wholy fassioned by the
discretion of hym that makes the Oration.
Rethorique doeth teache us, and nature also leadeth us thereunto,
first to speake somwhat before we open our matter, after that to
tell the cause of our entent, settyng forthe the matter plainly that
al may understand it, then to prove our owne cause by good reason,
and to confute all suche thinges as are contrarie to our purpose: last
of al, to gather the whole in a somme, concludyng the matter
briefely, and so to make an ende. Nowe to place those reasons,
whiche shoulde both serve to confirme and to confute, and to tel in
what parte of the Oration it were best to use this reason, and that
reason, that the rather wee might prove, teache, and perswade: a
right wyse man had nede to take this matter in hande. For even as
the tyme, the place, the judge, and the matter it selfe shal geve
cause: so must a wyse body take his advantage. Sometymes it
shalbe expedient to use no preface at al, or els when the matter is
wel knowne, it will be good to leave the matter untolde, and streight
to seeke the confirmacion, usyng some stronge reason for the same
purpose. Yea sometymes it may do good to neglecte the naturall
order, and begynne firste to prove the cause, and afterwarde to tell
it better, than it was tolde before. If the judge, or the hearers
shalbe weried with other reportes before, it is beste to goe to the
matter, and prove
Ad omnia quare, with a bolde contenaunce: they wil
thynke that they themselves rather gave rashe credite, and were
overlighte in belevyng the firste tale: than that he whiche nowe
aunswereth in his owne cause, speaketh without grounde, or
presumeth upon a stomacke to speake for hym selfe without just
consideracion.
Contraria inter se opposita magis elucescunt. That
is to say, Contraries beyng set, the one against the other, appere
more evident. Therefore if any one be disposed to set furthe
chastitie, he may bryng in, of the contrarie parte, whordome, and
show what a foule offence it is to live so unclenly, and then the
deformitie of whoredome shall muche sette forthe chastitie: or if
one be disposed to perswade his felow to learnyng and knowlege, he
may showe of the contrarie what a naked wretche, man is, yea how
muche a man is no man, and the life no lyfe, when learnyng ones
wanteth. The lyke helpe we may have by comparyng lyke examples
together either of creatures livyng, or of thynges not livyng: As in
speakyng of constauncie, to showe the Sonne who ever kepeth one
course: in speakyng of inconstaunce to showe the Moone whiche
keepeth no certaine course. Againe, in younge Storkes wee may take
an example of love towardes their damme, for when she is olde, and
not able for her crooked bil to picke meat, the youngones fede her. In
young Vipers there is a contrary example (for as Plinie saieth) they
eate out their dammes wombe, and so come forthe. In Hennes there
is a care to bryng up their chickens, in Egles the contrarie, whiche
caste out their egges if thei have any mo then thre: and al because
they woulde not be troubled with bryngyng up of many.
pascite quantum in vobis
est, to whom I answere, estote prudentes. And now
bicause our senses be suche, that in hearyng a right wholsome
matter, wee either fall a slepe, when we should moste harken, or els
are weried with stil hearyng one thyng, without any change, and
thinke that the best part of his tale, resteth in makyng an ende: the
wittie and learned have used delitefull saiynges, and quicke
sentences ever emong their weightie causes, consideryng that not
onely good wil is got therby (for what is he that loveth not mirth?)
but also men wounder at suche a head, as hath mennes hartes at his
commaundement, beyng able to make theim merie when
Ah miser, non potuit tacere et vivere? Ah wretche
that he was, could he not live, and hold his peace?
ad eternam rei memoriam.
Of apte chusyng and framyng of wordes and sentences together, called Elocucion.
And now we are come to that parte of Rhetorique, the whiche above
al other is most beautifull, wherby not onely wordes are aptly used,
but also sentences are in right order framed. For whereas Invencion,
helpeth to finde matter, and Disposicion serveth to place argumentes: Elocucion getteth wordes to set furthe invencion, and with suche beautie commendeth the matter, that reason semeth to bee clad in purple, walkyng afore, bothe bare and naked. Therfore
!
d aptly utter bothe owrdes and matter, and in his talke can use suche
composicion, that he maie appere to kepe an uniformitie, and (as I
might saie) a nomber in the uttering of his sentence. Now an
eloquent man beyng smally learned, can do muche more good in
perswading, by shift of wordes, and mete placyng of matter: then a
greate learned clerke shalbe able with great store of learnyng,
wantyng wordes to set furth his meanyng. Wherfore I muche
marvaile that so many seke the only knowlege of thynges, without
any mynd to commende or set furthe their entendement: seyng none
can knowe either what thei are, or what thei have, without the gift
of utterance. Yea, bryng them to speake their mynde, and enter in
talke with suche as are said to be learned, and you shal finde in them
suche lacke of utterance, that if you judge theim
Foure partes belongyng to Elocucion.
i. Plainnesse. ii. Aptenesse. iii. Composicion. iiii. Exornacion.
Emong al other lessons, this should first be learned, that we never
affect any straunge ynkehorne termes, but so speake as is commonly
received: neither sekyng to be over fine, nor yet livyng over
carelesse, usyng our speache as most men do, and ordryng our
wittes, as the fewest have doen. Some seke so farre for outlandishe
Englishe, that thei forget altogether their mothers language. And I
dare swere this, if some of their mothers were alive, thei were not
able to tell, what thei say, and yet these fine Englishe clerkes, wil
saie thei speake in their mother tongue, if a man should charge them
for counterfeityng the kynges English. Some farre jorneid jentlemen
at their returne home, like as thei love to go in forrein apparell, so
thei wil pouder their talke with oversea language. He that cometh
lately out of France, wil talke Frenche English, and never blushe at
the matter. Another choppes in with Englishe Italianated, and
applieth the Italian phrase, to our Englishe speaking, the whiche is,
as if an Oratour that professeth to utter his minde in plaine Latine,
would needes speake Poetrie, and farre fetched colours of straunge
antiquitie. The lawyer wil store his stomack with the
A letter divised by a Lincolneshire man, for a voide benefice, to a
gentilman that then waited upon the lorde Chancellour, for the tyme
beyng.
Ponderyng, expendyng, and revolutyng with my self your ingent
affabilitee, and ingenious capacitee, for mundane affaires: I cannot
bu celebrate and extolle your magnificall dextertee, above all other.
For how could you have adepted suche illustrate prerogative, and
dominicall superioitee, if the fecunditee of your ingenie had not been
so fertile, and wounderfull pregnaunt. Now therfore beeyng
accerfited, to suche splendent renoume, an dignitee splendidious: I
doubt not but you will adiuvate suche poore adnichilate orphanes, as
whilome ware condisciples with you, and of antique familiaritie in
Lincoln shire. Emong whom I beeyng a Scholasticall panion,
obtestate your sublimitee to extoll myne infirmitee. There is a
sacerdotall dignitee in my native countrey, contiguate to me, where
I now contemplate: whiche your worshipfull benignitee, could sone
impetrate for me, if it would like you to extend your scedules, and
collaude me in them to the right honorable lorde Chauncellor, or
rather Archigrammacion
Dated at my Dome, or rather Mansion place, in Lincolnshire, the
penulte of the moenth sextile. What wise man readyng this letter, will not take him for a very
Caulfe, that made it in good earnest, and thought by his ynkepot
termes, to get a good personage. Doeth wit reste in straunge
wordes, or els standeth it in wholsome matter, and apt declaryng of
a mannes mynd? Do we not speake, because we would have other to
understand us, or is not the tongue geven for this ende, that one
might know what another meaneth? And what unlearned man can
tell, what half this letter signifieth? Therfore, either we must
make a difference of Englishe, and saie some is learned Englishe, and
other some is rude Englishe, or the one is courte talke, the other is
countrey speache, or els we must of necessitee, banishe al suche
affected Rhetorique, and use altogether one maner of language. When
I was in Cambrige, and student in the kynges College, there came a
man out of the toune, with a pinte of wine in a pottle pot, to
welcome the provost of that house, that lately came from the court.
And because he would bestow his present like a clerke, dwellyng
emong the schoolers: he made humbly his thre curtesies, and said in
this maner. Cha good even my good lorde, and well might your
lordship vare: Understandyng that your lordeship was come, and
knowyng that you are a worshipfull Pilate, and kepes a bominable
house: I thought it my duetie to come incantivantee, and bryng you a
potell a wine, the whiche I beseche your lordeship take in good
worthe. Here the simple man beyng desirous to amende his mothers
tongue, shewed hymself not to bee the wisest manne, that ever
spake with tongue.
Another good felowe in the countrey, beyng an officer, and Maiour of
a toune, and desirous to speake like a fine learned man, havyng just
occasion to rebuke a runnegate felow, said
Another standyng in muche nede of money, and desirous to have some
helpe at a jentlemans hand, made his complaint in this wise. I praie
you sir be so good unto me, as forbeare this halfe yeres rent. For so
helpe me God and halidome, we are so taken on with contrary
Bishoppes, with revives, and with Southsides to the kyng, that al our
money is cleane gone. These wordes he spake for contribucion,
relief, and subsidie. And thus we see that poore simple men are
muche troubled, and talke oftentymes, thei kowe not what, for lacke
of wit and want of Latine and Frenche, wherof many of our straunge
woordes full often are derived. Those therefore that will eschue
this foly, and acquaint themselfes with the best kynd of
speache, muste seke from tyme to tyme, suche wordes as are
commonly received, and suche as properly maie expresse in plain
maner the whole conceipte of their mynde. and looke what woordes
wee best understande, and know what thei meane: thesame should
sonest be spoken, and firste applied to the utteraunce of our purpose.
Now whereas wordes be received, aswell Greke as Latine, to set
furthe our meanyng in thenglishe tongue, either for lacke of store, or
els because wee would enriche the language: it is well doen to use
them, and no man therin can be charge for any affectacion, when all
other are agreed to folowe thesame waie. There is no man agreved,
when he heareth (letters patentes) and yet patentes is latine, and
signifieth open to all men. The Communion is a felowship, or a
commyng together, rather Latine then Englishe: the Kynges
prerogative, declareth his power royall above all other, and yet I
knowe no man greved for these termes, beeyng used in their place,
nor yet any one suspected for affectacion, when suche generall
wordes are spoken. The folie is espied, when either we will use
suche wordes, as fewe man doo use, or use theim out of place, when
another might serve muche better. Therfore to avoyde suche folie,
we maie learne of that most
Aptnesse what it is.
Suche are thought apt wordes, that properly agre unto that thyng,
whiche thei signifie, and plainly expresse the nature of thesame.
Therfore thei that have regard of their estimacion, do warely
speake, and with choyse, utter woordes moste apte for their purpose.
In weightie causes, grave wordes are thought moste nedefull, that
the greatnesse of the matter, maie the rather appere in the
vehemencie of their talke. So likewise of other, like order muste be
taken. Albeit some, not onely do not observe this kynde of aptnes,
but also thei fall into muche fondnesse, by usyng wordes out of place, and appliyng theim to diverse matters without all discrecion. As thus. An ignorant felowe comyng to a jentlemannes place, and seyng a greate flocke of shepe in his pastour, saied to
Of Composicion.
When we have learned usuall and accustomable wordes to set furthe
our meanyng, we ought to joyne them together
Some will speake oracles, that a man cannot tell, whiche waie to
take theim, some will be so fine, and so Poeticall with all, that to
their semyng, there shall not stande one heire amisse, and yet every
body els shall thinke them meter for a ladies chamber, then for an
earnest matter, in any open assemblie.
Some wil rove so muche, and bable so farre without order, that a
manne would thynke, thei had a greate love, to heare themselfes
speake.
Some repeate one woorde so often, that if suche woordes could be
eaten, and chopte in so ofte, as thei are uttered out, thei would
choke the wildest throte in all England. As thus. If a man knewe,
what a mans life wer, no man for any mannes sake, would kill any
man, but one man would rather help another man, considryng man is
borne for man, to help man, and not to hate man. What man would not
be choked, if he chopt al these men at ones into his mouth, and never
dronke after it? Some use overmuche repeticion of some one letter,
as pitiful povertie praieth for a peny, but puffed presumpcion,
passeth not a poynct, pamperyng his panche, with pestilent pleasure,
procuring
An other cominge home in haste after a long journey, sayeth to hys
manne: Come hither sir knave, helpe me of with my bootes and my
spurres. I praye you sir geve him leave firste to plucke of youre
spurres, are he meddle wyth your bootes, or els your man is like
to have a madde pluckinge. Who is so folyshe as to saye the
counsayle and the kynge, but rather the Kinge and his counsayle, the
father and the sonne, and not contrary. And so likewise in al other,
as they are in degree firste, evermore to set them formost.
