¶A ritch Storehouse or Treasure for nobilitie and Gentlemen.
LOng (O Phillip) haue you intreated me, and nowe your Broother Anthony doth ioyne with you in the same request: that I would shewe you some waye, order, and trade of studie: in the which, men of learning haue in my iudgement béene exercised: and therewith may be also fit and apt for your yeres, familie, and nobilitie. Wherein I would gladly yéelde my selfe to satisfie your willes: if I might be able to conteyne in one small volume to so large theames. Whereof, the one would require a long and copious discourse, to declare what I take to haue bene the vse and custome of the learned, and chiefely of the Gréekes and Latines. But in the other I will indeuor to further you in thys your prayse worthy and earnest traueile in study: and from y e one I will choose out to this purpose: euen somuch as the matter it selfe shal [Page]séeme to require: meaning to intreate more largely of the other at another time, when I shall haue leysure, and when it shall be necessarie for your studies. But truely at thys present we are to consider of you and your brother: betwéene whome there is small difference of yeares, as also a great agréement and similitude in disposition and wytte. For in you both there appeareth one will: equall knowledge, and one selfe same contention: to the which, you are now moued, as well by your owne inclination and zeale to good learning: as long since you were by the indeuor and example of your teacher George Fabricius, after whome succéeded Wolfangus his brother: who so lyued two yeares wyth you, that he thereby hath reaped trebble fruite: ye and that right honest. For he was greatly delighted with hys brothers moste pleasaunt companye: and taught you by his example and recognised his woonted studies of learning, and hath so obtayned those thrée commodities (as you know) that it séemed he absented himselfe, from Beichelingo, and from his friends, not so much for himselfe as [Page 2]for your cause: and for the same reason is now resident at Lutecia: not onely to gyue you ensample, but also séeming to haue gone thither before purposely for your sake.
But that I may returne from whence I something haue digressed: I wyll appoynt and prescribe you a speciall time when to studie, and also what your studie and exercise shall be: wherein all my consultation shall consist, and in the same I will haue consideration both of your yeres, capacitie of witte, and such your vnderstanding in learning as you haue gotten alreadie: I will foreshewe what order you shall aquaynt your selues withall, these thrée yeares next ensuing, and what to take vppon you, that when the Calendes of Ianuarie by course hath returned thrice, wheresoeuer you shall become, your talke may be discréete, good, Latine, eligant, and plentyfull. Which in myne opinion is one of the endes whereat you shoote: I meane a learned lyfe, wherein you haue demaunded my aduise. The other ende pertayneth to vertue, which requireth to be handled at an other time. And surely if you ioyne [Page]to the Noblenesse of your house, and to your ryches and other commodities, vertue and learning (euen as you earst haue begonne to doe, and as all Gentlemen ought to doe) what thing is there apperteyning to felicitie and a happie lyfe but you haue it alreadie, if it be in your power so long as those things which God hath giuen you are not taken from you, neyther by fatall mishap, nor by force, nor fraude, and yet vertue, and godlynesse, and the knowledge and vnderstanding of great matters, doth helpe much both to the preseruation of these things while you haue them, and to the comfort of your minde, if you fortune to lose them: so that you can not be driuen from the chiefest step and degrée of felicitie: but shall alwayes haue a place wherein to abyde. And truely although it be not my purpose to discourse of vertue, wherein religion must haue the chiefest honor and souereigntie: yet least vertue should be accounted of other men as a thing vnnessarie for the learned, or least men may déeme mée so to make account: therefore in this our beginning we haue made mention thereof: principally [Page 3]bicause in this part, and in this our purpose we haue néede of thrée vertues aboue the rest, without the which neyther our meaning, nor your desire can take anye great effect. First, therfore diligence is very requisite, without the which, euen goodly wyttes and singuler capacities doe not attaine vnto much: Secondly, temperaunce and an honest measure in delightes, which is the Garden or kéeper of diligence, and the preseruer both of the wyt and soundnesse of nature: Thirdlye, constancie in them both: that those things whatsoeuer are begonne, may be perfited and brought to effect. The which vertues shall then be thought to be in vs in déede, when neyther our diligence shall ouercharge our strength: nor temperaunce shall hinder our helth: nor constancy shal bréede in vs to great an obstinacie: not that vertues are vices, but for that, that vices doe deceyue vs oftentimes with the similitude and ymage of vertue, wée will that vertue be chéerefull, sounde, and wylling to followe: and it beséemeth a student to be of behauiour amiable, of body helthfull, of minde tractable, not loly [Page]wanton, nor womanly delicate, nor frowardlye stubborne.
Therfore y e first two vertues which I haue recounted and may not be secluded from this our discourse, ought to be agréeable to the strength of the bodye, and as for constancie and stedfastnesse they doe not onely respect the ende of our studie and lyfe: but also they are to be vsed in all & singuler actions, which are discretely begoonne. Now therefore sith there appeareth excellent signes and tokens of these vertues in you: the which in these yeres I haue often perceyued, I doe willingly accept you: and as I shall be able, I wyll ayde you in this your great indeuor and verie honest traueyle well knowne to me.
But I am first to consider: how farre you haue waded in the studie of letters: y t I may not onely auoyde the escaping of any thing: but also to prouide that I do not seme to giue you councell in some pointes, when the matter is atchieued, and past alreadie. You haue learned therefore as I am enformed by your brother Wolfango: & as I perceyue by your letters all those precepts and rules of the Latine [Page 4]tongue, specially which are necessary for the vnderstanding of wryters. And in the same tongue you haue gotten such store and choyse both of wordes, and phrases (which are the Images of things and of sentences) that therewithall you are sufficiently furnished to the vse of wryting, and practise of your Penne, so that some skil in Logick and Rhetorick be not wanting thereto, by the which two Artes, the style hath bene alwayes directed and gouerned: And surely, if you remember still those things, as I trust you do: which you first hearde of mée in Rhetorick and Logick: and the which afterwarde you recognised with your teacher Seueno: I require nothing else, but diligent annotation in reading: and in writing painefulnesse. Now in the Gréeke thus farre you haue procéeded, that in the preceptes of the tongue there remayneth no labour, I meane eyther for the single worde, or for the phrase. To the perfyting wherof, the labor in vnderstanding is not so painefull, as the obseruation shall bée delectable and pleasant in comparing and apploying of the same. Yet I am not ignorant [Page]that something is vnknowne vnto you in these preceptes which you vnderstande not: neuerthelesse, y t knowledge which you haue, is sufficient for my purpose, and for the thing you requyre of mée. For although Homers Vlysses was [...], that is to saye a man of great experience and [...] that is, had séene dyuers countries and knew the dispositions of a number of men as Homer wryteth, yet it is credible that in euery countrie and Citie, some there were whom he desired not to know: neyther would he vnderstand what was done in euerie familie: But onely learne those things, which should leade him to that, which he had deuised and purposed in his minde before. Nay rather he neuer erred nor offēded more: than when he was ouerlong holden with the loue of Calypso: And suffered his indeuor and actiue courage with noble prayse, to be buried in the darkenesse of the dungion. As therefore it is likely that this man, whome Homer doth make most wise, did traueyle through sundrie countries: so also we must traueile in these Artes, whereof we haue alreadie [Page 5]spoken, neither ought we to make longer stay in the particuler precepts, than shall be sufficient to vnderstande the wordes and phrases thereof. And as he in all his aduentures and traueyles, had his minde fixed on stonie Ithaca his natiue Countrie, hasting thyther by all meanes he coulde: in like maner must wée goe forwarde, towarde the ende of our studies and scope of our lyfe: the which for the most part by nature is placed aloft, and is harde to atchieue. Whereof, we haue to speake hereafter, and to consider which way we may atteyne and come vnto it, neyther am I in doubt: but that in this aboundance and plentie of welth, your intent is to attaine to honestie and learning: of the which two, one belongeth to the discipline of nurture: the other pertaynes to our present purpose: and bringeth great help vnto the former: and truely in this world, that lyfe is blessed in mine opinion: which to the antiquitie of parentage, ioyneth godly manners and good behauiour: and doth garnishe and bewtifie aboundant welth with excellent learning. Therefore will I deuyde thys my [Page]treatise of precepts into two partes: whereof the one concerneth the knowledge of things which polisheth the minde: the other pertayneth to the exercise of the tongue and practise of spéeche, which is to be vttred discretely and eligantly, and being represented to the eares of the hearers, it doth shewe a swéete and sugred consent of the minde: which we may more easily vnderstande than that musicall harmonie of the heauenly Spheres, which we neuer heard, though Pythagoras taught it long ago. But to begin with the first part, that is to say, with the knowledge of things: I sée not what may more become you, or better set forth your nobilitie, than the vnderstanding of ciuill pollicie, which the Grecicians terme Politicen. Which if you obtaine as you ought to doe: you shall greatly beautifie both your countrie, and also your house and kindred. For what is better or what more excellent: than for a noble man to be learned & politike: which two, doe contayne all learning, vertue, and Religion: wherfore whether it be an Arte or science, or else a vertue and fealtie, wée will declare by what [Page 6]way you may attaine to the knowledge therof, that you may not onely liue profitable to others, but also pleasantly to your selues: and that you may appeare to haue bene acceptable and welcome among your friends, at home pleasant and gentle, and abroade honorable: nowe this knowledge of ciuill policy, may well be learned in those bookes which Aristotle hath written of a common welth. But bicause the foundations of noble Cities consist in the vertuous manners of the Citizens: morall science maye well be ioyned with ciuill policie: which Aristotle hath also handled in manye bookes, but of all the knowledge of stories doth speciallye helpe. Wherein we may sée the diuers and variable beginnings of common welthes, and howe the same haue bene preserued, and how they haue bene altered and ouerthrowne, besides store of good councell in doubtfull and vncertaine matters: & sundrie examples to frame our lyfe by, verilye I know not wherein you should better bestowe your traueyle, than in this studie: specially after that you are sufficiently furnished with the precepts of Grammer, [Page]Logick, and Rhetorick. In obteyning whereof, you must haue a regard of the Latine spéech: that it be not corrupted with the varietie of tongues, and diuersitie of words: which are proper, and peculier to euery Arte and language, and to euery wryter and in euery kinde: for oft times in the handling of one matter, dyuers Authors doe greatly differ one from another, both in placing their wordes, and in the whole order of framing their sentences: for Herodotus is a Historian, and in the same countrie and language, I meane the Gréeke. Thucidodes, is also a Historiographer: and the style of them both is goodly and bewtifull, yet how greatly doe they differ in swéetenesse, in grauitie, in placing of woordes, in figures of Sentences, and as it were, in a certaine transforming of partes, members, and periodes: and finally, of the whole order of composition: The actes of the Romaynes were wrytten by Caesar, Liuius, and Tacitus. But what diuersitie is there betwixt them in all these ornamentes which I now rehearsed: But yet doth Tully more differ from them all: and euen Ciceros [Page 7]owne bookes, haue in them verie great diuersitie. Write you an Epistle in that kinde of style, in the which Tully wrote the Proaeme of his Dration, that he made in the defence of Milo, although you shall finde some amonge the vnskilfull that will commende your doing: yet those that be of right iudgement will disalowe it, and thinke you haue passed the rules and boundes of that which is méete and séemely. Wherefore, we must take héede that as knowledge of thinges doe store vs with substaunce to the handeling of dyuers matters: so it doe not hurt our style with straunge wordes and phrases. Not as though eyther these were no Latines, or the other no Grecians: but for this reason that as horsemen and footemen went not a lyke: nor the Romaynes, nor Grecians did not alwayes weare one kinde of garment, both in the Senate, in the Court, and in their houses at home. So in the handelyng and wryting vpon dyuers thinges, they followe not one manner of style: nor vsed not alwayes one forme of spéech. I commende some man for séeing of Rome: and I lyke well that you [Page]haue heard Cratippus at Athens: I also am content and prayse you with others, that you be called Atticus: but for you to weare at Rome a Gréekishe cloke, I cannot praise: For I iudge it a token of lightnesse, and an argument of folly. So al these wryters with all other are good to learne: but euery one in his kinde: for euery one of them had some▪ thing proper vnto himselfe that best lyked hym: which they all of their owne authority might desently do. Now touching the know ledge of the greatest matters, that is of God, religion, pietie, charitie, and the residue o [...] the vertues and praise worthie maners, and of mans saluation: what is more godly o [...] more necessarye than those thinges which Moyses, the Apostles, and Prophets wrote [...] yet may these thinges be better bewtified i [...] due polishing, and the puritie of the Latin [...] tongue be adioyned therevnto, so that the Romaine spéeche and Latine eloquence, b [...] not corrupted with Hebrue phrases: which are in their owne tongue verie pleasant: bu [...] in an other offende the eares, and doe make plaine matters séeme obscure.
