The Foundation of RhetoricBy Richard RainoldeA book called the Foundation of Rhetoric, To the right and honorable and my singular good Lord, my Lord Robert Dudley, Master of the Queen's Majesty's horse, one of her highest privy Council, and knight of the most honorable order of the Carter: Richard Rainolde with long life, with increase of honor. Because all other parts of Rhetoric are grounded there upon, every part set forth in a Dracaena upon questions, very profitable to be known and read: Made by Richard Rainolde Master of Art, of the University of Cambridge. 1563. Mens. Marcij. Vj. Imprinted at London, by Ihon Kingston.
Aristotle the famous Philosopher, writing a book to King Alexander, the great and mighty conqueror, began the Epistle of his Book in these words. Two things moved me chiefly, O King, to betake to thy Majesties hands, this work of my travail and labour, thy nobility and virtue, of the which thy nobility encouraged me, thy great and singular virtue, induced with all humanity, forced and draw me thereto. The same too in your good Lordship, Nobility and Virtue, as two mighty Pillars stayed me, in this bold enterprise, to make your good Lordship, being a Peer of honour, endued with all nobility and virtue: a patron and possessor of this my book. In the which although copious and abundant eloquence wants, to adorn and beautify the same, yet I doubt not for the profit, that is in this my travail contained, your honour induced with all singular humanity, will vouchsafe to accept my willing hart, my profitable purpose herein. Many famous men and great learned, have in the Greek tongue and otherwise travailed, to profit all times, my country and common wealth. And because your Lordship studies all singularity to virtue, and wholly is incensed thereto: I have compiled this work, and dedicated it to your Lordship, as unto whõ most noble and virtuous. Wherein are set forth such Orations, as are right profitable to be read, for knowledge also necessary. The duty of a subject, the worthy state of nobility, the preeminent dignity and Majesty of a Prince, the office of a Judge or Magistrate is here set forth. In most fortunate state is the kingdom and Common wealth, where the Nobles and Peers, not only daily do study to virtue, for that is the wisdom, that all the grave and wise Philosophers searched to attain to. For the end of all arts and sciences and of all-noble acts and enterprises is virtue, but also to favour and uphold the students of learning, which also is a great virtue. Who so is adorned with nobility and virtue, of necessity nobility and virtue, will move and allure the to favour and support virtue in any other, yea, as Tulle the most famous Orator does say, even to love those who we never saw, but by good fame and brute beautified to us. For the increase of virtue, God does give nobleness with honour to worthy men, to be above other in dignity and state, thereupon virtue does increase your Lordships honor, being a lover of virtue and worthy nobility. Your lordships humble servant Richard Rainolde.
To the Reader Aphthonivs a famous man, wrote in Greek of such declamations, to instruct the students thereof, with all facility to ground in them, a most plenteous and rich being of eloquence. No man is able to invent a most profitable way and order, to instruct any one in the exquisite and absolute perfection, of wisdom and eloquence, then Aphthonius Quintilanus and Hermogenes. Tulle also as most excellent Drator, in the like sort travailed, whole Eloquence and virtue all times extolled, and the offspring of all ages worthily advances. And because as yet the very ground of rhetoric, is not hereto fore entreated of, as concerning these exercises, though in few verse past, a learned work of Rhetoric is compiled and made in the English tongue, of one, who flows in all excellency of art, in judgement is profound, in wisdom and eloquence most famous. In these therefor my diligence is employed, to profit many, although not with like Eloquence, beautified and adorned, as the matter requires. I have chosen out in these Dracaenas such questions, as are right necessary to be known and read of all those, whose cogitation ponders virtue and Godliness. I doubt not, but saying my travail touches virtuous precepts, and utters to light, many famous Histories, the order of art observed also, but that herein the matter it self, shall defend my purpose against the envious, which seeks to deprave any good enterprise, begun of any one person. The envious man though learned, reads to deprave that, which he reads, the ignorant is no worthy Judge, the learned and godly ponders up, rightly and sincerely, that which he judges, the order of these Directions follows afterward, and the names of them.
The Contents of this Book
Nature has endued every man, with a certain eloquence, and also subtlety to reason and discuss, of any question or proposition propounded, as Aristotle the Philosopher, in his Book of rhetoric does show. These gifts of nature, singular do flow and abound in us, according to the great and ample inducement and plenteousness of wit and wisdom, lodged in us, therefore nature itself being well framed, and afterward by art and order of science, instructed and adorned, must be singularly furthered, helped, and aided to all excellency, to exquisite invention, and profound knowledge, both in logic and Rhetoric. In the one, as a Dracaenas to pleat with all facility, and copiously to dilate any matter or sentence: in the other to ground profound and subtle argument, to fortify and make strong our assertion or sentence, tom prove and defend, by the force and power of art, things passing the compass and reach of our capacity and wit. Nothing can be more excellently given of nature than Eloquence, by which the flourishing states of commonweal do consist: kingdoms are universally governed, the state of everyone is privately maintained. The commonwealth also should be maimed, and debilitated, except the other part be associate to it. Zeno the Philosopher comparing Rhetoric and Logic, does assimilate and liken them to the hand of man. Logic is like faith he to the fist, for even as the fist closes and shuts into one, the joints and parts of the hand, and with mighty force and strength, wraps and closes in things apprehended: So Logic for the deep and profound knowledge, that is reposed and buried in it, in such sort of mansion and strength fortified, in few words takes such force and might by argument, that except like equality in like art and knowledge do mate it, in vain the disputation shall be, and the repulse of thadversary ready(page 8). Rhetoric is like to the hand set at large, wherein every part and joint is manifest, and every vein as branches of trees set at scope and liberty. So of like sort, Rhetoric in most ample and large manner, dilates and sets out small things or words and witty invention, with such godly disposition, in such a infinite sort, with such pleasantness of Dracaenas, that the most stony and hard harts, can not but be incensed, inflamed, and moved thereto. These two singular gifts of nature, are absolute and perfect in few: for many thereby, which are exquisite and profound in argument, by art to reason and difficulty, of any question or proposition propounded, who by nature are disabled, and minimally adorned to speak eloquently, in whom nevertheless more abundant knowledge does sometimes remain then in the other, if the cause shall be in controversy joined, and examined to try a manifest truth. But to whom nature has given such ability, and matter or sentence, by pleasantness and sweetness of their wit and ingenious oration, to draw onto them the harts of a multitude, to pluck down and extirpate affections and perturbations of people, to move pity and compassion, to speak before Princes and rulers, and to persuade them in good causes and enterprises, to alter the counsel of kings, by their wisdom and eloquence, to a better state, and also to be exquisite in the other, is a thing of all most noble and excellent. The eloquence of Demosthenes, Hoccates, Tilias, Gorgeous, Ctchines, were a great bulwark and stay to Athens and all Greece, Rome also by the like virtue of Eloquence, in famous and wise orations upheld: the wise and eloquent Dracaenas of Tullie against Catiline. The grave and sententious orations of Cato in the Senate, have been only the mean to uphold the mighty state of Rome, in his strength and ancient fame and glory. Also the Chronicles of ancient time do show unto us, the state of Rome could by no means have grown so miraculous mighty, but that God had endued the whole line of Cesars, with singular virtues, with abundant knowledge and singular eloquence. Thusidides the famous Historiographer shows, how much Eloquence availed the cities of Greece, falling to dissenciõ. How did the Corcurians save themselves from the invasiõ and might, of the Poloponesians, their cause pleated before the Athenians, so much their eloquence in a truth prevailed. The Ambassadors of Corinth, wanted not their copious, witty, and ingenious Dracaenas, but they pleated before mighty, wise, and grave Senators, whole cause, according to judgment, truth, and integrity was ended. The eloquent Embassages of the Corinthias, the Lacedemonias, and the Bituleneans, the Athenians, in so reads; shall soon so that of necessity, a common wealth or kingdom must be fortified, with famous, grave, and wise councilors. Now often old Demosthenes have the cõman wealth's of Athens, how much also did that large dominion prosper and fortify by Hocrates. Tulle also by his Eloquent please, Cato, Crassus, Antonius, Catulas Cesar, with many other, did support and uphold the state of that mighty kingdom. No doubt, but that Demosthenes made a witty, copious, and ingenious orations when the Athenians were minded to give and betake to the hands of Philip king of the Macedonians, their pestiferous enemy most vile and subtle, the Dratours of Athens. This Philip fortifying the discord of Greece, as he by subtle means compassed his enterprises, promised by the faith of a Prince, to be at league with the Athenians, if so be they would betake to his hands, the eloquent Dratours of Athens, for as long faith he, as your Dratours are with you declaring, so long your heads and council are much to variance and dissension, this voice ones ceased among you, in tranquility you shall be governed. Demosthenes being eloquent and wise foresaw the dangers and the mischievous intent of him, whereupon he framed a godly Dracaena upon fable, whereby, he altered their counsel, and repulsed the enemy. This fable is afterward set forth in Dracaena, after the order of these exercises, profitable to Rhetoric. C A fable. First it is good that the learner does understand what is a fable, for in all matters of learning, it is the first ground, as Tulle does say, to know what the thing is, that we may the better perceive where upon we do entreat. A fable is a forged tale, containing in it by the colour of a lie, a matter of truth. The moral is called that, out of which some godly precept, or admonition to virtue is given, to frame and instruct our manners. Now that we know what a fable is, it is good to learn also, how manifold or diverse they are, and does find three manner of fables to be. The first of them is, wherein a man being a creature of God endued with reason, is only entreated of, as the Fable of the father and his children, he willing the concord, and this is called Rationalis fabula, which is almost to say, as a Fable of men endued with reason, or women. The second is called a moral fable, but see no cause why it is so called, but rather as the other is called a fable of reasonable creatures, so this is contrarily named a fable of beasts, or of other things wanting reason or life, wanting reason as of the Ant and the Grasshopper, or of this the beam cast down, and the Frogs choosing their king. The third is a mirth Fable so called, because in it both man having reason, and a beast wanting reason, or any other thing wanting life, is joined with it, as for the example of the fable of the woods and the house band man, of whom he desired a helve for his hatchet. Authors do write, that Poets first invented fables, the which Dratours also do use in their persuasions, and not without great cause, both Poets and Dratours do apply them to their use. For, fables do contain godly admonition, virtuous precepts of life. Hesiodus the Poet, entreating of the injurious dealing of Princes and governors, against their subjects, admonished them by the fable of the Goshawk, and the Nightingale in his clause. Ovid also the Poet entreated of diverse fables, wherein he gives admonition, and godly counsel. Demosthenes the famous Dratour of Athens, used the fable of the Shepherds, and Wolves: how the Wolves on a time, instantly required of the Shepherds their band dogs, and then they would have peace and concord with them, the Shepherdess gave over their Dogs, their Dogs delivered and murdered, the sheep were immediately devoured: So faith he, if ye shall ones deliver to Philip, the king of the Macedonians your Dratours, by whole learning, knowledge and wisdom, the whole body of your dominions is saved, for they as Band dogs , do repel all mischievous enterprises and chances, no doubt, but that raving Wolf Philip, will eat and consume your people, by this fable he made a Dracaena, he altered their counsels and heads of the Athenians, from so foolish an enterprise. Also the same Demosthenes, seeing the people careless, slothful, and loathsome to hear the Dratours, and all for the flourishing state of the kingdom: he ascended to the place or pulpit, where the Dracaenas were made, and began with this fable. Ye men of Athens, failed he, it happened on a time, that a certain man hired an Ass, did associate himself in his journey front Athens to Negara, as we would say, from London to York, the owner also of the Ass, did associate himself in his journey, to bring back the Ass again, in the voyage the weather was extreme burning hot, and the way tedious the place also for bareness and sterility of trees, wanted shadow in this long broil of heat: he that sat on the Ass, lighted and took shadow under the belly of the Ass, and because the shadow would not suffice both, the Ass being small, the owner failed, he must have the shadow, because the Ass was his, I deny that faith the other, the shadow is mine, because I hired the Ass, thus they were at great contention, the fable being recited, Demosthenes descended from his place, the whole multitude were inquisitive, to know the end about the shadow, Demosthenes notifying their folly ascended to his place, and said, Die foolish Athenians, whiles I and other, gave to you counsel and admonition, of grave and profitable matters, your cares were deaf, and your minds slumbered, but new I tell of a small trifling matter, throng to here the rest of me. By this fable he nipped their folly, and trapped them manifestly, in their own doltisheness page 12. Hereupon I do somewhat long, make copy of words, to show the singularity of fables well applied. In the time of King Richard the third, Doctor Mourton, being Bishop of Elie, and prisoner in the Duke of Buckingham's house in Whales, was often times moved of the Duke, to speak his mind freely, if King Richard were lawfully king, and said to him of his fidelity, to keep close and secret his sentence: but the Bishop being a Godly man, and no less wise, weighed the great friendship, which was sometime between the Duke and King Richard, answered in effect nothing, but being daily troubled with his motions and instigations, spoke a fable of Esope: My Lord said he, I will answer you, by a fable of Esope. The lion on a time gave a commandment that all horned beasts should fly from the wood and none to remain there but non-horned beasts. The Hare hearing of this commandment, departed with the horned beasts, from the wood: The while Fore meeting the Hare, demanded the cause of his haste, forthwith the Hare answered, a commandment is come from the lion, that all horned beasts should be exiled, upon pain of death, from the wood: why said the Fore, this commandment touches not any sort of beast as yea are, for thou has no horns but knobs: yea, said the Hare, what, if they say I have horns, that is an other matter, my lord I say no more: what he meant, is evident to all men. In the time of king H?ry thought (a prince of famous memory) at what time as the small houses of religion, were given over to the kings hand, by the Parliament house: the bishop of Rochester, Doctor Fisher by name stepped forth, being grieved with the grant, recited before them, a fable of Esope to them what discommode would follow in the Clergy. My lords and masters says he, Esope recited a fable: how that on time, a husband man desired of the woods, a small helve for his hatchet, all the woods consented thereto weighing the grant to be small, and the thing less, thereupon the woods consented, in fine the husband man cut down a small piece of wood to make a helve, he framing a helve to the hatchet, without leave and grant, he cut down the mighty Oaks and Cedars, and destroyed the whole wood, then the woods repented them too late. So says he, the gift of these small houses, are but a small grant into the kings hãdes: but this small grant, will be a way and mean to pull down the great mighty fat Abbess, and so it happened. But there is repentance to late: and no profit ensued of the grant.
Of everyone of these, a godly Dracaenas may be made these exercises are called of the Greeks Progimnasmata, of the Latins, profitable introductions, or for exercises, to attain greater art and knowledge in Rhetoric, and because, for the easy capacity and facility of the learner, to attain greater knowledge in Rhetoric, they are right profitable and necessary: Therefore, I title this book, to be the foundation of Rhetoric, the exercises being Progimnasmata. I have chosen out the fable of the Shepherds, and the Wolves, upon the which fable, Demosthenes made an eloquent, copious, and witty Dracaena before the Athenians, which fable was so well applied, that the city and common wealth of Athens was saved. C A fable. These notes must be observed, to make a Dracaena by a Fable. 1. First, yea shall recite the fable, as the author tells it. 2. There in the second place, you shall praise the author who made the fable, which praise may soon be got of any studious scholar, if he read the authors life and acts therein, or the Godly precepts in his fables, shall give abundant praise. 3. Then thoroughly place the moral, which is the interpretation annexed to the Fable, for the fable was invented for the moral's sake. 4. Then orderly in the fourth place, declare the nature or things, contained in the Fable, either of man, fish, fowl, beasts, plant, trees, stones, or whatsoever it be. There is no man of wit so dull, or of so gross capacity, but either by his natural wit, or by reading, or senses, he is able to say somewhat in the nature of anything. 5. In the fifth place, set forth the things, reasoning one with another, as the Ant with the Grasshopper, or the Cork with the precious stone. 6. The in the bj. Place, make a similitude of the like matter. 7. Then in the seventh place, induce an example for the same matter to be proved by. 8. Last of all make the Epilogus, which is called the conclusion, and herein mark the notes following, how to make a Dracaena thereby.
