men to theirs But thou wilt saye our tongue is barbarous and theirs is eloquent I aunswere thee as Anacharsis did to the Athenienses who called his Scithian tongue barbarous yea sayethe he Anacharsis is barbarous amongest the Athenienses and so are the Athenienses amongest the Scythyans by the which aunswere he signified that euery mans tongue is eloquent ynoughe for hym self and that others in respecte of it is had as barbarous Thou seest good Reader what a grounde they haue to defende their opiniō and howe they labour only to roote out all good knowledge vertue and plāte mere ignoraunce amongest the common people Now for to conclude it shal be thy dutie to receiue this my litle paynes in a good parte and to call vpon God that the vse therof maye tende to the glorie of his holy name and profitte of our bretherne THE FIRST BOOKE OF DIALECTICKE CAP. I. Of the definition and diuisions of Dialecticke DIalecticke otherwise called Logicke is an arte which teachethe to dispute well It is diuyded into two partes Inuention and iudgement or disposition Inuention is the first parte of Dialecticke whiche teachethe to inuente argumentes An argumente is that which is naturally bente to proue or disproue any thing suche as be single reasons separatly and by them selues considered An argumente is eyther artificial or without arte Artificiall is that which of it self declareand is eyther first or hathe the beginning from the first The first is that which hathe the begīning of it self and is eyther simple or compared The symple is that which symplie and absolutelie is considered and is eyther argeable or disagreable Agreable is that wich agreethe with the thing that it prouethe and is agreable absolutly or after a certaine fashion Absolutely as the cause and the effecte CAP. II. Of the cause efficient THe cause is that by whose force the thing is and therfore this first place of inuention is the fountayne of all sciences for that matter is knowen perfectly whose cause is vnderstanded So that not without good reason the Poet dothe saye Happye is the man withouten doubte Of thinges who maye the causes well fynde oute The cause is eyther efficiēt and materiall or formal and fynall The efficient is a cause from the which the thing hathe his being Of the which althoughe that there be no tru formes yet a greate aboundance we fynde by somme certayne meanes distincte And first the thing that engendrethe or defendethe is called the efficient cause As Ouide in his first booke of the remedie for loue callethe Slouthfullnes the efficient cause of loue which beyng taken awaye loue ceasethe for thus he there sayethe When curable thou shalt appeare therfore By my science thy healthe for to attayne Geue eare this is my counsaill euermore From slouthe and Idlenes thou do abstaine For thiese to fylthy lust thy mynde prouokethe And do maintaine that which they haue once wrought Thiese be the causes with foode that norishethe This euill which now is pleasante in thy thought The father also and the mother which engendrethe and the nursses which bring vp ar causes efficients As Dido in the 4. booke of Eneidos beyng sorely offended with Aenee and sekyng a cause of his crueltie denyethe hym to be Venus or Anchises sonne and faynethe other parentes to hym O false Aenee thy self why dost thou fayne Of Venus fayre the goddes sonne to be Or that Anchise which dardam hight by name Thy author was by waye of parentie For dreadfull Caucasus did thee begett On terrible and ragged rockes in filde And raging Tygres noryshes was sette To geue the sucke of vdder rude and wylde So Romulus was buylder of Rome and after hym Kynges Cōulls Emperours and Tutors were the vpholders of it which all are called causes efficients CAP. III. SEcondlie the cause efficient is eyther solitarie or ioined with some others of the which some be principall and chief doers others helpers seruers to the principall An example of the cause solitarie we haue in the 9. of Eneidos Here here am I o Rutilleus in me Your swordes bare thrust in with pythie hande The fraude is myne I am the cause onlie The impotente nothing durst take on hande The solitarie cause with others diuerse bothe principalls and adiuuantes in the Oration which Cicero wrote for Marcus Marcellus is diuerslie shewed For often tyme sayethe the Orator some vsethe to extenuate martiall vertues by wordes and pull them awaye from the Captaine and principall doers and comunicate them to Souldiers that they shoulde not be proper to the Gouernour of the warre And certainly in warre the fortitude of the Souldiers the oportunitie of places the ayde of the Alies nauyes and prouision of victualls helpethe muche and fortune lawfully dothe ascribe to her self the greatest parte so that whatsoeuer is prosperouslie done that almost all she estemes her owne But of this glorie o Caesar which thou hast not long agoe obtained thou hast no fellowe for all howe muche so euer it be which verelie is most greate all I saye is thyne for neither the Centurion the Captaine the bonds of men nor yet the troupes maye plucke any thing of this awaye frō