¶ A treatise of Schemes & Tropes very profitable for the better understanding of good authors, gathered out of the best Grammarians & Orators by Richard Sherry Londoner.  
¶ Whereunto is added a declamation, That children even straight from their infancy should be well and gently brought up in learning. Written first in Latin by the most excellent and famous Clerk, Erasmus of Roterodame.   

To the right worshipful Master Thomas Brooke Esquire, Richard Shyrrey wisheth health everlastynge⸫  
I Doubt not but that the title of this treatise all strange unto our english ears, will cause some men at the first sight to marvel what the matter of it should mean: 
The title of this work strange.  yea, and peradventure if they be rash of judgement, to call it some new fangle, and so casting it hastily from them, will not once vouch safe to read it: and if they do, yet perceiving nothing to be therein that pleaseth their fancy, will count it but a trifle, & a tale of Robynhoode. But of this sort as I doubt not to find many, so perhaps there will be other, which moved with the novelty thereof, will think it worthy to be looked upon, and see what is contained therein. 
Sheme and Trope.  These words, Scheme and Trope, are not used in our English tongue, neither been they english words. No more be many which now in our time be made by continual use, 
Use maketh strange things familiar.  very familiar to most men, and come so often in speaking, that aswell is known amongst us the meaning of them, as if they had been of our own native brood. Who hath not in his mouth now this word Paraphrasis, homilies, usurped, abolished, with many other like? And what marvel is it if these words have not been used here tofore, saying there was no such thing in our English tongue where unto they should be applied? Good cause have we therefore to give thanks unto certain godly and well learned men, which by their great study enriching our tongue both with matter and words, have endeavoured to make it so copious and plentiful that therein it may compare with any other which so ever is the best. It is not unknown that our language for the barbarousness and lack of eloquence hath been complained of, 
Our language falsely accused of barbarousness.  and yet not truly, for any default in the tongue itself, but rather for slackness of our countrymen, which have always set light by searching out the elegance and proper speeches that be full many in it: as plainly doth appear not only by the most excellent monuments of our ancient forewriters, 
Gower. Chawcer. Lidgate.  Gower, Chawcer and Lydgate, but also by the famous works of many other later: inespecial of the right worshipful knight sir Thomas Eliot, 
Sir Thomas Elyot.  which first in his dictionary as it were generally searching out the copy of our language in all kind of words and phrases, after that setting abroad good lie monuments of his wit, learning and industry, aswell in historical knowledge, as of either the Philosophies, hath herebi declared the plentifulness of our mother tongue, love toward his country, his time not spent in vanity and trifles. What should I speak of that ornament Sir Thomas Wyatt? which beside most excellent gifts both of fortune and body, so flourished in the eloquence of his native tongue, that as he passed therein those with whom he lived, so was he lykelye to have been equal with any other before him, had not envious death to hastily bereaved us of this jewel: teaching all men verily, no felicity in this world to be so sure and stable, but that quick lie it may be overthrown and brought to the ground. Many other there be yet living whose excellent writings do testify with us to be words apt and meet elogantly to declare our minds in all kinds of Sciences: and that, what sentence soever we conceive, the same to have english oration natural, and▪ holpen by art, where by it may most eloquently be uttered. Of the which thing as I fortuned to talk with you, 
The occasion of this treaise.  Master Brooke, among other matters this present argument of Schemes and Tropes came in place, and offered itself, deemed to be both profitable and pleasant if they were gathered together, and handsomely set in a plain order, and with their descriptions handsomely put into our English tongue. And because long ago, I was well acquainted with them, when I read them to other in the Latin, and that they holp me very much in the exposition of good authors, I was so much the more ready to make them speak English: partli, to renew the pleasure of mine old studies, and partly to satisfy your request.  
Beside this, I was moved also with the authority of that famous clerk Rodulphus Agricola, 
Rodulphus Agricola.  which in a certain Epistle written unto a friend of his, exhorteth men what soever they read in strange tongues▪ diligently to translate the same into their own language: because that in it we sonar perceive if there be any fault in our speaking, and how every thing either rightly hangeth together or is darkly, ruggishly, and superfluously written. No learned nation hath there been but the learned in it have written of schemes & figures, which they would not have done, except they had perceived the value. Wherefore after their example obtaining a little lesure, I red over sundry treatises, as well of those which wrote long ago, as of others now in our days: finding among them some to have written over briefly, some confusely, and falsely some. 
Mosellane  Mosellane hath in his tables showed a few figures of grammar, and so hath confounded them together, that his second order called of Locution pertaineth rather to the rhetoricians then to his purpose. 
Quintilian.  Quintilian briefly hath written both of the Grammatical and rhetorical Shemes, but so that you may soon perceive he did it by the way, as much as served his purpose. 
Cicero.  Cicero in his book of an orator with his incomparable eloquence hath so hid the precepts, that scarcely they may be tried out by their names, or by their examples. Erasmus in his double copy of words and things, 
Erasmus.  hath made as the title declareth but a comentarye of them both, and as it were a little bill of remembrance. Wherefore to make these things more plain to the students that list to read them in our tongue, I have taken a little pain, more thoroughly to try the definitions, to apply the examples more aptly, & to make things defused more plain, as in deed it shall right well apere to the diligent. I have not translated them orderly out of any one author, but running as I said thorough many, and using mine own judgement, have brought them into this body as you see, and set them in so plain an order, that readily may be found the figure, and the use whereunto it serveth. Though unto great wits occupied with weighty matters, they do not greatly pertain, yet to such as perchance shall not have perfect instructoures, they may be commodious to help themselves for the better understanding of such good authors as they read. For this dare I say, no eloquent writer may be perceived as he should be, without the knowledge of them: for asmuch as all togethers they belong to Elocution, which is the third and principal part of rhetoric. The common schoolmasters be wont in reading, to say unto their scholars: Hic est figura: and sometime to axe them, Per quam figuram? But what profit is herein if they go no further? In speaking and writing nothing is more foolish than to affect or fond to labour to speak darkly for the nonce, sith the proper use of speech is to utter the meaning of our mind with as plain words as may be. But sith it so chanceth that sometime either of necessity, or to set out the matter more plainly we be compelled to speak otherwise then after common fashion, 
A figure not to be used but for a cause.  unless we will be ignorant in the sense or meaning of the matter that excellent authors do wright of, we must needs run to the help of schemes & figures: which verily come no sildomer in the writing and speaking of eloquent english men, then either of Grecians or Latins. Many things might I bring in to prove not only a great profit to be in them but that they are to be learned even of necessity, for as much as not only profane authors without them may not be well understand, but that also they greatly profit us in the reading of holy scripture, where if you be ignorant in the figurative speeches and Tropes, you are like in many great doubts to make but a slender solution: as right will do testify Castelio Vestimerus and that, 
Westimerus  noble doctor saint Augustine. 
Augustinus  I confess I have not made the matter here so perfect as my will and desire is it should have been, and that I have but briefly touched, and as it were with my little finger pointed to these things, which require a longer declaration. For what can be hasted, and absolute to? But if God spare me life, I trust hereafter to make it an introduction, wherbi our youth not only shall save that most precious jewel, Time, while they wander by themselves, reading at all adventures sundry and varyous authors: but that also they shallbe able better to understand and judge of the goodly gifts and ornaments in most famous and eloquent orators. For as like pleasure is not to him which goeth into a goodly garden garnished with divers kinds of herbs and flowers, 
And apt similitude.  and that there doth no more but behold them, of whom it may be said that he went in for nothing but that he would come out, and to him which be side the corporal eye pleasure, knoweth of every one the name & property: so verily much difference is there in reading good authors, and in sundry sorts of men that do it: and much more pleasure, and profit hath he which useth art and judgement, than the other, which with great study indeed turneth them over but for lack of the knowledge of precepts wanteth also the fruit and delectation that he more amply might obtain. The living God from whom all good gifts do proceed, give us grace so to order all our words and speech, that it may be to his honour and glory for ever and ever. Amen.  
¶ Given at London the xiii day of Decembre. Anno. M.D.L.   

Schemes and Tropes. ¶ A brief note of eloqution, the third part of Rhetoric, whereunto all Figures and Tropes be referred.  
Elocution, which the Greeks call Phrase, 
Elocution  whereof also the name of eloquence doth rise, as of all parts it is the good liest, so also is it the most profitable and hardest: in the which is seen that divine might and virtue of an orator, which as Cicero in his oratory partitions defineth, is nothing else but wisdom speaking eloquently. For unto the marvelous great invention of all things, both it addeth a fullness, and variety: it setteth out & garnysheth with lights of eloquent speech, the things that be spoken of, and also with very grave sentences, choice words, proper, aptly translated, and well sounding, it bringeth that great flood of eloquence, unto a certain kind of style and indyghting. And out of this great stream of elocution, not only must we chose apt, and meet words, but also take heed of placing, and setting them in order. For the might and power of elocution consisteth in words consideced by themselves, and when they be joined together. Apt words by searching must be found out, and after by diligence conveniently coupled. For there is a garnishing, even when they be pure and fine by themselves, and an other, when they be joined together. To choose them out finely, and handsomely to bestow them in their places, after the mind of Cicero and Quintilian, is no easy thing. So Marcus Antonius was wont to say, that he had known many well spoken men, but none eloquent. tully and Quintilian thought that invention and disposition were the parts of a witty and prudent man, but eloquence of an orator. For how to find out matter, and set it in order, may be comen to all men, which either make abridgementes of the excellent works of ancient writers, and put histories in remē●raunce, or that speak of any ma●ter themselves: but to utter the mind aptly, distinctly, and ornately, is a gift given to ●ery few. And because we have divided elocution into two parts, that is, words simple, or considered by themselves, and compound or joined together in speech, according to this we say, that every eloquent oration must have in it three points: evidence, which be longeth to the fy●st part of elocution, composition & dignity, which belongeth to the other.  

Of Evidence and plainness.  
Of these things that we put in elocution, let this be the first care, to speak evidently after the dignity and nature of things, and to utter such words, which as Cicero saith in his orator, no man may justly reprehend. The plain and evident speech is learned of grammarians, and it keepeth the oration pur●, and without all fault, and maketh that every thing may seem to be spoken purely apettlye, and clearly. Every speech standeth by usual words that be in use of daily talk, and proper words that belong to the thing, of the which we shall speak. Neither be properties to be referred only to the name of the thing, but much more to the strength and power of the signification: & must be considered not by hearing, but by understanding. So translation in the which commonly is the greatest use of elocution, applieth words not the self proper things. But yet an unused word or poetical, hath also sometime in the oration his dignity, and being put in place (as Cicero sayeth) oftentimes the oration may seem greater, and of more antiquity, for that poets do speak in a manner as it were in another tongue, it is right soon perceived. Finally two faults are committed in every language, whereby it is not pure: Barbarism, and Solecism. Of the which, that on is committed, when any word is fautely spoken or written: that other, when in many words joined together, the word that followeth is not well applied to that that goeth before. Of composition and dignity, we will speak here after, when we come to the figures of rhetoric.   

Of the three kinds of style or endyghting.  
Before we come to the precepts of garnishing an oration, we think good, brye●●ye to show you of the three kinds of style or endyghting, in the which all the elocution of an orator is occupied. For that there be three sundry kinds, called of the Greeks characters, of us figures, I trow there is no man, though he be meanly learned, but he knoweth, namely when we see so many writers of sciences, both Greek and latin, which have been before time, to have followed for the most part sundry sorts of writing, the one unlike to the other. And there hath been marked inespecially three kinds of endighting: The great, the small, the mean.  

The great kind.  
The great, the noble, the mighty, and the full kind of endyghting, with an incredible, & a certain divine power of oration, is used in weighty causes: for it hath with an ample majesty very garnished words, proper, translated, & grave sentences, which are handled in amplification, and commiseration, and it hath exornations both of words and sentences, whereunto in orations they ascribe very great strength and gravity. And they that use this kind, be vehement, various, copious, grave, appointed and ready thoroughly to move and turn men's minds. This kind did Cicero use in the oration for Aulus Cluencius, for Sylla, for Titus Annius Milo, for Caius Rabirius: against Cariline, against Uerres, against Piso. But they that can not skill of it oftentimes fall into faults, when unto them that seemeth a grave oration, which swelleth, and is puffed up, which useth strange words hardly translated, or to old, and that ●e now long sithence left of from use of daily talk, or more grave than the thing requireth.   

The small kind.  
The small kind of indighting, is in a subtle, pressed, and filed oration, meet for causes that be a little sharper than are in the common use of speaking. For it is a kind of oration that is let down even to the most used custom of pure and clear speaking. It hath fine sentences, subtle, sharp, teaching all things, and making them more plain, not more ample. And in the same kind (as Cicero sayeth in his orator) some be crafty, but unpolyshed, and of purpose like the rude and unskilful: Other in that lea●es are trim, that is somewhat flourishing also and garnished. Cicero used this kind in his philosophical disputations, in the oration for Quincius for Roscius the Comedy player, & Tecence, & Plautus in their Comedies. Such as can not handsomely use them selves in that merry conceited slende●nes of words, fall into a dry and feeble kind of oration.   

The mean kind.  
The mean and temperate kind of indyghting standeth of the lower, and yet not of the lowest, and most comen words and s●ntences. And it is rightly called the temperate kind of speaking, because it is very nigh unto the small, and to the great kind, following a moderation and temper betwixt them. And it followeth as we say in one tenor, distinguyshing all the oration with small ornaments b●th of words, and sentences. Cicero useth this for the law of Manilius, for Aulus Cecinna, for Marcus Marcellus, and most of all in his books of offices. In this it is faulty to come to the kind that is nigh unto it▪ which is called dissolute, because it waveth hither and thither, as it were without sinews and joints, standing surely in no point. And s●che an oration can not ca●se the hea●er to take any heed, ●hen it goeth so in and out, and comprehendeth not any thing with perfect words    

Of Schemes and Tropes. 
Scheme   
Scheme is a Greek word, and signifieth properly the manner of gesture that dancers use to make, when they have won the best game, but by translation is taken for the form, fashion, and shape of any thing expressed in writing or painting: and is taken here now of us for the fashion of a word, saying, or sentence, otherwise written or spoken then after the vulgar and comen usage, and that three sundry ways: by figure, fa●●e, virtue.   

Figure.  
figure, of Scheme the first part, is a behaviour, manner, or fashion either of sentence, oration, or words after some new wise, other than men do commonly use to wry●e or speak: and is of two sorts. Dianoias', that is of sentence, and Lexeos of word.  
Figure of Dianoias', or sentence, because it properly belongeth to orators▪ we will speak of it hereafter in place convenient, now will we entreat of the figure Lexeos, or of word, as it pertaineth to the grammarians.   

Figure of word.  
Figure Lexeos, or of word, is when in speaking or writing any thing touching the words is made new or strange, otherwise then after the comen custom: & is of two. kinds, diction, & construction.   

Figure of Diction.  
Figure of diction is the transformation of one word, either written or pronounced: & hath these parts.  
Appositio, apposition, the putting to, 
Prosthesis.  either of letter or syllable at the beginning of a word, as: He all to bewretched him.  
Ablatio, the taking away of a letter or syllable from the beginning of a word, 
Apheresis  of a letter, when we say: The penthesis of this house is to low, for the epenthesis. Where note this the word penthesis is a greek word, & yet is used as an english, as many more be, and is called a pentis by these figures, Sincope and Apheresis, the whole word being as is before, epenthesis, so called because it is betwixt the light & us, as in all occupiers shops commenli it is.  
Interpositio, 
Epenthesis.  when a letter is added between the first syllable of a word and the last, as: religion for religion, relics for relics.  
Consicio, 
Syncope.  contrary to Epenthesis, is when somewhat is cut of from the midst of the word, as: 
Proparalepsis.  Idolatry for Idololat●y.  
Preassumpcio, when a syllable is added to a word, the signification of the word thereby nothing altered, as: He useth to slacken his matters, for to slack his matters.  
Absissio, 
Apocope.  the cutting away of a letter or syllable from the end of a word, as: She is a well ●ayr may, for maid  
Extensio, 
Ectasis.  the making long of a syllable which by nature is short, as: This was ordained by act, for ordained.  
Contractio, 
Systole.  the making short of a syllable which by nature is long, as He is a man of good perseverance: where some men commit ii faults at once, one that they take perseverance for knowledge, which signifieth always continuance, an other that they make this syllable (ue) short, where it is everlonge: and so do they err in this word, adherentes, also, making (he) short, when it is always long, as when they say: I defy him, and all his adherentes.  

Synolephe.  Delecio, putting out, when ii vowels coming together, the first is as it were put out: as th'one and tother, for the one and the other.  

Antisthecon.  Littera pro littera. One letter for an other, as akecorne for okecorne.  
Transposicio. Transposing of letters in writing, as chamber, for chamber.   

Figure of construction.  
Figure of construction is when the order of construction is otherwise then after the comen manner. And the kinds be these.  

Prolepsis.  Presumpcio, a taking before, or general speaking of those things which afterwards be declared more particularly: as, in the mean season that king Henry road royally to Calais on a sumptuous courser, jews in a gorgeous chariot was carted to Boloygne.  
junctio, 
Zengma.  joining, as Linacer sayeth, is when in like sentences a certain comen thing that is put in the one, and not changed in the other is not expressed, but left out: as in Uyrgyll. Before I forget Cesar, either the Parthian shall drink of the flood Araxis, or Germany of Tigris: here is left out, shall drink. Or to define it more plainly. Iniunctio, is when the verb in diverse like sentences is referred to one: and that three manner of ways.  
first when it is set before, and is called Preiunctio, 
Presozeugma.  as There did overcome in him, lechery, his chastity, sauciness his fear, madness his reason.  
secondly when it is set in the miodes, 
Mesozeugma.  & is called, Media iunctio, as beauty, either by age decayeth, or by sickness.  
Thirdly when it is put in the end and is called Postiunctio, as beauty by sickness, 
Rypozeugma.  by sorrow, or by age decayeth.  

Diazeugma.  Disiunctio, disjunction, when of those things of which we speak, either both, or each one of them is concluded with their certain verb, thus: The people of Rome destroyed Numance, overthrew Cartage, cast down Corinth, and razed Fregels. Covetousness hurteth the body, and corrupteth the mind.  

Silepsis.  Concepcio, when in unlike clauses a certain common thing that is put in one of them, can not agree with the other, except it be changed. But this is more plain in the latin because of the concords, albeit in english for the verb we may use this example. The Nobles and the King was taken. His head and his hands were cut of: In the which sentences the verb agreeth with the next.  

Epergesis·  Appositio, when two substantives are put together immediately with out any verb betwixt, the one to declare the other, as in Uyrgyll. Coridon loved fair Alexis his master's darling.  

Ryperbation  Transgressio, when the right order of words is troubled, & hath these kinds.  
Reversio, 
Anastrophe.  a preposterous order of the words contrary to the good order of speaking, as: He fell from of the wall, for he fell of from the wall.  
Prepostera locutio, 
Hysterologia  when the that is done afterwards, is set in speaking in the former place, as: pluck of my boots and spurs.  
Dissectio, 
Tmesis  a cutting, when the joining of a compound word is loosed by putting somewhat betwixt, as: His saying was true, as here shall appear after, for hereafter. He shall be punished what man so ever offendeth, for whatsoever man.  
Interpositio, Interposition, is a dissolucion of the order of the words by putting a sentence betwixt, 
Parenthesis  as: The man (I speak it for no harm) will sometime have his own will.  
Defectus, 
Eclipsis.  when somewhat lacketh in speaking, but commonly used to be understand, as: Good morrow, good night.  
Casus pro casu, 
Antiptosis.  when one case is put for another, as me think it is so.   

Fault.  
Of Scheme, the second part is in speech as it we●e a fault, which though it be pardoned in poets, yet in prose it is not to be suffered. The kinds be these: obscure, inordinate, barbarous.   

Obscure and his parts.  
Obscure is, when there is a darkness thorough fault, either of the words, or of the setting of them, and these been the parts.  

Acyrologia.  Improprietas, when a word nothing at all in his proper signification is brought into a sentence as a cloud: as you shall have six stripes you long for.  

Pleonasmus  Super abundancia, when the sentence is laden with superfluous words, as, he spoke it with his mouth, he saw it with his eyes.  

Perissologia  Sermo superfluus, when a sentence is added, the matter thereby made never the waightyer: as the Ambassadors obtaining no peace, returned back home, from whence they came.  
Inutilis repe●icio eiusdem, 
Tautologia.  is a vain repeating again of one word or more in all one sentence, which fault by taking little heed, Cicero also fell into, as in the oration for Aulus Cluencius. Therefore that judgement was not like a judgement O judges.  
Sermo ubique sui similis, 
Romiologia.  a greater fault than the other, is when the whole matter is all alike, and hath no variety to avoid tediousness, as: He came thither to the bath, yet he said afterwards. Here one servant bet me. Afterwards he said unto him: I will consider. Afterwards he chid with him, & cried more and more when many were present. Such a foolish telling of a tale shall you hear in many simple & hall foolish persons.  
Ambiguitas, 
Amphibologia.  when thorough fault of joining the words, it is doubtful to which the verb belongeth, as: His father loveth him better than his mother.  
Sedulitas superflua, 
Periergia.  when their i● in speaking tomuch diligence and curiosity, and the sentence overladen with superfluous words, which fault is the same, or very like to that, 
Macrologia  that is called Macrologia, which is when the sentence upon desire to seem fine and eloquent, is longer than it should be.   

Inordinate and his parts.  
Inordinate is, when either order or dignity lacketh in the words: and the kinds been these.  