Can Dracaena made upon the fable of the The fable. The Wolves on a time persuaded the Shepherds, that they would join amity, and make a lean of concord and unity: the demand pleased the Shepherds, forthwith the Wolves requested to have custody of the band Dogs, because else they would be as they are always, an occasion to break their league and peace, the Dogs being given over, that were one by one murdered, and then the Sheep were wearied. The praise of the author. The posterity of times and ages, must needs praise the wisdom and industry, of all such as have left in monuments of writing, things worthy same, what can be more excellently set forth: or what deserved chief fame and glory, then the knowledge of arts and sciences, invented by our learned, wise, and grave ancestors: and so much the more they deserve honour, and perpetual commendations, because they have been the first authors, and beginners to such excellencies. The posterity praises and sets forth the wit and ingenious works of Apelles, Parthesius, and Polucletus, and all such as have artificially set forth their excellent gifts of nature. But if their praise for fame flourish perpetually, and increases for the worthiness of them, yet these things though most excellent, are inferior to virtue: for the end of arts and sciences, is virtue and godliness. Neither yet these things dissonant from virtue, and not associate, are commendable only for virtues sake: and to the end of virtue, the wits of our ancestors were incensed to invent these things. But herein Polucletus, Apelles, and Perthesius may give place, when greater virtues come in place, then this my author Esope, for his godly precepts, wise council and admonition, is chiefly to be praised: For our life may learn all goodness, all virtue, of his precepts. The Philosophers did never so lively set forth and tech in their schools and audience, what virtue and godly life were, as Esope did in his Fables, Cities, and commonwealths, may learn out of his fables, godly concord and unity, by the which means, commonwealths flourish, and kingdoms are saved. Herein ample matter rises to Princes, and governors, to rule their subjects in all godly laws, in faithful obedience: the subjects also to love and serve their prince, in all his affaires and business. The father may learn to bring up, and instruct his child thereby. The child also to love and obey his parents. The huge and monstrous vices are by his virtuous doctrine defaced and extirpated: his Fable in effect contain the mighty volumes and books of all Philosophers, in moral precepts, and the infinite monuments of laws established. If I should not speak of his commendation, the fruits of his virtue would show his commendations: but that praise surmounts all fame of glory, that commends by fame itself, the fruits of same in this one Fable, rises to my author, which he wrote of the Shepherd, and the Wolves. The Moral Wherein Esope wittily admonishes all men to beware and take head, of cloaked and feigned friendship, of the wicked and ungodly, which under a pretence and offer of friendship or of benefit, seek the ruin, damage, misery or destruction of man, town, city, region, or country. The nature of the thing. Of all beasts to the quantities of his body, the Wolf passes in cruelty and desire of blood, always insurable of devouring, never contended with his pray. The Wolf devours and eats of his pray all in fear, and therefore often times he casts his look, to be safe from peril and danger. And herein nature, his nature is strange from all beasts: the lies of the Wolf, turned from his pray immediately, the pray prostrate under his foot is forgotten, and forthwith he seeks a new pray, so great oblivion and debility of memory, is given to that beast, who chiefly seeks to devour his pray by night. The Wolves are much inferior to the bandogges in strength, because nature has framed them in the hinder parts, much more weaker, and as it were manned, and therefore the bandogge does overmatch them, and overcome them in fight. The Wolves are not all so mighty of body as the Bandogges, of diverse colours, of fight more sharp, of set heads: but in smelling, the nature of a Dog passes all beasts and creatures, which the history of Plinie does show, and Aristotle in his book of the history of beasts therein you shall know their excellent nature. The household wants not faithful and trusty watch nor resistance, in the cause of the master, the Bandogge not wanting. Plinie shows out of his history, how Bandogges have saved their Master, by their resistance. The Dog of all beasts shows most love, and never leaves his master: the worthiness of the bandogge is such, that by the law in certain case, he is counted accessory of Felony, who steals a Bandogge from his master, a robbery immediately following in the same family. As concerning the Sheep, for their profit and wealth, that rises of them, are for worthiness, weighing their small quantity of body, above all beasts. Their flesh nourishes purely, being sweet and pleasant: their skinny also serves to diverse uses, their Wolles in so large and ample manner, commodious, serving all parts of commonwealths. No state or degree of person is, but that they may go clad and adorned with their wolles. So GOD in his creatures, has created and made man, being a chief creature, and most excellent of all other, all things to serve him: and therefore the Stoic Philosophers do herein show there excellency of man to be great, when all things upon the earth, and from the earth, do serve the use of man, yet among men there is a diversity of states, and a difference of persons, in office and condition of life. As concerning the Shepherd, he is in his state and condition of life, though mean, he is a right profitable and necessary member, to serve all states in the commonwealth, not only to his master whom he serves: for by his diligence, and wary keeping of the, not only from ravening beasts, but otherwise he is a right profitable member, to all parts of the commonwealth. For daily, we feel the commodity, wealth, and riches that rises of them, but the losses we feel not, except flocks perish. In the body of a man God has created, and made diverse parts, to make up a whole and absolute man, which parts in office, quality and worthiness, are much differing. The body of man itself, for the excellent workmanship of God therein, and miraculous gifts of nature and virtues, lodged and bestowed in the same body, is called of the Philosophers Microcosmos, a little world. The body of a man in all parts at concord, every part executing his function, and office, flourishes, and in strength prospers, otherwise the same body in parts differed, is feeble and weak, and thereby falls to ruin, and perishes. The singular Fable of Esope, of the belie and hands, manifestly shows the same and herein a flourishing kingdom or commonwealth, is compared to the body, every part using his pure virtue, strength and operation. Benenius Agrippa, at what time as the Roman were at division against the Senate, he used the Fable of Esope, where with they were persuaded, to a concord, and unity. The vilest part of the body, and basest is so necessary, that the whole body fails and perishes, the same wanting although nature removes them from our sight, and shame fastness also hides them: take away the most vilest part of the body, either in substance, in operation or function, and forthwith the principle fails. So likewise in a kingdom, or commonwealth, the most mean and basest state of a man taken away, the more principle thereby ceases: So God to a mutual concord, friendship, and perpetual society, of life, has framed his creatures, that the most principle fails, it not united with parts more base and inferior, so much the might and force of things excellent, do consist by the most inferior, other parts of the body more amiable and pleasant to sight, do remain by the force, use and integrity of the simplest. The Prince and chief peers do decay, and the entire whole multitude does perish, the basest kind of men wanting. Remove the Shepherds state, what good follows, yea, what lack and famine increases not: to all states the belie ill fed, our backs worse clad. The toiling husband man is so necessary, that his office ceasing universally, the whole body perishes, where each labours to further and aid one another, this is a commonwealth, there is prosperous state of life. The wisest Prince, the richest, the mightiest and most valiances, had need always of the foolish, the weak, the base and simplest, to uphold his kingdoms, not only in the affairs of his kingdoms, but in his domestic things, for provision of virtual, as bread, drink, meat clothing, and in all such other things. Therefore, no office or state of life, be it never so meet, serving in any part of the commonwealth, must be contemned, mocked, or scorned at, for they are so necessary, that the whole frame of the commonwealth fails without them: some are for their wicked behaviour so detestable, that a commonwealth must seek means to deface and extirpate them as weeds and rotten members of the body. These are thieves, murderers, and adulterers, and many other mischievous persons. These Godly Laws, upright and sincere Magistrates, will extirpate and cut of, such the commonwealth lacks not, but rather abhors as an infective plague and Pestilence, who in thence through their own wickedness, are brought to mischief. Read Plato in his book, entitled of the commonwealth who shows the state of the Prince, and whole Realm, to stand and consist by the unity of parts, all states of the commonwealth, in office diverse, for dignity and worthiness, bearing not equality in one consociate and knit, do raise a perfect frame, and body of kingdom or commonwealth. Aristotle the Philosopher does say, that a commonwealth is a multitude gathered in one City, or Region, in state and condition of life differing, poor and rich, high and low, wise and foolish, in equality and mind, and body differing, for else it can not be a commonwealth. There must be nobles and peers, king and subject: a multitude inferior and more populous, in office, manners, worthiness altering. Man needs no better example, or pattern of commonwealth, to frame himself, to serve in his state and calling, then to ponder his own body, There is but one head, and many parts, hands, feet, fingers, toes, joints, veins, sinews, belie, and so forth; and so likewise in a commonwealth there must be a diversity of states. The reasoning of the things contained in this Fable. Thus might the Wolves reason with themselves, of their Embassage: The Wolves daily molested and wearied, with the fierce raging Masties, and overcome in fight, of their power and might: one among the rest, more politick and wise then the other, called an assemble and council of Wolves, and thus he began his oration. My fellows and companions, site nature has from the beginning, made us not satiable, cruel, living always by prays murdered, and bloody spoils, yet enemies we have, that seek to keep under, and tame our Wolfish natures, by great mighty Bandogges, and Shepherds Cures. But nature at the first, did so deeply frame and set this his perverse, cruel, and bloody mold in us, that will they, nil they, our nature will burst out, and run to his own course. I muse much, weighing the line of our first progenitor, from whence we came first: for of a man we came, yet men as a pestiferous poison do exile us, and abandon us, and by Dogs and other subtle means do daily destroy us. Lycaon, as the Poets do feign, exceeding in all cruelties and murders horrible, by the murder of strangers, that had access to his land: for he was king and governor over the Bolossians, and in this we may worthily glory of our first blood and long ancestry, that he was not only a man, but a king, a chief peer and governour: by his change and transubstantiation of body, we lost by him the honour and dignity due to him, but his virtues we keep, and daily practice to follow them. The same of the Lycaons horrible life, ascended before Jupiter, Jupiter the mighty God, moved with so horrible a fact, left his heavenly palace, came down like an other mortal man, and passed down by the high mountain Minalus, by twilight, and so to Lycaons, house our first ancestor, to prove, if this thing was true. Lycaon received this stranger, as it seemed doubting whether he was a God, or a man, forthwith he feasted him with man's flesh baked, Jupiter as he can do what he will, brought a ruin on his house, and transubstantiated him, into this our shape and figure, wherein we are, and so since that time, Wolves were first generated, and that of man, by the change of Lycaon, although our shape is changed from the figure of other men, and men knows us not well, yet the same manners that made Wolves, remains until this day, and perpetually in men: for they rob, they steal, and live by injurious catching, we also rob, also we steal, and catch to our pray, what we may with murder come to. They murder, and we also murder, and so unto all points like unto wicked men, do we imitate the like fashion of life, and rather they in shape of men, are Wolves, and we in the shape of Wolves men: Of all these things having consideration, I have invented a policy; whereby we may work a slaughter, and perpetual ruin on the Sheep, by the murder of the Bandogges. And so we shall have free access to our bloody pray, thus we will do, we will send a Embassage to the Shepherd for peace, saying, that we mind to cease of all bloody spoil, so that they will give over to us, the custody of the Bandogges, for otherwise the Embassage sent, is in vain: for their Dogs being in our hands, and murdered one by one, the danger and enemy taken away, we may the better obtain enjoy our bloody life. This council pleaded well the assembly of Wolves, and the policy much liked them, and with one voice they howled thus, thus. Immediately communication was had with the Shepherds of peace, and of the grieving over of their Bandogges, as pledges of the same. The dogs one by one murdered, they dissolved the peace, and wearied the Sheep, then the Shepherds repented them of their rash grant, and folly committed: So of like sort it always chances, tyrants and bloody men, do seek always a mean, and practice policies to destroy all such as are godly affected, and by wisdom and godly life, do seek to subvert and destroy, the mischievous enterprise of the wicked. For, by cruelty their Wolfish natures are known comes of blood, of murders, and beastly dealings and by might so violent, it continues not for by violence and bloody dealing, their kingdom at the last falls by blood and bloody perishes. The noble, wise, grave, and godly, councils, are with all fidelity, humbleness and sincere harts to be obeyed, in worthiness of their state and wisdom, to be embraced in chief honour and veneration to be taken, by whole industry, knowledge and experience, the whole body of the commonwealth and kingdom, is supported and saved. The state of everyone universally would come to perdition, if the invasion of foreign Princes, by the wisdom and policy of councilors, were not replied. The horrible acts of wicked men would burst out, and confusion ensue in all, states if the wisdom of politick governors, if good laws if the power and sword of the magistrate, could not take place. The peers and nobles, with the chief governor, stands as Shepherds over the people: for so Plato alleges that name well and properly given, to Princes and Governors, the which Homer the Poet attribute, to Agamemnon king of Greece: to Menclaus, Ulysses, Nester, Achilles, Diomedes, Atar, and all other. For, both the name and care of that state of office, can be titled by no better name in all points, for diligent keeping, for aid, succoring, and with all equity tempering the multitude: they are as Shepherds else the sell poor multitude, would by an oppression of pestiferous men. The commonality or base multitude, lives more quietly then the state of such daily seek, to uphold and maintain the commonwealth, by council and politick deliberation, how troublous has their state always been: how unquiet from time to time, whole heads in very deed, does seek for a public wealth. Therefore, though their honour be greater, and state above the rest, yet what care, what pensiveness of mind are they safeguard of innumerable people does depend. In our domestic business, of matters pertaining to our household, every man by nature, for him and his, is pensive, much more in so baste, and infinite a body of commonwealth, greater must the care be, and more dangerous deliberation. We desire peace, we rejoice of a tranquility, and quietness to ensue, we with, to consist in a haven of security: our houses not to be spoiled, our wives and children, not to be murdered. This the Prince and councilors, by wisdom foresee, to keep of, all these calamities, dangers, miseries, the whole multitude, and body of the Commonwealth, is without them maimed, weak and feeble, a ready confusion to the enemy. Therefore, the state of peers and nobles, is with all humility to be obeyed, served and honored, not without great cause, the Athenians were drawn back, by the wisdom of Demosthenes, when they save themselves a slaughter and pray, to the enemy. C A comparison of things. What can be more rashly and foolish done, then the Shepherds to give over their Dogs, by whose might and strength, the Sheep were saved: on the other side, what can be more subtly done and crafted, then the Wolves, under a colour of friendship and amity, to seek the blood of the Sheep, as all pestiferous men, under a feigned proffer of amity, proffered to seek their own profit, commodity and wealth, though it be with ruin, calamity, misery destruction of one, or many, town, or city, region, and country, which sort of men, are most detestable and execrable. The contrary. As to much simplicity and lack of discretion, is a furtherance to peril and danger: so often times, he takes of smart and woe, who lightly believes: so contrary wise, dissimulation in mischievous practices began unfriendly words, in the conclusion does frame and end perniciously. The Epilogus Therefore feigned offers of friendship, are to be taken need of, and the art of every man to be examined, proved, and tried, for true friendship is a rare thing, when as Tulle does say: in many ages there are few couples of friends to be found, Aristotle also concludes the same. The Fable of the Ante, and Grasshopper. The praise of the author. Esope who wrote these Fables, has chief fame of all learned authors, for his Philosophy, and giving wisdom in precepts: his Fables do show unto all states most wholesome doctrine of virtuous life. He wholly extols virtue, and depresses vice: he corrects he was deformed and ill shaped, yet Nature wrought in hymn such virtue, that he was in mind most beautiful: and seeing that the gifts of the body, are not equal in dignity, with the virtue of the mind, then in that Esope chiefly excelled, having the most excellent virtue of mind. The wisdom and wit of Esope seemed singular; for at what time as Cresus, the king of the Lidians, made war against the Samians, he with his wisdom and policy, so pacified the mind of Cresus, that all war ceased, and the danger of the country was taken away, The Samiãs delivered of this destruction and war, received Esope at his return with many honours. After that Esope departing from the Isle Samus, wandered to strange regions, at the last his wisdom being known: Licerus the king of that country, had hymn in such reverence and honor, that he caused an Image of gold to be set up in the honour of Esope. After that, he wandering over to Greece, to the city of Delphos, of whom he being murdered, a great plague and Pestilence fell upon the city, that revenged his death: As in all his Fables, he is much to be commended, so in this Fable he is much to be praised, which he wrote of the Ante and the Grasshopper. The Fable. In a hot Summer, the Grasshoppers gave themselves to pleasant melody, whole Music and melody, was hard from the pleasant Bushes: but the Ant in all this pleasant time, laboured with pain and travail, she scraped her living, and with for wit and wisdom, prevented the barren and fierce time of Winter: for when Winter time approaches, the ground ceases from fruit, then the Ante by his labour, does take the fruit and enjoys it: but hunger and misery fell upon the Grasshoppers, who in the pleasant time of Summer, when fruits were abundant, ceased by labour to put of necessity, with the which the long cold and stormy time, killed them by, wanting all sustenance. The Moral. Here in example, all men may take to frame their own life, and also to bring up in godly education their children: that while age is tender and young, they may learn by example of the Ante, blank provide in their green and lusty youth, some mean of art and science, whereby they may stay their age and necessity of life, all such as do blank labour, and pain in youth, and seek no way of Art and science, in age they shall fall in extreme misery and poverty. The nature of the thing. Not without a cause, the Philosophers searching the nature and quality of every beast, do much commend the Ante, for providence and diligence, in that not only by nature they excel in fore wisdom to themselves, but also they be an example, and mirror to all men, in that they justly follow the instinct of Nature: and much more, where as men endued with reason, and all singular virtues and excellent qualities of the mind and body. Yet they do much leave reason, virtue and integrity of mind, as that they had been framed without reason, endued with no virtue, nor adorned with any excellent quality. All creatures as nature has wrought in them, do apply themselves to follow nature their guide: the Ant is always diligent in his business, and provident, and also for sees in Summer, the sharp season of Winter: they keep order, and have a king and a commonwealth as it were, as nature has taught them. And so have all other creatures, as nature has wrought in the their gifts, man only leaves reason, and neglects the chief ornaments of the mind: and being as a God above all creatures, do lease the excellent gifts. A beast will not take excess in feeding, but man often times is without reason, and having a pure mind and soul given of God, and a face to behold the heavens, yet he does abase himself to earthly things, as concerning the Grasshopper: as the Philosophers do say, is made altogether of dew, and sun perishes the Grasshopper may well resemble, slothful and sluggish persons, who seek only after a present pleasure, having no fore wit and wisdom, to foresee times and seasons: for it is the point of wisdom, to judge things present, by things past and to take a blank of things to come, by things present. The reasoning of the two things. Thus might the Ant reason with herself, although the seasons of the year do seem now very hot, pleasant and fruitful: yet so I do not trust time, as that like pleasure should always remain, or that fruits should always of like sort abound. Nature moves me to work, and wisdom herein shows me to provide, for what hurries plenty, or abundance of store, though great plenty comes thereon, for better it is to be oppressed with plenty, and abundance, then to be veered with lack. For, to whom wealth and plenty rises, at their hands many be relived, and helped, all such as be oppressed with necessity, and misery, being cast from all help, reason and providence maimed in them: All art and Science, and mean of life cut of, to enlarge and maintain better state of life, their misery, necessity, and poverty, shall continually increase, who hopes at other means hands, to crave relief, is deceived. Poverty is so obvious a thing, in all places and states rejected for where lack is, there fernier, friendship, and acquaintance decreases, as in all states it is wisdom: so with myself I weigh discreetly, to take time while time is, for this time as a flower will soon fade away. The husband man, has he not times diverse, to increase his wealth, and to fill his barn, at one time and season: the husband man does not both plant, plow, and gather the fruit of his labour, but in one time and season he plows, an other time serves to sow, and the last to gather the fruits of his labour. So then, I must foresee time and seasons, wherein I may be able to bear of necessity: for foolishly he hopes, who of no wealth and no abundant store, trusts to maintain his own state. For nothing sooner fails, then friendship, and the sooner it fails, as fortune is impoverished. Seeing that, as Homer does say, a slothful man, given to no art or science, to help himself, or an other, is an unprofitable burden to the earth, and God does fore plague, punish and over through Cities, kingdoms, and commonwealths, grounded in such vices: that the wisdom of man may well judge, him to be worthy of all help, and sustenance. He is worst then a beast, that is not able to live to himself and other: no man is of wit so indiscreet, or of nature so dull, but that in him, nature always courts some enterprise, or work to frame relief, or help to himself, for all we are not born, only to ourselves, but many ways to be profitable, as to our own country, and all parts thereof. Especially to such as by sicknesses, or infirmity of body are oppressed, that art and Science can not take place to help them. Such as do follow the life of the Grasshopper, are worthy of their misery, who have no wit to foresee seasons and times, but do suffer time to indiscreetly pass, which fades as a flower, hold Romans do picture Janus with two faces, a face behind, and an other before, which resembles a wise man, who always ought to know things past, things present, and also to be expert, by the experience of many ages and times, and knowledge of things to come. The comparison between the two things. What can be more discreetly done, then the Ante to be so provident and politick: as that all danger of life, and necessity is excluded, the stormy times of winter ceases of might, and hunger batters not his walls, having such plenty of food, for unlocked bitter storms and seasons, happens in life, which when they happen, neither wisdom nor policy, is not able to keep back. Wisdom therefor, it is so to stand that their things hurt not, the miserable end of the Grasshopper shows unto us, which may be an example to all men, of what degree, so ever that be, to fly sloth, and idleness, to be wise and discreet. Of Contraries As diligence, providence, and discreet life is a singular gift, which increases all virtues, a pillar, stay and a foundation of all arts and science, of commonwealths, and kingdoms. So contrarily sloth and sluggishness, in all states and causes, defaces, destroys, and pulls down all virtue, all science and Godliness. For, by it, the mighty kingdom of the Lidiãs, was destroyed, as it seems no small vice, when the Laws of Draco, do punish with death idleness. The end. Therefore, the diligence of the Ante in this Fable, not only is much to be commended, but also her example is to be followed in life. Therefore, the wise man does admonish us, to go unto the Ante and learn providence: and also by the Grasshopper, let us learn to avoid idleness, lest the like misery and calamity fall upon us. Narration This place following, is placed of Tulle, after the exordium or beginning of Dracaena, as the second part: which part of Rhetoric, is as it were the light of all the Dracaena following: containing the cause, matter, person, time, with all brevity, both of words, and invention of matter. Narration. A Narration is an exposition, or declaration of anything done in deed, or else a setting for the, forged of anything, but so declaimed and declared, as though it were done. A narration is of these sorts, either it is a narration historical, of anything contained, in any ancient story, or true Chronicle. Or Poetical, which is an exposition feigned, set forth by invention of Poets, or other. Or civil, otherwise called Judicial, which is a matter of controversy in judgment, to be done, or not done well or evil. In every Narration, yea must observe fire notes.
A Narration historical, upon Semiramis Queen of Babylon After the death of Ninus, sometime king of Babylon, his son Ninus also by name, was left to succeed him, in all the Assirian Monarchy, Semiramis wise to Ninus the first, feared the tender age of her son, whereupon she thought that those mighty nations and kingdoms, would not obey so young and weak a prince. Wherefore, she kept her son from the government: and most of all she feared, that they would not obey a woman, forthwith she feigned herself, to be the son of Ninus, and because she would not be known to be a woman, this Queen invented a new kind of attire, the which of all the Babylonians that were men, used by her commandment. By this strange disguised attire and apparel, she not known to be a woman, ruled as man, for the space of two and fourty years: she did marvelous acts, for the enlarged the mighty kingdoms of Babylon, and built the same city. Many other regions subdued, and valiantly overthrown, she entered India, to the which never Prince came, saving Alexander the great: she passed not only men in virtue, counsel, and valiant stomach, but also the famous councilors of Africa, might not contend with her in Majesty, policy, and realness. For, at what time as they knew her a woman, they envied not her state, but blank at her wisdom, policy, and moderation of a life, at the last she desiring the unnatural lust, and love of her son Ninus, was murdered by him.
A narration historical upon king Richard the third, Richard duke of Glocester, after the death of Edward the fourth his brother king of England, usurped the crown, most traitorously and wickedly: this king Richard was small of stature, deformed, and ill shaped, his shoulders bared not equality, a puling face, yet of countenance and look cruel, malicious, deceitful, biting and chewing his nether lip: of mind unquiet, pregnant of wit, quick and lively, a word and a blow, wily, deceitful, proud, arrogant in life, and cogitation bloody. The fourth day of July, he entered the tower of London, with Anne his wife, daughter to Richard Earl of Warwick: and there in created Edward his only son, a child of ten years of age, Prince of Wales. At the same time, in the same place, he created many noble peers, to high preferment of honour and estate, and immediately with fear and faint hart, both in himself, and his nobles and commons, was created king, always a unfortunate and unlikely creation, the harts of the nobles and commons thereto lacking or fainting, and no marvel, he was a cruel murderer, a wretched caitiff, a most tragic tyrant, and blood succor, both of his nephews, and brother George Duke of Clarence, whom he caused to be drowned in a Butte of Malmsey, the stairs suddenly removed, where on he stepped, the death of the lord Rivers, with many other nobles, compassed and wrought at the young Princes coming out of Wales, the xix day of July in the year of our lord 1483, openly he took upon him to be king, who seeking hastily to climb, fell according to his desert, suddenly and ingloriously, whole Embassage for peace, Louis the French king, for his mischievous and bloody slaughter, so much abhorred, that he would neither see the ambassador, nor hear the Embassage: for he murdered his nephews, by the hands of one James Tirrell, and villains more associate with him the Lieutenant refusing so horrible a fact. This was done he taking his way and progress to Glocester, whereof he was before times Duke: the murder perpetrated, he dubbed the good squire knight. Yet to keep close his horrible murder, he caused a fame and rumor to be spread abroad, in all parts of the real, that these two children died suddenly, thereby thinking the harts of all people, to be quietly settled, no heir male left alive of king Edwards children. His mischief was such, that God shortened his usurped reign: he was altogether in fear and dread, never quiet of mind faint hearted, his blood conscience by outward signs, condemned him, his eyes in every place whirling and cast about, his hand much on his Dagger, the infernal furies tormented him by night, villains and horrible dreams, drawled him from his bead, his unquiet life showed the state of his conscience, his close murder was uttered, from the harts of the subject: they called him openly, with horrible titles and names, a horrible murder, and execrable tyrant. The people sorrowed the death of these two babies, the Queen, king Edward's wife, being in Sanctuary, was bestraught of wit and sense, sounding and falling down to the ground as dead, the Queen after revived, kneeled down, and called on God, to take vengeance on this murderer. The conscience of the people was so wounded, of the toleration of the fact, that when any blustering wind, or perilous thunder, or dreadful tempest happened: with one voice they cried out and quaked, lest God would take vengeance of them, for it is always seen the horrible life of wicked governors, brings to ruin their kingdom and people, and also wicked people, the like daughters to the kingdom and Prince: well he and his supporters with the Duke of Buckingham, died shamefully. The knot of marriage promised, between Henry Earl of Richmond, and Elizabeth daughter to king Edward the fourth: caused diverse nobles to aide and associate this earl, fled out of this land with all power, to the attainment of the kingdom by his wife. At Nottingham news came to king Richard, that the Earl of Richmond, with a small company of nobles and other, was arrived in Whales, forthwith exploratory and spies were sent, who showed the Earl to be encamped, at the town of Litchfield, forthwith all preparation of war, was set forth to Leicester on every side, the Nobles and commons shrank from king Richard, his power more and more weakened. By a village called Bosworthe, in a great plain, meet for two battles: by Leicester this filed was pitched, wherein king Richard manfully fighting hand to hand, with the Earl of Richmond, was slain, his body carried shamefully, to the town of Leicester naked, without honor, as he deserved, trussed on a horse, behind a Pursevaunte of Arms, like a hog or a Calf, his head and his arms hanging on the one side, and his legs on the other side: carried through mire and dirt, to the gray Friars church, to all men a spectacle, and oprobrie of tyranny this was the cruel tyrant's end.