The wise therfore talkinge of divers worthye menne together, will
firste name the worthiest, and kepe a decent order in reportynge of
their tale. Some ende their sentences all alike, makyng their talke
rather to appeare rimed meter then to seme playne speache, the
whiche as it muche deliteth beynge measurablye used, so it muche
offendeth when no meane is regarded. I hearde a preacher delityng
much in thys kynd of composition, who used so often to ende his
sentence with wordes like unto that whiche wente before, that in my
judgemente, there was not a dosen sentences in hys whole sermon,
but they ended all in ryme for the most part. Some not best
disposed, wished the Preacher a Lute, that with his rimed sermon he
myght use some pleasaunt melodye, and so the people myghte take
pleasure divers wayes, and daunce if they liste. Certes there is a
meane, and no reason to use any one thinge at alltimes, seynge
nothinge deliteth
Quintilian likeneth the coloures of Rhetorique to a mannes eye
sighte. And nowe (quod he) I woulde not have all the bodye to be
full of eyes, or nothinge but eyes: for then the other partes shoulde
wante their due place and proporcion. Some overthwartelye sette
their woordes, placynge some one a myle frome his felowes, not
contented with a playne and easye composition, but seke to sette
wordes they can not tell howe, and therfore one not likynge to be
called and by printe published Doctoure of Phisike, would neades be
named of Phisike Doctour, wherin appeared a wonderfull composition
(as he thought) straunge undoubtedlye, but whether wise or no, lette
the learned sitte in judgement upon that matter.
An other. As I rose in the mornynge (quod one) I mette a carte full of
stones emptye. Belike the manne was fastinge, when the carte was
full, and yet we see that throughe straunge composition this
sentence appeareth darke.
Some will tell one thinge .xx. times, nowe in, nowe out, and when a
man would thinke they had almost ended, they are ready to beginne
againe as freshe as ever they were. Suche vayne repetitions declare
bothe wante of witte, and lacke of learninge. Some are so homely in
all their doynges, and so grosse for their invention, that they use
altogether one maner of trade, and seke no varietie to eschewe
tediousnes.
Some burden their talke with nedelesse copye, and will seme
plentifull, when they shoulde be shorte. An other is so curious and
so fine of his tongue, that he can not tell in all the worlde what to
speake. Everie sentence semeth commune, and everye worde
generallye used, is thought is to be folyshe, in his wise judgemente.
Some use so manye interpositions bothe in their talke and in their
writinge, that they make their sayinges as darke as hell. Thus whan
faultes be knowen, they may be avoyded: and vertue the soner may
take place, when vice is forsene, and eschewed as evill.
When wee have learned apte woordes and usuall Phrases to sette
forthe oure meanynge, and can orderlye place them without offence
to the eare,
Exornation is a gorgiousse beautifiynge of the tongue with borowed
wordes, and chaung of sentence or speache, with muche varietie.
Firste therfore (as Tullie saythe) an Oration is made to seme ryghte
excellente by the kinde selfe, by the colour and juice of speache.
Ther are .iii. maner of styles or enditinges, the great or mighty kind,
when we use great wordes, or vehement figures:
The smal kinde, when we moderate our heate by meaner wordes, and
use not the most stirring sentences:
The lowe kinde, when we use no Metaphores, nor translated wordes,
nor yet use any amplifications, but go plainelye to worke, and speake
altogether in commune wordes. Nowe in all these three kindes, the
Oration is muche commended, and appeareth notable, when wee kepe
us styll to that style, whiche wee firste professed, and use suche
wordes as seme for that kinde of writinge most convenient.
Yea, if we minde to encrease, or diminish: to be in a heate, or to use
moderation: to speake pleasauntly, or speake gravelye: to be sharpe,
or to be softe: to talke lordlye, or to speake finelie: to waxe
auncient, or familiar (which al are comprehended under one of the
other three:) we muste ever make oure wordes apte and agreable to
that kinde of stile, whiche we firste ganne to use. For as frenche
hodes do not become Lordes: so Parliament Robes are unfitting for
Ladies. Comelines therfore must ever be used, and all thinges
observed that are most mete for every cause, if we loke by
attemptes to have our desire.
There is another kind of Exornacion that is not egually sparpled
throughout the whole oration, but is so dissevered and parted, as
starres stand in the firmament, or floures in a garden, or prety
divised antiques in a clothe of Araise.
What a fygure is.
A figure is a certaine kinde, either of sentence, oration, or worde,
used after some new or straunge wise, muche unlike to that, which
men communely use to speake.
The division of Fygures.
There are thre kindes of figures, the one is when the nature of
wordes is chaunged from one signification to an other called a Trope
of the Grecians: The other serveth for woordes when they are not
chaunged by nature, but onely altered by speaking, called of the
Grecians a Scheme: The third is when by deversity of invention, a
sentence is manye wayes spoken, and also matters are amplified by
heapynge examples, by dilatynge argumentes, by comparinge of
thynges together, by similitudes, by contraries, and by divers other
like, called by Tullie Exornacion of sentences, or coloures of
Rhetorique.
By all which Figures, everye Oration maye be muche beautified, and
without the same, not one can attaine to be counted an Oratoure,
thoughe his learninge otherwise be never so greate.
Of the fyrste use of Tropes.
When learned men and wise menne gan firste to enlarge their tongue,
and sought with greate utteraunce of speache to commende causes:
they founde full ofte muche wante of wordes to set out their
meanynge. And therfore remembrynge thinges of like nature unto
those wherof they spake: they used suche wordes to expresse their
minde, as were most like unto other. As for example. If I shoulde
speake against some notable Pharisee, I might use translation of
wordes in this wise: Yonder man is of a croked judgment, his wyttes
are clowdie, he liveth in deepe darkenes, dusked altogether wyth
blynde ignoraunce, and drowned in the raginge sea, of bottomeles
superstition. Thus is the ignoraunte set out, by callinge hym croked,
clowdye, darke, blinde, and drownde in superstition. All whiche
wordes are not proper unto ignoraunce, but borowed of other thinges,
that are of lyke nature unto ignoraunce. For the unskilfull man hath
his wytte set oute of
And not onely do menne use translation of wordes (called Tropes) for
nede sake, when thei can not finde other: but also when they maye
have mooste apte wordes at hande, yet wyll they of a purpose use
translated wordes. And the reason is this. Menne counte it a poynte
of witte to passe over suche woordes as are at hande, and to use
suche as are farre fetcht and translated: or elles it is, because the
hearer is led by cogitacion upon rehearsall of a Metaphore, and
thinketh more by remembraunce of a word translated, then is there
expreslye spoken: or elles because the whole matter semeth by a
similitude to be opened: or last of al, bicause every translation is
commenly, and for the most part referred to the senses of the body,
and especially to the sense of seing, which is the sharpest and
quickest above all other. For when I shal saye that an angrye manne
fometh at the mouthe, I am brought in remembraunce by this
translation to remember a bore, that in fightyng useth muche
foming, the whiche is a fowle and lothelye sighte. And I cause other
to thinke that he brake pacience wonderfully, when I set out his rage
comparable to a bores fominge.
An other beinge offended wyth checkes geven, will seye, I marvaile
sir what you meane to be ever snarringe at me, wherein is declared a
brutishenes, consideringe he speaketh
A Trope.
A Trope is an alteration of a word or sentence from the proper
signification to that whych is not proper.
The division of Tropes.
Tropes are either of a word, or of a longe continued speche or
sentence.
Tropes of a worde are these.
A Metaphore or translation of wordes. A worde makinge.
Intellection. Abusion. Transmutation of a word. Transumption.
Chaunge of a name. Circumlocution.
Tropes of a longe continued speache or sentence are these.
An Allegorie, or inversion of wordes. Mountinge. Resemblinge of
thinges. Similitude. Example.
What is a Metaphore.
A Metaphore is an alteration of a woorde from the proper and
naturall meanynge, to that whiche is not proper, and yet agreeth
therunto, by some lykenes that appeareth to be in it.
An Oration is wonderfullye enriched, when apte Metaphores are gotte
and applied to the matter. Neither can anye one perswade
effectuouslye, and winne men by weyght of his Oration, withoute the
helpe of woordes altered and translated.
The diversitye of translations.
Firste we alter a worde from that which is in the minde, to that
which is in the bodye. As when we perceyve one that hath begiled
us, we use to saye: Ah sirrha, I am gladde I have smelled your oute.
Beinge greved with a matter, we saye communelye we can not digest
it. The Lawyer receiving money more then neadeth oftentimes, will
saye to his Client wythout any translation. I fele you wel, when the
pore man thinketh that he doth well understand his cause, and will
helpe him to some good ende. For so, communelye we saye, when we
knowe a mans minde in anye thinge. This kinde of mutation is muche
used, when we talke earnestlye of any matter.
>From the creature wythout reason, to that whyche hathe reason.
The seconde kinde of translation is, when we goo from the creature
wythout reason to that whiche hathe reason, or contrarye from that
whiche hathe reason, to that whiche hath no reason. As if I shoulde
saye, such an unreasonable brawler, did nothinge elles but barke like
a dogge, or like a Foxe. Women are saide to chatter, churles to
grunte, boyes to whyne, and yonge men to yell. Contrariwise, we call
a Foxe false, a Lyon proude, and a Dogge flatteringe.
>From the lyvynge to that whyche hath no lyfe.
>From the livynge to the not livynge, we use many translations. As
thus. You shall praye for al men dispersed throughoute the face of
the earthe. The arme of a tree. The syde of a Bancke. The lande
cryeth for vengeaunce. From the not livinge to the not living: Hatred
buddeth emonge malicious men, his wordes flowe out of his mouthe.
I have a whole worlde of business.
In observing the worke of Nature in al several substaunces
A worde makinge called of the Grecians Intellection.
Intellection called of the Gretians, The like phrases are in the Scripture, as when the Magians came to
Jerusalem, and asked where he was that was
Abusion.
Abusion, called of the Grecians Transmutacion of a worde.
Transmutacion helpeth much for varietie, the whiche is when a
woorde hath a proper signification of the owne, and beyng referred to an other thyng, hath an other meanyng, the Grecians cal it
Transumption.
Transumption is, when by digrees wee go to that, whiche is to be
shewed. As thus: Suche a one lyeth in a darke doungeon, now in
speaking of darkenesse, we understand closenesse, by closenesse,
we gather blackenesse, and by blackenesse, we judge depenesse.
Chaunge of name.
Chaunge of a name, is when for the propre name, some name of an
office, or other calling is used. As thus: the Prophete of God saith:
Blessed, are they whose synnes be not imputed unto them, meanyng
David. The Poete saieth: It is a vertue, to eschew vice, wherein I
understande Horace.
Circumlocution.
Circumlocution is, a large description either to sette forth a thyng
more gorgeouslie, or els to hyde it, if the eares cannot beare the
open speakyng: or when with fewe wordes we cannot open our
meanyng, to speake it more largely. Of the first thus. The valiaunt
courage of mightie Scipio subdued the force of Carthage and
Numantia. Henry the fifte, the most puissaunt Kyng of Englande,
with seven thousand men toke the Frenshe Kyng prisoner with al the
flower of nobilitie in Fraunce. Of the seconde. When Saule was
easyng hymselfe upon the grounde, David toke a peece of his garment, tooke his weapon that laie by hym, and might have slaine hym. Suche a one defiled his bodie with suche an evill woman. For the thirde parte, the large commentaries written, and the Par
What is an Allegorie.
An Allegorie is none other thyng, but a Metaphore used throughout a
whole sentence, or Oration. As in speakyng against a wicked
offendour, I might say thus. Oh Lorde, his nature was so evill, and
his witte so wickedly bente, that he ment to bouge the shippe, where
he hymselfe sailed, meanyng that he purposed the destruction of his
owne countrie. It is evill puttyng strong wine into weake vesselles,
that is to say it is evill trustyng
Of Schemes, called otherwyse sentences of a worde and sentence.
I might tary a longe tyme in declaryng the nature of diverse
Schemes, whiche are woordes or sentencies altered, either by
speakyng, or writyng, contrarie to the vulgare custome of our
speache without chaungyng their nature at all: but because I knowe
the use of the figures in word is not so great in this our tongue, I
wil run them over with asmuche haste as I can.