Tapinosis.  Humiliatio, when the dignity of the thing is diminished by baseness of the word: as if we should say to a great prince or a king: If it please your mastership.  

Aschrologia.  Turpis locutio, when the words be spoken, or joined together, that they may be wrong into a filthy sense. Of this it needeth not to put any example, when lewd wanton persons will soon find in owe.  

Cacozelia.  Mala affectatio, evil affectation or lewd following, when the wit lacketh judgement, and ●ondlye following a good manner of speaking, run into a fault, as when affecting copy, we fall into a vain babbling, or labouring to be brief, wax bare & dry. Also if we should say: a phrase of building, or an audience of sheep, as a certain homely fellow did.  
Male figuratum, 
Aschematiston  when the oration is all plain and simple, & lacketh his figures, whereby as it were with stars it might shine: which fault is counted of writers, not among the least.  
Male collocatum, 
Cacosintheton.  when words be naughtelye joined together, or set in a place where they should not be  
Cumulatio, 
Soraismus.  a mingling and heaping together of words of diverse languages into one speech: as of French, welsh, spanish, into english: and an using of words be they pure or barbarous. And although great authors sometime in long works use some of these faults, yet must not their examples be followed, nor brought into a common usage of speaking.   

Barbary and his parts.  
Barbary is a fault, which turneth the speech from his pureness, and maketh it foul and rude, and the parts be these.  

Barbarismus.  Barbarismus is, when a word is either naughtily written or pronounced contrary to the right law & manner of speaking. And it is done by addition, detraction, changing, transposing, either of a letter, a syllable, time, accent, or aspiration. Hereof we have showed exampels partly where they be called figures, and partly, doubt ye not, but both the speaking and writing of barbarous men, will give you mow. Hitherto be referred the faults of evil pronouncing certain letters, & of tomuch gaping, or contrary of speaking in the mouth.  

Solecismus.  Inconueniens structura, is an unmeet and unconvenient joining together the parts of speech in construction, which is ma●ked by all things that belong to the parts of speech: as when one pa●●e is put for another, when gender for gender, case for case, time for time, mode for mode, number for number, adverb for adverb, preposition for preposicion: which because it is used of famous authores, in stead of faults, be called figures.   

Virtue.  
Virtue, or as we say, a grace & dignity in speaking, the third kind of Scheme, is when the sentence is bewtyfied and lift up above the comen manner of speaking of the people. Of it be two kinds: Propriety, and garnishing.  

Propriety and his parts.  
Propriety, is when in writing and pronunciation there be no faults committed, but things done as they should be. The parts be proposition, and accenting.  
Proportio, 
Analogia.  proportion is, whereby the manner of true writing is conserved. By this the barbarous tongue is separated from the very true and natural speech, as be the fine metals from the grosser. To speak is no law, but an observation or marking, not leaning upon cause, but upon example. For in eloquence, the judgement of excellent men standeth for reason, as saith Quintilian in his first book.  
Extensio, 
Tasis.  is that whereby a sweet and pleasant modulation or tunablenes of words is kept, because some are spoken with a sharp tenure or accent, some with a flarre, some strained out. This grace specially pertaineth to a turning of the voice in pleasant pronunciation   

garnishing and his kinds.  
Garnishing as the word itself declareth, is when the oration is gaily set out and flourished with diverse goodly figures, causing much pleasantness and delectation to the hearer: and hath two kinds, composition, and exornation.  

Sinthesis.  Composition is an apt setting together of words, which causeth all the parts of an oration to b●e trimmed all alike. And in it must be considered that we so order our words, that the sentence decrease not by putting a weaker word after a stronger, but that it still go up ward and increase. There is also a natural order, as to say: men & women, day and night, east, and west, rather than backwards. In this must be avoided also to often coming together of vowels, which make the oration wide and gaping. To much repeating of all one letter in the beginning of words, to much repeating of one word, and that they end not to much all alike, that the sentence be not hold on to long, which wearieth the hearer, and the speaker: nor that many consonantes run not to harshly together, with many other, which Cicero speaketh of in his third book of his orator, and Quintilian in his ninth, whereof here to put examples were to long.  
Exornation is a fine polyshinge of words and sentences by dissevering them with diverse goodly colours and tropes or changings of speech.    

Tropes.  
among authors many times under the name of figures, Tropes also be comprehended: Nevertheless there is a notable difference betwixt them. In figure is no alteration in the words from their proper significations, but only is the oration & sentence made by them more pleasant, sharp & vehement, after the affection of him that speaketh or writeth: to the which use although tropes also do serve, yet properly be they so called, because in them for necessity or garnishing, there is a moaning and changing of a word and sentence, from their own signification into another, which may agree with it by a similitude. The former par●es been these.  

Metaphora.  Translatio, translation, that is a word translated from the thing that it properly signifieth, unto another which may agree with it by a similitude. And among all virtues of speech, this is the chief. None persuadeth more effecteouslye, none showeth the thing before our eyes more evidently, none moveth more mightily the affections, none maketh the oration more goodly, pleasant, nor copious.   

Translations be diverse.  
Some from the body to the mind, as: I have but lately tasted the Hebrew tongue, for newly begun it. Also I smell where about you go, for I perceive.  
From the reasonable to the unreasonable, as Uyrgyll in his Georgere applied the counsels and fashion of wars belonging to men, to bees.  
From the unreasonable to the reasonable. What whinest thou? what charterest thou? That one taken of a wolf, that other of a pie.  
From the living to the not living. The mouth of the well, the fatness of the earth. The land will spew them out.  
From the not living to the living. Cicero flourisheth in eloquence.  
From the living, to the living. The jews winched against Moses.  
From the not living to the no● living. The words flow out of his mouth. He is good for a grieve wound.  
Abusio, 
Catach●esis.  when for a certain and proper word, we abuse a like, or that is nigh unto it, as when we say: long counsel, little talk, small matter. Here may we soon perceive that by abusion we take words that be somewhat nigh, which properly do belong to unlike things.  
Transsumptio, 
Metalepsis.  Transsumption, is when by degrees we go to that that is showed as: he hid himself in the black de●●e●. By black, is understand full of darkness & consequently step down, and very deep.  

Metonomia  Metonomya, Transnomination, when a word that hath a proper signification of his own, being referred to another thing, hath another: & this is done diverse ways.  
When the chief master or do●r of a thing is put for the thing itself, as: Put upon you the Lord jesus Christ. Also: You play judas which me  
When the place, or that that containeth, is put for the thing that is in it, as: All the round ●arthe praiseth God. Oxforth (some say) hath not forsaken all popery, for the students therein.  
When that that is contained is put for that that doth contain, as: The friar Austin's is goodly builded, for the house where the friars were.  
When the doer is put for that that is done, as: God brought the Israelites out of egypt with a stretched out arm, and strong hand. Also: Is god's hand drawn in? for power and strength.  
When that is done is put for the doer.  

Synecdoche  Intellectio, Intellection when one thing is understand by another that is of the same manner and kind, and this is done many ways.  
When by the whole is understand a part, as: Abraham set a calf before them, for calves flesh.  
By a part the whole, as: He received the strangers under the succour of his house roof, for into his house.  
By one many, as: The Frencheman in the battle had the overthrow.  
By a kind the general, as: If thou see thine enemy's Ass fall under his burden, for cattle.  
By the general the kind: Eve the mother of all living things, for of all men: Preach to all creatures, to all men  
By that goeth before, the thing that followeth, as: He set his spurs to his horse, for he road a pace, or fled fast away.  
By that that followeth, the thing went before, as: I got it with the sweet of my face, for with my labour.  
By the matter, the thing that is made of it, as: Flesh and blood showed the not it.  
By the sign, the thing that is signified as: Lo, now the top of the chymneyes in the villages smoke a far of: whereby Uyrgyl signifieth night to be at hand.  

Pronominacio.  Antonomasia, is, which for the proper name putteth some other word As the archbishop confuted the error, for Cranmer. The Philosopher lied that the world was eternal, for Aristotle. The Apostle sayeth we be justified by faith, for Paul.  

Periphrasis.  Circuicio, is a larger description either to garnish it, or if it be foul to hide it, or if it be brief to make it more plain: by etymology, by signs, by definition Example of the first. The providence of Scipio, overthrew the might of Carthago. Here save only for garnishing sake he might have said plainly: Scipio overthrew Carthage: Of the next. When Saul was doing his business, David might have killed him. Doing his business, ye wots what it meaneth. Of the third, you have the larger expositions upon the Gospels called by the name of this figure.  
By Etymology or showing the reason of the name. Well may he be called a parasite, for a parasite is the loveth other because of his meat.  
By signs, as: when by certain notes we describe any thing, as if a man understanding anger will say that it is the boiling of the mind, or colour, which bringeth in paleness into the countenance, fierceness in the eyes, and trembling in the members.  
By definition. The art of well indyghting, for Rhetoric.   

The second part of Trope.  
Allegoria, the second part of Trope is an inversion of words, where it is one in words, and another in sentence or meaning.  
Sermo obscurus, 
Aenig●●a.  a riddle or dark allegory, as: The half is more than the hole.  
Adagium, 
Parenna.  a saying much used and notable for some novelty, as: The wolf is in our tale.  
Dissimulatio, is a mocking which is not perceived by the words but either by the pronunciation, 
Ironia.  or by the behaviour of the person, or by the nature of the thing, as: You are an honest man in deed.  

Sarcasmus.  Amara irrisio, is a bitter sporting a mock of our enemy, or a manner of jesting or sco●●inge bytynglye, a nipping taw●te, as: The jews said to Christ, he saved other, but he could not save himself.  

Astysmus.  Fes●iua urbanitas, is a certain merry conceited speaking, as on a time a merry fellow meeting with one that had a very white head, axed him if he had lain in the snow all night.  

Mycterismus.  Subsannatio, a scorning by some testure of the face, as by wrythinge the nose, putting out the tongue, petting, or such like.  

Antiphrasis.  Dictio contrarium significans, when the mock is in a word by a contrary sense, as when we call a fustilugges, a minion?  

Charicutismus.  Graciosa nugatio, when words roughly spoken be mollified by pleasant words: as when we say to him that threateneth us: I pray you be good master to me.   

The first order of the figures rhetorical.  
Repeticio, repetition, when in like and diverse things, 
Epanaphora  we take our beginning continually at one & the self same word, thus: To you this thing is to be ascribed, 〈◊〉 you thank is to be given, to you this thing shall be honour. In this exornation is much plesautnes, gravity, and sharpness, & it is much used of all orators & notably setteth out, and garnysheth the oration.  
conversio, 
Antistrophe.  conversion is which taket● nor his beginnings at all one and the same word, but which all one word still clos●th up the sentence, & it is contrary to that other before, as: Sense the time that concord was taken away from the city, liberty was taken away: fidelity was taken away: frenship was taken away  
Complexio, 
Symploce.  complexion compriseth both two exornations, both this, & that which we declared before, that both all one first word should be often repeated, & we should turn often to all one last word, as: Who t●ke Sedechias prisoner, & put out both his eyes? Nabuchodonozer. Who put Daniel and his fellows into the burning furnace? Nabuchodonozer. Who was transformed from a man into a beast, & eat hay with oxen? Nabuchodonozer.  

Anadiplosis.  Reduplicatio, is a continent rehearsing again of all one word, or words, for the more vehemence, and some effect of the mind. Cicero against Catiline. Yet he liveth, liveth? yea cometh also into the counsel house. It is thou, it is thou that troublest all the household. Also, darest thou now come into our sight, thou traitor of thy country? Thou traitor I say of thy contrei, darest thou come into our sight?  

Epanodus.  Traduccio, Traduction is, which maketh that when all one word is oftentimes used, that yet it doth not only not displease the mind, but also make the oration more trim in this wise: Suffer riches to belong to rich men but prefer thou virtue before riches: For if thou wilt compare riches with virtue, thou shalt scarce think them meet to be called riches, which are but hand maidens to virtue. Also, we are unto God the sweet savour of Christ. To the one part are we the savour of death unto death, and unto the other part are we the savour of life unto life ii Cor. two.  
Nominis communio, 
Sinonimia  communion of the word, when we renew not the self same word by rehearsing again, but change that that is put with an other word of the same ●alewe, thus: Thou hast overthrown the common wealth even from the foundation, and cast down the ●itye, even from the root. The just man shall flourish as the palm tree, and shall be multiplied as the Cedar tree. Cicero for. Q. Ligarius. Whose side would that point of thy sword have pricked? what meaned thy weapons? what was thy mind? what meant thine eyes? hands, that burning of thy mind? what desiredst thou? what wyshedste thou? little differeth this figure from the other before, only because the words be changed, the sentence remaining.  

Sinathrismus.  Frequentacio, frequentation is, when the things that be dispersed throughout all the cause, are gathered together into ●ne place, that the oration should be the wayghtier, & rebukefuller, thus: What fault is he without? why should you O judges be minded to deliver him? He is an harlot of his own body, he lieth in wait for others, greedy, in temperate, wanton, proud, unnatural ●o his parents, unkind to his friends, troubleous to his kinsfolk, stubborn to his betters, dysdaynful to his equals, cruel to his inferiors, finally, intolerable to all men.  

Epiphonesis  Exclamacio, exclamation is, which showeth the signification of sorrow, or of anger, by calling upon either a man, a place, or a thing? Cicero in his orator: O deceitful hope of men▪ and frail fortune: & our vain contentions, which often times are broken in the mid way, rush down, and in the fall are quite overthrown before they cause the haven. Hereunto belongeth expectation, obtestation, wishing, rebuking.  
Execracio, execration: O fie upon Idolatry, 
Areia.  that taketh away the honour due unto God alone, and giveth it to sinful creatures, and Images made by man's hand.  
Obtestacio, 
Deesis.  obtestation, when for God, or for man's sake we vehemently desire to have any thing As Cicero for Publius Sestius: O I pray you, & for the God's sakes most herteli beseech you, y● as it was your wills to save me, so you will vouchsafe to save them thorough whose help you received me again.  
Votum, 
Euche.  wishing: O would God that the adulterer had been drowned in the raging sea, when with his navy of ships he sailed to Lacedemonia.  
Increpacio, 
Epiplexis,  Cicero against Catiline. thinkest thou that thy counsels are not known? and that we know not what thou didst the last night? and what the night before?  
Interrogacio, Every interrogacion is not of gravity, 
Erotesis.  neither yet a Scheme, but this which when those things de rehearsed up which hur●e our adversaries cause, strengtheneth that thing that is gone before, thus saying then that he spoke all these words, and did all these things, whether did he put away our fellows minds from the common wealth or not?  

Erotema.  Raciocinatio, raciocination is, by the which we ourselves axe a reason of ourself, wherefore every thing should be spoken, & that oftentimes we demand of our selves a declaration of every proposition after this manner: This was well ordained of our elders to deprive no king of his life whom they had taken in battle. Why so? for the power which fortune had given us, it to consume in the punishment of them whom the same fortune a little before had set in highest degree, were against reason. Yea but he brought a great army against you? I will not remember it. Why so? For it is the point of a valiant man, such as contend for the victory, them to count enemies: such as be overcome, those to count men: so that fortitude may diminish war, humanity increase peace. But he if he had overcome, would he have done so? verily he would not have been so wise. Why should ye spare him then? because such folly I am wont to despise, not to follow.  
Subiectio, 
Prosapodosis.  when we axe of ourself what can be said against us, and answer to ourselves thus: Shall we tarry in sin? God forbid. Or compel our adversary to answer thus: O jews, what can you say for denial of Christ. Will you say that you have not your Messiah? but your prophets say the contrary. Your Types are confounded. Whom will you be judged by? by Histories? Ours declare that you be out of the way, & shall come again to Christ.  
Tacite obiectioni responsio. 
Antiphora.  when we make answer to a thing that might privily be objected against us, as in the first epistle of ovid, Penelope willing her husband Ulysses to come home himself, and write nothing unto her. Where he might have laid for his tarrying the wars, she privily took away that excuse, saying: Troy is destroyed.  

Aporia.  Dubitatio, dubitation, when we doubt of two things, or of many, which we should inespecially speak of. Much hurted the common wealth at that time, whether I should say the foolishness of the consuls, or the malice, or both, I can not tell.  

apophasis.  Expeditio, expedition, when many reasons rehearsed up, whereby a thing might be done or not, the other are taken away, and one left that we intend, thus: It must needs be that this controversy touching the sacrament must stand either upon the much pressing and rigour of the words, or upon the meaning and understanding of them. The words as they stand, bring with them grea●e inconvenience, to wit, to expositoures, and the other texts. The meaning doth not so, but avoideth all these inconveniences, & satisfieth reason, expositors, & texts of the scripture: wherefore wit, expositor, & scripture thinketh it better to take the sentence, than the word.  
Conclusio, 
Epilogus.  conclusion is, which by a brief argumentacion of these things that be spoken b●fore or done, inferreth that thing that necessarily should follow, thus: And if a revelation were given to the Trotanes, the Troy might not be taken without the arrows of Philec●et●s, and they did nothing else but strike Alexander to kill him that in deed was Troy to be taken.  
Permissio, 
Epitrope.  permission, when we show that we give & grant any thing altogether to a man's will, thus: Because all things taken away, only is left unto me my body & mind, these things, which only are left unto me of many, I grant them to to you and to your power.  
Communicacio, 
Anacinosis.  communication is, when we leave somewhat to the judges to be esteemed, thus: I leave unto you o judges to be thought what hurt the common wealth shall take hereof Divisio, division is which dividing one thing from another, 
Dialisis.  endeth than both by showing a reason, thus: why should I lay any thing to thy charge? if thou be good, thou haste not deserved it, if thou be nought, thou carest not for it. Also, what should I speak of mine own good turns toward the. If thou do remember them, I should but trouble you: If you have forgotten them, when by deed I have profited nothing, what good can I do in words?  

Antitheton.  Contentio, contention, when the reason standeth by contrary words or contraries be rehearsed by comparison, thus: Flattery hath pleasant beginnings, but the same hath very bitter endings. Cicero against Catiline: when they could not live honestly, they had rather die shamefully. They that be after the flesh, care for these things that be of the flesh. They that be after the spirit, care for the things of the spirit.  

Antithesis.  Contrarium, contrary is, that of two diverse things confirmeth the one briefly and easily, thus: For he that always will be an enemy to his own rekenyngs, how should a man trust that he would be a friend to other men's matters? He that in familiar communication and company of his friends will never say truth, thinkest then that he will abstain from a lie in a common audience. 
Colon.   
Membrum oracionis, a member of the reason is so called when a thing is showed perfitly in few words the whole sentence not showed, but received again with an other part, thus: Thou didst both profit thine enemy, and hurt thy friend. This exornation may be made of two parts only, but the per●iteste is made of three, thus: Thou didst profit thine enemy, hurt thy friend, and didst no good to thyself.  
Articulus, 
Dialyton.  article is, when each word is set a sunder by cutting the oration thus. By sharpness, voice, countenance, thou madest thine enemies afraid. Thou destroyedst thine enemies with envy, wrongs, power, falsehood.  
Compar, 
Isocolon.  even or equal, is when the oration hath in it the parts of the which we spoke before, & that they be made of even number of syllables: but this equality must not stand by numbering of them, but by perceiving of it in the mind. Christ afore the judge was led, & on his head a crown of thorn was put, in token that in deed, the king of jews he was borne. Here be some more words in on member then in an other, yet sound they to the ear of like length.  

Romioptoton  Similiter cadens, falling all alike is, when in the same construction of words there be two words or more which be spoken alike in the self same cases, thus: Thou praisest a man needy of virtue, plenteful of money. Cicero for Flaccus: There is in them no variety of opinion, none of will, none of talk.  

Romotelento.  Similiter desinens, ending all alike, when words or sentences have alike ending, as: Thou darest do filthily, and studiest to speak baudely. Content thyself which thy state, in thy heart do no man hate, be not the cause of strife and ba●e.  

Climax.  Gradacio, is, when we rehearse again the word that goth next before, & des●●d to other things by degrees thus: To African industry got virtue, virtue glory, glory hatred. Definicio, 
Orismus.  definition, whereby the proper effect of any thing is declared briefly & absolutely in this wise: This is not diligence but covetousness, because the diligence is a ●edy saving of thine own: covetousness is a wrongful desire of othermen. Transicio, 
Metabasis.  transition is, whereby briefly we monish what hath been spoken, & what may follow, as: What he hath been to his country I have told, now ye shall hear how he hath showed himself to his parents. Also Cicero for the law of Manilius: Because we have spoken of the kind of the war, now will we show a few things of the greatness of it. Occupatia, 
Paralepsis.  occupation is, when we make as though we do not know, or will not know of that thing that we speak of most of all, in this wise: I will not say that thou tookest money of our fellows, I will not stand much in this that thou robbedst kingdoms, cities, and all men's houses: I pass over thy thefts, & all thy ●auyns. Dissolutio, 
Asindeton.  when the oration lacketh conjunctions, thus: Obey thy parents, be ruled by thy kinsfolk, follow thy friends▪ obey the laws.  

Apostrophe.  Auersio, aversion, when we turn our speech from them to whom we did speak to another person, either present or absent, or to a thing to the which we feign a person, as a preacher, speaking of priests, that feed not the flock, may fitly turn his speech unto Peter, saying: O Peter, I would thou livedst, & sawest what thy brethren do, how far they be gone from that thou prescribedst them to do. Again: O world, how pleasant be the things that thou dost promise, how bitter been they that thou givest.  

Anangeon.  Necessum, necessity, when we confess the thing to be done, but excuse it by necessity, either of the person or time, thus: I confess that this I did. But the woman that thou gavest me, did deceive me. Also, sometime I was in that opinion, but the time so required.  