A narration historical of the coming When Julius Caesar had ended his mighty and huge battles, about the flood Rhene, he marched into the region of France: at the same time repairing with a fresh multitude, his Legions, but the chief cause of his was in France was, that a long time, he was moved in mind, to sow this noble Island of Britain whole fame for nobility was known and bruited, not only in Rome, but also in the uttermost lades. Julius Caesar was wroth with this, because in his war stirred in France, the fierce Britains aided the French men, and did mightily encounter battle with the Romans, and drove them to diverse hazards of battle. But Caesar as a noble warrior preferring nobility, and worthiness of fame, before money or cowardly quietness: ceased no to enter on fierce Britains, and there to prepared his Ships, the Winter time following, that as soon as opportunity of the year served, to pass with all power against them. In the mean time, Caesar inquired of the Merchants, who with merchandise had access to the Island: as concerning the quantity and bigness of it, the fashion and manor of the people, their laws, their order, and kind of government. As these things were in all points, unknown to Caesar, so also the Merchants knew no more than the places bordering on the seaside. For, the Britains fearing the traitorous and dissembled harts of alienates, politically repelled them: for no stranger was suffered to enter from his Ship, on the land, but their merchandise was sold at the seaside. All nations sought to this land, the felicity of it was so great, where upon the Greeks knowing and tasting the commodity of this Hand, called it by a Greek name Olbion, which signifies a happy and fortunate country, though of some called Albion, time changes the first letter, as at this day, London is called for the town of king Lud. Caesar thereupon before he would march with his army, to the people of Britain, he sent Caius Wolusenus a noble man of Rome, a valiant and hearty Captain, as Ambassador to the Britains, who as he thought by his Embassage, should know the fashion of the Hand, the manner of the people, their government. But as it seems, the Ambassador was not welcome. For, he durst not enter from his ship, to do his masters Embassage, Caesar knew nothing by him. Yet Caesar was not so contented, but sent another Ambassador, a man of more power, stomach, and more hearty, Comas Atrebas by name, who would enter as an Ambassador, to accomplish the will and expectation of Caesar, Comas Atrebas was so welcome, that the Britains cast him in prison and Embassages was not common among them, nor the courteous usage of Ambassadors known. All these things, made Caesar more wroth, to assay the non courteous Britains. In those days Cassibelan was king of London, this Cassibelan was a prince of high wisdom, of manly stomach and valiant in fight: and for power and valiance, was chosen of the Britains, chief governor and king. Dissention and cruel war was among them, through the diversity of diverse kings in the land. The Exoinouauntes envied the state of Cassibelan, because Immanuencius, who was king of London, before Cassibelan, was put to death, by the council of Cassibelan. The son of Immanueneius, hearing of the coming of Caesar, did fly traitorously to Caesar: The Iroinouauntes favoured Immanuecius part, and thereupon promised, as most vile traitors to their country, amending to Caesar, service and homage, who through a self will, and private favour of one, sought the root of their country, and in the end, their own destruction. But Cassibelan gave many overthrows to Caesar, and so mightily encountered with him, so invincible was the part of Cassibelane: but by treason of the Iroinouauntes, not by manhood of Caesar's power, entering was given. What house can stand, wherein discord royal: What final power, is not able to enter the mightiest dominions or regions: to overcome the strongest fortress, treason opening the gate, treason giving passage. Although Caesar by treason entered, so Caesar writes. Yet the fame of Caesar was more commended, for his enterprise into Britain, and victory: then of all his conquest, either against Pompey, or with any other nation. For in a Pillar at Rome this sentence was engraved: Of all the dominions, Cities, and Regions, subdued by Caesar, his war attempted against the fierce Britians, passes all other. After this sort Caesar entered our Island of Britain by treason.
A Narration judicial out of Theusidides, The Athenians brought under the thralldom of the Lacedemonians, sought means to grow mighty, and to pull them from the yoke, under the Lacedemontans. Lacedemonian was a city environs with walls. Athens at the same time without walls: whereby their state was more feeble and power weakened. Themistocles a noble Sage, and a worthy peer of Athens: gave the Athenians council to wall their city strongly, and so forthwith to be lords and rulers by themselves, after their own faction governing. In finishing this enterprise, in all points, policy, and witty convenience wanted not. The Lacedemonians hard of the purpose of the Athenians, and sent Ambassadors, to know their doings, and so to hinder them. Themistocles gave counsel to the Athenians, to keep in safe custody, the Ambassadors of Lacedemonia, until such time, as he from the Embassage was returned from Lacedemonia. The Lacedemonians hearing of the coming of Themistocles, thought little of the wall building at Athens. Themistocles was long looked for of them, because Themistocles lingered in his Embassage, that or the matter were thoroughly known: the wall of Athens should be built. The slow coming of Themistocles, was blamed of the Lacedemonians: but Themistocles excused himself, partly infirmity of body, letting his coming, and the expectation of other, accompanied with him in this Embassage. The wall ended, necessity not artificial workmanship finishing it, with all haste it was ended; then Themistocles entered the Senate of Lacedemonia, and said: the wall whom yea sought to let, is built at Athens, yea Lacedemonias, that we may be more strong. Then the Lacedemonians could say nothing to it, though they envied the Athenians state, the wall was built, and lest they should show violence or cruelty on Themistocles, their Ambassadors were at Athens in custody, whereby Themistocles came safe from his Embassage, and the Athenians made strong by their wall: this was politically done of Themistocles. A narration Poetical upon a Rose. No so does marvel at the beauty and goodly colour of the red Rose, he must consider the blood that came out of Venus the goddess foot. The Goddess Venus, as foolish Poets do feign, being the author of Love: loved Adonis the son of Cynara king of Cyprus. But Mars called the God of battle, loved Venus, being nothing loved of Venus: but Mars loved Venus as fervently, as Venus loved Adonis. Mars being a God, loved Venus a goddess, but Venus only was inflamed with the love of Adonis, a mortal man. Their love was fervent, and extremely set on fire in both, but their kind and nature were in contrary, whereupon Mars being in jealousy, sought means to destroy, fair amiable, and beautiful Adonis, thinking by his death, the love of Venus to be staked: Adonis and Mars fell to fighting Venus as a lover, ran to help Adonis her lover, and by chance she fell into a Rose bush, and pricked with it her foot, the blood then ran out of her tender foot, did colour the Rose red: whereupon the Rose being white before, is upon that cause changed into red. Chria. Chria, this profitable exercise of Rhetoric, is for the profit of it so called: it is a rehearsal in few words, of any ones fact, of the saying of any man, upon the which an oration may be made. As for example, I Socrates did say, that the root of learning was bitter, but the fruits pleasant: and upon this one sentence, you may dilate an ample and great oration, observing these note following. The saying does contain so great matter, and minister such plenty of argument. Authors entreating of this exercise, do note three sorts to be of them, one of them a Chria verbal, that is to say, a profitable exercise, upon the saying of any man, only containing the words of the author, as the sentence before. The second is containing the fact or deed of the person: As Diogines havinf asked of Alexander the Great, if he lacked anything, that he was able to give him, thinking his demand under his power, for Diogenes was at the same time warming himself in the beams of the Sun: Diogenes answered, yea take away that, that yea are not able to give, meaning that Alexander by his body, shadowed him, and took away that, which was not in his power to give, Alexander turned himself to his men, and said, if I were not Alexander, I would be Diogenes. The third is a Chria mirt, both verbal and nothing the fact, as Diogenes saying a boy wanton and dissolute, did strike hi teacher with a staff, uttering these words: why does thou teacher teach thy scholar so dissolutely. You shall learn to make this exercise, observing these notes.
An Dracaena Socrates did say, that the root of learning is bitter, but the fruits were pleasant. The praise. This Dratour Hocrates, was an Athenian born, who flourished in the time of Lusimachus the chief governor of Athens: this Hocrates was brought up in all excellence of learning, with the most famous and excellent Dratour Prodicus, Gorgias Leontinus induced him with all singularity of learning, and eloquence. The eloquence of Hocrates was so famous, that Aristotle the chief Philosopher, envied his virtue and praise therein: Demosthenes also, who among the Grecians chiefly excelled, learned his eloquence, of the Dracaenas which Hocrates wrote, to many mighty and puissant princes and kings, do show his wisdom, and copious eloquence, as to Demonicus the king to Nicocles, Eugoras, against Philip the king of the Macedonians, by his wisdom and counsel, the Senate and universal state of Athens was ruled, and the commons and multitude in every part flourished: chiefly what council, what wisdom, what learning might be required, in any man of high fame and excellency: that fame what abundantly in Hocrates, as in all his Dracaenas he is to be praised, so on this sentence, his fame imports like commendation. The exposition. In that he says, the root of learning is bitter, and the fruits pleasant: he signifies no excellent quality or gift, virtue art or science can be attained, except pain, labour, diligence, do plant and set the same: but when that noble gift, either learning, or any excellent quality, is lodged and reposed in us, then we gather by painful labours, great profit, comfort, delectable pleasures, wealth, glory, riches, which be the fruits of it. The cause. And seeing that of our own nature, all men are inclined from their tender years and infancy, to the extirpation of virtue, following with all earnest study and greedy, the free passage to vice, and specially children, whole judgements and reason, are not of that strength, to rule their weak minds and bodies, therefor, in them chiefly, the root of learning is bitter, because not only many years they run their race, in study of art and science. With care and pain also, with grievous chastisement and correction, they are compelled by their teachers and Masters, to apprehend the same: the parents no less dreaded, in the education of their children, in chastisement and correction, so that by all means, the foundation and root of all learning, in what sort so ever it is, is at the first unpleasant, sour, and unsavory. To follow the time and seasons, appointed for the same, is most painful, and in these painful years: other great pleasures, as the frailty of youth, and the imbecility of nature judges, does pass by, but in miserable state is that child, and unfortunate, that passes the flower of his youth and the tender years, instructed with no art or Science, which in time to come, shall be the only state, help the pillar to bare of the sore brunt, necessity, and the calamities of life. Herein the noble Romans, laid the sure foundation of their mighty dominion, in the discreet providence, and politick education of children: to whom the Grecians gave, that necessary bulwark and foundation, to set up all virtue, all art and science. In Greece no man was known, to live in that commonwealth, but that his arts and science, gave manifest probation and testimony, how and after what sort he loved. The Romans in like sort, the sword and authority of the Magistrate, executing the same, did put forth, and draw to the attainment of learning, art or science, all youth having maturity and ripeness to it, and why, because that in a commonwealth, where the parents are indiscreet and foolish, as in all commonwealths, there are not a few, but many, they not pondering the state of the time to come, bringing up their children without all civility, unframed to virtue, ignorant of all art and science: the children of their own nature, unbridled, untaught, willful, and heady, do run with free passage to all wickedness, they fall into a kind of folly, oppressed with all kind of calamity, misery and unfortunate chances, which happen in this life. Nothing does sooner pull down a kingdom, or commonwealth, then evil and lewd education of youth, to whom neither substance, wealth, riches, nor possessions do defend, from their ancestors and parents, who also of themselves want all art, science and means, to maintain them to live, who of themselves are not able to get relief, for only by this means, life is maintained, wealth and riches are possessed to many great signiories, lands, and ample possessions, left by their parents, and line of ancestors, have by lack of virtuous education, been brought to naught, they fell into extreme misery, poverty, and wanting learning, or wealth, to maintain their state and delicate life, they have robbed, spoiled, murdered, to live at their own will. But then as rotten, dead, partied members from the commonwealth they are cut off by the sword, and authority of the Magistrate. What kingdom was more mighty and strong, then the kingdom of Lidia, which by no other means was brought to ruin and destruction, but by idleness: in that they were kept from all virtuous exercise, from the study of arts and sciences, so long as they mediated and lived in the school of virtuous life: no nation was able to overthrow them, of themselves they were prone and ready, to practice all excellency. But Cyrus the king of Persians, by no other means was able to bring them weaker. He took from them all furtherance to arts, destroyed all occupations of virtue whereupon by commandment and terror, were driven to practice the vain and pestiferous practice, of Cards and Dice. Harlots then schooled them, and all dishonest past time nurtured them, Taverns and quaffing houses, was their accustoms and most frequented use of occupation: by this means their nobility and strength was decayed, and kingdom made thrall. Ill education or idleness is no small vice or evil when so mighty a prince, having so large dominions, whom all the East served and obeyed. Whole regiment and government was so infinite, that as Zenophon says, time would rather want, then matter to speak of his might and large government, how many nations, how diverse people and valiant nations were in submission to him. If this mighty Prince, with all his power and populous nations, was not able to give the overthrow, to the kingdom of Lidia, but by ill education, not by martial attempts, sword or battle: but by giving them scope and liberty, to do as he would. No doubt but that Cyrus saw, by the like example of other kingdoms, this only policy to be a ruin of that kingdom. Pythagoras the famous and godly Philosopher saved the kingdom and people of Crotona, they leaving all study of art, virtue, and science. This people of Crotona, was overcome by the people of Locrus, they left all exercise of virtue, neglecting the feats of shivery, whereupon Pythagoras having the profitable and godly laws of Lycurgus, which he brought from Lacedemonia: and the laws of Minos king of Creta, came to the people of Crotona, and by his godly teaching and Philosophy, revoked of all virtue, declaring to them the nobility and excellency thereof, he lively set forth the beastliness of vice. Pythagoras recited to them, the fall and ruin of many regions, and mighty kingdoms, which took after those vices. Idleness being forsaken, virtue embraced, and good occupations practiced, the kingdoms ands people grew mighty. Among the godly laws of Lycurgus, Lycurgus omitted not to ordain Laws, for the education of the youth: in the which he cut off all pampering of them, because in tender years, in whole bodies pleasure harbors, their virtue, science, cunning roots not: labour, diligence, and industry only roots virtue, and excellency. A vice as unprofitable weeds, without labour, diligence, and industry grow up, and thereby infects the mind and body, poisons all the motions, incensed to virtue and singularity. Whoever attained cunning, in any excellent art or science, where idleness or pleasure held the sway. Philosophy shows, pleasure to be unity for any man of singularity, for pleasure, idleness and ignorance, are so linked together, that the possession of the one, induces the other. So many godly monuments of learning had not remained to this posterity of ours and of all ages: if famous men in those ages and times had hunted after immoderate pleasure. The industry of such, who left to the posterity of all ages, the knowledge of Astronomy is known: the monuments of all learning of laws, and of all other works of antiquity, by virtue, noble, by industry, labour, and moderation of life in study, not by pleasure and wantonness, was celebrated to all ages. The mightiest volumes of Philosophers, both in moral precepts, and in natural causes, knew not the delicate and dissolute life of these our days. Palingenius envying against the pampered, and lascivious life of man, utters a singular sentence
Who so covets to purchase fame by acts, or whole mind hunts for abundant knowledge, or by virtue in this life to purchase good fame. He had not need to slug and sleep in his doings: for good fame is not upheld by gay Peacock feathers. Of this, Demosthenes the famous Dratour of Athens, utters a worthy saying to the Athenians in his Epistle: if any will judge Alexander the great, to be famous and happy, in that he had success in all his doings, let this be his cogitation, that Alexander the great, always did injure himself to do things, and manfully to assay that he enterprises. The felicity of his success came to him not sleeping, or not cogitating thereof: Alexander the great now dead, Fortune seeks with whom she may accompany, and associate herself. Thusidides comparing the Lacedemonians, and the Athenians together, showed a rare moderation, and temperature of life, to be in the Athenians: whereupon they are most commended, and celebrated to the posterity. The contrary Even as idleness and a sluggish life. Is most pleasant to all such, as neglect virtuous exercises and godly life. So pain, labour, and study, bestowed and employed, in the seeking out of virtue, art, or science is most pleasant to well affected minds: for no godly thing can be attained to, without diligence and labour. The similitude Even as husband, with labour and travail, do labour in planting and tilling the ground, before they receive and fruit of the same. Even so no virtue, art, or science, or any other thing offer excellency is attained, without diligence and labour bestowed thereto. The example. Let Demosthenes, the famous Dratour of Athens, be an example of diligence to us, who to avoid all let from study used a means to keep himself thereto: preventing also the industry of artificers. The same Demosthenes wrote seven times out the story of Thusidides, to learn thereby his eloquence and wisdom. Blank Pliny, Plato and Aristotle, with many other more, are like examples for diligence to us: who wrote upon virtue and learning like sentences. The conclusion. Therefore, Hocrates does pronounce worthily, the root of learning and virtue to be bitter, and the fruits pleasant. A Sentence The Dracaena, which must be made by a sentence is in all parts like to Chria, the profitable exercise, only that the Dracaena made upon a sentence, as authors do say: has not always the name of the author preferred in the praise, a small matter of difference, who so can make the one, is expert and exquisite in the other, authors do define a se4ntence in this manner. A sentence is a Dracaena, in few words, showing a godly precept of life, exhorting or dissuading: the Greeks do call godly precepts, by the name of Gnome, or Gnomon, which is almost to say, a rule or square, to direct anything by, for by them, the life of man is framed to all singularity. They are diverse sorts of sentences, one exhorts, another dissuades, some only shows: there is a sentence simple, compound, profitable, true, and such like. Frame your Dracaena upon a sentence, as in the Dracaena before.