thee yea that more is fortune that mystres of all thinges offerethe not her self in the societie of this glorie She geuethe thee place and cōfessethe this glorie wholie to be thyne owne The instruments also are nombred amongest the causes adiuuantes By this argumente the Epicure prouethe that the worlde was neuer made as Cicero testifiethe in his first booke of the nature of Godds With what eyes of mynde sayethe he myght your Plato beholde that composition of so greate a worke by the which he makethe the worlde to be made of God what labouring what toolles what barres what scaffoulds who were seruants of so greate a worke This vngodlie Epicure knewe not that God was able to make the worlde without any instrumente or other causes eyther materiall or adiuuante CAP. IIII. Thirdlie the cause efficient workethe by it self or by accidente The efficient by it self is that which workethe by his owne strengthe suche as by nature or counsell do worke As for example the naturall workyng of the wyndes is sett forthe in the first booke of the Eneidos Then Eurus rose with northeast raging blast Vpon the sea all tossing from the grounde And Nothus with a cruell noyse right fast Of whystlyng winde did blyster vp and downe And Affricus with ruffling tempest rusht Furthe of the Sowthe the roaring sea to moue So that the stormie waues from deape out busht And raysed was the sandie bankes aboue The confession of Cicero containethe an example of counsayle as The warre beyng taken vp yea and almost ended o Caesar by no strengthe of hande but of myne owne mynde and wyll I come vnto thiese warres which were raysed against thee By accident the cause workethe which by some externall power workethe as in those thinges whiche are done by necessitie or by fortune By necessitie
that only perfecte methode which Plato and Aristotle dyd knowe obserued by many noble wryters bothe Historiographers Orators and Poetes and now last beyng suppressed by ignoraunce many yeres raysed as it were from deathe by the most learned and Martyr to God Petrus Ramus who hathe not only proued with stronge argumentes but in very deede set before our eyes that this perfecte methode maye be accommodate to all artes sciences What shall we saye then of those that in teaching and writing to the greate hurte of the memorie dothe put as it were the tayle formest hauing no regard how euerie thinge is placed but euen as it chaunsethe to come into their Mouthes so lettethe it go Dyd euer Plato or Aristotle so no in deede But that thou mayest a lytle the better perceyue the vtilitie of this arte and howe farre the vse of it dothe extende I wyll shortly shewe thee howe thou shalt accommodate the same to all artes and sciences setting before thyne eyes one or two for an example And first what arte so euer thou purposest to intreate of thou must come garnyshed with thiese thre Iustice Veritie Wysdome as before is sayde and then if thou be a deuine this methode willethe thee that in place of the definition thou sett forthe shortly the sōme of the text whiche thou hast taken in hand to interprete next to parte thy text into a fewe heads that the auditor may the better retaine thy sayinges Thirdly to intreate of euery heade in his owne place with the ten places of inuention shewing them the causesi theffectes the adioints and circunstances to bring in thy comparisons with the rest of artificiall places and last to make thy matter playne and manifest with familiar exāples aucthorities out of the worde of God to sett before the auditor as euery heade shall geue the occasion the horrible and sharpe punyshing of disobedience and the ioyfull promises appartayning to the obedient and godlie Yf thou be a Phisition and willing to teache as for exāple of a feuer this methode willethe thee to shewe first the definition that is what a feuer is next the deuisiō declaring what sorte of feuer it is whether the quartane quotidian hecticke or what other thirdly to come to the places of inuention and shewe fyrst the causes of the feuer euery one in order the efficient as maye be hotte meates the matter as melancolie choler or some rotten humor and so forthe with the formale causes and finall The seconde place is th effecte shewe then what the feuer is able to bring forthe whether deathe or no. The third place wishethe thee to tell the subiecte of the feuer whether it be in the vaines artiers or els where The fowrthe to shewe the signes and tokens which appeare to pretende lyfe or deathe and to be shorte thou shalt passe thoroughe the rest of the artificiall places and do that which is requyred in euery of them And last come to the confirmyng of thy sayinges by examples aucthorities and as Hippocrates Galen haue done by histories and long experience After this methode Heraclitus the Philosopher examyned the phisitions whiche came to heale hym and because they were ignorant and could not aunswere to his interrogations he sent them away and woulde receyue none of their Medicens for sayd he yf ye can not shewe me the causes of my sicknes much lesse are ye able to take the cause awaye So the lawyer