Anaclasis.  Refractio, that is the turning back again of a word into a contrary signification, thus: I know king Ezechias that all this life is but bitterness, but I pray thee give me such bitterness.  
Verborum bombus, when small & trifling things are set out with great gazing words. 
Bomphiologia.  Example of this na●e you in Ter●nce of the boasting soldier, & creeping smell feast.  
Diminutio, 
Miosis.  when great matters are made light of by words, as when he was well beaten by a knave, that knave will say he did but a little strike him.  
Extenuatio, 
Liptote.  the making less of a thing to avoid arrogance, thus: If I have any wit O judges, if any exercise of endyghting, all may I thank Archias the Poet of. Cicero for Archias.  
Elevacio, 
Diasirmus.  when we make light of, and despise great arguments brought against us, which to answer unto it is labour, and we say they pertain not to the purpose, or that they are unworthy to be answered unto, or that we keep them till another time: Of this there needeth none example.  
AS out of little springs ariseth great floods: so now these precepts of grammar finished, and the first order of the Rethorical figures: We now come unto that great declaration of eloquence, called of Quintilian & Cicero, the ornametens of sentence.   

Figures of sentence.  

Particio.  Partition called also division & distribution rhetorical, is when a thing that may be generally spoken, is more largely declared, and divided into parts. Example: He is perfectly seen in all the sciences. This sentence spoken as it were in a sum, may be enlarged, if severally you rehearse up all the kinds of learning. There is no kind of doctrine at all but he is exquisitely seen in it. There is no science, but he hath learned it thoroughly, and so learned it, that you w●lde think he had laboured only in it. So marvelously he knoweth all the ●ables of all the poets, he so aboundeth in the flowers of the Rethoricians: He hath so bolted out the painful rules of the grammarians. So perfitly knoweth he the subtleness of the Logicians, and hath so sought out the privities of natural things, and overcome the hard points of supernatural wisdom: he hath passed thorough the secrets of the divines, and hath thoroughly perceived the mathematical demonstrations. He so knoweth the motions of the stars, the reasons of numbers, the measurynges of the earth the situations, names & spaces of cities, mountains, floods, and fountains, he so knoweth the difference and harmonies of tunes: He so remembreth all histories old and late: So knoweth all good authors, all antiquities & novelties, and also is perfectly well seen as well in Greek as latin. finally whatsoever learning hath been found and taught of good authors, all that thoroughly ●ath be perceived, known and remembered. Here these words, ●e is perfectly seen in all the sciences, be declared in their parts.  
Enumeration is much like unto this, 
Enumeracio  when not being content at once to declare the end of the matter, 
Enumeration of things that go before  we rehearse up all that went before it was done. Example: Cicero oppressed the mischievous purposes of Catiline. Thus may you set it forth: The mischievous enterprises of Catiline by most ungracious young men, which went about the destruction of the city of Rome, M Tullius the consul did quickly smell out by his foresight, and by his singular vigilancy sought them out, by his high prudence espied them, by his incredible eloquence convinced them, and by his grave authority repressed them, by force of arms subdued them, & with great happiness took them quite away.  
Hitherto also appertaineth, when we expound a thing not barely, but repeat the causes also somewhat before, 
Enumeration of the causes.  and of what beginnings it came of. As if not content to have said, that the frenchmen made battle with the Neapolitans, we rehearse also what were the causes of their strife, who was the setter forward, and what was the occasion of the war, what hope and trust either of them had to the victory. Of these are many examples in Saluste & Livy. From this differeth not when we do not simply show forth the matter, 
Enumeration of effects▪ & consequentes.  but rehearse also those things that either go with it, or follow it, as thus: We thank the of this war. Thus may you dilate the matter. The treasure spent upon the barbarians, the youth broken with labours, the corn croden down, the cattle driven away, streets and villages every where set on fire, fields left desolate, walls overthrown, houses rob, temples spoiled, so many old men chylderles, so many orphans, so many widows, so many virgins shamefully defiled, the manners of so many young men made worse by le●de liberty, so many men slain, so great mourning, so many good arts lost, laws oppressed, religion blotted, all things of god and man confounded, all good order of the city corrupted: I say all this heap of mischiefs that riseth of war, we may thank the only of it, which waist the beginner of this war  

Energia.  Enargia, evidence or perspicuity called also description rhetorical, is when a thing is so described that it seemeth to the reader or hearer that he beholdeth it as it were in doing. Of this figure been many kinds.  
The first, called effiguration or description of a thing, whereby the figure and form of it is set out: as of the universal flood.  
The second, the description of a person, when a man is described, as are the noble men in Plutarch, and the Emperors in Suetonius. How be it the rethoricianes use this word Prosopopcia, that is description of a person to comprehend the six kinds following.  
The third kind is called Charactirismus, 
Charactirsmus.  that is the effiction or picture of the body or mind, as Daws describeth Crito, & Mitio describeth Demea.  
The four is the feigning of a person called Prosopographia, and is of. i● sorts. 
Prosopographia.  first the description of a feigned person, as Uyrgyl in the sixth of Eneid, feigneth Sibil to be mad, & feigneth the persons in hell. another form is when we fain person, communication, or affect of a man or of a beast, to a dumb thing, or that hath no body, or to a dead man: as to the Harpies, furies, devils, sleep hongar, envy, fame, virtue, justice, and such like, the poets feign a person, and communication. This second fashion the poets do call Prosopopey. The first kind is called AEtopeia, that is an expression of manners or mild affections, 
Aetopeia.  and hath three kinds: of the which the first is a signification or expression of of manners somewhat longer, as of wits, arts, virtues, vices. Thus we express Thraso a boaster, and Demea a sour fellow.  
The second form, is an expression of natural propensi●ie, and inclinations to natural affections, as of the father's love toward the children. etc. of fryendshyppe, neyghbourhod & cet●. as you may see in histories.  
The third kind is the expression of lighter affections, as when we go about by fair means to get the merry affections of men to us ward or to other, & when the mind is life up into hope, mirth, & laughter, and as be loving salutations, promises, & communynges together in familiar epistles and dialogues, and the getting of love and favour in the beginnings, and finally this figure doth teach, that Rhetoric is a part of flattery. The sixth kind of rhetorical description is Pathopeia, 
Pathopeia.  that is expressing of vehement affections and perturbations, of that which there be two sorts. The first called Donysis, or intention, and some call it imagination, whereby fear, anger, madness, hatred, envy, and like other perturbations of mind is showed and described, as in Cicero's invectives. Another form is called ●i●tros, or commiseration, whereby tears be piked out, or pity is moved, or forgiveness, as in Cicero's perorations, and complaints in Poets: And to be short there is gotten no greater admiration or commendation of eloquence then of these two, AEtopeia, and Pathopeia, if they be used in place. 
dialogismus  The vii kind is Dialogismus which is how often a short or long communication is feigned to a person, according to the comeliness of it. Such be the concions in Livy, & other historians. The viii kind is called Mimisis, 
Mimisis.  that is a following either of the words or manors whereby we express not only th● words of the person, but also the gesture: and these foresaid six kinds Quintiliane doth put under Prosopopeia. The ix kind is the description of a place, as of Carthage in the first of Eneid. Refer hither cosmography and Geography. The ten kind is called Topotesia, that is fiction of a place, when a place is described such one peradventure as is not, as of the fields called Elisii in Virgil: refer hither Astrothesiam, that is the description of stars. The xi kind is Chronographia, that is the description of the time, as of night, day, and the foore times of the year.  
A great part of eloquence is set in increasing and diminyshing, 
Amplificacio  and serveth for this purpose, that the thing should seem as great as it is in deed, lesser or greater than it seemeth to many. For the rude people have commonly a preposterous judgement, and take the worst things for the best, and the best for the worst. All amplification and dimmution is taken either of things, or of words. Of things rise effections, of words those fashions that now I will show. The first way of increasing or diminishing is by changing the word of the thing, when in increasing we use a more cruel word, and a softer in diminyshing, as when we call an evil man a thief, and say he hath killed us, when he hath beaten us. And it is more vehement if by correction we compare greater words with those that we put before: As thou hast brought not a thief, but an extortioner, no● an adulterer, but a ravysher. etc. Like unto this is Hyperbole, which saith more than the truth is in deed, as when we say: The cry was heard to heaven, meaning it was a great cry. another kind is by increase, which is when the things going before being exaggerate, we come from them to the highest: As against Uerres. It is a mischievous deed to bind a Citizen of Rome, heinous to beat him, what? shall I say to hang him? Another way of increase is, when without disstinction in the context and course of the oration, the circumstances set in order, somewhat always is added bigger than the first, and that we come to the highest by a swift pace. As he was not ashamed to play at dice with jesters in the common cokerye, being a priest, a Person, a Divine, and a Monk. There is another kind of amplyfienge that is by comparison contrary to increase. For as in increase the things that go before being exaggerate, we go from them to the highest, so comparison taketh increase of the lesser, which if they be greater in all men's opinions, that must needs appear very great that we will have amplifie●: And comparison is made by fiction, & by putting to an example. By fiction, either in one degree, or in many. As in the first part of the amplifying of Automes vomit, for he feigneth it had happened unto him at supper being but a private person. If at supper in these great bowls of thine this happened unto thee, who would not have counted it a shame: But now in the sight of the people of Rome being a common officer, master of the horse, to whom it was shame once to belch▪ he with his gobbets of meat that stank all of wine, filled all his lap, and the judgement seat. Here amplification is taken of smaller things, and is made by one degree of many degrees, this may be an example. If a man gave the every year xl. pound, wouldest thou not thank him? If a friend had redeemed the out of prison with his money, wouldest thou not love him? If either in battle or shipwreck a man by his valiantness had saved thee, wouldest thou not worship him as God, and say thou were never able to make him amends? What ingratitude is it then that Christ God & man, which hath made thee, to whom thou dost owe all that thou hast, etc. so to despise him, so with daily faults to anger him, & for so great benevolence to give him again so great contumely and despite? Neither skilleth it that we have rehearsed fiction and comparation among arguments, for there is no cause why that amplification and ornation should not be taken out of the same places from whence there cometh probation. Nor it is no news the self same things to be applied to diverse uses. As of all circumstances both of the thing, and of the person are taken arguments, but even out of the self same are fe● affections and e●aggeracions, which is manifest in the kind demonstrative: As when we praise chastity in a young man, we go not about to persuade that he was chaste, but that that virtue should appear greater in flourishing age. To like use serve examples and similitudes, as in Isaiah: The Ox knew his owner, and the Ass the manger of his master, but Israel hath not known me. The example of the Ox & the Ass is not used for this to prove that the Hebrews did not know their God, but that the impiety and foolishness of that nation should be amplified. The same may be applied to proof after this manner. If the Ox and Ass knowledge their masters, of whom they are nourished and do serve them, how much more convenient is it, that man should knowledge his maker and nourisher, and serve him both in body and mind. Contrary, when Paul saith: no man serveth in war on his own wages, he proveth by similitudes, that it is not comely, that they that war under the gospel, should be compelled to be careful for their living. He should have applied it to amplifying, if he had proponed it thus. They that serve under a captain be not careful for their living, but looking for the sustenance of their captain, only study for this to do him faithful service, how much more shame is it that some men that have promised to fight under Christ in the gospel, to distrust such a captain, and study all they can to gather riches. Comparison by putting to example is, when by setting out as it were a like example, we bring to pass that that we exaggerate may be thought either very like, either equal, either bigger. And in this kind both the whole is compared to the whole, & the parts to parts: as in the oration of cicero for Milo. Did I pray you that noble man Scipio being a private person kill Tiberius Gracchus which shaked the common wealth but a little, & shall we being consuls suffer Catiline, that goeth about to waste the whole world with murder and fire? Here both Catiline is compared to Gracchus, and the estate of the common wealth to the whole world, & a little shaking to slaughter, fire and wasting, and a private person to the consuls. There is an amplification also when contraries be set together, whereby both the parts seem bigger, and more evident. As when exhorting men to liberality, we show how foul a fault covetousness is, that the foulness of the fault being exaggerate, the goodliness of the virtue should be more increased. There is another kind of amplifying called reasoning, when of those things that either follow or go before, the hearer doth gather how great that thing is that we would to be amplified. By things that go before, as when Homer armeth Achilles, or Hector to battle, by the great preparation, we gather how sore the fight shall be. Of things that follow: How much wine Antony drank, when that having such a strong body he was not able to digest it, but spewed it up the next day after. Of things joined to: as when Maro sayeth to Poliphemus: He had the body of a pineapple tree for a staff in his hand. Many other kinds been there of amplifiing, which who so will see more at large, may read that right excellent book of the famous doctor Erasmus, which he entitled the preacher.  
The invention of many propositions is, when the chief state or principal proposion of the cause is declared and proved by many other propositions and arguments, so set in just order that there be no confusion of proposions. And propositions be taken partly of those that be common, and partly of those things that belong properly to the cause: As if a man would counsel tully not to take the condition offered of Antony, that is, that by burning of his books called philippia, he should have his life, he might use commonly these propositions. first that no man ought to by his life so dear, that thereby he should lose his immortal name. To this general may serve a particular taken out of circumstances, that it ought not to be done, inespe●ialy of Cicero, which by so many labours hath gotten unto himself an excellent and everlasting name, and that hath showed most eloquently by putting out so many noble works that death ought to be despised, inespecially saying that now he hath not much time to ly●e being an old man. Again, another principal proposition shall be taken of the circumstances. That nothing is worse, then that Cicero being a very good man should owe his life to antony the worst man of the world. The third proposition shall be coniectural: how that Antony craftily goeth about that the books being burned, in the which he perceiveth both his own immortal infamy to be, and the immortal glory of Cicero, when he hath afterwards taken away his life, he may utterly extinguish Cicero.  
¶ A copious heaping of probations.  

Proves.  So when propositions be found, remaineth argumentation or proofs, called in Greek Pistis, because they make surety of a doubtful thing. Of proves some be artificial, 
Two sorts of proofs.  some unartificial. Unartificial be, foreiudgementes, rumors, torments, tabelles, oath, witnesses, divination, oracles. 
Signs be referred to proves unartificial, & why?  To these be referred which the Greeks call Symeia or signs: For they also commonly are not far by the wit of him that disputeth, but are ministered otherwise. 
Signs wherefore.  They be called signs properly, which rising of the thing itself that is in question come under the senses of men, 
Signs be referred to time.  as threatenings, which be of the time that is paste, crying herd out of a place, which is of the time present, paleness of him which is ar of the murder, which is of the time following, or that blood leapt out of the body lately s●ayne, when he came that did the murder. 
Two manner of signs.  Also of signs some be necessary, as that he liveth which doth breath, and some probable, as blood in the garment, which might also come out of the nose, or otherwise. Also proves and arguments are taken out of circumstances, 
Proves taken out of circumstances.  partly of the person, partly of the cause or thing itself, and be called also of the Rethoricians places, neither clean contrary to those that Aristotle hath taught, 
How proves of circumstances differ from Aristotels places.  neither the very same: for some agree with them, some be all one, and some diverse. Only differeth the manor of teaching, because the Rethoricianes do teach a patron, the philosopher generally helpeth judgement. Circumstances of the person been these. 
Circumstances of person.  Kindred, nation, country, kind, age, bringing up, or discipline, hau●oure of the body, fortune, condition, nature of the mind, studies, affectation, words forespoken, & deeds done before, commotion, counsel, name. Kindred monisheth us to consider of what progeny a man doth come. 
Kindred.  For it is seemly, and happeneth commonly that the sons belike the forefathers, and thereof proceedeth causes to live well or evil: 
Nation.  Nation showeth what disposition and manners every nation hath peculiarly of their own. 
●ynd.  The difference of kind is known to every man: To diverse ages diverse things be convenient. 
Age. Education.  It skilleth more by whom, and by what ways men be brought up, then of whom they be begotten. The hautoure of the body comprehendeth fairness or foulness, strength or weakness: 
●auiour of the bo●●●.  ●or more credible is the accusation of lechery in a fair body then in a foul, and violence more probable in the strong, then in the weak. Fortune pertaineth to riches, 
Fortune  kindred, friends, servitures, dignities, honours. Condition comprehendeth many things: 
Condition.  as whether he be noble or not noble, an officer, or a private person, a father or a son, a citizen or a stranger, a free man, or a servant, a married man, or a single man, a father or none, having had but one wife, 
The nature of the mind  or two. The nature of the mind hath manifold varieties in men. Some be fearful, some strong some gentle, some vehement, chaste, lecherous, glorious, modeste etc. Studies, for other be the manners of the rustical, 
Studi●s  then of the lawyer, of the merchant, then of the Soldier, of the shipman then of the physician. To these they add affectation: 
Affectation.  For it skilleth much what manner man every one would seem to be, whether he be the same or not: as rich, or eloquent, just or mighty, merry or sad, a favourer of the people, or of the great men. Both words that be spoken before time, and deeds that be done, be also considered. 
Words spoken, & deeds done before Commotion  For of things that be paste, the present be esteemed, & also things that be to come. Commotion in this differeth from the nature of the mind, because that one is perpetual that o●her for a while: as anger is commotion, rancour the nature of the mind, and fear a commotion, fearfulness nature. To these they add the name of the person, 
Name.  of whence many times an argument is taken: as Cicero resteth much upon Uerres, or sweeper's name, because being a strong thief, he swept altogether. Thus have we showed that much matter may be taken of things belonging to a person, so may be also of those that belong to a thing or cause, which places be so handled of Quintil●ane, that he myngleth them with the places which Aristotle hath comprehended in his ●yghte books of Topyckes. Circumstances of the things be these: 
circumstances of things be these.  Cause, place, time, chau●ce, faculty, instrument, manor. And first of every thing there be four causes, efficient, material, formal and final. Matter is the receptacle of all forms. The form causeth it to be this, and not another thing: as the reasonable soul giveth to the body that it is a man, and the soul because it is a substance hath her unnamed form, whereby she is a soul, 
Fine or●●de.  and not an angel. And what soever is made, is made to a certain end, and one thing may have diverse ends: as nature hath given breasts unto women to give milk, and also for comeliness of their bodies, neither doth any man that is of a sound mind take upon him any business, but for that he desireth to have s●me thing: nor there is nothing desired, but under the consideration of good or profit. So the end which is last in effect, and first in intention, looketh upon the getting of profits, increase, and confirmation of them, and also upon them, eschewing of disprofites, diminyshing, or putting them away. But in choosing them, false persuasion deceiveth many, whilst by error they believe that to be good that is naught. This place therefore serveth for many things, to make more or less. Greatly happy should men be, if every man would look upon the mark, not the which desire hath set before him, but which God and honest reason hath prefixed. And of such strength is the end, that hereof is taken the felicity of every thing. To fast that the body may obey the mind, to do good works is an holy deed. To fast to be counted holy, is hypocrisy. To fast to increase thy good, is covetousness. To fast to be whole in thy body is physic, and so of praying, almose, and other laudable works. After like manner must be weighed the secondary ends. another circumstance of a thing, is the place, 
Place.  whose quality oftentimes maketh the fault either greater or lesser: as to steal an holy thing out of an holy place, is worse than some other kind of theft. No less matter of argumentation ministereth the quality of time, 
Time.  which signifieth two things. first it is taken plainly for the time present, past, 
Time hath two significations.  or to come: second it signifieth opportunity to do a thing, and so when a man cometh as we would have it, we say he cometh in time. And in the seventh of John, when Christ saith: My time is not yet come, time is taken for opportunity of time. And likewise in the sixth to the Galat. Therefore while we have time. 
Chance.  etc. The Rethoricianes put chance under time, because the end of a thing pertaineth to the time that followeth: but of this will we speak in the place called Event. Faculty is a power to do the thing that is taken in hand: and in conjectures two things specially be considered: whether he could or would. Will is gathered of hope to perform it, and is made more probable when the nature of the mind is joined to it: as it is not like he will abide in his glory, because he is envious and ambitious. Also when we counsel one to leave of vain mourning, when it is not in his power to get again that is gone.  
Instrument seemeth to be a part of faculty: 
Instrument.  for instruments sometime are cause of our ableness to do a thing: and it is a more mischievous deed to kill with venom than with sword. And to instrument so●e is the manor of doing, that almost it is all one. But more properly pertain to the manor or fashion, those things that be either excused, or made greater by will: As less fault is it to fall into a vice by ignorance or frailty, then of a purpose and full deliberation. The use of circumstances profiteth to amplify, to extenuate, to evidence, to confirmation, and probability. And hitherto be referred also the common places that indifferently appertain to all kinds and parts of causes, of the which Rodulphe entreateth, and Aristotle in his Topyckes. But before we speak of them, it is to be noted, that this word place, is taken four manner of ways. They are called common places, because they be entreated of, of both parts, although not in all one cause: as he that is sore spoken against by witnesses, swadeth that we should not give credit to witnesses. Contrary, he that is hol●en by them speaketh in defence of witnesses, and so of other that we spoke of before, when we entreated of unartificial arguments. Like to this sort be sentences, which we exaggerate as it were without the cause, but so that they serve to the cause which we have in hand: as be the amplifications of virtues, and the exaggerations of vices. As when we accuse any man that by evil companions he was brought to do also the mischievous deed, A common place shall be, with words to exaggerate how much it profiteth to keep goodness, to be in company with good men, and contrary how great mischief the company of evil men doth cause.  
In the third sense places be called seats of arguments, which the Rethoricianes do apply to ech● kinds of causes: As in the kind suasory, honest, profitable, pleasant easy, necessary. etc. In demonstrative kind, kindred, country, goods of the body and of the mind. In the judicial kind, inespecial denial, those that we spoke of even now. The fourth places be general, which declare what belongeth to every thing, and how out of each of them there be taken arguments, partly necessary, and partly probable. These be comen to the Orators with the Logicians, albeit Aristotle hath seperatelye written of them in his Topickes, and in his Rethorickes hath not touched them, and they profit much both to judgement, and to endighting, but the variety of authors hath made the handling of them somewhat dark, because among themselves they can not well agree, neither of the names, neither of the number, neither of the order.  

