THE SCHOOL of Beasts, Entitled, the good householder, or the Oeconomickes.  
¶ Made Dialoguewise, by M. PETER VIRET, translated out of French into English, by I. R.  
GOD IS MY DEFENDER  
GOD IS MY HELPER  
AT LONDON; Printed by Robert Waldegrave 1585.   

The Contents of this Book.  
I Have entitled this Dialogue, the good Householder, or the Economics, because I make comparison in the same, of the good and evil householders with the beasts, which know best to provide for their nourishment and conservation, aswell of them as of their young.  
And because also that the Philosophers, have called the knowledge of well and wise governing the houses and families, by the name of Economics, and also the books which they have composed and made of such matter: It seemeth to me that this title agreeth very well to this Dialogue. As touching the principal matters which are entreated of in it, first I declare, in what degree of humanity we may put the wisest men of this world, which are without the true knowledge of God, and without true religion, and which nevertheless govern themselves more wisely than any others, as touching their households and worldly affairs.  
And therefore, I compare the reason and prudence of men, with the same of Beasts, touching their domestical government, and chiefly with the same of the Ants.  
And prosecuting that matter, I speak of the transformation of Ants into men.  
Afterwards I declare how Solomon doth send us unto the school of the Aunts, Coneys, Grashopers and Spiders.  
And by that occasion, I speak of the nature of those Beasts, and do declare what things we ought to learn of them.  
Item, of the comparison of the works of those Beasts, and of those of men.  
Of the transformation of Arachna, and of Actaeon, and of the providence of God, the which manifesteth itself in the nature of the brute beasts, and chiefly in those which are the least.  
And because that the chiefest thing that is required in a good householder, is the amity and love of the husband and the wife, the one towards the other, and the care that the fathers and mothers of the family, aught to have of their children and families: I make a certain discourse, touching the nature of the Beasts which have some singular gift more than the others have, in the conjunction of the male with the female, and in the affection towards their little ones, and the care they have of them.  
And therefore I speak, chiefly of the nature of the Pigeons, of the Swallows, of the Partridge, of the Hares, and of the Hedgehogs, touching that point? and make comparison with those men, which do not their duty so well towards theirs, as those beasts do in their behalf.  
I do add also unto those, the Halsion a Bird of the Sea. And afterwards I do also make mention of certain fishes, and certain Sea beasts, as the Phyces, the Lamprey, the Tortice, the sea Calf, and the Crocodiles.  
And after to conclude, I declare what is the office of fathers and mothers towards their children, according to the doctrine of Saint Paul.   

A DIALOGUE of the school of Beasts, Entitled the good householder, or the Oeconomickes.  

The speakers.  
Tobias.  
Theopharstus.  
Jerome.   Tobias, 
THOU TAKEST IN hand a work (Theophrastus) the which shall not be greatly to the honour of men, if thou canst atayne unto that to which thou hast bound thyself. For if the beasts do better their office according to their nature, than men do theirs, they deserve more to be called reasonable, than men.  Theophrast. 
I doubt not but that at the first sight, many will find that which I have said to be very strange. But sith that the spirit of God doth send us so often times unto the school of beasts in the holy scriptures, 
Men are sent to the school of Beasts.  we may thereby judge, how much men ought to esteem and set by themselves, seeing they understand so evil their office, that they must be sent unto the beasts, for to learn of them what they ought to do.  Tobias, 
I pray thee declare unto us the places of the holy scriptures, agreeing with that matter for to make us better to understand what is that school of beasts, to which the spirit of God sendeth us, as thou sayest.  Theophrast. 
First mark, what the Lord said by the mouth of job, 
job. 21 7.  ask the cattle, and they shall inform thee: The Fowls of the air, and they shall tell thee: speak to the errth, and it shall show thee: Or too the fishes of the Sea, and they shall certify thee. Now seeing that job doth send us to the beasts, generally for to be taught by them: I will now bring forth more specially and particularly the Doctors & Masters, which are set forth unto us by the word of God, in this school of the beasts which we speak of.  Tobias, 
With which of the beasts wilt thou begin.  Theophrast. 
With that which is the least of al. 
Could householders and politic men.  Thou knowest that men do greatly esteem those which know best to govern themselves in this world, and which are prudent and wise, to gather together great store of earthly treasures, and for to govern well their house, A City, a Country, or a whole Realm.  Tobias, 
Such men are so much esteemed among others, that commonly they do not esteem any other to be wise, prudent nor good men but only those.  Theophrast. 
It is even so as thou sayest: But when all shallbe well considered what comparison is there in such matter, between such men and the Author, and wherein are they to be preferred before the Ants? 
The Ante.  I do not yet speak of other beasts, which according to their nature, know to provide althings for their affairs, as needeth for their conservation. But I take this same, which is the least that may be: And yet nevertheless she hath so much industry, prudence, 
Prou. 6.6.  and diligence in her, that Solomon was not ashamed to send the sluggard unto her school. It were a thing incredible, if we had not the experience for a witness, that such little beasts, could carry such heavy burdens as they do, and that they can heap together the things as they do for their provision: & to keep among them such order as they keep.  Tobias, 
I would to God that men in their behalf, knew to keep so good order amongst themselves. What sayest thou Jerome?  Jerome, 
Thou shouldest have yet better occasion to say so as thou sayest, if thou hadst heard that which Pliny and Plutarch, besides other wise men, have written of the nature of those little Beasts, and shouldest be yet less abashed, 
Prou. 6.6.  for that Solomon giveth them for mistresses to the sluggard.  Tobias, 
Thou shalt do me great pleasure, to declare unto me what things those two Authors have written, whom thou namedst unto me but now. For I understand that they were both of them very learned men; and that they have written very well of those matters, of which they have spoken.  Jerome, 
I will begin with Pliny, 
Plini. lib. cap 30. Aristo. lib de animalib. 9 cap. 38 The common wealth of the Ants. and their labours and industry.  who hath written marvelous things. First he confesseth that there is among them, the order and fashion of a common wealth, & a remembrance and care. But amongst all their other works, is it not a pastime, to see them bite the burdens that they will carry? If they be too great and heavy for them, they turn themselves backwards, and stay it with their shoulders thrust it forward with their hinder feet. And to the end that the seeds which they hide in the earth, should not grow, and take root, they bite it before they lay it up in their Garners and store houses. And if the grains be too great, and that they cannot easily enter in at their holes, they divide it in the midst. If they be moist or wet with the rain, they do bring them out and dry them. Also they labour in the night, when the Moon is at the full, and cease and leave of when she is in the wain. Wherein they declare, that they understand some thing in Astronomy. But what labour & diligence is there in their works? And for that that they do fetch and gather their provision from diverse places, & that the one knoweth nothing of the other, 
Pliny liber. 11. &. 30. The fairs of the Ants.  Pliny witnesseth, that they have certain days of fairs, for to know the one the other. Every man may think what course and what diligence there is then amongst them. But if one mark them nearly, will he not say, that they speak together, and do ask and answer the one the other? Do we not see the stones and hard works made smooth, and holes worn in them thorough the oft going too and fro about their work? Wherein we may well know how much the diligence and exercise is worthy, and can do in every thing. For if the feet of those little beasts can make hollow and smooth the hard stones, thorough their oft going and coming to & fro, what may the continual labour & travail of men do? It is not then without cause that the Greeks said in a proverb, 
A proverb.  exercise can do all things. But besides all that, 
Exercise and diligence can do all things.  it is also written of them, that they do bury the one the other, as men do. These things make me to think, 
The burial of the Ants.  that the poets have feigned, that the people called Myrmidons, 
Pliny. lib. 11. Cap. 30.  came from the Ants which were changed into men? Because of their industry and labour, 
Ants turned into Myrmidons.  and of that prudence and direction that they have, which is next to the nature of men. For those people have been much esteemed among the poets, and chiefly because of Achilles, 
Achilles' homer Ili.  which was their captain in the wars of Troy.  Tobias, 
Which of all the poets hath spoken, of that transformation?  Jerome, 
Ovid maketh a great discourse in his Metamorphoses, in which he declareth how that the people of king Aeacus, being altogether discomfited thorough the great plague & death, was restored again by the means of the Ants, which were changed into men, of which transformation, he speaketh after this manner, as it is translated into English mitre.  