shall pleade his cause in prouyng or disprouyng after as his matter shall requier with these ten places of Inuention dispone euery thing orderlie into his propositions syllogismes and methode So shall the Orator declayme the Mathematician sette forthe his demonstrations and to be shorte bothe in wrytyng teaching in learnyng thou mayest alwayes kepe these thre golden documentes in intreatyng thy matter and this most ingenious and artificiall methode for the exacte forme and disposition of the same After the exacte obseruation of the forsaid materiall documents and naturall methode thou hast this lytle booke sett furthe to the whiche beyng well perused is able to bring more profytt to the I speake after experience then all thy fower yeares studie in Plato or Aristotle as they are now extant And besides the greate vtilitie wiche thou shalt apprehēde of this booke the facilitie and easynes of the same is not a litle to be commended For heare thou hast nothing to learne and yet thou shalt learne all but onlye ten places of inuention with the disposition of the proposition syllogisme and methode Euery place of inuention and euery sort of disposition is made so clere and manyfest with examples chosen out of the most auncyent Authors that almost by thy self yf thou haue any quicknes of spirite thou mayest attayne in the space of two monthes the perfecte knowledge of the same Heare I will speake nothing of the enuious that thinkethe it not decent to wryte any liberall arte in the vulgar tongue but woulde haue all thinges kept close eyther in the Hebrewe Greke or Latyn tongues I knowe what greate hurte hathe come to the Churche of God by the defence of this mischeuous opiniō yet I woulde aske them one thing that thou mayest knowe their deceiptfull policie and that their saying hathe no grounde of veritie Whether wrote Moyses the Hebrewe and deuyne and after hym Esdras in the Hebrewe and vulgar tongue or in some other straunge tongue Did Aristotle and Plato Greke Philosophers Hipocrates and Galen Greke Phisitiōs leaue the Greke tongue because it was their natiue language to seke some Hebrewe or Latin Did Cicero who was a Latinist borne write his Philosophie and Rethoricke in the Greke tongue or was he content with his mother tongue and suerly as he testifiethe hym self he had the perfecte knowledge of the Greke tongue yet he wrothe nothing therin wich we haue extant at this daye Shall we then thinke the Scottyshe or Englishe tongue it not fitt to wrote any arte into no in dede But peraduenture thou wylt saye that there is not Scottyshe wordes for to declare and expresse all thinges contayned into liberall artes truthe it is neither was there Latin wordes to expresse all thinges writen in the Hebrewe and Greke tongues But did Cicero for this cause write no philosophie in Latin thou will not saye so lest I take the with a manifestlye What then did Cicero he laborethe in the Latin tongue as Aristotle before hym did in the Greke and thou enuious felowe ought to do in thy mother tongue what so euer it be to witte he amplified his natiue tongue thinking no shame to borrowe from the Hebrucians and Grecians suche wordes as his mother tongue was indigent of What shall we thinke shame to borrowe eyther of the Latin or Greke more then the learned Cicero did or finde some fitt wordes in our owne tongue able to expresse our meaning as Aristotle did shall we I saye be more vnkynde to our natiue tongue and countrey then was thiese
when the efficient is compelled to do Suche a one is the excusation of the Pompeyans Yf I woulde seke sayethe the Orator a proper and tru name of this our sorowe there appeares a fatall calamitie to be suddenly fallen which hathe preuented vnawares the myndes of men So that no man ought to maruell that the counsells of mortall men are ouercome by the fatall necessitie of the Godds Fortune is a cause by accident when besides the intente of the worker some other thing chauncethe as By chaunce sayethe Cicero in his 3. booke of the nature of Godds Iason was healed by his ennemie who with stroke of sworde opened his rotten impostume which the Phisitions coulde not heale Amongest thiese sort of causes ignoraunce or lacke of forsight is nombred as Ouide in the 2. booke of sorowfull matters excusethe hym self and lamentethe that he had sene by chaunce some of Cesars secretes as Why did I see or yet beholde with eye What was the cause I did by sight offende And vnto me vnwyse and folyshe whye Was euer the faulte by any maner kende Althoughe by chaunce that Acteon did see The nude Diane vpon the hearrie bent Yet for al this she did make hym a praye To his owne dogges which hym in peeces rent Wherfore I see that happ or negligence Amonge the Godds no mercie hathe at all But who so dothe by fortune or by chaunce Offende the Godds they shall in trouble fall Here rysethe the asking of pardon as Cicero for Ligarius Pardon and forgeue father he hathe erred he hathe done amysse he thought not to do so yf euer he shall do suche a thing agayne c. And a litle after he sayethe I haue erred I haue done rashelie I repent me of my