Therefore, Thucidides and Herodotus, Xenophon, Polybius, Halicarnassius, and Herodianus are to be learned amonge the Gréekes: and among the Romaines Caesar, Liuius, and Tacitus ought to be read, and diligently to be vnderstood: that your iudgement may be confirmed, your memory augmented, and the knowledge of thinges may be increased. Chiefly we ought to study that doctrine which was first delyuered from heauen vnto the Iewes, then after the death of Christ y e same was more cléerely set abroade. But alwayes prouyded, that euen as our mindes ought to be clensed and kept vndefiled, and pure by the reading therof: so would I wishe our tongue should not be hindered but amended thereby: for it is not vngodly, and chiefely in this our age: that our tongue and hart should be pure, cleane, and neate alyke: And perhaps, it were much more conuenient that Christes religion should be set forth with cumlynesse of spéeche, than with great and gorgeous buildings of Temples: not that I take no delight in these: but for that I am more delyghted with the other [Page]kinde of bewtifying, and doe thinke it to be more séemely and méete. For as the picture of GOD, which is paynted by an excellent Painter doth more recreate and refreshe vs, than that which is done by suche a one as wanteth skill. And the Image of Ioue grauen by Polycletus was woont more to mooue the senses: than those which were made by other workemen: so also when religion and ceremonies haue gotten an eloquent expositor: they are more playnely taught, and more bewtifully set forth: and thereby the loue and feare of God, which by heauenly power is stirred vp in vs, is not suffered to abate nor faynt awaye. Wherefore, cyuill knowledge, which most beséemeth a Gentleman, is greatly furthered by those wryters, whose bookes we haue that treate of the common welth, & of maners moreouer by Histories, as wel Gréeke as Latin: & also by expositors of other languages, when time eyther serueth or requireth. But specially by y e Authors, Doctors, & Historiographers of our religion. And bicause we cal y t ciuil knowledge: which of the Gréekes is tearmed [...]: [Page 9]whereof [...] that is to say, the science of the lawe is no small part: it is requisite that agayn we reade those excellent monuments which Plato hath written of lawes, and Tullies two bookes, treating of the same matter. Which being well vnderstoode, will easily instruct vs what we ought to iudge, and what to answere, when question is moued of such matter as Lawyers haue compiled and set forth in wryting. But that you be not troubled with a multitude: neyther hindered with the varietie of languages and handling of manye matters: before I shall come to the exercise of the tongue, I wyll shewe you a way wherin I thinke you must walke, that you maye ariue at the place appoynted. Therfore I will deuide my whole treatise into thrée tymes, one in hearing, the other in reading, and the thirde in considering and deuising. In which thrée, if measure be vsed, and the order kept which I shall prescribe, you shall both attayne the thing you labor for: and there shal remaine a sufficient time euery daye, after euery action, to the recreation of the minde, refection of y e strength, [Page]and confirmation of the health: whereof I wishe great regarde to be had, bicause that the minde is most pregnant and fresh when the bodie is in perfite helth, & doth then more quickly apprehende, and séeth further, and doth kepe those things more diligently which it hath learned, perceiued, and deuised. I wil therefore returne to that, that is proposed in the first place: I meane the tyme of hearing in the which are two kindes of persons to be considered: for both we vse trachers as M. Ciceros sonne Cratippus at Athens: and also we haue repeators. And Cicero in an Epistle to Atticus lamenteth the death of his Sositheus, whom he calleth a pleasant boye. Writers that be harde to vnderstande, and such as treat of high matters: must be learned at the handes of those whome we at this daye tearme readers, professours of the tongues and Schoolemaisters. Of this sort concerning Philosophie are Platos bookes called Gorgias and Protagoras, and diuers other of his Dialogues. Such are Aristotles first bookes of y e common welth & of maners: Such is Thucidides among Historians: [Page 10]Such is Lucan amomg Poetes: For he doth also make a wise Citizen and a politike gouernour. Such among Orators are Demosthenes and Tullie: not for that their sayings be obscure, but bicause their Arte is secret and close. And as the eye sight is often glimsed by the beames of the Sunne: so is the sharpenesse of the witte sometime dulled with the brightnesse of the sentence being amply adourned and beawtifully set forth. You may read by your selues Caesars Commentaries, and Xenophons, Cyrus, and Herodians Emperors, and also Polibius.
The office of the repeater is to rehearse those things both which we haue learned of others as also which wée haue read oure selues, and it is good sometime to haue the repeater recite that thing that we meane to reade: and to haue him in fewe wordes expounde the darkest sentences which must afterwardes be recognised of vs both in reading and deuising. Hitherto haue we shewed what ought to be expounded by our teachers, and what is to be repeated of our domesticall repeaters. And what we ought to [Page]reade our selues. Nowe we will declare what order is to be vsed, and what choyse must be made, and what measure at all times must be kept. That teacher therefore is chiefly to be chosen which professeth the Arte he teacheth: and hath long exercised the same. It is a pestilent thing in the Vniuersities to haue one man a teacher and a learner all at once, and that they shoulde begin to teach who neuer began to learne: the which in my time was ouermuch vsed. Notwithstanding I denie not but there are many of goodly wittes, which euen when they learne, are better able to teache, than some others that long before haue both learned and taught the same. But we speake of that time when choyse is giuen vs of twaine that we may alwaies elect the best learned and of most experience. Howbeit if it happen contrarie, we will follow the example of great Capitaines and noble Emperours: who are woont to preferre a valiaunt yong souldiour before an olde Cowarde or Crauen. But in the choyse of two or more: consideration must be had, not onely of their learning, [Page 11]but also of their order in teaching, and facilitie in dispatching their matters. In the which notwithstanding, we haue to weighe what is the habilitie of the learner, what capacitie he hath, and howe much he hath profited. When I was at Paris, Peter Danes and Iames Tusan atchieued one purpose, though by diuers meanes, that they might haue many auditors. They both dispatched a great number of lines in one howre. Tusan did examine them aptly according to y e rules of Grammer, and Danes did so interprete Demosthenes, so much as was in him to do: and as farre as the tongue woulde giue him leaue, that he made him séeme a Romaine, beautified and set forth with Tullies words and sentences. Therefore the learned gladly hearde the one: the other had for his schollers such as woulde from the first foundation be taught that tongue, of a learned Schoolemaster: It is a signe of great iudgement and a token of much learning, a signification of diligence, and a sincere meaning, not to staye longer in teaching a thing than néede requireth: and ouerpasse nothing that [Page]is to be expounded: as well for the matter as for the wordes and the Arte, and the comparing of it with other writers. And thus much touching the teacher. Nowe we haue to speake of the order and choyse which you must vse: and of the maner and waye which in reading and hearing you ought to folow. Wherein eftsoones I must call to remembrance the ende of your studies, which is the knowledge of excellent learning, ioyned with an honest life, and a well pollished stile, and a pure and vncorrupt speache, beautified with ornamentes both of wordes and sentences.
And bicause you vnderstande for the most part the first Artes of speache, and the preceptes and varietie of the two tongues, I meane Gréeke and Latine, wherevnto is ioyned the knowledge of wordes and matter: for that that wordes are the images of things. Therefore from this time forwarde you must ioyne togither and combine the studie of them both: and to that ende tendeth all my talke.
Wherefore, we will deuide the daye [Page 12]into two parts or times, of which the one is the morning, the other the afternoone. Now as the morning must be bestowed vppon Tullie and writinge: the time that remayneth after dinner shall serue for other Authors, such as may teach vs other good Artes and knowledge. Not as though these other Authors were not commended among learned men for their style and speache: or as though Tullie were not full of excellent knowledge, fetched from the verie depth and bottome of Philosophie and wisedome. But although they are both helped the one by the other: yet bicause I iudge that Cicero at all times is chieflye and most principally to be followed, when we séeke for example: I must make this difference, that it maye be vnderstanded to whome at sometimes it is lawfull to digresse, and from whome it is not lawfull to depart at all. For séeing you accept me herein as a teacher, thus thinke with your selfe, that some thinges there bée which I accoumpt lawfull, wherevnto I giue you leaue to diuert sometime, and some other things which I accompt vnlawfull, [Page]wherein if you make default: I shall thinke you vnmindefull of this benifite, which you haue receyued at my handes, which is a foule vice in maners, and not to be named. For notwithstanding that I in the beginning did only craue of you, temperance, diligence, and constancie: yet I will not that the other vertues be neglected of you: and for mine owne part I craue a faithfulnesse at your handes, and a mindefulnesse of the councell I giue you: which I account to be the certaine token of thankfulnesse. And but if you beléeue that I giue true councell, my talke shall be but of small authoritie with you. For as much then as a Citie is a societie and fellowship of men one with another: and séeing no societie is larger: nor is more wider spreade through so many peoples and nations with an incredible vertue and strength, than the fellowship of Christians which is called the Church: to the which felowship Iesu the eternall sonne of the true God who hath a surname of a Kingly Maiestie, and is named Christ, hath called all mankinde out from euery part and corner [Page 13]of the worlde. Sith therefore I saye this is the true societie: néedes must it bée that ciuill knowledge be grounded chiefly on the doctrine of Christ and God: and that a Christian man shoulde most trust vpon this doctrine, séeing it is ordeyned for the obteyning of the heauenly societie, and doth agrée to the heauenly lawes and the gouernement of God. The Philosophers sought after this: neyther coulde they finde it: If Minos of Crete, or Licurgus of Lacedemon, or Solon of Athens had knowne this, they had left their Countrie men in more blessed estate than we sée they haue. This was vnknowne to Socrates Plato his maister, to Plato himselfe, yea Aristotle also wanted this doctrine to make his ciuill knowledge perfite. Yet I say not this to that ende, that they haue not written excellently and well: and that in many places or rather in the most part: but bicause they were ignorant of that diuinitie, whereby they might call men to heauenly concorde, and bring their Citizens to that ende which they haue purposed in their bookes, I meane felicitie, and such a life as [Page]is perfite of it selfe. And surely if these things be true, as in déede they are, it is to be thought that there be some things which are to be reade all our liues long: and some things that once reading sufficeth, so that the memorie decaye not: and some thinges which are to be recognised at certaine times. Which order you must obserue for euer: and you must neyther suffer nor bée content to be withdrawne or driuen from it: if ye will continue in that constancie, which you promised. Religion therefore and the cogitation thereof is perpetually to be retained. For often times most noble, wise, and most vertuous men, after things done with great glorie, and sometime after highe honors atchieued by gouerning the common welth, haue left that charge eyther bicause of sickenesse, or by reason of yeares: who yet from vertue, Religion and the godly ceremonies of their forefathers, coulde not be driuen. And I beléeue that Cicero and other Orators good and vertuous men, did not purpose alwayes to pleade causes in the Court by reason of their age: yet they intended [Page 14]neuer to forsake an honest life. But alwayes to be doing some thing, and as much as they coulde to write of such things in the Latine tongue as might both profite their Countrymen, and pertaine wholye to the setting forth of Philosophie and wisedome in their natiue tongue. Wherefore if Religion in all the life is to be regarded and chiefly when we drawe towarde our ende: & if a wise man ought not to cast awaye the penne out of his hande, we ought perpetually to acquaint our selues with those writers, whose style we are desirous to follow, and thorowe whome we maye be the better instructed, to vertue, Religion, and wisedome. Now if this may not be denied, then we may conclude that a wise man ought to spende his life in holy writers: and an eloquent man ought to be daily conuersant in Tullies workes. For as Religion maketh holie the societie of men, so doth eloquence make it pleasant: and both ioyned togither, cause it to be helthfull. To this studie of religion I doe ioyne the discipline of maners, and all ciuill doctrine and hystories: and in [Page]this I thinke a wise man ought to ende his life. And these are those thinges which I déeme worthie to be read and studyed for euer: now such things as it, sufficeth to read but once, are in this maner to be discerned. For what soeuer is of that kinde, hath this nature, that eyther it is not worthie to be reade for the foolishnesse thereof, or for the shortnesse, or easinesse not néedefull to repeate: of these two kindes, that which is foolishe must be shunned: And thother which is short and easie to vnderstande and remember, must be applied to further that ende, wherevnto the varietie of our studie is referred: and is then chiefly to be vsed, when the minde being wearied with the studie of weightyer labors for recreation sake doth withdraw it selfe: and in this refreshing, it is verie good to haue a repeater whose voyce doth showe some learning, being cléere and distinct that it may be easily vnderstanded: and that the pronunciation maye bréede no lothsomnesse but rather a pleasure, which chiefly is to be considered of in this time of leysure and recreation. There remaineth yet [Page 15]a thirde kinde of writers: I meane those which are sometimes to be recognised, which is done chieflye at two seasons: whereof the one hath an honest necessitie: of the other, a learned man must haue an accoumpt. For it commeth often to passe, that writing and reading of stories must be intermitted for a season, when we write any thing of religion, or when we frame a worke of some part of the common welth, or when we deuise some Poeme. When that is done, if we list to finishe the storie that we haue begoon of some certaine time, or of some warre, we must resort vnto that Author, whose order and maner we meane to followe in vttring our matter, and to whome we woulde be counted lyke. And if after the finishing of that worke we be disposed to write of Philosophie: it were good to repaire to the same Author from whome we are digressed, and whose steps we meane to follow.
