A booke called the Foundacion of Rhetorike Part 1

A booke called the Foundacion of Rhetorike.

by Richard Rainolde.

_To the Reader._

APHTHONIVS a famous man, wrote in Greke of soche declamacions, to en- structe the studentes thereof, with all fa- cilitee to grounde in them, a moste plenti- ous and riche vein of eloquence. No man is able to inuente a more profitable waie and order, to instructe any one in the ex- quisite and absolute perfeccion, of wisedome and eloquence, then _Aphthonius Quintilia.n.u.s_ and _Hermogenes_. Tullie al- so as a moste excellente Orator, in the like sorte trauailed, whose Eloquence and vertue all tymes extolled, and the of- spryng of all ages worthilie aduaunceth. And because as yet the verie grounde of Rhetorike, is not heretofore intreated of, as concernyng these exercises, though in fewe yeres past, a learned woorke of Rhetorike is compiled and made in the Englishe toungue, of one, who floweth in all excellencie of arte, who in iudgement is profounde, in wisedome and elo- quence moste famous. In these therefore my diligence is em- ploied, to profite many, although not with like Eloquence, beutified and adorned, as the matter requireth. I haue cho- sen out in these Oracions soche questions, as are right ne- cessarie to be knowen and redde of all those, whose cogitacio[n]

pondereth vertue and G.o.dlines. I doubte not, but seyng my trauaile toucheth vertuous preceptes, and vttereth to light, many famous Histories, the order of arte obserued also, but that herein the matter it self, shall defende my purpose aga- inste the enuious, whiche seketh to depraue any good enter- prise, begon of any one persone. The enuious manne though learned, readeth to depraue that, which he readeth, the ignoraunt is no worthie Iudge, the learned and G.o.dlie pondereth vp- rightly & sincerely, that which he iudgeth, the order of these Oracions followeth afterward, and the names of the[m].

_The foundacion of_ Rhetorike.

NAture hath indued euery man, with a certain eloquence, and also subtili- [Sidenote: Rhetorike and Logike giuen of na- ture.]

tee to reason and discusse, of any que- stion or proposicion propounded, as _Aristotle_ the Philosopher, in his Booke of _Rhetorike_ dooeth shewe.

These giftes of nature, singuler doe flowe and abounde in vs, accordyng to the greate and ample indumente and plentuousnes of witte and wisedome, lodged in vs, there- fore Nature it self beyng well framed, and afterward by arte [Sidenote: Arte furthe- reth nature.]

and order of science, instructed and adorned, must be singular- lie furthered, helped, and aided to all excellencie, to exquisite [Sidenote: Logike.]

inuencion, and profounde knowledge, bothe in _Logike_ and [Sidenote: Rhetorike.]

_Rhetorike_. In the one, as a Oratour to pleate with all facili- tee, and copiouslie to dilate any matter or sentence: in the other to grounde profunde and subtill argument, to fortifie & make stronge our a.s.sercion or sentence, to proue and defende, by the [Sidenote: Logike.]

force and power of arte, thinges pa.s.syng the compa.s.se & reach of our capacitee and witte. Nothyng can bee more excellently [Sidenote: Eloquence.]

giuen of nature then Eloquence, by the which the florishyng state of commonweales doe consiste: kyngdomes vniuersally are gouerned, the state of euery one priuatelie is maintained.

The commonwealth also should be maimed, and debilitated, [Sidenote: Zeno.]

except the other parte be a.s.sociate to it. _Zeno_ the Philosopher comparing _Rhetorike_ and _Logike_, doeth a.s.similate and liken [Sidenote: Logike.]

them to the hand of man. _Logike_ is like faith he to the fiste, for euen as the fiste closeth and shutteth into one, the iointes and partes of the hande, & with mightie force and strength, wrap- [Sidenote: Similitude[.]

Logike.]

peth and closeth in thynges apprehended: So _Logike_ for the deepe and profounde knowlege, that is reposed and buried in it, in soche sort of municion and strength fortified, in few wor- des taketh soche force and might by argumente, that excepte [Fol. j.v]

like equalitee in like art and knowledge doe mate it, in vain the disputacion shalbe, and the repulse of thaduersarie readie.

[Sidenote: Rhetorike like to the hande.]