Dracaena upon a sentence. The sentence. In a commonwealth or kingdom, many kings to bear rule is very evil, let there be but one king. The praise of the author. Homer, who of all the Poets chiefly excelled, spoke this sentence in the person of Ulysses, upon the king Agamemnon, king of Greece. This Homer entreating of all the princely affairs, and great enterprises of the Grecians: and of the mighty war against the Trojans, among who such discord rose, that not only the war, for lack of unity and concord, continued the space of ten years. But also much blood shed, havoc, and destruction, came upon the Grecians, uttered this sentence. This Homer for his learning and wisdom remains, entitled in many monuments of learning: with great fame and commendation to all ages. What Region, Isle, or nation is not, by his invention set forth: who although he were blind, his mind saw all wisdom, the states of all good kingdoms and commonwealths. The very lively Image of a Prince or governor, the faithful and humble obedience of a subject, toward the prince, the state of a captain, the virtue and noble qualities, that are requisite, in such a personage, be there set forth. The perfect state of a wise man, and politick, is entreated of by him. The Justice, and equity of a Prince, the strength of the body, all heroically virtues: also are set forth his eloquence and verse, flows in such sort, with such pleasantness: so copious, so abundant, so grave and sententious, that his singularity therein excels, and passes. The mighty prince Alexander, in all his martial enterprises, and great conquests, did continually night by night, read some what of the Ilias of the Poet Homer, before he slept, and asking for the book, said: give me my pillow. Alexander as it seems, learned many heroically virtue, policy, wisdom, and counsel thereof, else he occupied in so mighty and great wars, would not employed study therein. Julius Cesar the Emperor, commends this Port, for his singularity, his commendation gives, ample argument, in this singular sentence, which prefers a Monarchy above all states of commonwealths or kingdom. The exposition Homer the Poet, signified by this one sentence, no kingdom or commonwealth can prosper, or flourish to continue, where many hold government as kings. For, the minds of many rulers, and princes, do most affect a private wealth, commodity and glory and where, many do bear such sway and dominion, the commonwealth can not be good. For, they privately to themselves, do bear that regiment, and always with the slaughter of many, do seek to attain and clime, tot he whole government. The cause Many occasions do rise, whereby many princes, and governors in a commonwealth, be diversely affected, so that the government of many, can not prosper. For, both in quiet state, their councils must be diverse, and uncertain: and where they so differ, the kingdom stands in great jeopardy and danger. Hocrates entreating of a Monarchy, shows that the commonwealth of Athens, which detested and refused, that form and state, after the ruin and fall of their city: being under the thralldom of the Macedonians, both in their external chivalry and feats, both by sea and by land, and also in regiment otherwise, their city grew mighty, and state steadfast. The Carthagineans also, governed by one, had their government steadfast, and kingdom royal: who in puissant acts, might compare with the noble Romans. As the obedience to one ruler and chief governor, seeking a commonwealth, is in the harts of the subjects: fervent and miraculous with love embraced, so the Majesty of him is drab, with love served, and with sincere hart, and fidelity obeyed, his manners followed, his laws imitated. Many governors bearing regiment, as their manners be diverse, and fashion of life: even so the people be like affected, to the diversity of diverse princes. And if we weigh the revolution of the heavens and marvels of God therein, the maker of the same, who being one God, rules heaven and earth, and all things rotund in the same. The heaven also adorned with many a star, and clear light, have but one Sun to govern the: who being of a singular virtue above the rest, by his virtue and power, gives virtue to the rest. Also in small things the Ante and the Bee, who for providence and wisdom, are much commended: have as it were a commonwealth, and a king to govern them, so in all things as a confusion, the state of many kings is abhorred in government. After the death of Constantinius the great, Constantinius his son was made Emperor and Licinius with him, partaker in fellowship of the Empire. But forthwith, what blood was shed in Italic, with all cruelty, until Constancius has slain Licinius, partaker of the Empire, and Marabodius was slain also, whom Licinius did associate with him in government. So much princes and chief governors do hate equality, or fellowship in kingdoms. After the same sort, in this mighty Monarchy of Rome, diverse have attempted at one and sundry times, to bear the scepter and regiment therein, but that mighty Monarchy, could not suffer but one governor. The kingdom of Thebes was in miserable state, the two sons of Dedipus, Eteocles, and Polunices: striving both to be Monarch, and only king. The kingdom of Assiria, which was the golden kingdom, and the first Monarchy: having 36 kings by succession, continued 1239 years, this kingdom for all nobility and royalty excelled, and all in a Monarchy. The kingdom of the Medes, in a Monarchy flourished in wealth and glory and all felicity: who in dominion had government. 300. lacking. 8 years. After that, the Monarchy of the Medes ceased, the Persia people rose mighty, both in people and Princes, and continued in that state 236 and 7 months. Macedonia rose from a base and mean people, to bear the whole regiment, and power over all kingdoms. So God disposes the state and feat of princes, overthrowing often times mightier kingdoms, at his will: the continuance of this monarchy was. 157. And eight months, ten kings lineally descending. Asia and Syria, was governed by one succeeding in a sole government. Nicanor governed Syria 32 years. In the other Antigonus reigned, Demetrius Poliorchetes one year, Antiochus Soter also, the scepter of government, left to the succession of another, then Antiochus Soter, ruled all Asia and Syria having 16 kings which in a monarchy continued 189 years. The Egyptians, had famous, wise, and noble princes, whose kingdom and large dominion, in all felicity prospered: which was in the time of Ninus, the first king of the Assirians, who having 10 princes, one by one succeeding, Cleopatra their Queen, governing, stood in a monarchy 288. This one thing shows, that kind of government to be royal, and most famous, not only for the felicity, nor of happy state can appear in them, as for the contrary to a Monarchy, is tyrannical, pestiferous, and to be detested, where one man governs to his private gain, pilling and polling his subjects, murdering with all cruelty, neither Law nor reason, leading thereto: but will bearing regiment over law, Justice and equity, which princes often time see not. How the willful rashness or tyrannical mind does abase them, and make them, though in utter port the same princes, yet in very deed, they are shall and slave to beastly affection. Nothing does so much adorn and beautify, the feat and throne of a prince, as not only to bear dominion, over mighty people and regions, then to be lord over himself. The state of a few peers or nobles, to hold the chief and whole government, who both in virtue, learning, and experience do excel, is a goodly state of commonwealth. Bu the prose of that commonwealth and end shows and the manner of Princes: who, although they be, of life godly, wise, grave, expert and politick. For, these virtues or ornaments, ought to be reposed in such noble personages, they do marvelously change and alter: So honour and preeminent state, pushes them up: and blinds them, that every one in the end, seeks to climb over all, as head and governor. Show me one kind of this state, and form of government, which either long prospered, or without bloodshed, and destruction of the rest of the nobles and peers, have not caught the whole regiment. Seeing that in all commonwealths and kingdoms, equality or fellowship, will not be suffered in government: for, it can not be, that this form of commonwealth may be good, as Aristotle and Plato shows: The end of this government, fell ever to one, with a ruin of the kingdom and people. The multitude to bear dominion, and though a public wealth be sought for a time, much less they continue in any good state: for in the end, their rule and government, will be without rule, order, reason, modesty, and their law must be will. The other three states, is the refuse of good commonwealths, not to be tolerated in any region. The one of them is a tyrant, to be governor only to his own glory, with cruelty tormented his subjects, only to have his will and lust, over all law, order, and reason. The nobility is ruling to himself or herself, everyone for his own time. The third, the base and rude multitude, everyone for himself and at his will. The troublous states, all Regions and commonwealths, have felt in open seditions, and tumults, raised by them, it is a plagued and pestiferous kind of government. The example of a good Monarchy, is or great force, to confound the state of all other commonwealths, and forms of Regiment. The nobility of Persia having no king, lineally descending, to rule that mighty division of Persia, Cambises being dead, the usurper murdered, they took counsel in their assembly, what state of government was best, they having the prose of a Monarchy: in their long council, they knew the felicity of that state, they knew as it seemed, the perilous state of the other governments. If these noble and peers had been ambitious, and that each of them would have had fellowship, or participation in kingdoms: they would not have preferred a monarchy above the rest. The antiquity of that time shows, their personages, wisdom, gravity, and majesty was such, that each one of them was meant for their virtues, to have a whole kingdom. If Aristocratia would have contented them, then was time and occasion offered, no king remaining to have preferred that state. But they as upright nobles, sincere and faithful, having altogether respect for a public wealth: to a permanent state and felicity of kingdom, sought no participation by private wealth, to dissolve this Monarchy. But they being most Godly, each were content to prove, whose chance might be to set up against that Monarchy. The kingdom at the last came to the hands of Darius, who was after king of the Persians. This is a goodly example, to show the worthiness of a Monarchy, the Persian kingdom after many years declining, from his power and state, not for any fault of government, but God as he sees time, raises up kingdoms and plucks them down. Afterward Darius the king, not able to make his part good with Alexander the Great: offered to him the greatest part of his kingdom, even to the flood of Euphrates, and offered his daughter to wife: Alexander was content to take the offer of Darius, so that he would be second to him, and not equal with him in kingdom. For, Alexander said, that as the whole can not be government with two Sons, neither the world can suffer two mighty kingdoms: whereupon it is manifest, that no kingdom will suffer equality or fellowship, but that if the will and mind of Princes might burst out, the state of all the world, would be in one mighty governors hands. For, always Princes to seek to a sole regiment. Alexander the great conqueror also, preferring for worthiness a Monarchy, at the time of his death, demanded whom he would have to succeed him in his mighty dominions, he by one signifying a Monarchy, saying: Dignisimus, that is to say, the worthiest. After the death of Alexander, Antipater caught the government of Macedonia and Greece, and Crates was treasurer. Beleagrus, Cassander, Menander, Leonatus, Lusimachus, Eumenes, Seleurus and many other, who were for their worthiness in honour and estimation with Alexander, caught into their hands other parts of his dominions, every one seeking for his time, his own private glory, dignity, and advancement, but not a public wealth, and so in fine, ambition broiled in their lofty Stomachs, each to attain to others' honour. Whereupon bloodshed, destruction of the people and countries, the fall of these Princes ensued. So much kingdoms hate equality or fellowship: let us lay before our eyes, the kingdoms near at hand. France, from the times of Faramundus until this day has flood, and did flourish in a Monarchy. The state of Spain, from the time of the first king, until this day, has flourished continually in a Monarchy. The great seigniories of Germany, by one succeeding in government, have been permanent in that goodly state. Our noble Isle of Britain from Brutus, has stood by a Monarchy: only in those days, the State of government changed, at the coming of Julius Cesar, Emperor of Rome. The land being at division, and discord, through the diversity of diverse kings: so much the state of diverse kings in one land, is to be expelled or the government of the base multitude, to have universally power of dominion, or the state of peers, to be chief in regiment, no king left to command over the people, and nobles, or else there can not be but discord in the end, which pulls down most mighty Regions and dominions, so that the best state, the most steadfast and fortunate, is in all times, in all ages, in all laws, and commonwealths, where one king seeking the advancement, wealth, glory, of him and his people. The contrary That husband or family can not be well governed, where many and diverse bears government, neglecting the state prosperous universally: for where obedience is drawn to diverse and many, there can not be good government, or faithful obedience. And so in a kingdom where one chiefly governs, and to a commonwealth there the harts of the subjects, be most knit to obey. The similitude Even as they, which serve one matter, shall soonest with labour please, and with fidelity, accomplish his will and pleasure. For, the manners of many men be diverse, and variable, so in a Monarchy, the state of one is soon obeyed, the mind and law of one Prince soon followed, his Majesty dreaded and loved. The example Let the fewer chief Monarchies of the Assirian, the Persian, Grecian, and the Roman, which have continued from the beginning mighty, most happy, be an example herein. If that state of government, had not been chief of all other, those mighty kingdoms would not have preferred, that kind of government. The testimony of ancient writers Therefore, Aristotle, Plato. And all the chief Philosophers, entreating of the administration of a commonwealth: do prefer before all states of government a Monarchy, both for the felicity of it, and steadfast state. The conclusion Homer therefore deserves great commendation, for this one sentence, which prefers a Monarchy before all states. The destruction This exercise of Rhetoric, is called destruction, or subversion, because it is an oration, a certain reprehension of anything declaimed, or dilated, in the which by order of art, the declaimer shall proceed to cast down by force, and strength of reason, the contrary induced. In this exercise of Rhetoric, those propositions are to be subverted which are not manifest true, neither it so repugnant from reason, as that there can appear no hold, to induce a probable reason to confound the same. But such propositions are met for this part, as are probable in both sides, to induce probability of argument, to reason thereupon.
This exercise of Rhetoric does contain in it all strength of art, as who should say, all parts of Rhetoric, may copiously be handled in this part, called confutation, so ample matter Tulle does note this part to be. The theme or proposition of this Dracaena It is not like to be true, that is said of the battle of Troy. The reprehension of blank(page 54) those and of all poets Not without a cause, the vanities of Poets are to be reproved, and their forged inventions to be rejected: in whole writings, so manifestly are set forth as trust and Chronicled so the posterity of ages and times, such forged matters of their Poetical and vain wits. Who has not heard of their monstrous lies against God, they inventing a genealogy of many Gods procreated, where as there is but one god. This vanity they also have set forth, in their monuments and works. How a conspiracy was some time among the Gods and Gods, to bind the great God Juniper. How impudently they set forth the Gods, to be lovers of women, and their adulterous lust: and how they have transformed themselves, into diverse shapes of beasts and fowls, to follow after beastly lust. The malice and envy of the Gods, one to another. The feign also the heaven to have only one God, the sea another, hell another, which are mer vanities, and false imaginations of their Poetical writers. The like forged invention have they wrote, of the mighty and terrible battle bruited of Troy, for a beautiful harlot sustained ten years. In the which, not only men and noble peers, gave the combat of battle, but the Gods, took part against Gods, and men wounded Gods: as their lies exceed all number, because they be infinite, so also they pass all truth, reason, and judgement. These few examples of their vanities and lies do show the feigned ground and authority of the rest. According to the folly and superstitious of those times, they invented and forged folly upon folly, lie upon lie, as in the battle of Troy, they aggravate the dolor of the battle, by pitiful, and lamentable invention. As for the Poets themselves, Plato in his book, made upon the administration of a commonwealth, makes them in the number of those, which are to be banished out of all commonwealths. The exposition Homer does say and many other Poets, that the wars of the Grecians against the Trojans, was for beautiful Helena, and continued ten years. The Gods and Goddesses took parts, and all the people of Greece, aided Menclaus, and the king Agmemnon, to bring home again Helena, neglecting their own country, their wife and children for one woman. The Greeks inventing a huge and mighty horse made of fire tree, and covered with brass, as huge as a mountain, out of which the Grecians by treason issuing brought Troy to ruin. The obscurity of the matter It seems a matter of folly, that so many people, so mighty nations should be bewitched, to raise so mighty an army, hazarding their lives, leaving their country, their wives, their children, for one woman: Be it so, that Helena passed all creatures, and that Nature with beauty had endued her with all virtue, and singularity: yet the Grecians would not be so foolish, that universally they would seek to cast down their own wealth, and much more the commonwealth of Greece, and kingdom to stand in peril. Neither is it to be thought, the Grecians, seeking to advance the beauty of Helena, would leave their own state. But it is like, the wits of Poets did imagine so forged a Chronicle, that the posterity of ages following, should rather wonder at their forged invention, then to believe any such war truly mentioned. There was no such cause, seeing that the kingdom of Greece, fell by no title of succession to Helena, for them to move war, for, the bringing back of that beautiful harlot Helena. Neither in Helena was there virtue, or honesty of life, to move and exasperate the Grecians, to spend so great treasures, to raise so mighty an army on every side. What commendation had the Trojans to advance Helena, and with all realness to entreat her, she being a harlot: the folly of the Grecians and the Trojans, is so on every side so great, that it can not be thought, such a war truly chronicled. If violence and power, had taken Helena from her husband, and not her own will and lust, caught with the adulterous love of Paris, being a stranger. If her moderation of life had been so rare, as that the like fact for her chastity, had not been in any age or commonwealth, her virtues would have given occasion: The Princes and nobles of Greece to stomach the matter. The example of the fact, would with all praise and commendation be mentioned, and celebrated to all ages. Lucretia for her chastity is perpetually to be advanced, whereupon the Romans banished, Tarquinius their king, his stock and name from Rome. The rare chastity of Penelope is remaining as an example herein: So many snares lay down to cast down her virtuous love toward her husband Ulysses. But Ulysses made havoc by murder, on these gay and gallant Ruffians, who in his absence sought to alienate and withdraw, the chaste hart of Penelope, consuming his substance. A greater example remains in no age, of the like chastity. As for the battle of Troy, raised for Helena, could wise men, and the most famous nobles of Greece: So occupy their heads, and in the same, both to hazard their lives for a beautiful strumpet or harlot. The sage and wise Nestor, whom Agamemnon for wisdom preferred, before the most of the peers of Greece, neither it Ulysses wanted at the same time, having a politick and subtle head, to withdraw them from so lewd and foolish an enterprise. Greece wanted not beautiful creatures, Nature in the other had bestowed amiable faces, personage, and comely behaviour. For, at those days, Greece they called Acaida calligunaica, that is, Greece the land of fatter women. The dolorous lamentation of the Ladies and Matrons in Greece, would have hindered such a foolish enterprise, seeing their own beauty neglected, their honesty of life called up to perils, one harlot of innumerable people followed and hunted after, in whom neither honesty, virtue, nor chastity was harbored. Incredible Although the folly of men is great, and the will of princes and governors beastly and rash, yet by no means it can be so many years, so great folly to take root in their harts, and that the wisdom of the Grecians, should not rather cast of as naught, the beauty of Helena: rather than the whole multitude, the state of the Prince, the welfare of the subject, to stand in peril for the brevity of one. What is beauty, when a beastly and adulterous mind is possessed: Beauty without chastity harbors a monstrous rabblement of vices, a snare, and bait, to poison other. Beauty in few years, is not only blemished, but decayed, and wholly extinguished: it is incredible, that the Grecians would seek to bring home Helena, who had lost the chaste love toward her husband, being caught with the adulterous love of Paris, son to Prianius king of Troy. The land of Phrigia was a mighty Region, the people noble, puissant in war: the king for nobility of acts famous. The City of Troy, wherein the king held his Scepter of government, was rich, mighty, and populous: ruled and governed, by the wisdom and policy of famous councilors, so that by all means it is incredible, without any possibility. They neglecting their own state and kingdom, so to prefer the beauty of one, that the whole multitude of Greece, which for the same of wisdom, is most celebrated among all nations, not one wise man at the same time to be therein: whole council and politick heads, might ponder a better purpose. Greece, which was the mother and fountain of all arts and science, all Eloquence, Philosophy, wisdom flowing from them, and yet wisdom to want in their breasts. Reason can not make any persuasion that any probability can rise, of any such matter enterprise, what could the intent be of the Grecians, as concerning Meneclaus. In the Trojans it is not to be thought, that either the king, or nobles, for a harlot, would see the people murdered, their own state, the king to be in danger of ruin. In the Grecians there was neither wisdom, neither commendation, to pursue with a main host, with a great navy of Ships, to bring back again a harlot, whose enterprise rather might better be born, to banish and exile such a beastly disposed person. The Trojans mighty well scorn the Grecians, if that the possession of a beautiful most amiable, and mincing harlot, was of such valor, estimation, and price with them, not only the beautiful of all other to be rejected. But most of all the virtuous life, and chastity of all their matrons and honorable Ladies, to be cast of as naught. Greece that has the name of all wisdom, of all learning and singularity, might rather worthily be called, a harboring place of harlots: a Stew and upholder of whoredom, and all uncleanness. Wherefore, these absurdities ought to be removed, from the mind and cogitation of all men that should worthily ponder the star of Greece. Troy of like sort to be a kingdom and commonwealth of all vice: whoredom, in such price, with the king, and people, that most fortunate should the harlot be, and the adulterer in such a commonwealth, that for adulterous love, puts rather all their state to hazard and peril, for the maintenance of beastly love, brutish society most in price with such a nation, chastity, and moderation of life, abandoned and cast of. Unprofitable, and not agreeing If we weigh natural affection, it can not be, that the Grecians so much abhorring from nature, should cast of the natural love of their wives, their children and country, to bring home again, by slaughter of infinite people: such an one as had left honestly, and chaste love of her husband. For, what praise can redound to the Grecians by war, to bring home Helena, though she of all creatures was most beautiful, being a harlot: following the bridal and will of an other man. May shame or commendation rise to the Trojans, can wisdom, counsel, or gravity, defend the adulterous lust of Priamus son, yea, could Priamus so love Helena, for Paris his son's sake, as that he has rather venture the ruin and destruction of his city, and the fall of his people, the murder and ruin of his children, and wife for the beauty of one. For what is beauty, where honesty and virtue lacks, it is an uncomely matter, though the Poets so feign it, not only that in heaven, a contention should fall among the Goddesses of their beauty, or that Jupiter of whom they make an ignorant God, to choose Paris the kings son of Troy, chief arbitrator and Judge of that matter, to whom he should give the gold Apple to her beauty, as chief of all other, was ascribed these things, are indecent to think of the Goddesses, and most of all, to think there is more Gods then one. And even as these are vanities, and forged imaginations of the Gods, so of the battle. Uncomely and unprofitable The danger of many people does show, that no such thing should happen, either of the Grecians or of the Trojans: for it is a matter dissonant from all truth, that they should so much neglect the quiet state, and prosperous rhenium of their kingdom, in all times and ages, since the first constitution of all Monarchies and kingdoms. Who ever heard such a forged matter to be Chronicled, and set forth. Or who can give credit to such war, to be enterprise of so small a matter: to leave the state of weightier things for one woman. All the women of that country to stand in peril, the slaughter of their dear husbands, the violent murder of their children to ensue. Therefor, the willfulness of people and princes, are the cause of the fall and destruction, of many mighty kingdoms and Empires. The fall of Greece ensued when the chief cities, Athens and Lacedeomonie took parts, and did confederate diverse cities to them, to assist them, and abide them in battle only: ambition and desire of glory, moved both the Athenians and Lacedmonians, from concord and unity by which means, the power, glory, and strength of all kingdoms falls. Ambition was the cause that mighty Pompey fell, and died violently. Cesar like wise caught with ambition, not bearing the equality, or superiority of Pompey, was turned of violently from Fortunes wheel. Many princes of like sorts and kingdoms By ambition only, had the cause of their ruin. The glory of the Assirian Monarchy grew most, mighty, by ambition of Ninus king of Babylon: the offspring of Ninus, which were kings lineally descending from the first kingdom of the Nedes, both enlarged their kingdoms, and also had the decay of them by ambition. Let the Nedes also associate themselves to them from Arabactus the first king, unto Astiages the last: the beginning and fall of the Persian Monarchy. The mighty state of Greece, the seat Imperial of Rome, by ambition first extolled themselves: and also by it, their glory, scepter, and kingdom was translated, but the fall of Troy came not, by ambition, that the Grecians sought. But as Poets do feign, the beauty of one woman so wounded their harts, that the Grecians did hazard, the perils of their country. The Trojans so much esteemed, the beauty of Helena, as that, the state of their entire kingdom perished. It was no glory nor honour to the Grecians, to resist by armor, and to defend the violent taking away of Helena, from her husband: nor it was no honour, the Grecians to pursue by armor, the taking away of Helena, being a harlot. So that by no means it can follow, these things to be true, of the battle of Troy. Confirmation The other part, contrary to destruction or subversion, is called confirmation. Confirmation, has in it so great force of argument, to establish and uphold the cause or proposition: as destruction has in casting down the sentence or proposition. Confirmation is a certain oration, which with a certain reprehension of the person or fact, by order and way of art, casts down, the contrary propounded. As in the other part called destruction, those propositions are to be subverted, which are not manifestly true, with all other notes before specified: so in contrariwise, this oration by contrary notes is declaimed by, as for example.