Examples.  An example is a rehearsal of a thing that is done, and an applying of it unto our cause, either for similitude or dissimilitude, profitable to persuade, garnyshe, and delight. Examples, some be taken out of histories, some of tales, some of feigned arguments, in comedies, and both sorts be dilated by parable and comparation. Comparation showeth it equal, less, or bigger. Parable is a feet similitude, which showeth the example that is brought, either like, unlike or contrary. Like as Camillus restored the common wealth of the Romans that was oppressed by the Frenchmen, and when it was brought into extreme loss, by their valiantness expelled the barbarians: So Ualla, when thorough the ignorance of the Barbarians, learning was destroyed, restored it again, as it were from death into his former brightness. Unlike. As not like thank is done to Laurence and Camillus, because that the one moved by virtue with the jeopardy of his life delivered his country from the ungracious, that other stirred up by desire of fame, or rather with an evil lust to check many, no● restored again the lattēt●ng oppressed, but brought it as it were into certain rules. Contrary, Brutus killed his children going about treason, Manlius punished by death the valiantness of his son. Comparation showeth the thing that is brought, either equal, less, or bigger: Less, as our elders have warred oftentimes, because their merchants and mariners were evil entreated. What mind ought you to be in, so many thousand citizens of Rome slain at one message, and one time? Equal, as in the same Cicero. For it happened unto me to stand for an office with two gentlemen, that one very naught, that other very gentle, yet overcame I Catiline by dignity, and Galba by favour. bigger: As for Milo, they say he should not live that confesseth he hath killed a man, when M. Horatius was quit, which killed his own sister.  

Parable.  Parable, which some call similitude, some comparation, is a comparing of a thing that hath no life, or no body to our cause and purpose, for some thing that is like or unlike. And as example is taken of the deed of a man, and the person of an history, or that is fabulous and feigned, so is comparison taken of things that be done, or that be joined to them by nature, or by chance. As Attilius returning again to his enemies is an example of keeping faith and promise: But a ship in the which the sails be ●oysed up, or taken down after the blowing of the wind, is a parable which reacheth a wise man to give place to time, and apply himself to the world that is present. And like fashion is of dilating a parable, as we have showed in example. For sometime it is noted in a word as: Dost thou not understand that the sails must be turned? Sometime it is more largely declared, as in the oration for Mu●ena. And if unto men that sail out of the haven. etc. Analogia.  
Icon, called of the latins Imago, an Image in english, is much like to a similitude, and if you declare it is a similitude: as if you say: As an Ass will not be driven from her meat, no not with a club, until she be full: no more will a warrior rest from murder untyil he hath filled his mind with it. This is a similitude: but if you say that a man flew upon his enemies like a dragon, or like a lion, it is an Image. Howbeit an Image serveth rather to evidence or gravity, or jocundity, then to a proof. There is also a general comparation, specially in the kind demonstrative, person with person, and one thing with an other, for praise or dispraise  

Indicacio.  Indicacio, or authority, is the comparing of an other man's saying or sentence unto our cause: of the which there be seven principal kinds. The first a common moral sentence, as a common principle pertaining to manners: as continual labour overcometh all things, and as be the sentences of Solomon and Cato: and all moral philosophy is full of such sentences. The second are common rules, which be called dignities in every science. The iii a proverb. The fourth called Chria, which is a very short exposition of any deed or word with the name of the author recited. The fift an Enthimeme, which is a sentence of contraries: as if it be a great praise to please good men, surely to please evil men it is a great shame. The syx●e called AEnos, that is a saying or a sentence, taken out of a tale, as be the interpretations of fables, and their allegories. The seven is any answer taken out of the mouth of God, or taken out of the commandment of God.  
Expolition is, when we tarry in one thing, 
Exergasia.  speaking the same in diverse words and fashions, as though it were not one matter but diverse. A goodly example of the most largest expolition is rehearsed in Erasmus, which, because it is very profitable, I will wholly rehearse it. A wise man for the common wealth sake shall eschew no peril: even for this cause that it happeneth often, that where he would not die for the common wealth, he perisheth yet of necessity with the common wealth. And because all the commodities we have be taken of our country, there ought no incōmodit●e to be counted painful, taken for our country. They therefore that fly that peril which must be taken for the common wealth, do foolishly: for neither can they avoid it, and they be found ungrate to the city. But they that by their own peril put away the perils of their contrei, they are to be counted wise, seeing that both they give to the common wealth that honour that they should give, and had rather die for many, than with many. For it is much against reason that receiving thy natural life by thy country, to deliver it again to nature when she compelleth thee, and not to give it to thy country when she desireth the. And where thou mayst with high valiantness & honour die for thy contrei, to have rather like a coward to live in shame. And for thy friends and parents, and other acquaintance to put thyself in peril: for the common wealth in the which both it & that most reverend name of the country is contained, not to be willing to come in jeopardy. Wherefore as he is to be despised which being upon the sea had rather have himself safe, than the ship: so is he to be rebuked, which in jeopardy of the comen wealth, provideth more for his own then for the common wealth. When the ship hath been broken, many have been saved: But after the shipwreck of the country no man can escape. Which thing me thinketh Decius did well perceive, which reported wholly to have bestowed himself, and for the safeguard of his men of war to have run among the midst of his enemies. Wherefore he lost no● his life, but let it go: for he redeemed for a thing of very small price a right dear thing. He gave his life, but he received his contrei. He lost his life, but he enjoyed glory, which written to his great praise, shineth every day more and more. Wherefore if we have proved both by reason & by example, that we be bound to put ourself in peril for the common wealth, they are to be counted wise men, which for the safeguard of the country avoid no peril. It would be meet to exercise children in such themes, whereby shall be gotten both wisdom and eloquence. And here me thinketh I may right well end these rhetorical precepts, although I be not ignorant that much helpeth both to persuasions and copy, the proper handling of tales taken out of the nature of beasts, dreams, feigned narrations, somewhat like unto the truth, with allegories much used of divines. But because they require a longer treaty, for this time I leave them of, adding unto these before written rules of oratory, a declamation both profitable and very eloquent, written by Erasmus unto the most noble Duke of Cleve, as here appeareth after.    

¶ That children ought to be taught and brought up gently in virtue and learning, and that even forthwith from their nativity: A declamation of a brief theme, by Erasmus of ●o●erodame.  
IF thou wilt hearken unto me, or rather to Chrysippus, the sharpest uttered of Philosophers, that shalt provide that thine infant and young babe be forthwith instructed in good learning, whilst his wit is yet void from cares and vices, whilst his age is tender and tractable, and his mind flexible and ready to follow every thing, and also will keep fast good lessons and precepts. For we remember nothing so well when we be old, as those things that we learn in young years. Care not thou for those fools words which charter that this age, 
Division of the confutation  partly is not able enough to receive discipline, & partly unmeet to abide the labours of studies. For first, the beginnings of learning, stand specially by memory, which as I said, in young ones is very holdfast. Secondly because nature hath made us to knowledge the study of that thing can not be to hasty, whereof the author of all thing herself hath graffed in us the seeds. Beside this some things be necessary to be known when we be somewhat elder, which by a certain peculiar readiness of nature, the tender age perceiveth both much more quickly, & also more easily than doth the elder, as the first beginnings of letters, the knowledge of tongues, tales & fabels of poets. finally, why should the age he thought unmere to learning, which is apt to learn manners? Or what other thing should children do rather when they be more able to speak, seeing needs they must do somewhat? How much more profit is it the age to sport in letters, then in triffes'? Thou wilt say that it is but of little value that is done in those first years. Why is it despised as a small thing, which is necessary to a very great matter? And why is that lucre, ●e it never so little, yet a lucre, despised of purpose? Now if you often put a little to a little, there riseth a great heap. Herewith consider this also, if being an infant he learn smaller things, he shall learn greater, growing upwards in those years, in which those smaller should have been learned. Finally while he doth these things, at the lest he shall be kept from those faults, wherewith we see commonly that age to be infected. For nothing doth better occupy the whole mind of man, then studies. verily this lucre ought not to be set light by. But if we should grant that by these labours the strength of the body is somewhat diminished, yet think I this loss well recompensed by winning of wit. For the mind by moderate labours is made more quick & lusty. And if there be any jeopardy in this point, it may be avoided by our diligence. You must have for this tender age a teacher to enter it by fair means, & not discourage it by foul. And there be also some things both pleasant to be known, & as it were sib to children's wits, which to learn is rather a play than a labour. Howbeit childhod is not so weak which even for this is the more meet to take pains & labour, because they fe●e not what labour is. Therefore if thou wilt remember how far unworthy he is to be counted a man which is void of learning, and how flitting the life of man is, how sliper youth is to mischief, and man's age how it desireth to ●e occupied, how barren old age is, and further how few come unto it, thou wilt not suffer thy young babe in the which thou shalt live still as it were borne again, to let go any part of his time unoccupied, in the which any thing may be gotten that either may do much good to all the whole life afterwards, or keep it away from hurts, and mischiefs.  

