7. Then in the seuenth place, induce an exa[m]ple for thesame
matter to bée proued by.
8. Laste of all make the _Epilogus_, whiche is called the con-
clusion, and herein marke the notes folowyng, how to make
[Fol. v.r]
an Oracion thereby.
¶ An Oracion made vpon the fable of the
Shepeherdes and the wolues.
¶ The fable.
THe Wolues on a tyme perswaded the Shepeher-
des, that thei would ioyne amitée, and make a
league of concord and vnitee: the demaunde plea-
sed the Shepeherdes, foorthwith the Wolues re-
quested to haue custodie of the bande Dogges, because els
thei would be as thei are alwaies, an occasion to breake their
league and peace, the Dogges beyng giuen ouer, thei were
one by one murthered, and then the Shepe were wearied.
¶ The praise of the aucthour.
THe posteritee of tymes and ages, muste needes praise
the wisedome and industrie, of all soche as haue lefte
in monumentes of writyng, thynges worthie fame,
[Sidenote: Inuentours
of al excellent
artes and sci-
ences, com-
mended to the
posteritee.]
what can bee more excellently set foorthe: or what deserueth
chiefer fame and glorie, then the knowledge of artes and sci-
ences, inuented by our learned, wise, and graue au[n]cestours:
and so moche the more thei deserue honour, and perpetuall
commendacions, because thei haue been the firste aucthours,
and beginners to soche excellencies. The posteritée praiseth
[Sidenote: Apelles.
Parthesius.
Polucletus.]
and setteth forth the wittie and ingenious workes of Apelles,
Parthesius, and Polucletus, and all soche as haue artificial-
ly set forth their excellent giftes of nature. But if their praise
for fame florishe perpetuallie, and increaseth for the wor-
thines of theim, yet these thynges though moste excellent, are
[Sidenote: The ende of
all artes, is to
godlie life.]
inferiour to vertue: for the ende of artes and sciences, is ver-
tue and godlines. Neither yet these thynges dissonaunt from
vertue, and not associate, are commendable onely for vertues
sake: and to the ende of vertue, the wittes of our auncestours
were incensed to inuent these thynges. But herein Polucle-
tus, Apelles, and Perthesius maie giue place, when greater
[Sidenote: Esope wor-
thie moche
commendacio[n][.]]
vertues come in place, then this my aucthour Esope, for his
godly preceptes, wise counsaill and admonicion, is chiefly to
[Fol. v.v]
bée praised: For, our life maie learne all goodnes, all vertue,
[Sidenote: Philophie in
fables.]
of his preceptes. The Philosophers did neuer so liuely sette
forthe and teache in their scholes and audience, what vertue
[Sidenote: Realmes
maie learne
concorde out
of Esopes
fables.]
and godlie life were, as Esope did in his Fables, Citees, and
common wealthes, maie learne out of his fables, godlie con-
corde and vnitee, by the whiche meanes, common wealthes
florisheth, and kingdoms are saued. Herein ample matter ri-
seth to Princes, and gouernours, to rule their subiectes in all
[Sidenote: Preceptes to
Kynges and
Subiectes.
Preceptes to
parentes and
children.]
godlie lawes, in faithfull obedience: the subiectes also to loue
and serue their prince, in al his affaires and busines. The fa-
ther maie learne to bring vp, and instructe his childe thereby.
The child also to loue and obeie his parentes. The huge and
monsterous vices, are by his vertuous doctrine defaced and
extirpated: his Fables in effect contain the mightie volumes
and bookes of all Philosophers, in morall preceptes, & the in-
[Sidenote: The content
of al Lawes.]
finite monume[n]tes of lawes stablished. If I should not speake
of his commendacion, the fruictes of his vertue would shewe
his commendacions: but that praise surmounteth all fame of
[Sidenote: A true praise
comme[n]ded by
fame it self.]
glory, that commendeth by fame itself, the fruictes of fame
in this one Fable, riseth to my aucthour, whiche he wrote of
the Shepeherd, and the Wolues.
¶ The Morall.
WHerein Esope wittely admonisheth all menne to be-
ware and take heede, of cloked and fained frendship,
of the wicked and vngodlie, whiche vnder a pretence
and offer of frendship or of benefite, seeke the ruin, dammage,
miserie or destruccion of man, toune, citée, region, or countree.
¶ The nature of the thyng.
OF all beastes to the quantitée of his bodie, the
[Sidenote: The Wolue
moste raue-
ning & cruell.]