ovid. meta. lib. 7  Hard by us as it happed that time,  
there was an Oaken tree,  
With spreaded arms as bare of boughs,  
as lightly one shall see.  
This tree (as all the rest of Okes,)  
was sacred unto jove,  
And sprouted of an acorn which,  
was fet from Dodon grove.  
Here marked we how the pretty Ants,  
the gatherers up of grain.  
One following other all along,  
in order of a train.  
Great burdens in their little mouths.  
did painfully sustain.  
And nimbly up the rugged bark,  
their beaten path maintain.  
As wondering at the swarm I stood,  
I said, O father dear,  
As many people give thou me,  
as Ants are creeping here.  
And by and by afterwards, following on his purpose, he cometh to the transformation of them, and said as followeth.  
Me thought I saw the self same Oak, 
Ovid meta. lib. 7   
with all his boughs and twiges,  
And all the Pismires creeping still,  
upon his taunts and spriges.  
Which trembling with a sudden brayed,  
these harnessed folk of threw.  
And shed them on the ground about,  
who on the sudden grew.  
In bigness more and more,  
& from the earth themselves did lift,  
And stood upright against the tree,  
and there withal did shift.  
Their neygernes, and coal black hue,  
and number of their feet:  
And clad their limbs with shape of man,  
away my sleep did fleet.  
And by and by afterwards, Ovid himself expoundeth and declareth the cause wherefore that transformation was feigned, as I even now declared, and therefore he bringeth in Aecus speaking after this manner.  

Ovid meta. lib. 7.  And I (my vows to jove performed,)  
my City did divide:  
Among my new inhabiters,  
and gave them land beside.  
Which by decease of such as were,  
late owners of the same,  
Lay waist, and in remembrance of,  
the race whereof they came.  
The name of Emetes I them gave,  
their persons you have seen:  
Their disposition is the same,  
that erst in them hath been.  
They are a sparing kind of folk.  
on labour wholly set:  
A gatherer, and a hoarder up,  
of such as they do get.  
These fellows being like in years,  
and courage of the mind,  
Shall go awarfare when assoon,  
as that the eastern wind.  
Which brought you hither luckily,  
(the Eastern wind was it,  
That brought them thither,)  
turning to the Southern coast do flit.  
Ovid, hath partly taken the occasion of this fable, because that Myrmex signifieth in Greek an Ant, 
Myrmex.  of which name it seemeth that the name of the Myrmidons is taken, 
The cause of this fable & of the name of the myrmidons.  for the cause which hath been already alleged by Ovid himself. And therein Ovid hath showed, how much he hath esteemed the Ants and their labours, when he did not only compare those men unto them, which he thought to be most industrious and given to labour, but also hath feigned that men were made of the Ants. As though he would say, that men are not naturally so industryous and given to labour, as the Ants, and that the Myrmidons should not be so industrious, if they had not been before Ants, and that they had been taken from their kind.  Tobias, 
Seeing that the Myrmidons are called by that name, for the cause thou speakest of, that name cannot by right be given unto the sluggards, whom Solomon doth send unto the Ante.  Jerome, 
It is easy to judge. But seeing that I have in effect declared, that which Pliny hath written, of the nature of the Ants, it remaineth now, that I do also declare that which Plutarch witnesseth of it. 
The witness of Plutarch of the nature of the Ante.  For he doth not only accord with Pliny, in that that he hath written, but also he declareth more specially and particularly, the great virtues which are in these little beasts, of whom he speaketh after this sort. 
Plutat. in opus.  But as it is impossible (saith he) to speak worthily enough of the discipline, and domestical industry of the Ants, yet we must not pass without speaking somewhat of them. Nature hath no ●reater and more excellent mirror of great and excellent things. For in 〈◊〉 it shineth the signet of all virtue, ●s in a pure little drop. That communication that they have among ●hem selves, is the Image of amity: ●hat strength and liveliness that they have in their labours and travails, ●s an Image of force and magnanimity. To conclude, they have a great many of seeds and witnesses of temperance, of providence & of justice. Now although that Cleanthes esteemed not that the beasts were endu●…d with reason, yet nevertheless, he confessed, that he did see on a time ●hat spectacle, that is, that certain Ants went to an ant-heape, carrying 〈◊〉 dead Ant, from which ante-heape ●ame before them certain other Ants. ●fterwards when they had as it were spoken together, they went again ●n, and did so twice or thrice. In the end they brought a worm, which was the price as it should seem, for to redeem the dead. The which worm was taken by those which did bring the dead Ante: the which they gave unto the others and went their way. But now every one may know their benevolence when they meet the one the other: when those that are empty, give place unto those that are laden, that they may pass the more easily: When they divide into many pieces, a burden that is too heavy for them either to bear or to draw: 
The astrology and Prognostication of the Ants.  when they set the corn in the son to dry it. It is a sign of rain, as Aratus esteemeth, when the Ant bringeth out of her hole and den all her eggs, Although that some say that they be not eggs, 
The conservation of the grains and provision.  but the fruit which they bring forth, when they feel and perceive that it waxeth musty. And for that cause they fear lest it should wax rotten. And the care that they have lest their grains should not spring and grow, surpasseth all men's understanding: And that care also which they have, that their seeds which they have laid up in their hole and den, should abide dry and not rotten, fearing least suddenly they should wax moist, and become like milk, and that being moistened with the moistness of the place, it should return again into grass. To the end than that their grains should not grow and spring: and that so by that means they should not lose their nourishment and food, but that it may continue and they live, they bite the able of the grain, which is the part by which it springeth and groweth, and geld it long time before. Now some say that the first descending, and next to the entering in of their holes, is not right and strait forth, and that there is no other beast which can go in at it: But that it is crooked & with many turnings, having many cross ways, the which is made into their holes and dens. The one is that, where they make their assemblies & parliaments. The other cell or hole is, that where they lay up their provision for all the year: And the third is the burial place for the dead. Behold that which Plutarch hath written of the Ants.  Tobias, 
Sith that Solomon hath set forth for the sluggrdes, 
Proverbs. 6.  the example of the Ant, I doubt not but that she is very laborious and diligent. But I know not whether we ought to believe all that which Pliny and Plutarch have written.  Jerome, 
Whether all that which they have written be true or no, I refer me to themselves. But yet nevertheless, I think that they have not written without some reason that, that they do testify: Besides experience witnesseth, at the least in sun part, the things the which they do witness. But sith that we have heard their witness, let us now hear what Theophrastus will say more upon that place, the which he hath already alleged out of Solomon, touching this mattet.  Theophrast. 
