AN APOLOGIE FOR POETRIE
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When the right virtuous Edward Wotton {1} and I were at the Emperors court together, we gave ourselves to learn horsemanship of Gio.Pietro Pugliano; ohat, with great endation, had the place of an esquire in his stable; and he, acc to the fertileness of the Italian wit, did not only afford us the demonstration of his practice, but sought to enriinds with the plation therein, which he thought most precious. But with none, I remember, mine ears were at any time more laden, than wheher angered with slow payment, or moved with our learner-like admiration) he exercised his spee the praise of his faculty.
He said, soldiers were the estate of mankind, and horsemen the of soldiers. He <s></s>said, they were the masters of war and ors of peace, speedy goers, and strong abiders, triumphers both in camps and courts; nay, to so unbelieved a point he proceeded, as that hly thing bred such woo a prince, as to be a good horseman; skill of gover was but a "pedanteria" in parison. Then would he add certain praises by telling what a peerless beast the horse was, the only serviceable courtier, without flattery, the beast of most beauty, faithfulness, ce, and such more, that if I had not been a piece of a logi before I came to him, I think he would have persuaded me to have wished myself a horse. But thus much, at least, with his no few words, he drove into me, that self love is better than any gilding, to make that seem geous wherein ourselves be parties.
Wherein, if Puglianos strong affe and weak arguments will not satisfy you, I will give you a nearer example of myself, who, I know not by what misce, in these my not old years and idlest times, having slipped into the title of a poet, am provoked to say something unto you in the defence of that my ued vocation; which if I hah mood will than good reasons, bear with me, sihe scholar is to be pardohat followeth the steps of his master.
A I must say, that as I have more just cause to make a pitiful defence of poor poetry, which, from almost the highest estimation of learning, is fallen to be the laughing-stock of children; so have I some more available proofs, sihe former is by no man barred of his deserved credit, whereas the silly latter hath had even the names of philosophers used to the defag of it, with great danger of civil war among the Muses. {2}
At first, truly, to all them that, professing learning, inveigh against poetry, may justly be objected, that they go very o ungratefulo seek to deface that which, in the nations and languages that are known, hath been the first light-giver to ignorance, and first nurse, whose milk by little and little ehem to feed afterwards of tougher knowledges. And will you play the hedgehog, that being received into the den, drove out his host? {3} or rather the vipers, that with their birth kill their parents? {4}
Let learned Greece, in any of her manifold sces, be able to show me one book before Musaeus, Homer, and Hesiod, all three nothing else but poets. Nay, let any history he brought that say any writers were there before them, if they were not men of the same skill, as Orpheus, Linus, and some others are named, who havihe first of that try that made pens deliverers of their knowledge to posterity, may justly challeo be called their fathers in learning. For not only in time they had this priority (although in itself antiquity be venerable) but went before them as causes to draw with their charming sweethe wild untamed wits to an admiration of knowledge. So as Amphion was said to move stones with his poetry to build Thebes, and Orpheus to be listeo by beasts, indeed, stony aly people, so among the Romans were Livius Andronicus, and Ennius; so ialian language, the first that made it to aspire to be a treasure-house of sce, were the poets Dante, Boccace, ararch; so in lish were Gower and Chaucer; after whom, enced and delighted with their excellent foing, others have followed to beautify our mother tongue, as well in the same kind as other arts.
This {5} did so notably show itself that the philosophers of Greece durst not a long time appear to the world but uhe mask of poets; so Thales, Empedocles, and Parmenides sang their natural philosophy in verses; so did Pythagoras and Phocylides their moral sels; so did Tyrtaeus in war matters; and Solon in matters of policy; or rather they, being poets, did exercise their delightful vein in those points of highest knowledge, which before them lay hidden to the world; for that wise Solon was directly a poet it is ma, having written in verse the notable fable of the Atlantic Island, which was tinued by Plato. {6} And, truly, even Plato, whosoever well sidereth shall find that in the body of his work, though the inside and strength were philosophy, the skin, as it were, ay depended most of poetry. For all stands upon dialogues; wherein he feigns many ho burgesses of Athens speaking of such matters that if they had bee on the rack they would never have fessed them; besides, his poetical describing the circumstances of their meetings, as the well- of a bahe delicacy of a walk, with interlag mere tiles, as Gygess Ring, {7} and others; which, who knows not to be flowers of poetry, did never walk into Apollos garden.
And {8} even histraphers, although their lips sound of things done, ay be written in their foreheads, have been glad to borrow both fashion and, perce, weight of the poets; so Herodotus entitled the books of his history by the names of the Nine Muses; and both he, and all the rest that followed him, either stole or usurped, of poetry, their passionate describing of passions, the many particularities of battles whian could affirm; or, if that be denied me, long orations, put in the months of great kings and captains, which it is certain they never pronounced.
So that, truly, her philosopher nor histrapher could, at the first, have entered into the gates of popular judgments, if they had not taken a great disport of poetry; whi all nations, at this day, where learning flourisheth not, is plain to be seen; in all which they have some feeling of poetry. In Turkey, besides their lawgiving divihey have no other writers but poets. In our neighbour-try Ireland, where, too, learning goes very bare, yet are their poets held in a devout reverence. Even among the most barbarous and simple Indians, where no writing is, yet have they their poets who make and sing songs, which they call "Arentos," both of their aors deeds and praises of their gods. A suffit probability, that if ever learning es among them, it must be by having their hard dull wits softened and sharpened with the sweet delight of poetry; for until they find a pleasure in the exercise of the mind, great promises of muowledge will little persuade them that know not the fruits of knowledge. In Wales, the true remnant of the a Britons, as there are good authorities to show the long time they had poets, which they called bards, sh all the quests of Romans, Saxons, Danes, and Normans, some of whom did seek to ruin all memory of learning from among them, yet do their poets, even to this day, last; so as it is not more notable in the soon beginning than in long-tinuing.
But sihe authors of most of our sces were the Romans, and before them the Greeks, let us, a little, stand upon their authorities; but even so far, as to see what hey have given unto this now sed skill. {9} Among the Romans a poet was called "vates," which is as much as a diviner, foreseer, or prophet, as by his joined words "vatiium," and "vatiari," is ma; so heavenly a title did that excellent people bestow upon this heart- ravishing knowledge! And so far were they carried into the admiration thereof, that they thought in the geable hitting upon any such verses, great foretokens of their following fortunes were placed. Whereupohe word of sortes Virgilianae; when, by sudden opening Virgils book, they lighted upon some verse, as it is reported by many, whereof the histories of the Emperors lives are full. As of Albinus, the governor of our island, who, in his childhood, met with this verse - Arma amens capio, nec sat rationis in armis and in his age performed it. Although it were a very vain and godless superstition; as also it was, to think spirits were anded by such verses; whereupon this word charms, derived of "carmina," eth, so yet serveth it to show the great reverehose wits were held in; and altogether not without ground, sih the oracles of Delphi and the Sibyls prophecies were wholly delivered in verses; for that same exquisite of number and measure in the words, and that high-flying liberty of ceit proper to the poet, did seem to have some divine for it.
And {10} may not I presume a little farther to show the reasonableness of this word "vates," and say, that the holy Davids Psalms are a divine poem? If I do, I shall not do it without the testimony of great learned men, both a and modern. But even the name of Psalms will speak for me, which, being interpreted, is nothing but Songs; then, that is fully written ire, as all learned Hebris agree, although the rules be not yet fully found. Lastly, and principally, his handling his prophecy, which is merely poetical. For what else is the awaking his musical instruments; the often and free ging of persons; his notable prosopopoeias, when he maketh you, as it were, see God ing in His majesty; his telling of the beasts joyfulness, and hills leaping; but a heavenly poesy, wherein, almost, he sheweth himself a passionate lover of that unspeakable and everlastiy, to be seen by the eyes of the mind, only cleared by faith? But truly, now, having named him, I fear I seem to profahat holy name, applying it to poetry, which is, among us, thrown down to so ridiculous aimation. But they that, with quiet judgments, will look a little deeper into it, shall find the end and w of it such, as, being rightly applied, deserveth not to be sced out of the church of God.
But {11} now let us see how the Greeks have , and how they deemed of it. The Greeks named him [Greek text], whiame hath, as the most excellent, gohrough other languages; it eth of this wreek text], which is TO MAKE; wherein, I know not whether by luck or wisdom, we Englishmen have met with the Greeks in calling him "a maker," whiame, how high and inparable a title it is, I had rather were known by marking the scope of other sces, than by any partial allegation. There is no art delivered unto mankind that hath not the works of nature for his principal object, without which they could not sist, and on which they so depend as they bee actors and players, as it were, of what nature will have set forth. {12} So doth the astronomer look upoars, and by that he seeth set down what order nature hath taken therein. So doth the geometri and arithmeti, in their diverse sorts of quantities. So doth the musi, in times, tell you which by nature agree, whiot. The natural philosopher thereon hath his name; and the moral philosopher stah upoural virtues, vices, or passions of man; and follow nature, saith he, therein, and thou shalt not err. The lawyer saith what men have determined. The historian, what men have dohe grammariah only of the rules of speech; and the rhetori and logi, sidering what in nature will soo prove and persuade, thereon give artificial rules, which still are passed within the circle of a question, acc to the proposed matter. The physi weigheth the nature of mans body, and the nature of things helpful and hurtful unto it. And the metaphysic, though it be in the sed and abstraotions, and therefore be ted supernatural, yet doth he, indeed, build upon the depth of nature. Only the poet, disdaining to be tied to any such subje, lifted up with the vigour of his own iion, doth grow, in effect, into another nature; in making thiher better than nature brih forth, or quite anew; forms such as never were in nature, as the heroes, demi-gods, Cyclops, chimeras, furies, and such like; so as he goeth hand in hand with Nature, not enclosed within the narrow warrant of her gifts, but freely ranging within the zodiac of his own wit. {13} Nature never set forth the earth in so rich tapestry as divers poets have done; her with so pleasant rivers, fruitful trees, sweet-smelling flowers, nor whatsoever else may make the too- much- loved earth more lovely; her world is brazen, the poets only deliver a golden.