Wolue passeth in crueltee and desire of bloode,
alwaies vnsaciable of deuouryng, neuer conten-
ted with his pray. The Wolfe deuoureth and ea-
teth of his praie all in feare, and therefore oftentymes he ca-
steth his looke, to be safe from perill and daunger. And herein
[Fol. vj.r]
his nature is straunge fro[m] all beastes: the iyes of the Wolfe,
tourned from his praie immediatlie, the praie prostrate vnder
[Sidenote: The Wolues
of all beastes,
moste obliui-
ous.]
his foote is forgotten, and forthwith he seeketh a newe praie,
so greate obliuion and debilitée of memorie, is giuen to that
beaste, who chieflie seketh to deuoure his praie by night. The
[Sidenote: The Wolue
inferiour to
the bandogge[.]]
Wolues are moche inferior to the banddogges in strength, bi-
cause nature hath framed the[m] in the hinder parts, moche more
weaker, and as it were maimed, and therefore the bandogge
dooeth ouermatche theim, and ouercome them in fight. The
Wolues are not all so mightie of bodie as the Bandogges,
of diuers colours, of fight more sharpe, of lesse heddes: but in
[Sidenote: The Dogge
passeth all
creatures in
smellyng.]
smellyng, the nature of a Dogge passeth all beastes and
creatures, whiche the historie of Plinie dooe shewe, and Ari-
stotle in his booke of the historie of beastes, therein you shall
knowe their excellente nature. The housholde wanteth not
faithfull and trustie watche nor resistaunce, in the cause of the
[Sidenote: Plinie.]
maister, the Bandogge not wantyng. Plinie sheweth out of
his historie, how Bandogges haue saued their Maister, by
their resistaunce. The Dogge of all beastes sheweth moste
loue, and neuer leaueth his maister: the worthines of the ba[n]-
dogge is soche, that by the lawe in a certaine case, he is coun-
ted accessarie of Felonie, who stealeth a Bandogge from his
maister, a robberie immediatly folowing in thesame family.
[Sidenote: The worthi-
nes of Shepe[.]]
As concernyng the Shepe, for their profite and wealthe,
that riseth of theim, are for worthines, waiyng their smalle
quantitie of bodie, aboue all beastes. Their fleshe nourisheth
purely, beyng swete and pleasaunt: their skinne also serueth
[Sidenote: The wolle of
Shepe, riche
and commo-
dious.]
to diuers vses, their Wolles in so large and ample maner,
commmodious, seruyng all partes of common wealthes. No
state or degrée of persone is, but that thei maie goe cladde and
adorned with their wolles. So GOD in his creatures, hath
[Sidenote: Man a chief
creature.]
created and made man, beyng a chief creatour, and moste ex-
cellent of all other, all thinges to serue him: and therefore the
[Sidenote: Stoike Phi-
losophers.]
Stoicke Philosophers doe herein shewe thexcellencie of man
to be greate, when all thinges vpon the yearth, and from the
[Fol. vj.v]
yearth, doe serue the vse of man, yet emong men there is a di-
uersitee of states, and a difference of persones, in office and co[n]-
[Sidenote: The office of
the shepeher-
des, are pro-
fitable and
necessarie.]
dicion of life. As concernyng the Shepherde, he is in his state
and condicion of life, thoughe meane, he is a righte profi-
table and necessarie member, to serue all states in the commo[n]
wealthe, not onely to his maister whom he serueth: for by his
diligence, and warie keping of the[m], not onely from rauenyng
beastes, but otherwise he is a right profitable member, to all
[Sidenote: Wealth, pro-
fit, and riches
riseth of the
Wolles of
Shepe.]
partes of the common wealth. For, dailie wée féele the co[m]mo-
ditie, wealth and riches, that riseth of theim, but the losse wée
féele not, except flockes perishe. In the body of man God hath
created & made diuerse partes, to make vp a whole and abso-
lute man, whiche partes in office, qualitée and worthinesse,
are moche differing. The bodie of man it self, for the excellent
workemanship of God therein, & meruailous giftes of nature
[Sidenote: Man called
of the Philo-
sophers, a lit-
tle worlde.]
and vertues, lodged and bestowed in thesame bodie, is called
of the Philosophers _Microcosmos_, a little worlde. The body
of man in all partes at co[n]cord, euery part executing his func-
cion & office, florisheth, and in strength prospereth, otherwise
[Sidenote: The bodie of
man without
concord of the
partes, peri-
sheth.]