It shallbe good that we hear the very words of Solomon himself, the better to understand the doctrine, the which he would give us to understand by the same. 
Proverb. 6.6 The sluggard sent to the school of the Ante.  Go to the Emits (saith he) thou sluggard, consider her ways and learn to be wise. She hath no guide, no teacher, no leader: yet in the Summer she provideth her meat, and gathereth her food together in the Harvest. How long wilt thou sleep thou sluggish man? when wilt thou arise out of thy sleep? Yea sleep on still a little, slumber a little, fold thy hands together yet a little, that thou mayest sleep: So shall poverty come unto thee as one that travaileth by the way, and necessity like a weaponed man. And in an an other place, mark what he speaketh, not only of the Ant, but also of certain other little Beasts, which are not of any great strength. 
Prou 30.24  There be four things in the earth (saith he) the which are very little: but in wisdom they exceed the wise. The Emmets are but a weak people, yet gather they their meat together in the Harvest. The Coneys are but a feeble folk, yet make they their couches among the rocks. The grasshoppers have not a guide, yet go they forth together by heaps▪ the Spider laboureth with her hands, and that in the kings palace.  Tobias, 
Wherefore doth Solomon set forth the feebleness of those beasts?  Theophra. 
It is to take from the slugardes and idle persons, 
The excuse as the sluggards and slothful excluded.  all the excuses which they might allege for to excuse their sluggishness and slothfulness. For although that these little beasts are feeble & weak, & that they have no king nor Prince for to defend and conduct them: yet nevertheless, that doth not let and hinder them to do their works.  Tobias. 
Is, that the cause, why he said, that they had no guide?  Thophrast. 
In speaking the same, he giveth two advertisements unto men, the which are worthy to be noted. For on the one side, he rebuketh them for that they do nothing but thorough compulsion, and that they cannot yet do their duty, although they be incited and driven forwards by many means, wherein they have a great advantage, which the beasts have not. For they have none other master nor mistress to teach them, but the nature which God gave them, with which they do better keep their estate, than men do in that with which they were first created of God. And on the other side, he doth also admonish the Princes and all superiors, 
The office of princes  not to suffer those to live idly whom they have in charge, & to keep and defend them. And by that he speaketh of the conies, he rebuketh the rashness and foolish hardiness of men. 
Rashness.  And by that he speaketh of the grasshoppers, he rebuketh them of their disobedience towards their magistrates. And by the Spider, 
Disobedience.  he admonisheth that those which have the charge of the common wealth or public things, 
Care.  aught to be more careful and vigilant.  Tobias. 
Me thinks that thou wouldst say that those which are in public office, and in Kings and Princes houses, aught to be more careful and diligent than any other, after the example of the Spider, who is not idle in the kings palace. And yet nevertheless, those houses are commonly the schools of the greatest Idleness that is in the world.  Theophrast. 
And therefore God doth send them the spiders, for to rebuke and check them.  Tobias, 
And therefore I think that that is the cause wherefore the Spiders are so much driven away with their cobwebs, 
A Proverb.  wherefore men say in a common proverb, That the Spider hath taken up her lodging with the poor men, & the Gout in the rich men's houses, in which she may take best rest.  Theophrast. 
Let us leave of that matter, and come again unto Solomon, who joineth here these four beasts, who notwithstanding they are but little of body, yet nevertheless they do plainly show, that they have a marvelous natural wisdom, by which they pass and excel the same of the wise men. Then as he would that we should learn of the Ant, to be diligent, given to labour, and well foreseeing to our affairs: So he sendeth us unto the Coneys, 

The Coneys and that that they do teach unto man.  
A sure dwelling.   that we may learn by their example, not only to be diligent, and given to labour, but also to seek for a sure & firm dwelling. For notwithstanding that the Coneys are without strength and resistance, insomuch that they can do none other thing, but to fly at the bay and barking of the least Dog in the world: yet nevertheless they are such continual diggers and scrapers, that they bring it to pass in the end, that they do cleave a sunder and make hollow the stones and rocks, for to lodge themselves therein, and their young ones with them. And therefore it is said in the Psalms. The rocks are a refuge for the Coneys. 
Psal 104.18.  For they know very well how to make their Caves and dens, and to find out fit and sure places for the same: and they are very diligent for to provide for their meat and their yong-ones, of which they are so fruitful, 
Pli. lib. 8.55.  that sometimes the Balearians were constrained to demand aid and soldiers of Augustus Caesar, against those, fearing lest they would destroy their Country, as they have sometime destroyed Cities. Now seeing that we have not here any abiding and permanent City, 
Heb. 13.14.  but do seek another: where may we find a sure habitation & dwelling, but in the holy City of the celestial jerusalem, 
Heb. 2.3. Apo. 21.22. Psal. 118.19. Math. 16.21. 1. Cor. 11.34 Pro. 18.10. Ephe. 2.19.  of which God is the wall? And in the Church of jesus Christ, which is the house of God builded upon the sure stone and sure rock? For the name of God is a strong bulwark and a sure forstresse. Wherefore seeing that we have jesus Christ the sure stone which is the foundation of the holy City of the celestial jerusalem, and of the prophets and Apostles we are admonished that we must not be fearful and cowards, how great feebleness soever be in us: But that we employ ourselves every one according to the gifts which we have received of God, having always our refuge unto that stone and Rock. Those than which put all their trust and affiance in the vain and brittle things of this world, and in their riches, honours, parentages, and in the vain ceremonies and traditions of men, and in the works of their hands, are not so wise and prudent as the Coneys, but are those fools of whom jesus Christ speaketh, 
Mat. 7.26.  which builded their houses upon the Sands. For sith that they are not builded upon the word of God, and that they do not keep it in their hearts, their building will fall down upon them. The which thing we ought well to learn, not only of the Coneys, but also of the Moules. For Varro witnesseth, 
Plin. lib. 8.29. mart in Apopho.  that in Thessaly, a City, was overthrown by the Moules: And another in Spain by the Coneys.  Tobias, 
If these little beasts can overthrow and destroy the buildings, edified and builded by men, we may well know what fortress one can find which can resist the power & judgement of God.  Theophrast. 