But let those things alone, and go to man; {14} for whom as the other things are, so it seemeth in him her uttermost ing is employed; and know, whether she have brought forth so true a lover as Theagenes; so stant a friend as Pylades; so valiant a man as Orlando; sht a prince as Xenophons Cyrus; and so excellent a man every way as Virgils AEneas? her let this be jestingly ceived, because the works of the one be essential, the other in imitation or fi; for every uanding khe skill of each artificer stah in that idea, or fore-ceit of the work, and not in the work itself. And that the poet hath that idea is ma by delivering them forth in such excellency as he had imagihem; which delivering forth, also, is not wholly imaginative, as we are wont to say by them that build castles in the air; but so far substantially it worketh not only to make a Cyrus, which had been but a particular excellency, as nature might have done; but to bestow a Cyrus upon the world to make many Cyruses; if they will learn aright, why, and how, that maker made him. her let it be deemed too saucy a parison to balahe highest point of mans wit with the efficacy of nature; but rather give right honour to the heavenly Maker of that maker, who having made man to His own likeness, set him beyond and over all the works of that sed nature; whi nothing he showeth so much as iry; when, with the force of a divine breath, he brihings forth surpassing her doings, with no small arguments to the incredulous of that first accursed fall of Adam; since our erected wit maketh us knoerfe is, a our ied will keepeth us from reag unto it.
But these arguments will by few be uood, and by fewer grahus much I hope will be givehat the Greeks, with some probability of reason, gave him the name above all names of learning.
Now {15} let us go to a more ordinary opening of him, that the truth may be the more palpable; and so, I hope, though we get not so unmatched a praise as the etymology of his names will grant, yet his very description, whian will deny, shall not justly be barred from a principal endation.
Poesy, {16} therefore, is an art of imitation; for so Aristotle termeth it in the wreek text]; that is to say, a representing, terfeiting, uring forth: to speak metaphorically, a speaking picture, with this end, to tead delight.
Of {17} this have been three general kinds: the CHIEF, both in antiquity and excellency, which they that did imitate the inceivable excellencies of God; such were David in the Psalms; Solomon in the Song of Songs, in his Ecclesiastes, and Proverbs; Moses and Deborah in their hymns; and the writer of Job; which, beside others, the learned Emaremellius and Fr. Junius do entitle the poetical part of the scripture; against these none will speak that hath the Holy Ghost in due holy reverence. In this kind, though in a wrong divinity, were Orpheus, Amphion, Homer in his hymns, and many others, both Greeks and Romans. And this poesy must be used by whosoever will follow St.
Pauls sel, in singing psalms when they are merry; and I know is used with the fruit of fort by some, when, in sorrowful pangs of their death- bringing sins, they find the solation of the never-leaving goodness.
The {18} SED kind is of them that deal with matter philosophical; either moral, as Tyrtaeus, Phocylides, Cato, or, natural, as Lucretius, Virgils Geics; or astronomical, as Manilius {19} and Pontanus; or historical, as Lu; which who mislike, the fault is in their judgment, quite out of taste, and not in the sweet food of sweetly uttered knowledge.
But because this sed sort is ed within the fold of the proposed subject, and takes not the free course of his own iion; whether they properly be poets or no, let grammarians dispute, and go to the THIRD, {20} indeed right poets, of whom chiefly this question ariseth; betwixt whom and these sed is such a kind of difference, as betwixt the meaner sort of painters, who terfeit only such faces as are set before them; and the more excellent, who having no law but wit, bestow that in colours upon you which is fittest for the eye to see; as the stant, though lamenting look of Lucretia, when she punished in herself anothers fault; wherein he paih not Lucretia, whom he never saw, but paihe outward beauty of such a virtue. For these three be they which most properly do imitate to tead delight; and to imitate, borrow nothing of what is, hath been, or shall be; but range only, reined with learned discretion, into the divine sideration of what may be, and should be.
These be they, that, as the first and most noble sort, may justly be termed "vates;" so these are waited on in the excelle languages a uandings, with the fore-described name of poets. For these, indeed, do merely make to imitate, and imitate both to delight and teach, and delight to move men to take that goodness in hand, which, without delight they would fly as from a stranger; and teaake them know that goodness whereunto they are moved; which being the scope to which ever any learning was directed, yet want there not idle too bark at them.
These {21} be subdivided into sundry more special denominations; the most notable be the heroic, lyric, tragiic, satyric, iambic, elegiac, pastoral, aain others; some of these being termed acc to the matter they deal with; some by the sort of verse they like best to write in; for, ihe greatest part of poets have apparelled their poetical iions in that numerous kind of writing which is called verse. Indeed, but apparelied verse, being but an or, and no cause to poetry, sihere have been many most excellent poets that never versified, and now swarm many versifiers that need never ao the name of poets. {22}
For Xenophon, who did imitate so excellently as to give us effigiem justi imperii, the portraiture of a just of Cyrus, as Cicero saith of him, made therein an absolute heroical poem. So did Heliodorus, {23} in his sugared iion of Theagenes and Chariclea; a both these wrote in prose; which I speak to show, that it is not rhyming and versing that maketh a poet (no more than a long gown maketh an advocate, who, though he pleaded in armour should be an advocate and no soldier); but it is that feigning notable images of virtues, vices, or what else, with that delightful teag, which must be the right describing o knooet by. Although, ihe senate of poets have chosen verse as their fittest raiment; meaning, as in matter they passed all in all, so in mao go beyond them; not speaking table-talk fashion, or like men in a dream, words as they geably fall from the mouth, but pieg each syllable of each word by just proportion, acc to the dignity of the subject.
Now, {24} therefore, it shall not be amiss, first, to weight this latter sort of poetry by his WORKS, and then by his PARTS; and if iher of these anatomies he be endable, I hope we shall receive a more favourable sentehis purifying of wit, this enrig of memory, enabling of judgment, and enlarging of ceit, whionly we call learning under what name soever it e forth, or to what immediate end soever it be directed; the final end is, to lead and draw us to as high a perfe as ee souls, made worse by, their clay lodgings, {25} be capable of. This, acc to the ination of man, bred many formed impressions; for some that thought this felicity principally to be gotten by knowledge, and no knowledge to be so high or heavenly as to be acquainted with the stars, gave themselves to astronomy; others, persuading themselves to be demi-gods, if they khe causes of things, became natural and supernatural philosophers. Some an admirable delight drew to musid some the certainty of demonstrations to the mathematics; but all, one and other, having this scope to know, and by knowledge to lift up the mind from the dungeon of the body to the enjoying his own divine essence. But when, by the balance of experie was found that the astronomer, looking to the stars, might fall in a ditch; that the enquiring philosht be blind in himself; and the mathemati might draw forth a straight lih a crooked heart; then lo! did proof, the over-ruler of opinions, make mahat all these are but serving sces, which, as they have a private end in themselves, so yet are they all directed to the highest end of the mistress knowledge, by the Greeks called [Greek text], which stands, as I think, in the knowledge of a mans self; ihid politisideration, with the end of well doing, and not of well knowing only; even as the saddlers end is to make a good saddle, but his farther end to serve a nobler faculty, which is horsemanship; so the horsemans to soldiery; and the soldier not only to have the skill, but to perform the practice of a soldier. So that the ending end of all earthly learning being virtuous a, those skills that most serve t forth that have a most just title to be princes over all the rest; wherein, if we show it rightly, the poet is worthy to have it before any other petitors. {26}
Among {27} whom principally to challe, step forth the moral philosophers; whom, methinks, I see ing toward me with a sullen gravity (as though they could not abide vice by daylight), rudely clothed, for to witness outwardly their pt of outward things, with books in their hands against glory, whereto they set their names; sophistically speaking against subtlety, and angry with any man in whom they see the foul fault of anger. These men, casting largesses as they go, of definitions, divisions, and distins, with a sful interrogative do soberly ask: Whether it be possible to find any path so ready to lead a man to virtue, as that which teacheth what virtue is; and teacheth it not only by delivering forth his very being, his causes and effects; but also by making known his enemy, vice, which must be destroyed; and his cumbersome servant, passion, which must be mastered, by showing the generalities that tain it, and the specialities that are derived from it; lastly, by plaiing down how it extends itself out of the limits of a mans own little world, to the gover of families, and maintaining of public societies? The historian {28} scarcely gives leisure to the moralist to say so much, but that he (laden with old mouse-eaten records, authorizing {29}
himself, for the most part, upon other histories, whose greatest authorities are built upoable foundation of hearsay, having much ado to accord differing writers, and to pick truth out of partiality; better acquainted with a thousand years ago than with the present age, a better knowing how this woes than how his own wit runs; curious for antiquities, and inquisitive of ies, a woo young folks, and a tyrant in table-talk) deh, in a great chafe, that any man for teag of virtue and virtuous as, is parable to him. I am "Testis temporum, lux veritatis, vita memoriae, magistra vitae, nuncia vetustatis." {30} The philosopher, saith he, teacheth a disputative virtue, but I do an active; his virtue is excellent in the dangerless academy of Plato, but mine showeth forth her honourable fa the battles of Marathon, Pharsalia, Poictiers, and Agincourt: he teacheth virtue by certain abstract siderations; but I only bid you follow the footing of them that have gone before you: old- aged experience goeth beyond the fited philosopher; but I give the experienany ages. Lastly, if he make the song book, I put the learners hand to the lute; and if he be the guide, I am the light. Then would he allege you innumerable examples, firming story by stories, how much the wisest senators and princes have been directed by the credit of history, as Brutus, Alphonsus on (and who not? if need be). At length, the long line of their disputation makes a point in this, that the one giveth the precept, and the other the example.
Now {31} whom shall we find, sihe question stah for the highest form in the school of learning, to be moderator? Truly, as me seemeth, the poet; and if not a moderator, even the man that ought to carry the title from them both, and much more from all other serving sces.
Therefore pare we the poet with the historian, and with the moral philosopher; and if he go beyond them both, no other human skill match him; for as for the Divine, with all reverence, he is ever to be excepted, not only for having his scope as far beyond any of these, as eternity exceedeth a moment, but even for passing each of these in themselves; and for the lawyer, though "Jus" be the daughter of Justice, the chief of virtues, yet because he seeks to make men good rather "formidine poenae" than "virtutis amore," or, to say righter, doth not endeavour to make men good, but that their evil hurt not others, having no care, so he be a good citizen, how bad a man he be: therefore, as our wiess maketh him necessary, and y maketh him honourable, so is he not in the deepest truth to stand in rank with these, who all endeavour to take naughtiness away, and plant goodness even in the secretest et of our souls. And these four are all that any way deal in the sideration of mens manners, which being the supreme knowledge, they that best breed it deserve the best endation.