thesame bodie in partes disseuered, is feeble and weake, and
thereby falleth to ruin, and perisheth. The singuler Fable of
Esope, of the belie and handes, manifestlie sheweth thesame
[Sidenote: The common
wealthe like
to the bodie
of manne.]
and herein a florishing kingdom or common wealth, is com-
pared to the body, euery part vsing his pure vertue, stre[n]gth &
[Sidenote: Menenius.]
operacion. Menenius Agrippa, at what time as the Romai-
were at diuision against the Senate, he vsed the Fable of E-
sope, wherewith thei were perswaded to a concorde, and vni-
[Sidenote: The baseste
parte of the
bodie moste
necessarie.]
tée. The vilest parte of the bodie, and baseste is so necessarie,
that the whole bodie faileth and perisheth, thesame wantyng
although nature remoueth them from our sight, and shame
fastnes also hideth theim: take awaie the moste vilest parte of
the bodie, either in substaunce, in operacion or function, and
forthwith the principall faileth. So likewise in a kyngdome,
or common wealth, the moste meane and basest state of man
taken awaie, the more principall thereby ceaseth: So God to
[Fol. vij.r]
[Sidenote: The amiable
parte of the
body doe con-
siste, by the
baseste and
moste defor-
meste.]
a mutuall concorde, frendship, and perpetuall societie of life,
hath framed his creatures, that the moste principall faileth,
it not vnited with partes more base and inferiour, so moche
the might and force of thynges excellente, doe consiste by the
moste inferiour, other partes of the bodie more amiable and
pleasaunt to sight, doe remain by the force, vse and integritée
of the simpliest. The Prince and chief peres doe decaie, and al
the whole multitude dooe perishe: the baseste kinde of menne
[Sidenote: The Shepe-
herdes state
necessarie.]
wantyng. Remoue the Shepeherdes state, what good follo-
weth, yea, what lacke and famine increaseth not: to all states
[Sidenote: The state of
the husbande
manne, moste
necessarie.]
the belie ill fedde, our backes worse clad. The toilyng house-
bandman is so necessarie, that his office ceasyng vniuersallie
the whole bodie perisheth, where eche laboureth to further
and aide one an other, this a common wealth, there is pro-
sperous state of life. The wisest Prince, the richest, the migh-
tiest and moste valianntes, had nede alwaies of the foolishe,
the weake, the base and simplest, to vpholde his kingdomes,
not onely in the affaires of his kyngdomes, but in his dome-
sticall thinges, for prouisio[n] of victuall, as bread, drinke, meat[,]
clothyng, and in all soche other thynges. Therefore, no office
or state of life, be it neuer so méete, seruyng in any part of the
[Sidenote: No meane
state, to be
contempned.]
common wealthe, muste bée contemned, mocked, or skorned
at, for thei are so necessarie, that the whole frame of the com-
mon wealth faileth without theim: some are for their wicked
behauiour so detestable, that a common wealthe muste séeke
[Sidenote: Rotten mem[-]
bers of the co[m][-]
mon wealth.]
meanes to deface and extirpate theim as wéedes, and rotten
members of the bodie. These are thefes, murtherers, and ad-
ulterers, and many other mischiuous persones. These godly
Lawes, vpright and sincere Magistrates, will extirpate and
cutte of, soche the commo wealth lacketh not, but rather ab-
horreth as an infectiue plague and Pestilence, who in thende
through their owne wickednesse, are brought to mischief.
[Sidenote: Plato.]
Read Plato in his booke, intiteled of the common wealth
who sheweth the state of the Prince, and whole Realme, to
stande and consiste by the vnitee of partes, all states of the co[m]-
[Fol. vij.v]
[Sidenote: A common
wealth doe
consiste by
vnitie of all
states.]
mon wealth, in office diuers, for dignitée and worthines, bea-
ring not equalitée in one consociatée and knit, doe raise a per-
fite frame, and bodie of kingdome or common wealthe.
[Sidenote: Aristotle.
What is a co[m]-
mon wealth.]
Aristotle the Philosopher doeth saie, that a co[m]mon welth
is a multitude gathered together in one Citée, or Region, in
state and condicion of life differing, poore and riche, high and
low, wise and foolishe, in inequalitee of minde and bodies dif-
feryng, for els it can not bée a common wealthe. There must
be nobles and peres, kyng and subiect: a multitude inferiour
and more populous, in office, maners, worthines alteryng.