We have yet to note, that besides all that, the Coneys may brag & boast themselves that they have taught men, the manner to make mines, holes and caves under the ground, for to undermine and overthrow Towns, Castles and fortresses. And therefore the mines and Caves that men make under the ground, keepeth yet the name of Coneys among the Latins. For they call them Cuniculi, of the same name by which they call the Coneys. wherefore they have learned us, how much we ought to trust to our fortresses, and to the works of our hands. In like-maner, the men which know not how to keep order among themselves, and which do no honour nor reverence unto justice, are not so wise as the grasshoppers. 
The wisdom of the grasshoppers Plin. lib. 1.29  For notwithstanding that they are without King and governor, yet nevertheless they keep an order in flying: And there is among them some form of justice, as those which God did send into Egypt, and there was found good order among them. For they fly by great troops and companies, and do pass the long Seas and countries. And therefore when the scripture would signify a great Army, it saith sometime that the army covereth all the earth, as the grasshoppers. 
judges. 6.5  What shall we say then of those men, whom we cannot make to obey justice, nor to render their duty, neither towards god nor towards men? For although that they have Princes, Magistrates, and laws, and which is more, although that they have God their sovereign king and father, which never ceaseth to teach & learn them by his word, yet nevertheless, they will not be kept in order. And although that we have God for king, and that we are under his protection, yet nevertheless we think ourselves to be lost, assoon as the protection of men and creatures wanteth. Wherein the grasshoppers show themselves more hardy and courageous than we. 
The Spiders Pli. li. 11.24.  And what shall we say of the spiders, ought they to give less shame unto the sluggards and sleepers, than the Ant? For notwithstanding that she be but weak, yet nevertheless she feareth not to haunt, not only poor men's houses, but also the kings and princes Palaces, and to make her webs in them, turning and winding them now on the one side and now on the other, 
The weaving of the Spider.  and catching all that which serve her, for to stretch them out and make them as long as they can be. And although that one do break & deface her works, and drive her from one side to the other, yet nevertheless she is not so fearful that she forsaketh her lodging therefore, but returneth daily to her work: insomuch that men do not so fast break them, as she repaireth and amendeth them, setting forth still new works. Wherein she maketh men greatly ashamed, which turn themselves from their duty and office be it thorough the greatness and mightiness of Kings and Princes, or thorough all the lets that men may do unto them. Let us also consider what pain that beast taketh to make her threades, for to get her living by it. And afterwards when they are made, what diligence she taketh after her chase? Let the silke-weavers' and also the linen cloth makers, & the tapestry makers, and imbroderers, and also all those that make threads come, and compare their work to the spider's webs, & let them consider in which is most cunning. And who hath learned them that occupation? It was not men, but rather they have learned of them.  Jerome. 
Pliny telleth marvels of their works, to weet, how they divide the labours between them, & how the wife spinneth and maketh the webs and threads, and the husband on the other side chaseth and hunteth for their nourrishment. I think that the same was the cause wherefore the poets have feigned that Arachne, 
Arachne transformed into a spider.  that good and cunning weaver, was transformed into a Spider, because of her Art, who was found to have followed the Spiders: of which transformation Ovid hath written after this manner.  
And when minarue should departed,  

Ovid meta. lib. 6.  with juice of Hecate's flower:  
She sprinkled her, and by and by,  
the poison had such power,  
That with the touch thereof her hear,  
her ears and nose did fade:  
And very small it both her head,  
and all her body made.  
Instead of legs, to both her sides,  
stick fingers soft and fine:  
The rest is belly from the which,  
she nevertheless doth twine.  
A slender thread, and practiseth,  
in shape of spider still  
The spinners and the websters crafts:  
of which she erst had skill.  Theophrast. 
Let us leave of the transformations of the poets, and return unto the school of the Spiders, to which Solomon sendeth us. Then if we consider the huswiferie which the spider holdeth, 
Evil huswives.  how many evil housewives shall we find, which know not how to spin, nor sew, neither the art of weaving, nor yet any science at all for to occupy themselves in their houses? Wherefore such women are not worthy to be compared unto the Spider, saving as touching the poison which they are full of. Also if men will glory and boast themselves in hunting, 
The chase & hunting of men and of the spiders. Plini. lib. 11. cap. 24. Arist. hist. animal. lib. 9 cap. 39  and for that they are so ingenious and wise that they know the means to take all kind of beasts, what matter of glorying & boasting have they more greater than the Spiders? For what hunters are there more subtle, than the Spider for to lie in wait, and for to trap and snare the beasts, and to make them to fall into their nets, or more diligent to lay hold on them? And yet nevertheless she hath neither sinews nor bones, But a very little body.  Jerome, 
Although it be so as thou sayest, yet nevertheless, she hath the industry to stay & catch sometimes little evets, & lizards, in her nets. And therefore Plutarch saith, is not the work of the Spiders greatly to be marveled at, which have given unto women the pattern for to make their threads, & unto the fisher men, for to make their nets. Let one behold the perfection & the subtility of the thread, and the knotes of the web that cannot be unlosed, being as a soft and tender skin, & glued together as though it were starched. Furthermore, the dying of the colour declareth some airy and troubled thing, to the end it may the better deceive. Finally, a man would never have believed that they had been so well taught to draw together the lines which governeth their works, in somuch, that as soon as there is any pray or captive, they feel and perceive it, & in a moment leap out and draw together their nets, as doth an expert and cunning hunter. And if it were not but, that we see it daily before our eyes, a man would think that it were but a fable. Behold the witness of Plutark.  Thophrast. 