_Rhetorike_ is like to the hand set at large, wherein euery part and ioint is manifeste, and euery vaine as braunches of trees [Sidenote: Rhetorike.]

sette at scope and libertee. So of like sorte, _Rhetorike_ in moste ample and large maner, dilateth and setteth out small thyn- ges or woordes, in soche sorte, with soche aboundaunce and plentuousnes, bothe of woordes and wittie inuencion, with soche goodlie disposicion, in soche a infinite sorte, with soche pleasauntnes of Oracion, that the moste stonie and hard har- tes, can not but bee incensed, inflamed, and moued thereto.

[Sidenote: Logike and Rhetorike absolute in fewe.]

These twoo singuler giftes of nature, are absolute and perfect in fewe: for many therebe, whiche are exquisite and profound in argument, by art to reason and discusse, of any question or proposicion propounded, who by nature are disabled, & smal- lie adorned to speake eloquently, in whom neuertheles more aboundaunt knowlege doeth somtymes remaine then in the other, if the cause shalbe in controuersie ioined, and examined to trie a manifeste truthe. But to whom nature hath giuen soche abilitee, and absolute excellencie, as that thei can bothe [Sidenote: The vertue of eloquence.]

copiouslie dilate any matter or sentence, by pleasauntnes and swetenes of their wittie and ingenious oracion, to drawe vn- to theim the hartes of a mult.i.tude, to plucke doune and extir- pate affeccio[n]s and perturbacions of people, to moue pitee and compa.s.sion, to speake before Princes and rulers, and to per- swade theim in good causes and enterprises, to animate and incense them, to G.o.dlie affaires and busines, to alter the cou[n]- saill of kynges, by their wisedome and eloquence, to a better state, and also to be exquisite in thother, is a thing of all most [Sidenote: Demosthe- nes.

Tisias.

Gorgias.

Eschines[.]

Tullie.

Cato.]

n.o.ble and excellent. The eloquence of Demosthenes, Isocra- tes, Tisias, Gorgias, Eschines, were a great bulwarke and staie to Athens and all Grece, Rome also by the like vertue of Eloquence, in famous and wise orators vpholded: the wise and eloquente Oracions of Tullie againste Catiline. The graue and sentencious oracions of Cato in the Senate, haue [Fol. ij.r]

[Sidenote: The Empe- rors of Rome famous in Eloquence.]

been onelie the meane to vpholde the mightie state of Rome, in his strength and auncient fame and glorie. Also the Chro- nicles of auncient time doe shewe vnto vs, the state of Rome could by no meanes haue growen so meruailous mightie, but that G.o.d had indued the whole line of Cesars, with sin- guler vertues, with aboundaunt knowlege & singuler Elo- quence. Thusidides the famous Historiographer sheweth, [Sidenote: Thusidides.]

how moche Eloquence auailed the citees of Grece, fallyng to [Sidenote: Corcurians.]

dissencio[n]. How did the Corcurians saue them selues from the [Sidenote: Pelopone- sians.]

inuasio[n] and might, of the Poloponesians, their cause pleated before the Athenians, so moche their eloquence in a truthe [Sidenote: Corinthians[.]]

preuailed. The Amba.s.sadours of Corinth, wanted not their copious, wittie, and ingenious Oracions, but thei pleated before mightie, wise, and graue Senators, whose cause, ac- cordyng to iudgeme[n]t, truthe, and integritee was ended. The [Sidenote: Lacedemo- nians.

Vitulenia[n]s.

Athenians.]

eloque[n]t Emba.s.sages of the Corinthia[n]s, the Lacedemonia[n]s, & the Vituleneans, the Athenians, who so readeth, shall sone see that of necessitee, a common wealth or kyngdome must be fortefied, with famous, graue, and wise counsailours. How [Sidenote: Demosthe- nes.]

often did Demosthenes saue the co[m]mon wealthes of Athens, how moche also did that large dominion prospere and florish [Sidenote: Socrates.

Cato.

Cra.s.sus.

Antonius.

Catulus.

Cesar.]

by Isocrates. Tullie also by his Eloque[n]t please, Cato, Cras- sus, Antonius, Catulus Cesar, with many other, did support and vphold the state of that mightie kyngdo[m]. No doubte, but that Demosthenes made a wittie, copious, and ingenious o- racions, when the Athenians were minded to giue and be- [Sidenote: Philippe the kyng of the Macidonia[n]s[.]]

take to the handes of Philip kyng of the Macedonians, their pestiferous enemie moste vile and subtell, the Orators of A- thens. This Philip forseyng the discorde of Grece, as he by subtill meanes compa.s.sed his enterprices, promised by the faithe of a Prince, to be at league with the Athenians, if so be thei would betake to his handes, the eloquente Oratours of [Sidenote: The saiyng of Philippe.]