[Sidenote: A liuely exa[m]-
ple of commo[n]
wealthe.]
Manne needeth no better example, or paterne of a common
wealthe, to frame hymself, to serue in his state and callyng,
then to ponder his owne bodie. There is but one hedde, and
many partes, handes, feete, fingers, toes, ioyntes, veines, si-
newes, belie, and so forthe: and so likewise in a co[m]mon welth
there muste be a diuersitee of states.
¶ The reasonyng of the thynges
conteined in this Fable.
THus might the Wolues reason with them sel-
ues, of their Embassage: The Wolues dailie
molested and wearied, with the fearce ragyng
Masties, and ouercome in fight, of their power
and might: one emong the reste, more politike
and wise then the other, called an assemble and counsaill of
[Sidenote: The counsail
of Wolues.]
Wolues, and thus he beganne his oracion. My felowes and
compaignions, sithe nature hath from the beginnyng, made
vs vnsaciable, cruell, liuyng alwaies by praies murthered,
and bloodie spoiles, yet enemies wée haue, that séeke to kepe
vnder, and tame our Woluishe natures, by greate mightie
Bandogges, and Shepeherdes Curres. But nature at the
firste, did so depely frame and set this his peruerse, cruell, and
bloodie moulde in vs, that will thei, nill thei, our nature wil
bruste out, and run to his owne course. I muse moche, wai-
yng the line of our firste progenitour, from whence we came
[Fol. viij.r]
firste: for of a man wee came, yet men as a pestiferous poison
doe exile vs, and abandon vs, and by Dogges and other sub-
[Sidenote: Lycaon.]
till meanes doe dailie destroie vs. Lycaon, as the Poetes doe
faine, excedyng in all crueltées and murthers horrible, by the
murther of straungers, that had accesse to his land: for he was
king and gouernor ouer the Molossians, and in this we maie
worthilie glorie of our firste blood and long auncientrée, that
[Sidenote: The firste
progenie of
Wolues.]
he was not onelie a man, but a kyng, a chief pere and gouer-
nour: by his chaunge and transubstanciacion of bodie, wée
loste by him the honour and dignitee due to him, but his ver-
tues wée kepe, and daily practise to followe them. The fame
[Sidenote: The inuen-
cion of the
Poet Ouide
to compare a
wicked man,
to a Wolue.]
of Lycaons horrible life, ascended before Iupiter, Iupiter the
mightie God, moued with so horrible a facte, left his heauen-
lie palace, came doune like an other mortall man, and passed
doune by the high mountaine Minalus, by twilighte, and
so to Licaons house, our firste auncestoure, to proue, if this
[Sidenote: Lycaon.]
thing was true. Lycaon receiued this straunger, as it semed
doubtyng whether he were a God, or a manne, forthwith he
feasted him with mannes fleshe baked, Iupiter as he can doe
[Sidenote: Lycaon chau[n]-
ged into a
Wolue.]
what he will, brought a ruine on his house, and transubstan-
ciated hym, into this our shape & figure, wherein we are, and
so sens that time, Wolues were firste generated, and that of
manne, by the chaunge of Lycaon, although our shape is
chaunged from the figure of other men, and men knoweth
[Sidenote: Wolue.
Manne.]
vs not well, yet thesame maners that made Wolues, remai-
neth vntill this daie, and perpetuallie in men: for thei robbe,
thei steale, and liue by iniurious catching, we also robbe, al-
so wée steale, and catche to our praie, what wee maie with
murther come to. Thei murther, and wee also murther, and
so in all poinctes like vnto wicked menne, doe we imitate the
like fashion of life, and rather thei in shape of men, are Wol-
ues, and wee in the shape of Wolues menne: Of all these
thynges hauyng consideracion, I haue inuented a pollicie,
whereby we maie woorke a slauter, and perpetuall ruine on
the Shepe, by the murther of the Bandogges. And so wée
[Fol. viij.v]
shall haue free accesse to our bloodie praie, thus we will doe,
wee will sende a Embassage to the Shepeherdes for peace,
[Sidenote: The counsail
of Wolues.]
saiyng, that wee minde to ceasse of all bloodie spoile, so that
thei will giue ouer to vs, the custodie of the Bandogges, for
otherwise the Embassage sent, is in vaine: for their Dogges
being in our handes, and murthered one by one, the daunger
and enemie taken awaie, we maie the better obtain and en-
ioye our bloodie life. This counsaill pleased well the assem-
ble of the Wolues, and the pollicie moche liked theim, and
with one voice thei houled thus, thus. Immediatlie co[m]muni-
cacion was had with the Shepeherdes of peace, and of the gi-
uyng ouer of their Bandogges, this offer pleased theim, thei
co[n]cluded the peace, and gaue ouer their Bandogges, as pled-
ges of thesame. The dogges one by one murthered, thei dis-
solued the peace, and wearied the Shepe, then the Shepeher-
des repented them of their rashe graunt, and foly committed:
[Sidenote: The counsail
of wicked me[n]
to mischief.]
