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
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
arte be contained within his owne boundes and withholde nothing appartaining to other artes and is named a documente of iustice The third that euery thing be taught according to his nature that is generall thinges generally and particuler particulerly and this is called a documente of wysdome CAP. III. Of the simple proposition THe proposition is eyther simple or compounde The simple with the whiche a simple sayng is declared and therfore it contaynethe a simple consequent which yf it do affirme makethe the whole to affirme and contrarywyse yf it denyethe the whole denyethe as fyer burnethe fyer is hotte fyer is not water Here burnethe hotte and water are the simple consequentes vpon the affirmation or negation of the wich dependethe the affirmation or negation of the whole And this is the first disposition of thinges inuented when the cause is ioyned with the effecte as in the first example Or the subiecte with the adioynte as in the second Or the disagreable with the disagreable as in the thyrd After the which maner all sortes of argumētes maye be pronounced except full comparisons and distributions the agreable by affirmyng and the disagreable by denying The simple proposition is eyther generall or speciall Generall when it speakethe generally And here the one parte of the contradiction is not alwayes true the other false For in thinges contingent they maye be bothe false as All man are learned No man is learned And in thinges also which be not contingent as All lyuyng thinges are reasonable No lyuyng thing is reasonable The proposition is speciall when it speakethe specially and of a parte And here the one parte of the contradiction is true and the other false The speciall is eyther indefinite or proper Indefinite when it speakethe of no certain thing as Some man is learned whose generall contradiction is No man is learned Proper when the consequent is sayde of some proper name as Fabella is fayre whose contradiction is fabella is not fayre CAP. IIII. Of the proposition compounde THe propositiō compounde is when moe sayinges then one are ioyned togeather by some coniunction And therfore vpon the affirmation or negation of the coniunction dependethe the affirmation of the whole proposition and here the one parte of the contradiction is true and the other is false The compounde proposition is eyther congregatiue or segregatiue The proposition is congregatiue when the coniunction gatherethe and is eyther copulatiue or connexiue Copulatiue when the coniunction is copulatiue as Bothe Eurus and Africus rusht forthe Whose negation and contradiction is not bothe Eurus and Africus rusht forthe And here is to be noted that the veritie of the proposition copulatiue dependethe vpon the veritie of bothe partes for yf one parte be false the whole is said to be false as in this example Bothe man and beast are reasonable the whole proposition is false because the last parte is false Hereto maye be referred the proposition containing the relation of qualities in the which the relation standethe in place of the coniunction as Suche thing as slepe and rest on grasse To wearye men appeare The same to me of thy swete verse The melodye so cleare As thoughe he woulde saye Slepe is swete to wearye mē so is thy verse to me Whose negation is Not that which slepe and rest on grasse To wearye men appeare The same to me of thy swete verse The melodie so cleare CAP. V. Of the proposition connexiue THe proposition is connexiue whose cōiunction is connexiue as yf thou haue faythe thou must haue charitie Whose negation is not althyoughe thou haue faythe it folowthe that thou must haue charitie Cicero de fratre Neyther yf a proposition be true or false by and by it followethe that causes are immutable The affirmation signifiethe that yf the antecedent be the consequent must be also The negation or contradiction signifiethe that althoughe the antecedent be the consequent must not be therfore Wherby we must vnderstande that whensoeuer this sorte of proposition is true it must be necessarye also The necessitie is knowen by the necessarye connextion of the partes and not by the veritie of the same for bothe the partes maye be false and the connexion necessarye as this yf a man be an horse he hathe fower feete is a necessary connextion But if the connextiō be contingent and only for his probabilitie supposed to be there arysethe no necessarye iudgement but only opinion as Terence in andria Yf thou do that Pamphile this is the last daye that euer thou shalt see me The proposition containing the relation of tyme is hetherto referred as when Iustice is mayntayned then shall peace be in the Realme CAP. VI. Of the proposition segregatiue THe proposition segregatiue is whose coniunction dothe segregate and therfore it speakethe only of disagreable argumentes It is parted into discerning propositions and vnioynyng The discernyng is whose coniunction dothe discerne Cicero in Tusc 5. Althoughe that by the sence of the bodye they be Iudged yet they are to be referred to the spirite whose negation and contradictiō is Not althoughe that by the sence of the bodye they be iudged they are therfore to be referred to the spirite This sorte of proposition is true when bothe the partes is true and discerned also Otherwyse it is false and ridiculous CAP. VII. Of the proposition vnioynyng THe proposition vnioynyng is a proposition segregated whose coniunction dothe vnioyne as eyther it is night or daye all lyuing thinges are eyther man or beast whose negations are It is not eyther daye or night all lyuyng thingeh are not eyther man or beast Here the negatiō declarethe that the one parte or the other is not true of necessitie For yf the disiunction be absolutely true it is also necessarye and the partes opponed imediatlie one to another Yet althoughe the true disiunction be necessarie also it is not requyred that the partes separated be necessarye as This is a necessarie disionctiō A man is eyther good or not good and yet this A man is good is not necessarie Nor this a man is not good But the necessitie of the disiunction dependethe vpon the necessarie opposition and disiunction of the partes not of their necessarie veritie The disiunction is somtymes with a condition as if one shoulde aske whether is Cleon or Socrates come because it was so promysed that the one shoulde only come And therfore if the disiunction be contingent it is not absolutely true but only opynable suche as oftentymes we vse in commen speakyng as Ouide in Leanders epistle Eyther happie courage shall saue me Or deathe of carefull lyfe the ende shalle CAP. VIII. Of the Sillogisme A Sillogisme is a dispositiō in the which the question beyng disponed with the argumēte is necessarilie infered in the cōclusion For if the propositiō be doubtfull it is made a question And to proue the question we take an argumēt dispone it with the question The Sillogisme hathe two partes one which goethe
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