doyng I flie to thy clemencie I aske pardon I praye thee that thou wylt forgeue me The ignorance of the cause raysethe the opinion of fortune For when any thing chanceth beside the hope entension of the doer it is commonlie called fortune And therfore wysely it is sayde of Iuuenall Yf wysdom presente be There is no God absente But fortune we thee sett on hie And eeke a Goddes vaunte CAP. V. Of the materiall cause THe matter is a cause of the which the thing hathe his beyng as Ouide in the 2. booke of the Metamorphosis settethe forthe the composition of the Sonnes howse by the materiall cause as golde carbuncle stone yuorie and syluer The pryncelie Pallace of the fyrie Sonne Which Pillor hawte surmounted farre the skye With glystering golde and eke with precious stone In forme of flame ascending vp on hye Whose toppe aboue was laid in fyne order With Iuorie smothe in colour whyte to see The duble doores were made of syluer pure Casting their beames vpon the dore entrie Caesar in the first booke of ciuill warres commaundethe his souldiers to buylde Shippes of suche a matter as they had learned before in Brytayne To wytte that they shoulde make the keele and bottome of some lyght and lieger matter and the rest of the bodie of the Shippes with twigges couered with leather CAP. VI. Of the formall cause THe efficient and materiall cause beyng expounded now folowethe the formall and fynall The formall cause is that by the which the thing hathe his name and beyng And therfore euery thing is distingued from another by his forme The forme also is engendred togeather with the thing it self as a reasonable soule is the forme of man for by it Man is man and is distingued from all other thinges The Geometricall figures haue their forme some beyng triangles and some quadrangles So hathe naturall thinges as the heauen the earthe trees fyshe and suche others So that euery thing is to be expounded as the nature of it is if we maye attayne to the knowledge therof as in artificiall thinges is more easie to be founde Cesar in his 7. booke settethe forthe the forme of the walles of Fraunce The walles of Fraunce are almost buylded after this forme The beames of one peece direct in longitude euery one being equally distante from another are sett on their two endes in the earthe hard bounde within and couered with a greate countermure The places betwixt the beames are stuffed vp before with greate stones Thiese beyng so placed and sett togeather there is added to ouer aboue the same another ranke so that the same space and distāce is alwayes kept that none of the beames do touche another but eche beame being distant from the other by an equall space is fast ioyned togeather with stones sett in betwixt beame and beame And so consequentlie the worke is ioyned togeather vntill the height of the walles be accomplished and fylled vp And this worke is bothe well fauored by reason of his forme and varietie hauing here a beame and there a ranke of stones one after another obseruing their rankes in a straight lyne And also it is muche conuenient for the profitte and the defence of cities Because bothe the stone dothe kepe it salf from daunger of burnyng and lykewyse the stuffe and matter from rushing or beating downe Which for the most parte beyng made fast fortie footes inward with continuall rankes of beames maye neither be broken throughe nor beaten a sundre On this maner dothe Virgill describe the forme of the heauen There is with in this long place solitare An Ile extending out two poyntes right farre Makyng a rode where bankes on euery syde From the deepe sea the waters do deuyde And turne in maner of a goulf right deepe On eyther syde be hylls and bankes so stepe Most huge and highe eke from the sea do ryse Two fearefull rocks which seeme to touche the skyes Vnder whose toppes the waters in their place Came without sturre dothe seeme to holde their peace Fast by a groue and woode are to be sene With fearfull shade shakyng leaues grene Right ouer agaynst his fronte thou maye perceaue On hangyng rocks a darke den or a caue Within the which are springing waters swete With seates of stone a howse for Nymphes most meete Within this hauen when wearye Shippes do lande They haue no neade of cable nor of bande Nor croked ancors pytched to make fast For they be sure from all tempestuous blast CAP. VII. Of the finall cause THe fynall cause is that for the which the thing is made or done The ende of naturall thinges is man and of man god Also euery arte hathe the finall cause as The ende of Grammer is to speake congrouslie Of Rethoricke eloquētlie and of Logicke to dispute well and orderlie Iuno 1. of Eneidos promysethe to Aeolus the fayre Nymphe diopeian for solace and procreation of children Nymphes I haue of body fayre and bright Fowrteen wherof she that diopeian hight Most beawtifull I wyll in wedlocke geue To thee Aeole that she with the maye lyue For thy rewarde the whole course of her age Indoting thee with gyfte of parentage In the defence of Ligarius Cicero vrgethe his accusator Tubero with