The division of Schemes.
Straunge usyng of any worde or sentence contrarie to our daiely
wont, is either when we adde, or take away a sillable, or a word, or
encrease a sentence by chaunge of speache contrarie to the commune
maner of speakyng.
Figures of a worde.
Those be called figures of a word, when we chaunge a worde, and
speake it contrarie to our vulgare and daily speache. Of the whiche
sorte, there are sixe in nomber.
i. Addition at the first. ii. Abstraction from the first. iii.
Interlacyng in the middest. iiii. Cuttyng from the middest. v.
Addyng at the ende. vi. Cuttyng from the end.
Of Addition. As thus. He did all to berattle hym. Wherein appereth
that a sillable is added to this worde (rattle.) Here is good nale to
sel, for good ale.
Interlacyng in the middest. As. Relligion, for religion.
Cuttyng from the middest. Idolatrie, for Idololatrie.
Addyng at the end. Hasten your busines, for Haste your businesse.
Cuttyng from the end. A faire may, for maide.
Thus these figures are shortely sette out, and as for the other
Schemes, whiche are utterde in whole sentences, and expressed by
varitie of speache: I wil set them forth at large emong the coloures
and ornamentes of Elocution, that folowe.
Of coloures and ornamentes to commende and sette forth an Oration.
Now, when we are able to frame a sentence handsomly together,
observyng number and kepyng composition, suche as shal lyke best
the eare, and do know the use of Tropes, and can applie them to our
purpose: than thornamentes are necessarie in an Oration, and
sentences woulde bee furnished with moste beautifull figures.
Therfore to thende that they may be knowne, suche as most
commende and beautifie an Oration: I wil set them forthe here in
suche wise as I shal best be able, folowyng the order whiche Tullie
hath used in his Booke made of a perfite Oratour.
Restyng upon a poyncte.
When wee are earnest in a matter, and feele the weight of our cause,
wee rest upon some reason, whiche serveth best for our purpose.
Wherin this figure appereth most, and helpeth muche to set forthe
our matter. For if we stil kepe us to our strongest holde, and make
ofte recourse thither, though we be dryven through bytalke to go
from it nowe and than: we shall force them at length, either to
avoide our strong defence, or elles to yelde into our handes.
An evident, or plaine settyng forthe of a thyng as though it were
presently doen.
aa3r
This Figure is called a description, or an evident declaration of a
thyng, as though we saw it even now doen. An example. If our
enemies shal invade, and by treason wynne the victorie, we al shal
dye every mothers sonne of us, and our Citie shalbe destroied sticke
and stoone. I see our children made slaves, our daughters ravished,
our wifes caried away, the father forced to kil his owne sonne, the
mother her daughter, the sonne his father, the sucking child slaine in
the mothers bosome, one standyng to the knees in anothers bloude,
Churches spoiled, houses pluckte doune, and al set in fier rounde
about us, every one cursyng the day of their birth, children criyng,
women wailyng, and olde men passyng for very thought, and every
one thynkyng hymselfe most happy that is first ridde out of this
worlde, suche will the crueltie be of our enemies, and with suche
horrible hatred wil they seeke to dispatche us. Thus where I might
have said, we shal al be destroied and saie no more, I have by
description sette the evill forth at large. It muche availeth to use
this figure in diverse matters, the whiche whosoever can do, with
any excellent gift, undoubtedly he shal muche delite the hearers.
The circumstaunces wel considered in every cause, geve muche
matter for the plaine opening of the thyng. Also similitudes,
examples, comparisons from one thyng to another, apte
translactions, and heaping of allegories and all suche figures as
serve for amplifiyng, do muche commende the lively settyng forthe
of any matter. The miseries of the Courtiers lyfe might well be
described by this kind of figure. The commoditie of learnyng, the
plasure of plowe men, and the care that a Kyng hath. And not onely
are matters set out by description, but men are painted out in their
colours, yea buildynges are set forth, Kyngdomes, and Realmes are
portured, places, and tymes are described. The Englishe man for
feedyng, and chaung of apparel: The Duytche man for drynkyng: The
Frenche man for pryde and inconstaunce: The Spanyard for
nymblenes of bodie, and muche disdaine: The Italian for great witte
and pollicie: The Scottes for boldenes, and the Boeme for
stubbornesse.
Many people are described by their degree as a man of good yeres is
compted sober, wise and circumspect: a young man wilde, and
carelesse: a woman bablyng, inconstant, and redy to beleve al that
is tolde her.
By vocation of life, a souldiour is counted a greate bragger, and a
vaulter of hymselfe: a Scholer simple: a ruffed coate, sadde and
sometymes craftie: a courtier, flatteryng: a citezen, jentle.
In describing of persons there ought alwaies a commelinesse to be
used, so that nothyng be spoken whiche may be thought is not in
them. As if one shall describe Henry the sixth, he might cal hym
jentle, milde of nature, ledde by perswasion, and redy to forgeve,
carelesse for wealthe, suspectynge none, merciful to al, fearefull in
adversitie, and without forecast to espie his misfortune. Again for
Richarde the thirde I might bryng hym in, cruell of harte, ambiciouse
by nature, enviouse of mynde, a depe dissembler, a close man for
weightie matters, hardie to revenge, and feareful to lose his high
estate, trustie to none, liberal for a purpose, castyng still the
worst, and hoping ever the best. By this figure also we imagine a
talke for some one to speake, and according to his person we frame
the Oration. As if one should bryng in noble Henry the .viii. of most
famouse memorie to enveigh againt rebelles, thus he might order his
Oration. What if Henry theight were alyve, and sawe suche rebellion
in this Realme, would not he say thus, and thus? Yea me thynkes I
heare hym speake even now. And so set forthe suche wordes as we
would have hym to saie.
Some tymes it is good to make God, the Countrie, or some one towne
to speake, and loke what we woulde say in our owne person, to frame
the whole tale to them. Suche varietie doth muche good to avoide
tediousnenes, for he that speaketh al in one sort though he spake
thinges never so wittely shal sone wery his hearers. Figures
therfore wer invented to avoide sacietie, and cause delite: to
refresh with pleasure and quicken with grace, the dulnesse of mans
braine. Who wil loke of a whit waul an houre together, where no
workemanship is at al? Or who wil eate stil one kinde of meate, and
A stop, of half tellyng of a tale.
A Stoppe is, when we breake of our tale before we have told it. As
thus. Thou that art a young man of suche towardnes havyng suche
frendes to plaie me suche a parte, wel, I will saie no more, God
amende all that is amisse. Or thus. Dothe it become the to be, shal I
tel al, Naie I wil not for very shame.
A close understandyng.
A close understandyng is, when more may be gatherd than is openly
exprest. A naughtie fellowe that used muche robbery, founde hym
selfe greeved that the great Oratour Demosthenes spent so muche
oyle wherby he watched from tyme to tyme in compassyng matters
for the commune weale: In dede (quoth) Demosthenes darke nightes
are best for they purpose, meanyng that he was a great robber in the
night. One also beeyng set in a heate, because another had contraried
hym for the choise of meates, was muche more greved when he gave
hym this taunt. You may boldely (quod he) speake for fishe eatyng,
for my maister your father hath many a time and ofte wipt his nose
upon his sleeve, meanyng that his father was a fishemonger.
Shorte sentences.
Then shorte clauses, or sentences are used when we speake at a
worde, parte of our minde, and next after speake as briefely againe,
usyng to make almost every worde a perfite sentence. As thus. The
man is sore wounded, I feare me he will dye. The Phisicions
mistrust hym: the partie is fledde, none persueth: God sende us good
lucke.
Abatyng, or lessenyng of a thyng.
We make our doynges appere lesse, when with wordes we extenuate
and lessen thesame. As when one had geven his fellowe a sound
blowe, beyng rebuked for the same, saied he scante touched hym.
Likewise, when two have fought together, to say that the one had his
legge prickte with a sworde, when perchaunce he had a great wounde.
Many pleasaunt jentlemen are well practised in merie conceited
jestes, and have both suche grace and delite therin, that they are
wonderfull to beholde, and better were it to be sharpely chidde of
diverse other, then pleasauntly taunted by any of them. When a
jentleman of great landes and small witte had talked largely at a
supper, and spake wordes scant worth the hearyng, an other beeyng
muche greeved with his foolie, saied to hym: Sir I have taken you for
a plaine meanyng jentleman, but I know nowe, there is not a more
deceiptfull bodie in al Englande: with that, other beyng greeved with
the young jentlemans foolie, boldely began to excuse hym for
deceipt, and therfore said, he was to blame to charge hym with that
fault, consideryng his nature was simple, and few can say that ever
he was craftie. Wel quoth thother, I must nedes say he is deceiptful,
for I toke hym heretofore for a sober wittie young man, but now I
perceive, he is a foolish bablyng felowe, and therfore I am sure he
hath deceived me like a false craftie child, as he is: with that they
al laughed, and the jentleman was muche abashed. But as touchyng
sharpe tauntes, I have largely declared them in place, where I
treated of laughter.
Digression, or swarvyng from the matter.
We swarve sometymes from the matter upon just consideracions,
makyng the same to serve for our purpose as wel as if we had kepte
the matter stil. As in makng an invective against rebelles, and
largelye setting out the filth of their offence, I might declare by the
way of a digression, what a noble countrie England is, how great
commodities it hath, what trafike here is used, and howe muche more nede other Realmes have of us, than we have neede of them. Or when I shal geve evidence, or rather declame against an hainouse
Murtherer, I may digresse from the offence doen, and enter in prayse
of the deade man, declaryng his vertues in moste ample wyse, that
the offense doen, may be thought so muche the greater, the more
honest he was that hath thus been slaine.
Proposicion.
Proposicion is a short rehersall of that, wherof we mynde to speake.
I will tell you (quoth one) there is none hath a worse name then this
felowe, none hath been so often in trouble, he maie be fautelesse,
but I can hardely beleve it, there are enow that will testifie of his
naughtinesse, and avouche his evill demeanour to bee suche, that the
like hath not been hard heretofore.
An over passage to another matter.
When we go from one matter to another, we use this kynde of
phraise. I have tolde you the cause of all this evill, nowe I will tell
you a remedy for thesame. You have heard of justificacion by faith
onely, now you shall here of the dignitee of workes, and how
necessary thei are for every christian body.
Of commyng again to the matter.
When wee have made a digression, wee maie declare our returne, and
shewe that whereas wee have roved a litle, we will now kepe us
within our boundes. In this kynd of digression, it is wisedome not to
wander over farre, for feare wee shall werie the hearers, before we
come to the matter again. I knew a preacher, that was a whole houre
out of his matter, and at length remembryng hymself, saied, well,
now to the purpose, as though al that, whiche he had spoken before,
had been litle to the purpose, whereat many laughed, and some for
starke wearinesse wer fain to go awaie.
Iteratyng and repeatyng thynges said before.
When a man hath largely spoken his mynd, he may repeate in fewe
wordes, the somme of his saiyng. As if one should be charged with
felonie, that is a man of welth and honestie, he might thus gather
his mynd together after a long tale told. First I wil prove there is no
cause that I should steale, again that I could not possible at suche a
The conclusion, or lappyng up of matter.
The conclusion, is an apt knittyng together of that, whiche we have
said before. As thus. If reason can perswade, if examples maie
move, if necessitee maie helpe, if pitee maie provoke, if daungers
foreseen, maie stirre us to be wise: I doubte not but you will rather
use sharpe lawes, to represse offendours, then with dissolute
negligence, suffer all to perishe.
Mountyng above the truthe.
Mountyng above the truthe, is when we do set furthe thynges
excedyngly and above all mennes expectacion, meanyng onely that
thei are very great. As thus, God promised to Abraham, that he wold
make his posteritee, egual with the sandes of the yearth. Now it
was not so said, that there should be so many in deede, but that the
nomber should bee infinite. For, whether we shall understande
those, to bee the children of Abraham, that came of his stocke in
fleshe, or els take them for the children of Abraham, that have the
faithe of Abraham: wee shall never prove the nomber of men, to bee
eguall with the sandes of the sea, though wee could reken all that
have been, from the beginnyng of the worlde. Therfore in this
speache, wee must understande there is a mountyng, called of the
Grecians Askyng other, and answeryng our self.