Athens, for as long saith he, as your Oratours are with you declaryng, so longe your heddes and counsaill are moued to variaunce and dissencion, this voice ones seased emong you, [Fol. ij.v]

[Sidenote: Demosthe- nes.]

in tranquilitee you shalbee gouerned. Demosthenes beyng eloquente and wise, foresawe the daungers and the mischie- uous intent of him, wherevpon he framed a goodly Oracion vpon a Fable, whereby he altered their counsaile, and repul- sed the enemie. This fable is afterward set forth in an Ora- cion, after the order of these exercises, profitable to _Rhetorike_.

-- A Fable.

[Sidenote: The ground of al learning[.]]

FIrste it is good that the learner doe vnderstand what is a fable, for in all matters of learnyng, it is the firste grounde, as Tullie doeth saie, to knowe what the thing is, that we may the bet- [Sidenote: What is a fable.]

ter perceiue whervpo[n] we doe intreate. A fable is a forged tale, co[n]taining in it by the colour of a lie, a matter [Sidenote: Morall.]

of truthe. The moralle is called that, out of the whiche some G.o.dlie precepte, or admonicion to vertue is giuen, to frame and instruct our maners. Now that we knowe what a fable is, it is good to learne also, how manifolde or diuers thei be, [Sidenote: Three sortes of fables.

i. A fable of reason.]

I doe finde three maner of fables to be. The first of theim is, wherein a man being a creature of G.o.d indued with reason, is onely intreated of, as the Fable of the father and his chil- dren, he willing the[m] to concorde, and this is called _Rationalis fabula_, whiche is asmoche to saie, as a Fable of men indued [Sidenote: ii. Morall.]

with reason, or women. The second is called a morall fable, but I see no cause whie it is so called, but rather as the other is called a fable of reasonable creatures, so this is contrarilie named a fable of beastes, or of other thinges wanting reason or life, wanting reason as of the Ante and the Greshopper, or of this the beame caste doun, and the Frogges chosyng their [Sidenote: iii. Mixt.]

king. The thirde is a mixt Fable so called, bicause in it bothe man hauyng reason, and a beaste wantyng reason, or any o- ther thing wanting life, is ioyned with it, as for the example, of the fable of the woodes and the housebandman, of whom [Sidenote: Poetes in- uentours of fables.]

he desired a helue for his hatchet. Aucthours doe write, that Poetes firste inuented fables, the whiche Oratours also doe [Fol. iij.r]

vse in their perswasions, and not without greate cause, both [Sidenote: Oratours vse fables.]

Poetes and Oratours doe applie theim to their vse. For, fa- [Sidenote: Good doctrin in fables.]

bles dooe conteine goodlie admonicion, vertuous preceptes [Sidenote: Hesiodus.]

of life. Hesiodus the Poete, intreatyng of the iniurious dea- lyng of Princes and gouernours, against their subiectes, ad- monished them by the fable of the Goshauke, and the Nigh- [Sidenote: Ouide.]

tyngale in his clause. Ouid also the Poete intreated of di- uers fables, wherein he giueth admonicion, and G.o.dly coun- [Sidenote: Demosthe- nes vsed fa- bles.]

saile. Demosthenes the famous Oratour of Athens, vsed the fable of the Shepeherdes, and Wolues: how the Wol- ues on a tyme, instauntlie required of the Shepeherdes their bande dogges, and then thei would haue peace and concorde with theim, the Shepeherdes gaue ouer their Dogges, their Dogges deliuered and murdered, the shepe were immediat- ly deuoured: So saieth he, if ye shall ones deliuer to Philip, the king of the Macedonians your Oratours, by whose lear- nyng, knowlege and wisedome, the whole bodie of your do- minions is saued, for thei as Bandogges, doe repell all mis- cheuous enterprises and chaunses, no doubte, but that raue- nyng Wolfe Philip, will eate and consume your people, by this Fable he made an Oracion, he altered their counsailes and heddes of the Athenians, from so foolishe an enterprise.

