The Path-Way to Knowledg, Containing the First Principles of Geometrie

Part 1

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Terminology:

right line = straight line gemow (line) = parallel [gemew = twin] square = quadrilateral (also spelled squire, squyre) also = angle square as described under hexagons ("siseangles") likeiamme = parallelogram [iam(me) = jamb = limb, side] longsquare = rectangle touch line = tangent cantle = segment of a circle [cantle = slice] ]

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The pathway to KNOWLEDG, CONTAI- NING THE FIRST PRIN- ciples of Geometrie, as they may moste aptly be applied vn- to practice, bothe for vse of instrumentes Geome- tricall, and astrono- micall and also for proiection of plattes in euerye kinde, and therfore much ne- cessary for all sortes of men.

Geometries verdicte

All fresshe fine wittes by me are filed, All grosse dull wittes wishe me exiled: Thoughe no mannes witte reiect will I, Yet as they be, I wyll them trye.

The argumentes of the foure bookes

The first booke declareth the definitions of the termes and names vsed in Geometry, with certaine of the chiefe grounds whereon the arte is founded. And then teacheth those conclusions, which may serue diuersely in al workes Geometricall.

The second booke doth sette forth the Theoremes, (whiche maye be called approued truthes) seruinge for the due knowledge and sure proofe of all conclusions and workes in Geometrye.

The third booke intreateth of diuers formes, and sondry protractions thereto belonging, with the vse of certain conclusions.

The fourth booke teacheth the right order of measuringe all platte formes, and bodies also, by reson Geometricall.

TO THE GENTLE READER.

Excvse me, gentle reder if oughte be amisse, straung paths ar not troden al truly at the first: the way muste needes be comberous, wher none hathe gone before. Where no man hathe geuen light, lighte is it to offend, but when the light is shewed ones, light is it to amende. If my light may so light some other, to espie and marke my faultes, I wish it may so lighten them, that they may voide offence. Of staggeringe and stomblinge, and vnconstaunt turmoilinge: often offending, and seldome amending, such vices to eschewe, and their fine wittes to shew that they may winne the praise, and I to hold the candle, whilest they their glorious works with eloquence sette forth, so cunningly inuented, so finely indited, that my bokes maie seme worthie to occupie no roome. For neither is mi wit so finelie filed, nother mi learning so largly lettred, nother yet mi laiser so quiet and vncombered, that I maie perform iustlie so learned a laboure or accordinglie to accomplishe so haulte an enforcement, yet maie I thinke thus: This candle did I light: this light haue I kindeled: that learned men maie se, to practise their pennes, their eloquence to aduaunce, to register their names in the booke of memorie I drew the platte rudelie, whereon thei maie builde, whom god hath indued with learning and liuelihod. For liuing by laboure doth learning so hinder, that learning serueth liuinge, whiche is a peruers trade. Yet as carefull familie shall cease hir cruell callinge, and suffre anie laiser to learninge to repaire, I will not cease from trauaile the pathe so to trade, that finer wittes maie fashion them selues with such glimsinge dull light, a more complete woorke at laiser to finisshe, with inuencion agreable, and aptnes of eloquence.

And this gentle reader I hartelie protest where erroure hathe happened I wisshe it redrest.

TO THE MOST NO- ble and puissaunt prince Edwarde the sixte by the grace of God, of En- gland Fraunce and Ireland kynge, de- fendour of the faithe, and of the Churche of England and Ire- lande in earth the su- preme head.