By askyng other, and answeryng to the question our self, we muche
commende the matter, and make it appere very pleasant. If I would
rebuke one that hath committed a robberie, I might saie thus. I
wonder what you ment to commit suche felonie. Have you not
landes? I knowe you have. Are not your frendes worshipfull? Yes
assuredly. Wer you not beloved of them? No doubt you were. Could
you have wanted any thyng that thei had? If you would have eaten
gold, you might have had it. Did not thei alwayes
The like kynd of writyng is also used, when we make another body to
speake, and yet not aske them any question at al. As when D. Haddon
had comforted the duchesse of Suffolkes grace for her children, and
had said thei wer happly gone because thei might have fallen
hereafter, and loste that worthy name, whiche at their death thei
had: at last he bringeth in the mother, speakyng motherlike, in her
childrens behalfe of this sort, and answereth still to her saiynges.
But al these evilles wherof you speake (quoth she) hadde not
chaunced: Yet suche thynges doo chaunce. Yet not alwayes: Yet full
ofte. Yet not to al: yet to a great many. Yet thei had not chaunced to
myne: Yet wee knowe not. Yet I might have hoped: Yet better it had
been to have feared.
Snappishe askyng.
We doo aske oftentymes, because we would knowe: we do aske also,
because we woulde chide, and sette furthe our grief with more
vehemencie, the one is called Dissemblyng or close jestyng.
When we jest closely, and with dissemblyng meanes, grigge our
felowe, when in wordes wee speake one thyng, and meane in hart
another thyng, declaryng either by our countenaunce, or by
utteraunce, or by some other waie, what our whole meanyng is. As
when we se one bostyng himself, and vain glorious, to hold him up
with ye and naie, and ever to ad more to that, whiche he saieth. As I
knowe one that saied hymself, to be in his awne judgement
Doubtfulnesse.
Doubtfulnesse is then used, when we make the hearers beleve, that
the weight of our matter causeth us to doubte, what were best to
speake. As when a kyng findeth his people unfaithfull, he maie
speake in this wise. Before I begin, I doubt what to name ye. Shal I
call you subjectes? You deserve it not. My frendes ye are not. To
cal you enemies wer overlitle, because your offence is so greate.
Rebelles you are, and yet that name doeth not fully utter your folie.
Traitors I maie call you, and yet you are worse then traitors, for you
seke his death, who hath geven you life. Thoffence is so great, that
no man can comprehend it. Therfore I doubt what to call you, except
I should call you by the name of theim all. Another. Whether shall I
speake, or holde my peace? If I speake, you will not heare, if I holde
my peace, my conscience condempneth my silence.
Distribucion.
Distribucion, is when we apply to every body, suche thynges as are
due unto them, declaryng what every one is in his vocacion. It is the
duetie of a Kyng, to have an especially care over his whole realme.
It is thoffice of his nobles, to cause the kynges will
It is the part of a subject, faithfully to do his princes
commaundement, and with a willyng hart to serve him at al nedes.
It is thoffice of a bishop to set furthe Gods worde, and with all
diligence to exhort men to al godlinesse. It is an husbandes duetie
to love his wife, and with jentle meanes to rule her. It is the wifes
office, humbly to submit her self to her husbandes will. Servauntes
should be faithfull to their maistres, not onely for feare of a law,
but also for conscience sake. Masters should use their servauntes
accordyngly, paiyng theim that, whiche is due unto them. A father
should bryng up his children in the feare of God. Children should
reverence their fathers with all submission. It is also called a
distribucion, when we divide the whole, into severall partes, and
saie we have foure poynctes, whereof we purpose to speake,
comprehendyng our whole talke within compasse of thesame.
Correccion.
Correccion, is when we alter a woorde or sentence, otherwise then
we have spoken before, purposyng therby to augment the matter, and
to make it appere more vehement. Tullie against Verres, geveth a
good example. We have broughte before you my Lordes, into this
place of judgement, not a thefe, but an extorcioner and violent
robber, not an aduouterer, but a ravisher of maides, not a stealer of
church goodes, but an errant traitor, bothe to God and all godlinesse:
not a common ruffin, but a moste cruell cut throte suche as if a man
should rake hell for one, he could not finde the like. Again, if one
would enveigh against bacbiters, after this sort. Thou hast not
robbed hym of his money, but thou hast take awaie his good name,
whiche passeth all worldly goodes, neither hast thou slaundered
thyne enemie, but thyne awne brother, and frende, that meant thee
well, and hath doen thee pleasures: nay thou hast not slandred him,
but thou hast slain hym. For a man is halfe hanged, that hath lost his
good name. Neither hast thou killed him with the sword, but
poysoned hym with thy tongue, so that I maie call it rather an
enchanting, then a murther. Neither hast thou killed one man
Rejeccion.
Rejeccion is then used, when we lay suche faultes from us, as our
enemies would charge us with all, saiyng it is foly to thynke any
suche thyng, muche more to speake it: or els to saie, suche a mannes
worde is no slaunder, or it nedeth not to talke of suche toyes. Or
thus. Who wold thinke that I would doo suche a deede? Or is it like
that I would do suche a dede? Antony charged Tully, that he was the
occasion of civill battaill. Nay (quod Tullie) it is thou, it is thou
manne and none other, that settes Ceasar on worke, to seke the
slaughter of his countrey.
A Buttresse.
A Buttresse is a sense made for that, whiche we purpose to hold up,
or go about to compasse. As thus. I hope my lordes, bothe to
perswade this man by reason, and to have your judgement in this
matter. For wheras it is a sore thyng to be justly accused, for
breaking frendship, then assuredly if one be wrongfully slandred, a
man had nede to loke about him.
A familiar talke, or communicacion used.
Communicacion is then used, when we debate with other, and aske
questions, as though we loked for an answer, and so go through with
our matter, leavyng thejudgement therof to their discrecion. As
thus. What thinke you in this matter? Is there any other better
meanes to dispatche the thyng? What would you have doen, if you
were in thesame case? Here I appeale to your awne conscience,
whether you would suffer this unpunished, if a man should do you the
like displeasure.
Descripcion of a mannes nature, or maners.
We describe the maners of men, when we set them furthe in their
kynd what thei are. As in speakyng against a coveteous man, thus.
There is no suche pinche peny of live, as this good felowe is. He will
not lose the paryng of
Error.
Errour is, when wee thinke muche otherwise then the truth is. As
when we have conceived a good opinion of some one man, and are
often deceived, to saie, who would have thought, that he ever would
have doen so. Now of all menne upon yearth, I would have least
suspected hym. But suche is the world. Or thus. You thinke suche a
man a worthy personage, and of muche honestie, but I wil prove, that
he is muche otherwise: a man would not thynke it, but if I do not
prove it, I will geve you my hedde.
Mirthe makyng.
I have heretofore largely declared, the waies of mirth making, and
therfore I litle nede to renue them here in this place.
Anticipacion, or Prevencion.
Anticipacion, is when we prevent those wordes, that another would
saie, and disprove theim as untrue, or at least wise, answere unto
them. A Godly Preacher enveighed earnestly against those, that
would not have the Bible to bee in Englishe, and after earnest
probacion of his cause, saied thus: but me thynkes I heare one saie.
Sir, you make muche a dooe, aboute a litle matter, what were we the
worse, if we had no scripture at al? To whom he answered: the
scripture is left unto us by Goddes awne will, that the rather we
might knowe his commaundementes, and life therafter al the daies
of our life. Sometymes this figure is used when we saie, we will
not speake this or that, and yet doo notwithstandyng. As thus.
Suche a one is an Officer, I will not saie a briber. Righte is hyndered
throughe mighte,
A Similitude.
A Similitude is a likenesse when .ii. thynges, or mo then two, are so
compared and resembled together, that thei bothe in some one
propertie seme like. Oftentymes brute beastes, and thynges that
have no life, minister greate matter in this behalfe. Therefore those
that delite to prove thynges by similitudes, must learne to knowe
the nature of diverse beastes, of metalles, of stones and al suche, as
have any vertue in them, and be applied to mannes life. Sometymes
in a worde appereth a similitude, whiche beyng dilated helpeth wel
for amplificacion. As thus. You strive against the streme, better
bowe then breake. It is evill runnyng against a stone wall. A man
maie love his house wel, and yet not ride upon the ridge. By all
whiche, any one maie gather a similitude, and enlarge it at pleasure.
The proverbes of Helwode helpe wonderfull well for this purpose. In
comparyng a thyng from the lesse to the greater, Similitudes helpe
well to set out the matter. That if we purpose to dilate our cause
hereby with poses and sentences, wee maie with ease talke at large.
This shall serve for an example. The more previous a thyng is, the
more diligently should it bee kepte, and better hede taken to it.
Therfore tyme, (consideryng, nothyng is more precious) should
warely bee used, and good care taken, that no tyme bee lost, without
some profite gotten. For if thei are to be punished, that spende their
money, and waist their landes, what folie is it, not to thynke theim
worthie muche more blame, that spend their tyme (whiche is the
chifest treasure that God geveth) either idely, or els ungodly? For
what other thyng doeth mannne lose, when he loseth his tyme, but
his life? And what can bee more deare to man, then his life? If wee
lose a litle money, or a ryng of golde with a stone in it, we compt
that greate losse. And I praie you, when wee lose a whole daie,
whiche is a good porcion of a manes life, shall wee not compte that
a losse, consideryng though our money bee gone, wee maie recover
thesame again, but tyme lost can never be called backe again. Again
when we lose
Thus a Similitude myghte be enlarged by heapynge good sentences,
when one thinge is compared wyth an other, and a conclusion made
therupon.
Emonge the learned menne of the Churche, no one useth this figure
more then Chrisostome, whose writynges the rather seme more
pleasaunte and swete. For similitudes are not onely used to amplifie
a matter, but also to beautifie the same, to delite the hearers, to
make the matter playne,
Example
He that myndeth to perswade muste neades be well stored with
examples. And therfore muche are they to be commended whiche
searche Chronicles of all ages, and compare the state of our elders,
with this presente time. The historye of Goddes boke to the
christian is infallible, and therfore the rehearsall of suche
good thinges as are therin conteyned, move the faythfull to all
upright doinge and amendmente of their lyfe. The Ethnicke
aucthoures styrre the hearers, beynge well applyed to the purpose.
For when it shall be reported that they whiche hadde no knowledge
of God, lived in a brotherlye love, one towardes an other, detested
adoutrye, banished perjures, hanged the unthanckefull, kepte the ydle
withoute meate, tyll they laboured for their livyng, suffered none
extorcion, exempted Brybers frome bearynge rule in the commune
Weale: the Christians muste neades be ashamed of their evyll
behaviour, and studye muche to passe those, whiche are in callynge
muche under theim, and not suffer that the ignoraunte and Paganes
lyfe, shall countervayle the taughte chyldren of God, and passe the
Christians so much in good livynge, as the Christians passe theim in
good learninge. Uneguall examples commende muche the matter. I
call theim uneguall, when the weaker is brought in againste the
stronger, as if chyldren be faythfull, much more ought menne to be
faythfull. If womenne be chaste, and undefiled: menne shoulde
muche more be cleane, and wythoute faulte. If an unlearned manne
wyll do no wronge, a learned man and a preacher muste muche more
be uprighte, and live without blame. If an housholder will deale
justlye with his servauntes, a Kynge muste muche the rather deale
justelye with his subjectes.
Examples gathered out of histories and used in this sort, helpe muche towardes perswasion. Yea, brute beastes minister greate occasion of righte good matter, considerynge manye of theim have shewen unto us, the paternes and ymages of divers vertues.
Doves seyng an hauke, gather all together, teachynge us none other
thing, but in adversitie to sticke one to another.
Craynes in the nyght have their watche, warninge us never to be
carelesse, for if their watche, warninge us never to be carelesse,
for if their watche faile them, they al never leave tyll they have
killed that one Crayne, teachyng us that no traytours are worthye to
live upon earth. The watche for his safegarde, and because he
woulde not slepe: holdeth a stone in his fote, the which falleth from
him, when he beginneth to waxe heavy, and so he kepeth him selfe
styll wakyng. Wherby wee maye learne that all menne in their
vocation shoulde be right ware and watchfull. The Henne clocketh
her chickens, feadeth them, and kepeth theim from the Kyte.
Womenne must clocke their children, bring them up well, and kepe
them from evill happe. Nowe I myght in speakinge of some odious
vyce, largelye sette oute some example belonginge to the same, and
compare it with other by heapinge of Chronicles, and matchinge of
thynges together.