So of like sorte it alwaies chaunceth, tyrauntes and bloodie
menne, dooe seke alwaies a meane, and practise pollicies to
destroye all soche as are godlie affected, and by wisedome and
godlie life, doe seke to subuerte and destroie, the mischeuous
[Sidenote: The cogita-
cions of wic-
ked men, and
their kyngdo[m]
bloodie.]
enterprise of the wicked. For, by crueltie their Woluishe na-
tures are knowen, their glorie, strength, kyngdome and re-
nowne, cometh of blood, of murthers, and beastlie dealynges
and by might so violent, it continueth not: for by violence and
blooddie dealyng, their kyngdome at the last falleth by blood
and bloodilie perisheth. The noble, wise, graue, and goodlie
counsailes, are with all fidelitée, humblenes and sincere har-
[Sidenote: The state of
counsailours
worthie chief
honour and
veneracion.]
tes to be obeied, in worthines of their state and wisedome, to
be embraced in chief honour and veneracion to bee taken, by
whose industrie, knowledge and experience, the whole bodie
of the common wealth and kyngdome, is supported and sa-
ued. The state of euery one vniuersallie would come to par-
dicion, if the inuasion of foraine Princes, by the wisedom and
pollicie of counsailers, were not repelled. The horrible actes
of wicked men would burste out, and a confusion ensue in al
[Fol. ix.r]
states, if the wisedom of politike gouernors, if good lawes if
the power and sword of the magistrate, could uot take place.
The peres and nobles, with the chief gouernour, standeth as
[Sidenote: Plato.]
Shepherds ouer the people: for so Plato alledgeth that name
well and properlie giuen, to Princes and Gouernours, the
[Sidenote: Homere.]
which Homere the Poete attributeth, to Agamemnon king
of Grece: to Menelaus, Ulisses, Nestor, Achillas, Diomedes,
[Sidenote: The Shepe-
herdes name
giue[n] to the of-
fice of kyngs.]
Aiax, and al other. For, bothe the name and care of that state
of office, can be titeled by no better name in all pointes, for di-
ligent kepyng, for aide, succoryng, and with all equitie tem-
peryng the multitude: thei are as Shepeherdes els the selie
poore multitude, would by an oppression of pestiferous men.
The commonaltee or base multitude, liueth more quietlie
[Sidenote: The state or
good counsai-
lers, trou-
blous.]
then the state of soche as daily seke, to vpholde and maintaine
the common wealthe, by counsaill and politike deliberacion,
how troublous hath their state alwaies been: how vnquiete
from time to time, whose heddes in verie deede, doeth seke for
a publike wealth. Therefore, though their honor bée greater,
and state aboue the reste, yet what care, what pensiuenesse of
minde are thei driuen vnto, on whose heddes aucthoritée and
regiment, the sauegard of innumerable people doeth depend.
[Sidenote: A comparison
from a lesse,
to a greater.]
If in our domesticall businesse, of matters pertainyng to our
housholde, euery man by nature, for hym and his, is pensiue,
moche more in so vaste, and infinite a bodie of co[m]mon wealth,
greater must the care be, and more daungerous deliberacion.
We desire peace, we reioyce of a tranquilitée, and quietnesse
to ensue, we wishe, to consist in a hauen of securitée: our hou-
ses not to be spoiled, our wiues and children, not to bee mur-
[Sidenote: The worthie
state of Prin-
ces and coun-
sailours.]
thered. This the Prince and counsailours, by wisedome fore-
sée, to kéepe of, all these calamitées, daungers, miseries, the
whole multitude, and bodie of the Common wealthe, is
without them maimed, weake and feable, a readie confusion
to the enemie. Therefore, the state of peeres and nobles, is
with all humilitée to be obaied, serued and honored, not with-
out greate cause, the Athenians were drawen backe, by the
[Fol. ix.v]
wisedome of Demosthenes, when thei sawe the[m] selues a slau-
ter and praie, to the enemie.