Besides all that which we have already spoken of, they have yet another great advantage. For if men will chase and hunt, there must be many of them, and that they must have many instruments for their hunting, the which will be great charge unto them.  Jerome, 
That is very true. And moreover, 
Hunters eaten up by their dogs.  they must nourish and feed a great company of dogs, the which oftentimes eat up their masters. Even as the Poets have written, 
The transformation of Actaeon.  that the dogs of Actaeon did eat up their master, being changed into an heart: of which transformation Ovid hath written after this manner. 
Diana makes no farther threats, 
ovid. meta lib. 3.   
but by and by doth spread:  
A pair of lively old hearts horns:  
upon his sprinkled head,  
She sharps his ears, she makes his neck,  
both slender long and lank:  
She turns his fingers into feet,  
his arms to spindle shank.  
She wraps him in a hairy hide,  
be-set with speckled spots,  
And planteth in him fearfulness,  
and so away he trots.  And afterwards towards the end he saith.  
Actaeon now was full of care,  
of sorrow and of grief:  
And blamed much his horns,  
which did betray him as a thief.  
As often as they named him,  
he sadly shook his head:  
And feign he would have been away,  
thence in some other stead.  
But there he was, and well he could,  
have found in heart to see:  
His dogs fell deeds, so that to feel,  
in place he had not be.  
They hem him in on every side,  
and in the shape of stag:  
With greedy teeth and griping paws,  
their lord in pieces drag.  
So fierce was cruel Phaebes wrath,  
it could not be allayed:  
Till of his fault by bitter death,  
the ransom he had paid.  
Behold as touching the feigning of the poets. But yet we must not think that it is altogether vain.  Theophrast. 
Although the hunters be not in very deed turned into hearts, yet there are a great many of whom one may rightly say, that their dogs have eaten and devoured them. And we must not doubt, but that god's judgement is just herein. For although the hunters committed none other fault, but in these that they give unto the dogs that which would nourish, and feed agreat many of poor people, that fault is great enough for to provoke upon them, not the ire and wrath of Diana, as it is written of Actaeon, but that of the living God. And further-more, there is yet another evil, which is, that the hunters all the while they bestow and lose in hunting, cannot employ themselves to their labour and tilling of their grounds, or to work upon any other their occupation. For after that they are once given and addicted unto it, they despise their households and their affairs and doings, and are not so careful as they ought to be. Whereby it cometh to pass that afterwards they fall into poverty & need. Wherefore one may well say, that not only their dogs, but also their hawks & horses have eaten them, not only because they have bestowed all their substance and goods to nourish them, but also because that thorough the occasion of them they are become evil husbands, and have left and foreslowed their chiefest affairs and business.  Jerome. 
That which thou speakest agreeth well with the exposition, 
Palepha. de fabul. natra.  the which Palephatus giveth of the transformation of Actaeon, which we have spoken of. For first of all he saith, that the poets give us to understand by this fable, that men ought to take heed that they do nothing which may displease the gods, and provoke them to anger. Afterwards he saith that in times past, all men laboured with their hands, & did not their business by servants & strange people, but by themselves. And therefore all those which were diligent in labour were rich. And the more they busied them selves, the richer they waxed. And on the other side, those that were idle & slothful, & the proud which shunned labour, and were ashamed of it, and which gave themselves unto hunting & unto other pastimes, became poor & beggars, as he said happened unto Actaeon, for the causes before rehearsed. And therefore he was made a common proverb, who afterwards did give matter unto the fables and feignings of the poets.  Theophrast. 
There are yet at this day many houses not only of rich Gentlemen, but also of rich yeomen, and husbandmen, which have been destroyed partly by such means.  Jerome. 
We may see it before our eyes. And therefore I am of the same advise with Palephatus. And I do not think but that the poets have feigned this changing of Actaeon that great hunter changed into an heart, and devoured by his dogs, but for to signify the folly of a great many of foolish hunters, which destroy themselves by their hunting and feeding their dogs. And if that be to be condemned in gentlemen, which make it a daily occupation, it is yet more to be condemned in labourers and artificers, when they leave undone their works and business, for to give themselves unto such occupation, which will bring them to beggary. But let us return again unto the Spider, whom we talked of, she is a better householder, than those are whom we spoke of. For first, she liveth by her hunting, as of her proper occupation, and she leaveth not of her occupation by which she liveth, for to use any other which would make her die with hunger. Again, she exerciseth her hunting all alone, and without any cost at al. Moreover she knoweth the times and the seasons fit for to take her venison, and the places where she must pitch her nets. 
Spiders are Astrologers Plini. lib. 11 cap. 24. Arist. hist. animal. lib. 9 cap. 38.39.  For she is an ginger, and knoweth when it will rain and the water increase, than she pytcheth her nets higher. Also they make their webs in cloudy and dark wether, not in clear weather, because that the cloudy wether is best for to take the beasts. And therefore when you see a great multitude of them, they signify rain. We may add unto these beasts, the silk worms, 
The silk worms. Plini. lib. 11. cap. 22.23. Arist. hist. animal. lib. 5. cap. 24.  of which the Philosophers have also written marvelous things, that is to say▪ of the manner of making their nests, and of their wols and webs with which they do make men and women brave.  Theophrast. 
What is he that will not greatly marvel of the wisdom of God, when he beholdeth the industry, the sense and understanding which is in those little beasts? For if there be so much in one so little abodie, as is the same of the Ant or Emet, that with much ado one can scant perceive with the eye, let us think what is the wisdom and providence of the Creator, which hath created them? Let us also think whether saint Paul had not just cause to say, 
Rom. 1.20  that his eternal power and Godhead is known by the visible things. Where are the Epicures which deny the providence of God? 
The wisdom and providence of God, manifested in the little creatures against the epicures.  If there be somuch in those little Aunts, and in those other little creatures, for to preserve and keep their kind, what ought it to be in God, for to Preserve his creatures and works of his hands, and chiefly mankind, whom he hath created to immortality? Are these wicked epicures worthy to be compared unto these beasts? Have not we just occasion to send them to their school to dispute with them, and for to learn in the same, for to know God, and his providence? What sayest thou to it Toby?  Tobias, 
I think that we have as good an occasion as Solomon had, to send thither the sluggard.  Theophrast. 
Furthermore, if we will compare the Ant and those other beasts which we speak of but now, and also the order of their common wealth, with all that which Plato, Zenophon, Aristotle, and the other Philosophers have written in their Oeconomickes and politics, of the laws, rule and government of houses, families, commonwelthes', cities, and kingdoms, and also the most excellent Economics, and politics which ever have been among men, men shallbe found more beasts than they, and more worthy to be sent unto their schools, then unto the schools of the Philosophers. For the philosophers are many times like unto many preachers, which preach very well, and speak very earnestly against the deeds of the flesh, but they work but evilly, and they are those which do the least of that which they teach others. But these schoolmasters to whom the holy ghost sendeth us by his holy scriptures, are masters which teach their disciples and scholars not in vain & babbling books, and which tend all to Pleasure, but in doing themselves that which they teach, for they teach by their own example. The which manner of teaching, hath more authority and majesty, than the other, and hath more virtue to move and induce men to that whereunto they would induce and bring them. And as touching that which hath been said of god's providence, the which manifesteth itself in the nature the which he gave unto the creatures, it manifesteth itself, yet better in that, that the least amongst them, are those unto whom he giveth most industry and wisdom, to the end that by the same they may recompense the force and strength which is wanting in them. Art not thou of mine opinion friend Jerome.  Jerome. 