The philosopher, therefore, and the historiahey which would win the goal, the one by precept, the other by example; but both, not having both, do both halt. For the philosopher, setting down with thorny arguments the bare rule, is so hard of utterance, and so misty to be ceived, that ohat hath no uide but him shall wade in him until he be old, before he shall find suffit cause to be ho. For his knowledge stah so upon the abstrad general, that happy is that man who may uand him, and more happy that apply what he doth uand. Oher side the historian, wanting the precept, is so tied, not to what should be, but to what is; to the particular truth of things, and not to the general reason of things; that his example draweth no necessary sequence, and therefore a less fruitful doe.
Now {32} doth the peerless poet perform both; for whatsoever the philosopher saith should be done, he giveth a perfect picture of it, by some one by whom he pre-supposeth it was done, so as he coupleth the general notion with the particular example. A perfect picture, I say; for he yieldeth to the powers of the mind an image of that whereof the philosopher bestoweth but a wordish description, which doth her strike, pieror possess the sight of the soul, so much as that other doth. For as, in outward things, to a man that had never seen an elephant, or a rhinoceros, who should tell him most exquisitely all their shape, colour, bigness, and particular marks? or of a geous palace, an architect, who, declaring the full beauties, might well make the hearer able to repeat, as it were, by rote, all he had heard, yet should never satisfy his inward ceit, with being wito itself of a true living knowledge; but the same man, as soon as he might see those beasts well painted, or that house well in model, should straightway grow, without need of any description, to a judicial prehending of them; so, no doubt, the philosopher, with his learned definitions, be it of virtue or vices, matters of public policy or private gover, replehe memory with many infallible grounds of wisdom, whiotwithstanding, lie dark before the imaginative and judging power, if they be not illuminated ured forth by the speaking picture of poesy.
Tully taketh much pains, and many times not without poetical help, to make us know the force love of our try hath in us. Let us but hear old Anchises, speaking in the midst of Troys flames, or see Ulysses, in the fulness of all Calypsos delights, bewail his absence from barren and beggarly Ithaca. Ahe Stoics said, was a short madness; let but Sophocles bring you Ajax on a stage, killing or whipping sheep and oxen, thinking them the army of Greeks, with their chieftains Agamemnon and Menelaus; and tell me, if you have not a more familiar insight into ahan finding in the sen his genus and difference? See whether wisdom and temperan Ulysses and Diomedes, valour in Achilles, friendship in Nisus and Euryalus, even to an ignorant man, carry not an apparent shining; and, trarily, the remorse of s OEdipus; the sooing pride in Agamemnon; the self-dev cruelty in his father Atreus; the violenbition iwo Theban brothers; the sour sweetness of revenge in Medea; and, to fall lower, the Terentian Gnatho, and our Chaucers Pandar, so expressed, that we now use their o signify their trades; and finally, all virtues, vices, and passions so in their own natural states laid to the view, that we seem not to hear of them, but clearly to see through them? But even in the most excelleermination of goodness, hilosophers sel so readily direct a prince as the feigned Cyrus in Xenophon? Or a virtuous man in all fortunes, as AEneas in Virgil? Or a whole oh, as the way of Sir Thomas Mores Utopia? I say the way, because where Sir Thomas More erred, it was the fault of the man, and not of the poet; for that way of patterning a oh was most absolute, though he, perce, hath not so absolutely performed it. For the question is, whether the feigned image of poetry, or the regular instru of philosophy, hath the more for teag. Wherein, if the philosophers have mhtly showed themselves philosophers, than the poets have attaio the high top of their profession, (as in truth, "Mediocribus esse poetis Non Di, non homines, non cessere nae," {33}) it is, I say again, not the fault of the art, but that by few men that art be aplished. Certainly, even our Saviour Christ could as well have given the moral on-places {34} of uncharitableness and humbleness, as the divine narration of Dives and Lazarus; or of disobediend mercy, as the heavenly discourse of the lost child and the gracious father; but that his thh searg wisdom khe estate of Dives burning in hell, and of Lazarus in Abrahams bosom, would more stantly, as it were, inhabit both the memory and judgment. Truly, for myself (me seems), I see before mine eyes the lost childs disdainful prodigality turo envy a swines dinner; which, by the learned divines, are thought not historical acts, but instrug parables.
For clusion, I say the philosopher teacheth, but he teacheth obscurely, so as the learned only uand him; that is to say, he teacheth them that are already taught. But the poet is the food for the te stomachs; the poet is, ihe right popular philosopher.
Whereof AEsops tales give good proof; whose pretty allegories, stealing uhe formal tales of beasts, make many, more beastly thas, begin to hear the sound of virtue from those dumb speakers.
But now may it be alleged, that if this managing of matters be so fit for the imagination, then must the historian needs surpass, whs you images of true matters, such as, indeed, were done, and not such as fantastically or falsely may be suggested to have been doruly, Aristotle himself, in his Discourse of Poesy, plainly determihis question, saying, that poetry is [Greek text], that is to say, it is more philosophical and more ingenious than history. His reason is, because poesy dealeth with [Greek text], that is to say, with the universal sideration, and the histreek text], the particular. "Now," saith he, "the universal weighs what is fit to be said or doher in likelihood or y; which the poesy sidereth in his imposed names; and the particular only marks, whether Alcibiades did, or suffered, this or that:" thus far Aristotle. {35} Which reason of his, as all his, is most full of reason. For, indeed, if the question were, whether it were better to have a particular act truly or falsely set down? there is no doubt which is to be chosen, no more thaher you had rather have Vespasians picture right as he was, or, at the painters pleasure, nothing resembling? But if the question be, for your own use and learning, whether it be better to have it set down as it should be, or as it was? theainly, is more doable the feigned Cyrus in Xenophon, tharue Cyrus in Justin; {36} and the feigned AEneas in Virgil, than the right AEneas in Dares Phrygius; {37} as to ?a lady that desired to fashion her teo the best grace, a painter should more be her, to portrait a most sweet face, writing idia upon it, than to paint idia as she was, who, Horace sweareth, was full ill-favoured. If the poet do his part aright, he will show you in Tantalus, Atreus, and such like, nothing that is not to be shunned; in Cyrus, AEneas, Ulysses, each thing to be followed; where the historian, bound to tell things as things were, ot be liberal, without he will be poetical, of a perfect pattern; but, as in Alexander, or Sself, show doings, some to be liked, some to be misliked; and then how will you dis what to follow, but by your own discretion, which you had, without reading Q.
Curtius? {38} And whereas, a man may say, though in universal sideration of doe, the poet prevaileth, yet that the history, in his saying such a thing was done, doth warrant a man more in that he shall follow; the answer is ma: that if he stand upon that WAS, as if he should argue, because it rained yesterday therefore it should rain to-day; then, indeed, hath it some advao a gross ceit. But if he know an example only enforms a jectured likelihood, and so go by reason, the poet doth so far exceed him, as he is to frame his example to that which is most reasonable, be it in warlike, politic, or private matters; where the historian in his bare WAS hath many times that which we call fortuo overrule the best wisdom. Many times he must tell events whereof he yield no cause; or if he do, it must be poetically.
For, that a feigned example bath as much force to teach as a true example (for as for to move, it is clear, sihe feigned may be tuo the highest key of passion), let us take one example wherein an historian and a poet did cur. Herodotus and Justin do both testify, that Zopyrus, King Dariuss faithful servant, seeing his master loed by the rebellious Babylonians, feigned himself ireme disgrace of his King; for verifying of which he caused his own nose and ears to be cut off, and so flying to the Babylonians, was received; and, for his known valour, so far credited, that he did find means to deliver them over to Darius. Much- like matters doth Livy record of Tarquinius and his son. Xenophon excellently feigned suother stratagem, performed by Abradatus in Cyruss behalf. Now would I fain know, if occasion be presented unto you to serve your prince by su ho dissimulation, why do you not as well learn it of Xenophons fi as of the others verity? and, truly, so much the better, as you shall save your nose by the bargain; for Abradatus did not terfeit so far. So, then, the best of the historians is subject to the poet; for, whatsoever a or fa, whatsoever sel, policy, or war stratagem the historian is bound to recite, that may the poet, if he list, with his imitation, make his owifying it both for farther teag, and more delighting, as it please him: having all, from Dantes heaven to his hell, uhe authority of his pen. Which if I be asked, oets have done so? as I might well name some, so yet, say I, and say again, I speak of the art, and not of the artificer.
Now, to that whionly is attributed to the praise of history, in respect of the notable learning which is got by marking the success, as though therein a man should see virtue exalted, and vice punished: truly, that endation is peculiar to poetry, and far off from history; for, indeed, poetry ever sets virtue so out in her best colours, making fortune her well-waiting handmaid, that one must needs be enamoured of her.
Well may you see Ulysses in a storm, and in other hard plights; but they are but exercises of patiend magnanimity, to make them shihe more in the near following prosperity. And, on the trary part, if evil men e to the stage, they ever go out (as the tragedy writer answered to ohat misliked the show of such persons) so manacled, as they little animate folks to follow them. But history being captive to the truth of a foolish world, in many times a terror from well- doing, and an encement to unbridled wiess. For see we not valiant Miltiades rot in his fetters? the just Pho and the aplished Socrates put to death like traitors? the cruel Severus live prosperously? the excellent Severus miserably murdered? Sylla and Marius dying in their beds? Pompey and Cicero slain thehey would have thought exile a happiness? See we not virtuous Cato driven to kill himself, and rebel Caesar so advahat his , after sixteen hundred years, lasteth in the highest honour? And mark but even Caesars own words of the forenamed Sylla, (who in that only did holy, to put down his dishoyranny), "literas nescivit:" as if want of learning caused him to do well. He meant it not by poetry, whiot tent with earthly plagues, deviseth new punishment in hell for tyrants: nor yet by philosophy, which teacheth "octes esse:" but, no doubt, by skill in history; for that, indeed, afford you Cypselus, Periander, Phalaris, Dionysius, and I know not how many more of the same kehat speed well enough in their abominable injustice of usurpation.