But for as much as we haue appointed thrée yeares, within which compasse this my cōsultation is cōprehended, I will now come vnto them: and first I will recompt in number [Page]what thinges they be, wherewith we must be furnished within this space. For the Latin tongue therfore we must know Tullie throughout, and Caesars Commentaries, Salust and Virgill. In the which studie if we haue anye time to spare, we maye intermingle some part of Plautus, Terence, Varro, Lucret. and other, so much as maye easilye be vnderstoode, and bringeth pleasure when we knowe it. In the Gréeke tongue we must reade Xenophons treatise that he wrote of Cyrus, and the Commentaries wherein he discourseth of Socrates, we must reade also Herodotus, Thucidides, Demosthenes, and Aristotles bookes of maners and of the common welth. Beside Homer and Hesiodus. And when we may conuenientlye intermit some of these, we must now and then common with Theocrit, and Pinder, Euripides, and Sophocles, or some other Philosophers, or Hystorian, or Poet, which shall best delight vs. But euermore when we studie for knowledge and vnderstanding, we must vse our Logicke rules, whereby we examine and trie the troth. And [Page 16]moreouer, we must heare the Maisters and teachers of Geometrie, Cosmographie, and Astronomie, so farre as shall be necessarie for the ende of our studie. And we must gather out of all these, store of matter to furnish our stile, which daily must be sharpened. The nature whereof is such that with ydlenesse and intermission it waxeth blunt, but with exercise and as it were with continuall earing, euen as the Plowesharde becommeth brighter, so this is made more shining and sharpe. You sée the burthen that I haue purposed to laye vpon your shoulders, which if you doe carie till the Calends of Ianuarie do this time thrée yeres return againe, we shall atchieue the thinge we would: that is, that your talke may be both wise and eloquent, and that the tongue and minde may sounde alyke, which I thinke to be more swéeter than any Musicke. I haue named to you in grosse, and peraduenture not distinctly nor fullye ynough what Authours you must reade and vnderstande. Wherefore I will also speake a little of this matter before I declare vnto you my opinion [Page]on touching obseruation, imitation, and style: that you maye in like maner vnderstande at what time euery one is to be read: and also that you maye perceyue what way you ought to take for the perfite vnderstanding of all these Authors, which I haue appointed you to reade within the time and space prefixt.
First, therfore otherwise than we commonly doe, we must obserue and follow that auncient & noble rule: that biddes vs to haue a speciall care & regarde of time, and that we make good account of it: & that we our selues doe constantly continue in diligent reading and hearing of other, which rule if we kepe, we must chiefly auoyde thrée kinds of vices: whereof the first, is intemperance in eating and drinking: the second, is the vnseasonable companying with our friendes, and much conuersation with ydle persons: the last, is walking abrode. Where of riseth such inconuenience that euen those that be painfull and industrious by this euill custome in gadding are drawne to sloth. And they that write of husbandrie, haue also giuen this lesson, who [Page 17]forbid a Farmour or Bailiffe to be a walker: yet neuerthelesse the eye aswell of the Lorde as of the rich Farmour doth féede the horse: and where the Maister walketh about the worke it causeth the workemen to take more paine. Howbeit, bicause this custome doth oftentimes deceyue the vnwise: it is diligently to be looked vnto againe and againe, least the swéetenesse of walking doe make vs neglect the time and beguile vs of the care we shoulde haue of studie, and ouerthrowe and effeminate good natures, and by deceytefull custome shoulde wring good purposes out of the mindes & thoughts of those that be studious. For neyther doth the name of the Peripatickes driue me from mine opinion, nor mine owne custome moue me that am naturally giuen to walk. But the Peripatickes did walke in the time of their disputing: as for our preceptes they appertaine to reading. And for mine owne part I had done more good and gotten more profite, if I had accustomed my selfe to sitting still. I lyke not therefore these walkes and paces in time of reading (for there are [Page]other times for health and recreation) but in recording, or deuising, or conferring one with another, I doe not mislike them, if they be moderately vsed: that after a small walke and within a short time we maye returne to reading againe. Neuerthelesse, when you are in your studie and haue occasion to serch in many bookes I doe not disallow that you stande at the Deske. And in conferring of Authors, and comparing many textes togither wée must néedes fléete from place to place: But yet as we woulde haue a measure in eating, drinking, and in familiar méetings: so must we here also require the like. That we consider well what is necessarie, and what is ynough: whereof the one is measured by profite, the other by pleasure. And whatsoeuer doth profitably come in place while we are reading: we doe not refuse it.
Now sith I haue shewed you these thrée kinde of vices: let vs sée what is next after to be done. And peraduenture the next is to consider whether all these Authors which I haue named, may if you avoyde and abandon [Page 18]these thrée vices, be dispatched by you in these thrée yeares, and in what time that may be done. For the times are to be distinguished, like as men doe measure euerye action, not onely by that which is done, but also by the space of time wherein it was a doing, we will therefore begin with religion, to which we attribute the first and last howre of the day. And there is no doubt, but in these two howres within thrée yeares space, we may be able to vnderstand and remember much that shall be commodious for our instruction in religion, and for the framing of a Christian and godly life. Chiefly when as our style shall be the better furnished with matter taken out of the holye writers, so that of good Latine wée maye make better, and for the Gréeke we maye eyther interprete it into pure Latine, or so handle and polish it, that there may appeare some goodly matter, and yet men should not espie from whence it commeth: or if it bée espied, it should séeme more beawtifull, and beare a shewe of greater learning. These thrée times I saye, of reading and writing, [Page]will bréede in a man store and varietie of matter, and as well for religion as other learning, though he haue but a meane wit, so that he ioyne thervnto continuall helpe of diligence. The other howres in the morning I assigne to Ciceros workes, and to the stile, not doubtinge but Tullie maye be all read and vnderstoode in thrée yeares, which if it be graunted, this is also true, that in the afternone howres as much maye be gotten out of other writers as well in the Gréeke as in the Latine tongue: besides those bookes which shall be recited by the repeater, of whom we haue spoken before. Wherefore these thrée yeares space shall bring great knowledge of religion: and of a great part of Philosophie in Tullie besides, many ensamples and hystories of his time, which in his Epistles and Orations are learned: and further al kind of sentences, coūcels, déedes, & sayings. And all this may be done with the mornings traueyle, which shall neyther be great, nor yet vnpleasant if order and measure be obserued. Now the afternones studie shall giue and yéelde as much matter out [Page 19]of Aristotle, Plato, Demosthenes, Xenophon, Herodotus, Thucidides, Homer, Hesiod, Euripides, Sophocles, Pindar: and out of the other Orators and Gréeke Poets: also out of the Latine, as Caesar, Salust, Cato, Vergil, Lucretius, Catullus, Horas, and though you ioyne none other to these, yet you easily perceyue how much learning and variety may be gotten out of them. Howbeit, I wishe no writer to be ouerpassed: but that we taste somewhat of his doings, and runne ouer some part of him, and diligently obserue some things in him. But yet in such wise that we haue care and regarde of the time, with due consideration of the thrée yeare, and of the ende of our studie which we haue appointed. And for this cause neyther haue I named all writers: neyther bid I you to reade all these: neither forbid I you to knowe those which I haue not named. Plautus is a pure Romaine Poet: and Ouid a Poet by nature both plentifull and neate: and both the Plinies very profitable, and Liui is a loftie writer of an historie: and Tacitus is a true reporter of things. And as [Page]for those that haue written of husbandrye, building, and of warfare: who denieth but a learned man shoulde be acquainted with them: but my prescription is of thrée yeare: and is agreable to your age, calling, and nobilitie. For I write this worke for your sake: wherein I consider what maner of Gentleman I would traine vp, that may be méete to be a counceller of Emperors and Kings, and to haue gouernement in the common welth. And yet neuerthelesse I doe not doubt if you get those thinges which you ought partly to vnderstande, and partly to haue in memorie, as well out of holye writers, as out of all Cicero: and out of the best Orations of Demosthenes, and out of the bookes of Plato and Aristotle, written of the common welth and of lawes, and out of those which I brieflye named a little before: although you may ouerslippe some of them if the time so require: neuerthelesse I saye if with care and order you atchieue but onely these thinges, I doubt not but you shall be welcome to euery learned companie, and to euery wise assemblie: no lesse than Cotta [Page 20]and Sulpitius were acceptable auditors to Sceuola, Crassus, and Antonius in their thrée discourses of an Orator: euen as Tullie was glad also of the companie of y e yong man Triarius in his disputation that he had with Torquatus concerning the endes of good and euill. But it is nowe time that I come to the order of reading and writing, which is the principall part of this our purpose. For now all men knowe almost what Authors are specially to be read, and what euery one may reade to his most vtilitie and profit: but how they ought to be read: First, fewe men knowe: secondlye, those that knowe are of diuers iudgements. For as he sayth, howe many heades, so many wittes. But I will declare my opinion as I thinke best, and after mine owne maner, chalenging nothing as proper to my selfe, which other haue vsed as well as I: and leauing to euery one his owne iudgement. Councelling you, not bindinge others to these my precepts. Now in reading we ought specially to follow the same order, which we vse in writing and speaking: that first, we care [Page]for things and matter: then after for words. But as in deuising and writing we are first to consider what we will teache, defende, or vtter: and then by what meanes we maye attaine thereto: so in readinge we must runne ouer the whole Booke, or Oration, or Epistle, or some whole worke: and after we must take in hande by péecemeale to consider and iudge, and weigh euery poynt, least any thing should escape our vnderstanding, without the which, all memory is weak, and obseruation is vncertaine, and imitation is deceytfull, although it is true that oftentimes we méete with some places in olde and auncient writers, which are of such difficultie and so obscure that they cannot be vnderstoode at all, or else after they be vnderstanded, the profite thereof is not worth the paynes: such places doe I thinke best to ouerpasse. I remember that being a yong student at Loueine, and reading at home in my Chamber the Oration of Tullie for Roscius: I lightly passed ouer the allegorie of the Seruilian Lake: but when I publikely interpreted that Oration at Paris, I [Page 21]indeuoured all that I coulde to expounde the same Allegorie, hauing before asked Budes councell and aduise therein. Yet I remember that I then gaue this councell also to my auditors, that if they fortuned to méete with the like rockes and obscure places, they should doe as good Plowmen doe, as well in séede time as in haruest, who are woont both in plowing and reaping to ouerpasse the thornie thickets, and déepe rootes of trées, and craggie stones, if the cost surmount the fruite. So also studentes shoulde note those places which cannot profitablye be vnderstoode at the first reading or present time. Neuerthelesse, as husbandemen ouerturne stones, and digge vp stumpes of trées, and plucke vp thornes when they can so doe, and when any gaine maye come thereby: so also it is good for students to staye at those sentences which may be vnderstoode, although with some hardnesse, specially if they bring light vnto the rest, which without them woulde be obscure. Therefore the first traueyle of reading doth consist in these two poyntes: the next, touching order and placing [Page]of thinges: the thirde concerneth the handling of the matter. In placing we note what is first set, as in a shewe or the forefront of a battaile, and what is reserued to the