Experience teacheth us that thou sayest. But seeing we are entered into talk of good householders, I think we have one point to talk of, which is very requisite, not only in all those which would be esteemed for good householders, but also in all those which would be accounted for human men, and not for beasts more inhuman than the savage and brute beasts. The point of which I speak, is touching the love and amity that the husband & the wife ought to have together, and touching the care that the one ought to have the one of the other, 
The affection of fathers and mothers of families, towards their families  and in like manner the fathers and mothers towards their children. For if those virtues be not in fathers and mothers of families, what can their households be? Now if it be a question of such virtues, all the beasts generally (as Plutark wittesseth) do love entirely that which they engender and bring forth, and cherish them carefully. And if there be some of the male kind which have not that love nor care, yet it is always found in the females, & not only among the terrestrial beasts, but also among the aquatical & seabeasts. Wherefore seeing we are in hand with the school of beasts, we may yet send men thither, touching that point. For that cause (but that I fear I shall weary you) I could declare unto you a great many of examples touching this matter, of many beasts which have a singular affection and industry in such matters.  Tobias, 
So that I may take pleasure in it, I am well assured that Theophrastus will also agree unto it. For I take you both for my masters. Wherefore I am content to learn of you both, whatsoever it shall please you to teach me.  Jerome. 

The pigeons.  First of all, I will speak of the pigeons, both the male and feemale, because we have a good example in them, of the Amity which ought to be between the husband & the wife, and of the care that the one ought to have the one of the other, and afterwards both of them together of the young ones which God giveth them. For the cock pigeons in this point differ from the nature of the male partridges, for the males of the partridges break their females eges, & fiinally their females do lose them, because they will not receive them all the while they hatch: And therefore they forsake them.  Tobias. 
Then thou canst not set them forth unto us for an example of good househoulders and good husbands, 
Evil husbands.  but rather for an example of evil husbands which love not their wives, but as the whoremasters their whores, to wit, for the only cause of carnal pleasure, that they may have with them.  Jerome. 
And therefore I set forth the male pigeons for a contrary example. 
Good husbands.  For they do take with their females a part of the care and pain, that they must have of their eggs & young. For they keep the eggs when need is, Also they feed their young, And when the female tarrieth over long in the fields, they flap them with their wings, and compel them to come unto their young.  Tobias, 
All husbands and wives, and all fathers and mothers of families, do not agree so well together to bring up their children, and to keep in good order their households. For it happeneth often times, that the one layeth all the charge upon the other. For how many husbands are there which are evil householders, which have no care at all of their households, neither of their wives, and children, but leave all the charge unto their wives? How many also are there of women, that do the like towards their husbands. But this is yet worse, when that neither the one nor the other do their duty, but let all alone, not caring for any thing.  Jerome. 

The swallows. Plutarch..  The Swallows also have this property, among other birds, that they teach their young, so that they know how to cast out their dung from their nest.  Tobias. 
I think the other birds do the like?  Jerome. 
It is very true, that they are not so filthy as men: and their young are not so defiled with their dung and filth, as the young children are with theirs: But yet nevertheless, the Swallow hath one singular property herein, more than the other birds have, if we will give credit unto those which have written of the nature of them.  Tobias. 
We may better know that which the swallow doth in such a case, than we may know of other birds, because they dwell not so near as the Swallows.  Jerome. 
It is very true. And as touching the industry to keep their young, 
The partridge. Plutarch.  the partridges use in the same a great subtlety. For all the while that their young ones cannot yet fly for their young age, they accustom them to lie upon their backs, & to cover them with moss or leaves, or with some other thing, when the hunters are hard by them: and in the mean time they lead the hunters to the other side, and turn and fly as though it were painful unto them, and make as though they could not run, and they do it so long until they have retired, and drawn the hunters very far from their yongones.  Tobias, 
Behold a great subtlety, joined with a greatlove, and care towards her yong-ones.  Jerome. 
That which we read of the Hares, 
The hares. Plutarch.  to that same purpose is no less worthy to be wondered at. For the hares before they betake themselves to their forms, do carry their young, one in one place, another in another place: And sometimes they separate them a good forlong the one from the other, to the end that if peradventure their come either man, or dog, they are not all of them in like danger. And after that they have made great scraping with their feet, making a great leap, they keep themselves there and take their rest.  Tobias. 
I would never have thought that the hares had been so wise and subtle, to keep their yong-ones.  Jerome. 

The hedgehogs.  If the hare be wise and subtle in keeping of her young, the Hedgehogs' are no less, not only for to provide for theirs, but also for to save and defend themselves. And therefore, here what Plutarch hath written. First he saith, that the subtlety of the Hedgehog hath given place unto this proverb. 
A proverb of the fox & of the hedgehog.  The Fox hath many wiles, but the Hedgehog knoweth one excellent.  Tobias. 
It is also said that the Cat is more wily than the Fox.  Jerome. 
There is more reason of the saying of the Hedgehog. For when the Fox pursueth him, the Hedgehog rolleth himself (as men say) within his prickles, as the Chestnut is enclosed with in his hull. And by that means he keepeth him there enclosed, so that he cannot be any whit hurted. But the care & the wisdom, that he hath of his yong-ones, is worthy to be wondered at. For as Plutarch witnesseth, he goeth into the vineyards in the time of cutting, and with his feet he beateth to the ground the grapes, afterwards he rolleth himself upon them, and maketh them to stick upon his prickles. Plutarch who hath written so, bringeth in a man who witnessed, that he did see it with his eyes. And therefore he saith, I remember that on a certain day, we saw one, that we did think that it was a Grape tree, which went, he was so laden with grapes. And when he is entered into his den and hole, 
The Astronomy and prognostication of the hedgehog.  he giveth one part to his yong-ones, & keepeth the other for himself. For his hole or borrow hath two enterings in, the one towards the north, and the other towards the South wind, the which he stoppeth and openeth, according as he seethe the times do change, as the mariners do the sails of their ships. And therefore a certain man of Cyzicenia, taking good heed thereunto, did get by that means, a great renown, as though he could foreshow by Astronomy, what winds would blow.  Tobias. 