I clude, therefore, that he excelleth history, not only in furnishing the mind with knowledge, but iing it forward to that which deserves to be called and ated good: which setting forward, and moving to well-doing, indeed, setteth the laurel s upon the poets as victorious; not only of the historian, but over the philosopher, howsoever, in teag, it may be questionable. For suppose it be grahat which I suppose, with great reason, may be dehat the philosopher, in respect of his methodical proceeding, teach more perfectly than the poet, yet do I think, that no man is so much [Greek text], as to pare the philosopher in moving with the poet. And that moving is of a higher degree than teag, it may by this appear, that it is well nigh both the cause and effect of teag; for who will be taught, if he be not moved with desire to be taught? And what so much good doth that teag bring forth (I speak still of moral doe) as that it moveth oo do that which it doth teach. For, as Aristotle saith, it is not [Greek text] but [Greek text] {39}
must be the fruit: and how [Greek text] be, without being moved to practise, it is no hard matter to sider. The philosopher showeth you the way, he informeth you of the particularities, as well of the tediousness of the way and of the pleasant lodging you shall have when your journey is ended, as of the many by-turnings that may divert you from your way; but this is to no man, but to him that will read him, and read him with atteudious painfulness; which stant desire whosoever hath in him, hath already passed half the hardness of the way, and therefore is beholden to the philosopher but for the other half. Nay, truly, learned men have learnedly thought, that where once reason hath so much over- mastered passion, as that the mind hath a free desire to do well, the inward light each mind hath in itself is as good as a philosophers book: sin nature we know it is well to do well, and what is well and what is evil, although not in the words of art which philosophers bestow upon us; for out of natural ceit the philosophers drew it; but to be moved to do that which we know, or to be moved with desire to know, "hoc opus, hic labor est." Now, {40} therein, of all sces (I speak still of human and acc to the human ceit), is our poet the monarch. For he doth not only show the way, but giveth so sweet a prospeto the way, as will entiy man to enter into it; nay, he doth, as if your journey should lie through a fair vineyard, at the very first give you a cluster of grapes, that full of that taste you may long to pass farther. He begih not with obscure definitions, which must blur the margin with interpretations, and load the memory with doubtfulness, but he eth to you with words set in delightful proportioher apanied with, or prepared for, the well- enting skill of musid with a tale, forsooth, he eth unto you with a tale which holdeth children from play, and old men from the ey-er; {41} and, pretending no more, doth ihe winning of the mind from wiess to virtue; even as the child is often brought to take most wholesome things, by hiding them in such other as have apleasant taste; which, if one should begin to tell them the nature of the aloes or rhubarbarum they should receive, would sooake their physic at their ears than at their mouth; so it is in men (most of them are childish in the best things, till they be cradled in their graves); glad they will be to hear the tales of Hercules, Achilles, Cyrus, AEneas; and hearing them, must needs hear the right description of wisdom, valour, and justice; which, if they had been barely (that is to say, philosophically) set out, they would swear they be brought to school again. That imitation whereof poetry is, hath the most veniency to nature of all other; insomuch that, as Aristotle saith, those things whi themselves are horrible, as cruel battles, unnatural monsters, are made, iical imitation, delightful.
Truly, I have knowhat even with reading Amadis de Gaule, which, God kh, wah much of a perfect poesy, have found their hearts moved to the exercise of courtesy, liberality, and especially ce.
Who readeth AEneas carrying old Anchises on his back, that wisheth not it were his fortuo perform so excellent an act? Whom doth not those words of Turnus move (the tale of Turnus having planted his image in the imagination) "--fugientem haec terra videbit? Usque adeone mori miserum est?" {42}
Where the philosophers (as they think) s to delight, so much they be tent little to move, saving wrangling whether "virtus" be the chief or the only good; whether the plative or the active life do excel; which Plato and Boetius well knew; and therefore made mistress Philosophy very often borrow the masking raiment of poesy. For even those hard-hearted evil men, who think virtue a school- name, and know no ood but "indulgere genio," and therefore despise the austere admonitions of the philosopher, and feel not the inward reasoand upo will be tent to be delighted, which is all the good-fellow poet seems to promise; and so steal to see the form of goodness, which seen, they ot but love, ere themselves be aware, as if they took a medie of cherries.
Infinite {43} proofs of the strange effects of this poetical iion might be alleged; only two shall serve, which are so often remembered, as, I think, all men know them. The one of Menenius Agrippa, who, when the whole people of Rome had resolutely divided themselves from the senate, with apparent show of utter ruin, though he were, for that time, an excellent orator, came not among them upon trust, either of figurative speeches, or ing insinuations, and much less with far-fetched maxims of philosophy, which, especially if they were Platonic, they must have learned geometry before they could have ceived; but, forsooth, he behaveth himself like a homely and familiar poet. He telleth them a tale, that there was a time when all the parts of the body made a mutinous spiracy against the belly, which they thought devoured the fruits of each others labour; they cluded they would let so unprofitable a spearve. In the end, to be short (for the tale is notorious, and as notorious that it was a tale), with punishing the belly they plagued themselves. This, applied by him, wrought such effe the people as I never read that only words brought forth; but then so sudden, and so good an alteration, for upon reasonable ditions a perfect recilement ensued.
The other is of Nathan the prophet, who, when the holy David had so far forsaken God, as to firm adultery with murder, when he was to do the te office of a friend, in laying his own shame before his eyes, bei by God to call again so chosen a servant, how doth he it? but by telling of a man whose beloved lamb was ungratefully taken from his bosom. The appliost divirue, but the discourse itself feigned; which made David (I speak of the sed and instrumental cause) as in a glass see his own filthiness, as that heavenly psalm of mercy well testifieth.
By these, therefore, examples and reasons, I think it may be mahat the poet, with that same hand of delight, doth draw the mind more effectually than any other art doth. And so a clusion not unfitly ehat as virtue is the most excelleing-place for all worldly learning to make his end of, so poetry, being the most familiar to teach it, and most prio move towards it, in the most excellent work is the most excellent workman.
But I am tent not only to decipher him by his works (although works in endation and dispraise must ever hold a high authority),but more narrowly will examine his parts; so that (as in a man) though all together may carry a presence full of majesty ay per some oious {44} piece we may find blemish.
Now, {45} in his parts, kinds, or species, as you list to term them, it is to be hat some poesies have coupled together two or three kinds; as the tragical and ical, whereupon is riseragi-ical; some, in the manner, have mingled prose and verse, as Sannazaro and Boetius; some have mingled matters heroical and pastoral; but that eth all to one in this question; for, if severed they be good, the jun ot be hurtful. Therefore, perce, fetting some, and leaving some as needless to be remembered, it shall not be amiss, in a word, to cite the special kinds, to see what faults may be found in the right use of them.
Is it, then, the pastoral poem which is misliked? {46} For, perce, where the hedge is lowest, they will soo leap over. Is the poor pipe disdained, whietimes, out of Melibaeuss mouth, show the misery of people under hard lords and ravening soldiers? And again, by Tityrus, what blessedness is derived to them that lie lowest from the goodness of them that sit highest? Sometimes uhe pretty tales of wolves and sheep, include the whole siderations doing and patience; sometimes show, that tentions for trifles get but a trifling victory; where, perce, a man may see that even Alexander and Darius, wherove who should be cock of this worlds dunghill, the be they got was, that the after-livers may say, "Haec memi victum frustra tehyrsim. Ex illo Corydon, Corydoempore nobis." {47}
Or is it the lamenting elegiac, {48} which, in a ki, would move rather pity than blame; who bewaileth, with the great philosopher Heraclitus, the weakness of mankind, and the wretess of the world; who, surely, is to be praised, either for passionately apanying just causes of lamentations, or fhtly pointing out how weak be the passions of wofulness? Is it the bitter, but wholesome iambic, {49} who rubs the galled mind, making shame the trumpet of villany, with bold and open g out against naughtiness? Or the satiric? who, "Omne vafer vitium ridenti tangit amico;" {50}
who sply never leaveth, until he make a man laugh at folly, and, at length, ashamed to laugh at himself, which he ot avoid without avoiding the folly; who, while "circum praecordia ludit," giveth us to feel how many headaches a passionate life brih us to; who when all is done, "Est Ulubris, animus si nos non deficit aequus." {51}
No, perce, it is the ic; {52} whom naughty play-makers and stage-keepers have justly made odious. To the arguments of abuse I will after answer; only thus muow is to be said, that the edy is an imitation of the on errors of our life, which he represeh in the most ridiculous and sful sort that may be; so as it is impossible that any beholder be tent to be such a one. Now, as iry, the oblique must be known as well as the right, and in arithmetic, the odd as well as the even; so iions of our life, who seeth not the filthiness of evil, wah a great foil to perceive the beauty of virtue. This doth the edy handle so, in our private and domestical matters, as, with hearing it, we get, as it were, an experience of what is to be looked for, of a niggardly Demea, of a crafty Davus, of a flattering Gnatho, of a vain- glorious Thraso; and not only to know what effects are to be expected, but to know who be such, by the signifying badge given them by the edian.
And little reason hath any man to say, that men learn the evil by seeing it so set out; since, as I said before, there is no man living, but by the force truth hath in nature, no sooner seeth these men play their parts, but wisheth them in "pistrinum;" {53} although, perce, the sack of his own faults lie so behind his back, that he seeth not himself to dan the same measure, whereto yet nothing more open his eyes than to see his own as ptibly set forth; so that the right use of edy will, I think, by nobody be blamed.
And much less of the high and excellent tragedy, {54} that opehe greatest wounds, and showeth forth the ulcers that are covered with tissue; that maketh kings fear to be tyrants, and tyrants to maheir tyrannical humours; that with stirring the effects of admiration and iseration, teacheth the uainty of this world, and upon how weak foundations gilded roofs are builded; that maketh us know, "qui sceptrasaevos duro imperiit, timet timentes, metus in authorem redit." But how much it move, Plutarch yielded a notable testimony of the abomiyrant Alexander Pheraeus; from whose eyes a tragedy, well made and represented, drew abundance of tears, who without all pity had murdered infinite numbers, and some of his own blood; so as he that was not ashamed to make matters fedies, yet could not resist the sweet violence of a tragedy. And if it wrought no farther good in him, it was that he, ie of himself, withdrew himself from hearkening to that which might mollify his hardened heart. But it is not the tragedy they do dislike, for it were too absurd to cast out so excellent a representation of whatsoever is most worthy to be learned.
Is it the lyric that most displeaseth, who with his tuned lyre and well- accorded voice, giveth praise, the reward of virtue, to virtuous acts? who giveth moral precepts and natural problems? who sometimes raiseth up his voice to the height of the heavens, in singing the lauds of the immortal God? Certainly, I must fess mine own barbarousness; I never heard the old song of Perd Douglas, that I found not my heart moved more than with a trumpet; {55} a is sung but by some blind crowder, with nher voice than rude style; which being so evil apparelled in the dust and cobweb of that uncivil age, what<var>..</var> would it work, trimmed in the geous eloquence of Pindar? In Hungary I have seen it the ma all feasts, and all other such-like meetings, to have songs of their aors valour, which that right soldier-like nation think one of the chiefest kindlers of brave ce. The inparable Lacedaemonians did not only carry that kind of music ever with them to the field, but even at home, as such songs were made, so were they all tent to be singers of them; when the lusty meo tell what they did, the old men what they had done, and the young what they would do. And where a man may say that Pindar many times praiseth highly victories of small moment, rather matters of sport than virtue; as it may be answered, it was the fault of the poet, and not of the poetry, so, ihe chief fault was iime and of the Greeks, who set those toys at so high a price, that Philip of Ma reed a horse-race won at Olympus among three fearful felicities. But as the inimitable Pindar often did, so is that kind most capable, and most fit, to awake the thoughts from the sleep of idleness, to embrace honourable enterprises.