It is not vnknowen to youre maiestie, moste soueraigne lorde, what great disceptacion hath been amongest the wyttie men of all nacions, for the exacte knoweledge of true felicitie, bothe what it is, and wherein it consisteth: touchynge whiche thyng, their opinions almoste were as many in numbre, as were the persons of them, that either disputed or wrote thereof. But and if the diuersitie of opinions in the vulgar sort for placyng of their felicitie shall be considered also, the varietie shall be found so great, and the opinions so dissonant, yea plainly monsterouse, that no honest witte would vouchesafe to lose time in hearyng them, or rather (as I may saie) no witte is of so exact remembrance, that can consider together the monsterouse multitude of them all. And yet not withstandyng this repugnant diuersitie, in two thynges do they all agree. First all do agre, that felicitie is and ought to be the stop and end of all their doynges, so that he that hath a full desire to any thyng how so euer it be estemed of other men, yet he estemeth him self happie, if he maie obtain it: and contrary waies vnhappie if he can not attaine it. And therfore do all men put their whole studie to gette that thyng, wherin they haue perswaded them self that felicitie doth consist. Wherfore some whiche put their felicitie in fedyng their bellies, thinke no pain to be hard, nor no dede to be vnhonest, that may be a meanes to fill that foule panche. Other which put their felicitie in play and ydle pastimes, iudge no time euill spent, that is employed thereabout: nor no fraude vnlawfull that may further their winning. If I should particularly ouerrunne but the common sortes of men, which put their felicitie in their desires, it wold make a great boke of it self. Therfore wyl I let them al go, and conclude as I began, That all men employ their whole endeuour to that thing, wherin thei thinke felicitie to stand. whiche thyng who so listeth to mark exactly, shall be able to espie and iudge the natures of al men, whose conuersacion he doth know, though thei vse great dissimulacion to colour their desires, especially when they perceiue other men to mislyke that which thei so much desire: For no man wold gladly haue his appetite improued. And herof commeth that seconnde thing wherin al agree, that euery man would most gladly win all other men to his sect, and to make them of his opinion, and as far as he dare, will dispraise all other mens iudgementes, and praise his own waies only, onles it be when he dissimuleth, and that for the furtherance of his own purpose. And this propertie also doth geue great light to the full knowledge of mens natures, which as all men ought to obserue, so princes aboue other haue most cause to mark for sundrie occasions which may lye them on, wherof I shall not nede to speke any farther, consideryng not only the greatnes of wit, and exactnes of iudgement whiche god hath lent vnto your highnes person, but also y^e most graue wisdom and profound knowledge of your maiesties most honorable councel, by whom your highnes may so sufficiently vnderstand all thinges conuenient, that lesse shal it nede to vnderstand by priuate readying, but yet not vtterly to refuse to read as often as occasion may serue, for bokes dare speake, when men feare to displease. But to returne agayne to my firste matter, if none other good thing maie be lerned at their maners, which so wrongfully place their felicity, in so miserable a condition (that while they thinke them selfes happy, their felicitie must nedes seme vnluckie, to be by them so euill placed) yet this may men learn at them, by those .ij. spectacles to espye the secrete natures and dispositions of others, whiche thyng vnto a wise man is muche auailable. And thus will I omit this great tablement of vnhappie hap, and wil come to .iij. other sortes of a better degre, wherof the one putteth felicitie to consist in power and royaltie. The second sorte vnto power annexeth worldly wisdome, thinkyng him full happie, that could attayn those two, wherby he might not onely haue knowledge in all thynges, but also power to bryng his desires to ende. The thyrd sort estemeth true felicitie to consist in wysdom annexed with vertuouse maners, thinkyng that they can take harme of nothyng, if they can with their wysedome ouercome all vyces. Of the firste of those three sortes there hath been a great numbre in all ages, yea many mightie kinges and great gouernoures which cared not greately howe they myght atchieue their pourpose, so that they dyd preuayle: nor did not take any greatter care for gouernance, then to kepe the people in onely feare of them, Whose common sentence was alwaies this: Oderint dum metuant. And what good successe suche menne had, all histories doe report. Yet haue they not wanted excuses: yea Iulius Caesar (whiche in dede was of the second sorte) maketh a kynde of excuse by his common sentence, for them of that fyrste sorte, for he was euer woonte to saie: #eiper gar adikeim chre:, turannidos peri kallistom adikeim, t' alla d' eusebeim chreo:m.# Whiche sentence I wysshe had neuer been learned out of Grecia. But now to speake of the second sort, of whiche there hathe been verye many also, yet for this present time amongest them all, I wyll take the exaumples of kynge Phylippe of Macedonie, and of Alexander his sonne, that valiaunt conquerour. First of kinge Phylip it appeareth by his letter sente vnto Aristotle that famous philosopher, that he more delited in the birthe of his sonne, for the hope of learning and good education, that might happen to him by the said Aristotle, then he didde reioyse in the continuaunce of his succession, for these were his wordes and his whole epistle, worthye to bee remembred and registred euery where.

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