That man of whom thou speakest, may well advance & brag himself, that he hath passed master in astronomy, and in the art of prognostications in the school of the Hedgehog: Seeing that by his knowledge he hath gotten such a fame among the ignorant.  Jerome, 
Thou sayest true. But sith that we have spoken of beasts, which are conversant and dwelling upon the earth: I will say also something of those which haunt the waters, and live there, and chiefly in the Sea, & I will first begin, by a sea bird, called halcyon. 
halcyon. faithfulness ●n household.  Plutark among others, telleth of his great virtues. For first he saith, that this bird loveth singularly his female: & joineth not himself with her at certain times only, but at all tims of the year, and not for that he is so much given unto luxury: For he never hath the company of any other. But he doth the same thorough amity and good will, as it behoveth husbands to do. When the male is old, & that he followeth his female with great pain, she taketh care on him, and beareth and nourisheth him, never leaving him behind her. For she carrieth him upon her shoulders, and leadeth him whether it pleaseth him, and keepeth and cherisheth him even until death.  Tobias, 
A man shall find very few such wives, which are so faithful unto their husbands, and which have such care over them, and so long.  Jerome. 
I do not deny but that we shall find many good husbands & good wives, who do sufficiently their duty the one towards the other, if we will make comparison with those which do evilly discharge their office in such a case. But those here are very thick sown, in comparison of others And after we have to note, that the beasts which I speak of, have this more than men: That is, that there is not only some of them in their kind, which govern themselves so, but all are so by nature, and follow it without doing any fault, because that they are not corrupted thorough sin, as the men, which maketh them more beasts, than the beasts. But mark yet more what this author hath writ ten of the care that this bird hath, to prepare lodging for his yong-ones. 
The buildings of the halcyon.  The mother (saith he) hath such great care over her yong-ones, that assoon as she feeleth herself great, she beginneth to build. She heapeth not the clay and lome against the walls, and the mire as the Swallows do, neither chargeth all her members as the honey bees do, when they make their combs, dividing their work & their chambers in fashion, having six squares and as many feet: But the halcyon employeth but one organ, & one simple instrument, that is her bill: and not having any aid, the diligence and care towards her yong-ones, joined and added to her industry. O good God, what doth she? What taketh she in hand? It is hard to be believed of those, which have not seen it. For she maketh a work after a new fashion, much like unto a ship, the which cannot be broken neither drowned with the w●ues & surges. For she maketh and tieth it together, with the bones and prickles of little fishes, and joineth them the one within the other: some right, others cross: As we see how cloth is woven. And after that she hath joined and fastened them so together, she bendeth & turneth them round? And at the last, she maketh it after such sort, that it seemeth properly that it is a ship, picked and narrow in the bottom, and wide above, or else a long fishing boat. After that she hath finished it, she bringeth it to the sea shore, & setteth it by the seaside, and when the sea beginneth to flow and beat softly against it, it teacheth her to stop the holes and ventes, and to amend and make strong that which is weak. Now after that all is very strong and sound, she shutteth it so fast, that neither stone nor iron can break it. But in all the work there is not a thing more worthy to be marveled at, then is the doer of the said work. For it is made after such sort, that none can enter but she only. The other beasts can neither see nor perceive it, yea and the water cannot enter into it.  Tobias, 
Thou tellest me of incredible things. If that which thou sayest be true, the halcyons have rather taught men the manner to make ships & boats, than the halcyons have learned of them the science & knowledge that they have to build their houses, as well for themselves as for their yong-ones, the which may float and swim upon the Sea, as the ships.  Jerome. 
I boast not that I have seen that which I speak of. But Plutarch who hath written it, allegeth for witness of such things, mariners which dwell in the Isles, have oftentimes seen the experience of those things, which he hath written, 
Of the foresight & care of the fishes towards their ftuite and young.  aswell of this bird halcyon, as of the fishes, of which he maketh a great discourse. For he praiseth greatly some Seafish for their foresight, and care that they have of their fruits and young, aswell in their procreation and birth as in the nourishment, keeping and preservation of them. And therefore he saith touching this matter: First, that all the fishes which inhabit the Seas near unto any lakes, or into which rivers do come, following the same rivers, do seek earnestly (when the time approacheth that they must bring forth their fruit) the sweetest waters, and those that have least saltness: & they do the same for two causes, to wit, either because that tranquility is best for them to yield their fruit, or else because that the lakes and rivers are less dangerous because of the beasts, and also because they may best nourish their fruits. Wherefore many bring forth and cast their fruits in the Eginian sea: For it hath not in it any whales, but only little Dolphus, & little sea-calues: And the great rivers that run into it, give a sweet and gentle temperateness and most pleasant to the fishes.  Tobias 
Behold a good foresight, it wanteth a great deal, that men know so well to provide for their families, in such a case.  Jerome. 
And by and by after Plutarch saith. And although that peradventure that is common unto all mothers, to have care of that which they have engendered: yet nevertheless the males do not murder and kill their young, as Aristotimis hath said: But which is more, they take such great care, that they will not stur from them, and do gather and heap to gather the eggs, as Aristotle saith. There be also some which follow the females, and sprinkle the eggs, with the genital seed, because without the same nothing can grow excellent and perfect, but will abide imperfect, and will not grow as it ought to do. Commonly the fishes which we call Phyces, 
Phyces.  having made as it were a knot of an herb which we call Algue, put it about their young, and it defendeth them from the tempests. But the lampreys do bear the bell, 
The lamprey.  and do merit the crown above all other fishes in case of fatherly love, and indulgence, goodness and gentleness towards their yong-ones. First they do lay their eggs, and then the little ones. But they do not cast forth their young as other fishes do, but nourish them in their bellies, as though they engendered them twice: And when they are grown, than they cast them forth, and teach them to swim & play about them. And afterwards they receive them again into their bellies in at their mouths, and give unto them their bodies for to dwell in, giving them place, meat, and refuge, until such time as they know that they are able to help themselves.  Tobias 
If it be so as thou sayest the sea beasts do surmount and pass the beasts of the earth, in that love & care towards their fruit & young.  Jerome. 
Thou wilt marvel more of this, that the same Author hath written touching this matter, touching the Tortic of which he speaketh thus. 