is that which dothe containe some partes within it The parte is that which is contained of the whole And as the deuiding of the whole into his partes is called distribution So the collecting of the partes to the whole is called Induction The distribution rysethe of argumentes whiche dothe agree with the whole but amonge them selues dothe disagree And therfore howe muche the whole with the partes agreethe and the partes amonge them selues disagreethe so muche is the distribution the more accurate CAP. XXV. Of distribution taken from the cause THe first sorte of distribution is of those that agreethe absolutely to wytt the cause and the effecte The distribution is taken from the cause when the partes are causes of the whole So Grammer is parted into Etimologie and Syntaxe Rethoricke into Elocution and Action Dialecticke into Inuention and Iudgemente For of these partes the artes do consist So Virgill deuidethe his Georgickes into fower partes as Heare first I wyll descriue what is the cause Dothe make the corne so pleintifull to ryse Vnder what signe and monethe of the sonne Thou shalt begyn to till thy filde and grounde Eke at what tyme thou maye vnto the elmes Setto the wines and so shortlie after this What care thou ought to haue of thy oxen And of thy cattell the foode and husbanding And last of all howe greate experience The sparing bees haue into their science Cicero for murena I vnderstāde honorable Iudges that theire was thre partes of the accusation one in rebuking and blaming of his lyfe an other in contencion and stryfe of dignitie The third to consist in the crimination of vnlawfull sute for offices Catullus dothe vse this argumnete bothe from the partes to the whole and from the whole to the partes as Fayre Quintia to many dothe appeare Whyte long and streight she dothe also to me Yet wyll I not for this saye she is fayre Seyng in her that there is no bewtie Nor yet in to her bodye large and bygge A wshyt of grace or any plesanutnes Fayre Lesbia in bewtie dothe excede And from the rest hathe stolen all pleasant grace CAP. XXVI Of the distribution from the effecte THe distribution from the effect is when the partes are effectes as in the similitude of Cato wherin he shewethe them to haue erred that sayde olde men dyd nothing Those sayethe he that affirmeth olde men cōstitute ouerseers of the comon wealthe to do nothing sayethe asmuche as yf they should saye the Gouernour of the shippe dothe nothing when some of the Maryners clymethe the mast others ronne the hatches vp and downe some do make the pompe emptie the Gouernour in the hynder parte of the shippe guydethe the rudder and sterne Heare the distribution af the generall argumente into the speciall dothe excell The generall is the wohole of one essence with his partes The speciall or kynde is a parte of the generall as Animal a lyuyng thing is the whole whose essence or definition to wytt a corporall substance hauing lyfe and sences dothe alyke appartayne to men and beastes which are the specialles conteyned as partes vnder the generall animal So is Man the generall to syngle men and a lyon to syngle lyons and agayne syngle men are the specialles of man and single lyons of the lyon The generall argumente is eyther chief generall or subalternall The speciall argumente is eyther subalternall or most speciall The chief generall is that which hathe nothing a boue it more generall as in our deuision sett furthe in the fyrst chapter the argumente is chief generall of argumentes artificiall and of the inartificiall The most speciall which might not be deuided into other inferiours was the marter and the forme The subalternall which maye be the generall in respect of one and speciall in respecte of another as the cause contained vnder the artificiall argumente as a speciall and was generall to the matter and forme which it dyd containe vnder it self The generall and the speciall are notes and signes of the causes the effectes For the generall containethe the cause which dothe equally appartaine to his specialles and agayne the speciall containethe the effecte of their generall This is then the reason wherfore the vniuersall excellethe in dignitie by reason it containethe the cause as Ouide in his Metamor deuidethe the generall to wytt A lyuyng thing into his specialles as starres to the which he geuethe a life as the Philosophers do fowles beastes fyshe and men as That no kynde place or region shoulde be Of lyuyng thinges lefte voyde or els emptie The Godds doe make their habitation Amonge the starres into the highe Region The scalye fyshe also by lotte and keuyll The flowddes cleare obtained therin to dwell The earthe receyued the beastes fierce and wylde The easye sturred dyre the flying fowle But yet the lyuing thing which dothe these all excell In holynes and eke more capable Matters deuyne in mynde for to conceaue Was not present the rest in guyde to haue Therefore at last was man borne c. So Cicero in the first booke of his Offices deuidethe vertue into fower speciall kyndes Wysdome Iustice Fortitude Temperaunce All thinges sayethe he that are honest dothe ryse of one of thiese fower partes eyther