The self same matter enlarged by copy.  
After the long despaired fruitfulness of thy wife, I hearsay thou art made a father, and that with a man child, which showeth in itself a marvelous towardness, and even to be like the parents: and that if so be we may by such marks and tokens provosticate any thing, may seem to promise perfit virtue. And that therefore thou dost intend, to see this child of so great hope, assine as he shield some what of age to be begun in good letters, and to be taught in very honest learning, to be instructed and fashioned with the very wholesome precepts of philosophy. In deed you will be the whole father, and you will have him your very son, and to look like you, not only in the fashion of his face, and lineaments of his body, but also in the gifts of his wit. verily as I am heartily glad for the good fortune of mine especial friend, so I greatly allow your wise intent. This one thing I would warn you of boldly in deed, but lovingly, not to suffer after the judgement and example of the common people, that the first age of your infant should flit away without all fruit of good instruction, and then at the last to set him to learn his first letters, when both his age will not so well be handled, and his wy●●e shall be more ready to evil, and peradventure possessed already with the fast holding briars of vices. Yea rather even now look about for some man, as of manners pure & uncorrupt, so also well learned: & into his lap deliver your little child, as it were to a nurse of his tender mind, that even with his milk he may suck in sweet learning: & divide the care of thy little son to his nurses & teacher that they should suckun the little body which very good juice, & so endue his mind which very wholesome opinions, & very honest learning. For I think it not convenient that thou one of all the best learned, & also wisest shouldest give ear to those pivyshe women, or unto men very like to them the beard excepted, which by a cruel pity, & hateful love, judge that the children even until they wax springolds, should be kept at home kissing their mothers, and among the sweet words of their nurse's pastimes, and unchaste tryflynges of servants and maidens. And think that they ought utterly to be kept away from learning as from venom, saying that the first age is so rude that it can receive no discipline, and so tender that it is not meet for the labours of studies: and finally that the profit of that age is so little worth, that neither any cost should be made upon it, neither that the weakness of the children should be ●e●ed. While I prove every of these things false, I pray you a little while take heed, counting as the truth is, first that these things be written of him which loveth you as well as any man doth, & inespecially of that thing which so pertaineth to you, that none can do more. For what is more dearer to you than your son, inespecial having but him alone, upon whom we would be glad if we might bestow yea our life, not only our substance. Wherefore who may not see that they do lewdly & also untowardli which in tilling their land building their houses, keeping their horse, use the greatest diligence they can, & take to counsel men that be wise, & of great experience: in bringing up and teaching their children, for whose sakes all other things are gotten, take so little regard that neither they once council with their own mind, not seek for the judgements of wise men, but as though there were a tri●●e in hand, give ear to foolish women, and to every rascal wretch, which is no less shame to hear, then if a man taking thought for the shoe, would set naught by the foot, or with great study would provide that there should be no fault in the garment, nought recking for the health of the body. Good sir, I will not here cause you to tarry with common places, how much the strength of nature, how much fatherly love, the law of god, men's constitutions require the parents to owe unto the children, thorough whom asmuch as we may we escape to die, and be made to live ever. But some think they have gaily done the office of a father, when they have only begotten children, where as this is the least portion of love that the name of a father requireth. What great thought take the mother's comenlye lest the infant should look a goggle or a squint, lest he should be puff cheked, wry necked, croak shuldred, croak legged, splay footed, and lest that the proportion of his body should not be trim in every point: whereunto beside other things, they be wont to use swadel bonds, and keep in their cheeks with little mitres. They have regard also to their milk, their meat, their baths, & their movings, by which things the physicians in many books, and inespecial Galene hath taught that the children get good health of their body: neither do they differ this diligence unto the seventh or tenth year, but even assoon as the child cometh out of the mother's womb, they take great charge of this. And they do well, for the infancy not regarded, oftentimes causeth men to have a syckely and sore deceased old age, if they happen to come to it. Yea moreover or ever the child be born, yet doth the mother take great heed: They eat not of every meat when they be great with child, they take heed that they move not their body to hurt them: and if there happen any thing to fall upon their face, by and by they take it away with their hand, and lay it upon the privy part of their body. It hath been proved by many experiments, that by this remedy the deformity which would have been on that part of the body that is seen, hath lain hid in the secret place. No man calleth this to hasty a care which is used for the worse part of man. Why then is that part of man, whereby we be properly called men, neglected so many years? Should he not do all against gods forbade which would trim his cap, letting his head be unkempt, and all scabbed? Yet much more unreasonable is it that we should bestow just labours upon the mortal body, and to have no regard of the immortal soul. Further, if a man have at home an horse colt, or a whelp of a good kind, will he not strait way begin to fashion him to do somewhat, and will do that so much the more gladly, the readier the young age is to follow the teacher's mind? We will teach a popinjay while time is, to speak as a man doth, knowing well that the elder he waxeth, the less apt he will be to be taught, yea the common proverb giving warning of this thing: That an old popinjay careth not for the rod. And what a thing is it to be diligent in a bird, and ●●owe in teaching thy son? What do the witty husbandmen? Do they not teach even strait way the plants while they be yet tender, to put away their wild nature by graffing, and will net tarry till they be waxed big and mighty? And they do not only take heed that the little tree grow not crooked or have any other fault, but if there be any, they make haste to amend it, while it will yet bow, and follow the hand of the fashioner. And what living thing, or what plant will be as the owener or or husband man would have it to serve for, except our diligence help nature? The sooner it is done, the better will it come to pass,  
indeed to many dumb beasts, nature the mother of all things, hath given more help to do their natural offices, but because the providence of God hath of all creatures unto men only given the strength of reason, she hath left the greatest part to education, in so much that one hath written very well the first point, the middle, and the third, that is the chief of all man's felicity, to be good instruction, & right bringing up. Which praise Demosthenes gave to right pronunciation, and that in deed not falsely, but right bringing up helpeth much more to wisdom, than pronunciation to eloquence. For diligent and holy bringing up, is the fountain of all virtue: As to folly and mischief, the first, second, and third point is undiligente and corrupt education. This is the thing that is chiefly left unto us. That is the cause why unto other beasts nature hath given swiftness, flight, sharpness of sight, greatness, and strength of body, scales, flyshes, hears, horns, nails, venom, whereby they may both defend their health, and provide for their living, and bring up their young: and bringeth forth man only soft, naked, and unfensed: but in stead of all this, hath given him a mind able to receive all discipline, because in this only are all things, if a man will exercise it. And every living thing, the less meet it is to learning, so much the more it hath of native prudence. Bees learn not to make their celles, to gather iu●e, and to make honey. The emmets are not taught to gather into their holes in summer, whereby they should live in winter, but all these things be done by instruction of nature. But man neither can eat, nor go, nor speak, except he be taught. Then if the tree bring forth either no fruit or unsavoury, without the diligence of graf●ing, if the dog be unmeet to hunt, the horse unapt to just, the ox to the plough, except our diligence be put to, how wild and unprofitable a creature would man become, except diligently, and in dew time he should be fashioned by good bringing up. I will not here rehearse unto you the example of Lycurgus known of every man, which bringing out two whelps, one of a gentle kind, but evil taught, that ran to the mea●e, that other of sluggish sires, but diligently brought up, that lea●te the meat and leapt upon the beast. Nature is an effectual thing, but education more effectual, overcometh it. men take heed that they may have a good dog to hunt, to have a good horse to journey with, and here they think no diligence to be to hasty, but to have a son that should be both worship and profit to the parents, upon whom they might ●aye a good part of the charges of their household, whose love might nourish and bear up their unwieldy age, and that should show himself a trusty and helping son in a law, a good husband to his wife, a valiant and profitable citizen to the common wealth, I say to have such eve, either they take no care, or else they care to late. For whom do they plant? for whom do they plough? for whom do they build? for whom do they hunt for riches both by land & by sea? not for their children? But what profit or worship is in these things, if he that shall be heir of them can not use them? With unmeasurable study be possessions gotten, but of the possessor we take no keep Who prepareth an harp for the unskilful of music? Who garnysheth a library for him that can skill of no books? And are so great riches gotten for him which can not tell how to use them? If thou gettest these things to him that is well brought up, thou givest him instruments of virtue: but if thou get them for a rude and rustical wit, what other thing dost thou then minister a matter of wantonness and mischief? What can be thought more foolish than this kind of fathers? They provide that the body of the son may be without fault, and should be made apt to do all manner things comely, but the mind, by whose moderation all honest wyrkes do stand, that they care not for. It needeth me not here to rehearse that riches, dignity, authority, and also healthfulness of body, which men so desirously wish to their children, nothing doth more get them unto man, than virtue and learning. They wish unto them a pray, but they will not give them a net to take it with all. That thing which is of all most excellent, thou canst not give thy son, but thou mayest store him with those good sciences, whereby the best things be gotten. Now is this a great inconvenience, but it is yet a greater, that they leave at home their dog well taught, their horse well broken and taught, and their son instructed with no learning. They have land well tilled, and their son shameful rude. They have their house goodly trimmed, and their son void of all garnishing. Further, they which after the people's estimation seem to be marvelous wise, do prolong the diligence to garnish the mind either into an age unapt to be taught, or else take no care at all for it, and are marvelous thoughtful of external goods of fortune, yea or eue● he be borne, whom they have appointed to be lord of them all. For what see we not them to do? When their wife is great with child, then call they for a searcher of nativities, the parents are whether it shall be a man or a woman kind. They search out the destiny. If the ginger by the birth hour have said that the child should be fortunate in war: we will, say they, dedicate this child to the kings court. If he shall promise ecclesiastical dignity, we will, say they, hunt for him by some means, a bishopric, or a fat Abbotshyp. This child will we make a precedent or a dean. This seemeth not to them to hasty a care when they prevent even the very birth: and seemeth it to hasty that is used in fashioning your children's minds? So quyclye you provide to have your son a captain or an officer, and therewith wilt thou not provide that he may be a profitable captain or officer of the common wealth? Before the time come you go about this, to have your son a bishop, or an abbot, and wilt thou not fashion him to this well, to bear the office of a bishop, or an abbot? Thou se●●este him to a chariot, and showest him not the manner to guide it. Thou puttest him to the ster●e, and passest not that he should learn those things that becometh a shypmaster to know. Finally in all thy possessions thou regardest nothing less than that, that is most precious, & for whose sake all other things be gotten. Thy corn fields be goodly, thy houses be fair, thy vessel is bright, thy garments, and all thy household stuff, thy horses be well kept, thy servants well taught, only thy sons wit is foul, filthy & all sluttish. Thou hast perchance bought by the drum a bond slave, vile, and barbarous, if he be rude and ignorant, thou markest to what use he is good, & trimly thou bringest him up to some craft, either of the kitchen, physic, husbandry, or stewardship: only thy son thou se●●est light by, as an i●le thing. They will say: He shall have enough to live on, but he shall not have to live well on. Commonly the richer that men be, the less they care for the bringing up of their children. What need is it, say they, of any learning, they shall have enough? Yea the more need have they of the help of philosophy and learning. The greater the ship is, & the more merchandise it carrieth about, the more need it hath of a cunning ship master. How greatly do Princes go about this, to leave unto their sons as large a dominion as they can, and yet do none care less that they should be brought up in those good ways, without the which, principality can not well be ordered. How much more doth he give, that giveth us to live well, then to live? very little do children own unto their fathers of wh●me they be no more but begotten, and not also brought up to live verteouslye.  
The saying of Alexander is much spoken of: except I were Alexander, I would wish to be Diogenes. But very worthily doth Plutarch rebuke it, because that so much the more he should have wished to have had Diogenes philosophy, how much the greater his dominion was. But much more shameful is their sluggardy, which not only bring not up their children aright, but also corrupt them to wickedness. When Crates the Theban did perceive this abomination, not without a cause he would go in to the highest place of the city, & there cry out as loud as he could, & cast them in the teeth with their madness in this wise. You wretches what madness driveth you? Take you such thought to get money and possessions, & take you ●o care for your children for whom you get these things? As they be scant half mothers which only bring forth, and not up their children, so be they scant half fathers, which when they provide necessaries for their children's bodies, even somuch that they may riot withal, provide not that their minds may be garnished with honest disciplines. Trees per adventure will grow though either barren, or with wild fruit: horses are foaled, though perchance they be good for nothing: but men (trust me) be not borne, but fashioned. men in old time which by no laws, nor good order led their lives in woods, in wandering lusts of body, were rather wild beasts than men. Reason maketh a man: that hath no place where all things are governed after affection. If shape and fashion should make a man, Images also should be counted among men. Elegantly said Aristippus when a certain rich man a●ed him what profit learning should bring to a young man: & it be no more but this quoth he, that in the playing place one stone sit not upon an other. Very properly another Philosopher Diogenes I trow, bearing in the mid day a candle in his hand, walked about the market place that was full of men: being axed what thing he sought: I seek quoth he, a man. He knew that there was a great company, but of beasts, and not men. The same man on a day, when standing on an high place he had called a great ●ort together, and said nothing else but come hither men, come hither men. Some half angry cried again: we are here men, say what thou hast. Then quoth he: I would have men come hither & not you which are nothing less than men, and therewith drove them away with his staff. Surely it is very true, that a man not instructed with philosophy nor other good sciences, is a creature somewhat worse than brute beasts. For beasts follow only the affects of nature, a man except he be fashioned who learning, and precepts of philosophy, is ●awght into affections more than beastlike. For there is no beast more wild, or more hurtful than a man, whom ambition driveth, desire, anger, envy, riot, and lust. Therefore he that provideth not that his son may by and by be instructed in the best learning, neither is he a man, nor the son of a man. Were it not an abominable sight that the mind of a man should be in a beasts body? As we have read that ●i●●es when she had enchanted men with her witchcraft, did turn them into Lions, bears, and swine, so that yet there should be still in them the mind of a man, which thing Apuleus wrote to have happened to himself, and Austin also hath believed that men have been turned into wolves. Who could abide to be called the father of such a monster. But it is a more marvelous monster that a beasts mind should be in a man's body, and yet do very many please themselves in such children, and both the fathers seem, and the common people think such to be very wise. It is said that bears cast out a lump of flesh without any fashion, which with long licking, they form and bring into a fashion, but there is no bears young one so evil favoured as a man is, borne of a rude mind.  
Except with much study thou form and fashion this, thou shalt be a father of a monster and not of a man. If thy son be borne with a copped head or crock shuldred, or splay footed, or with six fingers in one hand, how loath wouldest thou be for it, how art thou ashamed to be called the father not of a man, but of a monster: and art thou not ashamed of so monstrous a mind? How discouraged be the fathers in their hearts if their wife bring forth a natural, & an infant of a brute mind? For they think they have begotten not a man, but a monster, and except fear of the law did let them, they would kill that that is borne. Thou blamest nature which hath denied the mind of a man to thy child, & thou causest by thine own negligence, that thy son should be without the mind of a man. But thou wilt say: Better it is to be of a brutish rather than of an ungracious mind. Nay better it is to be a swine, them an unlearned and evil man. Nature, when she giveth the a son, she giveth nothing else, them a rude lump of flesh. It is thy part to fashion after the best manner, that matter that will obey & follow in every point. If thou wilt slack to do it, thou hast a beast: if thou take heed thou hast, as I might say, a God. Srayght way assoon as thy infant is borne, it is apt to be taught those things which properly belong to a man. Therefore after the saying of Uyrgyll, bestow diligent labour upon him, even from his tender age. Handle the wax straight way while it is very soft, fashion this clay while it is moist, season this earthen vessel with very good liquor; while it is new, die your wool while it cometh white from the fuller, and is not defiled with any spots. Antisthenes' did very merrily show the same, which when he had taken a certain man's son to be taught, and was axed of his father what things he had need of: a new book quoth he, a new pensyle, and a new table. verily the philosopher required a rude and empty mind. Thou canst not have a rude lump, but and if thou fashion it not like a man, of itself it will wax nought, into monstrous forms of wild ●eastes. saying thou dost owe this service to God & nature, although there were no hope that thou shouldest have any profit thereby, count in thy mind, how great comfort, how great profit, how much worship the children that be well brought up bring to their fathers. 
Children evil brought up, bring shame to their parents  Again into what shames and great sorrows they cast their parents that be evil brought up. There is no need to bring here unto the examples out of old chronicles: do no more but remember in thy mind the households of thine own city, how many examples shalt thou have in every place? I know thou dost often hear such words. O happy man that I were, if my children were buried. O fortunate mother, if I had never brought forth child. It is a weighty matter to bring up children well, I grant: but no man is borne to himself, no man borne to be idle. Thou wouldest needs be a father, thou must be a good father, thou haste gotten them to the common wealth, not to thyself only, or to speak more like a christian man, thou hast begotten them to god, not to thyself. Paul writeth that so in deed women be saved, if they bring forth children, & so bring them up that they continue in the study of virtue. God will straightly charge the parents which the children's faults. Therefore except that even forthwith thou bring up honestly that, that is borne, first thou dost thyself wrong, which thorough thy negligence, gettest that to thyself, than the which no enemy could wish to an other, either more grievous or painful. Dionysius did effeminate with delights of the court Dions' young son that was run away from him: he knew that this should be more careful to the father, then if he had killed him which a sword. A little while after when the young man was forced of his father that was come to him, to return again to his old virtue, he broke his neck out of a garret. In deed a certain wise hebrition wrote very wisely. A wise child maketh the father glad, & a foolish son is sorrow to the mother. But a wise child not only is pleasure to his father, but also worship and succour, and finally his father's life. Contrary a foolish and lewd child, not only bringeth heaviness to his parents, but also shame and poverty, and old before the time: and at last causeth death to them, of whom he had the beginning of life. What need me to rehearse up? daily are in our eyes the examples of citizens, whom the evil manners of their children have brought to beggary, whom either the son being hanged, or their daughter an whore of the stews, have tormented with intolerable shame and villainy. I know great men, which of many children have scant one left alive. One consumed with the abominable lepry, called by diminution the french pocks, beareth his death about with him: another hath burst by drinking for the best game, an other going a whorehunting in the night with a visar, was pitifully killed. What was the cause? Because their parents thinking it enough to have begotten them, and enriched them, took no heed of their bringing up. They shall die by the law, which lay away their children, and cast them into some wood to be devoured of wild beasts. But there is no kind of putting them away more cruel, then to give up that to beastly affections, which nature hath given to be fashioned by very good ways. If there were any witch could with evil crafts, and would go about to turn thy son into a swine or a wolf, wouldest thou not think that there were no punishment to sore for her mischievous deed? But that which thou abhorrest in her, thou of purpose dost it thyself. How huge a beast is lechery? how ravenous and insatiable is ●yot? how wild a beast is drunken ship? how hurtful a thing is anger? how horrible is ambition? To these beasts doth he set over his son, whosoever from his tender youth doth not accustume him to love that, that is honest: to abhor sin: yea rather not only he casteth him to wild beasts, which the most cruel casters away are wont to do, but also which is more grievous, he nourisheth this great and perilous beast, even to his own destruction. It is a kind of men most to be abhorred, which hurteth the body of infants with bewitching: and what shall we say of those parents which thorough their negligence and evil education be witch the mind? They are called murderers that kill their children being new borne, and yet kill but the body: ●owe great wickedness is it to kill the mind? For what other thing is the death of the soul, than folly and wickedness. And he doth also no less wrong to his country, to whom asmuch as lieth in him, he giveth a pestilent citizen. He is nought to godwards, of whom he hath received a child for this purpose, to bring him up to virtue. Hereby you may see, how great and manifold mischiefs they commit which regard not the bringing up of tender age. But as I touched a little before, they sin more grievously then do these, which not only do not fashion them to honesty, but also season the tender and soft vessel of the infant to mischief and wickedness, and teacheth him vice before he know what vice is. How should he be a modest man and dyspyser of pride, that creepeth in purple? He can not yet sound his first letters, and yet he now knoweth what crimosine and purple silk meaneth, he knoweth what a mullet is, and o● her dainty fishes, and disdainfully with a proud look casteth away common dishes. How can he be shamefast when he is grown up, which being a little infant was begun to be fashioned to lechery? How shall he wax liberal when he is old, which being so little hath learned to marvel at money & gold? If there be any kind of garment lately found out, as daily the ta●lers craft, as in time paste did Africa, bringeth forth some new monster, that we put upon our infant. He is taught to stand in his own conceit: & if it be taken a way, he angrily asketh for it again. How shall he being old hate drunkenness, which when he is an infant is taught to love wine? They teach them by little and little such filthy words which are scant to be suffered, as saith Quintilian, of the delicious Alexandrians. And if the child speak any such after them, they kiss him for his labour. I warrant you they knew their young, growing nothing out of kind, when their own life is nothing else then an example of naughtiness. Being an infant, he learneth the unchaste flattering words of nurses, and as we say, he is fashioned with the hand to wanton touching. He seeth his father well whetteled with drink, and heareth him babbling out that, that should be kept in. He sitteth at great, and not very honest feasts, he heareth the house full of jesters, haps, mynstrels and dancers. To these manners the child is so accustomed, that custom goeth into nature. The● be nation's that fashion their children to fierceness of war while they be yet red from the mother. They learn to look fierslie, the learn to love the sword, and to give a stripe. From such beginnings they are delivered to the master: and do we marvel if we find them unapt to learn virtue, which have drunk in vices, even with the milk? But I hear some men defending their folly thus, and sat that by this pleasure which is taken of the wantonness of infants, the tediousness of nursing is recompensed. What is this? Should it be to the very father more pleasant if the child follow an evil deed, or express a lewd word, them if with his little stutring tongue, he spoke a good sentence, or follow any deed that is well done? Nature specially hath given to the first age an easiness to follow and do after, but yet this following is some what more prove to naughtiness then to goodness. Is vice more pleasant to a good man then virtue, specially in his children? If any filth fall upon the young child's skin, thou puttest it away, and dost thou infect the mind with so foul spots? Nothing sticketh faster than that that is learned in young minds. I pray you what motherly hearts have those women, which dandle in their lap their children till they be almost seven years old, and in manner make them fools? If they be so much disposed to play why do they not rather get apes, and little puppets to play withal? O say they: they be but children. They be in deed: but it can scant be told how much those first beginnings of our young age do help us to guide all our life after, & how hard & untractable a wanton and dissolute bringing up, maketh the child to the teacher, calling the same gentleness, when in deed it is a marring. Might not an action of evil handling children marvelous iustlis be laid against such mothers? for it is plainly a kind of witchcraft & of murder. They be punished by the law, that bewitch their children, or hurt their weak bodies with poisons: what do they deserve which corrupt the chief part of the infant which most ungracious venom? It is a lighter matter to kill the body then the mind? If a child should be brought up among the goggle eyed stutters, or halting, the body would be hurt with infection: but in deed faults of the mind cr●pe upon us more privily, & also more quickly, & settel deeper. The apostle Paul worthily gave this honour unto the verse of Menander, that he would recite it in his epistles: Evil comunication, corrupteth good manners: but this is never truer than in infants. Aristotle when he was axed of a certain man by what means he might bring to pass, to have a goodly horse: If he be brought up quoth he▪ among horses of good kind. And that if neither love nor reason can teach us how great care we ought to take for the first years of our children, at the lest ways let us take example of brute beasts. For it ought not to grieve us to learn of them a thing that shall be so profitable, of whom mankind now long ago hath learned so many fruitful things: seuce a beast called Hippopotamus hath showed the cutting of veins, & a bird of egypt called Ibis hath showed the use of a clyster, which the physicians greatly allow. The herb called dictamum which is good to draw out arrows, we have known it by hearts. They also have taught us that the eating of crabs is a remedy against the poison of spiders. And also we have learned by the teaching of lysa●des, that dictamum doth comfort us against the biting of serpents. For this kind of beasts fight naturally against serpents, of whom when they be hurt, they have been espied to fetch their remedy of that herb. Swallows have showed us salandine, and have given the name unto the herb. The weasel hath showed us that rue is good in medicines. The Stork hath showed us the herb organye: and the wild bores have declared that ivy helpeth sicknesses. Serpent's have showed that fenel is good for the eye sight. That vomit of the stomach is stopped by lettuce, the Dragon money sheath us. And that man's dung helpeth against poison, the Panthers have taught us, and many more remedies we have learned of Brute beasts: yea and crafts also that be very profitable for man's life. Swine have showed us the manner to blow the land, and the Swallow to temper mud walls. To be short, there is in manner nothing profitable for the life of man, but the nature hath showed us an example in brute beasts, that they that have not learned philosophy and other sciences, may be warned at the least way by them what they should do. ●o we not see how that every beast, not only doth beget young, but also fashion them to do their natural office? The bird is borne to fly. Dost thou not see how he is taught thereunto & fashioned by his dam? We see at home how the cats go before their kytlynges, and exercise them to catch mice & birds, because they must live by them. They show them the pray while it is yet alive, and teach them to catch it by leaping, and at last to eat them. What do hearts? Do they not forth with exercise their ●awnes to swiftness, and teach them how to run? they bring them to high steep down places, & show them how to leap, because by these means they be sure against the trains of the hunters. There is put in writing as it were a certain rule of teaching elephants and dolphin's in bringing up their young. In Nyghtingales, we perceive the offices of the teacher and learner, how the elder goth before, calleth back, and correcteth, and how the younger followeth and obeyeth. And as the dog is borne to hunting, the bird is flying, the horse to running, the ox to ploughing, so man is borne to philosophy and honest doings: and as every living thing learneth very easily that, to the which he is borne, so man with very little pain perceiveth the learning of virtue and honesty, to the which nature hath graffed certain vehement seeds and principles: so that to the readiness of nature, is joined the diligence of the teacher. What is a greater inconvenience than beasts that be without reason to know and remember their duty toward their young: Man which is divided from brute beasts by prerogative of reason, not to know what he oweth to nature, what to virtue, and what to God? And yet no kind of brute beasts looketh for any reward of their young for their nursing and teaching, except we lust to ●eleue that the Storks nourish again their dams for worn with age, and bear them upon their backs. But among men, because no continuance of time taketh away the thank of natural love: what comfort, what worship, what succour doth he prepare for himself, that seeth his child to be well brought up? Nature hath given into thy hands a new falowed field, nothing in it in deed, but of a fruitful ground: and thou thorough negligence sufferest it to he over grown with briars and thorns, which afterwards can not be pulled up with any diligence. In a little grain, how great a tree is hid, what fruit will it give if it spring out.  