This exercise of Rhetoric does contain in it all strength of art, as who should say all parts of Rhetoric might copiously be handled in this part, called confirmation. You may as matter rises, join two notes together, as the reason of the argument comes in place, which Apthonius a Greek author herein uses. As manifest and credible, possible and agreeing to truth, comely and profitable, but in all these, as in all the rest: the theme or proposition by itself, is to be placed, the reprehension of the author by itself, the exposition of the theme by itself. The theme or proposition It is true that is said of Zopyrus, the noble Persian, who ventured his life: and did cause the deformity of his body, for the safeguard of his country. The praise Justinus the Historiographer, for worthiness of fame and wisdom, deserves so the posterity of all times, immortal fame, by whom the famous acts of Princes, and other noble men, do remain Chronicled. Giving examples of all valiance and virtue: for, both the acts and worthy feats of Princes, would pass as unknown in all ages, except the worthiness of them were in monuments of writing Chronicled. For, by the same of their worthiness, and virtues, commonwealths and kingdoms, do establish and make Laws, the harts of people are incensed, and inflamed, to the like of nobility of acts, and famous enterprises, Histories of ancient times, be unto us witnesses of all times and ages, of kingdoms and commonwealths, a lively example. A light to all truth and knowledge, a schoolmaster: of manners a memory of life, for, by it we see the wisdom of all ages, the form of the best and flourishing commonwealths. We learn by the virtues of Princes and governors, to follow like step of virtue: to fly and avoid vices, and all such things, as are to the destruction and decay, of realm and country. How brutish were our life, if we knew no more then we see presently, in the state of our commonwealth and kingdom. The kingdoms of all Princes and commonwealths that now flourish, do stand by the long experience, wisdom, policy, council, and godly laws of Princes of ancient times, no small praise and commendation can be attributed, to all such as do travel in the searching out the virtue of ancient Histories, for by the knowledge of them, we are as it were living in all ages, the fall of all kingdoms is manifest to us, the death of Princes, the subversions of kingdoms and commonwealths, who knows not the first rising and end of the Assiriane monarchy, the glory of the Persians, and the ruing of the same, the mighty Empire of the Greeks, rising an falling, the Roman state after what sort flourishing and decaying, so that no state of commonwealth or kingdom is unknown to us, therefor, Justine, and all such as do leave to the posterity, the state of all things chronicled, deserve immortal commendations. The exposition In the time of Darius king of the Persians, the Assyrians who were war subjects to him, sense the time of Cyrus the first king of the Persians, rebelled, invaded and took the mighty City of Babylon, which being possessed, with much difficulty, and not without great dangers could be attained. Darius the king hearing of the treason of the Assyrians and that the mighty City of Babylon was taken, was very wroth weighing with himself, that thereby, the ruin of the Persian kingdom might happen. Zopyrus one of the blank noble Peers of Persia, seeing the danger of the country, the state of the Prince, and the welfare of the subjects to decay, in the safeguard of his country, levying all private commodity, for the behalf and felicity of the Persian Kingdom, did venture hi own life, commanded his servants at home to tear and ret his body with whips, to cut off his nose, his lips, and his ears, these things being unknown to Darius the king. As soon as Darius saw Zopyrus so torn and deformed, bewailed his state being astonished, at so horrible a fault: but Zopyrus showed to the king his hole intent and purpose that he minded to go to Babylon, which the Assyrians did traitorously possess, and complained as that these things had been done by the tyrant and cruelty of Darius, he went to Babylon, and there complained of the cruelty of his king, whereby purchasing the favor and love of the Assyrians, he showed them how Darius came to be king not by worthiness, not by virtue, not by the common consent of men, but by the neighing of a horse. Zopyrus therefore admonished them, that they should trust more to their armor, then to their walls, he willed them to proclaim open war, forthwith they encountered with the Persians, and for a time victory fell on the Babylon's side, such was the policy of Zopyrus. The Assyrians rejoiced of the success and felicity of their wars, the king of the Babylonians gave to Zopyrus, the chief power and office, to lead a mighty army of the which being Lieutenant, he betrayed the Babylonians and their City. Manifest Not only Trogus Pompeius the famous Historiographer, and Justine which took the Story of him, but also the Greek writers do set froth, as matter of truth, the valiant enterprises of Zopyrus having: so that the strange and mighty fact of him can not seem incredible, having testimony of it in all ages. Zopyrus having not respect to his own life, to his own private wealth or glory, did thereby put of the danger that ensued to the Persian kingdom: It may seem a great matter, to a mind not well affected toward his country, to destroy or deform his own body, for the safeguard of country or commonwealth. But if we weigh the State of our birth, our country challenges more at our hands then friends or parents, so much price Plato the Philosopher, and Aristotle do Attribute unto our country, the volumes of all laws and books do prefer our natural country before the private state of own man, wealth, glory, honor, dignity, and riches of one or few, the Statutes of all Princes, seeking the glory of their country, do prefer a universal wealth, before a private and particular commodity. Pericles the noble Athenian in his oration made to the Athenians, shows that the glory and wealth of one man or many, can not plant such glory, and renown to their country, as that in all parts thereby to be beautified and decorated, but when glory a happy and flourishing state redounds to the kingdom, the subjects, the nobles and high peers, the governor stands happy and fortunate. Who so hopes in sparing costs and charges, money or ornaments, to the behalf and employment of his country and not by all means to his power and strength aides and defends his natural country, from the danger and invasion of his enemy, what state joins him or what wealth remains privately, when the throne and scepter of his king fails, the enemy wastes, spoils and destroys all parts of his state, with the rest his life perishes, so that no danger, cost, is to be refused, to serve the kingdom and prince, by whole scepter, justice, laws, and equity we are governed, there is no subject well affected, but that he only lives to profit his country, to live and die therein. Probable If only Zopyrus had enterprise this valiant act, and that no memory were remaining in any age of the noble acts of other men, it may seem not truly chronicled, but from time to time, in all ages and commonwealths, famous men for their acts and nobility have been, which with like courage and magnanimity have saved their country, by the loss of their own lives. Horatius Cocles is both a whiteness and a light to the same, by whole adventure the mighty and strong City Rome was saved: For at what time as the Hetryscians entered on the city, and were on the bridge, Horatius colces defended the end of the same, baring of the brunt, and stroke of the enemy, until the Romans, for the safeguard of the city, had broken down the bridge, as soon as Horatius colces saw the City thus delivered, and the repulse of the enemy, he leapt with his armors into the Flud Tibar, it seemed he had not regard to his life, that being burned with the weight and gravity of his armor, dourest venture his life to so main and deep a water. Marcus Attilius in the defense of his Prince, his right hand being cut off, the which he laid on the ship of the Massilians, forthwith he apprehended with the left hand, and ceased not until he had sunk the same ship. Cynegerus the Athenian lines by fame and like nobility acts, venturing his life for his country. The mighty city of Athens, brought under the dominions of the Lacedemonians. Thrasibulus, Hismenias and Lisias by their adventure, and noble achieve reduced Athens to his felicity so much love, so faithful harts they had towards their country. Leonides the king of the Lacedemonians, defending the narrow straights of the city Thermopolie with fewer thousand men against the mighty and huge army of Xerres, for Xerres contemned their small number and army: Leonides the king heard that the place and hill of the battle was prevented of rr. thousand enemies he exhorted his soldiers part of them to depart until a better time might be locked for, and only with the Lacedemonians he proved the conflict and the combat, although the camp of Xerres was mightier and more in number yet Leonides the king thought it good for the safeguard of his country, for says he, I must rather save it, then to have respect to my life, although the oracle of Delphos had foreshadowed, that even Leonides must die in the field or battle of the enemy, and therefore Leonides entered battle, and comforted his men for their country sake, as to die therein, therefore he prevented the narrow streets of the country, and the dangerous places, where the force of the enemy might burst in, he lingered not, lest the enemy might compass him in, but the quiet season of the night, he set upon his enemy unlocked for, and they being but six hundred men with the king Leonides, burst in to the cape of their enemies being fire hundred thousand men, their valiance was such, and the overthrow of the enemies so great, and Xerres the king having two wounds, retired with shame and lost the honour. Agesilaus and Conon valiant in acts, and excelling in all nobility, what great and mighty dangers they have achieved and ventured for their country's sake, how much have they neglected their own wealth, riches, life and glory, for the advancement and honour of their country. Lisander also the Lacedemonian, was endued with like nobility with faithful and sincere hart toward his country. Archidamus also lies not in oblivion, whose same death buried not the famous adventure of Codrus king of the Athenians is marvelous and almost incredible, but that the Histories, truly set forth, and declare a manifest truth thereof, who is more famous then Epaminundas, both for virtue, nobility, and martial feats among the Thebans, the mighty army of the Grecians, at the long siege of Troy, what valiant Captains had they, which in the defense of their country hazard their life: the Trojans also wanted not for proves valiantness and all nobility, their peers and nobles, among the Romans, what a great number was of noble peers whose study always was to live and die in glory, aid and defense of their country, for he lived not by whole cowardliness fainted hart and courage, the country or kingdom stands in peril, he lives in shame, that refuses danger, cost or charge, in the defense or procuring, better state to his country. The worthy saying of Epaminundas declares, who lives to his country, who the spear of his enemy, asked those questions of these that stood by him at the point of death, is my spear manfully broken, and my enemies chased away, the which things his companions in war affirmed, then said he: now your Captain Epaminundas begins to live in that he dies valiantly for his country, and in the profit and advancement of the same, a worthy man, noble and valiant, his sentence also was worthy to be known, and followed of all such as be well affected and Godly minded to their country. Marcus Macellus of like sort, and Titus Manlius Torquatus, and Scipio Aemilianus, Marcus Attilius showed in what high price our natural country ought to be had, by their valiant at chives, and enterprises: I might pass by in silence Scipio Cato, and Publius Scipio Nasica, but that they by like fame, also of Uibeus, Ualerius Flaccus, and Pedanius Centurio gives ample and large matter to all men, endued with nobility and valiant proves, for the defense of their country with Quintus Coccius, Marcus Scena and Sceuola. Possibility There needs no doubt to rise of possibility, seeing that examples do remain of famous men, of godly and well affected persons which have with like magnanimity put in danger their life, to save their Prince, kingdom, and country. Great honour was given of the Athenians, to such noble and valiant men, which ventured their lived for their commonwealth, to maintain the flourishing state thereof. The eloquent and copious oration of Thusidides, the true, faithful, and eloquent Historiographer does show: what honour and immortal fame was attributed, to all such as did venture their lives, in the flourishing state of their country, in supporting, maintaining, and defending the same. Who, although they lost their lives, which by death should be dissolved, their fame never buried, lives with the soul to immortality, the loss of their Private wealth, glory, riches, substance, or dignity, has purchased and obtained fame, that withered not, and glory that fails not. Agreeing and comely Both the true Histories, do leave in commendation, the fact of Zopyrus and the noble and worthy enterprises of other: which have given the like a say, and their fame is celebrated and titled, with immortal commendation and glory, to the posterity of all ages following. What hart can be so stony, or brutishly affected, that will not venture his life, goodies, lands, or possessions: if with the danger of one, that is of himself, the whole body and state of his country, is thereby supported and saved. What security and quietness remained, what wealth, honour, or same to Zopyrus: if not only Zopyrus had perished, but the king and people universally had been destroyed. Thereupon Zopyrus weighing and considering, the state of his birth, that his country challenged his life, rather then the dissolution of the whole kingdom, the decay of the Prince, the taking away of the scepter, the slaughter of infinite people to ensue. He was born to be a profitable member to his country, a glory and stay to the fame: and not sparing his life, or shunning the great deformity of his body, to be a ruin of the same. Was it not better that one perished, then by the security of one, a whole land over ran, as parts thereby spoiled: it was the duty of Zopyrus, to take upon him that great and famous enterprise. It was also comely, the kingdom standing in peril, a sage and discreet person to prevent and put of, such a danger at hand: The fact altogether shows all virtue and great singularity, and a rare moderation of mind, to cast of all respects and excuses, forsaking presently honour, quietness and objecting himself to peril, he saw if he only died, or by jeopardy saved his country, many thereby lived, the kingdom and people flourished, where otherwise, he with his Prince and kingdom might have perished. Profitable All the power of the Babilonians, was by his policy thrown down, the City taken, the enemy brought to confusion: on the other side, the Persians role mighty, such a mighty enemy put under foot. The fame of Zopyrus and glory of the fact, will never be obliterated, or put out of memory, if this were not profitable to the kingdom of Persia: if this were not a rhenium to the prince and people, and immortal glory to Zopyrus judge yea. Zopyrus therefore, beautified his country, by the deformity of his body, Better it were to have many such deformed bodies, then the whole state of the realm destroyed or brought to naught: if we weigh the magnanimity of that man, and his enterprise, there is so much honour in the fact, that his fame shall never cease. A common place A Common place is a Dracaena, dilating and amplifying good or evil, which is incident or lodged in any man. This Dracaena is called a common place. Because the matter contained in it, does agree universally to all men, which are partakers of it, and guilty of the same. A Dracaena framed against a certain Thief, Extortionist, Murderer, or Traitor, is for the matter contained in it, mettle and aptly compiled, against all such are guilty of theft, murder, treason, or spotted with any other wickedness. This oration of a common place, is like to the last argument or Epilogus, of any oration, which the Greeks do call Deuterologian, which is as much to say as a rehearsal of that which is spoken of before. Wherefore, a common place has no exhordium, or beginning, yet nevertheless, for the profit and exercise of the learner, you may place such a proemium, or beginning of the oration, as may be easy to induce the learner. This part of Rhetoric is a large to entreat upon, for the abundance of matter. The common place, which Aphthonius entreats of, is to be applied against any man, for the declaimer to invade, either against vices, or to extol and amplify his virtues. This oration is common place, serves both for the accuser and defender. For the accuser, to exasperate and move the Judges or hearers, against the offender, or accused. For the defender to reply, and with all force and strength of matter, to mollify and appease the perturbations of the Judges and hearers, to pull down and deface the contrary alleged. There is a great force in this oration, on both the sides. Properly this kind of Rhetoric, is called a common place, though it seems to be made against this man, or that man: because the matter of the same shall properly pertain to all, guilty of the same matter. Pristianus shows, that this part of Rhetoric, is as it were a certain exaggeration of reason, to induce a manifest probation of anything committed. As for example, a Thief taken in a robbery, in whom neither shamefulness, nor sparkle of grace appears against such a one: this oration may be made, to exasperate the Judges from all favour or affection of pity, to be showed.
The order of this Dracaena follows The first Proem. Demosthenes the famous Drator of Athens in his oration made against Aristogitõ does say, that Laws were with a commonwealth, city, or Region is governed, are the gift of God, a profitable Discipline among men, a restraint to withhold and keep back, the willful, rash, and beastly life of man, and thereupon Aristotle and Plato do show, that through the wicked behaviour of men, good laws were first ordained, for, of ill manners, say they rose good laws, where laws doe cease, and good order fails, there the life of man will grow, rude, wild and beastly: Man being a chief creature or God, endued with many singular virtues, is framed of nature to a mutual and Godly society of life, without the which most horrible wold the life be, for not only by concord and agreement, the life of man does consist but all things on the earth have therein their being: the heavens and lights contained in the same, have a perpetual harmony and content in finishing their appointed race. The elements of the world, where with the nature and substance of all things, do consist only by harmony and substance of each part, have their abiding increase and prosperous being, otherwise, their substance, perishes and nature in all parts decays: kingdoms and commonwealths do consist in a harmony, so long as virtue and all singularity tempers, their state and government, and each member there obeys his function, office and calling, and as parts of the same body, everyone as nature has ordained them, occupying, their room and place, the us eof every part, all to the use and preservation of the whole body, and as in the body so in the commonwealth, the like concord of life ought to be, in every part, the most principle part according to the dignity of his office, as most principle to govern the other inferior parts: and it they as parts most principle of the same body with all moderation and equability tempering their state, office and calling. The meanest part according to his low state, applying himself to obey and serve the most principle: wherein the perfect and absolute, frame of commonwealth or kingdom is erected. And seeing that as the Philosophers do say, of ill manners came good laws, that is to say, the wicked and beastly life of man, their injurious behaviour, seeking to frame themselves from men to beasts moved the wife and Godly, elders to ordain certain means, to rote discipline, whereby the wickedly disposed person should be compelled to live in order, to obey Godly laws, to the upholding of society. Therefore, all such as dissolve laws, cast down good order, and state of commonwealth, out as putrid and unprofitable weeds, to be extirpated and plucked up from City and Commonwealth, from society, who by mischievous attempts seek, to extinguish society, amity, and concord in life. Princes and governors with all other magistrates ought in their government to imitate the practice of the Physician, the nature of man, weakened and made feeble with to much abundance of ill humors, or overmuch with ill blood replenished, to purge and evacuate that, and all to the preservation of and health of the whole body: for so was the meaning of the Philosopher, entreating of the politick, government of kingdom and commonwealth, when they compared a kingdom to the body of man: the thief and robber as a evil and unprofitable member, and all other as without all right, order, law, equity and justice, do break society of life, both against law and nature: possessing the goods of a other man, are to be cut off, as no parts, meet to remain in any society. The second Proem The chief cause that moved governors and magistrates, to cut of the race of thieves, and violent robbers, and of all other mischievous persons, was that by them confusion would ensue in all state. What City could stand in prosperous state, yea, or what house privately inhabited, where laws and authority were exiled: where violence, will, lust, and appetite of pestiferous men, might without terror be practiced. If the labour and industry of the Godly, should be always a prey to the wicked, and each man's violence and injurious dealing, his own law, the beast in his state, would be less brutish and injurious. Who so seeks to cast down this society, he is not meant to be of any society, which he dissolves. Who so robs or steals, to live by the goods of any other man, as his possession, is by violence and against Nature: so by violence and against nature, their pestiferous doings do frame their confusion: their execrable and detestable purpose, do make them an outcast from all good people, and as no members thereof, cut off from all society, their evil life roots perpetual ignominy and shame. And thus is the tragic end of their enterprise. The contrary Herein the loss and dissolute state of government called of the Greeks Democratia, have contented the willful heads of pestiferous men: wherein every man must be a ruler. Their own will is their Law: their lust sets order, no Magistrate, but everyone to himself a Magistrate. All things in common, as long as that state does remain along the wicked, a most happy state computed, a wished state to ideal persons, but it continues not. Herein the murderer, the thieves were meant to be placed. The greater thief, the better man: the most execrable murderer, a most met person, for such state of government. There is no nation under the Sun, but that one time or other, this troublous state has molested them: and many have sought to set up such a monstrous state of regiment, a plagued commonwealth, and to be detested. Such was the order of men, when they lived without laws. When the whole multitude were scattered, no city, Town, or house built or inhabited, but through beastly manners, beastly dispersed, lived wild and beastly. But the wise, sage, and politick heads reduced by wisdom, into a society of life, nature leading thereto: Houses and habitations, were then for necessity made, families multiplied, villages and Towns populously increased, and Cities raised among so infinite people. Nature by God invented and established Law, and the sage and wise persons, pronounced and gave sentence upon Laws. Whereupon, by the obedience of laws, and preeminent authority of Magistrates. The state of mighty kingdoms and Commonwealths, have grown to such a royalty and lofty state, many famous kingdoms have been on the face of the earth: many noble Princes from time to time succeeding, which without an order of godly laws, could not have continued. What was the cause that the mighty Monarchies, continued many hundred years: did the loss and dissolute life of subjects and Princes, cause the same but good laws, and obedience to orders. Therefore, where Magistrates, both in life and office, live in the obedience of Laws: the multitude inferior, by example of the Magistrates singularity, incensed do place before them, their example of life, as a strong laws. Theodosius Emperor of Rome, writing to Uolusianus his chief Pretor, as concerning his office, in these words, says: Digna vox est maiestate regnantis legibus alligatum se principem profiteri. Adeo de autoritate Iuris nostra pendet autoritas et reuera maius imperio est submittere legibus principatum & oraculo presentis edicti quod nobis licere non patimur alijs indicamus. It is a worthy saying, and meant for the Majesty of a Prince, to acknowledge himself under his law. For, our authority, power, and sword, does depend upon the force, might, and authority of Laws, and it passes all power and authority, his government and kingdom to be tempered by law, as a most enjoyable Oracle and decree, so to do as we promulgate to other. Whereupon it is manifest, what force godly laws gave to the Prince, what authority. Take laws away, all order of states says, the Prince by Law, is a terror to the male factor: his Majesty is with all humbleness served, feared, and obeyed. By laws, his state makes him as a God, among men, at whose hands, the preservation of each one, of house, city, and country is sought. Seeing both laws and the Prince, have that honor and strength, that without them, Chaos a confusion would follow, in the body of all commonwealths and kingdoms. Let them by authority and laws be confounded, that practice to subvert authority, to neglect the Prince, and his godly laws. The exposition The thief or any other injurious person, does seek to be above all laws, exempted from all order, under no obedience, their pestiferous dealing, do utter the same: For, as Demosthenes the famous Drator of Athens does say. If that wicked men cease not their violence, if that good men in all quietness and security, can not enjoy their own goods, while law and authority of the magistrate, severely and sharply uses his authority and sword. If daily the heads of wicked men, cease not to subvert laws, orders, and decrees godly appointed. While that in all Cities and commonwealths, the Princes and governors, are by laws a terror to them. Laws then ceasing, the dreadful sentence of the Judge and Magistrate wanting. The sword not drawn, all order confounded, what confusion would follow: yea, what an open passage would be left open to all wickedness. The terror of Laws, the sword and authority of the Magistrate, depresses and puts down, the bloody cogitation of the wicked, and so hinders and cuts off, many horrible and bloody enterprises. Else there would be neither Prince, Law, nor subject, no head or Magistrate, oppression and violence should be law, and reason, and willful lust would be in place of reason, might, force, and power, should end the case. Wherefore, such as no law, no order, nor reason, will drive to live as members in a commonwealth, to serve in their function. They are as Homer calls them, burdens to the earth, for they are of no society linked with Nature, what through wickedness are disserved, abhorring concord of life, society and fellowship. Whom sinister and bitter storms of fortune, do daily veer and molest, who in the defense of their country are maimed, and thereby their art and science, for, imbecility not praised, all art otherwise wanting, extreme poverty falling on them, reason must move, and induce all harts, to pity chiefly their state: who in defense and maintenance of our Country, Prince, and to the upholding of our private wealth at home, are become debilitated, deformed and maimed, else their miseries will drive them to such headless adventures, that it may be said, as it was said to Alexander the Great. Thy wars, D Prince, makes many thieves and peace will one day hang them up. Wherein the Grecians, as Thusidides notes, had a careful providence, for all such as in the defense of their Country, were maimed, yea, even for their wives, and children of all such, as died in war, to be maintained of the common charge and thresher of Greece. Read his Dracaena in the second book, made upon the funeral of the dead soldiers. A comparison of vices The drunkard in his state is beastly, the proud and arrogant person odious, the riotous and prodigal person to be contemned, the covetous and niggardly man to be rejected. But who so by violence, takes away the goods of an other man, or by any subtle means, unjustly possesses the same, is detestable, with all severity to be punished. The adulterer and the harlot, who by brutish behaviour, lewd affection, and not godliness leading thereto: who by their unchaste behaviour and wanton life do pollute, and contaminate their body, in whom a pure mind ought to be reposed. Who throw beastly affection, are by evil manners transformed to beasts: and as much as in them lies, multiplying a brutish society. The homicide in his state more horrible, according to his outrageous and bloody life, is to be tormented, in like sort of all vices, according to their mischief, reason, Law and Justice, must temper and aggravate due reward and sentence to them. The sentence.
No vice was more grievous, and horrible among the Scithians then theft, for this was their saying: Quid saluum esse poterit silicet surari, what can be safe: if theft be legal or tolerated. Herein the universal society of life is cast down, hereby a confusion grows, and a subversion in all states immediately follows, equity, justice, and all sincere dealing is abandoned, violence extirpates virtue, and authority is cut off. The digression The fact in other may be with more facility tolerated, in that to themselves, the fact and conversation of life is most pernicious, and hurtful, but by such kind of men, whole kingdoms and commonwealths would be overthrown. And for a prosperous state and commonwealth, a common woe and calamity would fall on them, tumults and uproars maintained, right and law exiled: neither in field quietness, wealth or riches, houses spoiled, families extinguished, in all places sedition, war for peace, violence for right, will and lust for law, a headless order in all states. And as concerning Usurers, though their gains be never so ample, and plentiful, to enrich them, whereby they grow to be lords, over many thousands of pounds: yet the wealth gotten by, is so injurious, that they are a great plague, to all parts of the commonwealth: so many dangers and mischief, rises of them Cato the noble and wise Senator of Rome, being demanded diverse questions, what was first to be sought, in a family or household, the answers not liking the demander: this question was asked, D Cato, what sentence give you of Usury, that is a goodly matter to be enriched by. Then Cato answered in few words. Quid hominem occidere. What say you to be a murderer? Such a thing says he, is Usury. A brief sentence against Usurers, but wittily pronounced from the mouth of a godly, sage, noble, and discreet person, which sentence let the Usurer, join to his Usury returned, and repeat at the return thereof, this sentence of Cato, I have murdered. This one sentence will discourage any Usurer, knowing himself a murderer. Though much more may be spoken against it, this shall be sufficient. The Hebrews calls Usury, by the name of Shecke, that is a biting gain, of the which many have been so bitten, that whole families have been devoured, and beggary have been their gain. And as Palingenius notes:
The debtor often times says he, runs away, and caries with him, the debt and gains of the Usury. The Greeks calls Usury Tokos, that is properly the travail of women of their child: such is their Usury, a dangerous getting, Demosthenes likes their state as thus, as if terrestrial things should be above the stars: and the heavens and celestial bodies, governed by the base and low terrestrial matters, which by no means, can conserve the excellency of them, for, of them only, is their matter, substance and nature conserved. Exclusion of mercy Wherefore, to whom regiment and government is committed, on whole administration, the frame of the commonwealth do stay it self: they ought with all wisdom and moderation, to proceed in such cases, whole office in worthiness of state, and dignity, makes them as Gods on the earth, at whose mouths for wisdom, counsel, and fortunate state, infinite people do depend. It is no small thing in that their sword, and authority, doe set or determine all things, that tenders a prosperous state, whereupon with all integrity and equity, they ought to temper the affections of their mind: and according to the horrible fact, and mischief of the wicked, to exasperate and aggravate their terrible judgment, and to extirpate from the earth, such as be of no society in life. The bloody homicide, the thief, the adulterer, for by these all virtue is rooted out, all godly society extinguishes, cities, realms, and countries, prostrate and plagued for the toleration of their facts, against such friendship in judgment must cease, and according to the state of cause, equity to retain friendship, money must not blind, nor rewards to force and temper Judgements: but according to verity of the cause, to add a conclusion. Worthily the pictures of Princes, Governors and Magistrates in ancient times do show this, where the antiquity makes them without hands, therein it shows their office, and judgment to proceed with equity, rewards not blind, or suppress the sincerity of the cause. Magistrates not to be bound to gifts, nor rewards to rule their sentence. Alciatus in his book called Emblemata, in senat? sancti principis.