it consistethe in the perfecte knowledge of the truthe and quycknesse of wytt or in the defending of the Societie felloweshipp of mā by geuyng to euery man his right fullfilling of thinges promysed Or in the noble courage and strengthe of a valyante and mightie spirite Or last in obseruing a good maner and order in all thinges eyther done or sayed in the which modestie and temperancie consistethe Sometyme we argue or reason from the generall to the speciall as All men maye marrie who haue not the gyfte of Chastitie ergo Preistes and ministers may marrie And contrarye from the speciall to the generall in a parte as Abraham was iustified by faythe therfore man maye be iustified by faythe CAP. XXVII Of the distribution from the Subiecte NOw folowethe the distribution of those that after a certen fashion dothe agree as of the Subiecte and the adioynte The distribution is saide to be of the subiecte when the partes are Subiectes as The xii Trybes of Israell had the Lande of Canaan which was a subiecte parted amonge them vnto the Rubenytes the playne of Medeba c. vnto the Gaddes Iazer and Gylyad c. vnto Manasses the Kyngdom of Og c. vnto Iuda was geuen the wyldernes of Zin c. vnto Ephraim from Iericho to the wyldernes c. vnto Beniamin from Iordan vp the side of Iericho on the northe parte c. vnto Semeon was geuen Beersheba Sheba and Moladah c. vnto Zabulon from Sarid eastward vnto Chisloth c. vnto Issachar Izreelah Chesulleth and Shunen c. vnto Assur Nephtali and Dan euery one his porcion as is described the 13. 15. 19. 18. and 19. chapiters of Iosua Cieero 5. Tuscul There be thre sortes of goodes Goodes partaining to the
body goodes partaining to the soule externall goodes He who dothe attaine the heauenly goodes partaining to the soule is rather to be named most blessed then blessed CAP. XXVIII Of the distribution taken from the adiointe THe distribution from the adiointe is when the partes and members of the distribution are adiointes as Of men some be whole some sicke some ryche some poore So Virgill 1. of his Georgickes partethe the worlde after the adiointes into fyue partes whereof the myddle is parching hotte the two extremities coulde and the rest temperate Circles there by which parte the firmamente In nomber fyue whereof is one ardente With the hothe beame of glistering sonne and fyer Aboute the wich one other dothe appeare On euery syde with frosen yee congeled And stormes blacke eke those there dothe deuide Two other which dothe holde the mydde region Graunted to pensiue men for habitation By gyft of God. Caesar the first booke of Frenche warres Gallia now called Fraunce is parted into thre partes wherof the people called Belgi do holde one Aquitani an other parte and Celti the third parte CAP. XXIX Of the definition THe definitiō is an Oration which dothe clearly declare what the thing is The definitiō is eyther perfecte and called properlye definition or vnperfecte and called description The perfecte definition is a definition which consistethe of the sole causes that accomplyshed the substāce of the thing defined Suche as be the generall argumēte and the speciall or forme So Man is defined a reasonable lyuyng thing Here by lyuyng thing which is the generall argument we vnderstande a corporall substance partaker of life and sence which is the matter of Man and parte of the forme vnto the which yf ye wyll put to reasonable yeshall comprehende the whole forme of man So that the perfecte definition is nothing els but a collection of the causes which do constitute and parforme the substance and nature of the thing defined suche as be the definition of Artes. Grammer an Arte which teachethe to speake well and congruouslye Rethoricke eloquentlye Dialecticke an Arte which teachethe to dispute well Geometrye to Measure well CAP. XXX Of the description THe description is a definition which definethe the thing not only with the causes but with other argumentes also as a Man is a reasonable thing mortall and apte to learne Here with the cause are ioyned bothe the cōmon and proper adioynte This compendious and shorte briefnes is not alwayes to be fownde in this sorte of argumēte but desyrethe somtymes to haue a more excellent magnificall explication as Glorie is described by Cicero in his oration for Milo. yet of all the rewardes of vertue if there were a respecte to be had of rewardes I iudge glorie to be the most greate which only dothe cōforte the shortenes of this lyfe with the memorie of the posteritie to come which dothe make vs when we be absente to be as presente and when we be deade dothe make vs to lyue And lykewyse fame is that by whose occasion and meane men seame to ascende and mounte vp to the heauens aboue So fame is described by Virgill 4. Eneidos Anon throughe all the Cities greate Of Affricke fame is gone The blasing fame a myschief suche As Swifter there is none By mouyng more she breades and as She rounes her might dothe ryse By lowe for feare she lurkethe fyrst Then straight alofte in Skyees With pryde on grounde she goethe and perchethe The clowdes with heade on hight Dame earthe her mother