¶ A comparson of thynges.
WHat can bée more rashly and foolishly doen, then the
Shepeherdes, to giue ouer their Dogges, by whose
might and strength, the Shepe were saued: on the o-
ther side, what can be more subtlie doen and craftely, then the
Wolues, vnder a colour of frendship and amitee, to séeke the
[Sidenote: The amitie
of wicked
menne.]
blood of the shepe, as all pestiferous men, vnder a fained pro-
fer of amitée, profered to seeke their owne profite, commoditee
and wealthe, though it be with ruine, calamitie, miserie, de-
struccion of one, or many, toune, or citée, region and countree,
whiche sort of men, are moste detestable and execrable.
¶ The contrarie.
AS to moche simplicitie & lacke of discrecion, is a fur-
theraunce to perill and daunger: so ofte[n]times, he ta-
[Sidenote: To beleue
lightly, afur-
theraunce to
perill.]
steth of smarte and woe, who lightly beleueth: so con-
trariwise, disimulacio[n] in mischeuous practises begon w[ith] fre[n]d-
ly wordes, in the conclusion doeth frame & ende pernisiouslie.
¶ The _Epilogus_.
THerefore fained offers of frendship, are to bee taken
heede of, and the acte of euery man to bee examined,
proued, and tried, for true frendship is a rare thyng,
when as Tullie doth saie: in many ages there are fewe cou-
ples of friendes to be found, Aristotle also co[n]cludeth thesame.
¶ The Fable of the Ante, and Greshopper.
¶ The praise of the aucthour.
[Sidenote: The praise of
Esope.]
ESope who wrote these Fables, hath chief fame of all
learned aucthours, for his Philosophie, and giuyng
wisedome in preceptes: his Fables dooe shewe vnto
all states moste wholsome doctrine of vertuous life. He who-
ly extolleth vertue, and depresseth vice: he correcteth all states
and setteth out preceptes to amende them. Although he was
deformed and ill shaped, yet Nature wrought in hym soche
[Fol. x.r]
vertue, that he was in minde moste beautifull: and seing that
the giftes of the body, are not equall in dignitie, with the ver-
tue of the mynde, then in that Esope chiefly excelled, ha-
uyng the moste excellente vertue of the minde. The wisedom
[Sidenote: Cresus.]
and witte of Esope semed singuler: for at what tyme as Cre-
sus, the kyng of the Lidians, made warre against the Sami-
ans, he with his wisedome and pollicie, so pacified the minde
of Cresus, that all warre ceased, and the daunger of the coun-
[Sidenote: Samians.]
tree was taken awaie, the Samia[n]s deliuered of this destruc-
cion and warre, receiued Esope at his retourne with many
honours. After that Esope departyng from the Isle Samus,
wandered to straunge regions, at the laste his wisedome be-
[Sidenote: Licerus.]
yng knowen: Licerus the kyng of that countrée, had hym in
soche reuerence and honor, that he caused an Image of gold
to be set vp in the honour of Esope. After that, he wanderyng
[Sidenote: Delphos.]
ouer Grece, to the citée of Delphos, of whom he beyng mur-
thered, a greate plague and Pestilence fell vpon the citee, that
reuenged his death: As in all his Fables, he is moche to bee
commended, so in this Fable he is moche to be praised, which
he wrote of the Ante and the Greshopper.
¶ The Fable.
IN a hotte Sommer, the Grashoppers gaue them sel-
ues to pleasaunt melodie, whose Musicke and melo-
die, was harde from the pleasaunt Busshes: but the
Ante in all this pleasaunt tyme, laboured with pain and tra-
uaile, she scraped her liuyng, and with fore witte and wise-
[Sidenote: Winter.]
dome, preuented the barande and scarce tyme of Winter: for
when Winter time aprocheth, the ground ceasseth fro[m] fruict,
[Sidenote: The Ante.]
then the Ante by his labour, doeth take the fruicte & enioyeth
it: but hunger and miserie fell vpon the Greshoppers, who in
the pleasaunt tyme of Sommer, when fruictes were aboun-
dauute, ceassed by labour to put of necessitée, with the whiche
the long colde and stormie tyme, killed them vp, wantyng al
sustinaunce.
[Fol. x.v]
¶ The Morall.