There rests the heroical, {56} whose very name, I think, should daunt all backbiters. For by what ceit a tongue be directed to speak evil of that which draweth with him no less champions than Achilles, Cyrus, AEneas, Turus, Tydeus, Rinaldo? who doth not only tead move to truth, but teacheth and moveth to the most high and excellent truth: who maketh magnanimity and justice shihrough all misty fearfulness and foggy desires? who, if the saying of Plato and Tully be true, that who could see virtue, would be wonderfully ravished with the love of her beauty; this mah her out to make her more lovely, in her holiday apparel, to the eye of any that will deign not to disdain until they uand. But if any thing be already said in the defence of sweet poetry, all curreth to the maintaining the heroical, which is not only a kind, but the best and most aplished kind, of poetry. For, as the image of each a stirreth and instructeth the mind, so the lofty image of such worthies most inflameth the mind with desire to be worthy, and informs with sel how to be worthy. Only let AEneas be worn iablet of your memory, how he goverh himself in the ruin of his try; in the preserving his old father, and carrying away his religious ceremonies; in obeying Gods as, to leave Dido, though not only passionate kindness, but even the human sideration of virtuous gratefulness, would have craved other of him; how in storms, how in sports, how in war, how in peace, how a fugitive, how victorious, how besieged, how besieging, how ters, how to allies, how to enemies; how to his own, lastly, how in his inward self, and how in his outward gover; and I think, in a mind most prejudiced with a prejudig humour, he will be found in excellency fruitful. Yea, as Horace saith, "Melius Chrysippo et tore:" {57} but, truly, I imagi falleth out with these poet-whippers as with some good women who often are sick, but in faith they ot tell where. So the name of poetry is odious to them, but her his cause nor effects, her the sum that tains him, nor the particularities desding from him, give any fast hao their carping dispraise.
Sihen, {58} poetry is of all human learnings the most a, and of most fatherly antiquity, as from wheher learnings have taken their beginnings; si is so universal that no learned nation doth despise it, nor barbarous nation is without it; sih Roman and Greek gave such divine names unto it, the one of prophesying, the other of making, and that ihat name of making is fit for him, sidering, that where all other arts retain themselves within their subject, and receive, as it were, their being from it, the poet only, only brih his own stuff, and doth not learn a ceit out of a matter, but maketh matter for a ceit; sineither his description nor end taih any evil, the thing described ot be evil; since his effects be so good as to teach goodness, and delight the learners of it; siherein (namely, in moral doe, the chief of all knowledges) he doth not only far pass the historian, but, for instrug, is well nigh parable to the philosopher; for moving, leaveth him behind him; sihe Holy Scripture (wherein there is no unness) hath whole parts in it poetical, and that even our Saviour Christ vouchsafed to use the flowers of it; since all his kinds are not only in their united forms, but in their severed disses fully endable; I think, and think I think rightly, the laurel appointed for triumphant captains, doth worthily, of all other learnings, honour the poets triumph.
But {59} because we have ears as well as tongues, and that the lightest reasons that may be, will seem to weigh greatly, if nothi in the terbalance, let us hear, and, as well as onder what objes be made against this art, which may be worthy either of yielding or answering.
First, truly, I note, not only in these [Greek text], poet-haters, but in all that kind of people who seek a praise by dispraising others, that they dally spend a great many wandering words in quips and scoffs, carping and taunting at each thing, which, by stirring the spleen, may stay the brain from a thh beholding, the worthiness of the subject.
Those kind of objes, as they are full of a very idle uneasiness (sihere is nothing of so sacred a majesty, but that an itg tongue may rub itself upon it), so deserve they no other answer, but, instead of laughing at the jest, to laugh at the jester. We knolaying wit praise the discretion of an ass, the fortableness of being i, and the jolly odities of being sick of the plague; so, of the trary side, if we will turn Ovids verse, "Ut lateat virtus proximitate mali." "That good lies hid in nearness of the evil," Agrippa will be as merry in the showing the Vanity of Sce, as Erasmus was in the ending of Folly; {60} her shall any man or matter escape some touch of these smiling railers. But for Erasmus and Agrippa, they had another foundation than the superficial part would promise. Marry, these other pleasant fault-finders, who will correct the verb before they uand the noun, and fute others knowledge before they firm their own; I would have them only remember, that scoffing eth not of wisdom; so as the best title in true English they get with their merriments, is to be called good fools; for so have rave forefathers ever termed that humorous kind of jesters.
But that which giveth greatest scope to their sing humour, is rhyming and versing. {61} It is already said, and, as I think, truly said, it is not rhyming and versing that maketh poesy; one may be a poet without versing, and a versifier without poetry. But yet, presuppose it were inseparable, as indeed, it seemeth Scaliger judgeth truly, it were an inseparable endation; for if "oratio" o "ratio," speeext to reasohe greatest gift bestowed upon mortality, that ot be praiseless whiost polish that blessing of speech; which sidereth each word, not only as a man may say by his forcible quality, but by his best measured quantity; carrying even in themselves a harmony; without, perumber, measure, order, proportion be in our time grown odious.
But lay aside the just praise it hath, by being the only fit speeusic--music, I say, the most diviriker of the sehus much is undoubtedly true, that if reading be foolish without remembering, memory being the only treasure of knowledge, those words which are fittest for memory, are likewise most ve for knowledge. Now, that verse far exceedeth prose in the knitting up of the memory, the reason is ma: the words, besides their delight, which hath a great affinity to memory, being so set as one ot be lost, but the whole work fails: which acg itself,<mark>99lｉb?</mark> calleth the remembrance back to itself, and so most strongly firmeth it. Besides, one word so, as it were, begetting another, as, be it in rhyme or measured verse, by the former a man shall have a near guess to the follower. Lastly, evehat have taught the art of memory, have showed nothing so apt for it as a certain room divided into many places, well and thhly known; now that hath the verse in effect perfectly, every word having his natural seat, which seat must needs make the word remembered. But what needs more in a thing so known to all men? Who is it that ever was a scholar that doth not carry away some verses of Virgil, Horace, or Cato, whi his youth he learned, and even to his old age serve him for hourly lessons? as, "Pertatorem fugito: nam garrulus idem est. Dum sibi quisque placet credula turba sumus." {62}
But the fitness it hath for memory is notably proved by all delivery of arts, wherein, for the most part, from grammar to logic, mathematics, physid the rest, the rules chiefly necessary to be borne away are piled in verses. So that verse being in itself sweet and orderly, and bei for memory, the only handle of knowledge, it must be ihat any man speak against it.
Now {63} then go we to the most important imputations laid to the poor poets; fht I yet learn, they are these.
First, that there being many other more fruitful knowledges, a man might better spend his time ihan in this.
Sedly, that it is the mother of lies.
Thirdly, that it is the nurse of abuse, iing us with mailent desires, with a syreness, drawing the mind to the serpents tail of sinful fancies; and herein, especially, edies give the largest field to ear, as Chaucer saith; how, both in other nations and ours, before poets did soften us, we were full of ce, given to martial exercises, the pillars of manlike liberty, and not lulled asleep in shady idleness with poets pastimes.
And lastly and chiefly, they cry out with open mouth, as if they had overshot Robin Hood, that Plato bahem out of his oh.
Truly this is much, if there be much truth in it.
First, {64} to the first, that a man might better spend his time, is a reason indeed; but it doth, as they say, but "petere principium." {65} For if it be, as I affirm, that no learning is so good as that which teacheth and moveth to virtue, and that none both tead move thereto so much as poesy, then is the clusion ma, that ink and paper ot be to a more profitable purpose employed. Aainly, though a man should grant their first assumption, it should follow, methinks, very unwillingly, that good is not good because better is better. But I still and utterly deny that there is sprung out of earth a more fruitful knowledge.
To {66} the sed, therefore, that they should be the principal liars, I answer paradoxically, but truly, I think truly, that of all writers uhe sun, the poet is the least liar; and though he would, as a poet, scarcely be a liar. The astronomer, with his cousin the geometri, hardly escape wheake upoo measure the height of the stars.
How often, think you, do the physis lie, when they aver things good for siesses, which afterwards send Charon a great number of souls drowned in a potion before they e to his ferry. And no less of the rest which take upoo affirm. Now for the poet, he nothing affirmeth, and therefore never lieth; for, as I take it, to lie is to affirm that to be true which is false: so as the other artists, and especially the historian, affirmeth many things, , in the cloudy knowledge of mankind, hardly escape from many lies: but the poet, as I said before, never affirmeth; the poet never maketh any circles about your imagination, to jure you to believe for true what he writeth: he citeth not authorities of other histories, but even for his entry calleth the sweet Muses to inspire into him a good iion; in troth, not lab to tell you what is or is not, but what should or should not be. And, therefore, though he ret things not true, yet because he telleth them not for true he lieth not; without we will say that Nathan lied in his speech, before alleged, to David; which, as a wicked man durst scarce say, so think I none so simple would say, that AEsop lied iales of his beasts; for who thihat AEsop wrote it for actually true, were well worthy to have his name icled among the beasts he writeth of. What child is there that eth to a play, and seeing Thebes written i letters upon an old door, doth believe that it is Thebes? If then a man arrive to the childs age, to know that the poets persons and doings are but pictures what should be, and not stories what have been, they will never give the lie to things not affirmatively, but allegorically and figuratively written; and therefore, as in history, looking for truth, they may go away full fraught with falsehood, so in poesy, looking but for fi, they shall use the narration but as an imaginative ground-plot of a profitable iion.
But hereto is replied, that the poets give o men they write of, which argueth a ceit of an actual truth, and so, not being true, proveth a falsehood. And doth the lawyer lie then, when, uhe names of John of the Stile, and John of the Nokes, he putteth his case? But that is easily answered, their naming of men is but to make their picture the more lively, and not to build any history. Paintihey ot leave men nameless; we see we ot play at chess but that we must give o our chess-men: a, methinks, he were a very partial champion of truth that would say we lied fiving a piece of wood the reverend title of a bishop. The poet h Cyrus and AEneas no other way than to show what men of their fames, fortunes, aes should do.