The tortice.  The care also that the Tortice hath to nourish & keep her yongons, is worthy of great admiration, for leaping alitle out of the sea, she bringeth forth her young. And because that she cannot continue long out of the sea, and stay upon the land, she layeth first her eggs upon the sand, and afterwards she covereth them with fine sand, & after that she hath covered them well, (as some say) she marketh the place, and signeth it with her feet, so that she may find it again, or as others say, the female being overturned by her male, printeth upon the sand, the carecter and form of her own shell. Afterwards, which is a thing greatly to be marveled, forty days being passed she, cometh again: for so long time the young must be shut up. And when the male and female are come, every one of them knowing their treasure, uncovereth it more joyfully and cheerfully than men uncover the holes and places in which they have hid up their treasures. Plutarch calleth the treasure of the Tortice their eggs & their young, because that there is no man so careful of his treasures, and which loveth them so much as the Tortice loveth, and is careful of her young.  Tobias. 
It is said in a common proverb, 
A proverb.  that those that come from far, have greater liberty to tell what they list, then others. And because that one cannot easily gainsay that which they speak, they have the greater licence to lie. We may say the like of those which speak of the sea and of the Sea beasts, unto those which know not what they are.  Jerome. 
I require thee not that thou shouldest believe as the Gospel, all that I shall rehearse unto thee of Aristotle, Pliny and of Plutarch, and of such other. But yet nevertheless I do not think, but that those worthy men having written those things that they have written, but that there are some things therein true, & that they have had some experience, or else some good witnesses thereof. For seeing that they were learned men, and of great authority, and renown, we must not think that they have written at all adventure, for to cause themselves to be mocked at, knowing well that their writings should be well examined by many learned men, and which have tried and proved the things, whereof they have written. Wherefore we must not by and by reject as fables, all that which we ourselves have not seen, & which is strange unto us. For God is marvelous in his creatures and in his works, the which he would not have them to be altogether covered and kept secret. And therefore he would be served of the paynim, which have inquired of the secrets of nature, for to manifest unto us many of his marvels, to the end we might always have more matter to glorify him in them, and in his providence. And therefore to conclude this matter, I will yet declare unto thee, touching this matter, that which Plutark hath written of the sea-keyne, 
The sea-keine.  after this sort. The sea-kyne (saith he) do bring forth their young upon the sand: And when they wax something great, they carry them into the sea, as for to taste of it, afterwards they bring them again upon the sand, and do so many times, until such time as they know that they can help themselves, & to take pleasure in the sea. Quintilian saith, that if one would fill at ones, a Phiole or glass which hath a narrow neck, 
Quintilian. instit. reth●▪ lib. 1.  and would power in at once the liquore that he would put into it, it will not enter, but will sprinkle abroad here and there. But if one would fill it by little and little, and as drop by drop, he shall fill it easily, and shall lose nothing of that he poureth into it, Quintilian useth this comparison for to give us to understand, that it is requisite to use such beginning, 
The means that we must use in teaching.  in the instruction of those whom we have to teach, and chiefly of young children. For they cannot comprehend at once all that one can teach them. Wherefore we must go by little and little. On the other side, it is in like manner very hard to use themselves suddenly to one thing, to the which they have not been used unto, and chiefly when it is new and strange. Wherefore it behoveth to keep means, and to do by little and little that, that one cannot do at once.  Tobias. 
There be a great many which have not yet that discretion & wisdom. For they would have those with whom they have to do, should be perfect at the first dash, and that they should know in one day or in one month, that which they cannot understand themselves in a year. There are also many fathers, 
the fault of fathers and mothers towards their children.  which make their children to despair, because they press and charge them above measure, and require of them more than they are able: As also to the contrary, there are others which have not such care and diligence to teach their children, as they ought, nor to keep them under good discipline, but let them have so much their will, that they are quite marred and spoiled.  Jerome. 
And therefore we shall have just occasion to send the first to the school of the sea-kyne. For they are more calves than the kine and bullocks. I say as much of the masters of schools, which know not to teach their scholars, by good methoode, and order. As touching the other which endeavour themselves nothing at all to teach their children, I send them unto the school of the Crocodiles, 
Crocodile.  if that beast were not so cruel, But yet nevertheless take away the cruelty, yet she declareth that she will not suffer her yong-ones, except they have courage, and except they will rob and steal. And therefore the mother killeth him, which at his first going forth, he neither stealeth nor devoureth, either a frog, or a snail, or some little grass, or some other such thing which cometh before him. On the contrary, she loveth the courageous, and loveth them, as Plutarch saith, not with a foolish affection, as the foolish mothers do, but thorough judgement, as the most wisest of the world have used to do. Although that that cruelty of the Crocodile is to be despised: yet nevertheless this is to be praised, that the mother is not so foolish over her yong-ones, that she supporteth them if they be other than they ought to be according to their kind. But we have spoken sufficiently of the nature of beasts, upon the matter of good and evil householders. It now remaineth that we make an end of this matter, except Theophrastus will say anoother thing for the confirmation hereof. 
The instruction of saint Paul unto fathers and mothers.   Theophrast. 
I have no other thing to say at this time, but that Saint Paul giveth a very good rule unto fathers and mothers, & unto all those which have charge of children, yea in a few words, when he said? 
Ephe. 6.4.  Ye fathers, provoke not your children to wrath, but bring them up in instruction and information of the Lord. And in another place, 
Collo. 3.21.  ye fathers provoke not your children to anger, lest they be discouraged. By these words he giveth the fathers and mothers well to understand, what moderation they ought to use towards their children, aswell to the end they be not altogether discouraged, and in despair, as also to the end they mar them not thorough to great liberty. For when he admonisheth them to bring them up in instruction & information and correction, he giveth them to understand that they ought not to bring them up in idleness, and to let them do what they list, but to hold and keep them under fear and correction. Whereupon we have to note that he saith not only, bring them up in instruction & information, but he addeth, of the Lord. For there be agreat many, which are very good householders, for to cause their children to learn, sciences, arts and occupations, for to become of some good countenance in the world, and for to get them great honours and riches, or at the least wise how to get their living: But they make none account, to bring them up in the fear of God, and in the true knowledge of him and his word, without which, as we have already said from the beginning, that men are more beasts than the brute beasts. And therefore, he that will show himself a good householder and a good father, having true care of his children must begin there. For it is not written without cause. 
Psal 111.10. Pro. 1.7.9.10 Galoa. 1.16.  That the fear of the Lord is the beginning, the foundation and head of all wisdom, and he can never fail to do well, & please God, which doth fear him. And as touching that which Jerome said of the Crocodile, there are many which follow her example, and many more than is needful. 
The children of the Crocodile.  For if their children be not cruel and ravenors, as they are, they think them not to be their lawful children, but disavow and forsake them, as though they were not of their blood. But we must not require of our children, that they may be like unto us in our vices, but that they & we may be truly reform after the image of God, and that we may rule all our life after the rule that he hath set forth unto us in his word.  Jerome. 
Behold a very good conclusion, upon which I think that Toby will willingly stay himself with us.  Tobias. 
I should do wrong if I should resist it.  
FJNJS.