brooded furthe Men saye that childe in spight Agaynst the Godds when Gyantes fyrst Of Serpentes feeted lyne ENCELADVS CEVS wrought Hye heauens to vnder myne Then for disdayne for on them selues Their owne worke Ioue dyd flyng Their Syster crauled furthe bothe swyfte Of feete and wight of wyng A Monster gastly greate for euery Plume her Carcas beares Lyke nomber leering eyes she hathe Lyke nomber harkenyng eares Lyke nomber tongues and mouthes she wagges A Wondrous thing to speake At mydnyght furthe she flyes and dothe Vnder shade her sounde squeke All night she wakes nor slomber swete Dothe take nor neuer slepes By dayes on howses toppes she syttes Or gates of Townes she kepes On watching toures she clymes and she Greate Cities makes agast Bothe truthe and falshed forthe she telles And lyes abrode dothe cast Suche be the descriptions of plantes and beastes in naturall thinges Of flowdes mountaines and townes in geographicall and historicall CAP XXXI Of deuine testimonie The first sort of the vnartificiall argumente THe artificiall argumēte being expounded followethe cōsequently the vnartificiall The argumēte vnartificiall or without arte is an argumente which prouethe or disprouethe not of his owne nature but by the strengthe which it hathe of some argumente artificiall And therfore when the matter is deapelie considered it hathe but a lytle strengthe to proue or disproue In ciuil and temporall affaires the aucthoritie of the disputer geuethe no litle creditte ther vnto yf he be wyse vertuous and haue the beneuolence of the auditour all these by one name maye be called a testimonie The Testimonie is parted into a deuine and humaine Amongest deuine and spirituall testimonies are nombred not only the Oracles of the godds but also the answers of prophetes and deuinours as Cicero the third for Catiline And to omitte sayethe the Orator the lightning torches which did appeare by night in the Occident the vehemēt and parching heate of the heauēs as thrawes of lightninges and fyer breaking out of the clowdes earthquakes and manie other suche tempestes which I being Consul did appeare so that the godds with a lowde voyce seamed to synge those thinges which be now present And a litle after he sayethe At the whiche tyme when out of all Hetruria the Southsayers being gathered togeather concluded that greate slaugther and burning did approche the destructiō of the lawes bothe ciuill and domesticall warres and the vtter ruine of the whole towne and impire without the immortall godds by all meanes appeased had by their deuine power chaunged almost the very fatall necessitie Tibullus Yf that in holy Churche the oracles Dothe tell the truthe on my name tell her thus Appollo Delius dothe sure to the promise An happye mariage therfore if thou be wyse Kepe well thy self seke not the companie Of other men for that is not godlie CAP. XXXII Of humaine testimonie THe testimonie humaine is eyther generall or singular Generall as the lawe and famous saynges There is an example of the lawe bothe writen vnwriten in the oration of Cicero for Milo as There is a law honorable Iudges not writen but naturally spronge vp which we haue not learned read nor receaued of others but taken receiued and drawen from nature it self the which to attaine we are not taught but made not instructed by other but taught by nature To witt That if our lyfe should fall into an ambushe or cōspiracie into the power and weapons eyther of robbers or of our
slepe and rest on grasse To wearie men appeare The same to me of thy swete verse The melodie so cleare Here as the hen to her chickens so God is to the Israelites And as slepe to the wearie so verse is to the hearer And agayn Cicero ad fratrem 1. As the best gouernours of Shippes often tymes maye not ouercome the strengthe and rage of the tempest So the most wyse man may not alwayes vanquyshe the inuasion and violence of fortune The ioyned similitude is when as the first terme hathe it self to the seconde so the seconde to the third as Cicero 3. Ligar Perceiue ye not that the magistrate hathe the power to ouersee and prescribe good and profitable thinges agreing with the lawes For as the lawes are aboue the magistrate so the magistrate is aboue the people CAP. XXI Of the dissimilitude THey be vnlyke whose qualitie be diuerse as 2. Peter 6. Lord God of Israell there is no God lyke the. And therfore the ethnicke Antistenes vsethe this argumēte There is nothing lyke God therfore God can no wyse be knowen by any image or signe made by men The author of the booke of Kynges 2. the 18. chapter Hauing declared the good qualities the which Esekyah was adorned with sayethe thus He trusted in the Lord God of Israel so that after hym was none lyke hym amonge all the Kyngs of Iuda neither was there any suche before hym Cicero 2. Phillipic Hathe a greate companie of dissimilitudes speaking of Varro his groundes whiche Antonius had obtained by stronge hande O miserable buyldinges sayethe he by how vnlyke a maister but how is he a maister were they with holden Marcus Varro they shoulde haue ben for his studies and not a resorting