All this profit is l●st except thou cast seed into the forowe, except thou nourish with thy labour this tender plant as it groweth, and as it were make it tame by graffing. Thou awakest in taming thy plant, and slepeste thou in thy son? All the sta●e of man's felicity standeth specially in three points: nature, good ordering, and exercise. I call nature an aptness to be taught, and a readiness that is graffed within us to honesty. Good ordering or teaching, I call doctrine, which standeth in monitions and precepts. I call exercise the use of that perfectness which nature hath graffed in us, and that reason hath furthered. Nature requireth good order and fashioning: exercise, except it be governed by reason, is in danger to many perils and errors. They be greatly therefore deceived, which think it sufficient to be borne, & no less do they err which believe that wisdom is got by handling matters and great affairs without the precepts of philosophy. Tell me I pray you, when shall he be a good runner which runneth lustily in deed, but either runneth in the dark, or knoweth not the way? When shall he be a good sword player, which shaketh his sword up and down winking? Precepts of philosophy be as it were the eyes of the mind, and in manner give light before us that you may see what is needful to be done and what not. Long experience of diverse things profit much in deed, I confess, but to a wise man that is diligently instructed in precepts of well doing. Count what they have done, and what they have suffered all their life, which have gotten them by experience of things a silly small prudence & think whether thou wouldest wish so great myschives to thy son. Moreover philosophy teacheth more in one year, then doth any experience in thirty, and it teacheth safely, when by experience more men wax miserable then prudent, in so much that the old fathers not without a cause said: a man to make a peril or be in jeopardy, which assayed a thing by experience. Go to, if a man would have his son well seen in physic, whether would he rather he should read the books of physicians or learn by experience what thing would hurt by poisoning, or help by a remedy. How unhappy prudence is it, when the shipman hath learned the art of sailing by often shypwrackes, when the prince by continual battles and tumults, and by common mischiefs hath learned to bear his office? This is the prudence of fools, and that is bought to dearlye, that men should be wise after they be stricken with mischief. He learneth very costly, which by wandering learneth not to wander. Philippus wisely learned his son Alexander to show himself glad to learn of Aristotle: and to learn philosophy perfectly of him to the intent he should not do that he should repent him of. And yet was Phylyp commended for his singular towardness of wit. What think ye then is to the looked for of the common sort. But the manner of teaching doth briefly show what we should follow, what we should avoid: neither doth it after we have taken hurt monish us, this came evil to pass, hereafter take heed: but or ever ye take the matter in hand, it crieth: If thou do this, thou shalt get unto the evil name and mischief. Let us knit therefore this threefold cord, that both good teaching lead nature, and exercise make perfit good teaching. Moreover in other beasts we do perceive that every one doth soonest learn that that is most properly belonging to his nature, and which is first to the safeguard of his health: and that standeth in those things which bring either pain or destruction. Not only living things but plants also have this sense. For we see that trees also in that part where the sea doth savour, or the northern wind blow, to shrink in their branches and boughs: and where the wether is more gentle, there to spread them farther out.  
And what is that that properly be longeth unto man? verily to live according to reason, and for that is called a reasonable creature, and divided from those that can not speak And what is most destruction to man? Folyshenes. He will therefore be taught nothing sooner than virtue, and abhor from nothing sooner than foolishness, if so be the diligence of the parents will incontinent set a work the nature while it is empty. But we here marvelous complantes of the common people, how ready the nature of children is to fall to vice, & how hard it is to draw them to the love of honesty. They accuse nature wrongfully. The greatest part of this evil is thorough our own fault, which mar the wits with vices, before we teach them virtues. And it is no marvel if we have them not very apt to learn honesty, seeing they are now already taught to mischief. And who is ignorant, that the labour to unteach, is both harder, and also goth before teaching. Also the common sort of men do amiss in this point three manner of ways: either because they utterly neglect the bringing up of children, or because they begin to fashion their minds to knowledge to late, or because they put them to those men of whom they may learn that that must be unlearned again. We have showed those first manner of men unworthy to be called fathers, and that they very little differ from such as ser●e their infants out abroad to be destroyed, and that they ought worthily to be punished by the law, which doth prescribe this also diligently by what means children should be brought up, & afterwards youth. The second sort be very many, with whom now I specially intend to st●iue. The third doth amiss two ways, partly thorough ignorance, partly thorough recklessness. And sith it is a rare thing and a shame to be ignorant to whom thou shouldest put out thy horse, or thy ground to be kept, how much more shameful is it not to know whom thou shuldeste put thy child in trust withal, being the dearest part of thy possessions? There thou beginnest to learn that, that thou canst not skill well of thyself, thou askest counsel of the best seen: here thou thynkeste it maketh no matter to whom thou committest thy son. Thou assignest to thy servants, every man his office that is meetest for him. Thou triest whom thou mayest make overseer of thy husbandry, whom to appoint to the kitchen, and who should oversee thy household. And if there be any good for nothing, a slug, a dullhead, a fool, a waster, to him we commit our child to be taught: and that thing which requireth the cunningest man of all, is put to the worst of our servants. What is untoward, if here men have not an untoward mind? There be some which for their covetous mind be a feared to hire a good master, and give more to an horskeper than a teacher of the child. And yet for all that they spare no costly feasts, night & day they play at dice, and bestow m●ch upon hounds & fools. In this thing only they be sparers and niggards, for whose cause spa●inge in other things might be excused. I would there were fewer which bestow more upon a rotten whore, then upon bringing up of their child. Nothing saith the Satir writer standeth the father in less cost than the son. Peradventure it will not be much amiss here to speak of the day diet, which long ago was much spoken of in the name of Crates. They report it after this fashion. Allow to thy coke x. pound, to thy physician a groat, to thy flatterer .v. talents, to thy counsellor smoke, to thy harlot a talon, to thy philosopher iii halfpens. What lacketh to this preposterous count, but to put to it that the teacher have three farthings: Howbeit I think that the master is meant under the name of philosopher. When one that was rich in money, but ned● of wit axed Aristippus wharwages he would axe for teaching his son, & he answered .v. C. groats. You a●e quoth he●o great a sum: for which this much money a man may buy a seruaunce. Then the philosopher very properly again: but now, quoth he, for one thou shalt have two: a son meet to do the service, and a philosopher to teach thy son. Further if a man should be axed, whether he would have his only son dead to win an hundred horses, if he had any ●rum●e of wisdom, he would answer (I think:) in no wise. why givest thou then more for ●hi horse? why is he more diligently taken heed to then thy son? why givest thou more for a fool, then for the bringing up of thy child? Be frugal and sparing in other things, in this point to be thrifty, is no sparing but a madness. There be other again that take good heed in choosing a master, but that is at the desire of their friends. They let pass a mere and cunning man to reach children, and take one that can no skill, for none other cause, but that he is set forwards at the desires of their friends. Thou mad man, what meanest thou? In sailing thou regardest not the affection of them that speak good words for a man, but thou secteste him to the helm, which can best skill to govern the ship: in the son, when not only he himself is in jeopardy, but the father and mother and all the household, yea and the common wealth itself, wilt thou no● use like judgement? Thy horse is sick, whether wilt thou send for a ●eche at the good word of thy friend, or for his cunning in lechcraft. What? Is thy son of less price unto the than thy horse? Yea settest thou less by thyself then by thy horse? This being a foul thing in mean citizens, how much more shameful is it in great men? At one supper a dashing against the mischievous rock of dice, and so having shipwreck, they lose two hundred pound, and yet they say they be a● cost, i● upon their son they bestow above xx. pound. No man can give nature, either to himself, or to other: howbeit in this point also the diligence of the parents helpeth much. The first point is, that a man chose to himself a wife that is good, come of a good kindred, and well brought up, also of an healthful body. For seeing the kindred of the body and mind is very stray●lye knit, it can not be but that the one thing either must be ●o●●en or h●rte of the other. The next is, that when the husband's doth his duty to get children, ●e do it neither being moved with anger, nor yet ●runk●n, for these affection's go into the child by a secret 〈◊〉. A certain philosopher seemed to have ma●ked that thing proper●y, which saying a young man b●●a●●n●e h●m self not very ●oderlie, it is marvel quoth he, but if thy father ●egat the when he was drenke. verily I think this also maketh greatli to the matter, if the mother at all times, but specially at the time of conception and birth, have her mind free from all crimes, and be of a good conscience. For there can be nothing either more quiet or more merry than such a mind. The third point is that the mother nourish with her own breasts her infant, or if their hap any necessity that it may not so be, let be choose a nurse of a wholesome body, of pure milk, go●d conditions, neither drunken, nor brawler, nor lecherous. For the vices that be taken even in the very beginnings of life, both of the body and of the mind, abide fast until we be old. Some men also write that it skilleth much who be his sucking fellows & who be his playfelowes. fourthly that in due season he be set to a chosen schoolmaster allowed by all men's witness, and many ways tried. You must be diligent in choosing, and after go thorough with it. Homer disalloweth where many bear rule: and after the old proverb of the greeks. The multitude of captains did lose Caria. And the often changing of physicians hath destroyed many. There is nothing more unprofitable, then often to change the master. For by that means the web of Penelope's is woven & unwoven. But I have known children, which before they were xii year old, had more than xii masters, and that thorough the recklessness of their parents. And yet after this is done must the parents be diligent. They shall take heed both to the master & to the son, neither shall they so cast away all care from them as they are wont to lay all the charge of the daughter upon the spouse, but the father shall oftentime look upon them, and mark whether he profit, remembering those things which the old men spoke both sagely and wittily, that the fore●ead is set before the hinder part of the head: and that nothing sooner fatteth the horse than the master's eye, nor that no dung maketh the ground more fruitful than the master's footing. I speak of young one. For as for the elders it is meet sometime that they be sent far out of our sight, which thing as it were a graffing, is inespecially wont to ●ame yongemens' wits. among the excellent virtues of Paulus Emilius, this also is praised, that as often as he might for his business in the common wealth he would be at the exercises of his sons. And Pliny the nepheu was content now and then ●o go into the school for his friends sons sake, whom he had taken upon him to bring up in good learning. Furthermore, that that we have spoken of nature is not to be understand one ways. For there is a nature of a common kind, as the nature of a man is to use reason. But there is a nature peculiar, either to him or him, that properly belongeth either to this man or that, as if a man would say some men to be borne to disciplines mathematical some to divinity, some to rhetoric some to poetry, and some to war. So mightily disposed they be and pulled to these studies, that by no means they can be discouraged from them, or so greatly they abhor them, that they will sooner go into the fire, then apply their mind to a science that they hate. I knew one familierlye which was very well seen both in greek and latin, and well learned in all liberal sciences, when an archbishop by w●● he was found, had send hither by his letters, that he should begin to hear the readers of the law against his nature. After he had complained of this to me (for we lay both together) I exhorted him to be ruled by his patron, saying that it would wax more easy, that at the beginning was hard, and that at the least way he should give some part of his time to that study. After he had brought out certain places wonderful foolish, which yet those professors half gods did teach their hearers with great authority, I answered, he should set light by them, & take out that which they taught well: and after I had pressed upon him with many arguments, I am quod he so minded, that as often as I turn myself to these studies, me thinketh a sword runneth thorough my heart. men that be thus naturally borne, I think they be not to be compelled against their nature, lest after the common saying we should lead an Ox to wreastling, or an Ass to the harp. Peradventure of this inclination you may perceive certain marks in little ones. There be that can prognosticate such things by the hour of his birth, to whose judgement how much aught to be given, I leave i● to every man's elimation. It mould yet much profit to have espied the same assoon as can be, b●cause we learn those things most easily, to the which nature hath made ●s. I think it not a very vain thing to conjecture by the figure of the f●ce and the behaviour of the rest of the body, what disposition a man is of. Certes Aristotle so great a philosopher v●●chsaued to put out a book of phisiognomy very cunning and well laboured. As sailing is more pleasant when we have both the wind and the tide, so be we sooner taught those things to the which we be inclined by readiness of wit. Uirgyll hath showed marks whereby a man may know an ox good for the plough, or a cow meet for generation & increase of cattle. Beste is the ox that looketh grimly. He teacheth by what tokens you may espy a young colt meet for ●usting. Sraight way the colt of a lusty courage tramplethgaylie in the fields. etc. for you know the verses. They are deceived which believe that nature hath given unto man no marks, whereby his disposition may be gathered, and they do amiss, that do not mark them that be given. Albeit in my judgement there is scant any discipline, but that the wit of man is apt to learn it, if we continue in precepts and exercise. For what may not a man learn, when an Elephant may be taught to walk upon a cord, a bear to dance, and an ass to play the fool. As nature therefore is in no man's own hand, so we have taught wherein by some means we ma●e help nature. But good ordering and exercise is altogether of our own wit and diligence. How much the way to teach doth help, this specially declareth, that we see daily, burdens to be life up by engines and art, which otherwise could be moved by no strength. And how greatly exercise availeth that notable saying of the old wise man, inespecially proveth, that he ascribeth all things to diligence and study. But labour, say they, is not meet for a tender age, & what readiness to learn can be in children which yet scarce know that they are men: I will answer to both these things in few words. How agreeth it that that age should be counted unmeet for learning, which is now apt to learn good manners? But as there be rudiments of virtue, so be there also of scicences. Philosophy hath his infancy, his youth, and ripe age. An horsecolt, which forthwith showeth his gentle kind, is not strait way forced with the bit to carry on his back an armed man, but with easy exercises he learneth the fashion of war. The calf that is appointed to the plough, is not straight ways laden with weary yockes, nor pricked with sharp gods, but as Uirgyl hath elegantly taught: first they knit about his neck circles made of tender twigs, and after when his free neck hath been accustomed to do service, they make round hoops meet, & when they be writhen, join a pair of meet once together, and so cause the young heifers to go forwards, and often times they make them to draw an empty cart, and slightly go away, but afterwards they set on a great heavy a●el●ree of beech, and make them to draw a great plough beam of iron. Plowmen can skill how to handle oxen in youth, and attemper their exercises af●er their strength much more diligently ought this to be done in bringing up our children. Furthermore the providence of nature hath given unto li●le ones a certain mere ability. An infant is not yet mee●e to whom thou shouldest read the offices of Cicero, or the Ethics of Aristotle, or the moral books of Seneca or plutarch, or the epistles of Paul, I confess, but yet if he do any thing uncomely at the table, he is monished, and when he is monished, he fashioneth himself to do as he is taught. He is brought into the temple, he learneth to bow his knee, to hold his hands mannerly, to put of his cap, and to fashion all the behaviour of his body to worship God, he is commanded to hold his peace when mysteries be in doing, and to turn his eyes to the altar. These rudiments of modesty and virtue the child learneth before he can speak, which because they stick fast until he be elder, they profit somewhat to true religion. There is no difference to a child when he is first borne, between his parents & strangers. A non after ●e learneth to know his mother, & after his father. He learneth by little & little to reverence them, he learneth to obey them, & to love them. He unlerneth to be angry, to be avenged, & when he is bidden kiss them that he is angry withal, he doth it, & unlerneth to babble out of measure. He learneth to rise up, & give reverence to an old man, & to put of his cap at the image of the crucifix. They that think that these little rudiments help nothing to virtue, in my mind be greatly deceived. A certain young man when he was rebuked of Plato because he had played at dice complained that he was so bitterly chidden▪ for so little harm. Then quoth Plato, although it be but small hurt to play at dice, yet is it great hurt to use it. As it is therefore a great evil to accustume thyself to evil, so to use thyself to small good things is a great good. And that tender age is so much the more apt to learn these things, because of itself it is pliant unto all fashions, because it is not yet occupied with vice, and is glad to follow, if you show it to do any thing. And as commonly it accustumeth itself to vice, or ever it understand what vice is, so with like easiness may it be accustomed to virtue. And it is best to use best things even at the first. That fashion will endure long, to the which you make the empty and tender mind. Horace wrote that if you thrust out nature with a fork, yet will it still come again. He wrote it and that very truly, but he wrote it of an old tree. Therefore the wise husband man will strait way fashion the plant after that manner which he will have tarry for ever when it is a tree. It will soon turn in to nature, that you power in first of all. Clay if it be to moist will not keep the fashion that is printed in it: the wax may be so soft that nothing can be made of it. But scarce is there any age so tender that is not able to receive learning. No age saith Seneca, is to late to learn: whether that be true or no I wots not, surely elderly age is very hard to learn some things. This is doubtless, that no age is so young but it is apt to be taught, inespecially those things unto the which nature hath made us, for as I said: for this purpose she hath given a certain peculiar desire of following, that what so ever they have herd or seen, they desire to do the like, and rejoice when they think they can do any thing: a man would say they were apes. And of this riseth the first conjecture of their wit and aptness to be taught. Therefore assoon as the man child is borne, anon be is apt to learn manners. After when he hath begun to speak, he is meet to be taught letters. Of what thing regard is first to be had, a readiness by & by is given to learn it. For learning although it have infinite commodities, yet except it wait upon virtue, it bringeth more harm then good. Worth●lye was refused of wise men their sentence, which thought that children under seven year old should not be set to learning: and of this saying many believed Hesiodus to be the author, albeit Aristophanes the grammarian said, that those moral precepts in the which work it was written, were not made by Hesiodus Yet needs must he be some excellent writer, which put forth such a book that even learned men thought it to be of Hesiodus doing But in case it were Hesiodus, with out doubt yet no man's authority ought to be of such force unto us, that we should not follow the better if it be showed us. Howbeit who soever were of this mind, they meant not this, that all this time until seven years should be quite void of teaching, but that before that time children should not be troubled with the labour of studies, in the which certain tediousness must be devoured, as of canning without book, saying the lesson again, and with writing it, for scant may a man find any that hath so apt a wytie to be taught, so tractable and that so will follow, which will accustume itself to these things without pricking forward. Chrysippus appointed three years to the nou●ses, not that in the mean space there should be no teaching of manners, and speech, but that the infame should be prepared by fair means to learn virtue and letters, either of the nurses, or of the parents, whose manners without peradventure do help very much to the good fashiony●ge of children. And because the first teaching of children is, to speak plainly and without fault, in this afore time the nurses and the parents help not a little. This beginning, not only very much profiteth to eloquence, but also to judgement, and to the knowledge of all disciplines: for the ignorance of tongues, either hath marred all the sciences, or greatly hurt them, even divinity itself also, physic & law. The eloquence of the Gracchians was much marveled at in time paste, but for the most they might thank their mother Cornelia for it, as Tully judgeth. It appeareth saith he, that the children were not so much brought up in the mother's lap, as in the mother's communication. So their first schooling was to them the mother's lap. Lelia also expressed in her goodly talk the eloquence of her father Caius. And what marvel. While she was yet young she was died with her father's communication, even when she was borne in his arms. The same happened to the two sisters, Mucia and Licinia, nieces unto Caius. Specially is praised the elegance of Licinia in speaking, which was the daughter of Lucius Crassus, one Sc●pios wife as I ween. What needs many words? All the house and all the kindred even to the nepheus, and their cousins did often express elegance of their fore fathers in artificial and cunning speaking. The daughter of Quintus Hortencius so expressed her father's eloquence, that there was long ago an oration of hers to see, that she made before the officers called Triumuiri, not only (as Fabius saith) to the praise of womankind. To speak without fa●● no little help ●rynge also the nurses, tutors, and play fellows. For as touching the tongues, so great is the readiness of that age to learn them, that within a few months a child of Germany may learn French, and that while he doth other things also: neither doth that thing come ever better to pass then in rude and very young years. And if this come to pass in a barbarous and unruled tongue, which writeth otherwise then it speaketh, and the which hath his schriches and words scarce of a man, how much more easily will it be done in the Greek or Latin tongue? King Mithridates is read to have perfectly known xxii tongues, so that he could plead the law to every nation in their own tongues without any interpreter. The mistocles within a years space learned perfitly the Persians tongue because he would the better comen with the king. If somewhat old age can do that, what is to be hoped for of a child? And all this business standeth specially in two things, memory, and imitation. We have showed before already that there is a certain natural great desire in children to follow other, and very wise men write that memory in children is very sure in holding fast: and if we distrust their authority, experience itself will prove it unto us. Those things that we have seen being children, they so abide in our minds, as though we had seen them yesterday. Things that we read to day when we be old, within two days after if we read them again they seem new unto us. Furthermore how few have we seen which have had good success in learning the tongues when they were old? And if some have well sped them in knowledge, yet the right sound and pronunciation hath chanced either to none, or to very few. For rare examples be no common rules. Neither for this must we call children to learn the tongues after sixteen year old, because that the elder Cato learned latin, and Greek, when he was three score and ten years old. But Cato of Utica much better learned than the other and more eloquent, when he was a child was continually with his master Sarpedo. And here we ought so much the more to take heed, because that young age led rather by sense then judgement, will assoon or peradventure sooner learn lewdness & things that be nought Yea we forget sooner good things than nought. Gentile philosophers espied that, & marveled at it, and could not search out the cause, which christian philosophers have showed unto us: which telleth that this readiness to mischief is settled in us of Adam the first father of mankind. This thing as it can not be false, so is it very true, that the greatest part of this evil cometh of lewd and naughty bringing up, inespecially of tender youth, which is plyeable to every thing.  