ende, and what is handsomly conueyed into the middest. In handling wée obserue what is largely discoursed, what is shortlye discussed, and howe oft any thing is repeated, and that with what kindes of wordes and formes of sentences: moreouer, after what waye and maner of methode. In these poyntes consisteth the whole reason or cunning of vnderstanding, of imitating, of writing, of speaking: to the atteyning whereof, we must prouide thrée kinde of Bookes, the one for things and matter, which are called the bookes of common places as may represent the preceptes of Arte. The places of things and words are almost one: notwithstanding howe they differ, I haue declared in other bokes. The places of Arte are taken from thence, from whence we learned the rules and preceptes of the same, which of all other are best set forth by Aristotle and Cicero. Now this practise is called [...], and [Page 22]consisteth in resolution, whereof you haue hearde me speake oftentimes: which practise we ought to begin in our yong yeares: but we must continually exercise and constantly go forward in the same, if we meane to follow those Gréekes & Romaines which haue bene praysed for learning, and haue bene counted wise in gouernment, I meane not only Rhetoricians, or Orators, or Philosophers, but also Consuls, Emperors, and Kinges: who haue nowe no lesse fame and glorie through learning, than they haue obteyned by their notable and valiant déedes. Wherefore the barbarous custome and rusticall opinion of our Gentlemen is the more to be blamed. Who for the most part thinke themselues not worthie to bée accounted souldiers, nor warlike ynough, if they séeme skilfull in letters, who are ashamed of learning, and not of maners, what maners I meane, speciallye in some of them, I am ashamed to report. How much more is it to be praysed when in a noble house there be noble Gentlemen, whose liues and learning are aunswereable to their birth and nobilitie. [Page]Who as they take ensample of a noble and commendable life, eyther of their owne elders, or of better houses: so doe they giue an ensample of the lyke to their posteritie that shall succéede them, and encourage other men to follow their vertuous steppes. What did more hinder the true glorie of the noble Athenian Alcibiades, than that he folowed not the councell and good lessons of Socrates. Pericles in the same common welth obteyning great prayes and high renoume, hath to thanke eloquence and learning for the greatest part thereof. The Romaines enuied and had in great hatred the newe vsurped kinde of tyrannie of Iulius Caesar: yet is he the lesse enuied therefore, & the lesse dispraysed of honest men, by reason of his bookes which are called his Commentaries: wherein is expressed his Martiall prowesse, which is no more renoumed by his valiant doinges, than adorned and worthily set forth by his excellent writing. But that I may returne thither from whence I am digressed: it behoueth vs to haue these thrée kindes of volumes whereof I haue [Page 23]spoken. That is to wéete, of thinges, of wordes, and of Arte. And notwithstanding, there be all readie set forth many Commentaries of the Latine tongue: and though some men also haue indeuoured to gather togither common places of thinges, and to store vs therewithall: yet is it both profitable for memorie: and the gaynest waye to perfection that euery man should gather and dispose his owne places whereby he shall haue occasion to adde or detract, or chaunge something in y e inuentions of others. And for bicause I haue often both spoken & written at other times of the places of words, which are almost all one with the receptacles of things: it shall not néede at this time to repeate the same. As for the places of Arte they are gathered out of the bookes of Rhetoricians: as for example, concerning the partes of an Oration, and the kindes as well of causes as of reasons and Rhetoricall figures, and Periodes. And bicause the obseruation of these things pertayneth to the second labor of reading wherof, we began a little since to speak: and bicause the times of [Page]reading, obseruing and noting, ought to bée ioyned and knit togither: we will declare somewhat more at large this maner of obseruing and noting. This practise I nowe speake off, beginnes with marking, and endes with comparison. I call marking, that which the Gréekes terme [...], when we consider and vnderstande as well the matter, as the handling thereof. Likewise I call comparison as the Gréekes woulde say [...]. Which is when we compare one thing with an other, to sée how eyther they agrée or differ. For first we haue to consider what is sayd, and how it is sayd: Then after forasmuch as one thing hath often a sundrie kinde of handling, for comelynesse sake, the present things are to be compared with other, which are written and set forth eyther by the same Author, or by some other. After this bypartite and double labor we must go to noting, and looke what we haue marked and vnderstoode, we must apply the same to our places of Arte, and note it in our bookes, distinguishing euery thing [Page 24]as it were in the proper formes and seates. Againe there are thrée kindes of noting, one when we write out whole places, another when we gather the summe of the same places in fewe wordes, which the Grecians call [...], we may terme them abridgements. The thirde kinde is when we drawe out euery part in figures, which for the more playnnesse in teaching I am wont to call [...] that is to saye figuratiue draughts, or if I might so terme thē, defigurations. For figurations doe more properlye pertaine to the Authors themselues: our draughtes may aptlier be called defigurations. Neyther is this a toy deuised by vs, but a certaine thing which hath bene long since vsed in Gréece and Italie of the maisters of Logicke and Rhetoricke there. For both the Peripatickes distinguish their kindes of conclusions and the contrarietie of Propositions by figures: and likewise the Rhetoricians call their Periodes of thrée members, some of them [...], which haue all thrée partes of equall length, and some of them [...], which haue onelye [Page]two parts of like equalitie: Likewise when Orators and other writers diuersly amplifie matters, as a man would saye, exedifications or buildinges. And in the seconde of those thrée bookes which Tullie entituled De Oratore, that is to saye, an Orator. Anthonie maketh mention of framinge and buildinge of an hystorie, bicause all these thinges maye be drawne out and framed as buildinges are: that the foundation maye appeare, the roofe may shewe forth, the entraunces may be séene, the Chambers may be seuered, and that the doores, windowes, pillers, and other partes may cunningly be set before our eyes, so that the whole building may be vewed. The like whereof, Lucillus and Sceuola did note also in Albutius and Crassus in the building of their wordes.
For example therfore let vs make a draught of the first Periode of Tullies first Oration which consisteth of thrée members as followeth. There be two thinges which in a frée citie are most of force. Thus farre goeth one member hauing the number of fouretene sillables, the next member that followeth hath iust as manye, and is thus expressed: And both y e same do chiefly hinder vs at this present. Now the thirde member is shorter, and comprehended in ten sillables as thus: Thone is great fauor, thother is eloquence. Hermogenes did make this kinde of Period with the figure of a Triangle called [...], réered vp in this sort.
But bicause that same short member is sometyme placed first: sometimes put in the midst as may séeme most delectable to the minde and eare: it may also be figured by the drawing of lines: whereof, two be of equall length, the thirde is shorter, as thus.
The like maner of practise maye be vsed in [Page]Periodes of two or foure members, and also in long sentences, or circumductions, of the which, you haue hearde in Rhetoricke, neyther were it harde for me to bring many ensamples, if the Printers woulde giue me leaue, or were it appertayning to this place. For in déede this treatise requireth an other time: and it is ynough that I now shew vnto you this order a farre of. Chieflye sith before this time you haue hearde me tell you of the like. Howbeit, not only Periodes and long sentences may be thus figured, but we maye in like sort note in Orators the handlings of thinges, which they call [...] This Sommer I expounded vnto you the Eclogs of Vergill: and I shewed you how artificially and finely poore Melobeus sorow and miserie was expressed in verse. For the first foure verses haue a comparison: but how trimly are they handled, how cunningly are they framed and set togither.
He singeth the felicitie of Tityrus in two verses: but of himselfe he complaineth in a verse and a halfe.
After, he returneth to the happinesse of Tityrus, and finisheth the vnperfite verse and addeth the whole.
This exposition hath a compasse in maner of a circle: for euen as in words, so likewise in things there is [...] and [...] that is to say a circle, or a circlelik handling and setting forth of the matter. Therfore they that followe the Mathematickes doe note this with a circle: yet may it also well ynough be marked with this figure.
And so Melobeus at Tityrus beginneth and at him also endeth. But peraduenture some man will demaunde what commoditie is in this deuise and practise: séeing it is not only long, but also almost infinite, and besides it is frée and at the libertie of the writer. And that I may first make aunswere to the last poynt: that it is not algates free, nor at the writers libertie, that ought both to satisfie the eares of the hearers, and the iudgement of the learned, and must be agréeable to the matter. Secondly, although there be infinite examples (for manye are extant, moe haue decayed, and many new peraduenture shall be inuented) yet is the order of this practise comprehended and limitted within certayne formes: euen as this comparison is whereof we speake, which is eyther of like things, or of contrarie thinges, or of things that differ in some pointes. Furthermore, eyther both partes are shortened or inlarged alyke: or one part more than an other, or the first part is againe repeated in the ende as we sée for example in this beginning of Vergil. And as it is not the first part of a Maister Carpenter [Page 27]to vewe and know all the buildings that are in the worlde, but it sufficeth him to haue suruayde and taken a patterne of some of the best in euery kinde: so also ought a writer to doe: that amongst a number he make choyse of some, whom he may followe, and with whome he maye contende at his pleasure. Now touching the commoditie hereof, the first profite is this, that we shall hereby the better vnderstande the matter, and so kéepe it the longer in memorie: the obseruation of the Arte or workemanship bréedeth a pleasure, wherof riseth a constancie and an earnest desire to read other mens writings: which two vertues are repugnant and contrarie vnto other two vices: I meane lightnesse and lothsomnesse, than the which nothing is more pestilent and pernicious to honest studie. Thirdly, this diligence doth much helpe iudgement: and oftentimes the marking of the Arte in an easie place maketh vs more able to fetche out the déepe and hidden sense of harder places. As Tityrus in his Antistrophe or Counterverse in the first verse he acknowledgeth both God and his [Page]owne quiet state.
After he rendreth a reason thereof in two verses, and promiseth to honor him as God.
In the two last verses he returneth agayne to his quiet state, whereof he had spoken before, and declares wherein it consisteth.
Therefore maye these fiue verses also be drawne with lines in such sort that the verie frame and casting of the worke may appere.
There is yet also a further profite of this practise consisting aswell in those Annotations, [Page 28]which I called [...] that is abridgements, as in these Aposchematismes, which we englished figuratiue draughts or defigurations: and that profite is this, that hereby we perceyue how the kynds of speaking differ one from another, and by what meanes we may attayne to discerne euerye kinde, for without this practise, wherby shall we iudge how the thrée beginninges of Vergils works differ one from another: I meane of this Eclog, of this Georgiks, and of his Aeneidos. For this first beginning of this Eclog is finely compact by reason of the comparison that he vseth, which agréeth well to the songs of the shepeherdes: the seconde beginning is moderately inlarged by particion, which besemeth a good sparing fellow of the countrie, and a thriftie husbandman: the thirde, is set forth and adorned in ample maner, as the grauitie of a noble personage did require. And these thrée kindes may be as well distinguished by diuersitie of lines, as by different wordes and termes of Arte: wherefore, this practise bringeth this commoditie, that though thinges differ but a verie little, yet [Page]wherein they differ, we may plainely perceyue. For these two Latine verses haue like féete as Grammarians terme them.