Their {67} third is, how much it abuseth mens wit, training it to a wanton sinfulness and lustful love. For, ihat is the principal if not only abuse I hear alleged. They say the edies rather teach, than reprehend, amorous ceits; they say the lyric is larded with passionate sos; the elegiac weeps the want of his mistress; and that even to the heroical Cupid hath ambitiously climbed. Alas! Love, I would thou couldst as well defend thyself, as thou st offend others! I would those on whom thou dost attend, could either put thee away or yield good reason why they keep thee! But grant love of beauty to be a beastly fault, although it be very hard, sinly man, and , hath that gift to dis beauty; grant that lovely name of love to deserve all hateful reproaches, although even some of my masters the philosophers spent a good deal of their lamp-oil iing forth the excellency of it; grant, I say, what they will have grahat not only love, but lust, but vanity, but, if they list, scurrility, possess many leaves of the poets books; yet, think I, when this is grahey will find their sentence may, with good manners, put the last words foremost; and not say that poetry abuseth mans wit, but that mans wit abuseth poetry. For I will not deny but that mans wit may make poesy, which should be [Greek text], whie learned have defined, figuring food things, to be [Greek text], which doth trariwise ihe fancy with unworthy objects; as the painter, who should give to the eye either some excellent perspective, or some fine picture fit for building or fortification, or taining in it some notable example, as Abraham sacrifig his son Isaac, Judith killing Holofernes, David fighting with Goliath, may leave those, and please an ill-pleased eye with wanton shows of better-hidden matters.
But, what! shall the abuse of a thing make the right use odious? Nay, truly, though I yield that poesy may not only be abused, but that being abused, by the reason of his sweet charming force, it do more hurt than any other army of words, yet shall it be so far from cluding, that the abuse shall give reproach to the abused, that, trariwise, it is a good reason, that whatsoever being abused, doth most harm, being rightly used (and upon the right use each thing receives his title) doth most good. Do we not see skill of physic, the best rampire {68} to our often-assaulted bodies, being abused, teach poison, the most violeroyer? Doth not knowledge of law, whose end is to even and right all things, being abused, grow the crooked fosterer of horrible injuries? Doth not (to go in the highest) Gods word abused breed heresy, and His name abused bee blasphemy? Truly, a needle ot do much hurt, and as truly (with leave of ladies be it spoken) it ot do much good. With a sword thou mayest kill thy father, and with a sword thou mayest defend thy prind try; so that, as in their calling poets fathers of lies, they said nothing, so in this their argument of abuse, they prove the endation.
They allege herewith, that before poets began to be in price, our nation had set their hearts delight upon a, and not imagination; rather doing things worthy to be written, than writing things fit to be done. What that before time was, I think scarcely Sphynx tell; sinory is so ahat gives not the prece to poetry. Aain it is, that, in our plai homeliness, yet never was the Albion nation without poetry.
Marry, this argument, though it be levelled against poetry, yet it is indeed a -shot against all learning or bookishness, as they only term it.
Of such mind were certain Goths, of whom it is written, that having in the spoil of a famous city taken a fair library, one hangman, belike fit to execute the fruits of their wits, who had murdered a great number of bodies, would have set fire in it. "No," said another, very gravely, "take heed what you do, for while they are busy about those toys, we shall with more leisure quer their tries." This, indeed, is the ordinary doe of ignorance, and many words sometimes I have heard spent in it; but because this reason is generally against all learning as well as poetry, or rather all learning but poetry; because it were toe a digression to ha, or at least too superfluous, si is mahat all gover of a is to be gotten by knowledge, and knowledge best by gathering many knowledges, which is reading,; I only say with Horace, to him that is of that opinion, "Jubeo stultum esse libenter--" {69} for as for poetry itself, it is the freest from this, obje, for poetry is the panion of camps. I dare uake, Orlando Furioso, or ho King Arthur, will never displease a soldier: but the quiddity of "ens" and "prima materia" will hardly agree with a corslet. And, therefore, as I said in the beginning, even Turks and Tartars are delighted with poets. Homer, a Greek, flourished befreece flourished; and if to a slight jecture a jecture may be opposed, truly it may seem, that as by him their learned men took almost their first light of knowledge, so their active men receive their first notions of ce. Only Alexanders example may serve, who by Plutarch is ated of such virtue that fortune was not his guide but his footstool; whose acts speak for him, though Plutarch did not; ihe phoenix of warlike princes. This Alexander left his saster, living Aristotle, behind him, but took dead Homer with him.
He put the philosopher Callistheo death, for his seeming philosophical, indeed mutinous, stubbornness; but the chief thing he was ever heard to wish for was that Homer had been alive. He well found he received more bravery of mind by the pattern of Achilles, than by hearing the definition of fortitude. And, therefore, if isliked Fulvius for carrying Ennius with him to the field, it may be answered that if isliked it the noble Fulvius liked it, or else he had not do; for it was not the excellent Cato Utisis whose authority I would much more have reverenced, but it was the former, in truth a bitter punisher of faults, but else a man that had never sacrificed to the Graces. He misliked, and cried out against, all Greek learning, a, being fourscore years old, began to learn it, belike fearing that Pluto uood not Latin. Ihe Roman laws allowed no person to be carried to the wars but he that was in the soldiers roll. And, therefore, though isliked his unmustered person, he misliked not his work. And if he had, Scipio Nasica (judged by on sent the best Roman) loved him: both the other Scipio brothers, who had by their virtues no less surhan of Asia and Afric, so loved him that they caused his body to be buried in their sepulture. So, as Catos authority being but against his person, and that answered with sreater than himself, is herein of no validity.
But {70} now, indeed, my burthen is great, that Platos name is laid upon me, whom, I must fess, of all philosophers I have ever esteemed most worthy of reverence; and with good reason, since of all philosophers he is the most poetical; yet if he will defile the fountain out of which his flowing streams have proceeded, let us boldly examih what reason he did it.
First, truly, a man might maliciously object that Plato, being a philosopher, was a natural enemy of poets. For, indeed, after the philosophers had picked out of the sweet mysteries of poetry the right dising of true points of knowledge, they forthwith, putting it ihod, and making a school of art of that which the poets did only teach by a divine delightfulness, beginning to spurn at their guides, like ungrateful apprentices, were not tent to set up shop for themselves, but sought by all means to discredit their masters; which, by the force of delight being barred them, the less they could overthrow them, the more they hated them. For, ihey found for Homer seven cities strove who should have him for their citizen, where many cities banished philosophers as not fit members to live among them. For only repeatiain of Euripides verses many Athenians had their lives saved of the Syras, where the Athenians themselves thought many of the philosophers unworthy to live. Certais, as Simonides and Pindar, had so prevailed with Hiero the First, that of a tyrant they made him a just king; where Plato could do so little with Dionysius that he himself, of a philosopher, was made a slave. But who should do thus, I fess, should requite the objes raised against poets with like cavillations against philosophers; as likewise one should do that should bid one read Phaedrus or Symposium in Plato, or the discourse of Love in Plutarch, and see whether any poet do authorise abominable filthiness as they do.
Again, a man might ask, out of what oh Plato doth banish them? In sooth, thence where he himself alloweth unity of women.
So, as belike this banishment grew not for effeminate wantonness, sitle should poetical sos be hurtful, when a man might have what woman he listed. But I honour philosophical instrus, and bless the wits which bred them, so as they be not abused, which is likewise stretched to poetry. Saint Paul himself sets a watchword upon philosophy, indeed upon the abuse. So doth Plato upon the abuse, not upory. Plato found fault that the poets of his time filled the world with wrong opinions of the gods, making light tales of that unspotted essence, and therefore would not have the youth depraved with such opinions. Herein may much be said; let this suffice: the poets did not induce such opinions, but did imitate those opinions already induced.
For all the Greek stories well testify that the very religion of that time stood upon many and many-fashioned gods; not taught so by poets, but followed acc to their nature of imitation. Who list may read in Plutarch the discourses of Isis and Osiris, of the cause why oracles ceased, of the Divine providence, and see whether the theology of that nation stood not upon such dreams, which the poets indeed superstitiously observed; and truly, sihey had not the light of Christ, did much better in it than the philosophers, who, shaking off superstition, brought in atheism.
Plato, therefore, whose authority I had much rather justly strue than unjustly resist, meant not in general of poets, in those words of which Julius Scaliger saith, "qua authoritate, barbari quidam atque insipidi, abuti velint ad poetas e republica exigendos {71}:" but only meant to drive out those wrong opinions of the Deity, whereof now, without farther law, Christianity hath taken away all the hurtful belief, perce as he thought nourished by theeemed poets. And a man need go no farther than to Plato himself to know his meaning; who, in his dialogue called "Ion," {72}
giveth high, and rightly, divine endation unto poetry. So as Plato, banishing the abuse, not the thing, not banishing it, but giving due honour to it, shall be our patron, and not our adversary. For, indeed, I had much rather, siruly I may do it, show their mistaking of Plato, under whose lions skin they would make an ass- like braying against poesy, than go about to overthrow his authority; whom, the wiser a man is, the more just cause he shall find to have in admiration; especially since he attributeth unto poesy more than myself do, namely, to be a very inspiring of a divine force, far above mans wit, as in the fore-named dialogue is apparent.
Of the other side, who would show the honours have been by the best sort of judgments grahem, a whole sea of examples would present themselves; Alexanders, Caesars, Scipios, all favourers of poets; Laelius, called the Roman Socrates, himself a poet; so as part of Heautontimeroumenos, in Terence, was supposed to be made by him.
And even the Greek Socrates, whom Apollo firmed to be the only wise man, is said to have spent part of his old time in putting AEsops Fables into verse; and, therefore, full evil should it bee his scholar Plato to put such words in his masters mouth against poets. But what needs more? Aristotle writes the "Art of Poesy;" and why, if it should not be written? Plutarch teacheth the use to be gathered of them; and how, if they should not be read? And who reads Plutarchs either history or philosophy, shall firimmeth both their garments with guards {73} of poesy.
But I list not to defend poesy with the help of his underling histrapher. Let it suffice to have showed it is a fit soil for praise to dwell upon; and what dispraise may be set upon it is either easily overe, or transformed into just endation. So that sihe excellences of it may be so easily and so justly firmed, and the low creeping objes so soon trodden down {74}; it not being an art of lies, but of true doe; not of effeminateness, but of notable stirring of ce; not of abusing mans wit, but of strengthening mans wit; not banished, but honoured by Plato; let us rather plant more laurels for to ingarland the poets heads (which honour of being laureate, as besides them only triumphant captains were, is a suffit authority to show the price they ought to be held in) than suffer the ill-favoured breath of such wrong speakers oo blow upon the clear springs of poesy.