Also thesame Demosthenes, seyng the people careles, sloth- full, and lothsome to heare the Oratours, and all for the flo- ris.h.i.+ng state of the kingdome: he ascended to the place or pul- pet, where the Oracions were made, and began with this fa- [Sidenote: The fable of Demosthe- nes, of the a.s.se and the shadowe.]

ble. Ye men of Athens, saied he, it happened on a tyme, that a certaine man hired an a.s.se, and did take his iourney from Athens to Megara, as we would saie, fro[m] London to Yorke, the owner also of the a.s.se, did a.s.sociate hymself in his iour- ney, to brynge backe the a.s.se againe, in the voyage the weather was extreame burning hotte, and the waie tedious the place also for barenes and sterilitee of trees, wanted sha- dowe in this long broyle of heate: he that satte one the a.s.se, lighted and tooke shadowe vnder the bellie of the a.s.se, and [Fol. iij.v]

because the shadowe would not suffice bothe, the a.s.se beyng small, the owner saied, he muste haue the shadowe, because the a.s.se was his, I deny that saieth the other, the shadowe is myne, because I hired the a.s.se, thus thei were at greate con- tencion, the fable beyng recited, Demosthenes descended fro[m]

his place, the whole mult.i.tude were inquisitiue, to knowe [Sidenote: The conten- cion vpon the shadowe and the a.s.se.]

the ende about the shadowe, Demosthenes notyng their fol- lie, ascended to his place, and saied, O ye foolishe Athenians, whiles I and other, gaue to you counsaill and admonicio[n], of graue and profitable matters, your eares wer deafe, and your mindes s...o...b..ed, but now I tell of a small trifeling matter, you throng to heare the reste of me. By this Fable he nipped their follie, and trapped them manifestlie, in their owne dol- tishenes. Herevpon I doe somwhat long, make copie of wor- [Sidenote: Fables well applied bee singuler.]

des, to shewe the singularitee of fables well applied. In the tyme of Kyng Richard the thirde, Doctour Mourton, beyng Bishop of Elie, and prisoner in the Duke of Buckynghams house in Wales, was often tymes moued of the Duke, to speake his minde frelie, if king Richard wer lawfully king, and said to him of his fidelitee, to kepe close and secret his sen- tence: but the Bishop beyng a G.o.dlie man, and no lesse wise, waied the greate frends.h.i.+p, whiche was sometyme betwene the Duke & King Richard, aunswered in effect nothyng, but beyng daily troubled with his mocions & instigacions, spake a fable of Esope: My lorde saied he, I will aunswere you, by [Sidenote: The fable of the Bisshop of Elie, to the duke of Buc- kyngham.]

a Fable of Esope. The Lion on a tyme gaue a commaunde- ment, that all horned beastes should flie from the woode, and none to remain there but vnhorned beastes. The Hare hea- ring of this commaundement, departed with the horned bea- stes from the woodde: The wilie Foxe metyng the Hare, de- maunded the cause of his haste, forthwith the Hare aunswe- red, a commaundemente is come from the Lion, that all hor- ned beastes should bee exiled, vpon paine of death, from the woode: why saied the Foxe, this commaundement toucheth not any sorte of beast as ye are, for thou haste no hornes but [Fol. iiij.r]

knubbes: yea, but said the Hare, what, if thei saie I haue hor- nes, that is an other matter, my lorde I saie no more: what he ment, is euident to all men.

In the time of king He[n]ry theight (a prince of famous me- morie) at what time as the small houses of religio[n], wer giuen ouer to the kinges hand, by the Parliament house: the bishop of Rochester, Doctour Fisher by name stepped forthe, beyng greued with the graunt, recited before them, a fable of Esope to shewe what discommoditee would followe in the Clergie.

[Sidenote: The fable of the Bisshop of Rochester, againste the graunt of the Chauntries.]

My lordes and maisters saieth he, Esope recited a fable: how that on a tyme, a housebande manne desired of the woodes, a small helue for his hatchet, all the woodes consented thereto waiyng the graunt to be small, and the thyng lesse, therevpo[n]

the woodes consented, in fine the housbande man cut doune a small peece of woodde to make a helue, he framyng a helue to the hatchette, without leaue and graunt, he cut doune the mightie Okes and Cedars, and destroyed the whole woodd, then the woodes repented them to late. So saith he, the gift of these small houses, ar but a small graunt into the kinges ha[n]- des: but this small graunt, will bee a waie and meane to pull doune the greate mightie fatte Abbees, & so it happened. But there is repentau[n]ce to late: & no profite ensued of the graunte.

-- An Oracion made by a fable, to the first exer- cise to declame by, the other, bee these,