Which I put into English in this sort.
Yet doe they differ both in the coniunction of the wordes and letters, and also in harmonie and tune. Whereof springeth the Poeticall number, and that may be vnderstanded by this draught.
!.. .!. .!. .. !.. !.
For the first foote and the last haue semblable harmonie and time. For the sounde of the voyce is in the first sillable, that is to saye, in the thirde sillable from the ende: and the seconde and thirde foote haue the sounde in the middest. But in this verse it is otherwise.
For though it be measured with the lyke [Page 29]féete, yet doth it differ in the sound & placing of the letters, as appeareth in this draught.
! .. !. ! ! !. .! ! .. !.
For the first and seconde heroicall féete hath two sharpe soundes: and the thirde hath a contraction of vowels: and the two spondaicall féete are more sounding: so that this verse as it is in matter more dolefull than the first: so is it also grauer in sounde. These examples are taken out of the Poetes: but bicause I interpreted and shewed you these foresaide things this last sommer: I purposed to vse such examples as you were alreadie acquainted withall, and as you had lately hearde. The same order we ought to folow in Orators and Hystorians. For all writers haue amonge themselues manye thinges in common. As for example, if I woulde thus frame a sentence: A wise man alwayes followeth honestie, and for the maintenance thereof doth willingly offer himselfe to the death, but a foole esteemeth pleasure more than honestie. Whereas a wise man measureth not his [Page]pleasure by the wanton delight of the senses, but by vertue and honestie. This kinde of speach or sentence is philosophicall: but it is framed according to the paterne that we tooke of the Poet: which thing eyther can not be done, or can hardlye be perceyued without this Arte, practise, or obseruation, or else howsoeuer you lyst to terme it. And this sentence differeth from Vergils verses, in kinde and nature of wordes, but in forme and shape, it is almost all one.
For as two cotes differ the one from the other, which are shaped both of one fashion, the one being gréene and of a fresh and pleasant colour: the other blacke and more sadder, and the one hath an elle of cloth more or lesse than the other, at the discretion of the Tayler. To obserue these things, and to set them in order in their proper places (doth greatly helpe vs to practise & imitate) and of it selfe is verie pleasant to vnderstande. And although it be variable and copious: yet by bestowing one howre diligently euery daye where neyther wit nor teacher wanteth: it [Page 30]is wonderfull howe much mans traueyle maye atchieue and attaine vnto in thrée yeares space. But dulye considering your condicion of life, and what your calling is: I councell you chieflye to bestowe this your traueyle first in the Orations of Cicero and Demosthenes: Secondly in Tullies bookes of philosophie and in hystories, although also his epistles are euen at the first to be taken in hande. In reading all these betwixt times we must make a steppe to Poets. Howbeit, it must be done, sparingly, neyther may wée tary in them ouer longe before our style be made both copious and méete for an Orator. For, I lyke well the councell of Anthonie in Tullie, who did diligently and vsually exercise himselfe in ciuill controuersies, and matters of Court: Hystories he read for his pleasure: and as for Philosophers, although he read them, yet he did not follow them, by reason of their short and briefe disputations: But from Poets he vtterlye abstayned, as from those that spake in a straunge tongue. Howbeit, Anthonie did much dissemble his studie, as he did also his Arte in pleading. [Page]And whereas he sayeth he vnderstoode not Philosophers: nor dealed not with Poetes: he doth declare, what is to be followed in imitating, and what is to be shunned, specially of an Orator, whose talke ought to bée liked and allowed of the people. And I write this to the ende, that you maye sée in what thinges you ought chiefly to bestowe your traueyle: whereby you might come vnto that ende which you shoote at. But nowe bicause all obseruation, and all noting and marking of examples is prepared for the style, and is directed and referred vnto writing and other exercises: hereafter we are to treate what order in writing you ought to follow. Wherein this is the first precept that you consider well the Argument and matter whereof you will write, which Aristotle calleth [...]. That same must be such as we must fully and perfitely vnderstand, neyther can it be that we should in writing expresse any maner of thing except we know the nature thereof: no more than if a Paynter woulde paynt the buckler of Aiax, or the Armour of Achylles, or the [Page 31]honorable méeting and giftes of Diomed and Glaucus which he had neuer séene, no neuer hearde of. Therefore let this be the first precept, that the whole nature of the thinge be knowne. Out of this precept riseth another, that is, that we make choyse of things: that in the beginning of this our exercise we choose such matter, as maye be easily vnderstoode and handled and vttered without any tediousnesse. For in tediousnesse when thinges be long and obscure, it is to be feared least the traueyle shoulde be to painefull and laborsome for a yong beginner, wherof riseth a lothsomnesse of this practise, which we wishe to be delectable and pleasant, and not heauie or lumpish. For as he singeth not so well that is compelled to sing: so also he writeth not so cunningly and skilfullye which is loth and vnwilling to write, as he which writeth with a prompt and earnest desire: Therefore the style is to be applied in the beginning to plaine thinges, and not to those that be tedious and obscure. To which two preceptes is ioyned a thirde, and that is that our matter [Page]may be quickly dispatched: for I will haue the diligence of this practise measured by the number of lynes, and not by the whole nature of the matter. This rule also may well be giuen in this place: that the first yeare be spent in Cicero, out of whom, we gather matter for the style: neyther doe I meane that we should write whole Orations to the imitation of him: but first some small parts, such as be of the shorter sort. Which haue either some necessarie, or some notable place in them. I call that necessarie that is almost euer to be vsed: notable, which is commended for that it is seldome vsed, bicause of the singuler finenesse and passing showe, and in longer matters doth not appeare. Wherefore we account the first yere for the reading of Tullies bookes and for the framing of our style: as for other writers, as well Gréeke as Latine, it shall be sufficient for the time, if we only reade them to vnderstande them. And let this yeare be onely bestowed vppon Orators and Proes: the other two yeares that follow may ioyne therewithall Hystoricall and Poeticall exercises, so it be sparingly [Page 32]done, that the other principall exercise be not hindered, nor the senatorie and Courtlike speache of an Orator be not infected and corrupted vnawares, eyther with vnwoonted exercises of Hystorians, or with straunge tongues and termes of Poetes. Now all this they shall most easily and most surely obteyne, who haue instructors to direct and teache them: And bicause there are fewe which can doe it, we must diligentlye take héede, least in stede of a learned and a skilfull teacher, we prouide one that hath neyther learning nor skill.
And thus much touching the stile and the vse of writing: whervnto the auncient men ioyned meditations and declamations before they woulde deale with ciuill causes, and matters in Court. But bicause al these things without imitation are to no purpose, we are from henceforth to speake of that, wherein these questions may be demaunded. What is Imitation, and what authors are to be as examples and patternes for to imitate: and whether we ought to take ensample of one, or of many: moreouer, what [Page]things are to be imitated, and how: lastly, at what time we shoulde beginne this imitation. Of all which poyntes I will shewe you mine opinion, and that briefely. For in this small volume, and to satisfie your purpose it is not séemelye to discourse at large of all these matters. I doe not teach what is requisite for all Imitators to doe: but what way you ought to take: who both in noblenesse of birth, and in state & calling differ from other learned men, that purpose onely to spende their lyfe in learning. I call Imitation that which the Gréekes name [...], wherin is [...] that is to say, an ardent desire and loue to attayne to that in the Oration and speache of an other, séemeth worthie of prayse and admiration. And is nothing else but a meanes and way howe to expresse in your owne talke those maners and formes of speaking: which the Gréekes call [...] and [...], which be commendable and beautifull in the talke of an other. We will haue an Arte to be in this practise, that nothing be done contrarie to comlinesse, which is to be obserued wyth [Page 33]great care, and there is in it a science of an vniuersall thing, and of all things: and not of some one thing or one parte alone. For who doth commende that paynter, which onely can paynt the hande of a man and not the other partes: or that can onely drawe the heades of men: and cannot represent other liuing creatures with méete and apte colours and conuenient shadowes. This practise requireth no small arte nor slender science: but in this doctrine is to be obserued whatsoeuer is requisite to all kindes of eloquent spéech: to the which, all imitation is to be referred, and hereby we may the better vnderstande the seconde question: to wéete, who is most chiefly to be imitated, whome we may count for an ensample and patterne to followe. For he whose vertues are most in number and greatest in excellencie, ought chiefly to stirre vp our desires to attayne to the lyke: not that these beautifications are so to be applyed, that euery man may easilye perceyue them: but I speake of you and such as be Imitatours, who can spie and discerne these kindes of [Page]Rhetoricall speaches, and the figures of the same, though other men can not sée them. But forasmuch as amongst the Latine writers, I meane those olde Romaines, whose spéech was both rounde, pure, and eloquent, there is none that hath more plainelye expressed to vs all these [...] and formes of speaking then Marcus Cicero: and séeing that both the writers of his time, and also those that did afterwarde succéede him, haue yelded vnto him the chief price of eloquence: who can doubt, but he ought to be accounted as the standardbearer in all examples. There is no forme either of Rhetorical eloquence: or of phisicall discourse, or of dayly spéech, but that he hath eyther wholy expressed it, or he hath left such a draught of some part of it, that a meane workeman may easily perceyue how the other partes shoulde be deuised and framed. Therefore let this be graunted as a certaine principle, that in the latine tongue there is no ensample eyther more certayne, or more excellent than this writer: but let vs sée also whether he be the onely example, and whether other be [Page 34]not excellent as well as he. In the which question, if a man will demaunde this of me, whether Tullie hath written of all matters or no, and whether all his writings are yet extaunt: I must néedes say that I am demaunded that which neyther can be vnknowne, nor ought to be asked. For wée want his bookes, intituled of a common welth, as all Gramarians doe knowe: wée haue no hystories written by him: neyther wrote he any of those thinges which Varro hath written of husbandrie, or Plinie of naturall things, or Vegetius of warfare, or Vitruuius of buildings. Furthermore, how many things are there in the Gréeke Philosophers, and Hystorians, which Tullie hath not touched: but we speake of the science of imitation, which onely maketh a perfite Artes man, and is the Moderatris and ruler of the style: although the style it selfe is called the maker and maister of speaking. I permit that all Authors and all thinges he read: but with discretion and iudgement: hauing alwaye this opinion, that we maye gather great store of good matter out of other [Page]writers, yea, and wordes also: but the style whereof we spake being an imitator of the best examples, should euer vse a choyse, and should applie such formes as are most agréeable to the things: the kindes and properties of the which formes can be founde no where better than in Tullies workes. Although I ought to confesse, and gladly doe confesse that there be some thinges in Demosthenes, the like whereof you cannot easily finde in Cicero. And in Platos dialogues there are many notable and diuine thinges worthie imitation, whereof though Tullie haue shewed nowe and then a shadowe, yet hath he expressed no perfite ymage. Besides, who woulde denie that, as if we had verses to make, we should imitate a Poet: so if we had an Hystorie to write, we shoulde make choyse of some Hystorian, wyth whome we might contende, endeuoring to come as neare as we coulde to his patterne and ymage. How is it then? verily looke what order must be kept in reading, the same must be obserued in imitation. The first and chiefe trauell must be bestowed in Cicero, and [Page 35]whatsoeuer he wanteth, we must séeke for it in other places. But first learne Tullie, and exercise your selfe in him: and so long as you go forwarde and finde profite, repent not of your example. I made mention before of comparing of writers, which the Grecians call [...] and [...], which practise doth much profite our studies. Who denieth that Tullie and Demosthenes doe handle and set forth many thinges oftentimes in like sort, and oftentimes also who doth not think it lawdable when you find in other writers that which is good and singuler, to note and marke the same: and to referre it to the places of Arte and imitation, whereof I haue spoken: thereto drawe out the handling of the matter, to name the Author, and to gather in briefe that thing which is treated off. Therefore sith our question is of the Latine speeche, and our purpose is to pollish and file the tong & voice of a Senator or counseller: and séeing alwayes we make chiefest account of Cicero: neyther hath any man expressed so plentifull the kindes and formes of speache with all elegancie and [Page]comelynesse of talke as hath this Author: who will say that he is not worthie to be reteyned and imbraced so long as we learne of him excellent matters, and such as we knewe not before, and so long as we finde in him euen what we can wishe or desire: and yet were it a madnesse not to take of others if we may, that which wanteth in him. Neuerthelesse, after that you be well furnished with the store, welth, and substaunce of [...] [...]tor, if you happen to come vnto o [...] it shall not be harde to sée what you [...], and what is néedefull for you. And after your taste is well seasoned with the holesome lyquors of his eloquence, there shall be lesse daunger and lesse cause to feare that the same shoulde be corrupted with other straunge matters. Wherefore, after we are acquainted with Demosthenes that stronge brawned Orator, we may profitablye go to the fine and neate writer Isocrates: or else we may ioine them both togither at one time. In like maner, I doe not onely permit you to make an orderly passage from Tullie to Demosthenes: but also I councell [Page 36]and wishe you, betwixt times, to make startes from the one to the other, and oftentimes to compare the one with the other: and euen so, if we purpose to write a storie, we must vse another kinde of style than before we did: which is also Tullies opinion and iudgement.