The unthankefull in this age (whereof there is no small number) can
not have enoughe saide againste theim. And therfore I am minded to
saye somewhat againste theim, to the utter abhorrynge of all suche
unkynde dealynge. For he that is unthankeful, and for herty love,
sheweth cankard hatred: wanteth all other Vertues, that are
required to be in manne. The chiefe perfection and the absolute
fulfillyng of the Lawe, standeth in the lover which manne oweth
first to God, and nexte to his neighboure. Lette a manne have fayth
that he may be able to translate mountaines (as saint Paule sayeth:)
yea, let him have never so good qualities, or be he never so politique
a manne for the saufegarde of his Countrey, be he never so wise, so
ware, and so watchful: yet if he wante Love, he is nothynge elles but
as a soundinge brasse, or a tinckelinge Cymbal.
Nowe he that is churlishe and unthankefull, muste neades wante love, and therfore wanteth he all other goodnes. The Persians therfore seyng the greatenes of this offence and that where it rested, all vyces for ever were banished: provided by a law th
unthankefulnes. And yet I can not see but they deserve rather an
exquisite kynde of Deathe (suche as fewe have sene, or fewe have
felte) then to suffer lyke Deathe with other, that have not like
offended wyth them.
But nowe because this offence is an evill most odious, and the
principal occasion of all other mischiefe, I will set forthe three
notable examples, the one of a Dragon, the seconde of a Dogge, and
the thirde of a Lyon (whiche all thre in thankefulnes, if that be true
whiche is reported of theim, wonderfullye exceaded,) and the rather
I seke to set theim oute, that the wycked herebye maye well knowe
what they theim selves are, when bruite Beastes shall sette theim
al to schole.
There was a manne (as Plinie writeth) whiche fostered up a yong
Dragon, who seynge the same beaste to waxe wonderfull greate,
feared to kepe his Dragon anye longer within his house, and therfore
he put him out into a wylde Foreste. It happened afterwarde that the
same manne traveylinge on hys journey throughe the Foreste, was
besette with thieves. And nowe beynge in this distresse, and lokinge
for none other ende but deathe, made (as lothe to departe) a grete
showte and an outcrye: strayghte upon whose noyse, and at the
knowledge of his voyce, the Dragon came to him in all the haste
possible. Wherupon the theves beinge greatelye afrayed, ranne cleane awaye to save theim selves harmeles. Thus throughe the
thanckefulnes of a Dragon, this mans life was saved.
The dogge of the Romaine Fulvius is more wonderful. This Fulvius
traveylinge by the waye, was slayne wyth slaves that laye in wayte
for him. Hys Dogge seynge his master deade, laye by him for the
space of two dayes. Wherupon when the manne was missinge, and
searche made for him: they founde him dead, with his Dogge liynge
by him.
Some marveylinge to see the Dogge lye there by hys deade master,
stroke him, and woulde have driven him from the deade corse, and
coulde not: some seynge suche kindenes in the Dogge, and pitiynge
him that he should lye there without meate, two or thre dayes
before: cast him a pece of flesh, wherupon the Dogge strayghte
caried the meate to his masters mouthe, and would not eate anye
whitte him selfe, thoughe he hadde forborne meate so longe before.
And last of all, when this deade bodye shoulde be caste into the
river, (according to the maner of the Romaines) the Dogge leapt in
after, and holdynge up his maister so longe as he coulde, did chose
rather to dye with him, then to live without him.
The Lyon (wherof Appian the Grammarian doth speake) is also
straunge for his kindenes, and almost incredible. A servaunte that
hadde runne awaye from his master, and hidde him selfe for feare in
a cave, within a greate woodde, toke a thorne out of a Lions fote,
whiche then came to him for succour as he lay there. Now when he
had done, the lion to requite his good turne, brought suche meate to
the cave, as he coulde kyll in the woode. The whiche meate the
Servaunte rostynge against the Sunne, (beynge in the mooste hotte
countrey of all Affrica) did eate from time to time. At length yet
being werye of suche a lothesome lyfe, he left the cave, and came
abrode, by meanes wherof he was taken again, and beinge a slave to
his master (who hadde power of life and death over him) he was
condempned to be cast to the wylde beastes at Rome, there to be
devoured of a Lyon. The pore caytife stode pitifullye in the sighte of
thousandes, ever lokinge when he sholde be devoured. It happened at
thesame time, when this felow was thus adjudged to dye: that the
same Lyon was taken, whose foote he healed in the wood. When the
Lyon was putte to him, he came firste very terribly towarde this
felowe, and immediatly knowyng what he was, stode styll, and at
length fauned gently upon him. The felow at firste being amased,
began to take harte unto him afterwardes, as halfe knowing him
likewise, and thus they began bothe to take acquaintaunce thone of
thother, and played together a good space withoute all daunger,
wherupon
The whiche example, the more straunge it is, the more ashamed
maye they be that are unnaturall, and maye learne kindenes of a
bruite Beaste. For suche menne beynge overcome with kindnes by
Beastes, are worsse then Beastes, and more mete rather to be
tormented with Devils, then to live with men.
Of enlargynge examples by copye.
And now because examples enriched by Copy, helpe muche for
Amplification: I will geve a taste, howe these and suche lyke
Histories maye be encrased. And for the better handelynge of theim,
nedefull it is to marke well the circumstaunces: that beynge well
observed and compared together on bothe parties, they maye the
rather be enlarged.
As thus. That whiche bruite Beastes have doone, shalt thou being a
man seme not to have done? They shewed them selves natural, and
wilt thou appeare unnaturall? Nay they overcame nature, and wilte
thou be overcome of them? They became of beastes in bodye, men in
nature, and wilt thou become of a manne in bodye, a Beaste in nature?
They beinge withoute reason, declared the propertye of
The saiynge of Poets and all their fables are not to be forgotten, for
by them we may talke at large, and winne men by perswasion, if wee
declare before hande, that these tales were not fayned of suche wise
menne without cause, neither yet continued untyll this tyme, and
kepte in memorie without good consideration, and therupon declare
the true meanynge of all suche writinge. For undoubtedlye there is
no one tale emonge al the Poetes, but under the same is
comprehended some thinge that perteyneth eyther to the
amendemente of maners, to the knowledge of trueth, to the settynge
forthe of Natures woorcke, or elles to the understandinge of some
notable thynge done. For what other is the paynefull travayle of
Ullisses discribed so largelye by Homere, but a lively picture of
mans miserie in this life. And as Plutarche sayth: and likewise
Basilius Magnus: In the Iliades are described strengthe and
valeantenes of the bodye: In Odissea is set forthe a lyvelye Paterne
of the minde.
The Poetes were wise men, and wished in harte the redresse of
thinges, the whiche when for feare they durst not openly rebuke, thei
didde in coloures paynte theim oute, and tolde menne by shadowes
what they shoulde do in good south: or els because the wycked were
unworthy to heare the truth, they spake so, that none myght
understande, but those unto whom they pleased to utter their
meaninge, and knewe them to the menne of honeste conversation.
We reade of Danae the fayre damosel, whom Juppiter tempted full
ofte, and coulde never have his pleasure, tyll at langthe he made it
raine golde, and so as shee sate in her chimney, a greate deale fell
upon her lappe, the whyche shee toke gladly, and kepte it there:
within the which gold Juppiter him selfe was comprehended, wherby
is none other thynge elles signified, but that women have bene, and
wyll be overcome with money.
Likewise Juppiter fanseinge the fayre maide Isis could not have his
will, till he turned him selfe into a fayre whyte Bull, hwiche
signified that beautie may overcome the best.
If a manne woulde speake agaynst covetous Caytifes, can he better
shewe what they are, then by settynge forthe the strange plague of
Tantalus, who is reported to be in Hell, havinge water comminge
styll to his chynne, and yet never able to drynke: and apple hangyng
before his mouthe, and yet never able to eat?
Icarus woulde nedes have wynges and flye contrary to nature,
wherupon when he hadde them sette together with waxe, and joyned
to his syde, he mounted up into the ayre. But so sone as the
sunne hadde somewhat heated him, and his waxe began to melte, he
fel downe into a greate River, and was drowned out of hande, the
whiche water was ever after called by his name. Now what other
thing dothe this tale shewe us, but that everye man should not
meddle with thinges above his compasse.
Midas desiered that whatsoever he touched, the same might be golde:
wherupon when Juppiter hadde graunted him his bounde: his meate,
drinke, and al other thinges turned into gold, and he choked with his
one desire, as al covetouse
What other thyng are the wonderfull labours of Hercules, but that
reason shoulde withstande affection, and the spirite for ever should
fight, against the fleshe? We Christians had like fables heretofore
of joyly felowes, the Images wherof were set up (in Gods name) even
in our Churches. But is any man so mad to thynk that ever there was
suche a one as S. Christofer was paincted unto us? Mary God forbid.
Assuredly when he lived upon earth were other houses builded for
hym, then we have at this tyme, and I thynke tailers were muche
troubled to take measure of him for makyng his garmentes. He might
be of kynne to Garganteo, if he were as bigge as he is set forthe in
Antwerpe. But this was the meanyng of our elders (and the name
self doth signifie none other) that every man should beare Christ
upon his backe, that is to say, he should love his brother as Christe
loved us, and gave his body for us: he shoulde travaile through
hunger, colde, sorowe, sickenes, deathe, and al daungers with al
sufferaunce that might be. And whether should he travaile? To the
everlivyng GOD. But how? In darkenes? No forsouth, by the light of
his word. And therfore Sainct Christofer beyng in the Sea, and not
well able to gette out (that is to say beyng almost drouned in synne,
and not knowyng whiche waie best to escape) an Heremite appered
unto hym with a lanterne and a light therein, the whiche dothe
signifie none other thyng to the Christian but the true woorde of
God, whiche lighteneth the hartes of men, and geveth understandyng
to the youngelinges (as the Prophet doth saie). Againe, Sainct
George he is set on horsebacke and killeth a Dragon with his speare,
whiche Dragon woulde have devoured a virgine, whereby is none
other thyng ment but that a Kyng and every man unto whom
thexecution ofjustice is committed, should defende the innocent
against the ungodly attemptes of the wicked, and rather kill suche
devilles by marcial law, than suffer the innocentes to take any
wrong. But who gave our clargie any suche aucthoritie that those
monsters shoulde bee in Churches as laye mens
Of Fables.
The feigned fables, such as are attributed unto brute beastes, would
not be forgotten at any hand. For not onely they delite the rude and
ignoraunt, but also they helpe muche for perswasion. And because
suche as speake in open audience have ever moe fooles to heare them
than wise men to geve judgement: I would thynke it not amisse, to
speake muche accordyng to the nature and fansie of the ignoraunt,
that the rather thei might be wonne through fables, to learne more
weightie and grave matters. For al men cannot brooke sage causes,
and auncient collacions: but wil lyke earnest matters the rather, if
some thing be spoken there emong agreyng to their natures. The
multitude (as Horace doth say) is a beast, or rather a monster that
hath many heades and therefore like unto the diversitie of natures,
varietie of invencion must alwaies be used. Talke altogether of
moste grave matters, or depely searche out the ground of thynges or
use the Quiddities of Dunce to sette forth Gods misteries: and you
shal see the ignoraunt (I warrant you) either fal a slepe, or elles bid
you farewel. The multitude must needes be made mery: and the
more foolish your talke is, the more wise wil they counte it to be.
and yet it is no foolishnesse, but rather wisedome to wynne men by
tellyng of fables to heare of Gods goodnesse. Undoubtedly fables
well sette forthe, have doen muche good at diverse tymes, and in
diverse commune weales. The Romaine Menenius Agrippa allegyng
upon a tyme a fable of the conflicte made betwixt the partes of a
mans bodie, and his belie: quieted and marveilouse stirre that was
lyke to ensewe and pacified the uprore of sediciouse rebelles,
whiche els thought for ever to destroy their countrie. Themistocles
perswaded the Athenians not to chaunge
Now likewyse as I gave a lesson how to enlarge and example, so may
fables also in lyke sorte be sette out, and augmented at large by
Amplification. Thus muche for the use of fables. Againe,
sometymes feined Narrations and wittie invented matters (as though
they were true in deede) helpe wel to set forwarde a cause, and have
great grace in them, beyng aptely used and wel invented. Luciane
passeth in this pointe: and Sir Thomas More for his Eutopia can
soner be remembred of me, then worthely praised of any according as the excellencie of his invencion in that behaulf doth most justly
require.