place for filthie lustes what excellent thinges were spoken before within that manner place what thinges there writen The lawes of the people Romaine The monumētes of our forbeers all maner of wysdō and learning But now sence thou hast dwelled on his groundes hauing no right therto all the house ryngethe with the clamour of dronkardes the flore ouerfloweth with wine the walles be moyste children of good inclinations with those that were sett for aduantage and whoores amongest mens wyues were dwelling CAP. XXII Of ofspringes VVE haue hetherto expounded the first argumentes Now do followe those which haue their beginnīg of the first which bearethe them selues to the thinge that they proue or disproue as the first whence their are driuen Suche be ofspringes the etimologie distribution and definition Ofspringes are argumentes which do begin alyke but ende diuersly as iust iustice iustly fredom free frely loue louer louely good goodnes goodly man manlynes manly as Iustice is flede out of the Realme therfore there is no man iust whithin the Realme Propercius lib. 2. Sence fredom to no louer dothe remayne No man is free that dothe to loue giue mynde Here fredom is the cause why thou art free Cicero 3. booke of the Nature of godds when he speake the of Dionysius the tyrāte Now sayethe he he chargethe that all the golden tables shoulde be taken out of the Temples in the which after the fashion of the Grecians it was writen of good godds saying he woulde vse their goodnes The godds are good therfore their goodnes is to be vsed Here he disputethe from the effecte to the cause also He is a man why maye he not be then manly CAP. XXIII Of the notation or etimologie THe Etimologie is the interpretation of a worde For wordes are nothing els but notes of matters signified as Isaac was so called because his mother laughed at the promise of God made to her And in the 25-of Genesis is sayed After warde came his brother out and his hande helde Esau by the hele therfore his name was called Iacob that is to saye an ouertbrower or deceiuer And therfore Esau being twyse deceiued by Iacob sayethe thus in the 27. of Genesis Was he not iustly called Iacob for he hathe deceiued me now two tymes He toke my byrthe right and lo now he hathe taken my blessing Exod. 2. And she called bis name Moyses because sayd she I drewe hym out of the water The Hebrewes vse to geue their sonnes and their daughters names which myght euer put them in remembraunce of some poynte of religion and knowe when they come to perfection that they were of the chosen people And therfore Nabuchadneser 1. of Daniell commaundethe the chief of the Eunuches to geue other names to Daniell Anania Misaell and Azaria which were chosen to stande in te Kynges palace and teache the learning and tongue of the Caldeans The Grecians did vse the same for some were called Timotheus that is to saye an honorour of God some Philotheus which is a louer of God some Demosthenes the strenght of the people therfore some saye that Aeschines his mortall ennemie shoulde haue sayed thus shouldest thou be called Demosthenes no not so but rather Demouorus that is a deuowrer of the people So do we in the Scottyshe tongue to sturre the youthe to the imitation of them whose name they beare call some Abraham others Isaac or Iacob and some Susanna after the Hebrewes And agayne other some Timothie and Christofor after the Grecians This argumēte is copiously vsed amongest the Ethnicke authors as Cicero 4. Verr. O trymme Swyppinges for to what place didest thou euer come to the which thou didest not bring with thee this daye To what house to what citie yea and shortly to what Churche which thou didest not leaue spoiled cleane swipped behynde the Therfore these thy doynges maye well be called swyppinges not so muche for thy name althoughe thou be named verres which may signifie a swypper as for thy maners nature Cicero 2. Philip. Bambalio was father to thy wyfe a man of no estimation and aboue all thinges contempned who for his stutting and stamering of his tongue and dulnes of spirite had this surname Bambalio for a rebuke and a taunte The phisicions also do geue names to their herbes to some from the cause as Hirundinaria from the inuentor Filipendula from the forme To other some from the effecte and working as Selfwhole and suche lyke from the subiecte and place as parietaria and sea trifolie From the adiointe and qualitie as styncking marubium deade nettle from the similitude which they haue with other thinges as Mouse eare foxe tayle dogges tōgue And so forthe from the rest of the places of inuention The vse then of this place is to proue or disproue prayse or disprayse any thing by the Etimologie of it as in the former examples thou mayest perceiue CAP. XXIIII Of the distribution YEt there remainethe of the argumētes which haue their beginning of others The distribution and definition bothe the one and the other dothe reciprocate in the distribution the whole with the partes in the other the definition and the thing that is defined Distribution is a diuision of the whole into his partes The whole