For, a storie is written in a softe and tractable kinde of stile, as Anthonie sayth: and flowing with a certayne gentle equabilitie: as contrariwise, in the Court and at the barre we speake more roughly, and our sentences are more sharpe and poynant. Therfore an hystorie requireth an other kinde of enditing, as we may sée and perceiue in the best authors. But neuerthelesse, to attayne to this grace no man can better further vs nor furnish vs then Tullie, who as he could haue done it as well, and peraduenture better than Salust, Caesar or Liui so will he also sharpen our iudgement that way, that we shall be able not onelye to doe the lyke, but also as it may sometimes happen peraduenture better. Pollio as Quintilian reporteth, spyed a certaine patiuinitie in [Page] Liuies stile, which he coulde not haue iudged nor considered, if he had not learned of the best authors, the true properties of the romaine, and of the patauine spéech. And he which hath his mouth well washed and seasoned with Tullies waters: shall be able with the same to féele in Liuie, as Pollio did a kinde of straunge spéeche, and a certayne peregrinitie, if I may so terme it. And hytherto of that question in which was asked: what is most chieflye to be imitated, and what other besides him. For Cicero must be followed first of all: and besides him the best of euerie one in his kinde. It followeth, that we declare what thing we shoulde imitate: and what order is to be obserued therin, which part, although it be long, and pertaine to all the preceptes of eloquence: yet will we conclude it in a fewe poyntes. For all this deliberation beginneth of one heade, and that is immediatlye deuided into two braunches. For first of all, we must consider whervnto the matter or argument doth tende, which we haue taken in hande to vtter and expresse. Next this, we must sée after [Page 37]what maner it shoulde be handled, and what wordes and sentences are requisite for the beautifying and setting forth of the same. And for this cause in the definition of imitation, did I comprehende and include the maner of handling, and the kinde of vtteraunce: And plaine it is, that if we meane to write a Dialogue, and to bring men in to commen togither, we shoulde not séeke in Tullies Orations for a patterne to followe, but rather in his Tusculande or Academicall questions, or in his other like disputations. So if we haue an Oration, Comodie, Tragidie, or Satire to write: it is euident, whither we ought to looke, and whither we shoulde direct both our eyes and our minde. This practise therefore beginneth at the argument or matter, and then it goeth out, as I saide, into two braunches. The argument I haue often termed [...], other name it [...]. The kinde of spéech or forme of vtterance, I call [...] and as for the maner of handling we may at our pleasure eyther call it [...] not as though there were not a kinde of [Page]handling also in the formes of vtterance (for euerie one is handled after a peculier maner) but we apply handling properly to the thinges which be apt and agréeable for the same. But concerning the Argument, wée must vse a choyse. Wherein we must follow the councell of Horace who doth aduise vs.
Which strength of ours is greatly increased wyth diligence, for these which are inferior to other in wit, and learning, ought by the example of good Orators, and of the best writers, to helpe themselues with diligence. Wherby it commeth to passe, that strength is to be measured by thrée things, that is, by wit, knowledge, & by diligēce. For he which is endued with sharpnesse of witte, and hath gotten learning to guide & accompanie the same: If he adde diligence, and continuall [Page 38]exercise therevnto, it must néedes be a harde matter, that he shal not be able to set forth in writing, and pollish with his pen. But we cannot fully declare this part of our consultation before the time of imitatiō be known: And for bycause mention is made of habilitie, witte, and learning: we will brieflye speake of this last poynt, that is to saye, at what time imitation shoulde be begoonne: which is not so much to be measured by age and yeares, as by strength and habilitie.
Therefore, as Aristotell did exclude yong boyes from his Ethickes: So I also remoue from this artificial practise not onely children and boyes: but also those men which know not the preceps of Rhetorick, neyther haue attained to anye vnderstanding of learning, nor haue not a singuler desire to make their spéech & stile like vnto that which is most praise worthie, and of the best sorte. For as I thinke, this caused Aristotell to banish boyes and yong men from his doctrine: for that he sawe in them neyther constant promptnesse of will, nor morall iudgement. So we also vnto this practise & [Page]trade of imitating doe admitte him whose minde is inflamed with y e loue of eloquence and whose brest is not barren and voide of some knowledge of learning. But as for the ignorant or sluggishe sorte, we commit them to the teachers of other Artes, which can better away with them, vntill such time as they be further instructed and more incoraged. Therfore, when the minde is so prepared, and in such a readinesse, as I haue sayde, than is the fittest time to beginne this practise: Howbeit, I require not exquisite learning for this matter, I am content with this your indifferent skill. Neuerthelesse, there be thrée times appointed for this practise: one while we are learning of it, which is the first, another, when we haue learned it, and that is the middle time, and the thirde and last time is, when we perfitlye knowe and vnderstande it. For so long we ought to learne this Arte, vntil we haue gotten it, and that wée be able to deuise and make somewhat, that may be published worthie the hearing of all men, and acceptable to the learned. But when we haue gotten and [Page 39]obtayned both the knowledge of this, and of many things besides, euen as a player that hath béene well practised in playing y e second part, may afterwarde well ynough be admitted to play the first parte, and to shewe himselfe vpon the stage: So also your stile, after it shall be filed in this sorte, shall not néede to feare the opinion of the multitude, nor to dread the iudgement of learned men. As for the third tyme, when we are growne to perfectiō: although it be to be wished, and though we ought to labor al we can, that we should thē séeme to néede no more examples: yet I doubt whether euer anye man shall attaine therevnto. For in so great varietie and excellencie of Philosophers, Orators, Historians, & Poets, there will be alwayes somewhat, which eyther we haue not read or not marked before: so that still we haue some thing to encrease our knowledge. For it is a hard matter to reade and vnderstande all things: and to remember all thinges, I think it can neuer happen to a mortall man.
Neuerthelesse, we must labour and procéede as farre as we can. For it is shamefull [Page]to staye in a vertuous, commendable and a glorious race, when you maye runne further: specially séeing the last traueiles for the most part are more easie and pleasant than the first. Howbeit, this is also true that although you cannot be comparable or superior to the most perfite: yet is it good and commendable to contend with them in many things: and to go beyonde them in some things, if we be able: and eyther to adde or take away, or chaunge somewhat in the inuentions and ensamples of them, whom we doe imitate, and to attempt and labour to doe somewhat, which maye be better: and hath euermore bene graunted to all men in all times. For imitation ought to be frée, and not seruile or slauish. Neyther will we that an imitator doe alwayes followe the steps of another: but diuers times and as oft as he can, if he maye doe it decently, let him out runne him that went before. Therefore, before a yong man hath some taste in learning, & before he haue some vnderstanding in Rhetoricke and Logicke: I will not admit him into this schoole, but will leaue [Page 40]him to the Grammarians, whose vulgares and prescriptes he must yet follow, as lynes that be drawne by another man. But when he hath once obteyned these thinges: if he haue wit, and if there be in him a loue and an earnest desire to eloquence, as appeareth in you: than shall this schoole be open for him, and we will trie what this order and practise can worke in him. And in the beginning of this exercise, whomsoeuer we shall account the best writer in any tongue: him shall we reade with great diligence: and first, we shall consider what he sayth: next, in what order, & with what kinde of vtterance, and by what Methode or maner of handling. Wherof the first pertaineth to inuention, but order is referred to collocation: and the kinde of vtteraunce belongeth to the forme of speache. And as for the maner of handeling, which doth chieflye cause and make this forme: it conteyneth aswell the ornaments and figures of speach, as the polishing of sentences and reasons, as also the framing, knitting and numerousnesse both of members and whole Periodes, with the [Page]varietie of all those things compared togither, which being taught in Arte, are here obserued, and as a man would say, are drawne out, and set forth in their colours: All these thinges must be layde vp in store, and noted in that volume wherof we haue spoken: that we may haue them in readinesse as ofte as we shall néede: to the intent we may sée in euerie matter that we take in hande, what steppes we shoulde followe, and where wée should treade.
Therefore this is the first tyme that wée haue to bestowe this way: diligently in our example to obserue and marke those things that Arte hath taught vs before. Neyther ought we to stay, vntill we know all things, and vntill our volume be filled. But immediately after the beginning, so soone as wée haue marked any thing, we must take Pen in hande, and frame somewhat that may be lyke the same. And in this place touching the Argument and matter, we must kéepe this rule that we beginne alwayes with the easiest things, that we cloye not our selues, and make our labor more painefull with obscuritie. [Page 33]Wherefore if we will imitate Epistles: we must at the beginning choose the shortest, and in Orations, long Epistles, & Philosophicall disputations, we must imitate a short péece, as y e conclusion of a reason or a similitude, or a comparison, or a bréefe narration, or a common place, and a generall sentence, or a contrarie. But notwithstanding, that these things pertaine not so much to the matter and argument, as to the maner of handling the same: whereof wée will speake euen anone. Howbeit, this rule well serueth for this place, that euerie thing be done in his kinde. For euen as he that woulde write an Hystorie, must followe an Hystorian: and he that penneth a Satire, woulde take example of Horace or Persius, and a maker of Tragidies take Euripides, or Sophocles to be his patterne: so here also, forasmuch as there is great difference betwéene the courtly spéeche of Orators, and the talke of Philosophers, and the familiar, and daily communication of men: as euery one of these, is in their owne proper kinde, such must also y e example be. But it is hard [Page]to iudge of what sort and nature a thing is. and ought to be. Wherefore, I will from henceforth speake as I haue begoone, of the maner of imitating: Wherein is first to be considered, what things be imitable: and againe, what thinges they are that we can not imitate. I call that imitable, that we may by following obteyne and expresse: of the Gréekes called [...]. Whereby is vnderstoode what is not imitable, which they call [...]. Now to begin such matters or to take such things in hande, as are not imitable, were méere follie. But of such things there are two kindes: one is not imitable by nature: the other at certaine times. Quintilian sayth that wit in inuention, vehemence and facilitie are not imitable: and he sayth true, for these thinges are borne with a man, and are proper to another mans nature & not to ours. Neither can they be gotten or taught by Arte: although they appeare in our ensample: these things therefore by nature pertaine not to imitation: although in imitation they appeare and shewe: and through this erercise [Page 34]our naturall powers also are stirred vp and instructed, and made more strong: yet this kinde, bicause of nature it is not imitable, pertaineth nothing to this our purpose. For it dependeth of another mans wit and not of ours. But there are also certaine works of other men so framed, that they séeme to be set aboue our capacities: euen as Pindar séemed in the iudgement of Horace.
He also rendreth the reason thereof.