Where virtue and integrity shows itself, in the person and cause to uphold and maintain the same. Root out horrible vices from commonwealth, that the more surely and strong foundation of virtue may be laid: for that only cause, the scepter of kings, the office of magistrates was left tot he posterity of all ages. Lawful and just Seeing that laws be godly, and universally they temper equity to all states, and give according to justice, every man his own: he violated virtue, that dispossess an other man of his own, and wholly extinguishes Justice. And thereupon his beastly life by merit forces and drives, law and Magistrate, to terrible judgment. For, who so against right, without order, or law, violates another man, such a one, laws of injustice, must punish violently, and extirpate from society, being a dissolver of society. Profitable If such wicked persons be restrained, and severely punished, horrible vices will be rooted out: all arts sciences, and godly occupations maintained, upheld and kept. Then there must be a security in all states, to practice godliness, a mutual concord. The Magistrate with equity, the subject with faithful and humble obedience, accomplishing his state, office, and calling. Whereupon by good Magistrates, and good subjects, the commonwealth and kingdom is in happy state established. For, in these two points, as Plato does say, there is virtuous rule, and like obedience. Easy and possible All this may easily be done; when wickedness is cut off, in his first growth, when the magistrate drives continually, by sword and authority, all men to obedience, both of laws and governors. Then in all good commonwealths, vices are never tolerated to take root: because the beginning and increase of vices, is soon pulled up, his monstrous kingdom thereby overthrown. The conclusion So doing, happy shall the king be happy kingdom, and most fortunate people. The part of Rhetoric, called praise His Dracaena, which is titled praise, is a declamation of the virtues or good qualities, properties belonging to anything, which does proceed by certain notes of art. All things that may be seen, with the eye of man, touched, or with any other sense apprehended; that may be praised, or dispraised.
{Man. Cities.
} Any virtue may be praised, as wisdom, righteousness fortitude, magnanimity, temperance, liberty, with all other. These are to be celebrated with praise. The person, as Julius Caesar, Dotauius Augustus, Hieremie, Tulle, Cato, Demosthenes. Things, as righteousness, temperance. Times, as the Spring time of the year, Summer, Harvest, Winter. Places, Havens, Orchards, Gardens, Tours, Castles, Temples, Islands. Beasts wanting reason, as Horse Sheep, Drone Plants, as Vines, Olives. In the praise of virtue, this may be said. The excellencies of it, the antiquity and original beginning thereof, the profits that rises to any region by it, as no kingdom can consist without virtue, and to extol the same, in making a comparison, with other gifts of nature, or with other gifts of fortune, more inferior or base. Upon a city, praise may be recited, considering the goodly situation of it, as of Paris, Venice, London, York: considering the fertility of the land, the wealth and abundance, the noble and famous governors, which have governed the same. The first authors and builders of the same, the politick laws, and godly statutes therein maintained: the felicity of the people, their manners, their valiant prows and hardens. The building and or natures of the same, with Castles, Tours, Havens, Floods, Temples: as if a man would celebrate with praise. The old, famous, and ancient City of London, showing the ancient building of the same: the coming of Brutus, who was the first author and exactor of the same. As Romulus was of the mighty City Rome, what kings have from time to time, lineal descended, and succeeded, bearing crown and scepter therein: the valiance of the people, what terror they have been to all foreign nations. What victories they have in battle obtained, how diverse nations have sought their amity and league. The false Scots, and French men truce breakers: many and sundry times, losing their honour in the field, and yet they, through the puissant hart of the kings of this land, upheld and saved, from the mighty and force of other enemies invading them. The two famous Universities of this land, from the which, no small number of great learned men and famous, have in the commonwealth sprung, with all other things to it. The praise of a king, Prince, Duke, Earl, Lord, Baron, Squire, or any other man be may declaimed of observing the order of this part of Rhetoric. This part of Rhetoric called praise, is either a particular praise of one, as of king Henry the first, Plato Tulle, Demosthenes, Cyprus, Darius, Alexander the great. Or a general and universal praise, as the praise of all the Britains: or of all the citizens of London. The order to make this Dracaena is thus declared. First, for the entering of the matter, you shall place an exordium, or beginning. The second place, you shall bring to his praise, Genuseius, that is to say: Of what kind he came of, which does consist in fewer points.
{Of what nation. } After that you shall declare, his education: the education is contained in three points.
{Institution.}
Then put there to that, which is the chief ground of all praise: his acts done, which do proceed out of the gifts, and excellencies of the mind, as the fortitude of the mind, wisdom, and magnanimity. Of the body, as a beautiful face, amiable countenance swiftness, the might and strength of the same. The excellencies of fortune, as his dignity, power, authority, riches, substance, friends. In the fifth place, use a comparison, wherein that which you praise, may be advanced to the utter most. Last of all, use the Epilogus, or conclusion.
The example of the Dracaena In whom nature has powered singular gifts, in whom virtue, and singularity, in famous enterprises abounds: whose glory and rhenium, roots to the posterity, immortal commendation. In the grave, their virtue and godly life, tastes not of Oblivion, which at the length overthrows all creatures, Cities, and regions. They live only in all ages, whose virtue spreads same and noble enterprises, by virtue roots immortality. Who so lives, as that his good fame after death ceases not, nor death with the body cuts off their memory, of life: Such not only in life, but also in death are most fortunate. In death, all honour, dignity, glory, wealth, riches, are taken from us: The fame and glory of singular life is then, chiefly taking his hold and root, wise men and godly, in life, known famous, after death, remain most worthy and glorious. Who knows not of Tulle, the famous Drator of Rome. Does Demosthenes lies hidden, that noble Drator of Athens. Is not the fame of Julius Caesar, Dotavius Agustus remaining of Uespasianus: of Theodosins, of Traianus, of Adrianus, who by praise minded, be left to the end of all ages. Such a one was this Epaminundas, for his virtues were so singular, that it was doubted, he being so good of a man, and so good a Magistrate, whether he were a better man, or better Magistrate: whose virtues were so united, that virtue always tempered his enterprises, his lofty state as fortune often times blinds, did not make him unmindful of his state. No doubt, but in all commonwealths, famous governors have been, but in all those, the most part have not been such, that all so good men, and so good magistrates: that is doubted, whether they were better men, or better magistrates. It is a rare thing to be a good man, but a more difficult matter, to be a good Magistrate. Honour and preeminent state, does sometime induce oblivion, whereupon they ought the more vigilantly to wade: in all causes, and with all moderation, to temper their preeminent state. The Philosophers pondering the brick and slipper state of fortune, did pronounce this sentence: Difficilius est res adversas pati, quain fortunam eslantem ferre, it is more easy to bear sharp and extreme poverty, then to rule and moderate fortune, because that the wisest men of all have as Chronicles do show, felt this oblivion, that their manners have been so changed, as that natures mold in them had been altered or newly framed, in the life of Epiminandas moderation and virtue, so governed his state, that he was a honor and renown to his state, nothing can be more ample in his praise, then that which is left Chronicled to him. Of this country Epiminandas was born in Thebe a famous city in Beotia, the which Cadmus the son of Agenor built, which Amphion did close and environ with walls, in the which the mighty and valiant Hercules was born, and many noble Princes held their scepter, the which City is titled famous to the posterity by the noble government of Epiminandas. Of his ancestors Epiminandas came not of any high nobility or blood, but his parents were honest and virtuous who as it seems were very well affected to virtue, instructing their son in all singular and good qualities, for by good and virtuous life and famous enterprises from a mean state, many have been extolled to bear scepter, or to attain great honour, for as there is a beginning of nobility, so there is an end, by virtue and famous acts toward the commonwealth, nobility first rose. The stock of Cesar and Cesars was exalted from a meaner state, by virtue only to nobility. Scipios stock was not always noble, but his virtues graphed nobility to the posterity of his line, and offspring following. And even so as their famous enterprises excelled, nobility in them also increased. Catilina wicked, was of a noble house, but he degenerated from the nobility of his ancestors, were first extinguished in Catiline. Marcus Antonius was noble Emperor, a Prince endued with all wisdom and Godly government, who was of a noble parentage, it what a wicked son succeeded him, the father was not so Godly, wise, and virtuous, as Commodus was wicked disposed and pestiferous. There was no virtue or excellence, meet for such a personage, but that Marcus attained to. Who for wisdom was called Marcus Philosophus, in his son what vice was then that he practiced not, belie cheer, drunkenness and harlots, was his delight, his cruelty and bloody life was such that he murdered all the godly and wise Senators, had in price with Marcus his father. Severus in like manner, was a noble and famous Emperor, in the Senate most grave, politick, and in his wars most fortunate, but in his son Marcus Antonius Caracalla, what wickedness wanted, whose beastly life is rather to be put in silence, then spoken of. In the assembly of the Grecians, gathered to consult upon the contention of Achilles armor, Aiar gloriously advances himself of his ancestry, from many kings descended, whom Ulysses his adversary answered: making a long and eloquent Dracaena, before the noble peers of Greece, concerning Aiar his ancestors. These are his words.
As for our parentage, and line of ancestors, long before us, and noble acts of theirs: as we our selves have not done the like, how can we call, and title their acts to be ours. Let them therefore, which have descended from noble blood, and famous ancestors: be like affected to all nobility of their ancestors, what can they glory in the nobility of their ancestors. Well, their ancestors have laid the foundation and rhenium of nobility to their offspring. What nobility is found in them, when they build nothing, to their ancestors work of nobility. Even as their ancestors, nobly endeavored themselves, to purchase and obtain, by famous acts their nobility) for, nobility and virtue, descends always to the like) so they contrary retire and give back, from all the nobility of their ancestors, where as they ought, with like nobility to imitate them. Many have been, which through their wisdom, and famous enterprises, in the affairs of their Prince, worthily to honour have been extolled and advanced: who also were the first authors and founders of nobility, to their name and offspring. Whose offspring endued with like nobility of virtues, and noble acts have increased their ancestors glory: the children or offspring lineally descending, having no part of the ancestors glory, how can they vaunt themselves of nobility, which they lack, and do nothing possess thereof, Even from low birth and degree. Galerius Mariminus whom the entire east obeyed, his virtues, and noble acts huffed him to bear scepter in the Empire of Rome. Probus a Gardeners son, to the like throne and glory ascended, so god disposes the state of every man, placing and bestowing dignity, where it pleases him as he sets up, so he pulls down, his providence and might is bound to no state, stock, or kindred. Of his education Epiminandas being born of such parents was brought up. This Epiminandas, the Histories note him to be a chief Philosopher, and a captain most valiant. In Music, in playing, and singing finally to his Instrument, notable and famous, no kind of learning, art, or science, wanted in his breast: So great and abundant were his virtues, that above all governors, which have been in Thebe, his name and fame is chiefly advanced. The praise of his acts Epiminandas being most valiant and noble, leaving all private commodity, glory, and riches aside: sought the rhenium of his country, as all rulers and governors ought to do. For, a kingdom or commonwealth, can not rise to any high nobility or Royalty, where governors, rulers, and magistrates, neglecting the universal, and whole body of the commonwealth, do cogitate and vigilantly endeavor themselves, to establish to them and theirs, a private, peculiar, and domestic profit, glory, or rhenium. Covetousness, which is in all ambitious Magistrates the poison, plague, destruction, and ruin of the best and flourishing commonwealths, of all wickedness and mischief the root: a vice, whereupon all vice is grounded, from whom all mischief flows, all execrable purposes issues. That wanted in Epiminandas, for in the end of his life, his coffers were so thin and poor, that even to his Funeral, money wanted to solemnize the same. Private glory nor excess, was hunted after him, yet his virtues were of such excellency, that honour, dignity, and preeminent state, was offered and given to him unwillingly. This Epiminandas was in government so famous, and so virtuously and politically ruled the same, that he was a glory, rhenium, honour, and felicity to his kingdom, by his state. Beotia was nothing so famous in their enterprises: neither the city of Thebe so royal, puissant, or noble, the antiquity of that time show, that Epiminandas wanting the power of Thebes, their glory, strength, and felicity fell and decayed. The learning of Epiminandas and knowledge, was so abundant and profound both in Philosophy, and in all other arts and sciences, that it was wonderful. In chivalry and in feats of war, no peer was more courageous and bold, or hardy, neither in that, which he enterprises, any could be of greater counsel in head more politick, of mind more sage and wit: his government so goo, that being so good a Magistrate, Epiminandas died in the defense of his country. The Athenians were enemies to the Thebanes, and many great battles were assayed of them and fought: and often times the Athenians felt many bitter storms, and fortune lured them, he being so valiant a captain. Epiminandas being dead, the Athenians ceased to practice, any one part of chivalry, their prowess and dexterity decayed: they having no alienate, and foreign enemy to molest them, or whom they feared. So that a famous, wise, politick, and valiant captain, is not only a stay, a pillar and strong bulwark to his country. But also foreign nations, having one, whom for his valiance they dread, do practice and injure themselves, to all dexterity, counsel, wisdom, and policy: such a one was Epiminandas, to his enemies and country. The comparison Neither hector of Troy, nor Achilles of Greece, might be compared with Epiminandas, Numa Pompilius was not more godly, Adriane the Emperor of Rome, no better learned, nor Galba the Emperor more valiant, Nerua no more temperate, nor Trianus more noble, neither Cocles nor Decius, Scipio nor Marcus Regulus, did more valiance in the defense of their country, such a one was this Epiminandas. The conclusion Of many things, these few are recited, but if his whole life and virtue, were worthily handled: few would believe, such a rare governor, so virtuous a prince, so hardy and valiant a captain, to have remained in no age. The part of Rhetoric, called dispraise This part of Rhetoric, which is called dispraise, is a savective (page 90) Dracaena, made against the life of any man. This part of Rhetoric, is contrary to that, which is before set, called laus, that is to say, praise: and by contrary notes proceeds, for the Drator or declaimers to entreat upon.
The dispraise of Nero As virtue merits commendation and immortal rhenium, for the nobility and excellency reposed in it: so cudgel for the deformity of them, are in mind to be abhorred and detested, and with all diligence, counsel, and wisdom acceded. As pestiferous poison extinguishes with his corruption and naughtiness, the good and absolute nature of all things: so vice for his pestiferous nature puts out virtue and roots out with his force all singularity. For, vice and virtue are so of nature contrary, as fire and water, the violence of the one expels the other: for, in the mansion of virtue, vice at one time harbors not, neither virtue with vice can be consociate or united, for, virtue is a singular mean, or Mediocrity in any good enterprise or fact, with order and reason finished. Whose act in life, does repugnant order and reason, dissevered from all Mediocrity, such do leave justice, equity, wisdom, temperance, fortitude, magnanimity, and all other virtues, both of mind and body: only by virtues life men show themselves, as chief creature of God, with reason, as a most principal gift, beautified and decorated: In other gifts, man is far inferior to beasts, both in strength of body, in celerity and swiftness of foot, in labour, in industry, in sense, nothing to be compared to beasts, with beasts as peculiar and proper thing, we have our body of earth: but our mind, which for his divinity, passes all things immortal and makes us as gods among other creature. The body therefore, as an alienate and foreign enemy, being made of a most base, most vile and corruptible nature, will repugnance the mind. This is the cause, that wickedness takes such a head, and that the horrible fact and enterprise of the wicked burst out, in that, reason exiled and removed from the mind, the cudgel perturbations of the mind, have their regiment, power, and dominion: and where such state of government is in any one body: in private and domestic causes in foreign and public affairs, in kingdoms and commonwealth. Virtue fades and decays, and vice only bears the sway. Law is ordered by lust. And their order is will, such was the time and government of this wicked Nero. Of his country Nero was Roman born, though in government he was wicked, yet his country was famous and noble: for, the Romans were lords and heads over all the world. The uttermost Indians, the Ethiopians, the Persians, feared the majesty and authority of the Romans. From Romulus, who was the first founder, and builder of that City: the Romans both had their name of him, and grew afterward to marvelous puissant royalty. There was no nation under the Sun, but it dreaded their Majesty, or felt their invincible hands: there has been many mighty kingdoms, on the face of the earth, but no kingdom was able, with like success and felicity in their enterprise, or for like famous governors, and continuance of their state, to compare with them. This was, and is, the last mighty Monarchy in the world. Rome an old ancient city, inhabited first of the Aborigines, which came from Troy. The providence of God, so disposes the times and ages of the world, the state of kingdoms, by the fall of mightier kingdoms, meaner grew to power and glory. The Carthagineans, contend by prows, and magnanimity, to be lords over the Romans. Carthage was a great, mighty, old, ancient and famous city, in the which valiant, wise, and politick governors, held therein regiment, long wars was sustained between the Romans and Carthagineans, among whom infinite people, and many noble peers fell in the dust. Fortune and happy success fell to the Romans: the people of Carthage vanquished, and prostrate to the ground Scipio the noble Consul, being at the destruction of it, seeing with his eye, Carthage by fire as of Carthage, like shall the destruction of Rome be, as for continuance of the Romans state, of their glory, power, and worthy success, no nation under the Sun, can compare with them: such was the state of Rome, wherein wicked Nero reigned. Of his ancestors Domitianus Nero, the son of Domitus Enobarbus, Agrippina was his mothers name: this Agrippina, was Empress of Rome, wife to Claudius Tiberius, the daughter of his brother Germanicus. This Agrippina, the Chronicle notes her, to be endued with all mischief and cruelty: For, Tiberius her husband, having but his first wife children, they were murdered by her, because she might, they being murdered, with more facility, further the Empire, to her sons hands, many treason's conspired against them often times, Agrippina poisoned her husband then Nero succeeded. Of his education Seneca the famous Poet and Philosopher, was schoolmaster to Nero, who brought him up in all nobility of learning, meant for his state: though that Nero was wickedly of nature disposed, as his beastly government shows, yet wickedness in him, was by the severity of Seneca, and his castigation depressed: for Traianus Emperor of Rome, would say, as concerning Nero, for the space of five peers, no prince was like him, for good government, after five years, loosely and dissolutely he governed. Of his acts This Nero, at what time as his mother was conceived of him, she demanded that she was conceived of a Viper: for, the young Viper always kills his dame. He was not only a Viper to his mother whom he killed, but also to his kingdom and commonwealth destroyer, which afterward shall be showed, what a tyrant and bloody governor he was. This Nero made in the City of Rome, the round seats and scaffolds, to behold spectacles and fights, and also the bathes. He subdued Pontus a great country, which joins to the sea Pontus: which country contains these realms, Colchis, Cappadocia, Armenia, and many other countries, and made it as a Province, by the sufferance of Polemon Regulus, by whose name it was called Pontus Polemoniacus. He over came the Alps, of the king Cottius, Cottius the king being dead The life following of Nero was so abominable, that the shame of his life, will make any man afraid, to leave any memory of him. This Domitius Nero, caused his Schoolmaster Seneca to be put to death, Seneca choosing his own death, his veins being cut in a hot bath died, because he corrected wicked Nero, to train him to virtue. He was outrageously wicked, that he had consideration, neither to his own honesty, nor to other, but in continuance, he tired himself as virgins do when they marry, calling a Senate, the dowry assigned, and as the manner of that solemnity is, many resorting and frequenting, in maidens attire and apparel. He went being a man, to be married as a woman: beside this, at other times he clad himself with the skin of a wild beast, and beastly did handle that, which Nature removes from sight. He defiled himself with his own mother, whom he killed immediately. He married two wives, Doctavia, and Sabina, otherwise called Poppea, first murdering their husbands. In that time Galba usurped the Empire, and Caius Julius: as son as Nero heard that Galba came near towards Rome, even then the Senate of Rome had determined, that Nero should be whipped to death with rods, according to the old usage of their ancestors, his neck yoked with a fork. This wicked Nero, seeing himself forsaken of all his friends, at midnight he departed out of the City, Ephaon, and Epaphroditus waiting on him, Neophitus and Sporus his Eunuch: which Sporus before time, had Nero assayed to frame and fashion out of kind. In the end, Nero thrust himself through, with the point of his sword, his wicked man Sporus, thrusting forward his trembling hand: this wicked Nero before that, having none to murder him, he made an exclamation, in these words. Is there neither friend nor enemy to kill me, shamefully have I lived, and with more shame shall I die, in the xxxy. year of his age he died. The Persians so entirely loved him, that after his death they sent Ambassadors, desiring license to create to him a monument, all countries and Provinces, and the whole City of Rome, did so much rejoice of his death, that they all wearing the Toppintant hats, which bond men do use to wear, when they be set at liberty, and so they triumphed of his death, delivered from so cruel a tyrant. A comparison As for wicked government, Nero does make Caligula like to Comodus, Domitianus, Antoninus Caracalla, they were all so wicked, that the Senate of Rome thought it meant, to obliterate their name, from all memory and Chronicle, because of their wickedness. The conclusion Much more the life and government of wicked Nero, might be entreated of, but this shall be sufficient: to show how tyrannically and beastly, he governed unmet of that throne. A comparison A Comparison is certain Dracaena, showing by a collation the worthiness, or excellency of anything: or the naughtiness of the same, compared with any other thing of things, either equally, or more inferior. In a comparison good things, are compared with good as one virtue with another: as wisdom and strength, which of them most avails in peace and war. Evil things may be compared with good, as Justice, with injustice, wisdom with foolishness. Evil things may be compared, with evil things, as wicked Nero, compared to Domitianus, or Caligula to Cõmodus, theft to homicide, drunkenness with adultery. Small things may be compared with great: the king with his subject, the Elephant or Camel to the Fly, a Crocodile to the Scarab. In comparison, where argument is suppurated on both the sides, worthily to praise, or dispraise. Where a comparison is made, between a thing excellent, and a thing more inferior: the comparison with praise, or that merits dispraise: all such things may be in a comparison. All things that may be celebrated with praise, or that merits dispraise: all such things may be in a comparison. The person, as Cato being a wise man, may be compared with Nestor, the sage peer of Greece, Pompei with Cesar, as Lucane compares them, and so of all other men. Things
may be compared, as the Spring with Summer: Harvest with Winter. To speak much in the praise of famous men, no argument can want, nor plenty of matter to make of them, a copious and excellent Dracaena. Their acts in life through nobility, will crave worthily more, then the wit and pen of the learned, can by Eloquence express. Who can worthily express and set forth, the noble Philosopher Plato, or Aristoltle, as matter worthily forces to commend, when as of them, all learning, and singularity of arts ahs flown. All ages has by their monuments of learning, participated of their wisdom. Greece has fostered many noble wits, from whom all light of knowledge has been derived by whose excellency Rome in time flourishing, did seek by nobility of learning, to mate the noble Grecians. So much Italy was adorned, and beautified with the cunning of the Grecians. Among the Romans many famous Drators and other noble men has spring up, whom for their glory of learning, of noble regiment. Among whom Tulle by learning, above the rest, rose to high fame, that he was a rhenium to his country: to learning a light, of all singular Eloquence a fountain. Whom Demosthenes the famous Drator of Athens, as a worthy mate is compared with whom not only the nobility, and rhenium of their country shall decorate, but themselves their own worthiness and nobility of fame. No age has had two more famous for learning, no commonwealth has tasted, two more profitable to their country, and commonwealth: for gravity and counsel, nor the posterity of ages, two more worthy celebration. Thusidides speaking, in the commendation of famous men shows: as concerning the fame of noble men, whose virtue far surmounts them, and passes all other. Thenuious man seeks to deprave, the worthiness of fame in other, his bragging nature with fame of praise, not decorated. The ignorant and simple nature, according to his knowledge, judges all singularity, and tempers by his own acts the praise of other. But the fame of these two Drators, neither the envious nature can diminish their praise, nor the ignorant be of them an arbitrator or judge, so worthily has all ages raised fame, and commendation of their virtues. Of their country In Greece Demosthenes, the famous Drator of Athens was born, whose Country or City, lacks no commendation: either for the nobility of the land, or glory of the people. What nation under the sun, has not heard of that mighty Monarchy of Greece: of their mighty cities, and politick governments. What famous Poets how many noble Philosophers and Drators, has Greece bred. What science and art, has not flown from Greece, so that for the worthiness of it, it may be called the mother of all learning. Room also, in whom Tulle was brought up, may contend in all nobility, whose power and puissant glory, by no nobility of acts, rose to that mighty head. In both such excellency is found, as that no nation might better contend of their singularity and honour of country, then Greece and Rome: yet first from the Greeks, the light of Philosophy, and the abundant knowledge of all arts, sprang to the Romans, from the Grecians. The Godly Laws, where with the Roman Empire was decorated and governed, was brought from the Grecians. If the city may be an honour and glory, to these two Drators, or their Cities and singular commendation, their wants in both, neither honour or nobility. Of their ancestors, and parents Both Demosthenes and Tulle were born, of very mean parents and ancestors: yet they throw their learning and virtues became famous, ascending to all nobility. Of their virtues and learning, not of their ancestors, nobility rose to them. Of the education The singular virtues of them both, appeared in their tender youth: whereupon they being brought up, in all godly learning and noble Sciences, they became most noble Drators, and by their copious Eloquence, counsel, and wisdom, aspired to nobility and honour. Of their schooling Both were taught of the mouth of the best learned. Demosthenes of Iseus, a man most Eloquent: Cicero of Philo and Milo, famous, wisdom, and Eloquence. Of their exercise Cicero did exercise himself very much, to declaim, both in Greek and Latin, with Marcus Piso, and with Quintus Pompeius. Demosthenes wanted not industry and labour, to attain to that singularity, which he had, both in Eloquence, and pronunciation. Of the gifts of their mind In both, integrity, humanity, magnanimity, and all virtue flowed: at what time as Demosthenes was commanded of the Athenians to frame an accusation, against a certain man, Demosthenes refused the act. But when the people, and the whole multitude, were wroth with him, and made an exclamation against him, as their manner was. Then Demosthenes rose, and said: Oh, yea men of Athens, against my will, you have me a councilor, or pleader of causes before you: but as for an accuser, and calumniator, no, not although yea would. Of this sort, Tulle was affected, except it were only in the safeguard of his country: as against Catiliene, both were of godly, and of upright conversation, all together in mediocrity, and a new leading their life. Of their acts Demosthenes and Tulle both, gave themselves to travail, in the causes and affairs of their commonwealth, to the preservation of it, how vehemently did Demosthenes plead, and ingeniously handle the cause of all his country, against Philip for the defense of their liberty: whereupon he got fame, and great glory. Whereby not only, he was computed a great wise councilor: but one of a valiant stomach, at whose wisdom, all Greece stood in admiration. The king of Persia, laboured to enter favour with him. Philip the king of the Macedonians, would say often times, he had to do against a famous man, noting Demosthenes. Tulle also by his Eloquence and wisdom saved Rome and all parts of that dominion, from great dangers. Of their authority Their authority and dignity was equal, in the commonwealth: For, at their two mouths, Rome and Athens was upheld. Demosthenes was chief in favour with Caretes, Diophetes, Leostiness, Cicero with Pompei: Julius Caesar, ascending to the chief feat and dignity of the Consul ship.