Digestion.
Digestion is an orderly placyng of thynges, partyng every matter
severally. Tullie hath an example hereof in his oration whiche he
made for Sextus Roscius Amarinus. There are three thynges (quod
Tullie) whiche hynder Sextus Roscius at this tyme, the accusacion of
his adversaries, the boldenes of them, and the power that they beare.
Eruscus his accuser hath taken upon hym to forge false matter, the
Roscians kinsfolke have boldly adventured, and wil face out their
doynges, and Chrosogonus here, that most can do, wil presse us with
his power.
A whisht, or a warnyng to speake no more.
A Whisht, is when we bid them holde their peace that have least
cause to speake, and can do litle good with their talkyng. Diogenes
beeyng upon the Sea emong
Contrarietie.
Contrarietie is, when our talke standeth by contrarie wordes, or
sentences together. As thus wee mighte despraise some one man, he
is of a straunge nature as ever I sawe, for to his frende he is
churlishe, to his foe he is jentle: geve him faire wordes, and you
offende hym: checke hym sharpely, and you wynne hym. Let hym
have his will, and he will flye in your face: kepe hym shorte, and you
shal have hym at commaundement.
Freenesse of speache.
Freenesse of speache, is when wee speake boldely, and without
feare, even to the proudest of them, whatsoever we please, or have
list to speake. Diogenes herein did excel, and feared no man when he
sawe just cause to saie his mynde. This worlde wanteth suche as he
was, and hath over many suche, as never honest man was, that is to
say, flatterers, fawners, and southers of mennes saiynges.
Stomake grief.
Stomake grief, is when we will take the matter as hote as a tost.
We nede no examples for this matter, hote men have to many, of
whom they may be bould and spare not, that fynde them selves a
colde. Some tymes
Of figures in sentencies, called Schemes.
When any sentence upon the placyng, or settyng of wordes, is said to
be a figure: thesaid is alwaies called a Scheme, the whiche wordes
beyng altered, or displaced, the figure streight doth lose his name,
and is called no more a scheme. Of this sorte there be diverse, suche
as hereafter folowe.
Doublettes.
Doublettes, is when we reherse one and thesame worde twise
together. An wretche, wretche, that I am. Tullie against Catiline
inveighyng sore against his traiterouse attemptes, saith after a long
rehersed matter, and yet notwithstandyng all this notouriouse
wickedness: the man liveth stil, liveth? Nay mary he cometh into
the counsel house whiche is more. An other: Darest thou showe thy
face, thou wretched theef, thou theefe I saie to thyne owne father,
darrest thou looke abrode? Thus the ofte repeatyng of one worde
doth muche stirre the hearer, and makes the worde seeme greater, as
though a sworde were ofte digged and thrust twise, or thrise in one
place of the bodie.
Alteryng parte of a worde.
Alteryng parte of a word, is when we take a letter, or sillable from
some word, or els adde a letter, or sillable to a worde. As thus.
William Somer seyng muche a do for accomptes makyng, and that the
Kynges majestie of
Repetition.
Repetition is when we begynne diverse sentencies one after another
with one and thesame worde. As thus: When thou shalt appere at the
terrible daie of judgement before the high majestie of God, where is
then thy richesse? Where is then thy deintie faire? Where is then
thy great band of men? Where are then thy faire houses? Wher are
then al thy landes, pastures, parkes, and forestes? I might saie thus
of our soveraine lord the Kynges majestie that now is. Kyng Edwarde
hath overthrowen idololatrie: Kyng Edwarde hath bannished
superstition: Kyng Edward by Gods helpe hath brought us to the true
knowelge of our creation: Kyng Edwarde hath quieted our
consciencies, and laboured that al his people should seeke healthe by
the death and Passion of Christ alone.
Conversion.
Conversion is an ofte repeatyng of the last worde, and is contrarie
to that which went before. When just dealing is not used: welth
goeth away, fryndship goeth away, truth goeth awaie, all goodnes (to
speake at a worde) goeth awaie. Where affections beare rule, there
reason is subdued, honestie is subdued, good wil is subdued, and al
thinges els that withstande evil, for ever are subdued.
Comprehension.
Comprehension, is when bothe the above rehersed figures are in one
kynd of speakyng used, so that bothe one first worde must ofte be
rehersed, and likewise al one last worde. What winneth the hartes
of men? Liberalitie. What causeth men to adventure their lifes, and
dye willyngly in defence of their masters? Liberalitie. What
continueth
Progression.
Progression standeth upon contrarie sentences which answere one
another. If we would rebuke a naughty boie, we might with
commendyng a good boie, say thus. What a boie art thou in
comparison of this fellow here. Thou sleapes: he wakes: thou
plaies: he studies: thou art ever abrode: he is ever at home: thou
never waites: he stil doth his attendaunce: thou carest for no body:
he doeth his dutie to al men: thou doest what thou canst to hurt al,
and please none: he doth what he can, to hurte none, and please all.
Lyke endyng, and lyke fallyng.
Then the sentences are said to ende lyke, when those wordes do end
in like sillables, which do lacke cases. Thou lives wickedly, thou
speakes naughtely. The rebelles of Northfolke (quoth a most worthie
man that made an invective against them) through slaverie, slew
Nobilitie: in dede miserably, in fashion cruelly, in cause devilishly.
Sentencies also are said to fal like, when diverse wordes in one
sentencie ende in lyke cases, and that in ryme. By great travaile is
got muche availe, by earnest affection, men learne discrecion.
These .ii. kyndes of Exornacion are then most delitefull when
contrarie thynges are repeated together: when sentencies are
turned, and letters are altered. Of the first this may be an example:
Where learnyng is loved, there labour is estemed: but wher sleuth is
thought solace, there rudens taketh place. A Kyng is honoured, that
is a Kyng in dede. Wil you drink or you go, or wil you go or you drinke. There is a diffrence betwixt an horsemilne, and a milnehorse. He is a
Egual members.
Eguall members are suche, when the one halfe of the sentence
answereth to the other, with just proporcion of nomber, not that the
sillables of necessitee, should be of just nombre, but that the eare
might judge them, to bee so eguall, that there maie appere small
difference. As thus. Lawe without mercie, is extreme power, yet
men thorowe folie, deserve suche justice. Learnyng is daungerous, if
an evill man have it. The more noble a manne is, the more jentle he
should be. Isocrates passeth in this behalfe, who is thought to write
altogether in nomber, kepyng just proporcion in framyng of his
sentence.
Like emong themselfes.
Sentences are called like, when contraries are set together, and the
firste taketh asmuche as the other folowyng: and the other folowyng
taketh asmuche a waie, as that did, whiche went before. As thus.
Lust hath overcome shamefastenesse, impudencie hath overcome
feare, and madnesse hath overcome reason. Or els sentences are
said to be like emong themselfes, when every part of one sentence is
eguall, and of like weight one with another. As thus. Is it knowen,
tried, proved, evident, open, and assured that I did suche a deede?
Another. Suche riote, Dicyng, Cardyng, pikyng, stealyng, fighting,
ruffines, queanes and harlottes, must nedes bryng hym to naught.
Gradacion.
Gradacion is when we reherse the worde that goeth nexte before, and
bryng another woorde thereupon that encreaseth the matter, as
though one should go up a paire of staiers, and not leave til he come
at the toppe. Or thus. Gradacion is when a sentence is dissevered by
degrees, so that the worde, whiche endeth the sentence goyng
before, doeth begin the nexte. Labour getteth learnyng, learnyng
getteth fame, fame getteth honour, honour getteth blesse for ever.
Another. Of slouthe cometh pleasure, of pleasure cometh spendyng,
of spendyng cometh whoryng, of whoryng cometh lacke, of lacke
cometh thefte, of thefte cometh hangyng, and there an ende for this
world.
Regression.
That is called regression, when we repeate a worde eftsones, that
hath been spoken, and rehersed before, whether thesame bee in the
beginnyng, in the middest, or in the letter ende of a sentence.
In the beginnyng, thus. Thou art ordeined to rule other, and not other
to rule thee.
In the middest thus. He that hath money, hath not geven it, and he
that hath geven money, hath not his money still: but he that hath
geven thankes, hath thankes still, and he that hath them still, hath
geven them notwithstandyng.
In the latter ende, thus. Manne must not live to eate, but eate to
live. Man is not made for the Sabboth, but the Sabboth is made for
man. If man do any filthy thyng, and take pleasure therein: the
pleasure goeth awaie, but the shame tarieth still. If manne do any
good thyng with pain, the paines go awaie, but the honestie abideth
still.
Wordes loose.
Wordes louse are suche, which as are uttred without any addicion of
conjuncions, suche as knitte woordes and sentences together. As
thus. Obeye the Kyng, feare his lawes, kepe thy vocacion, doo right,
seke rest, like well a litle, use all menne, as thou wouldest thei
should use thee.
Out criyng.
Out criyng is when with voyce we make an exclamacion. Oh Lorde, O
God, O worlde, O life, O maners of menne? O death, where is thy
styng? O hell where is thy victorie?
Oft usyng of one worde in diverse places.
Can he have any mannes harte in hym, or deserveth he the name of a
man, that cruelly killeth a poore innocent man, who never thought
hym harme.
A cause geven to a sentence uttered.
I feare not myne adversarie, because I am not giltie. I mistrust not
the Judges, because thei are juste, the quest will not cast me, the
matter is so plain.
A cause geven to thynges contrary.
Better it were to rule, then to serve: For, he that ruleth, liveth:
because he is free. But he that serveth, cannot be saied to live. For
where bondage is, there is no life properly.
Sufferaunce.
Take your pleasure for a tyme, and do what you list, a tyme will
come when accompt shalbe made. When thynges cannot be, that we
would have, we should will that, whiche we can have. Pacience is a
remedy for every disease.
A doubtyng.
Shall I call hym foole, or shall I call hym varlet, or both? Another.
What made hym to commit suche a robberie? Lacke of money, or
lacke of wit, or lacke of honestie? I doubte whether to call hym a
foolishe knave, or a knavishe foole. When muche matter was here in
Englande, for callyng the Pope, supreme hedde of the Churche (quoth
a Spanyarde, that whilome was of the Popes courte in Rome) you
doubt muche here in England, whether the Pope be hedde of the
churche or no, and greate variaunce there is emonges you, at the
whiche foly of yours I doo muche marvaill, for we doubte muche at
Rome, whether he be a member of the Churche at all, or no.
Reckenyng.
Reckenyng, is when many thynges are nombred together. There is no
streat, no house, no man, no child, no shop, no lodgyng in all this
toune, but he hath been in it. There is no stone, no Diamond, no
Saphire, no Rubie, no Christall, no Turcasse, no Emerode, but he
knoweth theim perfectly. By this figure we may enlarge that, by
rehersyng of the partes, whiche was spoken generally, and in fewe
wordes. This maie be an example. Suche a jentle man beyng an
unthrifte, hath spent all that ever he had. Thus the sentence maie be
amplified, if we shew particularly what he had, and tell severally
how he spent it. Loke what enheritaunce came to him (whiche was
no small thyng) by the death of his awn kinne, and his wifes kinsfolk:
What dower soever he had by mariage of his wife, which by report
was very greate thyng: Whatsoever he got by executorship:
Whatsoever the kinges
Reasonyng a matter with our selfes.
Then wee reason the matter with our selfes, when we aske questions
of our selfes, and answere thereunto. As thus. Howe came this good
felowe by all that he hath? Did his father leave hym any lande? Not
a foote. Did his frendes geve hym any thyng? Not a grote. Hath he
served in any vocacion, to heape up so muche wealth? None hath
lived more idlely. Doeth he not leane to some noble man? Yea, but
he never received more then .iiii. marke wages. How then cometh he
by all that ever he hath, livyng without labour, havyng no frendes to
helpe hym, havyng so litle to take unto by all outwarde apparaunce,
and spendyng so liberally, and owyng no man a grote in all the
worlde? Assuredly, it cannot be otherwise, but that he cometh
naughtily by moste of that, whiche he hath. Another. Seyng thou art
so basely favoured, and hast no witte at al, what meanest thou to
vaunte thy self so muche, and to make suche bragges as thou doest.
What doeth make thee to waxe so proude? Thy stocke wherof thou
diddest come? Why manne, thei are very base folke. Thyne awne
wealth? Tushe, thou are as poore as
Resemblyng of thynges.