HEre in example, all menne maie take to frame their
owne life, and also to bryng vp in godlie educacion
their children: that while age is tender and young,
thei maie learne by example of the Ante, to prouide in their
grene and lustie youth, some meane of art and science, wher-
by thei maie staie their age and necessitée of life, al soche as do
flie labour, and paine in youth, and seeke no waie of Arte and
science, in age thei shall fall in extreme miserie and pouertée.
¶ The nature of the thyng.
NOt without a cause, the Philosophers searchyng the
nature and qualitee of euery beaste, dooe moche com-
[Sidenote: The Ante.]
mende the Ante, for prouidence and diligence, in that
not oneie by nature thei excell in forewisedome to the[m] selues,
[Sidenote: Manne.]
but also thei be a example, and mirrour to all menne, in that
thei iustlie followe the instincte of Nature: and moche more,
where as men indued with reason, and all singulare vertues
and excellent qualitées of the minde and body. Yet thei doe so
moche leaue reason, vertue, & integritée of minde, as that thei
had been framed without reason, indued with no vertue, nor
adorned with any excellent qualitée. All creatures as nature
hath wrought in them, doe applie them selues to followe na-
ture their guide: the Ante is alwaies diligent in his busines,
and prouident, and also fore séeth in Sommer, the sharpe sea-
son of Winter: thei keepe order, and haue a kyng and a com-
mon wealthe as it were, as nature hath taught them. And so
haue all other creatures, as nature hath wrought in the[m] their
giftes, man onelie leaueth reason, and neclecteth the chief or-
namentes of the minde: and beyng as a God aboue all crea-
tures, dooeth leese the excellent giftes. A beaste will not take
excesse in feedyng, but man often tymes is without reason,
and hauyng a pure mynde and soule giuen of God, and a face
to beholde the heauens, yet he doeth abase hymself to yearth-
[Sidenote: Greshopper.]
lie thynges, as concernyng the Greshopper: as the Philoso-
phers doe saie, is made altogether of dewe, and sone perisheth[.]
[Fol. xj.r]
The Greshopper maie well resemble, slothfull and sluggishe
persones, who seke onely after a present pleasure, hauyng no
fore witte and wisedom, to foresée tymes and ceasons: for it is
[Sidenote: A poincte of
wisedome.]
the poinct of wisedo[m], to iudge thinges present, by thinges past
and to take a co[n]iecture of thinges to come, by thinges present.
¶ The reasonyng of the twoo thynges.
THus might the Ante reason with her self, althoughe
the seasons of the yere doe seme now very hotte, plea-
[Sidenote: A wise cogi-
tacion.]
saunt and fruictfull: yet so I do not trust time, as that
like pleasure should alwaies remaine, or that fruictes should
alwaies of like sorte abounde. Nature moueth me to worke,
and wisedome herein sheweth me to prouide: for what hur-
teth plentie, or aboundaunce of store, though greate plentie
commeth thereon, for better it is to bee oppressed with plen-
tie, and aboundaunce, then to bee vexed with lacke. For, to
whom wealthe and plentie riseth, at their handes many bee
releued, and helped, all soche as bee oppressed with necessi-
tie and miserie, beyng caste from all helpe, reason and proui-
dence maimed in theim: All arte and Science, and meane of
life cutte of, to enlarge and maintain better state of life, their
[Sidenote: Pouertie.]
miserie, necessitie, and pouertie, shall continuallie encrease,
who hopeth at other mennes handes, to craue relief, is decei-
ued. Pouertie is so odious a thing, in al places & states reiected
for where lacke is, there fanour, frendship, and acquaintance
[Sidenote: Wisedome.]
decreaseth, as in all states it is wisedome: so with my self I
waie discritlie, to take tyme while tyme is, for this tyme as a
[Sidenote: Housebande
menne.]
floure will sone fade awaie. The housebande manne, hath he
not times diuers, to encrease his wealth, and to fill his barne,
at one tyme and ceason: the housebande man doeth not bothe
plante, plowe, and gather the fruicte of his labour, but in one
tyme and season he ploweth, an other tyme serueth to sowe,
and the laste to gather the fruictes of his labour. So then, I
must forsee time and seasons, wherin I maie be able to beare
of necessitie: for foolishly he hopeth, who of no wealth and no
abundaunt store, trusteth to maintain his own state. For, no-
[Fol. xj.v]
[Sidenote: Frendship.]
thyng soner faileth, then frendship, and the soner it faileth, as
[Sidenote: Homere.]