Horace supposeth that this grauitie and fulnesse of Pindarus, if I may so terme it, cannot be imitated. But though therebe certain workes of great Artificers which at the first must not be dealt withall, bicause we cannot reache them: yet in time notwithstanding [Page]they are made more easie. For it is not giuen vnto a beginner to make a whole Dration or worke: neyther woulde I councell him to doe it, though it were giuen him. For time wil bréede in him a greater habilitie, and bring vnto him a greater facilitie: wherefore, let the first labour be bestowed in the easiest parts of workes, and in the least porcion of the same: and then by little and little we maye procéede to greater and harder, and at the length to the whole worke, and finally: we maye not despaire, no not in the most perfite of all. For eyther we shall obteyne our desire, or we shall get from thence some excellent furniture to finishe that which nature hath made vs able to atchieue, as Horace writeth that he also did.
But this modestie in Horace is laudable, [Page 35]bicause he attributes the chiefe price to Pindar: & exhorteth Anthonie Iulius to a higher veyne, as though he should leaue the little Rebeck, and playe on the great Violl. For neyther is there any thing more to be shunned of an Imitator than arrogancie: which is euer a companion of lightnesse and follie. And yet did not Horace dispaire: For in many things he is equall with Pindar: and diuers times he contendeth with him both wisely and commendably. But bicause vnfortunate imitation is ridiculous, he speaketh of himselfe modestlye: and warneth others wisely, that they take nothing vppon them passing their habylities: specially if they meane it shall come to light, and abide the iudgement of the learned. But at home we may assay and attempt what we list, and we maye still staye in them so long as we profite. But the beginning of this trade must be imployed vpon the easiest and necessariest thinges. I call that necessarye, whereof we haue vse, not only at somtimes, but at all times. Such are those thinges that I named before, among the which we ought [Page]to sée what is worthie of imitation. For whatsoeuer is worthie of prayse, that eyther plaintly appeareth, or is closely hidden. The one kinde wée call [...], that is to say, apparent or euident, vsing therein a mathematicall terme: the other we name [...]: that is as much as hidden, close, or secret. I accompt apparant things: as wordes are, and the polishing of them, and the ioyning of them togither, as the order, placing and framing of those things that be inuented. Hidden and secret poyntes are these. A signification of an amiable honestie in the Orator: sometime a further meaning than is expressed in wordes: the leauing out of some wordes, reasons, and sentences that might haue bene put in: also beautifications and polishings omitted, which might haue bene vsed. Which are of so great weight that whosoeuer passeth by them, and sée them not, shall neuer worke any excellent feate. For as it appertaineth to vertue, not onely to choose those thinges which are good and laudable, but also to shunne those things that are euill: and as vertue it selfe [Page 36]sometimes is vnderstoode when it is not séene, so also it is the duetie of an Imitator not only to vewe that which is manifestlye shewed and plainly vttered, but also to consider what is secret, and is not expressed. Therfore an Imitator hath néede of skilfull eyes: first for that these secrret poyntes are not espied till they be reuealed: then, bicause those things also which are apparant, are oftentimes by the writers themselues so conioyned and knittogither, that they cannot be perceyued, but by a quicke sighted workeman, and a skilfull maister. Wherefore the beginning of this practise must haue the helpe of a teacher if he maye be gotten: to giue vs our matter and argument, to tell vs what is to be imitated, to teache vs, to correct vs, to shewe vs howe we maye hide and couer lyke thinges by vnlike vsing and handling the same. For he ought to be a hider of his Arte, which would be a good Imitator. To follow our example in euery point is very childish. For although it be artificiall to followe the picture of Venus drawne by Apelles, (which was called [...] [Page]for that she séemed to rise out of the sea) or to paynt a Satyre or fieldishe Maumet in such sort as Protogenes did: and to vse the same colours, lineaments, and shadowes, which they did, and to differ from them in no point at all: yet is it more excellent to expresse in Apollo or Achylles, the selfesame Arte which Apelles shewed in counterfeytinge the images of Aesculapius or Priamus, though therein you haue only followed the documents and draughtes of Apelles. Therefore we must first endeuour that our doing may appeare vnlike the patterne: Secondly, if it doe séeme like, yet let vs so vse the matter, that it maye be thought we made it so of set purpose: which is the vse sometime of learned men. Howbeit, this must neuer be done but when it is commendable to contende with our patterne: and when that elegancie is not vnlike, though the matters be not of one sort, but different, and not so like in kinde as in the maner of handling.
There are many Orations of Demosthenes, and many of Ciceros: but yet in these [Page 37]Orations of Cicero, yea, euen in his Philippickes, which shewe by the title after what patterne they were shaped: Tullie vsing the same kindes of spéeche and formes of vtteraunce that Demosthenes dyd: yet doth of purpose endeuor to differ from him, although he followed Demosthenes altogither. What difference is there betwéene the sayings & doings of Aeneas in Vergill, and the words of Vlysses in Homer. What is so like, as often times the forme of speach in both these Poetes: and yet in this great likenesse, what great diuersitie is there? what great varietie? that almost in common talke we do not so properly say Vlysses in Homer as Aeneas in Vergill. Notwithstanding, sometimes I like well that our Imitation shoulde appéere and be perceiued: neither doe I mislyke that beginning of Bembus: My Eather Bembus, deare fryende Tupoll: which he made to the exsample of Tullies beginning of his booke, called Brutus. For as Tullie hearing of Hortensius death, conceiued greater gréefe of mind, than any man woulde haue supposed: so [Page]his father Bembus, when tidings came to the Senate of Venice, of the Duke of Vrbines death, conceiued verily great gréefe, and sorow, as Tullie doth: and as Tullies griefe increased in writing and vtteraunce, so doth Bembus his in lyke sort. Now whither Bembus for some purpose woulde haue it perceiued, that his writing was like to Tullies, or whether he thought it coulde not be spied: truely for my part, in steade of the gréefe that he and his father conceiued, in reading of this, I reaped great pleasure, and while I considered it, I remembred this practise, which I nowe speake of. Neuerthelesse an Imitator must hide all similitude and likenesse: which is neuer praysed but when it is comparable with the patterne, and yet cannot be perceiued by what means and in what places, and examples it commeth to passe. But this meanes of hyding standeth in thrée things: In addition, ablation, alteration, and chaunging: wherein is contained, coniunction, figuration, commutation, and transformation, both of wordes and sentences, of members, and periodes. [Page 38]Nowe as for addition, and ablation, what they be, it may be easily vnderstood by themselues. The Gréekes call the one [...] the other [...]: and oftentimes a word or a littell péece, or a member, and the sentence contained therein being eyther added, or taken away, causeth a new forme or ymage of speach. As for example, Tullie sayth thus: I conceiued greater griefe of mind than any man would haue supposed. But Bembus thus: He conceyued verily great griefe and sorowe. But these two poynts, I meane addition and ablation, are seldome vsed without the other, which if wée want our imitation, is but childishe. I call alteration [...], one part of the which is [...] or [...], which consisteth in the diuers placing of wordes and things, and is wrought by putting of wordes, members, sentences, and other things necessarie either before, or after, or in the middest.
Figuration, is of the Gréekes termed [...], which is chiefly in genders, numbers, and cases: for the varietie of these bringeth delight, & taketh away sasiety. But [Page]as in making, so also in hiding, and chaunging we ought to doe that which is desent, and to traine euerie thing as best beséemeth. Communication is called [...], and it is when one worde, or thing serueth in the steade or place of an other: which in wordes is named [...], in things it is called a diuers argumentation, when diuers sentences, and reasons pertaine to one purpose, euen as [...], that is to say, concauses or ioyned causes, be in things done, or brought to effect, and in conclusions are the collections, and silogismes of manye reasons. I name transformation, that which the Gretians terme [...], which containeth all the figures of Rhetoricke: for both the Metaphores and tropes of wordes, and also the ornamentes and beautifications of sentences are oftentimes of lyke force, and therefore it is lawfull to chaunge the one with the other, neyther is there anye thing wherin an Imitator may more glorie, than in turquifing, and translating of things and wordes, and the cowpling and knitting of the same: in the which is required not onely [Page 39]diuersitie, but also varietie: therefore transfiguring hath adioyned vnto it [...], which we may terme variation, bycause it taketh away sasietie, and is commonly the chiefe causer of all pleasure and delight. And this difference is betwéene [...] and [...]: that the last maketh a diuersitie of workes: the other varietie, in onelye one worke: neyther is there any thing more pleasaunt and exceptable to the eare, than to heare one thing often expressed in other wordes, and to see euerie where diuersitie of ornamentes, and varietie of Periods, wyth chaunge of numbers in the clauses of the same by distaunt places. And these are the things which hide Arte & similitude, which although they séeme but trifles: yet are they the onely dooers of that, which the eares of the learned desire to heare, neyther is it knowne what force is in them vntill wée haue tryed it by vse and practise.
But this must alwayes be remembred, that no hiding is worthie prayse, which doth not bestowe in the place of that which wée imitate, a thing eyther as good or better: [Page]or if it séeme baser, yet it may appeare to be done not without some purpose and reason. That circumscription of Vergil. Arma virumque cano. &c. That is, of armes, and of a Captaynecke I doe indite. &c. Who séeth not that it is framed to the similitude of Homers beginning: Yet is there this difference betwéene them, that Homer nameth Achilles by his proper name, & brieflye requiesteth the muse to recite his wrath, and what mischiefe it stirred amonge the Grecians. Vergill doth not name his Aeneas, but sheweth his purpose at large in more wordes: so that though we will not graunt Vergill to be superior: yet of necessitie must we confesse, y t his is a goodly and beautifull beginning, and equal to Homers, if the Gréekes wil not be displeased with vs for so saying. But not withstanding it is honest some tymes to yéelde and giue place, when the thing we purpose doth so require. And to continue in the same example which I vsed before: who gaine saith but this sensentence is more ful and numerous: I conceyued greater griefe of minde than anye [Page 40]man woulde haue supposed, yet is the other also modest and fit for the present matter. He conceiued verily great griefe & sorow. But to returne to the matter: in steade of that which we imitate, we must alwayes place eyther a better thing or as good, or such as is inferior for some speciall cause: and we must thinke that those thrée poyntes are then truely obserued, when they doe not onely hide our steppes, but also doe garnish, and set forth the matter: for whatsoeuer is artificiall, that also ought to be fine & trym. And those thrée things which I talked of before, be of greater force, and do more beautifie the matter, than vnskilfull persons would imagine. For figuration is one of the smallest things: but is it not pleasaunt in that comparison of Vergill.
What can be lesse then: thou Tityrus, and wee are expulsed, yet this chaunge of numbers hath a marueylous grace: and for that cause, as the order is of this kinde of verse: Tityrus doth also imitate the same elegancie, the which he doth without anye arrogancie, or enuious emulation, bicause the shepeherde Melibeus was his friende.
You sée howe in like sort he hath chaunged the number, for in the one place he sayth: our God to vs: and in the other: for he for aye shall be my God. As therfore this kinde is elegant, when we write without an example after our owne deuise: so also when we write with an example and patterne [Page 41]to followe, it is both elegant and couereth that which we séeke after and woulde not haue knowne. I néede not discourse of all those points which I propounded before: for you haue partlye hearde them of me, and partly they are vnderstoode by themselues, and at this time are not to be throughly handeled. Howbeit, I will yet put one example more, and that shall be of transformation. There is an excellent and proper conuersion of sentences in Theocritus, which the Gréekes doe call [...], we may name it a counterchaunge.