Resemblyng of thynges, is a comparyng of likenyng of looke, with
looke, shape, with shape, and one thyng with another. As when I see
one in a greate heate, and fiersely set upon his enemie, I might saie,
he lette flee at hym like a Dragon. Or thus. He lookes like a Tyger, a
man would thinke he would eate one, his countenaunce is so ougle.
He speakes not, but he barkes like a Dogge: he whettes his tethe like
a Bore, he beates the grounde with his foote, like a greate Horsse:
he is as raumpyng as a Lion. By this figure called in Latine
Answeryng to our self.
We are saied to answere our self, when wee seme to tell our self,
what we will do. Phedria in Terence beyng muche troubled and out of
quiet, because he was not received of his woman, but shutte out of
dores, when he was moste willyng to se her, made as though he
would not come to her afterwardes, nor yet se her at all, when she
did moste jently sende for hym. And therfore beyng in his anger,
thus he saied: Well, what shall I dooe? Shall I not go, not even now
when she sends for me, of her awne accorde? Or shall I be ofsuche a
nature, that I cannot abide the despitefulnesse of harlottes? She
hath shutte me out, she called me again. Shal I go to her? Naie I
will not, though she entreate me never so faire.
Order.
Order is of twoo sortes, the one is, when the worthier is preferred,
and set before. As a man is sette before a woman. The seconde is,
when in amplificacion, the weightiest wordes are sette last, and in
diminishyng, thesame are sette formoste. With what looke, with
what face, with what harte dare thou do suche a dede?
Brief describyng, or circumscripcion.
Circumscripcion, is a briefe declaryng of a thyng. As thus. He is
free, that is subject to no evil. It is a vertue to eschewe vice.
There are diverse other coloures of Rhetorique, to commende and set
furthe a sentence, by chaunge of wordes, and muche varietee of
speache, but I had rather offende in speakyng to litle, then deserve
rebuke in saiyng to muche. Forasmuche as close silence maie soner
be pardoned, then immoderate bablyng can want just blame, and
therfore thus an ende.
Of memorie.
As I have labored to set out thother partes of Rhetorique, in suche
ample wise as I thought moste nedefull, so it standeth me in hande,
not to slacken myne endevor, now that I am come to speake of
memorie. For, though man have understandyng and judgement,
whiche is one parte of wisedome: yet wantyng a remembraunce to
apply thynges aptly, when tyme and place shall best require: he shal
do but small good with al his understandyng. And therfore it is said
not without reason, that thesame is memorie to the mynde, that life
is to the body. Now then what els must thei do that esteme reason,
and love knowlege, but cherishe the memorie from tyme to tyme, as
an especially and sovereigne preservative, against thinfeccion of
cankard oblivion. The faulkners saie, it is the first poyncte of
haukyng to hold faste. And yet I cannot thinke otherwise, but that in
al good learnyng also, it is best and moste expedient, evermore to
hold fast. For, what availe good thynges, if we cannot kepe theim, if
wee receive theim in at one eare, and let theim out as fast again at
the other eare? A good thriftie man will gather his goodes together,
in tyme of plentie, and laie theim out again in tyme of
What is memorie.
Memorie is the power retentive of the mynde, to kepe those thinges,
whiche by mannes wit are conceived, or thus. Memorie is the power
of the mind that conteineth thynges received, that calleth to mynde
thynges past, and renueth of freshe, thynges forgotten.
The place of memorie.
The Phisicians declare, that in the former parte of the hed, lieth the
common sense, the whiche is therfore so called, because it geveth
judgement, of al the five outwarde senses, onely when thei are
presently occupied aboute any thyng. As when I heare a thyng, or see
a thyng, my common sense judgeth, that then I doe heare, or se
thesame. But the memorie called the Threasure of the mynde, lieth
in the hynder parte, the whiche is made moste perfect by
temperatnesse, and moderacion of qualitees in the brain. For where
humours excede or want, there must nedes ensue muche weakenesse
of remembraunce. Children therefore beyng over moyst, and olde
menne over drie, have never good memories. Again, where over
muche cold is, and extreme moysture, there is ever muche
forgetfulnesse. Therfore it availeth greatly, what bodies we have,
and of what constitucion thei bee compacte together. For suche as
bee hotte and moyste, do sone conceive matters, but thei kepe not
long. Again, thei that bee colde and drie, dooe hardely conceive, but
thei kepe it surely, when thei ones have it. And the reason is this,
heate beyng chief qualitee, dooeth drawe thynges unto it (as we maie
se by the Sonne) the whiche notwithstandyng are sone after
dissipated and resolved. Again, who hath seen a print made in water
of any yerthly thing? Then though heat and moysture together,
drawe thynges unto them, yet
The division of memorie.
Memorie is partly naturall, and partly artificiall. Naturall memorie
is, when without any preceptes or lessons, by the onely aptenesse of
nature, we beare awaie suche thynges as wee heare. Wherein some
heretofore, did muche excell, and greatly passe all other. As
Themistocles, who had so good a memorie, that when one proffered
to teache hym the arte of memorie, naye by saincte Marie (quoth he)
teache me rather the arte of forgettyng. Declaryng thereby that his
memorie was passyng good, and that it was more pain for hym, to
forgette suche thynges, as he would not kepe, then hard to remember
suche
Mithridates also hadde suche an excellente memorie, that whereas
he was Lorde and ruler over .xxii. straunge countries that spake
divers speaches one from an other: he was able to talke wyth everye
one of theym in their owne countrey language. Likewyse Cyrus Kynge
of the Persians, havinge a greate armye of menne, knewe the names
of all his Souldiours.
Cyneas Ambassadoure for kinge Pyrrhus, called everye one by his
name that was in the Parliamente house at Rome, the seconde daye
after he came thither, the number of them beyng foure times as
many as they be, that belonge unto the Parliament here in Englande.
Julius Cesar is reported that he coulde reade, heare, and tel one
what he should write, so fast as his penne could runne, and endite
letters hym selfe altogether at one time.
Thus we see that naturallye menne have hadde wonderfull memories,
as contrarywise there have bene hearde of as straunge forgetfull
wittes. Some hathe not knowen his right hande from his lefte. An
other hath forgotte his owne name. An other hath caried his knyfe in
his mouth, and hath runne rounde aboute the house sekinge for it. An
other hath tolde a tale halfe an houre together, and immediatly after
hath forgotte what he spake al that while.
Cicero telleth of one Curio, that where as he woulde make a devision
of three partes, he woulde either foget the thirde, or make up a
fourthe, contrarye to his firste purpose and entente.
This I remember beinge a boye, that where as a preacher hadde taken
upon him to set forthe the .xii. Articles of our beliefe, he coulde not
in all the worlde finde oute paste nine. So that he was fayne to
saye, he was assured there was twelve, where soever the other thre
were become, and he doubted not but the hearers knew theim better
then he did, and therfore he woulde for his parte saye no more, but
commit them all to God, and those nine (thought he) were enoughe
for him at that time, to set forthe and expounde for
Nowe the best meane bothe to mende an evil memory and to preserve
a good, is firste to kepe a diet, and eschewe surfites, to slepe
moderatelye, to accompanye with woman rarelye, and laste of all to
exercise the witte with cunnynge of manye thinges without Booke,
and ever to be occupied with one thinge or other. For even as by
laboure the witte is whetted, so by lithernes the witte is blunted.
But nowe concerning the other kinde of memorye called artificial, I
had nede to make a long discourse, considering the straungenesse of
the thinge to the English eare, and the hardnes of the matter, to the
ignoraunte and unlearned. But firste I will shew from whence it
hath beginning, and upon what occasion it was first invented, before
I adventure to declare the preceptes that belonge unto the same.
The firste founder of the arte of Remembraunce.
The invention of this Arte is fatherde upon Simonides, for when the
same manne (as the fable recordeth) had made in behalfe of a
triumphant Champion called Scopas, for a certaine summe of money
a Ballade, suche as was then wonte to be made for Conquerours: he
was denied a place of his rewarde, because he made a digresseion in
his songe (whiche in those dayes was customablye used) to the
praise and commendation of Castor and Pollox (who were then
thoughte being Twinnes, and gotte by Juppiter to be Goddes) of whom
the Champion willed him to aske a porcion, because he hadde so
largelye set forthe their worthye doynges. Nowe it chaunced, that
where as there was made a great feast to the honour of the same
Victorye, and Simonides had bene placed there as a geiste, he was
sodainely called from the table, and told that there was two yonge
men at the dore, and bothe on horsebacke, whiche desiered moste
earnestlye to speake with him oute of hande. But when he came out
of the dores, he sawe none at all, notwithstanding, he was not so
sone out, and his fote on the thresholde, but the Parlour fell downe
immediatlye upon theim al that were there, and so crusshed their
bodies
What thinges are requisite to get the Arte of Memorie.
They that wyll remember manye thinges and rehearse them together
out of hande: muste learne to have places, and digest Images in them
accordingly.
A Place what it is.
A place is called anye rowme apt to receive thinges.
An Image what it is.
An Image is any picture or shape, to declare some certayne thing
therby. And even as in waxe we make a print with a seale, so we
have places where lively pictures must be set. The places must be
greate, of small distaunce, not one like an other, and evermore the
fifte place must be made notable above the rest, havinge alwayes
some severall note from the other, as some antique, or a hande
pointing, or suche like, that the rather havinge a greate number of
places, we might the better knowe where we are, by the
remembraunce of suche notable and straunge places. And thus
havynge theim well appoyncted, wee muste kepe theim freshe in oure
memorye, and never chaunge them, but use them styll, whatsoever
we have to saye. But the ymages we may chaunge as the matter shal
geve just cause, usinge suche as shall serve beste for the knowledge
of thinges.
The whiche Images muste be sette forthe as thoughe they were
stirring, yea they must be sometimes made raumping, and last of all,
they muste be made of thinges notable, suche as maye cause earnest
impression of thinges in our mind. As a notable evill favoured man,
or a monstruous horse, suche as sainte Georges horse was wonte to
be, or any such like, helpe well for remembraunce.
i. The places of Memory are resembled unto Waxe and Paper. ii.
Images are counted lyke unto letters or a Seale. iii. The placing of
these Images, is like unto wordes written. iiii. The utteraunce and
using of them, is like unto readynge.
And therfore as we do reserve paper, and yet chaunge our writynge,
putting out wordes as occasion shal serve, and settinge other in
their rowme: so may we do for the Images invented, chaunge our
pictures ofte, and reserve the papers still. Some gather their places
and ymages oute of the crosse rowe, beginninge everye letter with
the name of some Beaste, and so go thorowe the whole, makyng in
every beaste fyve severall places, where the impression of thinges
shalbe made, that is to saye, in the Heade, the Bealye, in the Taile, in
the former parte of the legges, and also in the hinder part. So that
bi this meanes, there shall be gathered, an hundreth and fiftene
places.
Some againe will set their places in his heade or bodye with whom
they speake. As to make the nose, the eyes, the forheade, the heere,
the eares, and other partes, to serve for places. And for makinge
places in anye house, churche, or other rowme, this lesson is also
geven, that wee enter oure firste places alwaies upon the right
hande, never returning backe, but goynge on styll as I might saye in
a circuite, til we come to that place where we first beganne. But
first before the Images be invented, the places muste be learned
And now to make this harde matter somewhat plaine, I will use an
example. My frende (whom I toke ever to be an honest manne) is
accusedof thefte, of aduoutrie, of ryot, of manslaughter, and of
treason, if I woulde kepe these wordes in my remembraunce, and
rehearse them in order as they were spoken, I muste appoynte five
places, the whiche I hadde neade to have so perfectlye in my
memorye, as coulde be possible. As for example, I will make these
in my chamber. A dore, a windowe, a presse, a bedsteade, and a
chimney. Now in the dore, I will set Therfore thoughe it seme straunge and folyshe to them that knowe it
not, yet the learned have taken this waye, and doubte not but
marvayles maye be done, if one have places readye made for the
purpose, and have them freshe in his remembraunce. For what other
thinge els do they that appoynt ymages in certaine places made for
that purpose, but write (as a manne woulde saye) upon Paper, that
which is spoken unto them? What maketh the olde manne (that for
lacke of naturall heate and moisture, scante knoweth hys
When we come to a place where we have not bene many a daye
before, we remembre not onely the place it selfe, but by the place,
we call to remembraunce manye thinges done there. Yea sometimes
a window maketh some remember that they have stollen in their
daies some thing out of it. Sometimes a chimney telleth them of
manye late drinkinges and sittinges up by the fire. Sometimes a
bedstead putteth them in remembraunce of many good morowes,
sometimes a dore, and sometimes a parler. Thus we se places even
without images, helpe oft the memorye, muche more then shall we
remembre, if we have both places and Images.