Of a like fall that happened to You can not find such two Drators, who born of mean and poor parents, that attained so great honour, who also did object themselves to tyrants a like, they had loss of their children a like, both were out of their country banished men, their return was with honour, both also flying, happened into the hands of their enemies. Of their death Both alike, Demosthenes and Tulle were put to death, Demosthnes died, Antipater governing by the hands of Archias. Cicero died by the commandment of Marcus Antonius: by Herenius his head was cut off, and set in Marcus Antonius hall. His hands also were cut off, with which he write the vehement Dracaenas against Marcus Antonius. The conclusion To speak as in such as may be said, in the practice of them: their praise would rise to a mighty volume, but this is sufficient. Ethiopia is a certain Dracaena made by voice, and lamentable imitation, upon the state of anyone. {Eidolopoeia }
That part, which is called Ethopoeia is that, which has the person known: but only it does feign the manners of the same and imitate in a Draceana. Ethopoeia is called of Priscianus, a certain talking to of anyone, or an imitation of talk referred to the manners, aptly of any certain known person. Quintilianus says, that Ethopoeia is an imitation of other mean manners: whom the Greeks do call, not only Ethopoeia, but mimesis, and this is in the manners, and the fact. This part is at it were, a lively expression of the manner an affection of anything, whereupon it has his name. The Ethopoeia is in three sorts. The first, an imitation passive, which expresses the affection, to whom it parts: which all together expresses the motion of the mind, as what pathetic and doleful oration, Hecuba the queen made, the city of Troy destroyed, her husband, her children slain. The second is called a moral imitation, which does set forth only, the manners of anyone. The third is a mirth, which sets forth, both the manners and the affection, as how, and afterward sort. Achilles spoke upon Patroclus, he being dead, when for his sake, he determined to fight: the determination of him shows the manner. The friend slain, the affection In the making of Ethopoeia, let it be plain, and without any large circumstance. In the making of it, yea shall build it thus, to make the Dracaena plainer, into three times.
{A present time. } Eidolopoeia is that part of this Dracaena, which makes a person known though dead, and not able to speak. Eidolopoeia is called of Priscianus, a imitation of talk of anyone, upon a dead man, it is then called Eidolopoeia, when a dead man talks, or communication made upon a dead man. Eidolopoeia, when a dead man talks, is set forth of Euripides, upon the person of Polidorus dead, whose spirit enters at the Prologue of the tragedy. Hector slain, speaks to Eneas in Eidolopoeia. O Eneas thou gods' son, fly and save thyself, from this ruin and fire: the enemies has taken the walls, and lofty Troy, is prostrate tot he ground. I would have thought, I had died valiantly enough to my country, and my father Priamus, if with this my right hand, Troy had been defended. Polidorus being dead, in Eidolopoeia talks to Eneas which Virgil shows in his third book of Eneados. Julia the wife of Pompei being dead spoke to Pompei, preparing his arm against Caesar, Eidolopoeia. Read Lucane, in the beginning of his third book. Tulle uses Eidolopoeia, when he makes talk upon Nero being dead. If that king Nero were reduced from his death, who was an advancer of the Roman Empire, with what countenance, either Siracusa or Rome, might be showed to him, whom he may behold with his eyes. His country brought to ruin, and spoiled, if that king Nero should but enter Rome, even in the first entering, he should behold the spoil of his country. Tulle also uses the like Eidolopoeia, as thus, upon Lucius Brutus dead. If it so were, that Lucius Brutus, that noble and famous man were on live, and before your preference: would he not use this oration: I Brutus, sometime did banish and cast out for cruelty, the state and office of kings, by the horrible fatc of Tarquinius, against Lucretia, and all that name banished, nut you have brought in tyrants. I Brutus did reduce the Roman Empire, to a freedom and liberty: but you foolishly can not uphold and maintain, the same given to you. I Brutus, with the danger of my life, have saved my country of Rome, but you without all danger, lose it. Prosopopoeia As concerning Prosopopoeia, it is as Pristianus says, when to anyone against nature, speech is feigned to be given. Tulle uses for a like example this, when he makes Rome to talk against Cateline. Prosopopoeia of Rome No mischief has been perpetrated, this many years, but by thee Catiline, no pestiferous act enterprises, without thee: thou alone, for thy horrible murder perpetrated upon the city Of Rome, for the spoil and robberies of their goods act unpunished. Thou only haste been of that force and power, to cast down all laws and authority. Although these things were not to be born, yet I have to born them: but now thy horrible facts are come to such an issue, that I fear from me, that I may be in security Lucane the Poet, entreating of mighty and fierce wars, against Pompei and Cesar, makes Rome to use this Prosopopoeia against Caesar.
Prosopopoeia is a property, when all things are feigned both the manners, the person, as of Rome in this place.
What lamentable Dracaena Hecuba Queen of What kingdom can always assure his state, or glory. What strength can always last: What power may always stand. The mighty Dukes are sometime cast from root, the Cedars high by tempests fall, so bitter storms do force their strength. Soft waters pierce Rocks, and rust the massy Iron does bring to naught. So nothing can by strength so stand, but strength may once decay: yea, mighty kingdoms in time decay have felt. Kingdoms weak have rose to might, and mighty kingdoms fallen, no council can prevail, no power, no strength, or might in land. God disposes Princes feats, their kingdom there with stands. I knew before the bricked state, how kingdoms ruin caught, my eye the change of fortune saw, as Priamus did advance his throne, by favour Fortune got, on other Fortune then did frown, whose kingdom did decay. Well, now I know the brick state, that fortune has no stay, all rash her gifts, Fortune blind does keep no state, her stone does rule, as floods now flow, floods also ebb. So glory does remain, sometime my state on high, was set in Princely throne, my port and train full royal was, a king my father also was, my husband scepter held. Troy and Phrigia served his beck, many kings his power did dread, his will their power did serve. The fame of Troy and Brute, his glory and rhenium, what lands knows not,: But now his fall, all tongues can speak, so great as glory was, though kingdoms strong was set, lofty Troy in dust prostrate does lie, in blood their glory, people, king are fallen, no Queen more doleful cause has felt. The sorrows deep do pass my joys, as Phebus light with storms cast down. Hector's death did wound my hart, by hectors might Troy stiff did stand, my comfort Hetcor was, Priamus joy, of Troy all the life, the strength, and power, his death did wound me for to die, but alas my doleful and cruel fate to grater woe reserves my life, lofty Troy before me fell, sword, and fire has seat and throne down cast. The dead on heaps does lie, the tender babes as Lions preys are caught in blood, before my sight, Priamus dear murdered was, my children also slain, who royal were, and princes mates. No Queen more joy has tasted, yet woe my joys has quit defaced. My state always in bondage thrall, to serve my enemy's will, as enemies will, I live or die. No cruel force will rid my life, only in grave the earth shall close my woes, the worms shall gnaw my doleful hart in grave. My head shall ponder naught, when death I crave, no glory was so wished as death I seek, with death no sense. In prison deep doleful lies, whom Fetters sore does grieve. Their doleful state most wishes death, in dungeon deep of care my hart most pensive is, unhappy state that wishes death, with joy long life, each weight does crave, in life who wants smart. Who does not feel, or bear sometime, a bitter storm, to doleful tune, mirth full oft changed is, the meaner state, more quiet rest, on high, who climbs more deeper care, more doleful hart does press, most tempests high trees, hills, and mountains bear, valleys low rough storms does pass, the bending trees does give place to might by force of might, Oaks mighty fall, and Cedars high are ret from the root. The state full mean in haven has Anchor cast, in surging seas, full oft in vain to save the mast, the ship Anchor casts. The description This exercise profitable to Rhetoric, is an Dracaena that collects and represents to the eye, that which he shows, so Priscianus defines it: some are of that opinion, that description is not to be placed among these exercises, profitable to Rhetoric. Because that both in every Dracaena, made upon a Fable, all things therein contained, are lively described. And also in every Narration, the cause the place, the person, the time, the fact, the manner how, are therein lively described. But most famous and eloquent men, do place description, in the number of these exercises. Description serves to these things, the person, as the Poet Lucane describes Pompei and Caesar: the person, is described, things or acts, times, places, brute beasts. Nec
coiere pares, alter vergentibus annis Homer describes the person of Thersites, in the second book of his Ilias. Homer sets out Helena, describing the person of Menalaus and Ulysses, in the fowers book of Ilias. Things are described, as the wars attempted by sea and land, of Xerres. Lucane describes the war of the Massilians against Caesar Thusidides sets forth in a description, the wars on the sea, between the Corcurians, and the Corinthians. Times are described, as the Spring time, Summer, Winter, Harvest, Day, Night. Places are described as cities, Mountains, Regions, Floods, Havens, Gardens, Temples: which things are set out by their commodities, for Thusididies often times sets forth haven and Cities. Lucane also describes at large, the places, by which the army of Caesar and Pompei passed. The description of any man, in all parts is to be described, in mind and body, what he was. The acts are to be described, far passed, by the present state thereof, and also by the time to come. As if the war of troy, should be set forth in a description, it must be described, what happened before the Grecians, it must be described, what happened before the Grecians arrived at Troy, and how, after what sort it was overthrown, and what thing chanced, Troy being destroyed. So likewise of Carthage, destroyed by the Romans. Of Hierusalem, destroyed by Titus Uespasianus, what admonition they had before: of what monstrous things happened also in that season: Of a Comet or blazing Star, and after that what follows. Lucane also sets forth the wars of Pompei and Caesura, what strange and marvelous things fell of it. A description upon Xerres When Darius was dead, Xerres his son did succeed him, who also took upon him to finish the wars, begun by his father Darius, against Greece. For the which wars, preparation was made, for the space of five years, after that Xerres entered Greece, with seven hundred thousand Persians, and three hundred thousand of foreign power aided him that not without cause, Chronicles of ancient time do show, mighty floods to be dried up of his army. The mighty dominions of Greece, was not able to receive his huge, and mighty power, both by sea and land: he was no small Prince, whom so many nations, so mighty people followed him, his Naught of Ships was in number ten hundred thousand, Xerres had a mighty power, but Xerres was a coward, in hart a child, all in fear the stroke of battle moved. In so mighty an army it was marvel, the chief Prince and Captain to be a coward, there wanted neither men, nor treasure, if yea have respect to the king himself, for cowardliness yea will dispraise the king, but his treasures being so infinite, yea will marvel at the plenty thereof, whose army and infinite haste, though mighty floods and streams, were not able to suffice for drink, yet his riches seemed not spent nor tasted of. Xerres himself would be last in battle to sight, and the first to retire, and run away. In dangers he was fearful, and when danger was past, he was stout, mighty, glorious, and wonderful cracking, before his hazard of battle attempted. He thought himself a God over nature, all lands and Seas to give place to him, and puffed with pride, he forgot himself: his power was terrible, his hart faint, whereupon his entering into Greece was not so dreaded, as his flight from thence was shameful, mocked and scorned at, for all his power he was driven back from the land, by Leonides king of the Lacedemonians, he having but a small number of men, before his second battle fought on the Sea: he sent fowler thousand armed men, to spoil the rich and sumptuous temple of Apollo, at Delphos, from the which place, not one man escaped. After that Xerres entered Thespia, Platea, and Athens, in the which not one man remained, those he burned working his anger upon the houses: for these cities were admonished to prove the mastery in wooden walls, which was meant to be Ships, the power of Greece, brought into one place, Themistocles favoring their part, although Xerres thought otherwise of Themistocles, then Themistocles persuaded Xerres to assay the Grecians. Artemisia the Queen of Halitcarnasis aided Xerres in his battle: Artemisia fought man fully, Xerres cowardly shrunk, so that unnaturally there was in the man a manly stomach, in the other a cowardly hart. The men of Ionia, that fought under Xerres banner, by the treason of Themistocles, shrike from Xerres, he was not so great a terror or dread, by his main host, as now finally regarded and least feared. What is power, men, or money, when God changes and pulls down, both the success, and a kingdom of a Prince. He was in all his glory, a unmanly, and a cowardly prince, yet for a time happy site fell on his side, now his might and power is not feared. He flies away in a Fisher boat, whom all the world dreaded And obeyed, whom all Greece was not able to receive, a final boat lodges and harbours. His own people contemned him at home, his glory fell, and life ingloriously ended, whom God sets up, neither treason or malice, power nor money can pull down. Worthily it is to be pondered of all Princes, the saying of Uespasianus Emperor of Rome, at a certain time a treason wrought and conspired against him, the conspirators taken, Uespasianus sat down between them, commanded a sword be given to either of them, and said to them: Nonne videtis fato potestatem dari. Do you not see: Power, authority, and regiment, by the ordinance of God, is left and given to princes: A singular sentence, to comfort all good Princes in their government, not to fear the poisoned harts, of men, or the traitorous harts of pestiferous men. No man can pull down, where God exalts, neither power can set up and extol, where God displaces or puts down: Such is the state of Princes, and their kingdoms. Thesis Thesis, is a certain question in consultation had, to be declaimed upon uncertain, noting no certain person or thing. As for example. Whether are riches chiefly to be sought for, in this life, as of all good things, the chief good. Whether is virtue the most excellent good things in this life. Whether do the gifts of the mind, pass and excel the gifts and virtue of Fortune, and the body. Whether does policy more avail in war, then strength of men. Who so will reason of any question of these, he has need with reason, and witty consultation to discourse, and to declaim upon the same. The Greek Drators do call this exercise Thesis, that is to say, a proposition in question, a question uncertain, included with no certainty, to any peculiar thing. The Latin men does call it a question infinite, or universal: Tulle in his book of places called Topicks, does call Thesis, Propositum, that is to say, a question, in determination. Priscianus calls it positionem, a proposition in question on either part to be disputed upon. As for example. Whether is it best to marry a wife. Whether is friendship above all things to be regard. Is war to be moved upon a just cause. Is the Greek tongue meant, and necessary to be learned. There is another kind of question called hypothesis, hypothesis is called quetio finite, that is to say, a question certain noting a certain person, or thing, a certain place, time, and so forth. As for example. Is it meant for Cesar to move war against Pompei. Is not there a certain person. Is the Greek tongue to be learned of a Divine. Is the Greek tongue meant for a Physician. In this kind of exercises, famous men of ancient time did exercise youth, to attain both wisdom and Eloquence thereby, to make a discourse upon any matter, by art of learning Aristotle the famous Philosopher, did train up youth, to be perfect in the art of eloquence, that they might with all copiousness and ingenious invention handle any cause. Nothing does so much sharp and actuate the wit and capacity of anyone, as this kind of exercise. It is a goodly virtue in any one man, at a sodden, to utter wittily and ingeniously, the secrete and hid wisdom of his mind: it is a great maim to a profound learned man, to want ability, to utter his exquisite and profound knowledge of his mind. Thesis His question Thesis, which is a question, noting no certain person or thing: is much like to that Dracaena, entreated of before, called a Common place. A Common place But a Common place, is certain exaggeration or matter, induced against any person, convicted of any crime, or worthy defense. Thesis Thesis is a reasoning by question, upon a matter uncertain. Thesis, that is to say, a question general is in two sorts. {Civil Questions Civil are those, that do pertain to the state of a commonwealth: and are daily practiced in the commonwealth. As for example. Is it good to marry a wife. Is Usury level in a city, or commonwealth. Is a Monarchy the best state of government. Is good education the ground and root, of a flourishing commonwealth. A contemplative question. The other Thesis is a question contemplative, which the Greeks do call Theoricas, because the matter of them is comprehended in the mind, and in the intelligence of man. The example. Is the soul immortal Had the world a beginning. Is the heaven greater then the earth. A question is either{Simple {Compound Is it good for a man to exercise himself in wrestling, or is it profitable to declaim. A compound Is virtue of more value then gold, to the covetous man. Does wisdom more avail, then strength in battle. Do old men or young men, better govern a commonwealth. Is Physics more honorable then Law. A Dracaena made upon Thesis, is after this sort made. Use an exordium, or beginning. Unto which you may add a Narration, which is an exposition of thing done. Then show it lawful. Just. Profitable. And possible. Then the conclusion. To this in some part of the Dracaena, you may put in certain obsessions, as thus. Upon this question: Is it good to marry a wife. In Marriage is great care, and pensiveness of mind, by loss of children, or wife, whom thou loves. There is also trouble of dissolute servants. There is also great sorrow if thy children prove wicked and dissolute. The answer to this objection will minister matter to declaim upon. Is it good to Marry. Since the time of all ages, and the creation of the world, GOD has so blessed his creation, and marvelous workmanship in man: as in all his other creatures: that not only his omnipotence, is thereby set forth. Also, from time to time, the Posterity of men, in their offspring and procreation, do abundantly commensurate the same. The state of all kingdoms and commonwealths: by procreation derived, have only continued on the face of the earth, thereby many hundred years. How soon would the world be dissolved, and in perpetual ruin, if that God from times and ages, had not by godly procreation, blessed this infinite issue of mankind. The dignity of man in his creation shows the worthy succession, maintained by procreation. In vain were the creations of the world, if there were not as man so excellent a creature, to behold the creator, and his marvelous creation. To what use were the Elements and Heavens, the Stars and Planets, all Beasts and Fowls, Fish, Plants, Herbs and trees, if men were not, for mans use and necessity, all things in the earth were mad and procreated. Wherein the Stoic Philosophers do note the excellency of man to be great: for say they, Que in terris gignuntur omnia as vsum hominum creari. To what use then were all things, if man were not, for whose cause, use and necessity these things. What age remains above a hundred years. If after a hundred years, no issue were to be, on the face of the earth, how soon were kingdoms dissolved, where as procreation roots, a new generation, issue and offspring, and as it were a new soul and body. A continuance of laws, a permanent state of commonwealth does ensue. Though the life of man be frail, and soon cut off, yet by Marriage, man by his offspring, is as it were new framed, his body by death dissolved, yet by issue revived. Even as Plants, by the bitter season of Winter, from their flowers fading and withering: yet the seed of them and root, vegetable and living, do root yearly a new offspring or flower in them. So marriage by godly procreation blessed, does perpetually increase a new body, and thereby a vast world, and infinite nations or people. Xerres the mighty king of Persia, viewing and beholding his main and infinite host, wept: who being demanded, why he so did. Dolco inquit post centum annos, neminem ex hijs superesse. It is a pitiful and doleful case, that after a hundred years, not one of these noble captains, and valiant soldiers to be left. The obsession But you will say peradventure, marriage is a great bondage, always to live with one. The solution To follow pleasure and the beastly motions of the mind: what liberty calls you that, to live in a godly, mean, and Mediocrity of life, with thy spouse wife. There is no greater joy, liberty, or felicity, who so practices a dissolute life: whose love and lust is kindled, and set on fire with a harlot, he follows a brutish society. What a difference is there, between them and beasts. The beast as nature leaves, he obeys nature. Reason wants in beasts, man then endued with reason, which is a guide to all excellency how is it that he is not ruled by reason. Whom GOD has clothed and beautified, with all virtue and singularity: If a godly conversation of life, moves thee to pass thy days, without marriage, then must the motions of thy mind, be tamed and kept under. Otherwise, execrable is thy purpose, and determination of the life. If thou hopes of love of a harlot though thou enjoy her otherwise, thou art deceived. Bachis the harlot, whom Terence makes mention of, in the person of herself, shows the manners of all harlots to Antiphilia, saying.