We find in writing that great Alexander learned certain faults of his master Leonides, which he could not leave when he was well grown v●, and a great Emperor. Therefore as long as among the latins flourished that old virtuousness of good manners, children were not committed to an hyreling to be taught, but were taught of the parents themselves & their kinsfolk, as of their uncles both by father and mother, of the grandfathers, as Plutarch saith: For they thought it especially pertained to the honour of their kindred, if they had very many excellently well seen in liberal knowledge, where as now adays all nobility almost standeth in painted & graven arms, dancing, hunting, and dicing. Spurius Carbilius of a bond man made free, whose patron Carbilius brought in the first example of divorce, is reported to be the first that taught an open grammar school. Before this time it was counted a very virtuous office if every man taught his kinsfolk in virtue and learning. Now is this their only care, to seek for their child a wife with a good dowry. That done, they think they have done all that belongeth to a father. But as the world is always ready to be worse and worse, day n●●nes hath persuaded us to commie this office to a tutor that is one of our household, and a gentleman is put to be taught of a servant. In which thing in deed, if we would take heed whom we chose, the jeopardy were so much the less, because the teacher lived not only in the father's sight, but also were under his power if he did amiss. They that were very wise, either bought learned servants, or provided they might be learned, that they might be teachers to their children. But how much wiser were it, if the parents would get learning for this intent, that they themselves might teach their own children. verily by this means the profit would be double, as the commodity is double if the bishop show himself a good man, to the intent he may encourage very many to the love of virtue. Thou wilt say: every men hath not leisure, and they be loath to take so great pain. But go to good sir, Let us cast with ourself how much time we lose at dice, bankerting, and beholding gay sights, and playing with fools, and I ween we shall be ashamed to say we lack leisure to that thing which ought to be done, all other set aside. We have time sufficient to do all we should do, if we bestow it so thriftelye as we should do. But the day is short to us, when we lose the greater part thereof. Consider this also, how great a portion of time is given now and then to the foul business of our friends. If we can not do as they all would have us, verily we ought chiefly to regard our children. What pain refuse we to leave unto our children a rich patrimony and well established: and to get that for them which is better than all this, should it irk us to take labour? namely when natural love and the profit of them which be most nearest unto us, maketh sweet all the grief and pain. If that were not, when would the mothers bear so long tediousenes of chyldbyrth and nursing. He loveth his son lightly which is grieved to teach him. But the manner to instruct them was the more easy to them in old time, because the learned and unlearned people spoke all one tongue, save that the learned spoke more truly, more elegantly, more wisely, and more cop●ousely. I confess that, and it were a very short way to learning, if it were so now a days. And there have been some that have gone about to renew and bring again those old examples, and to do as those old fathers have done afore time, as in Phrisia, Canterians, in Spain Queen Elisabeth the wife of Fardinandus, out of whose family there have come forth very many women both merueylouselye well learned and virtuous. Among the english men, it grieved not the right worshipful Thomas More, although being much occupied in the kings matters, to be a teacher to his wife, daughters, and son, first in virtue, and after to knowledge of Greek and Latin. verily this aught to be done in those that we have appointed to learning. Neither is there any jeopardy that they should be ignorant in the people's tongue, for they shall learn that whether they will or not by company of men. And if there be none in our house that is learned, anon we should provide for some cunning man, but tried both in manners and learning. It is a foolish thing to make a proof in thy son, as in a slave of little value, whether his teacher be learned or not, and whether he be a good man that thou haste gotten him or not. In other things pardon may be given to negligence, but here thou must have as many eyes as Argus had, and must be as vigilant as is possible. They say: a man may not twice do a fault in war: here it is not lawful to do once amiss. Moreover the sooner the child shall be set to a master, so much shall his bringing up come the better to pass. I know some men find this excuse, that it is jeopardy lest the labour of studies make the good health of the tender body weaker. Here I might ensure, that although the strength of the body were somewhat taken away, that this incommodity is well recompensed by so goodly gifts of the mind. For we fashion not a wrestler, but a philosopher, a governor of the common wealth, to whom it is sufficient to be healthful, although he have not the strength of Milo: yet do I confess that somewhat we must tender the age, that it may wax the more lusty. But there be many that foolishly do fear lest their children should catch harm by learning, which yet fear not the much greater peryl● that cometh of to much meat, whereby the wits of the little ones no less be hurted then be their bodies by kinds of meats and drinks that be not meet for that age. They bring their little children to great and long feasts, yea feasting sometime until far forth nights, they fill them with salt and hot meats, sometime even till they vomit. They bind in and load the tender bodies with unhandsome garments to set them out, as some trim apes, in man's apparel, and otherways they weaken their children, and they never more tenderly be afraid of their health, then when communication is begun to be had of learning, that is of that thing which of all other is most wholesome and necessary. That which we have spoken touching health, that same pertaineth to the care of his bewety, which as I confess is not to be light set buy, so to carefully to be regarded, is not very meet for a man. 
A wayward fear for hurting children's beauty.  Neither do we more weywardlye fear any other thing than the hurt of it to come by study, where it is hurt a great deal more by surfeit, drunkenness, untimely watching, by fighting and wounds, finally by ungracious pocks, which scarce any man escapeth that liveth intemperately. From these things rather let than see they keep their children then from learning, which so carefully take thought for the health and beauty. Howbeit this also may be provided for by our care & diligence that there should be very little labour and therefore little loss. 
Provision for easinge children's labour  This shall be if neither many things, neither every light thing be taught them when they be young, but the best only & that be meet for their age, which is delighted rather in pleasant things then in subtle. Secondly, a fair manor of teaching shall cause that it may seem rather a play then a labour, for here the age must be beguiled with sweet flattering words, which yet can not tell what fruit, what honour, what pleasure learning shall bring unto them in time to come. And this partly shall be done by the teacher's gentleness, & courteous behaviour, & partly by his wit & subtle practice, wherbi he shall devise diverse pretty means to make learning pleasant to the child, & pull him away from feeling of labour. For there is nothing worse than when the waywardness of the master causeth the children to hate learning before they know wherefore it should be loved. The first degree of learning, is the love of the master. In process of time it shall come to pass that the child which first began to love learning for the master's sake, afterwards shall love the master because of learning. For as many gifts are very dear unto us even for this cause, that they come from them whom we love heartily: so learning, to whom it can not yet be pleasant thorough discretion, yet to them it is acceptable for the love they bear to the teacher. It was very wellspoken of Isocrates that he learneth very much, which is desirous of learning. And we gladly learn of them whom we love. But some be of so unpleasant manners that they can not be loved, no not of their wives, their countenance lowering, their company currish, they seem angry even when they be bestepleased, they can not speak fair, scarce can they laugh when men laugh upon them, a man would say they were borne in an angry hour. These men I judge scant worthy to whom we should put ou●e wild horses to be broken, much less would I think that this tender and almost sucking age should be committed to them. Yet be there some that think that these kind of men, even inespecyally worthy to be set to teach young children, whilst they think their sturdiness in looking is holiness. But it is not good trusting the looks, under that frowning face lurk often times most unchaste and wan●on manners, neither is to be spoken among honest men, to what shamefulness these vouchers abuse children by fearing them. No nor the parents themselves can well bring up their children, if they be no more but feared. The first care is to be beloved, by little and little followeth after, not fear, but a certain liberal and gentle reverence which is more of value then fear. How properly then I pray you be those children provided for, which being yet scant four year old are sent to school, where sy●teth an unknown schoolmaster, rude of manners, not very sober, and sometime not well in his wit, often lunatic, or having the falling sickness, or french pocks? For there is none so vile, so naught, so wretched, whom the common people thinketh not sufficient enough to teach a grammar school. And they thinking they have gotten a kingdom, it is marvel to s●e how they set up the bristles because they have rule, not upon beasts, as sayeth Terence, but upon that age which ought to be cherished with all gentleness. You would say it were not a school, but a tormenting place: nothing is heard there beside the flapping upon the hand, beside yorking of rods, beside howling and sobbing and cruel threatenings. What other thing may children learn hereof, then to hate learning? When this hatred hath once settled in the tender minds▪ yea when they be old they abhor study. It is also much more foolish, that some men send their little children to a pynyshe drunken woman to learn to read and write. It is against nature that women should have rule upon men: beside that, nothing is more cruel than that kind, if they be moved with anger, as it will soon be, and will not cease till it be full revenged. Monasteries also, and colleges of brethren, for so they call themselves, seek for their living hereof, and in their dark corners teach the ignorant children commonly by men that be but a little learned, or rather leudlye learned, although we grant they be both wise and honest. This kind of teaching how so ever other men allow it, by my counsel no man shall use it, who soever intendeth to have his child well brought up. It behoveth that either there were no school, or else to have it openly abroad. It is a short way in deed that commonly is used: for many be compelled of one more easily by fear, that one brought up of one liberally.  
But it is no great thing to bear rule upon Asses or Swine, but to bring up children liberally as it is veri hard, so is it a goodly thing. It is tyranny to oppress citizens by fear, to keep them in good order, by love, moderation and prudence, it is princely. Diogenes being taken of the Agenites, and brought out to be sold, the crier axed him by what title he would be set out to the bier. Axe quod he if any will buy a man that can rule children. At this strange praise many laughed. One that had children at home communed with the philosopher, whether he could do in deed that he professed. He said he could. By short communication he perceived he was not of the common sort, but under a poor cloak, there was hidden great wisdom: he bought him, and brought him home, & put his children to him to be taught. As the Scots say, there be no greater beaters then french schoolmasters. When they be told thereof, they be wont to answer, that that nation even like the Phrygians is not amended but by stripes. Whether this be true let other men judge. Yet I grant that there is some difference in the nation, but much more in the property of every sever all wit. Some you shall sooner kill, then amend with stripes: but the same in love and gentle monitions you may lead whither ye will. Truth it is that of this disposition I myself was when I was a child, and when my master which loved me above all other, because he said he conceived a certain great hope of me, took more heed, watched me well, and at last to prove how I could abide the rod, and laying a fault unto my charge which I never thought of, did bear me, that thing so put away from me all the love of study, and so discouraged my childish mind, that for sorrow I had almost consumed away, and in deed followed thereof a quartain ag●e. When at last he had perceived his fault, among his friends he bewailed it. This wit (quoth he) I had almost destroyed before I knew it. For he was a man both witty and well learned, and as I think, a good man. He repented him, but to late for my part. Here now (good sir) conjecture me how many froward wits these unlearned great beaters do destroy, yet proud in their own conceit of learning, wayeward, drunken, cruel, and that will beat for their pleasure: them selves of such a cruel nature, that they take pleasure of other men's torments. These kind of men should have been vouchers or hangmen, not teachers of youth. Neither do any torment children more cruelly, than they that can not teach them. What should they do in schools but pass the day in chiding and beating? I knew a divine and that familiarly, a man of great name, which was never satisfied with crudelity against his scholars, when he himself had masters that were very great beaters. He thought that did much help to cast down the fierceness of their wits, & tame the wantonness of their youth. He never feasted among his flock, but as Comedies be wont to have a merry ending, so contrary when they had eaten their meat, one or other was haled out to be beaten with rods: and sometime he raged against them that had deserved nothing, even because t●ey should be accustomed to stripes. I myself on a time stood next him, when after dinner he called out a boy as he was wont to do, as I trow ten year old. And he was but new come from his mother into that company▪ He told us before that the child had a very good woman to his mother, and was earnestly committed of her unto him: anon to have an occasion to beat him, he began to lay to his charge I wot not what wantonness: When the child showed himself to have nothing less, and beckoned to him to whom he committed the chief rule of his college, surnamed of the thing, a tormentoure, to beat, him ne by and by cast down the child, and beat him as though he had done sacrilege. The divine said once or twice, it is enough, it is enough▪ But that tormentor deaf with ferventness, made no end of his bochery, till the child was almost in a sound: Anon the divine turning to us, he hath deserved nothing quoth he, but that he must be made low. Who ever after that manner hath taught his slave, or his Ass? A gentle horse is better tamed with puping of the mouth or soft handling, then with whip or spurs. And if you handle him hard, he will whynche, he will kick, he will bite, and go bacwardes. An ox if you prick him to hard with gods, will cast of his yoke, and run upon him that pricked him. So must a gentle nature be handled as is the whelp of a Lion. Only art tameth Elephants, not violence, neither is there any beast so wild, but that it will be tamed by gentleness, neither any so tame, but immoderate cruelness will anger it. It is a servile thing to be chastened by fear, and common custom calleth children free men, because liberal and gentle bringing up becometh them, much unlike to servile. Yet they that be wise do this rather, that servants by gentleness and benefits leave of their slavyshe conditions: remembering that they also be men, and not beasts. There be rehearsed marvelous examples of servants toward their masters, whom verily they should not have found such if they had kept them under only by stripes. A servant if he be corrigible is better amended by monitions, by honesty, & good turns, then by stripes: if he be passed amendment, he is hardened to extreme mischief and either will run away and rob his master, or by some craft go about his master's death. Sometime he is revenged on his master's cruelty, though it cost him his life. And there is no creature more fearful than man, whom cruel injury hath taught to despise his own life. Therefore the common proverb that saith a man hath as many enemies as he hath servants, If it be true, I think it may be chief imputed to the unreasonableness of the master: for it is a point of art, and not of chance to rule well servants. And if the wiser masters go about this thing, so to use their servants, that they should serve them well and gently, and in stead of servants had rather have them free men, how shameful is it by bringing up, to make servants of those that be gentle and free by nature? Not without cause doth the old man in the comedy think that there is great difference betwixt a master and a father. The master only compelleth, the father by honesty and gentleness accustumeth h●s son, to do well of his own mind, rather than by fear of an other: and that he should be all one in his presence and behind his back. He that can not do this saith he, let him confess that he can not rule children. But there ought to be a little more difference betwixt a father and the master, then betwixt a king and a tyrant. We put away a tyrant from the common wealth and we chose tyrants, yea for our sons, either we ourselves exercise tyranny upon them. Howbeit this vile name of servitude ought utterly to be taken away out of the life of christian men. saint Paul desireth Philo to be good to Onesimus, not now as a servant, but as a dear brother in steed of a servant. And writing to the Ephesians, he monisheth the masters to remit their bitterness against their servants, and their threatenings,, remembering that they are rather fellow servants than masters, because they both have a common master in heaven, which as well will punish the masters if they do amiss, as the servants. The Apostle would not have the masters full of threatening, much less full of beating: for he saith not, pardoning your stripes, but pardoning your threatenings, and yet we would have our children nothing but beaten, which scarce the Baleye masters or Sea robbers do against their slaves and rowers. But of children, what doth the same Apostle command us?  
In somuch he will not have them beaten slavyshely, he commandeth all cruelty and bitterness to be away from our monitions and chiding. You fathers saith he, provoke not your children to anger, but bring them up in discipline and chastising of the Lord. And what the discipline of the lord is, he shall soon see that will consider, with what gentleness, what meekness, what charity the Lord jesus hath taught, suffered, and nourished and brought up by little and little his disciples. The laws of man do temper the father's power: the same also permit unto the servants an action of evil handling, and from whence then cometh this cruelty among christian men? In time passed one Auxon a knight of Rome, whilst he went about to amend his son by beating him unmeasurably, he killed him. That cruelty so moved the people, that the fathers and children haled him in to the market place, & all to be pri●ked him, thrust him in with their writing pings, nothing regarding the dignity of his knighthod, and Octauus Augustus had much a do to save him. but now a days how many Auxons do we see which thorough cruel beating, hur●e the children's health, make them one eyed, weaken them, and sometime kill them. Rods serve not to some men's cruelty, they turn them and beat them with the great end, they give them buffets, and strike the young ones with their fists, or whatsoever is next at hand they snatch it, and dash it upon them. It is told in the law, that a certain souter, when he laid one of his solders upon the hinder part of the head with a last, he struck out one of his eyes, and that for that deed he was punished by the law. What shall we say of them which beside their beatings, do them shameful despite also? I wo●de never have believed it, except both I had known the child, and the doer of this cruelty perf●●elye. A child yet scanty. ●ii. year old, whose honest parents had done good to his master, they handled so cruelly, that scarce any such tyrant as was Mezencius or Phalaris could do more cruelly. They cast so much man's dung in to the child's mouth the scarcely he could spit, but was compelled to swallow down a great part of it. What tyrant did ever such kind of despite? After such dainties, they exercised such lordelynes. The child naked was hanged up with cords by the armholes, as though he had been a strong thief, and there is among the Germans no kind of punishment more abhorred then this. Anon as he hung, they all to beat him with rods, almost even till death. For the more the child denied the thing that he did not, so much the more did they beat him. Put also to this, the tormentor himself almost more to be feared then the very punishment, his eyes like a serpent, his narrow and writhen mouth, his sharp voice like a spirit, his face wan and pale, his head rolling about, threatenings and rebukes s●che as they lusted in their anger: a man would have thought it a fury out of hell. What followed? anon after this punishment the child fell sick, with great jeopardy both of mind and life. Then this tormentor began first to complain, he wrote to his father to take away his son as soon as could be, and that he had bestowed as much physic upon him as he could, but in vain upon the child that was passed remedy. When the sickens of the body was somewhat put away by medicines, yet was the mind so astonished, that we feared lest he would never come again to the old strength of his mind. Neither was this the cruelty of one day, as long as the child dwelt with him there passed no day but he was cruelly beaten once or twice. I know thou suspectest o reader, that it was an heinous fault, whereunto so cruel remedy was used. I will show you in few words. There was found both of his that was beaten, and of two others, their books blotted with ink, their garments cut, and their hose arrayed with man's dung.  
He that played this play was a child borne to all mischief, which by other ungracious deeds afterwards, made men believe the either to be true that were done before. And he was nephew by the sisters side to this mad doctor: even then playing a part before to ●hese things which soldiers are wont to do in battle or robbing. At an hosts house of his, he pulled out the faucet, and let the wine run upon the ground, and as one to show a pleasure, he said that he felt the savour of the wine: with an other of his fellows he daily played at the sword, not in sport, but in earnest, that even then you might well perceive he would be a thief or a murderer, or which is very like to them, that he would be an hired soldier. Although the teacher favoured him, yet fearing lest they should one kill an other, he sent away his cozen. For he had for that other a good reward: and he was of this sort of gospelers, to whom nothing is more sweet than money. His godfather was made surely to believe that the child was with a good and diligent master, when in deed he dwelt with a boucher, & was continually in company, and made drudge with a man that was half mad, and continually sick. Thus favoringe more his kinsman then him by whom he had so much profit, the suspicion was laid upon the harmless, to whom they ascribed so much malice that he would tear and defile his own garments to avoid suspicion if any such thing had been done. But the child coming both of good father and mother, did never show any to●ē of such a naughty disposition: and at this day there is nothing farther from all malice than are his manners, which now free from all fear telleth all the matter in order as it was done.  
To such tutors do honest citizens commit their children whom they most love, and such do complain that they be not well rewarded for their pains. And this tormentor would not once knowledge he had done amiss, but had rather play the stark mad man, then confess his fault: and yet against such is not taken an action of evil handling, neither hath the rigour of the law any power against such huge cruelty. There is no anger worse to be pleased than theirs that be like to have the falling sickness. How many things be crept in, into the life of christian men, not meet neither for the Phrygians nor the Scythians, of the which I will show one much like this matter. The young gentleman is send in to the university to learn the liberal sciences. But which how ungentle despightes is he begun in them? first they rub his chin, as though they would shave his beard: hereunto they use piss, or if there be any fouler thing. This liquor is dashed into his mouth, & he may not spit it out. With painful bobs they make as though they drew horns from him: sometime be is compelled to drink a great deal of vinegar or salt, or whatsoever it listeth the wild company of young men to give him: for when they begin the play, they make him swear that he shall obey all that they command him. At last they hoist him up, & dash his back against a post as often as they list. After these so rustical despightes sumtime followeth an ague or a pain of the back that never can be remedied. Certes this foolish play endeth in a drunken banquet: which such beginnings enter they into the studies of liberal sciences. But it were meet that after this sort they should begin a boucher, a tormentor a bawd or a bond slave or a boteman, not a child appointed to the holy studies of learning. It is a marvel that youngmen given to liberal studies be mad after this fashion, but it is more marvel that these things be allowed of such is have the rule of youth. To so foul & cru●l foolishness is pretenced the name of custom, as though the custom of an evil thing were any thing else than an old error, which ought so much the more diligently to be pulled up because it is crept among many. So continueth among the divines the manner of a vesper, for they note an evil thing with a like name, more meet for scoffers than divines. But they that profess liberal sciences, should have also liberal sports. But I come again to children, to whom nothing is more unprofitable, then to be used to stripes, which enormi●tie cau●e●● that the gentle nature is intractable, and the ●●ler driven to desperation: and continuance of them maketh that both the body is hardened to stripes, & the mind to words. Nay we may not oftentimes chide them to sharply. A medicine naugh●elye used, maneth the sickness worse, helpeth it not, and if 〈◊〉 be laid to continually, by little and little, it ceaseth to be a medicine, and doth nothing else then doth stinking and unwholesome meat. But here some man will say unto us the godly sayings of the hebrews. He that spareth the rod hateth his child and he that loveth his son, beareth him much. Again: Bow down the neck of thy child in youth, and 〈◊〉 his sides while he is an infant very young. Such chastisement peradventure was meet in time passed for the jews. Now must the saying be expounded more ciuil●ly. And if a man will be hard to us with letters and syllables, what is more cruel then to bend the neck of a child, & to beat the sides of an infant? wouldest thou not believe that a bull were taught to the plough, or an ass to bear paniars, and not a man to virtue? And what reward doth he promise us? That he grope not after other men's doors. He is afeard lest his son should be poor, as the greatest of all mischief. What is more coldly spoken then this sentence? Let gentle admonition be our rod, and sometime chiding also, but sauced with meekness, not bitterness. Let us use this whip continually in our children, that being well brought up, they may have at home a means to live well, and not be compelled to beg counsel at their neighbours how to do their business. Licon the philosopher hath showed ii sharp spurs to quicken up children's wits, shame, and praise: shame is the fear of a just reproach, praise is the norysher of all virtuous acts: with these pricks let us quicken our children's wits▪ Also if you will, I will show you a club to beat their sides withal. Continual labour vanquisheth all things saith the best of all poets. Let us wake, let us prick them forwards, & still call upon them, by requiting, repeting, and often teaching: With this club let us beat the sides of our infants. first let them learn to love, and marvel at virtue and learning, to abhor sin and ignorance. Let them hear some praised for their well doings, and some rebuked for their evil. Let examples be brought in of those men to whom learning hath gotten high glory, riches, dignity, and authority. And again of them to whom their evil conditions & wyc without all learning hath brought infamy, contempt, poverty and mischief. These verily be the clubs meet for christians, that make disciples of jesu. And if we cannot profit by monitions, nor prayers, neither by emulation, 
Emulation is an envy without malice▪ for desire to be as good as an other, & to be asmuch praised.  nor shame, nor praise, nor by other means, even the chastening with the rod, if it so require, aught to be gentle & honest. For even this that the bodies of gentle children should be made bare, is a kind of despite. Howbeit Fabius utterly condemneth all the custom to beat gentle children. Some man will say, what shall be done to them if they can not be driven to ●●udy but by stripes? I answer roundly, what would ye do to asses or to oxen if they went to school? wouldest thou not drive them in to the country, & put the one to the backhouse, the other to the plough. For there be men as well borne to the plough and to the backehouse, as oxen and asses be. But they will say: then decreseth my flock. What then? Yea and mine advantage to. This is an hard matter: this maketh them to weep. They set more by money then by the profit of the children. But such are all the common sort of foolish teachers. ● grant. As the philosophers describe a wise man, the rethoricians an orator, such one as scarce may be found in any place: So much more easy it is to prescribe what manner of man a scholmaster should be, them to find many that will be as you would have them. But this ought to be a public care and charge, 
Civil officers and prelate's should see that there were good school masters. Vespasian. Pliny.  and belongeth to the civil officer, and chief prelates of the church: that as there be men appointed to serve in war, to sing in churches, so much more there should be ordained that should teach citizens children well and gently. Uespasianus out of his own coffers gave yearly six hundred pound to Latin and Greek rethoricians. Pliny the nephew of his own liberality bestowed a great sum of money to the same purpose. And if the comenty in this point be slack, certainly every man ought to take heed at home for his own house. Thou wilt say: what shall poor men do which can scarce find their children, much less hire a master to teach them? Here I have nothing to say, but this out of the comedy: We must do as we may do, when we can not as we would. We do show the best way of teaching, we be not able to give fortune: Save that here also the liberality of rich men ought to help good wyt●es, which can not show forth the strength of natural inclination because of poverty. 
poverty hurteth good wits.  I will that the gentleness of the master should be so tempered, that familiarity, the companion of contempt, put not away honest reverence, such one as men say Sarpedo was, tutor to Cato of Utica, which thorough his gentle manners got great love, and by his virtue as like authority, causing the child to have a great reverence, and to set much by him without any fear of rods. But these that can do nothing else but beat, what would they do if they had taken up on them to teach Emperors or kings children, whom it were not leeful to beat? They will say that great men's sons must be excepted from this fashion. What is that? Be not the children of citizens, men as well as kings children be? Should not every man as well love his child as if he were a kings son? If his estate be somewhat base, so much the more need hath he to be taught, and helped by learning, that he may come up, from his poor case. But he be of high degree, philosophy & learning is necessary to govern his matters well. Further not a few be called from low degree to high estate, yea sometime to be great bishops. All men come not to this, yet ought all men to be brought up to come to it. I will brawl no more with these great beaters, after I have told you this one thing: How that those laws & officers ●e condemned of wise men, which can no more but fear men with punishment, & do not also entice men by rewards: and the which punish faults, and provide not also that nothing be done worthy punishment. The same must be thought of the common sort of teachers, which only beat for faults, and do not also teach the mind that it do not amiss. They straitly require their lesson of them: if the child fail, he is beaten: and when this is done daily because the child should be more accustomed to it, they think they have played the part of a gay schoolmaster. But the child should first have been encouraged to love learning, and to be afeard to displease his teacher. But of these things peradventure some man will think I have spoken to much & so might I worthily be thought, except that almost all men did in this point so greatly offend, that hereof a man can never speak enough. Furthermore it will help very much, if he that hath taken upon him to teach a child, so set his mind upon him, that he bear a fatherly love unto him. By this it shall come to pass, that both the child will learn more gladly, & he shall feel less tediousness of his labour. For in every business love taketh away the greatest part of hardness. 