But nowe because I have halfe weried the reader with a tedious
matter, I will harten him agayne wyth a merye tale. At the time of
rebellion in Northfolke, there was a priest emong al other adjudged
to dye upon a gibet in a grene
Therfore this knowledge is not to be neglected, no thoughe we do
contemne it, yet we have the use of it. For if we be fully disposed to
remember a thing, we do call up the memorye, and styrre it to mynde
thynges like thereunto. As if one be called Wingefeld, and I feare to
forget this name, I might remembre the winge of a byrde, and a grene
feld to walke in. Sometymes we remember the whole, by kepyng in
mynde some parte of a word. As when one is called Crowcroft, I
myght by remembring of a Crowe, the rather mind his name.
Notwithstanding ther be some (emong whom is Erasmus) which like
not this arte of Memorie, but saye it rather hindereth, then helpeth a
mans wit. And yet Tullie the greatest Oratour emong the Romaynes,
did wel alowe it, and proved it good by a naturall reason. For where
as we knowe some thinges (sayeth he) onelye by understandynge, and
some by the sence of seynge, those we kepe best in our mindes
whiche we knowe by sight, and have marked with our eyes. As for
example. When I se a Lyon, the ymage therof abideth faster in my
mind, then if I should heare some report made of a Lyon. Emong all
the senses, the eye sightis most quicke, and conteineth the
impression of thinges more assuredly, then any of the other senses
do.
And the rather when a manne bothe heareth and seeth a thinge (as by
artificiall memorye he dothe almoste se thinges livelye) he dothe
remember it muche the better. The sight printeth thinges in a
mannes memorye, as a seale doth prynte a mannes name in waxe.
And therfore heretofore Images were sette up for remembraunce of
Sainctes, to be laye mennes bokes, that the rather by seinge the
Pictures of suche menne, they might be stirred to folowe their
good livynge. The whiche surely hadde bene well done, if God had not
forbidden it. But seinge thinges muste be done not of a good entente,
but even as God hath commaunded, it is well doone that suche Idolles
are cleane taken oute of the churche. Marye for this purpose wherof
we nowe write, they woulde have served gayly well. Thus the arte is
sone tolde, but the practise of it is all. And therfore if one desire to
excell herein, let him take paynes to gather his places together, and
kepe them well in remembraunce, provinge by halfe a score, how he
shall be able to use a hundreth. And no doubte, but time and exercise
shall make him perfecte.
For the beste arte of memorye that can be, is to heare muche, to
speake muche, to reade muche, and to write much. And exercise it is
that dothe all, when we have saide al that ever we can.
Of Pronunciation.
Pronunciation is an apte orderinge bothe of the voyce, countenaunce,
and all the whole bodye, accordynge to the worthines of suche
woordes and mater as by speache are declared. The use hereof is
suche for anye one that liketh to have prayse for tellynge his tale in
open assemblie, that having a good tongue, and a comelye
countenaunce, he shalbe thought to passe all other that have the like
utteraunce: thoughe they have muche better learning. The tongue
geveth a certayne grace to everye matter, and beautifieth the cause
in like maner, as a swete soundynge Lute muche setteth forthe a
meane devised Ballade. Or as the sounde of a good instrumente
styrreth the hearers, and moveth muche delite, so a cleare soundyng
voice comforteth muche our deintie eares, with muche swete
melodie, and causeth us to alowe the matter rather for the reporters
sake, then the reporter, for the matters sake. Demosthenes therfore,
that famouse Oratour beyng asked what was the chiefest point in al
Oratorie, gave the chiefe and onely praise to Pronunciation, being
demaunded, what was the seconde, and the thirde, he still made
answere, Pronunciation, and would make none other aunswere, till
they lefte askyng declaryng hereby that Arte without utteraunce can
dooe nothyng, utteraunce without Arte can dooe right muche. And no
doubte that man is in outwarde apparaunce halfe a good Clarke, that
hath a cleane tongue, and a comely gesture of his bodie. Aeschines
lykewyse beyng banished his countrie through Demosthenes, when he
had redde to the Rhodians his owne Oration, and Demosthenes
aunswere thereunto, by force wherof he was bannished, and all they
marveiled muche at the excellencie of the same: then (quoth
Aeschines) you would have marveiled muche more if you had heard
hymselfe speake it. Thus beyng cast in miserie and bannished for
ever, he could not but geve suche great reporte of his most deadly
and mortal ennemy.
The partes of Pronunciation.
Pronunciation standeth partely in fashionyng the tongue, and partely
in framyng the gesture.
The tongue, or voice is praise worthie, ifthe utteraunce be audible,
strong, and easie, and apte to order as we liste. Therfore they that
mynde to geette praise in tellyng their minde in open audience must
at the first beginnyng speake somwhat heated, rise with their voice,
as the tyme and cause shal best require. Thei that have no good
voices by nature, or cannot wel utter their woordes, must seeke for
helpe elswhere. Exercise of the bodie, fastyng, moderacion in meate,
and drynke, gaping wyde, or singyng plaine song, and counterfeityng
those that do speake distinctly, helpe muche to have a good
deliveraunce. Demosthenes beeyng not able to pronounce
What is gesture.
Gesture is a certaine comely moderacion of the countenaunce, and al
other partes of mans body, aptely agreeyng to those thynges whiche
are spoken. That is wee shall speake in a pleasaunt matter, it is
meete that the loke also should be chereful, and al the gesture
stirryng
Q. Hortensius had suche delite to use comely gesture, and had suche
grace in that behaulfe: that I doubt whether men had a greater
desier to see hym, than they had to heare hym. His countenaucne so
wel agreed with his wordes, and his woordes were so meete for his
countenaunce, that not onely he did please the judgement of his
hearers, and contented their mynde: but also he pleased their iyes,
and delited their eares, so muche as could be wished.
Tullie saith well: the gesture of man, is the speache of his bodie,
and therfore reason it is, that lyke as the speache must agree to
thematter, so must also the gesture agree to the mynde. For, the
iyes are not geven to man onely to se, but also to shewe, and set
forthe the meanyng of his mynde, even as unto a Bore are geven
briselles: to a Lyon, the taile: to a horse, his eares: whereby their
inclinacions and soubdeine affections are sone espied. When we see
a man loke redde in the iyes, his browes bent, his teeth bytyng his
upper lip, we judge that he is out of pacience. Therefore as we ought
to have good regarde for the utteraunce of our wordes, so we ought
to take hede that our gesture be comely, the whiche bothe beyng wel
observed, shal encrease fame and gette estimacion universally.
But heare an end. And now as my wil hath been earnest to doe my
beste: so I wishe that my paines may bee taken hereafter. And yet
what needes wishyng, seeyng the good will not speake evill, and the
wicked can not speake well. Therfore beyng staied upon the good,
and assured of their jentle bearyng with me: I feare none, because I
stande upon a saufe grounde.
Anno Millimo, quillimo, trillimo. Per me Johannes Octo.
Onomatopeia is when
we make wordes of our owne mynde, suche as be derived from the
nature of thinges. As to call one Patche or Cowlson, whom we see to
do a thinge folyshelye, because these two in their time were notable
foles. Or when one is lustye to saye Taratauntara, declaringe therby
that he is as lustye, as a Trumpette is delitefull, and styrringe: or
when one woulde seme galaunte, to crye hoyghe, whereby also is
declared courage. Boyes beynge greved will saye some one to an
other, Sir I wyll cappe you, if you use me thus, and withholde that
frome me whyche is myne owne: meanynge that he will take his
cappe from him. Againe, when we see one gaye and galaunte, we use
to saye, he courtes it. Quod one that reasoned in divinitie wyth his
felowe, I like well to reason, but I can not chappe these textes in
scripture, if I shoulde dye for it: meaning that he coulde not tell in
what chapiter thinges were conteyned, althoughe he knewe full well
that there were suche sayinges.
Synecdoche, is a Trope,
when wee gather or Judge the whole by the parte, or party, by the
whole. As thus. The king is come to London, meaning therby that
other also be come with him. The Frenche man is good to kepe a
Forte, or to skyrmishe on horsebacke, wherby we declare the
Frenshmen generally. By the whole the part, thus. Al Cambridge
sorowed for the deathe of Bucer, meaninge the most parte. All
Englande rejoyseth that pilgrimage is banished, and Idolatrye for
ever abolished: and yet all England is not glad, but the most part.
Catachresis, is when for a
certaine proper woorde we use that whiche is most nighe unto it: As
in callyng some water, a fishe ponde, though there be no fisshe in it
at all: or elles when we saie, here is long talke, and small matter.
Whiche are spoken unproperly, for we cannot measure, either talke,
or matter by length, or breadth.
Metonymia, the whiche is diverse waies used. When we use
the aucthor of a thyng, for the thyng selfe. As thus. Put upon you
the Lord Jesus Christe, that is to say, be in livyng suche a one, as he
was. The Pope is banished England, that is to saie, al his
superstition, and Hypocrisie, either is, or shoulde be gone to the
Devill by the Kynges expresse will, and commaundement. Againe
when that whiche doeth conteyne, is used for that whiche is
conteined. As thus. I have dronk and hoggeshead this weeke: Heaven
may rejoyce, and hell may lament, when olde men are not covetouse.
Contrarywise, when the thyng conteined is used for the thyng
conteinyng. As thus. I praie you come to me, that is to say, come to
my house. Fourthely, when by the efficient cause, the effecte is
streight gatherde thereupon. As thus. The Sonne is up, that is to
saie, it is day. This felowe is good with a long bowe, that is to saie,
he shouteth wel.
hyperbole: we use this figure muche in English. As
thus. He is as swift as a swallowe, he hath a belly as bigge as a
barrell, he is a giaunt in makyng. The whole Temmese is litle enough
to serve hym, for wasshyng his handes. In all whiche speaches wee
mounte evermore a great deale, and not meane so as the wordes are
spoken.
Interrogatio, the other is called
Percontatio. Tullie enveighyng against Catiline, that Romaine
rebell, beginneth his oracion chidingly, questionyng with Catiline of
this sort. How long (Catiline) wilt thou abuse our sufferaunce? How
long will this rage and madnesse of thine go aboute to deceive us?
Imago, that is to saie an Image, we mighte compare one manne
with another, as Salust compareth Ceasar and Cato together, or we
mighte heape many men together, and prove by large rehersall, any
thyng that we would, the whiche of the Logicians is called induccion.
Cacus the thefe, or some
suche notable verlet. In the windowe I will place Venus. In
the presse I will put Apitus that famous glutton. In the
bedsteade I will set Richard the thirde kinge of England, or some like
notable murtherer. In the chimney I wil place the blacke Smythe, or
some other notable traytoure. That if one repete these places, and
these Images twise or thrise together, no doubte, though he have but
a meane memorie, he shal carye awaye the wordes rehearsed with
ease. And like as he maye do with these five woordes, so maye he do
wyth five score, if he have places freshe in hys remembraunce, and
do but use him selfe to this trade one fortenight together.
Haec
requies mea in seculum seculi, hic habitabo quoniam elegi eam.
The whiche Sentence beynge a Psalme of David, is nothinge els in
Englishe, But this is my restynge place for ever and ever, here shall
be my dwellynge, because I have chosen it. And nowe (quod he) I
finde it to be over true, so that I thinke it be Goddes wyl I should
dye, and therfore I take it in good worthe, and thus I desire you al to
praye for me. Thus we see that the place brought hym in
remembraunce of a sentence spoken .xiiii. yeres before.
Dominus vobiscum, but Dominus vobicum. In like
maner as some now wil say, the Commendementes of God, blacke
vellet, for Commaundementes and blacke velvet. Some blowes at
their noistrelles. Some sighes out their wordes. Some synges their
sentencies. Some laughes altogether, when they speake to any bodie.
Soem gruntes lyke a Hogge. Some cackels lyke a Henne, or a Jacke
Dawe. Some speakes as thoughe they shoulde tel a tale in their
sleeve. Some cries out so loude, that they would make a mans eares
ake to heare them. Some coughes at every worde. Some hemmes it
out. Some spittes fier, they talke so hotely. Some makes a wrie
mouthe, and so they wreste out their wordes. Some whynes lyke a
Pig.