But {75} since I have run so long a career in this matter, methinks, before I give my pen a full stop, it shall be but a little more lost time to inquire, why England, the mother of excellent minds, should be grown so hard a step-mother to poets, who certainly in wit ought to pass all others, since all only proceeds from their wit, being, indeed, makers of themselves, not takers of others. How I but exclaim, "Musa, mihi causas memora, quo numine laeso?" {76}
Sweet poesy! that hath aly had kings, emperors, senatreat captains, such as, besides a thousand others, David, Adrian, Sophocles, Germanicus, not only to favour poets, but to be poets; and of our imes present for her patrons, a Robert, King of Sicily; the great King Francis of France; King James of Scotland; such cardinals as Bembus and Bibiena; such famous preachers and teachers as Beza and Melan; so learned philosophers as Fracastorius and Scaliger; so great orators as Pontanus and Muretus; so pierg wits as Gee Buan; so grave cillors as, besides many, but before all, that Hospital {77} of Frahan whom, I think, that realm never brought forth a more aplished judgment more firmly builded upon virtue; I say these, with numbers of others, not only to read others poesies, but to poetise for others reading: that poesy, thus embraced in all other places, should only find in our time a hard wele in England, I think the very earth laments it, and therefore decks our soil with fewer laurels than it was aced. For heretofore poets have in England also flourished; and, which is to be noted, even in those times wherumpet of Mars did sound loudest. And now that an over-faint quietness should seem to strew the house for poets, they are almost in as good reputation as the mountebanks at Veruly, even that, as of the one side it giveth great praise to poesy, which, like Venus (but to better purpose), had rather be troubled i with Mars, than enjoy the homely quiet of Vul; so serveth it for a piece of a reason why they are less grateful to idle England, whiow scardure the pain of a pen. Upon this necessarily followeth that base men with servile wits uake it, who think it enough if they be rewarded of the printer; and so as Epaminondas is said, with the honour of his virtue, to have made an office by his exerg it, which before was ptible, to bee highly respected; so these men, no more but setting their o it, by their own disgracefulness, disgrace the most graceful poesy. For now, as if all the Muses were got with child, t forth bastard poets, without any ission, they do post over the banks of Heli, until they make their readers more weary than post-horses; while, in the meahey, "Queis meliore luto finxit praecordia Titan," {78} are better tent to suppress the outflowings of their wit, than by publishing them to be ated knights of the same order.
But I that, before ever I durst aspire unto the dignity, am admitted into the pany of the paper-blurrers, do find the very true cause of our wantiimation is want of desert, taking upon us to be poets ie of Pallas. Now, wherein we wa, were a thankworthy labour to express. But if I knew, I should have mended myself; but as I never desired the title so have I ed the means to e by it; only, overmastered by some thoughts, I yielded an inky tribute unto them.
Marry, they that delight in poesy itself, should seek to know what they do, and how they do, especially look themselves in an unflattering glass of reason, if they be inable unto it.
For poesy must not be drawn by the ears, it must be gently led, or rather it must lead; which artly the cause that made the a learned affirm it was a divine, and no human skill, since all other knowledges lie ready for any that have strength of wit; a poet no industry make, if his own genius be not carried into it. And therefore is an old proverb, "Orator fit, poeta nascitur." {79} Yet fess I always, that as the fertilest ground must be manured, so must the highest flying wit have a Daedalus to guide him. That Daedalus, they say, both in this and in other, hath three wings to bear itself up into the air of due endation; that is art, imitation, and exercise. But these, her artificial rules, nor imitative patterns, we much cumber ourselves withal. Exercise, indeed, we do, but that very forebackwardly; for where we should exercise to know, we exercise as having known; and so is our brain delivered of much matter whiever was begotten by knowledge. For there being two principal parts, matter to be expressed by words, and words to express the matter, iher we use art or imitatihtly. Our matter is "quodlibet," {80} indeed, although wrongly, perf Ovids verse, "Quicquid abor dicere, versus erit;" {81} never marshalling it into any assured rank, that almost the readers ot tell where to find themselves.
Chaucer, undoubtedly, did excellently in his Troilus and Cressida; of whom, truly, I know not whether to marvel more, either that he in that misty time could see so clearly, or that we in this clear age go so stumblingly after him. Yet had he great wants, fit to be fiven in so reverend antiquity. I at the Mirror of Magistrates meetly furnished of beautiful parts. And in the Earl of Surreys Lyrics, many things tasting of a noble birth, and worthy of a noble mind. The "Shepherds Kalendar" hath much poesy in his eclogues, indeed, worthy the reading, if I be not deceived. That same framing of his {82} style to an old rustiguage, I dare not allow; sineither Theocritus in Greek, Virgil in Latin, nor Sannazaro in Italian, did affect it. Besides these, I do not remember to have seen but few (to speak boldly) prihat have poetical sinews in them. For proof whereof, let but most of the verses be put in prose, and then ask the meaning, and it will be found that one verse did but beget another, without at the first what should be at the last; which bees a fused mass of words, with a tinkling sound of rhyme, barely apanied with reason.
Our {83} tragedies and edies, not without cause, are cried out against, rules her of ho civility nor skilful poetry.
Excepting Gorboduc (again I say of those that I have seen), whiotwithstanding, as it is full of stately speeches, and well- sounding phrases, climbing to the height of Seneca his style, and as full of notable morality, which it does most delightfully teach, and so obtain the very end of poesy; yet, in truth, it is very defectuous in the circumstances, which grieves me, because it might not remain as a model of all tragedies.
For it is faulty both in plad time, the two necessary panions of all corporal as. For where the stage should always represent but one place; and the uttermost time presupposed in it should be, both by Aristotles precept, and on reason, but one day; there is both many days and many places inartificially imagined.
But if it be so in Gorboduuch more in all the rest? where you shall have Asia of the one side, and Afric of the other, and so many other under kingdoms, that the player, when he es in, must ever begin with telling where he is, {84} or else the tale will not be ceived. Now shall you have three ladies walk to gather flowers, and then we must believe the stage to be a garden. By and by, we hear news of shipwre the same place, then we are to blame if t it not for a rock.
Upon the back of that es out a hideous monster with fire and smoke, and then the miserable beholders are bound to take it for a cave; while, in the meawo armies fly in, represented with four swords and bucklers, and then, what hard heart will not receive it for a pitched field? Now of time they are much more liberal; for ordinary it is, that two young princes fall in love; after many traverses she is got with child; delivered of a fair boy; he is lost, groweth a man, falleth in love, and is ready to get another child; and all this in two hours space; which, how absurd it is in sense, even sense may imagine; and art hath taught and all a examples justified, and at this day the ordinary players in Italy will not err in. Yet will some bring in an example of the Eunu Terehat taih matter of two days, yet far short of twenty years. True it is, and so was it to be played in two days, and so fitted to the time it set forth. And though Plautus have in one place done amiss, let us hit it with him, and not miss with him. But they will say, How then shall we set forth a story which tains both many places and many times? And do they not know, that a tragedy is tied to the laws of poesy, and not of history; not bound to follow the story, but having liberty either to feign a quite new matter, or to frame the history to the most tragical venience? Again, many things may be told, which ot be showed: if they know the differewixt rep and representing. As for example, I may speak, though I am here, of Peru, and in speech digress from that to the description of Calicut; but in a I ot represent it without Pacolets horse. And so was the mahe as took by some "Nuntius," {85}
to ret things done in former time, or other place.
Lastly, if they will represent an history, they must not, as Horace saith, begin "ab ovo," {86} but they must e to the principal point of that oion which they will represent. By example this will be best expressed; I have a story of young Polydorus, delivered, for safetys sake, with great riches, by his father Priamus to Polymor, King of Thrace, irojan war time. He, after some years, hearing of the overthrow of Priamus, for to make the treasure his own, murdereth the child; the body of the child is taken up; Hecuba, she, the same day, fih a sleight to be revenged most cruelly of the tyrant. Where, now, would one of our tragedy-writers begin, but with the delivery of the child? Then should he sail over into Thrace, and so spend I know not how many years, and travel numbers of places. But where doth Euripides? Even with the finding of the body; leaving the rest to be told by the spirit of Polydorus. This needs no farther to be enlarged; the dullest wit may ceive it.
But, besides these gross absurdities, how all their plays be her right tragedies nht edies, mingling kings and s, not because the matter so carrieth it, but thrust in the by head and shoulders to play a part in majestical matters, with her deor discretion; so as her the admiration and iseration, nor the right sportfulness, is by their moragi-edy obtained. I knouleius did somewhat so, but that is a thing reted with space of time, not represented in one moment: and I know the as have one or two examples i- edies as Plautus hath Amphytrio. But, if we mark them well, we shall find, that they never, or very daintily, match horn-pipes and funerals.
So falleth it out, that having indeed nht edy in that ical part of our tragedy, we have nothing but scurrility, unworthy of any chaste ears; or some extreme show of doltishness, indeed fit to lift up a loud laughter, and nothing else; where the whole tract of a edy should be full of delight; as the tragedy should be still maintained in a well-raised admiration.
But our edians think there is no delight without laughter, which is very wrong; for though laughter may e with delight, yet eth it not of delight, as though delight should be the cause of laughter; but well may ohing breed both together. Nay, in themselves, they have, as it were, a kind of trariety. For delight we scarcely do, but in things that have a veniency to ourselves, or to the general nature. Laughter almost ever eth of things most disproportioo ourselves and nature: delight hath a joy in it either perma or present; laughter hath only a sful tig. For example: we are ravished with delight to see a fair woman, a are far from being moved to laughter; we laugh at deformed creatures, whereiainly we ot delight; we delight in good ces; we laugh at misces; we delight to hear the happiness of our friends and try, at which he were worthy to be laughed at that would laugh: we shall, trarily, sometimes laugh to find a matter quite mistaken, and go down the hill against the bias, {87} in the mouth of some such men, as for the respect of them, one shall be heartily sorrow he ot choose but laugh, and so is rather paihan delighted with laughter. Yet deny I not, but that they may go well together; for, as in Alexanders picture well set out, we delight without laughter, and iy mad antics we laugh without delight: so in Hercules, painted with his great beard and furious tenance, in a womans attire, spinning at Omphales a, it breeds both delight and laughter; for the representing of se a power in love procures delight, and the sfulness of the a stirreth laughter.