In steade of this conuersion Vergill vsed a circle, whereof I spake before: and for these wordes which Theocritus repeateth, Vergil reherseth other: and who can denie but the one doth follow the example of the other. But some will say, he vseth not the same polishing [Page]of his sentence, nor the same wordes that Theocritus doth. I graunt it, and that did he to the intent that vnskilfull persons should not perceyue his steppes. But why did he not so in that which followeth: Non equidem inuideo: that is, I enuie not thy happie state, séeing Theocritus also writeth [...]: forsooth bicause he woulde haue it knowne whome he imitateth, although he would not haue it spyed, how and after what sort he doth it. But peraduenture some man will denie that this was done by imitation, séeing the thinges be not all one in both the writers. I aunswere that imitation is not in things that be all one, but in things that be like, and that which is like, must be, not the same, but another thing, and yet nere vnto it, which nearenesse is measured by the ende and forme of the speache: as in these verses the ende of a shepeherdes song is swéetenesse, and for that cause Thyrsis in Theocritus commending the songe of the shepeherde Aepolus sayth [...]: that is, this whuzzing winde doth swéetely blowe: and by and [Page 42]by [...] which in Englishe is. And thou thy Pipe doste sweetlye sounde: and so for pleasure and delight as Theocritus repeateth in this worde [...], and vseth that conuersion we speake off: so likewise Vergill doth iterate, Nos patriae fines, and Nos patriam fugimus, and in steade of the conuersion, he concludeth his sentence, as a man woulde saye in a certaine circle and compasse. Euery man knoweth the beginning of Homer [...]: that is, O Muse recite Achylles wrath. &c. Which vndoubtedly is a beginning sitte for Homer, both graue and beautifull, and méete for the purpose he had in hande. Neuerthelesse Vergils beginning Arma virumque cano. &c. Of warres and Armes I doe endite, and of that Captayne bolde &c. hath as manye and as great graces in it, as Homers hath: and certainly it is altogither Heroicall, and though it much differ from Homers, yet hath it a certayne artificiall likenesse to the same consisting in the grauitie and beautification, which is couered by those meanes whereof I spake [Page]before. For as Homer sheweth the wrath and furie of Achylles, so Vergill painteth out Aeneas with more wordes and speciall tokens: so that in the persons there is varietie, and in the handling there is a likenesse, which ought to be applied to the ende, which is grauitie. And for this cause hath he briefly comprehended manye and great matters. Now touching Homers swéetenesse of letters and voyces, and the sounde of Poeticall woordes, which are proper to the Gréeke tongue: Vergil hath fullye recompensed that grace with a most beautifull figuration. Arma virumquè: of armes & of that Captaine bold: Italiam Lauinaquè littora, to Itaile lande and Lauine shores: Terris iactatus & alto: by seas and eke by lande ytoste: both numbers singular and plurall are thrise knit togither: and in that verse Vi superam saeue memorem Iunonis ob iram: through force of Gods, and for the mindefull wrath of Iuno fell: not only numbers are ioyned, but also the consecution, combining and apt knitting of cases is featly chaunged: likewise that which [Page 43]followeth. Genus vnde Latinum, Albaniquè patres, atquè altae maenia Romae: from whence the line of Latine bloud and Albane fathers came, and loftie walles of Rome doe rise: what distinction of Genders, numbers, vowels or voyces is there: and lastly, Musa mihi causas memora. &c. O Muse recite to mée the causes of this griefe: doth both differ from the inuocation of Homer by order and placing: and in greatnesse is aunswerable to Homers beginning: and beside these excellent poyntes he doth not only aske a question, but also lamenteth: woondereth & crieth out. Wherfore the imitation of this like matter is hidden, by placing, chaunging, adding, and by varying: for Vergil hath seperated the proposition from that inuocation, and hath chaunged the persons and matters, and hath recited more plentie of things which is proper to addition: and by the varietie of wordes, genders, cases, and numbers, all thinges are sounding, which is méete for grauitie: and yet is this so done, as neyther the elegancie doth marre the grauitie, nor [Page]the grauitie is a hinderaunce vnto the elegancie. Wherefore, when we will handle diuers matters after a like maner, we must doe it couertlye, which is wrought by that meanes that I haue declared. Nowe after that we haue made choyse both of our Author whome we minde to imitate, and of the matter that we purpose to expresse: than the first consideration ought to be of the kinde of vtterance, to the ende and forme whereof we must applie both our matter and wordes, and the placing and varietie of the same.
But here it is necessarie and néedefull to haue a maister and teacher, and without Arte the secret Image of an Imitator, is not perceiued: and this order requireth great vse and practise, and few there be that attaine vnto it. Salust is a noble Historian, and Quintilians testimonie of his breuitie is well knowne. But howe manye be there, that vnderstande how it commeth to passe, and wherein it consisteth. Halicarnasseus writeth, that the composition of wordes in Thucidides is goodly and beautifull, [Page 44]but nothing swéete or pleasaunt, and contrariwise in Xenophon, it is pleasaunt, but not goodly: But Herodotus composition, as he saith is, [...] both pleasaunt and goodly: surely it pertaineth to a sharpe and well practised iudgement, and as a man woulde saye, to a piersing eye to sée wherein comlinesse and delectation consisteth, and howe goodlinesse differeth from swéetnesse and pleasantnesse: not as though there were but small difference betwéene vertue and pleasure: but for that, that in spéeche, eligancie and swauitie are not easily seuered, therefore both Arte is necessarie, and a teacher requisite, and there néedeth practise and experience beside. It is commonly sayde that Vergils Georgickes are perfite and that his Aeneidos are not so throughly filed. But I woulde méete with such a fellow, an interpretor of Poetes, that coulde shew me this, and declare it vnto me where néede were. But of this matter at some other time: and nowe to our purpose, touching the forme of vtteraunce: whereof we must haue the Image before our eyes, [Page]whilst we are working, and framing our matterwherevnto we must apply our stile, as it were our hande, with fit and conuenient wordes, and beautifications, which are in steade of colours, shadoings, and lightes, I call conueniencie, or fitnesse, that which the Latines name decorum, and in oure englishe tongue séemelinesse, which in all things, and speciallye in imitation is most necessarie. Wherein two thinges must chiefly be obserued, that is to wéete, aptnesse and measure: aptnesse is a continual agréement of thinges and wordes, measure is, when in such things as doe agrée, there is neyther to much nor to little: as in the beginning of Homers Iliades there wanteth nothing, and in the preamble of Vergils Aeneidos there is nothing to much, notwythstanding it be larger and of greater compasse than Homers is, aptnesse is considered in mouing, or stirring vp, in maners, and in nature: nature I attribute to such things as pertaine not to men: as Earbes, Trées, Precious stones, Orchardes, Lands, Lordships, and such lyke: which things are vttered [Page 45]and expressed by a certaine and proper kinde of spéech fitte for the same. And moouings pertaine to Poetes and Orators, when they expresse the maners and inclinations as wel of themselues, as of other men: and when they stirre vp the mindes of the hearers or readers to wrath, hatred, loue, and to mercie: and hereof comes these kindes of elocution or vtteraunce, whereof Aristotle speaketh in his thirde booke of Rhetoricke, [...]: that is to say in english, a patheticall or stirring kinde of vtteraunce, and a morall kinde: and the thirde, when the spéech is proportionable to the nature of things. Now what maner of vtterance these be, and ought to be, the selfesame Aristotle, who is a passing maister and teacher of Arte, hath plainely shewed. Here haue I also to speake of séemelinesse, which I called decorum: that we doe not onely resemble a bare image of this forme as it were the outward skinne, but also that the bloud, veines, sinowes, and the verye brawnes, or force of the muscules may appéere [Page]forth and be séene. Wherfore we must labor and trauaile, that our spéeche may be beautifull, wise, and sounde: of the which thrée, beautie, appertaines to elegancie, wisdome, to the things themselues, and soundnesse, to nature and comlinesse: that the forme it selfe maye be naturall, agréeable, and séemely: neyther is it to be doubted but the picture of Venus, which Apelles painted as rising out of the Sea, appeared to be sprinkled with some forme of the Sea, but yet in such sorte, as the same did make the forme and beautie of the Goddesse more amiable and louely. Wherefore as Apelles left some parte of that picture rude and vntrimmed: so likewise ought a writer, and Imitator to doe, and to consider not howe far a thing may be beautified and set forth: but howe much polishing is méete therfore, which being not considered, the spéeche must néedes be both swelling and puffed vp, and also vnapt and foolish. Therefore they giue good aduice, which will vs to follow Minerua in Homer, who often changeth Vlysses into sundry formes, and sometimes maketh [Page 46]him a wrinkled, little, yll fauored fellowe. [...]: that is to saye, lyke to a simple begging wretch, or like a withered Carle: sometimes also touchinge him with hir Verge or Mase. [...]. Shee makes him fatte and grosse of fleshe, and large of lymme to seeme. Et [...]. And on his heade the curled lockes, with grace shee makes to fall, much lyke a Purple Syacinth which wee doe Crowtoes call: euen thus must also an Orator doe, that he come not alwayes forth in a Silken and precious garment: but ofte times also in a worne cote, and common attyre, and such as serueth for euerie daye. Nowe after we haue well considered what is séemelye and comely: we must gather things togither and set them in order, and get store of wordes, and followe these waies and rules that I haue shewed: that nothing be done or placed without a cause: and yet after such maner, that the common sorte may not perceiue it. For as it is to be wished [Page]that our spéeche maye please all men, and as we ought speciallye to indeuor to obtayne the same: so also we must take great héede, that Arte, and Imitation, and the similitude and lykenesse be not espied.
And thus much hitherto touching the style and imitation: wherein I thought it not best to prosecute all that might be said: as how we shoulde translate out of Gréeke into Latine, and after what maner we should resolue Poetes verses into prose, so that it might appeare to be no Poeme: also how we shoulde comment and deuise: and how we should beginne and finishe a declamation: all the which things may then very well be taken in hande, when we haue alreadie had good practise of those thinges whereof I haue spoken: wherfore we will speake hereof at another season, and for this present time, let that which I haue sayde, suffice for your studies: specially bicause you haue me yet present with you: Let vs beginne therefore this course againe, and come afresh to that great reading and writing whereof we spake. Reading is of two [Page 47]sorts, the one for ensample to imitate, the other to get knowledge and vnderstanding: of the which two, the one requireth a pawse or staye: that those thinges which are hidden in the example, may be fetched forth and séene, the other is to runne ouer the matter, and to marke and remember manye and sundrie thinges. Therefore it must be vsed and applyed as I sayd in the beginning, and verily there is no doubt but we maye both reade ouer all Tullie, and vnderstand him within thrée yeares, taking onelye the howres in the forenoone: Moreouer, we may note much in him for imitation: and whatsoeuer remayneth shall serue for the yeares following. Now for other Authors, who can denie but we maye learne much euen of those that I named before, as Orators, Hystorians, Philosophers, and Poetes, so that these thrée peres space may both make our speach beautifull, and furnish vs with wisedome and knowledge of diuers things. Both which, if you shall atchieue, you may be patternes and examples to men of your state and degrée. And surely next to warrelike [Page]prowesse which consisteth as well in the experience of such affaires as in valiant and hautie courage: what doth more become a noble man, or more agree with auncient linage, than honest maners, a learned vnderstanding, a wise tongue, and the remembrance of all antiquitie, and the knowledge of all kinds of gouernements and common welthes. Were not Contarenus Bembus and Sadolecus in the number of Cardinals as Lampes and lights. In the Emperours Court, howe great an ornament was the Bishop of Atrebat. Is not Fraūce honored by reason of Cardinall Bellaius: and at this present bicause of Cardinall Guise and the Bishop of Mascon. Iulius Pflug mine hoste and patrone, is he not the beautie of Saxonie? What a name and commendation got Iames Sturmius and Christopher Corlouice for learninges sake. And though all these were Gentlemen, and of great calling, yet was their Gentrie, being honorable of it selfe, the more renowmed bicause of learning. If our countrie of Germanie, and the families of great men were gouerned [Page 48]by suche personages we shoulde not néede to feare any daungerous chaunge of things, or any barbarous customes, or any deformitie of the Church and religion. I therefore writing these thinges vnto you, doe encourage all Gentlemen to these studies, which if they greatlye beséeme all states of men, surelye they doe chiefly become Gentlemen, who for that they are aboue other in honor and glorie, ought the rather to excell other in singular vertue and pietie.