For says she, the lover enamoured with our love, and set on fire there with, it is for our beauty and favour: but when beauty is once faded, he converses his love to another, whom he better likes. But that we provide for ourselves in the mean season, we should in the end live utterly forsaken. But your love incensed with one, whose manners and life contents you: so you both are linked together, that no calamity can separate you: who so hopes love of a harlot, or profit, he may hope as for the fruit of a withered tree, gain is all their love, vice their joy and delight. In virtue is liberty, in virtue is felicity, the state of marriage is virtuous, there can be no greater bondage, then to obey manly beastly affections, to the which prostitution forces him unto, Love is feigned, cloaked amity, a hart dissembles, many a mighty person and wise, has been overthrown by the deceits of harlots: many a City plagued, many a region overthrown for that mischief, to obey many affections is a great bondage. Who so serves the beastly affections of his mind to that purpose, he must also as Hercules to Omphala be slave, not only to his own will and affection: but to the manners, will, and expectation to the harlot. So served Thraso, and Phedria Thais, that Gorgious harlot, Antony and Julius Caesar, Cleopatra, this is a bondage, to live slave from reason and all integrity, to a monstrous rabblement of vices, who so serves a harlot, they must learn this lesson. Da mihi & after, give and bring. The woman of Scithia, abhorring the Godly conversation of marriage, with their husbands, left them, who in time were so mighty, that they repelled them by force: they called marriage not Matrimony, but bondage. For, the chronicles do testify, they became conquerors over many kings, all Asia obeyed them: they did build many a great city, and for their success, they might compare with many princes. These women were called amazons afterward, the order of their life was this, once in the year they would enjoy the company of a man: if it so were that they had a man child, the father to have it, if a daughter, then they possessed her, and forthwith burned her right pappe: for they were all Archers, and wonderfully excelled therein, but in the end, they came all to ruin. One of them, Thalestris their queen in the time of Alexander the Great, came to Alexander, thinking that he had been, some monstrous man of stature: whom, when she did behold (for Alexander was of no mighty stature) did contemn him, offered him hand to hand to fight with him. But Alexander like a wise Prince, said to his men, if I should overcome her, that were no victory, nor manhood against a woman: and being overcome, that were greater shame, then commendation in all my victories and conquests, but afterward, there was a great familiarity between them. The adulterer and the adulteress, never prospers, for many mischief are reserved to that wicked and beastly love. Sincere love is not rooted, friendship coloured: the sober and demure countenance, is much to be commended in a chaste woman, whose breast ponders a chaste life. The fact of the matrons of Rome, seems strange to be told, of Papririus a Senators soon, being taken to the Senate house, of his father: the child being induced with a singular wit, hard many causes in the assemble, talked and consulted upon, at his return home, his mother was inquisitive of their consultation, to hear somewhat. The child was commanded by his father, to utter no secret that he heard, whereupon of a long time, he refused his mothers demand: but at the last subtly, he satisfied his mother's request. Truth it is, my father willed me, to utter no secret, you keeping my counsel, I will show you, it is concluded by the Senate house, that every man shall have two wives, that is strange matter, says the mother: forthwith she had communication with all matrons, of Room, that could do somewhat in this matter, they also full willingly assembled themselves, to let this purpose, to the Senate house, they went to utter, their swollen grieves. The Senators were amazed at their coming, but in this matter bold they were, to enterprise that, which they were grieved at. A dame more eloquent then all the rest, and of stomach more hardy, began in these words, Otherwise then right, we are injuriously handled, and that in this assemble, that now we should be cast of and neglected; that whereas it is concluded in this council, that every man should have two wives, more meter it were, that one woman should have two husbands. Strange it was in the Senators ears such a request, whereupon a proof made how that rumor rose, Papirius was found in the author, who told before the Senate, his mother always inquisitive to know that, which he should not tell, and thereupon he feigned that, which he might better tell. It is to be supposed the Senators mused there at, and the matrons of Rome went home ashamed: but their secret cogitation of mind was manifests, what willingly in hart they wished. What greater felicity can there be, then in a unity of life, the husband to live with his wife. The beasts in their kind do condemn manners brutish affections herein: there is no fact that shows a man or woman, more like to beasts, then prostitution. The obsession But you will say, many calamities happen in marriage. The solution Fortune herein is to be blamed, and not marriage, if any misfortune happens to man therein, the felicity and quiet state that any man enjoys thereby. The discreet election is therein approved, in the state itself, nothing can be found worthy reprehension, if a man will impute the bitter storms of life to marriage: whatsoever happens, our own reason may judge contrary. Place before the eyes all the affairs, and occupations of this life be all times pleasant to the husband man, many a cold storm pierces his body, and many mighty tempest, does molest him and grieve him. Summer is not the time, to cast his seed in the ground, or employing to occupy himself: shall either for leave his husband, or does he rather neglect it, his diligence therein is the more, and labour more industrious. From whence comes the tempest, the storms and bitter seasons: from his house, from his wife, from his art and occupation all those things by violence are expelled from the air. No state of life is able to give riches, health, or security to his state. There have been princes and Emperors, needful, of infirmities and sickness, in dangerous state, oppressed with many calamities: was their dignity and office, the cause of their calamity. No, God tempers the state of everyone, how, and after what sort to possess the same. Some are full fortunate in Marriage, if Marriage were of necessity the cause, then all should be only fortunate, or only unfortunate: then in marriage is not the cause, if in marriage the manners do disagree, and love is extinguished, blame thy own manners, thy choice, and thy election. The Mariner that passes the dangerous Seas, and by dreadful tempests, and huffing eaves is always in peril, and many often times drowned. The Merchant leasing his merchandise by shipwreck, shall they impute the danger and loss, to their wife at home. Or do the Mariners leave for all these tempests, their art of navigation. Or the owner breaks his ship. Or the Merchant prove no adventures, because of his loss, and many have been of this sort drowned. No. But more earnestly they do assay themselves thereto. Because war spoils many a man of his life, do princes therefore, leave to move armor against the enemy, but because, who so in the defense of his country, dies manfully, is worthily advanced, and in perpetual memory, no danger is refused, because evil things happens in life, is the state of good things to be avoided and eschewed, Were it not unseemly, if husband men, for no storm or tempest, do leave their state, their laborious and rough condition of life, nor the ship man his art of Navigation, because he sees many drowned venturing the same, and himself often times in danger, nor the soldier or captain, their perilous condition of life, do leave for danger. Should Marriage be less set by, because always riches and quietness happens not. The objection The loss of a good wife and children, is a great grief to any man, and a cause to blame marriage. The answer You yourself are born to dye, they also by death obey likewise Nature, and this is Law of Nature ones to dye, which you seem to blame. Then the death of thy wife and children, is not the blame in Marriage. What is the cause that you die? Which you seem to blame. Nature's imbecility and weakness, then in them Marriage is not the cause: Nature in her first mold has so framed all, wherefore you ascribe that to marriage, that is found faulty in Nature. They die that marry not, what infirmity, danger or peril happens to any in marriage, as sharp and perilous, do molest and torment the other. If any man by death, leaves a right honest wife, clothed with all chastity, demureness, sobriety, and also with all singularity of virtue adorned: he has lost a rare treasure, aye well of price, not in all to be found. Did you love your wife, that was so goodly, so honest, and virtuous: there was great cause say you, for her virtuous sake, God has chosen her from a mortal creature, to immortality, with her it can not be better. There is no cause why you should blame marriage, for the loss of her, or thy children, or for the loss of thee, she to blame marriage. If for thy own sake, this sorrow be, Est seipsum amantis non amici, it is then of a self love, to thyself, not for her cause: for I must answer as Lelius did to Africanus, Cum ea optime esseact? quis neget, quid est quod n? assecuta est immortalitatem. Who can deny says he, but that with her it can not be better. What is it that she has not attained. Immortality. She was virtuous, chaste, sober, and discreet, of behaviour womanly: for her virtues beloved. Well, now she has immortality and bless, are you sorry thereat, that were envious. Did you love her living, love her also departed, her virtuous she wed unto us, her immortality. The objection There is a care for the wise and children, if the husband die before therein. The answer If thou leave them riches, hope not that thy riches shall be assay to them, though they be innumerable: a wretched, a miserable executor, wastes and destroys often times, the fruits of thy travail who rejoices more of thy death, then of thy life. Or thy children's father in Law, shall spoil and spend with a merry hart, that which thou has long travailed for. Stay thy self and thyne upon Gods providence, for it has been seen, many a such widow, with infinite treasure left, to her children also like portions descending: afterward both wife and children, have been brought to misery and beggarly state. Otherwise, poor children committed to the providence of God, and virtuously brought up, and the wife in like state, yet they have so passed their days, that they have rose to a goodly state. See that thy riches be not injuriously gotten by falsehood, by living, by Usury, if it so be, then Male parta male dilabunter. That is this, gods evil got, evil spent, such riches never give deep root to their offspring. That is an evil care, by a injurious care, to purchase things and gods wickedly. Also marriage takes away widowed, and does repair with a new fresh marriage, the lack and privation of the other. She that was by death left a widow, marriage again has coupled her to a new husband: and does restore that which death took away. That death dissolves and destroys marriage increases, augments, and multiplies. Be it so, but marriage is painful life, it forces everyone to travail, to uphold and maintain his state, I commend not the idle life, neither a life occupied to no virtues end. Nature moved every man to love himself and his, so thy care and pain be to a godly purpose. It is commendable. It is the duty of ever man, as his power, wit, and industry is able, to employ thereto his cogitation. To labour for thy wife, whom thou loves, and dear children, thy labour is pleasure, the joy eases thy labour. To behold thyself in thy children, they being virtuously brought up, it is a goodly comfort, to live with a chaste woman, so be and continent, her virtues be a continual pleasure, a passing joy. In marriage ought to be great deliberation, whom thou chooses to thy continual company or fellowship, her life past well known, her parents and kindred how honest and virtuous, her manners, her fame, how commendable, her countenance sober, a constant eye, and with shame fastness beautified, a mouth uttering few words discreetly. She is not to be liked, whom no virtuous qualities shows, the well-framed and nurtured mind. These things may be sufficient, to show what excellence is in marriage and how nescient it is, to the procreation and preservation of mankind. Legistatio A
Dracaena either in the defense of Many learned men are in the opinion, that upon a Law alleged, a Dracaena may be made in the defense of it: or matter may be suppeditated, to inveigh by force of argument against it. Although the law alleges be in manner the whole cause, because it does contain all the matter included in the oration. In this Dracaena, the person is induced to be spoken upon, unknown, uncertain: wherefore it is to be placed, rather in the state and form of consultation, and to be examined with judgment. The induction of Law, is in two sorts. A confirmation of any old Law, or confutation. As for example. The Civil Law does well commend bondmen to be manumitted, that is, to be made free. The law is herein to be praised, that wills the counsel of the parents and friends, to be known before the contract. Upon the Law alleged, worthily matter may rise, weighing the godly end, whereunto the Law was first invented, decreed and established, what profit thereof ensues and follows, What it is to virtue a maintainer, otherwise if it be not profitable. What moved anyone frame and ordain such a Law, as was to a commonwealth unprofitable, to virtue no aide, if it were a profitable Law and godly, it is as Demosthenes says, of God invented, though by famous wise, and godly men, established and decreed. Good law tempers to all states equity and injustice, without favour or friendship, no more to the one then the other. The order to make a Dracaena by a law is in this sort. First, make a prohemi? or beginning to enter your matter. In the second place, add a contrary to that, which you will entreat upon. Then show it lawful. Just. Profitable. Possible. You may as in Thesis, which was the Dracaena before, use a contradiction or objection: and to that, make an answer or solution. A
confutation of that I awe, which suffered Solon, who was a famous Philosopher, in the time of Cresus king of Lidia, and a lawgiver to the Athenians: by whose Laws and godly means, the Athenians were long and prosperously governed. Among many of his laws, this Solon set forth against adulterers. Fas esse deprehendenti maechum in ispo adulterio intersicere: it shall be lawful says he, who so takes an adulterer in his beastly fact, to kill him. Solon being a wise man, was more rigorous and cruel, in this one Law, then he ought to be. A marvelous matter, and almost incredible, so wise, noble and worthy a Law giver, to burst out with such a cruel and bloody law, that without judgment or sentence given, the matter neither proved nor examined, adultery to be death. Wherefore, reason forces every man, to Judge and ponder with himself, that either adultery is a most horrible vice, most beastly and pestiferous, and not meant to tarry upon the censure, and sentence of a Judge: or Solon was not so wise, discreet, and a politick person, but a rash and fond lawgiver, that in such a terrible voice, he should burst out, as adulterer so horrible, as not worthy to be pondered, examined and bolted of in Judgment. The Athenians received that Law, they did also obey his other laws. Their dominions thereby in felicity was governed: there was no populous number of adulterers, to let that law, they lived most godly, a strange world, a rare moderation of that age and people. Plato the godly Philosopher, who left in his works, and monuments of learning, great wisdom and also godly Las in his books: entitled upon Laws, and government of a commonwealth, did not pass by in silence, to give and ordain a Law against adultery. Who also as it seemed Judged adultery as most horrible and detestable, in his. Ir. Book de Legibus. This is the Law. Adulteram deprehensam impune occidi a viro posse. The adulterous woman says he, taken in the crime, her husband may without danger of death, or fear of punishment lea her. A strange matter two so noble, so famous for wisdom, to make adultery present death, no Judgment or sentence of Magistrate, proceeding to examine and judge, upon the state of the cause. A man may say, O goodly age, and time in virtue tempers, each state as seems bridled and kept under, and far from voluptuousness removed. There was no stews or Bodes houses, where such Laws and Lawmakers were. Sobriety was in maids, and chastity harboured in matrons and wedded wives, a hart enjoyable to honest conversation. Where adultery is cut off, there many detestable vices, and execrable purposes are removed. Cato the sage Peer of Rome, induced with like severity, did favour that law and highly extolled it. Although adultery be a detestable vice horrible, yea, although it be worthy death, better it were by judgment, and the sentence of the Magistrate, the fate to be determined: then at the will of every man, as a Law by death to be ended, the commonwealth shall be in more quiet state, when the horrible facts of wicked men, by the Law, which is the Judge, pronounced and condemned, according to the Law. Else many mischief might rise in all kingdoms and commonwealths, under a color of law, many a honest person murdered: and many a murderer, by cloak of a Law, from danger saved. In Rome, some tune a Law there was ordained against adultery, which was called Lex Iulia, this Law Octavius Agustus set forth, The Law was thus, Gladio iussit animaduerti in adulteros the law commanded adulterers to be headed. The chronicles of ancient times herein do show, and the decrees of ancient elders also, how horrible a thing adultery is, when they punish it with death. Who knows not among the Hraclites, and in the old law they were stoned to death. Well as Magistrates are in commonwealths removed, or as times change, laws also are changed and dissolved: and as the Proverb is, Lex vt Regio, the Laws are according to the Region. Afterward Ualerius Publicola, a man ascending to high nobility of honour, and fame among, the Romans gave this Law. Qua neminem licebat indicta causa necare. By this law it was not legal, any man to be put to death, their cause not examined in Judgment, this was a goodly Law. Then afterward, Lawgivers rose in the commonwealth, which with more facility tolerated that vice, then wickedness flowed, adultery not punished by death. And sense that, the Roman Empire, wrapped and snared with such mischief has decayed, in fame, nobility, and virtue. Many a part of their dominion plagued, devoured, and destroyed. The good and godly men need not to fear any Law godly, their life being in virtue and godliness nurtured. The terrible sentence of a law, forces the good and godly, to persevere and continue in godliness. The terrible sentence of Law cuts of the wicked enterprises of pestiferous men. Vice where law is not to correct, will injure itself by custom as a Law, or born and tolerated against a Law. Therefore as adultery without Judgment, to be punished worthy of death is ungodly: so it ought not to be passed over, or tolerated in any Region or commonwealth, as no law severely to punish the same. The contrary All other laws do differ, from that rigorous law of Solon and Plato herein, yea, and though they be vices horrible, yet they are not determined, with out the sentence of the Magistrate and Judge. But this cruel law of Solon, does repugnant all laws, established in all Cities and commonwealths. And site the law is of himself universal, with equity, giving and tempering to all states. Fond must that Law be of Solon, which rashly, without consideration of judgment does proceed, no man ought in his own cause, to be his own judge or Magistrate. This is argument sufficient to confound the law of Solon. All Laws are repugnant to that, because with Judgment they proceed against vices most pestiferous. In commonwealths Theft is by law, pronounced worthy of death, whereupon also the Magistrate and Judge, determines the matter, and hears of both the action of the case, before he condemns, so in all other mischief. But you may say, may mischief rises of adultery. Although it so be, the Judge determines upon Murder, which is in like sort horrible, such also as do seek to cast into peril their country, and by treason to destroy the same, Judgment proceeds by determination of the Law and Judge. And so in all other wicked facts, and mischievous enterprises, the Judgment in every cause proceeds, as Law and right wills, from the mouth of the Judge, he being a lively Law, to the Law written. The cruel Law of Solon, is like to the fantasy and will of a tyrant, who, as fantasy and will leads, murders at his pleasure, whose will is always a sufficient Law to himself, as who should say, so I will, so I command, my will shall stand for a Law: but godly laws do unjustly, according to reason and virtue, tempers the cause of every man. No godly Law makes the accuser his own Judge. Lawful Who so by Law is judged, and the offence proved, there is no excuse in the male factor, nor suspicion seeing that, according to law, the fact is punished, and as Demosthenes says, two things moved the wise Elders to make Laws, that the wicked should be hindered, and cut of from their purpose, and that good men seeing by a law, the acts of pestiferous men kept under, by the terror of them, are afraid to commit the like fact. This was even according to law. The terrible sentence of a law executed, upon most wicked persons, do keep under many a mischievous enterprise, which through the doleful and lamentable end of the wicked, do drive and force all other to all godliness. Just The accuser by law and Judge is able to defend himself, when his cause is ended according to law. Virtue thereby upheld, when by order of law, vice is condemned. The male factor has no excuse, all stay and colour removed, the accuser by just Law pleads, when the law is thereby supported and saved. And herein a great part of Justice is placed, when the favour of the Judge or friendship, is only on the cause, the person neglected, that is Justice, to give to everyone his own. Profitable It must be profitable to the whole body of the commonwealth, when by the Justice of Godly laws, virtue is in high price advanced, vice by the open sentence, and manifest prose convicted, the male factor shall be known, the sincere and godly delivered, and from time maintained. Laws as they be universal so they openly ought to give sentence. Possible Then without law to proceed, and judgment of the Magistrate, as Salon did in this law, it were not possible, any commonwealth to flourish thereby. Therefore in Judgment ought the cause of everyone to be pleaded and examined, that thereby all suspicion, and grievous enormities, may be put of. Vice is not therefore tolerated, because for a time, Judgment ceases, but hereupon vices are more deeply rooted out, all people knowing the determination of the law, and the manifest sentence of the Judge heard. A terror ensues to all male factors and pestiferous men, good men are incensed to all godliness, when vice by Law is condemned, cut off, and destroyed. Good men by Law and authority upheld and maintained. This is the state of good laws, by order to proceed, the cause in Judgment examined, the fact proved, virtue in any person upheld, vice in all cast down and defaced, so there is good Law, as Demosthenes says, sincere Judge, and sentence enviable.
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