But I speak to this purpose, that all the end of the ical part be not upon such sful matters as stir laughter only, but mix with it that delightful teag which is the end of poesy. And the great fault, even in that point of laughter, and forbidden plainly by Aristotle, is, that they stir laughter in sinful things, which are rather execrable than ridiculous; or in miserable, which are rather to be pitied than sed. For what is it to make folks gape at a wretched beggar, and a beggarly ; ainst the law of hospitality, to jest at strangers, because they speak not English so well as we do? what do we learn, si is certain, "Nil habet infelix pauperatas durius in se, Quam qnod ridiculos, homines facit." {88}
But rather a busy loving courtier, and a heartless threatening Thraso; a self-wise seeming saster; a wry-transformed traveller: these, if we saw walk in stage names, which we play naturally, therein were delightful laughter, and teag delightfulness: as iher, the tragedies of Buan {89} do justly bring forth a divine admiration.
But I have lavished out too many words of this play matter; I do it, because, as they are excelling parts of poesy, so is there none so much used in England, and none be more pitifully abused; which, like an unmannerly daughter, showing a bad education, causeth her mother Poesys hoy to be called iion.
Other {90} sorts of poetry, almost, have we none, but that lyrical kind of songs and sos, which, if the Lave us so good minds, how well it might be employed, and with how heavenly fruits, both private and publi singing the praises of the immortal beauty, the immortal goodness of that God, who giveth us hands to write, and wits to ceive; of which we might well want words, but never matter; of which we could turn our eyes to nothing, but we should ever have new budding occasions.
But, truly, many of such writings as e uhe banner of uible love, if I were a mistress, would never persuade me they were in love; so coldly they apply fiery speeches, as men that had rather read lovers writings, and so caught up certain swelling phrases, which hang together like a man that oold me, "the wind was at north-west and by south," because he would be sure to name winds enough; than that, in truth, they feel those passions, which easily, as I think, may be bewrayed by the same forcibleness, or "energia" (as the Greeks call it), of the writer. But let this be a suffit, though short hat we miss the right use of the material point of poesy.
Now {91} for the outside of it, which is words, or (as I may term it) di, it is even well worse; so is that honey-flowing matron eloquence, apparelled, or rather disguised, in a courtesan-like painted affectation.
Oime with so far-fetched words, that many seem monsters, but most seem strao any plishman: aime with c of a letter, as if they were bound to follow the method of a diary: aime with figures and flowers, extremely wiarved.
But I would this fault were only peculiar to versifiers, and had not as large possession among prose printers: and, which is to be marvelled, among many scholars, and, which is to be pitied, among some preachers.
Truly, I could wish (if at least I might be so bold to wish, in a thing beyond the reay capacity) the diligent imitators of Tully ahenes, most worthy to be imitated, did not so much keep Nizolian paper-books {92} of their figures and phrases, as by atteranslation, as it were, devour them whole, and make them wholly theirs. For now they cast sugar and spice upon every dish that is served at the table: like those Indians, not tent to wear ear-rings at the fit and natural place of the ears, but they will thrust jewels through their nose and lips, because they will be sure to be fine.
Tully, when he was to drive out Catiline, as it were with a thunderbolt of eloquence, oftehe figure of repetition, as "vivit et vincit, imo ium venit, imo ium venit," &c. {93} Indeed, inflamed with a well-grounded rage, he would have his words, as it were, double out of his mouth; and so do that artificially which we see men in choler do naturally.
And we, having he grace of those words, hale them in sometimes to a familiar epistle, when it were too much choler to be choleric.
How well, store of "similiter ces" doth sound with the gravity of the pulpit, I would but invoke Demosthenes soul to tell, who with a rare daintiness useth them. Truly, they have made me think of the sophister, that with too much subtlety would prove two eggs three, and though he may be ted a sophister, had none for his labour. So these men bringing in such a kind of eloquence, well may they obtain an opinion of a seeming fineness, but persuade few, which should be the end of their fineness.
Now for similitudes iain printed discourses, I think all herbalists, all stories of beasts, fowls, and fishes are rifled up, that they may e in multitudes to wait upon any of our ceits, which certainly is as absurd a surfeit to the ears as is possible. For the force of a similitude not being to prove anything to a trary disputer, but only to explain to a willing hearer: when that is dohe rest is a most tedious prattling, rather overswaying the memory from the purpose whereto they were applied, than any whit inf the judgment, already either satisfied, or by similitudes not to be satisfied.
For my part, I do not doubt, when Antonius and Crassus, the great forefathers of Cicero in eloquehe one (as Cicero testifieth of them) pretended not to know art, the other not to set by it, because with a plain sensiblehey might wi of popular ears, which credit is the step to persuasion (which persuasion is the chief mark of oratory); I do not doubt, I say, but that they used these knacks very sparingly; which who doth generally use, any man may see, doth dao his own musid so to he noted by the audience, more careful to speak curiously than truly. Undoubtedly (at least to my opinion undoubtedly) I have found in divers small- learned courtiers a more sound style than in some professors of learning; of which I guess no other cause, but that the courtier following that which by practice he fih fittest to nature, therein (though he know it not) doth acc to art, though not by art: where the other, using art to show art, and not hide art (as in these cases he should do), flieth from nature, and indeed abuseth art.
But what! methinks I deserve to be pounded {94} for straying from poetry to oratory: but both have su affinity in the wordish siderations, that I think this digression will make my meaning receive the fuller uanding: which is not to take upoo teach poets how they should do, but only finding myself sick among the rest, to allow sonie or two spots of the on iion grown among the most part of writers; that, aowledging ourselves somewhat awry, we may bend to the right use both of matter and manner: whereto our language giveth us great occasion, being, indeed, capable of any excellent exerg of it. {95} I know some will say, it is a mingled language: and why not so much the better, taking the best of both the other? Another will say, it wah grammar. Nay, truly, it hath that praise, that it wants not grammar; frammar it might have, but needs it not; being so easy in itself, and so void of those cumbersome differences of cases, genders, moods, and tenses; which, I think, iece of the tower of Babylons curse, that a man should <tt></tt>be put to school to learn his mother tongue. But for the uttering sweetly and properly the ceit of the mind, which is the end of speech, that hath it equally with any other tongue in the world, and is particularly happy in positions of two or three words together, he Greek, far beyond the Latin; which is one of the greatest beauties be in a language.
Now, {96} of versifying there are two sorts, the one a, the other modern; the a marked the quantity of each syllable, and acc to that framed his verse; the modern, only number, with sard of the at, the chief life of it stah in that like sounding of the words, which we call rhyme. Whether of these be the more excellent, would bear many speeches; the a, no doubt more fit for music, both words and time quantity; and more fit lively to express divers passions, by the low or lofty sound of the well-weighed syllable. The latter, likewise, with his rhyme striketh a certain music to the ear; and, in fine, si doth delight, though by another way, it obtaihe same purpose; there being iher, sweetness, and wanting iher, majesty.
Truly the English, before any vulgar language I know, is fit for both sorts; for, for the a, the Italian is so full of vowels, that it must ever be cumbered with elisions. The Dutch so, of the other side, with sonants, that they ot yield the sweet sliding fit for a verse. The French, in his whole language, hath not one word that hath his at in the last syllable, saving two, called aima; and little more, hath the Spanish, and therefore very gracelessly may they use dactiles. The English is subject to none of these defects.
Now for rhyme, though we do not observe quantity, we observe the at very precisely, which other languages either ot do, or will not do so absolutely. That "caesura," or breathing-place, in the midst of the verse, her Italian nor Spanish have, the Frend we never almost fail of. Lastly, even the very rhyme itself the Italian ot put in the last syllable, by the Frenamed the mase rhyme, but still in the o the last, which the French call the female; or the before that, which the Italian calls "sdrucciola:" the example of the former is, "buono," "suono;" of the sdrucciola is, "femina," "semina." The French, of the other side, hath both the male, as "bon," "son," and the female, as "plaise," "taise;" but the "sdrucciola" he hath not; where the English hath all three, as "due," "true," "father," "rather," "motion," "potion;" with much more which might be said, but that already I find the trifling of this discourse is muularged.
So {97} that sihe ever praiseworthy poesy is full of virtue, breeding delightfulness, and void of no gift that ought to be in the noble name of learning; sihe blames laid against it are either false or feeble; sihe cause why it is eemed in England is the fault of poet-apes, not poets; since, lastly, our tongue is most fit to honour poesy, and to be honoured by poesy; I jure you all that have had the evil luck to read this ink-wasting toy of mine, even in the name of the Nine Muses, no more to s the sacred mysteries of poesy; no more to laugh at the name of poets, as though they were iors to fools; no more to jest at the reverend title of "a rhymer;" but to believe, with Aristotle, that they were the areasurers of the Gres divinity; to believe, with Bembus, that they were the first bringers in of all civility; to believe, with Scaliger, that no philosophers precepts sooner make you an ho man, than the reading of Virgil; to believe, with Clauserus, the translator of utus, that it pleased the heavenly deity by Hesiod and Homer, uhe veil of fables, to give us all knowledge, logic, rhetoric, philosophy natural and moral, and "quid non?" to believe, with me, that there are many mysteries tained iry, which of purpose were written darkly, lest by profas it should be abused; to believe, with Landin, that they are so beloved of the gods that whatsoever they write proceeds of a divine fury. Lastly, to believe themselves, wheell you they will make you immortal by their verses.
Thus doing, your names shall flourish in the printers shops: thus doing, you shall be of kin to many a poetical preface: thus doing, you shall be most fair, most rich, most wise, most all: you shall dwell upon superlatives: thus doing, though you be "Libertino patre natus," you shall suddenly grow "Herculea proles," "Si quid mea Carmina possunt:" thus doing, your soul shall be placed with Dantes Beatrix, or Virgils Anchisis.
But if (fie of such a but!) you be born so he dull-making cataract of Nilus, that you ot hear the pla-like music of poetry; if you have so earth-creeping a mind, that it ot lift itself up to look to the sky of poetry, or rather, by a certain rustical disdain, will bee such a Mome, as to be a Momus of poetry; then, though I will not wish unto you the asss ears of Midas, nor to be driven by a poets verses, as Bubonax was, to hang himself; nor to be rhymed to death, as is said to be done in Ireland; yet thus much curse I must send you in the behalf of all poets; that while you live, you live in love, and never get favour, for lag skill of a so; and when you die, your memory die from the earth for want of aaph.
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