fortune is impouerished. Seyng that, as Homere doeth saie,
a slothfull man, giuen to no arte or science, to helpe hymself,
or an other, is an vnprofitable burdein to the yearth, and God
dooeth sore plague, punishe, and ouerthrowe Citees, kyng-
domes, and common wealthes, grounded in soche vices: that
the wisedome of man maie well iudge, hym to be vnworthie
of all helpe, and sustinaunce. He is worse then a beast, that is
not able to liue to hymself & other: no man is of witte so vn-
[Sidenote: Nature.]
descrite, or of nature so dulle, but that in hym, nature alwa-
yes coueteth some enterprise, or worke to frame relife, or help
[Sidenote: The cause of
our bearth.]
to hymself, for all wée are not borne, onelie to our selues, but
many waies to be profitable, as to our owne countrie, and all
partes thereof. Especiallie to soche as by sickenes, or infirmi-
tie of bodie are oppressed, that arte and Science can not take
place to help the[m]. Soche as do folowe the life of the Greshop-
per, are worthie of their miserie, who haue no witte to foresée
seasons and tymes, but doe suffer tyme vndescretly to passe,
[Sidenote: Ianus.]
whiche fadeth as a floure, thold Romaines do picture Ianus
with two faces, a face behind, & an other before, which resem-
ble a wiseman, who alwaies ought to knowe thinges paste,
thynges presente, and also to be experte, by the experience of
many ages and tymes, and knowledge of thynges to come.
¶ The comparison betwene
the twoo thynges.
WHat can be more descritlie doen, then the Ante to be
so prouident and politike: as that all daunger of life,
& necessitie is excluded, the stormie times of Winter
ceaseth of might, & honger battereth not his walles, hauyng
[Sidenote: Prouidence.]
soche plentie of foode, for vnlooked bitter stormes and seasons,
happeneth in life, whiche when thei happen, neither wisedo[m]
nor pollicie, is not able to kepe backe. Wisedome therefore,
it is so to stande, that these thynges hurte not, the miserable
ende of the Greshopper sheweth vnto vs, whiche maie be an
example to all menne, of what degree, so euer thei bee, to flie
[Fol. xij.r]
slothe and idelnesse, to be wise and discrite.
¶ Of contraries.
[Sidenote: Diligence.]
AS diligence, prouidence, and discrete life is a singu-
lare gift, whiche increaseth all vertues, a pillar, staie
and a foundacion of all artes and science, of common
wealthes, and kyngdomes. So contrarily sloth and sluggish-
nesse, in all states and causes, defaseth, destroyeth, and pul-
leth doune all vertue, all science and godlines. For, by it, the
mightie kyngdome of the Lidia[n]s, was destroied, as it semeth
[Sidenote: Idelnes.]
no small vice, when the Lawes of Draco, dooe punishe with
death idelnesse.
¶ The ende.
[Sidenote: The Ante.]
THerefore, the diligence of the Ante in this Fable,
not onelie is moche to be commended, but also her
example is to bee followed in life. Therefore, the
wiseman doeth admonishe vs, to go vnto the Ant
and learne prouidence: and also by the Greshopper, lette vs
learne to auoide idelnes, leste the like miserie and calamitie
fall vpon vs.
¶ Narratio.
THis place followyng, is placed of Tullie, after the
exordium or beginnyng of Oracion, as the seconde
parte: whiche parte of _Rhetorike_, is as it were the
light of all the Oracion folowing: conteining the cause, mat-
ter, persone, tyme, with all breuitie, bothe of wordes, and in-
uencion of matter.
¶ A Narracion.
A Narracion is an exposicion, or declaracion of any
thyng dooen in deede, or els a settyng forthe, for-
ged of any thyng, but so declaimed and declared,
as though it were doen.
A narracion is of three sortes, either it is a narracion hi-
storicall, of any thyng contained, in any aunciente storie, or
true Chronicle.
[Fol. xij.v]
Or Poeticall, whiche is a exposicion fained, set forthe by
inuencion of Poetes, or other.
Or ciuill, otherwise called Iudiciall, whiche is a matter
of controuersie in iudgement, to be dooen, or not dooen well
or euill.
In euery Narracion, ye must obserue sixe notes.
1. Firste, the persone, or doer of the thing, whereof you intreate.
2. The facte doen.
3. The place wherein it was doen.
4. The tyme in the whiche it was doen.
5. The maner must be shewed, how it was doen.
6. The cause wherevpon it was doen.