A sentence to be marked.  And because after the old proverb: Like rejoiceth in like, the master must in manner play the child again, that he may be loved of the child. Yet this liketh me not, that men set their children to be taught their first beginnings of letters unto those that be of extreme and doting old age, for they be children in very deed, they fain not, they counterfeit not, stuttinge, but stutte in deed.  
I would wish to have one of a lusty young age, whom the child might delight in, and which would not be loath to play every part. This man should do in fashioning his wit, 
A lykening of schoolmasters and nurses together.  that parents and nurses be wont to do in forming the body. How do they first teach the infant to speak like a man? They apply their words by lysping according to the child's tattling. How do they teach them to eat? They chaw first their milk sops, and when they have done, by little & little put it in to the child's mouth. How do they teach them to go? They bow down their own bodies, and draw in their own strides after the measure of the infants. Neither do they feed them with every meat, nor put more in than they be able to take: and as they increase in age, they lead them to bigger things. First they seek for noryshement that is meet for them, not differing much from milk, which yet if it be thrust into the mouth to much, either it choketh the child, or being cast out defileth his garment. When it is softly and prettily put in, it doth good. Which self thing we see cometh to pass in vessels that have narrow mouths: if you pour in much, it bubbleth out again, but if you power in a little, and as it were by drops, in deed it is a while, and fair and softly erst, but yet then filled, 
The feeding of the body and mind c●pared together.  So then as by small morsels, and given now and then, the little tender bodies are nourished: in like manner children's wits by instructions mere for them taught easily, and as it were by play by little & little accustume themselves to greater things: & the weariness in the mean season, is not felt, because that small encreasynges so deceive the feeling of labour, that nevertheless they help much to great profit. As it is told of a certain wrestler, which, accustomed to bear a calf by certain furlongs, bore him when he was waxen a bull, without any pain: for the increase was not felt, which every day was put to the burden. But there be some that look that children should straightway become old men, having no regard of their age, but measure the tender wits, by their own strength. Strait way they call upon them bitterly, straightway they straightly require perfect diligence, by and by they frown with the forehead if the child do not as well as he would have him, and they be so moved as though they had to do with an elder body, forgetting you may be sure that they themselves were once children. How much more courteous is it that Pliny warneth a certain master that was to sore. Remember saith he, that both he is a young man, and that thou ●ast been one thy self. But many be so cruel against the tender children, as though they remembered not neither themselves, neither their scholars to be men. Thou wouldest that I should show the those things that be meet for the inclination of that age, 
What things ly●le young children should be first taught.  and which should by and by be taught the little yong●ns. first the use of tongues which cometh to them without any great study, there as old folks can scarce be able to learn them with great labour. 
Children desire naturally to follow & do as other do.  And here to as we said, moveth the children a certain desire to follow and do as they see other do● of the which thing we see a certain like fashion in p●es and popinjays. What is more delectable than the fabels of poets, which with their sweet enticing pleasures so delight children's ears that they profit us very much when we be old also, not only to the knowledge of the tongue, but also to judgement and copy of elegant speech? What will a child hear more glad l●e then Esop's fabels, which in sport and play teach earnest precepts of philosophy? and the same fruit is also in the fabels of other poets. The child heareth that Ulysses fellows were turned into swine, and other fashions of beasts. The tale is laughed at, and yet for all that he learneth that thing that is the chiefest point in all moral philosophy: Those which be not governed by right reason, but are carried after the will of affections, not to be men, but beasts. What could a stoycke say more sagely? and yet doth a merry tale teach the same. In a thing that is manifest I will not make the tarry with many examples. Also what is more merry conceited than the verses called Bucolicall? 
Bucolicall, where the herdsmen do speak of neat and sheep.  what is sweeter than a comedy, which standing by moral manners, delighteth both the unlearned and children? And hear how great a part of philosophy is learned by play? Add unto this the names of all things, in the which it is marvel to see how now a days, yea even they be blind which are taken for well learned men. Finally, short and merry conceited sentences, as commonly be proverbs, and quick short sayings of noble men, in the which only in time passed philosophy was wont to be taught to the people. There appeareth also in the very children a certain peculiar readiness to some sciences, as unto music, arithmetic, or cosmography. For I have proved that they which were very dull to learn the precepts of grammar and rhetoric, were found very apt to learn the subtle arts. Nature therefore must be helped to that part whereunto of itself it is inclined. And down the hill is very little labour, as contrary is great. Thou shalt neither do nor say any thing against thy natural inclination. I knew a child that could not yet speak which had no greater pleasure, than to open a book, and make as though he read. And when he did that sometime many hours, yet was he not weighed. And he never wept so bitterli, but if you had offered him a book, he would be pleased. That thing made his friends hope that in time to come he would be a well learned man. His name also brought some good luck: 
That is a teacher of holy learning.  for he was called Jerome. And what he is now I can not tell, for I saw him not being grown up. To the knowledge of the tongue it will help very much if he be brought up among them that be talkative. Fabels and tales will the child learn so much the more gladly, and remember the better, if he may see before his eyes the arguments properly painted, and what soever is told in the oration be showed him in a table. The same shall help as much to learn without book the names of trees, herbs, and beasts, and also their properties, inespecially of these which be not common to be seen in every place, as is Rhinoceros, which is a beast that hath a horn in his nose, natural enemy to the Elephant: Tragelaphus, a goat heart, Onocrotalus, a bird like to a swan, which putting his head into the water brayeth like an ass, an ass of Jude and an Elephant. The table may have an Elephant whom a Dragon claspeth hard about, wrapping in his former feet with his tail. The little child laugheth at the sight of this strange painting, what shall the master do then? He shall show him that there is a great beast called in Greek an Elephante, and in Latin likewise, save that sometime it is declined after the latin fashion. He shall show, that that which the greeks call proboscida, or his snout, the latins call his hand, because with that he reacheth his meat. He shall tell him that that beast doth not take breath at the mouth as we do, but at the snout: & tha● he hath teeth standing out on both sides, and they be ivory, which rich men set much price by, and therewith shall show him an ivory comb. Afterwards he shall declare that in Jude there be dragons as great as they. And that dragon is both a greek word and a latin also, save that the greeks say dracontes in the genitive case. He shall show that naturally betwixt the dragons and the Elephants is great fight. And if the child be somewhat greedy of learning, he may rehearse many other things of the nature of Elephants and dragons. Many rejoice to see huntinges painted. Here how many kinds of trees, herbs, birds, four footed beasts may he learn and play? I will not hold you long with examples, saying it is easy by one to conjecture all. The master shall be diligent in choosing them out, and what he shall judge most pleasant to children, most me●e for them, what they love best, and is most flourishing, that in especially let him set before them. The first age like unto the spring time, standeth in pleasant sweet flowers, and goodly green herbs, until the harvest time of ripe man's age fill the barn full of corn. Then as it were against reason in ver or springe time to seek for a ripe grape, and a rose in autumn, so must the master mark what is mere for every age. 
Autumn is the time betwixt summer and winter.  Merry and pleasant things be convenient for childhood, howbeit all sourness and sadness must be clean away from all studies. 
The meaning of the poets de●●le touching the muses & Charites.  And I am deceived except the old men meant that also, which ascribed to the muses being virgins, excellent beauty, harp, songs, dances, and plays in the pleasant fields, and joined to them as fellows the Ladies of love: and that increase of studies did stand specially in mutual love of minds, and therefore the old men called it the learning that pertained to man. And there is no cause why profit may not follow pleasure, and honesty joined to delectation. 
Wherefore le●nyng is called humanity  For what letteth that they should not learn either a proper fable, art of poets, or a sentence, or a notable pretty history, or a learned tale, as well as they learn and can without book a pi●yshe song, and oftentimes a bawdy one to, & foolish old wives tatlynges, & very trifles of trifling women? What a sum of dreams, vain ryddels, and unprofitable trifles of spirits, hobgoblines, fairies, witches, nightmares wood men and giants, how many naughty lies, how many evil sayings remember we, yea even when we be men, which being little children we learned of our dadies, graundmothers, nurses, & maidens while they were spinning, and heard them when they kissed & played with us? And what a profit should it have been to learning, if in stead of these most vain garringes, not only foolish, but also hurtful, we had learned those things that we rehearsed a little before. Thou wilt say, what learned man will lowly his wit to these so small things? Yet Aristotle himself being so great a philosopher was not grieved to take upon him the office of a teacher, to instruct Alexander. Chiron fashioned the infancy of Achilles, and Phoenix succeeded him. Hely the priest brought up the child Samuel. And there be now a days which either for a little money, or for their pleasure take almost more pain in teaching a pie or a popiniay. There be some that for devotions' sake take upon them journeys that both be far of and ieoperdeous, and other labours beside almost intolerable. Why doth not holiness cause us to do this office saying nothing can please god better? Howbeit in teaching those things that we have rehearsed, the master must neither be to much calling upon, neither to sharp: but use a continuance rather than be without measure. Continuance hurteth not so it be measurable, & spiced also with variety and plesauntnes. Finally if these things be so taught, that imagination of labour be away, and that the child do think all things be done in play. Here the course of our talking putteth us in remembrance briefly to show by what means it may be brought to pass that learning should wax sweet unto the child, 
How learning may be made sweet unto the child.  which before we somewhat touched. To be able to speak readily, as I told you is easily gotten by use. After this cometh the care to read and write why●h of itself is somewhat tedious, but the grief is taken away a great part by the cunning handling of the master, if it be sauced with some pleasant aliurementes. For you shall find some which tarry long and take great pain in knowing & joining their letters & in those first rudiments of grammar, when they will quickly learn greater things. The yrkesonnes' of these things must be holpen by some pretty craft, of the which the old fathers have showed certain fashions. Some have made the letters in sweet crusts and cakes that children love well, th● so in manner they might eat up their letters. When they tell the letters name, they give the letter itself for a reward. Other have made the fashion of ivory, that the child should play with them, 
The practice of a certain english man to teach his child his letters by shooting.  or if there were any other thing wherein that age is specially delighted. The english men delight principally in shooting, and teach it their children first of all: wherefore a certain father that had a good quick wit perceiving his son to have a great pleasure in shooting, bought him a pretty bow & very fair arrows, & in all parts both of his bow & arrows were letters painted. Afterwards in stead of marks, he set up the fashion of letters, first of Greek, and after of latin: when he hit, & told the name of the letter, beside a great rejoicing, he had for a reward a cherye, or some other thing that children delight in. Of that play cometh more fruit, if two or three matches play together. For then the hope of victory and fear of rebuke maketh them to take more heed, and to be more cheerful. By this devise it was brought about that the child within a few days playing, had perfitly learned to know & sound all his letters which the common sort of teachers be scarce able to bring to pass in three whole years with their bea●ynges threatyngs, and brawlings. Yet do not I allow the diligence of some to painful, which draw out these things by playing at chesses or dice. For when the plays themselves pass the capacity of children, how shall they learn the letters by them? This is not to help the children's wits, but to put one labour to an other. As there be certain engines so full of work and so curious, that they hinder the doing of the business. Of this sort commonly be all those things which some have devised of the art of memory for to get money, or for a vain boasting, rather than for profit: for they do rather hurt the memory. 
The best craft for memory.  The best craft for memory, is thoroughly to understand, and then to bring into an order, last of all often to r●pete that thou wouldest remember. And in litleous there is a natural great desire to have the mastery inespecially of such as be of lusty courage, and lively towardness. The teacher shall abuse these inclinations to the profit of his study. If he shall profit nothing by prayers, and fair means, neither by gifts meet for children, nor praises, he shall make a contention with his equales. His fellow shall be praised in the presence of the duller. Desire to be as good shall quicken forwards, whom only adhortation could not do. Yet it is not meet so to give the mastery to the victor, as though he should have it for ever: but sometime he shall show hope to him that is overcome, that by taking heed he may recover the shame: which thing captains be wont to do in battle. And sometime we shall suffer that the child should think he had gotten the better, when he is worse in deed▪ Finally by enterchaunging, praise and dispraise, he shall nourish in them, as Hesiodus saith, a strife who shall do best. Perchance one of a sad wit will be loath so to play the child among children. And yet the same is not grieved, neither yet ashamed to spend a great part of the day in playing with little puppies and marinesettes, or to babble with a pie or popinjay, or to play the fool with a fool. By these trifles, a very sad matter is brought to pass, and it is marvel that good men have little pleasure herein, seeing the natural love of our children, and hope of great profit is wont to make those things also pleasant, which of themselves be sharp, sour and bitter. I confess that the precepts of grammar be at the beginning somewhat sour, and more necessary than pleasant. But the handsomeness of the teacher shall take from them also a great part of the pain. The best thing and plainest must be taught first. But now with what compasses, and hardness be children troubled while they learn without the book the names of the letters before they know what manner letters they be?  
While they be compelled in the declining of nouns and verbs to can by toot in how many cases, moods and tenses one word is put: as muse in the genitive and dative singular, the nominative and vocative plural? Legeris of legor, and of legerim, and legero? What a beating is then in the school, when children be axed these things? Some light teachers to boast their learning are wont of purpose to make these things somewhat harder. Which fault maketh the beginnings almost of all sciences in doubt, and painful, specially in logic. And if you show them a better way, they answer they were brought up after this fashion, and will not suffer that any children should be in better case, than they themselves were when they were children. All difficulty either therefore must be avoided, which is not necessary, or that is used out of time. It is made soft and easy, that is done when it should be. But when time is, that of necessity an hard doubt must be learned, than a cunning teacher of a child shall study as much as he may to follow the good and friendly Physicians, 
A good scholmaster in teaching, must follow a physician in medicines.  which when they shall give a bitter medicine do anoint, as Lucretius saith, the brims of their cups with honey, that the child enticed by pleasure of the sweetness should not fear the wholesome bitterness, or else put sugar into the medicine itself, or some other sweet savouring thing. Yea they will not be known that it is a medicine, for the only imagination sometime maketh us quake for fear. Finally this tediousenes is soon overcome, if things be taught them not to much at once, but by little and little, and at sundry times. Howbeit we ought not to distrust to much children's strength, if perhaps they must take some pains. A child is not mighty in strength of body, but he is strong to continue, and in ability strong enough. He is not mighty as a bull, but he is strong as an emet. 
Note the sentence.  In some things a fly passeth an elephant. Every thing is mighty in that, to the which nature hath made him. Do we not see tender children tun marvelous swiftly all the day long, and feel no weariness. What is the cause? Because play is fit for that age, and they imagine it a play and no labour. And in every thing the greatest part of pain is imagination, which sometime maketh us feel harm, when there is no harm at all. Therefore saying that the providence of nature hath taken away imagination of labour from children, And how much they lack in strength, so much they be helped in this part, that is, that they feel not labour, It shall be the master's part, as we said before, to put away the same by as many ways as he can, and of purpose to make a play of it. There be also certain kinds of sports meet for children, wherewith their earnest study must somewhat be eased after they be come to that, they must learn those higher things which can not be perceived without diligence and labour: as are the handling of Themes, to turn latin into Greek, or greek into latin, or to learn cosmography without book. But most of all shall profit, if the child accustume to love and reverence his master, to love and make much of learning, to feace rebuke, and delight in praise. 
The last objection touching the profit of the c●yld in his young years.  There remaineth one doubt, wont to be objected by those which say: The profit that the child gerteth in those three or four years to be so little, that it is not worth the labour, either to take so much pain in teaching, or bestow so much cost. And these in deed seem unto me, not so much to care for to profit the children, as for the sparing of their money, or the teacher's labour. But I will say he is no father, which when the matter is of teaching his child, taketh so great care for expenses. Also it is a foolish pity, to th'intent the master should save his labour, to make his son lose certain years. I grant it to be true in deed the Fabius saith, that more good is done in i year after, then in those iii or four why should we set light by this little that is won in a thing far more precious. Let us grant that it is but a very little, yet were it better the child to do it, then either nothing at all, or learn somewhat that after must be unlearned. With what business shall that age be better occupied as soon as he beginneth to speak, which in no wise can be unoccupied? Also how little soever it be that the former age doth bring, yet shall the child learn greater things, even in the same years, when smaller should have been learned, if he had not learned them before. This saith Fabius, every year furthered and increased profiteth to a great sum and as much time as is taken before in the infancy, is gotten to the elder age. It needeth not to rehearse that in those first years certain things be easily learned, which be more hard to be learned when we be elder. For it is very easily learned, that is learned in time convenient. Let us grant that they be small and little things, so we confess them to be necessary. Yet to me in deed it seemeth not so little a furtherance to learning to have gotten though not a perfect knowledge, yet at the least way a taste of both the tongues, besides so many vocables and names of things, and finally to have begun to be able to read and write promptly. It grieveth us not in things much more vile, to get all the vantage we can, be it never so little. A diligent merchant setteth not light by winning of a farthing, thinking thus in his mind: it is in deed of itself but a little, but it groweth to a sum, and a little often put to a little, will quickly make a great heap. The Smiths rise before day, to win as it were part of the day. Husband men upon the holy day do some things at home, to make an end of more work the other days. And do we regard as nothing the loss of iiii years in our children, when there is nothing more costly than time, nor no possession better than learning? It is never learned timely enough that never is ended. For we must ever learn as long as we live. And in other things the lucre that is lost by slackness, may be recovered by diligence. Time when it is once flown away (and it flieth away very quickly) may be called again by no enchantments. For the poets do trifle which tell of a fountain, whereby old men do as it were wa●e young again: and the physicians deceive you, which promise a gay flourishing youth to old men thorough a certain foolish fynt essence I wot not what. Here therefore we ought to be very sparing, because the loss of time may by no means be recovered. Beside this the first part of our life is counted to be best, and therefore should be bestowed more warily. Hesiodus alloweth not sparing, neither at the highest, nor at the lowest, because when the tun is full it seemeth to hasty, and to late when it is spent: and therefore biddeth us spare in the mids. But of time we must nowher cast away the sparing, and if we should spare when the tun is full for this cause that wine is best in the midst, then should we most of all save our young years, because it is the best part of the life, if you exercise it, but yet that goeth swiftest away. The husband man if he be any thing diligent, will not suffer any part of his land to lie vacant, and that that is not meet to bring forth corn, he setteth it either with young graffs, or leaveth it for pasture, or storeth it with pot herbs. And shall we suffer the best part of our life to pass away with out all fruit of learning? New falowed ground must be prevented with some fruitful thing, lest being untilled, it bring forth of itself naughty cockle. For needs must it bring for the somewhat. Likewise the tender mind of the infant, except it be straight ways occupied with fruitful teachings, it will be overcoved with vice. An earthen pot will keep long the savour of the liquore that it is first seasoned with, and it will be long or it go out. But as for an earthen vessel being new and empty, you may keep it for what liquore ye will.  
The mind either bringeth forth good fruit, if you cast into it good seed, or if ye regard it not, it is filled with naughtiness, which afterwards must be pulled up. And not a little hath he won which hath escaped the loss, neither hath he brought small help to virtue, which hath excluded vice. But what need many words? Wilt thou see how much it availeth, whether one be brought up in learning or not? Behold how excellently learned in the old time men were in their youth, and how in our days they that be aged be able to do nothing in study? ovid being a very young man wrote his verses of love. 
●uide.  What old man is able to do like? What manner of man Lucan was in his youth his works declare. 
Lucan.  How came thy●? Because that being but vi months old he was brought to Rome, & straight way delivered to be taught of two the best grammarians, Palemon, and Cornutus. 
Bassus. Persius.  His companions in study were Saleius Bassus, and Aulus Persius: that one excellent in history, that other in a Satire.  
Doubtless hereof came that most perfit knowledge that he had in all the seven sciences, & his so marvelous eloquence, that in verse he was both an excellent orator, & also a Poet. In this our time there wanteth not exemples of good bringing up (although they be veri few) & that as well in women as men. Politian praised the wit of the maiden Cassandra. And what is more marvelous than Ursinus a child of xii years old? for the remembrance of him, he also in a very eligante epistle put in eternal memory. How sew men shall you now find, which at one time be able to indite two epistles to so many notaries, that the sentence in every one do agree, and that there should happen no inconvenience speech. That child did it in five epistles & gave the arguments without any study, & was not prepared afore hand to do it. Some men when they see these things, thinking that they pass all men's strength, ascribe it to witchcraft. It is done in deed by witchcraft, but it is an effectual enchanting, to be set in time to a learned, good, and vigilant master. It is a strong medicine to learn the best things of learned men, and among the learned.  
By such witchcraft Alexander the great, 
Alexander.  when he was a young man, besides eloquence, was perfect in all the parts of Philosophy, and except the love of wars, & sweetness to reign had quite reached away his inclination, he might have been counted the chief among the best Philosophers. By the same means Caius Cesar being but a young man, was so eloquent & well seen in the mathematical sciences. So well seen also were many Emperors: Marcus Tullius▪ also Virgil, and Horace in their lus●y youth were so excellent in learning and Eloquence, all because they were straight way in their tender age learned of their parents & nurses the elogancy of the tongues, and of the best masters the liberal sciences: as Poetry, Rhetoric, Histories, the knowledge of antiquities, Arithmetic, Geographye, philosophy, moral and political. And what do we I ●raye you? we keep out children at home till they be passed fourteen or fifteen year old, and when they be corrupted with idleness, riot, & delicateness, with much work at the last we send them to the comen schools. There to further the matter well, they taste a little grammar: after, when they can decline words, & join the adjective and the substantive together, they have learned all the grammar, and than be set to that troubled Logic, where they must forget again if they have learned to speak any thing well. But more unhappy was the time when I was a child which all to vexed the youth with modes of signif●inge, and other foolish questions, & teaching nothing else then to speak folishelye. verily those masters because they would not be thought to teach foolish things, darkened grammar with difficulties of Logic and Metaphisi●e: even for this verily, that afterwards they should return backwardelye to learn grammar, wh● they were old, which we see happeneth now to some divines that be wiser, that after so many high degrees and all their titles, whereby they may be ignorant in nothing, they be feign to come again to those books, which are wont to be read unto children. I blame them not, for it is better to learn late than never, that thing which is necessary to be known.  
Good Lord what a world was that, when with great boasting john Garlands verses were read to young men, and that with long and painful commentaries? when a great part of time was consumed in foolish verses▪ in saying them to other, repeating them, and hearing them again? when Florista and Florius were learned without book? for as for Alexander, I think him worthy to be received among the meaner sort. Moreover how much time was lost in sophistry, and in the superfluous mazes of logic? And because I will not be to long, how troublesomelye were all sciences taught? how painfully? whiles every reader to advance himself, would even straight way in the beginning stuff in the hardest things of all, and sometime very foolish things to. For a thing is not therefore goodly because it is hard, as to stand a far of, and to cast a mustard seed thorough a needles eye & miss not, it is hard in deed, but ye● it is a very trifle: and to undo a pair of tariers, it is much work, but yet a vain and idle subtlety.  
Add here unto, that oftentimes these things be taught of unlearned men, and that is worse, of lewd learned men, sometime also of sluggards and unthrifts, which more regard taking of money than the profit of their scholars. When the common bringing up is such, yet do we marvel that few be perfectly learned before they be old. The best part of our life is lost with idleness, 
Nota.  with vices, wherewith when we be infected, we give a little part of our time to studies, and a great part to feasts and plays. And to an ill matter is taken as evil a crafts man, either teaching that is foolish, or that which must be unlearned again. And after this we make our excuse that the age is weak, the wit not yet apt to learn, the profit to be very small, and many other things, when in deed the fault is to be ascribed to evil bringing up. I will not trouble you any longer, only will I speak to your wisdom which is in other things very sharp and quick of sight. Consider how dear a possession your son is, 
A goodli brief rehearsal of the things before spoken.  how diverse a thing it is and a matter of much work to come by learning, and how noble also the same is, what a readiness is in all children's wits to learn, what agility is in the mind of man how easily those things be learned which be best and agreeable to nature, inespecially if they be taught of learned and gentle masters by the way of play: further how fast those things abide with us, wherewith we season first of all the empty and rude minds, which s●lfe things an elder age p●rceyueth both more hardly, and sooner forgetteth: Beside this how dear and the loss never recovered, time is, how much it availeth to begin in season, and to learn every thing when it should be, how much continuance is able to do, & how greatly the heap that Hesiodus speaketh of, doth increase by putting to little and little, how swiftly the time flieth away, how youth will always ●e occupied, & how unapt old age is to be taught: If thou consider these things thou wilt never suffer that thy little child should pass away (I will not say) seven year but not so much as three days, in the which he may be either prepared or instructed to learning though the profit be never so little.   
FINIS.   

¶ Imprinted at London by john Day dwelling over Aldersgate, beneath saint martyn's. And are to be sold at his shop by the little conduit in cheapside at the sign of the Resurrection.  
Cum privilegio ad imprimendum solum. Per septennium.